srI:
\nsrImathE satakOpAya nama:
\nsrImathE rAmAnujAya nama:
\nsrImadh varavaramunayE nama:<\/p>\n
Full Series<\/a><\/p>\n The one who was to organize everything about nOnbu, and who had talked about doing all these wake-ups, is the one being woken up in this pAsuram. This gOpikA would connect all the bhAgavathas with emperumAn<\/a>; full in gyAna, bhakthi, vairAkyam.<\/p>\n \u0b89\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0baa\u0bc1\u0bb4\u0b95\u0bcd\u0b95\u0b9f\u0bc8\u0ba4\u0bcd \u0ba4\u0bcb\u0b9f\u0bcd\u0b9f\u0ba4\u0bcd\u0ba4\u0bc1 \u0bb5\u0bbe\u0bb5\u0bbf\u0baf\u0bc1\u0bb3\u0bcd ungaL puzhaikkadaith thOttaththu vAviyuL<\/em> engaLai munnam ezhuppuvAn \u2013 would wake us (who are your friends) up first ungaL puzhaikkadai \u2026.<\/strong><\/p>\n “The red lotus flowers have blossomed, and the Ambal flowers have closed themselves (as it has become morning), and you are still sleeping?”<\/p>\n “Did you go to the fields?”<\/p>\n “No, we saw this in the backyard”<\/p>\n “You would have forced those flowers”<\/p>\n ungaL<\/span> puzhaikkadai thOttaththu vAviyuL sengazhu nIr vAi nEgizhndhu Ambal vAi kUmbina <\/strong><\/p>\n “No, we are talking about the flowers in your<\/strong> own<\/strong> backyard, the backyard to which we are not able to get into (because the entrance is still closed, and you are still sleeping)”<\/p>\n They are saying particularly in her backyard, to say that it is she who is still sleeping. Not because of sunlight, but because it has become morning.<\/p>\n “When it is just about to open up their buds, you are saying they are blossoming fully. Is there any other sign for dawn?”\u00a0 (In this pAsuram, the day has progressed even further compared to that in previous pAsurams).<\/p>\n In the nama: that is in the middle of thirumanthram, pArathanthriyam became pronounced, and svAthanthriyam diminished\/went away.<\/p>\n sengal podik kURai veN pal thavaththavar thangaL thirukkOil sangiduvAn poginrAr<\/strong><\/p>\n The sanyAsis wearing clothes colored with sengal (brick color) powder, and with clean\/white teeth of brahmachAris, are going to their temples;\u00a0 sanyAsis have finished their sandhyAvandhanam<\/a> and are getting ready to do thiruvArAdhanam<\/a>, the day has progressed that much.<\/p>\n embAr <\/a>nirvAham<\/em>: even the people with thAmasa guNam (laziness, etc.,), who use sangu (conch) for pouring water on their god have woken up; you with sathva guNam have not yet woken up?<\/p>\n ananthANpillai <\/a>who volunteered to go to thiruvEnkatam to do pushpa (flower) kainkaryam to perumAn<\/a> gives the meaning as: ‘jIyar swami is already climbing up the thirumalA mountain steps to open the temple (sangu also can mean key (for opening the door to the temple)).<\/p>\n “those who are always thinking about perumAn<\/a> might do thiruvArAdhanam<\/a> even before dawn; what the ones having thAmasam do, can be a pramANam? So can it be a proof that it is already dawn”<\/p>\n engaLai munnam ezhuppuvAn<\/strong><\/p>\n “Your sleeping here is also not a proof for your words yesterday that you will get up first and wake up all of us. \u0b8e\u0bb2\u0bcd\u0bb2\u0bbe\u0bb0\u0bc8\u0baf\u0bc1\u0bae\u0bcd \u0ba8\u0bbe\u0ba9\u0bc7\u0baf\u0bc6\u0bb4\u0bc1\u0baa\u0bcd\u0baa\u0bc1\u0b95\u0bbf\u0bb1\u0bc7\u0ba9\u0bc6\u0ba9\u0bcd\u0bb1\u0bc1 \u0b9a\u0bca\u0ba9\u0bcd\u0ba9\u0ba4\u0bc1 \u0b89\u0ba9\u0bcd\u0baa\u0b95\u0bcd\u0b95\u0bb2\u0bcd \u0b95\u0ba3\u0bcd\u0b9f\u0bbf\u0bb2\u0bcb\u0bae\u0bc0 !<\/em>”<\/p>\n vAi pEsum<\/strong><\/p>\n They continue, “You are talking, but not implementing. You are a close friend of krishNan – telling lies must be nothing new to you.”<\/p>\n Even before we ask you, you would make us gyAnis by telling us bhagavath related special meanings.<\/p>\n nangAi<\/strong><\/p>\n We see how you are following your words that you will wake up all of us, that you won’t go without us, and so on. Would you do at least some of what you said?<\/p>\n ezhundhirAi<\/strong><\/p>\n Please get us to save us from this (delay)<\/p>\n nANAdhAi<\/strong><\/p>\n Are you not feeling anything about not following your plans?<\/p>\n Pumpkin\u2019s skin has a certain roughness called suNai, without which it does not grow; \u2018suNai\u2019 also means being ashamed (for not keeping the word here). So periyavAchAn piLLai<\/a> says \u2018does your place not grow pumpkins?\u2019.<\/p>\n (AchAryan does not shy away from explaining us the meanings)<\/p>\n nAvudaiyAy<\/strong><\/p>\n “Why are you coming here even when you are upset?”<\/p>\n “To listen to your sweet voice and speech; how much ever hardship you give us, your speech mesmerizes us”.<\/p>\n (AchAryan with his gyAnam corrects us into right path)<\/p>\n “What do you want to do now?”<\/p>\n sangodu chakkaram Endhum thadakkaiyan pangayak kaNNAnai<\/strong><\/p>\n Because of carrying changu and chakram, perumAn<\/a>‘s hands grow and appear beautiful; his lotus eyes are so beautiful they have grown up to the changam and chakram in his hands; young gOpikAs fall for his beautiful eyes; people who see the changam and chakram which are like sun and moon, along with his eyes which are opening up like lotus flowers would become mesmerized. First krishNan becomes dhAsan of gOpikAs, and then with his eyes attracts them and makes them His dhAsar. Does krishNan<\/strong> have those in his hands? Yes, but it would be visible only to some; He uses them to scare the young gOpikAs while playing with them. (emperumAnAr <\/a>asked whether embAr<\/a> was present in the back of the gOshti, when embAr showed the action of changu chakram to araiyar when araiyar was showing a different action for krishNan scaring the young gOpikAs, and then corrected it based on embAr<\/a>‘s sign). krishNan showed them even at the time of birth to his parents in jail – they pleaded him to hide them, fearing for his safety.<\/p>\n pAda<\/strong><\/p>\n sing kaNNan so that we who are like dry land would get the rain that is kaNNan’s nAmams.<\/p>\n svApadhEsam: Singing thiruvAimozhi is the benefit by itself (please get up to do that)<\/p>\n ElOrempAvAi<\/strong> \u2013 think well and follow us.<\/p>\n AzhwAr<\/a> ==> This pAsuram matches with thiruppANAzhwAr<\/a>. puzhakkadai – ‘backyard’ to srIrangam is uRaiyUr where he was born;\u00a0 thirukkOyil sangiduvAn – for thiruvArAdhanam<\/a>, veN pal thavaththavar – lOka sAranga muni; munnam vAi pEsi – this AzhwAr<\/a> talked about bhAgavatha sEshathvam first – adiyArkkennai Atpaduththa; since muni wished for AzhwAr<\/a> to be in his shoulders and he agreed, even that is a kainkaryam of AzhwAr<\/a> to the adiyAr; (lOka sAranga muni is seen in the thiruvadi of thiruppANAzhwa<\/a>r in the latter’s sannidhi at srIrangam).<\/p>\n In this pAsuram, ANdAL wakes up an adiyAr whom the gOpikAs want to follow to emperumAn<\/a>, but who is having krishNa anubhavam and so not getting up from bed; they ask her to go with them so that their anubhavam would be fulfilling. They want to sing about the puNdarIkAkshan<\/a>, who is holding majestic changu and chakkarathAzhvars.<\/p>\n English translation raghurAm srInivAsa dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" srI: srImathE satakOpAya nama: srImathE rAmAnujAya nama: srImadh varavaramunayE nama: Full Series The one who was to organize everything about nOnbu, and who had talked about doing all these wake-ups, is the one being woken up in this pAsuram. This gOpikA would connect all the bhAgavathas with emperumAn; full in gyAna, bhakthi, vairAkyam. \u0b89\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0baa\u0bc1\u0bb4\u0b95\u0bcd\u0b95\u0b9f\u0bc8\u0ba4\u0bcd … Read more<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,42],"tags":[123,194,211,360,612,703],"class_list":["post-529","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-thiruppavai","tag-andal","tag-commentary","tag-divya-prabandham","tag-meanings","tag-thiruppavai","tag-vyakyanam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/529","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=529"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/529\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=529"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=529"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=529"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n\u0b9a\u0bc6\u0b99\u0bcd\u0b95\u0bb4\u0bc1\u0ba9\u0bc0\u0bb0\u0bcd \u0bb5\u0bbe\u0baf\u0bcd\u0ba8\u0bc6\u0b95\u0bbf\u0bb4\u0bcd\u0ba8\u0bcd\u0ba4\u0bc1 \u0b86\u0bae\u0bcd\u0baa\u0bb2\u0bcd\u0bb5\u0bbe\u0baf\u0bcd \u0b95\u0bc2\u0bae\u0bcd\u0baa\u0bbf\u0ba9\u0b95\u0bbe\u0ba3\u0bcd
\n\u0b9a\u0bc6\u0b99\u0bcd\u0b95\u0bb1\u0bcd \u0baa\u0bca\u0b9f\u0bbf\u0b95\u0bcd\u0b95\u0bc2\u0bb0\u0bc8 \u0bb5\u0bc6\u0ba3\u0bcd\u0baa\u0bb2\u0bcd \u0ba4\u0bb5\u0ba4\u0bcd\u0ba4\u0bb5\u0bb0\u0bcd
\n\u0ba4\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0ba4\u0bbf\u0bb0\u0bc1\u0b95\u0bcd\u0b95\u0bcb\u0baf\u0bbf\u0bb2\u0bcd \u0b9a\u0b99\u0bcd\u0b95\u0bbf\u0b9f\u0bc1\u0bb5\u0bbe\u0ba9\u0bcd \u0baa\u0bcb\u0ba4\u0ba9\u0bcd\u0bb1\u0bbe\u0bb0\u0bcd
\n\u0b8e\u0b99\u0bcd\u0b95\u0bb3\u0bc8 \u0bae\u0bc1\u0ba9\u0bcd\u0ba9\u0bae\u0bcd \u0b8e\u0bb4\u0bc1\u0baa\u0bcd\u0baa\u0bc1\u0bb5\u0bbe\u0ba9\u0bcd \u0bb5\u0bbe\u0baf\u0bcd\u0baa\u0bc7\u0b9a\u0bc1\u0bae\u0bcd
\n\u0ba8\u0b99\u0bcd\u0b95\u0bbe\u0baf\u0bcd \u0b8e\u0bb4\u0bc1\u0ba8\u0bcd\u0ba4\u0bbf\u0bb0\u0bbe\u0baf\u0bcd \u0ba8\u0bbe\u0ba3\u0bbe\u0ba4\u0bbe\u0baf\u0bcd \u0ba8\u0bbe\u0bb5\u0bc1\u0b9f\u0bc8\u0baf\u0bbe\u0baf\u0bcd
\n\u0b9a\u0b99\u0bcd\u0b95\u0bcb\u0b9f\u0bc1 \u0b9a\u0b95\u0bcd\u0b95\u0bb0\u0bae\u0bcd \u0b8f\u0ba8\u0bcd\u0ba4\u0bc1\u0bae\u0bcd \u0ba4\u0b9f\u0b95\u0bcd\u0b95\u0bc8\u0baf\u0ba9\u0bcd
\n\u0baa\u0b99\u0bcd\u0b95\u0baf\u0b95\u0bcd \u0b95\u0ba3\u0bcd\u0ba3\u0bbe\u0ba9\u0bc8\u0baa\u0bcd \u0baa\u0bbe\u0b9f\u0bc7\u0bb2\u0bcb\u0bb0\u0bcd \u0b8e\u0bae\u0bcd\u0baa\u0bbe\u0bb5\u0bbe\u0baf\u0bcd.<\/p>\n
\n sengazhu nIr vAi negizhndhu Ambal vAi kUmbina kAN<\/em>
\n sengal podik kURai vEN pal thavaththavar<\/em>
\n thangaL thirukkOyil sangiduvAn pOginRAr<\/em>
\n engaLai munnam ezhuppuvAn vAi pEsum<\/em>
\n nangAi! ezhundhirAi nANAdhAi! nAvudaiyAy!<\/em>
\n sangodu chakkaram Endhum thadakkaiyan<\/em>
\n pangayak kaNNAnaip pAdElOrempAvAi.<\/em><\/p>\nWord by Word Meaning<\/h3>\n
\nvAi pEsum \u2013 mentioned so with your mouth (in passing)
\nnangAi \u2013 who is full of good qualities
\nnANAdhAi \u2013 not feeling guilty (that you did not wake us up as promised)
\nnA udaiyAi \u2013 having a tongue (that says sweet words)
\nungaL puzhaik kadai thOttaththu vAviyuL \u2013 in the pond that is in the back of your house
\nsengazhunIr vAi negizhndhu – lotus flowers have blossomed
\nAmbal vAi kUmbina kAN \u2013 Ambal flowers have closed down; see!
\nsengal podik kURai \u2013 (also) one with clothes brick in color
\nveN pal \u2013 and having white teeth
\nthavaththavar \u2013 having the get up of sanyAsis who do thapas
\npOginRAr \u2013 are going,
\nsangu iduvAn \u2013 to sound the konch
\nthangaL thirukkOyil \u2013 in their temples;
\npangayak kaNNAnai \u2013 sarvEsvaran<\/a> having lotus eyes
\nsangodu chakkaram \u2013 and conch and the wheel (sudharsanar)
\nEndhum \u2013 (which he) easily holds in both the hands
\nthadak kaiyan \u2013 (he) having big hands,
\nezhundhirAi \u2013 please get up
\npAda \u2013 to sing (about him, as a conduit of our love)<\/p>\nSimple Translation<\/h3>\n
\n