திருப்பாவை - 16 (நாயக னாய்நின்ற)

நாயக னாய்நின்ற நந்தகோபனுடைய
கோயில்காப் பானே! கொடித்தோன்றும் தோரண
வாயில்காப் பானே! மணிக்கதவம் தாள்திறவாய்;
ஆயர்சிறுமிய ரோமுக்கு அறைபறை
மாயன் மணிவண்ணன் நென்னலே வாய்நேர்ந்தான்;
தூயோமாய் வந்தோம் துயிலெழப் பாடுவான்;
வாயால் முன்னமுன்னம் மாற்றாதே அம்மா! நீ
நேய நிலைக்கதவம் நீக்கேலோ ரெம்பாவாய்.


Explanation
You, the guard (kaappaan) of the temple (kOyil) of the Lord who stood (ninRa) as our savior (naayagan)! the guard (kaappaan) of the arched ornamented (thOraNa) door (vaayil) decorated (thOnrum) by garlands (kodi). Please open (thiRavaay) the latch (thaaL) of the jewelled (maNi) door (kadhavam). The mystic (maayan) Lord (maNi vaNNan) has given his word (vaay nErndhaan), yesterday (nenne) itself, to the children (siRumi) of aayarpaadi (aayar), that he would give them, the drum (paRai) used for beating (aRai) during the period of 'paavai nOnbu'. We have come (vandhOm) fresh and clean (thooya) to sing (paaduvaan) in order to wake him (thuyil ezha). Ah (amma)! First of all
(munnam munnam), you (nee) remove (open neekku), the barrier (nilai kadhavam) without any denying (maatraadhE) or discussing (vaayaal).

Purport
You, the sentry guarding the temple of our Lord Nandagopa! And you sentinel at the inner gate ornamented with flags and festoons! Please open the latch of the gem-studded door! For us the cowherd girls, our mysterious and radiant Lord Krishna promised yesterday itself to give us the heralding drum. We have all come here, with a pure mind, to wake him up with songs. Please therefore, open the heavy doors and let us in.

More Insight
Thus in ten pasurams Andal woke up girls of differing natures and thereby all the girls of Gokula were woken up and they all proceed to Sri Nandagopan's mansion and request the door keeper to let them in.

Cowherd colonies in those days may have contained only huts and Nanda's mansion may be a big hut, without a doorkeeper. And all this may be Andal's fertile imagination. But what she is doing is to tell us how one should enter a temple in Archavatara, and worship the Lord. Sri PARASARA BHATTAR in his SRI RANGARAJA STAVA lays down the procedure for temple entry based on this stanza. The door keepers are really our Acharyas. In our daily pooja we open the door of our 'koyil azhwar' (the box where the home idol is kept) by reciting the Acharya Parampara and finally this verse without fail.

TUYOMAAY VANDOM - we have come with purity. What is the purity meant here ? Not the usual physical or even mental purity. The physical purity of cowherds is well known, say the commentators. The purity referred to here is the fact that they have come to do service to the Lord WITHOUT ASKING ANYTHING IN RETURN. Kainkarya itself is the end (Swayam Purushaartha) and is not the means to an end. This point should be ever fixed in the heart of a Sri Vaishnava.

Click title to hear the song by Sudha Raghunathan (Ragam: Mohana, Talam: Adi)

திருப்பாவை - 15 (எல்லே இளங்கிளியே)

எல்லே இளங்கிளியே! இன்னம் உறங்குதியோ?
சில்லென் றழையேன்மின், நங்கைமீர்! போதர்கின்றேன்;
‘வல்லை, உன் கட்டுரைகள்! பண்டேஉன் வாயறிதும்!’
‘வல்லீர்கள் நீங்களே, நானேதான் ஆயிடுக!’
‘ஒல்லைநீ போதாய், உனக்கென்ன வேறுடையை?’
‘எல்லோரும் போந்தாரோ?’ ‘போந்தார், போந்து எண்ணிக்கொள்’
வல்லானை கொன்றானை, மாற்றாரை மாற்றழிக்க
வல்லானை, மாயனைப் பாடேலோ ரெம்பாவாய்.

Explanation
What surprise (ellE)!, You beautiful parrot (kiLiyE)! you are still (innam) sleeping (uRangu)! The girl replies, "Hey girls (nangaiyeer)!, Don't call(azhaiyEn) me with such mind (min) chilling (chil) words. I am coming (aruginREn) in a little while (pOdhu)." We have known about (aRidhum) your (un) smart (vallai) tales (katturaigaL) for a long time (pandE) from your (un) own mouth (vaay). The girl says, "Ok, you (neengaL) are the smart (valleergaL) ones, Let me (naanE) be the loser (thaan aayiduga)". You (nee) start (pOdhaay) quickly (ollai) then. What (enna) other (vERu) job (udaiyai) do you (unakku) have? Come out (pOndhu) and count yourself (eNNi koL); all (ellaarum) who are coming (pOndhaar), have come (pOndhu). Let us sing (paadEl) the praise of the Lord (maayan), who destroyed (azhikka) the enemies (maatraar) in a war (maatru), and who killed (konRaan) the powerful (val) elephant (aanai). [the word 'pOndhu' is derived from 'pO' in the same manner as 'vandhu' is derived from 'vaa']

Purport
The girl: Don't you scream! My good friends! I shall come presently.

Group: Yes indeed! Don't we know you, full of eloquent promises!

Girl: Oh yes, I agree, you are the ones gifted with eloquence. Or let it be myself, if you insist.

Group: (Enough of all this banter!) Come along. Don't you be thinking of this and that.

Girl: Have all the girls come?

Group: Sure, you can count them, if you so choose.

Girl: Pardon me, what is the program?

Group: As we move down to the river, we shall keep on singing the glories of our mysterious Lord, Sri Krishna who killed the mighty elephant, Kuvalaya peetam, sent by Kamsa and who vanquished many other foes as well.

More Insight
This pasuram which brings out the characteristics of a SriVaishnava is considered to be the very essence of Tiruppavai by our Acharyas.

The girl who is woken up begins to sing.
1. YELLE ILANKILIYE -the implied sense is that the speech of the devotees is most welcome.
2. INNAM URANGUDIYO -It is wrong to indulge in other things if the company of Bhagavatas is available.
3. CHIL ENRU AZHAYENMIN - Not a single harsh word should be used with the Bhaktas.
4. NANGAIMIR PODARGINREN - Devotees should be addressed respectfully.
5. VALLAI UN KATTURAIGAL - Even the chastisement by a Bhakta (which will always be constructive) should be accepted gratefully.
6. VALLEERGAL NEENGALE NAANE THAN AAYIDUGA - owning others mistakes as one's own is the hallmark of a Sri Vaishnava. For ex. Bharata holds himself responsible for Rama's exile.
7. OLLAI NEE PODAAY - Separation from devotees even for a second is unbearable.
8. UNAKKENNA VERUDAYAI - The path laid down by one's ancestors is to be followed, not what is dictated by one's own mind.
9. ELLAARUM PONDAARO PONDU ENNIKKOL- seeing a congregation of devotees is the most desired fruit in this life. The enjoyment is not complete even if one devotee is missing. Their sight and touch are all contributory factors to one's enjoyment.
10. VALLAANAI..etc - Singing His virtues, valour, victory etc are vital to a Sri Vaishnava as a means of pleasing other Srivaishnavas; as such it results in the service of Bhagavatas.

These Ten Commandments (golden rules) are to be cherished as they constitute the acid test for testing whether one is really a Sri Vaishnava.

Click title to hear the song by Sudha Raghunathan (Ragam: Begada, Talam: Rupakam)

திருப்பாவை - 14 (உங்கள் புழைக்கடைத)

உங்கள் புழைக்கடைத் தோட்டத்து வாவியுள்
செங்கழுநீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பின காண்;
செங்கல் பொடிக்கூறை வெண்பல் தவத்தவர்,
தங்கள் திருக்கோயில் சங்கிடுவான் போகின்றார்;
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
நங்காய்! எழுந்திராய், நாணாதாய்! நாவுடையாய்!
சங்கொடு சக்கரம் ஏந்தும் தடக்கையன்
பங்கயக் கண்ணானைப் பாடேலோ ரெம்பாவாய்.

Explanation
Look (kaaN)!, Red (sen) lilies (kazhuneer) have opened (negizhndhu) their petals (vaay), and waterlilies (aambal) have closed (koombina) their petals (vaay), on the pond (vaavi) in the garden (thOttam) in your (ungaL) back yard (puzhakkadai). The ascetics (thavaththavar), wearing ashes (veNbal) and saffron (sengaR podi) robes (koorai) are going to (pOdhanRaar) their (thangaL) sacred (thiru) temple (kOyil) to blow the conch (sangiduvaan). Hey girl (nangaay), you who boasted (vaay pEsum) that you would wake us (engaLai) up (ezhuppu) first (munnam)! now wake up (ezhundhiraay). Shameless girl (naaNaadhaay), talkative girl (naavu udaiyaay)! We are going to sing (paadEl) about the Lord, who bears (Endhum) the conch (sangu) and the wheel (chakkaram) in his hands, who has wide (thadam) arms (kai), and lotus (pangayam) shaped eyes (kaN).

Purport
You boastful chatter box! You promised to wake us all up. All tall-talk!Get up fast! Already, if you care to look at the pond in your back-garden, the red lotus has blossomed and the night lilies have closed up. Ascetics in ochre-robes, with their sparkling teeth are striding towards the temple to blow the conch. Are you not ashamed? Get up! Come, let us sing in praise of our Lord, the lotus-eyed Kannan (Krishna) who holds the conch (called Paanchajanyam) and the discus (called Sudarsanam) in his broad, powerful hands.

More Insight
A gopi who is an expert orator and who is also chief among these girls is woken up. She had promised that she would get up before the rest and wake them up. She has conveniently forgotten all about it and is sleeping comfortably and peacefully. This is an unpardonable crime. But still her inclusion in the group is most essential as, with her silver tongue, she can easily subdue Krishna. Moreover it is essential that not a single girl loses His grace. If she were to sing of Krishna as He appears bearing the discus and conch He is sure to relent.

Incidentally Andal tells us, "Use your tongue not merely for tasting delicious dishes, but for singing about the Lotus-eyed One. That was the main purpose for which it was gifted to you in the first place by God."

Click title to hear the song by Sudha Raghunathan (Ragam: Ananda Bhairavi, Talam: Adi)

திருப்பாவை - 13 (புள்ளின்வாய் கீண்டானை)

புள்ளின்வாய் கீண்டானை, பொல்லா அரக்கனைக்
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்,
பிள்ளைகள் எல்லாரும் பாவைக் களம்புக்கார்;
வெள்ளி எழுந்து, வியாழம் உறங்கிற்று;
புள்ளும் சிலம்பினகாண்; போதரிக் கண்ணினாய்!
குள்ளக் குளிரக் குடைந்து நீராடாதே,
பள்ளிக் கிடத்தியோ? பாவாய்! நீ நன்னாளால்
கள்ளம் தவிர்ந்து கலந்தேலோ ரெம்பாவாய்.


Explanation
All (ellaam) the girls (piLLai) have reached (pukkaar) the place (kaLam) for 'paavai nOnbu', singing (paadi) the praise (keerththi) of the Lord, while going (pOy). The Lord, who split (keendaan) the mouth (vaay) of the bird (puL) shaped asura; who sniped (kiLLu) and disposed off (kaLaindhu) the heads of the naughty (polla) rakshasa (arakkan). Venus (veLLi) has risen (ezhundhu). Jupiter (viyaazhan) has gone to sleep (uRangu). Birds (puL) are chirping (silambina), See (kaaN)!. You have eyes (kaNNinaay) like the honey bee (ari) on a flower (pOdhu)! You (nee) are lying (kidaththiyO) in bed and sleeping (paLLi), without dipping in (kudaindhu) and bathing (neeraadaadhE) in the harsh (kuLLa) cold (kuLira) water. Oh girl (paavaay)! On this good (nan) day (naaL), leave (thavirndhu) your tricks (kaLLam) behind and join us (kalandhu).

Purport
You, dainty girl with that red lotus-like eyes! Don't you see? All the girls have arrived at the river bed for the worship (Paavai Nonbu), singing the glory of our Lord who killed the demon Bakaasura in disguise as a bird, by breaking up the mouth (in the incarnation of Krishna) and who just plucked away the ten heads of the wicked Raavana and slew him (in His avatar as Raama). It is time you got up. Venus has risen. Jupiter has gone to sleep. Can't you hear the chirping of the birds in flight? Don't you pretend to be asleep! Come, join us, get to the river for a refreshing bath on this auspicious day.

More Insight
A girl with bewitching eyes (PODARI KKANNINAAY) is woken up in this verse. She is of the view that Krishna will come to her fascinated by the beauty of her eyes. To add to this she is lying, brooding over Krishna's heroic exploits, in the bed formerly shared with Him and which still retains His fragrance.

The statement in the previous verse that Sri Rama scored over Krishna in being "MANATHUKKU INIYAAN" created a sort of mutiny among the girls, some of whom disputed this by saying, "how can Rama be said to be the receptacle of all the virtues? Did He, like Krishna who acted as Pandavaduta, go as messenger for anyone? Didn't Krishna's charms allure even the sages?

Even His mischievous pranks are meant for us only. Moreover Krishna is our husband and irrespective of how he treats us,it is not proper for us to praise another as being greater."

Some mediators intervened and pointed out that both are the same Sriman Narayana, and so where is the cause for dispute. Thus reconciled the girls split into two halves each praising the glory of Krishna and Rama. This is the excellence of this verse.

Click title to hear the song by Sudha Raghunathan (Ragam: Atana, Talam: Rupakam)

On a personal note

Due to various reasons, the completion of Thiruppavai songs was not possible in June. Let me try to finish the compilation in this divine month of Marghazhi. Thanks to my senior Ramya for reminding me.

திருப்பாவை - 12

கனைத்திளங் கற்றெருமை கன்றுக் கிரங்கி
நினைத்து முலைவழியே நின்றுபால் சோர
நனைத்தில்லம் சேறாக்கும் நற்செல்வன் தங்காய்!
பனித்தலை வீழநின் வாசல் கடைபற்றிச்
சினத்தினால் தென்னிலங்கைக் கோமானைச் செற்ற
மனத்துக் கினியானைப் பாடவும்நீ வாய்திறவாய்!
இனித்தான் எழுந்திராய்; ஈதென்ன பேருறக்கம்?
அனைத்தில்லத் தாரும் அறிந்தேலோ ரெம்பாவாய்.



Explanation
You, the sister (thangaay) of the good (nal) prosperous (chelvan) cowherd, whose buffaloes (erumai) are yielding (sOra) so much milk (paal), through (vazhiyE) their breasts (mulai). They are standing (ninRu) and bellowing (kanaththu); out of passion (iRangi) to their crying (katru) young (iLam) calves (kanRu), that the house (illam) has become (aagi) wet (nanai) and swampy (sER) with milk! While the cold mist (pani) is falling (veezha) on our heads (thalai), we are holding on (patri) to your (nin) front door (vaasal kadai); we are singing (paada) about the one who gives us sweet (iniyaan) thoughts (manam), the one who destroyed (chetra) the ruler (kOmaan) of southern lanka (then ilangai) in his anger (sinam). You (nee) are not opening (thiRavaay) your mouth (vaay). At least (thaan) wake up (ezhundhiraay) now (ini). What (enna) is this (eedhu) big (pEr) sleep (uRakkam), after all (anaiththu) others in the house (illaththaar) are aware of (aRindhu) all this?

Purport
Oh, young sister of the prosperous cowherd! The mansion is filled with mud and slush with the buffaloes pouring forth milk from their udder in their yearning to suckle their young calves. Here we are at your threshold unmindful of dew falling on our head, singing the glory of our beloved Lord (Rama), who destroyed, out of righteous indignation the King of Lanka, in the south. What about you? Not a word in response to our call! All the residents are awake and about. What is all this deep slumber? At least now, get up and get going!

More Insight
This gopi is the sister of a cowherd who, unlike the duty-conscious one in the previous verse, totally neglects the daily duty of milking the young she-buffalo so as to be close to Krishna and serving Him. He is called NAR SELVAN; thereby indicating that for a Srivaishnava it is not the doing or neglect of Nitya Karma which helps attaining salvation,but it is God alone who is the Means for salvation. For example for a temple priest who is always engaged in Antaranga Kainkarya there may be neglect of his daily duties; this would however not be considered as sin .

MANATTUKKU INIYAN- Sri Rama, unlike Krishna brings joy to the minds of his devotees as well as adversaries. This is said by Andal, the very personification of the Love for Sri Krishna, and hence is the richest tribute paid to Sri Rama. It might be recalled that she,in NACHIYAR TIRUMOZHI goes to the extent of blaming Yashoda for bringing up Krishna to be a very bad boy.(Vembeyaaga valarthaale).It is not such an extraordinary thing or a great wonder if Sri Rama is loved by His devotees and subjects; but when even Ravana is fascinated by His valour, it makes the derivation of His name apt (Ranjaneeyasya Vikramaih).

SINATTINAAL - out of anger but without hatred. Rama had no hatred towards Ravana. Actually He wanted Ravana as a devotee; it was Ravana's own hatred which caused his downfall. It was only when he tried to attack Hanuman that Rama became furious and showered arrows on Ravana (kopasya Vasameyivaan).So He is always ready to forgive sins against Himself but not against His devotees.

திருப்பாவை - 11 (கற்றுக் கறவை)

கற்றுக் கறவைக் கணங்கள் பலகறந்து,
செற்றார் திறலழியச் சென்று செருச்செய்யும்
குற்றமொன் றில்லாத கோவலர்தம் பொற்கொடியே!
புற்றர வல்குல் புனமயிலே! போதராய்,
சுற்றத்துத் தோழிமார் எல்லாரும் வந்துநின்
முற்றம் புகுந்து முகில்வண்ணன் பேர்பாட,
சிற்றாதே பேசாதே செல்லப்பெண் டாட்டிநீ
எற்றுக் குறங்கும் பொருளேலோ ரெம்பாவாய்.



Explanation
You prosperous (selva) girl (pEN)!, You are beautiful like a golden (pOn) creeper (kodi), among the flawless (kutram onRillaadha) caretakers of cows(kOvalar), who are capable of destroying (azhiya) the strength (thiRal) of the enemies (setraar) by going (senRu) to war (cheru cheyyum), who in their childhood have milked (kaRandhu) many (pala) youthful (katru) herds (kaNangaL) of cows (kaRavai)! You who has a waist (alkul) like that of a cobra (aravu) in his nest (putru)! You who are free like a forest (puna) peacock (mayil)! Come out (pOdharaay)!. while we, all (ellaarum) your relatives (sutram) and friends (thOzhi) have come (vandhu), entered (pugundhu) your (nin) living room (mutram) and are singing (paada) the names (pEr) of the Lord, who is dark like the color (vaNNan) of clouds (mugil); you are sleeping (uRangu) without even moving a bit (sitraadhE), ignoring (pEsaadhE) us. For what (etrukku = edhukku) purpose (poruL) are you sleeping (uRangu) so?

Purport
Oh, beautiful damsel, the pride of the guileless cowherd community! Our menfolk are justly famed for their energy for milking ever so many milch cows at a stretch and for their valor in going all out to destroy powerful foes. You charming peacock-like darling with your waist resembling the hood of the snake! Is it proper for you to lie motionless and without response to so many of us, your relations and friends who have gathered in the court-yard of your house, when we sing the praise of our Lord Naarayana in chorus?

More Insight
In this pasuram a gopi reputed for her exquisite beauty like a golden creeper (POR KODI) and born of a very noble family, is being woken up. Her father and kinsmen are known for discharging the duties pertaining to their cowherd caste, which entails milking an endless number of cows. So Andal seems to say that performance of one's duty as enjoined in the Scriptures is calculated to bring happiness to the Lord and thereby falls into the category of His Service. One should hence never discard one's duty.

SETTAR TIRALAZHIYA is noteworthy. SETTAR means enemies. Who are the enemies meant here? Not those who despise them but those who want to harm Sri Krishna. For a Sri Vaishnava there is no direct enemy; he will not mind or may even welcome (as it will take away his sin) someone trying to harm him. But he considers him his enemy who intends harm to the Lord.

SUTTATTU THOZHIMAR - the girl-companions of this gopi who are they? They are those who even after performing all kinds of services to the Lord, do not expect anything in return except His Supreme Satisfaction and Happiness. Praharshayishyami sanatha jeevitah"-I’ll make my life worthwhile by pleasing Him- says Sri ALAVANDAR.

Click title to hear the song by Sudha Raghunathan (Ragam: Huseni, Talam: Misra chapu)

திருப்பாவை - 10 (நோற்றுச் சுவர்க்கம்)

நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்!
மாற்றமும் தாராரோ வாசல் திறவாதார்?
நாற்றத் துழாய்முடி நாரா யணன்நம்மால்
போற்றப் பறைதரும் புண்ணியனால் பண்டொருநாள்
கூற்றத்தின் வாய்வீழ்ந்த கும்ப கரணனும்
தோற்றம் உனக்கே பெருந்துயில்தான் தந்தானோ?
ஆற்ற அனந்தல் உடையாய்! அருங்கலமே!
தேற்றமாய் வந்து திறவேலா ரெம்பாவாய்.



Explanation
Oh lady (amman), who is entering (puguginRa) the heaven (suvarkkam) through penance (nOtru)! those not opening (thiRavaadhaar) the doors (vaasal)! Won't you at least give (thaa) a reply (maatram)? Kumbakarnan (kumba karaNan), who one (oru) day (naaL) long ago (pandu) fell (veezhndha) prey to death (kootraththin vaay) due to benevolent (puNNiyan) Lord Narayanan (naraayaNan), who wears (mudi) the fragrant (naatram) garland of 'thulsi' (thuzhaay), who is praised (pOtra) by us (nammaal), who blesses (paRai tharum) us; Did he (kumbakaraNa) appear (thOtru) in your dreams and give (thandhaan) you (unakku) his grand (perum) sleep (thuyil). You utterly (aatra) lazy (anandhal) girl! yet a rare (arum) jewel (kalam), wake up and come (vandhu) without loosing balance (thEtram), and open (thiRa) the door.

Purport
Oh Dear! You? Striving to enter heaven through practicing austerities? If you can't open the door, can't you at least respond to our call? Have you, by any chance, taken on the habit of Kumbakarna, of virtually interminable slumber, the Rakashasa who was felled by Naarayaaa (in the incarnation of Sri Rama), the protector and the benefactor of all living beings, who is bedecked with fragrant tulasi leaves on His head? Come on, our precious gem! Shake off your inertia and come with a clear head! Do open the door!

More Insight
There are two addresses in the vocative case in this pasuram - NOTRU SUVARGAM PUKUKINRA AMMANOY! and ARUN KALAME! - both bring out the excellences of this gopi and thereby imply the excellent characteristics of good Sri Vaishnavas.

1. SUVARGAM here means only union with God. Sita says, while pressing Rama to take her with Him to the forest," If I am with you that is heaven for me. Separation from you means hell." The girl here has completed all her rites by surrendering to the Lord and hence is enjoying His company. So also for a Sri Vaishnava there remains nothing to be done by way of "Upaaya" after accepting Him as the sole refuge(SARANAGATI).

2. ARUNKALAME! "Kalam" has two meanings (a) vessel and (b) ornament; A Sri Vaishnava is the vessel to contain His Grace.A Sri Vaishnava possesses superior ornaments in the form of virtues;or he himself is the best ornament embellishing the gatherings of other Sri Vaishnavas. SUVARGA can also be broken up into SU+VARGA (SU=good VARGA = gathering).If a man possesses all good qualities he will be taken into the fold of Sri Vaishnavites.

Click title to hear the song by Sudha Raghunathan (Ragam: Thodi Talam: Adi)

திருப்பாவை - 9 (தூமணி மாடத்து)

தூமணி மாடத்துச் சுற்றும் விளக்கெரிய,
தூமங் கமழத் துயிலணைமேல் கண்வளரும்
மாமான் மகளே! மணிக்கதவம் தாள்திறவாய்;
மாமீர்! அவளை எழுப்பீரோ? உம்மகள்தான்
ஊமையோ? அன்றிச் செவிடோ அனந்தலோ?
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ?
மாமாயன், மாதவன், வைகுந்தன் என்றென்று
நாமம் பலவும் நவின்றேலோ ரெம்பாவாய்.



Explanation
Hey, daughter (magaL) of my uncle (mamman), you who are sleeping (kaN vaLarum) on (mEl) a mattress (thuyil aNai) in a palace (maadam) with flawless jewels (thoo maNi), with lamps (viLakku) burning (eriya) all around (sutrum) and surrounded (kamazha) by incense (dhoopam), open (thiRavaay) the latch (thaazh) of the jewelled (maNi) door (kadhavam). Hey auntie (maameer), will you wake (ezhuppeerO) her (avaLai) up. Is your (un) daughter (magaL) indeed (thaan) dumb (oomaiyO), or (anRi) deaf (sevidO), or lazy (ananthalO), or is she cursed (mandhira) and captivated (Ema pattaaLo) into a coma (perun thuyil). (Hurry up). We must benefit (navindhu) by repeating (enRenRu) the many (pala) names
(naamam) of the great Mayan (maa maayan) Madhavan, Vaikuntan.

Purport
Dear maternal cousin! How long are you going to be asleep on your luxurious bed in the gem-studded mansion, surrounded by lights all around and bathed in fragrance of incense? Open the lever lock of that ornamental door. Aunty! Won't you wake her up please? What is wrong with her? Is she gone dumb or deaf or is she just exhausted? Or has she fallen into a deep trance as a result of our Lord, some magical incantation? Shall we chant the thousand and odd names of our Lord-God of the great mystic power, the spouse of Goddess Mahalaksmi, the supreme Lord of Vaikunda and so on and on and get her to wake up?

More Insight
The gopi woken up in this verse has unflinching faith in the Lord's UPAYA BHAVA. In this regard she matches very well with Sita who,when Hanuman suggested that he carry her back to Rama, sternly refused and rebuked him saying that he was equal to Ravana,(Ravana-tulya) in this that while Ravana robbed Rama of one of his possessions, Sita; Hanuman is trying to rob Him of another, His "Sarva loka rakshakatvam" (sole right to protect all). Then she added, "With my power of chastity which cooled your burning tail, I could have saved myself; but that would have only destroyed Rama’s reputation. He alone by His prowess should rescue me and establish his valour. Tat Tasya Sadrusam Bhavet. That alone would be befitting to Him." Hanuman applauded these words.

So also this girl having transferred her burden to Sri Krishna, sleeps having total faith in His words, "Ananyah chintayanto mam...... Yoga kshemam vahamyaham". ANDAL teaches us in this stanza that a soul after surrendering to the Lord should be like this gopi.

"MAMAN MAGALE!" - Oh, my uncle's daughter! Though blood relationship is condemned as it contributes to worldly attachment, the same is most welcome if it helps to do service to God and His devotees.

தேரோட்டம்

இன்று நடந்த தேரோட்டத்தில் நம்பெருமாள் பக்தர்களுக்கு அருள்பாலிக்கின்றார்

திருப்பாவை - 8 (கீழ்வானம் வெள்ளென்று)

கீழ்வானம் வெள்ளென்று, எருமை சிறுவீடு
மேய்வான் பரந்தனகாண்; மிக்குள்ள பிள்ளைகளும்
போவான் போகின்றாரைப் போகாமல் காத்துன்னைக்
கூவுவான் வந்து நின்றோம், கோதுகலமுடைய
பாவாய்! எழுந்திராய்; பாடிப் பறைகொண்டு
மாவாய் பிளந்தானை, மல்லரை மாட்டிய
தேவாதி தேவனைச் சென்றுநாம் சேவித்தால்
ஆவாவென் றாராய்ந் தருளேலோ ரெம்பாவாய்.



Explanation
The eastern (keezh) sky (vaanam) is whitening (vEL). The water buffaloes
(eRumai), which started grazing (mEyvaan), just a little (siRu) while
(veedu) ago, have spread all over (parandhana) the place. Look! (kaaN). The
children (piLLai), who are serious (mikkuLLa) about 'maargazhi nonbu', are
going (pOvaan). We have stopped (pOgaamal) those people who are going
(pOginRaarai) and have come (vandhu) standing (ninROm) and are waiting
(kaaththu) and calling (koovuvaan) you (unnai). You happy (kOdhugalam
udaiya) girl (paavaay), wake up (ezhundhiraay) If we (naam) sing (paadi),
observe the 'paavai nOnbu' (paRai kondu) and go (chenRu) and worship (sEvi)
the Lord of the devas (dhEvaadhi dhEva), who split (piLandhaan) the Asura
who came as a horse (maavaay), who conquered (maattiya) the wreslers
(mallar), he will examine (aaraayndhu) our requirements, and bless (aruL) us
with plenty (aa aa enRu).

Purport
Wake up you vivacious young girl! The Eastern sky has already brightened. The buffaloes have already set out to feed themselves on the dewy grass We have even kept the other girls from moving ahead, for your sake and here we are, at you doorstep. Come, let us march singing the praise of our Lord of Lords who killed the demon Kesi who came in the guise of a horse by cleaving his mouth and who slew the wrestlers sent by Kamsaa. Our Lord will surely bestow His grace on us after due consideration for our devotion.

More Insight
Here a girl who is Krishna's particular sweetheart is being woken up. She can be compared to NAMMAZHWAR (Krishna- trishna tatvam) the very embodiment of deep devotion to Sri Krishna. Her company is certain to accomplish their desire. KOTHUGALAMUDAYA PAVAAI is a most beautiful form of address.

"The horizon has become bright. Get up." say the girls. But she astonishes them by replying, "It is the luster from your moon-like faces which has brightened the Eastern quarter. The day is yet to dawn."

The second sign of daybreak mentioned in this stanza indicates that Andal has indeed been transformed into a gopi - "The buffaloes are fast dispersing in the fields searching for the tender green grass with the dew drops of dawn clinging to them. If we delay, Krishna would have followed them into the forest and our purpose would be lost." This statement could not have come out of the lips of anyone other than a true cowherdess. So Andal has totally identified herself with a gopi, living with the cowherds and taking part in all their daily chores.

Her father Sri Vishnuchitta was a learned Vedic authority and had even written a rule book for conducting sacrifices called Kalpa Sutra. He too assumed the role of Yasoda to the extent of participating in every childish activity of Krishna. For this his daughter affectionately calls him, "Bhogattil Vazhuvada Puduvayarkon"(one who has not missed a single opportunity to enjoy Krishna). Now his daughter does the same.

The conclusion is this: Only that caste is desirable, which is congenial for the enjoyment of God and which is calculated to bring down His Grace on us.

Click title to hear the song by Sudha Raghunathan (Ragam:Dhanyasi Talam:Khanda Chapu)

திருப்பாவை - 7 (கீசுகீ சென்றெங்கும்)

கீசுகீ சென்றெங்கும் ஆனைச்சாத் தன்கலந்து
பேசின பேச்சரவம் கேட்டிலையோ? பேய்ப்பெண்ணே!
காசும் பிறப்பும் கலகலப்பக் கைபேர்த்து
வாச நறுங்குழல் ஆய்ச்சியர் மத்தினால்
ஓசை படுத்தத் தயிரரவம் கேட்டிலையோ?
நாயகப் பெண்பிள்ளாய்! நாராயணன் மூர்த்தி
கேசவனைப் பாடவும்நீ கேட்டே கிடத்தியோ?
தேசமுடையாய்! திறவேலோ ரெம்பாவாய்.

Explanation
You dumb girl (pEy peNNE!), the 'aanai chaaththan' birds are humming (keesu)
together (kalandhu), everywhere (engum). Don't you hear (kEttilaiyO) the sound
(aravam) of these birds talking (pEchchu)? The cow girls (aaychchiyar) with
fragrance (naRum) spreading (vaasa) from their hair (kuzhal), wearing garlands
of gold coins (kaasum piRappum), are skimming the yogurt (thayir) using a
skimming gadget (maththu), with their ornaments making (paduththa) a jingling
(kala kala) sound (Osai), tiring (pErththu) their hands (kai). Don't you hear
(kEttilaiyO) the sound (aravam)? Hey leader (naayaga) of the girls (peN
piLLaay)! while we are singing (paadavum) the praise of the Lord Narayana
Murthy and Kesavan, you are still sleeping (kidaththiyO) while listening
(kEttE). Glamourous (dhEsam) as you are (udaiyaay), open (thiRa) the door.

Purport
You, deluded girl! Don't you hear the screeching chatter of the king-crows? And the sound of the cowherd women wearing fragrant flowers in their locks of hair churning the curd in the urns, using both their hands, with their bracelets and other ornaments clashing against one another and producing that jingling sound? Oh, prominent damsel! How can you keep on sleeping even after you have heard our singing of our Lord Naarayana (who is also called Kesava for having slain the demon Kesi in his incarnation as Sri Krishna)? Dear girl of radiant presence! Come on open the door!

More Insight
In this stanza, from the two addresses in vocative case PEY PENNE and NAYAKA PPENPILLAY which are diametrically opposite in meaning, we are to understand that they are said out of love and affection for the sleeping girl. Whatever may be the apparent contradiction, the inner feeling is most important while moving with Sri Vaishnava vas.

Having woken up a handful of girls Andal could have proceeded on to Krishna. Why go to EVERY house? If one is a Sri Vaishnava he should think of the welfare of ALL- not just a few. Not even a single girl should lose the golden opportunity of getting the grace of Sri Krishna. A man's relationship with Sriman Narayana is true only if he rejoices at the good luck of another man as if it were his own son's. If he fails to feel that way he is no Sri Vaishnava.

ALKONDAVILLY JEEYAR, a sincere pupil of SRI RAMANUJA once met in Srirangam NANJEEYAR, the disciple of PARASARA BHATTAR. The former exclaimed," O Jeeyar! Really I have not developed a taste for Bhagavad Vishaya (i.e., God)." Nanjeeyar was amazed and asked "How is this possible? You are the faithful student of Sri Ramanuja, serving him assiduously - still you say this?" The former said," If a man has real taste for Bhagavan he must enjoy the sweet company of His devotee. If not he is no Sri Vaishnava. Have we developed that pleasurable attitude towards Sri Vaishnavas? Hence I say so."

Unless the meeting, mingling and deriving supreme satisfaction and happiness in the company of Bhagavatas are secured here in this world (which is the intensive training ground for our life in Sri Vaikuntha),the Moksha will not be delectable. NAMMAZHWAR says at the end of Tiruvaymozhi, ADIYAARODU IRUNDAMAI. He aspired not for the mere union of the Lord but for the same in the company of His devotees, which alone would make it delectable.

Click title to hear the song by Sudha Raghunathan (Ragam: Bhairavi Talam: Mishra Chapu)

திருப்பாவை - 6 (புள்ளும் சிலம்பினகாண்)

புள்ளும் சிலம்பினகாண்; புள்ளரையன் கோயிலில்
வெள்ளை விளிசங்கின் பேரரவம் கேட்டிலையோ?
பிள்ளாய்! எழுந்திராய், பேய்முலை நஞ்சுண்டு,
கள்ளச் சகடம் கலக்கழியக் காலோச்சி,
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை,
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
மெள்ள எழுந்து அரியென்ற பேரரவம்
உள்ளம்புகுந்து குளிர்ந்தேலோ ரெம்பாவாய்.



Explanation
Hey children (piLLaay)! See (kaaN) the birds (puL) are chirping (silambina).
Don't you hear (kEttilaiyO), the loud (pEr) sound (aravam) of the white
(veLLai) conch (sangu), used for callings (viLi) the people, at the temple
(kOyil) of the king (araiyan) of the birds (puL); The yogis (yOgi) and the
saints (munivar) who are slowly (meLLa) waking (ezhundhu) with (kondu) the
thought of Lord in their minds (uLLam) and uttering the name of the Lord. The
Lord who ate (uNdu) the poison (nachchu) from the breast (mulai) of the
raakshasi Bhutan (pEy); who kicked (kaalOchchi) and destroyed (kalakkazhiya)
the asura Sakatasura, who came as a fake (kaLLa) wheel (chakatam); the source
of all life (viththu), who is in yogic sleep (thuyil amarndha) over the snake
(aravu) on the ocean (veLLaththu) of milk. The big (pEr) sound (aravam) of the
name of the Lord (ari) has entered (pugundhu) our hearts (uLLam) and made it
calm (kuLirndhElOr).

Purport
Young girls, don't you hear the chirp of the early birds? The beckoning sound of the white conch from the temple of Vishnu who rides on the king of birds, Garuda? Wake up, innocent girl! The sages and ascetics with their minds ever focused on the great Lord, who sleeps on the serpent-couch in the ocean of milk, have risen. These sages have started chanting the name 'Hari' over and over again, in a rising crescendo. While they chant His name, no doubt, they are reenacting in their own minds the deeds of the child-God who sucked the poison from the breast of the demoness Putana and who kicked to death, with his little toe, the demon that came to destroy Him in the guise of a cart. Don't you hear all the loud chanting which enters our hearts and makes them rejoice?

More Insight
The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn, "Even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls, you never allow the birds in your town to sleep, with your chanting of His names and making them chant too. This is no sign of dawn!" Then they mention a noteworthy sign," PULLARAYAN KOIL etc... The blowing conch in the temple of Vishnu for early morning worship, is inviting us all for His service. Get up."

Here the phrase PULLARAYAN KOIL brings out an excellent quality of the Lord: PUL is bird, here Garuda; ARAYAN king; KOYIL temple. The temple of Vishnu. But why this circumlocution? There is a reason. In Ramayana while narrating to Hanuman her abduction by Ravana, Sita says, "On that fateful day I was lured by that demon disguised as a deer, and was separated from Rama's younger brother and Lakshmana's elder brother (RAMANUJAM LAKSMANA POORVAJAM CHA)." Such phraseology is used for a purpose. The Lord feels happy when His name is coupled with His devotee's and so does the devotee when he is referred to as being subservient to the Lord. The message of Sita (Sri Devi) and Andal (Bhu Devi) to us is that when a Sri Vaishnava names his child he should follow this principle.

ULLATHU KKONDU etc in this verse is noteworthy. The munis and yogins get up in the morning very slowly from their beds so that the Lord, taking eternal abode in their hearts may not be disturbed. Prahlada was pushed down from the top of a huge mountain, and while falling he held fast his bosom with great concern for Sri Hari living there never bothering about what was happening to himself. But the Lord waited for him at the bottom of the mountain and received him in his spread arms.

Parasara Bhattar used to embellish his body with silken robe, ornaments, sandal paste etc, and when asked about its propriety in respect of the despicable body, he said in his view it was not despicable but adorable being the sanctum sanctorum of the Almighty.

Andal also leaves this lesson in this verse: When you get up in the morning; chant the name of Hari (HARIR HARIR HARIRITI VYAHARET VAISHNAVAH PUMAN). Let us do so.

Click title to hear the song by Sudha Raghunathan (Ragam: Shankarabharanam Talam: Mishra Chapu )

முதல் ஐந்தும் அடுத்த பத்தும்

The first five pasurams of Tiruppavai form one section and pasurams 6-15 the second section. These 10 stanzas describe the sleeping girls being woken up by those who are already up. These two groups represent KAINKARYA NISHTHA (those impatient to serve God, like Lakshmana) and GUNA NISHTHA (those who are content to meditate on the glorious qualities of God, like Bharata). Nammazhwar speaks of their presence even in Vaikunthaloka – VAIKUNTATTU AMARARUM (service minded) MUNIVARUM (enjoying His Virtues). Poison acts on different people in different ways – some faint and some run here and there; so do the attributes of Sri Krishna. Hence the sleeping girls are not a bit inferior in their longing for Krishna to those who wake them. Though one could go to Krishna on one's own, it is not advisable "VEDAM VALLARGALAI KKONDU,VINNOR PERUMAN TIRUPPADAM PANINDU " says Nammazhwar. We should always approach Him through some godly person; because we have sinned against Him and being a SWATANTRA (free to act as He pleases), He may punish us. Hence a Recommending Authority is very much needed. Moreover His virtues are like a huge river in spate during rains, and so if a man wants to cross it surely he needs the help of others. Further unlike in the case of carnal company, enjoyment of His Company will be sweeter in the company of Bhaktas.

திருப்பாவை - 5 (மாயனை மன்னு)

மாயனை மன்னு வடமதுரை மைந்தனை,
தூய பெருநீர் யமுனைத் துறைவனை,
ஆயர் குலத்தினில் தோன்றும் அணிவிளக்கை,
தாயைக் குடல்விளக்கம் செய்த தாமோதரனை,
தூயோம்ஆய் வந்துநாம் தூமலர் தூவித்தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசுஆகும் செப்பேலோ ரெம்பாவாய்.



Explanation
Let us (naam) come (vandhu) with a clean (thooya) body and mind, spraying (thoovi) clean flowers (thoo malar), and worship (thozhudhu) the Lord Damodara (dhaamOdharan); who is a magician (maayan); who is the son (maindhan) of the northern (vada) madhurai; who is the hermit (thuRaivan) on the pure (thooya) and great (peru) river (neer) Yamuna (yamunai); who appeared (thOnRum) in the cowherd (aayar) community (kulam) as a sacred (aNi) light (viLakku); who brought maternal honour (kudal vilakkam sey) to his mother (thaay). Let us sing (paadi) orally (vaayinaal) and think (sindhikka) mentally (manaththinaal) about the Lord. Our past (pOya) sins (pizhai) and the the future unintentional sins (pugutharuvaan ninRanavum), will become (aagum) like sawdust (thoosu) on a flame (thee). Let us say (cheppu) his names.

Purport
Our mysterious Lord, born at North Mathura, who sports in the pure deep waters of the great river Yamuna and who is the veritable jewel-light of the race of cowherds, gloried his mother Devaki by being born to her and transported his foster mother Yasoda into a world of joy by showing her his little belly with the imprint of the tiny ropes with which she bound him to put him out of mischief. If only we approached Him with pure mind and body and worship Him with fresh and fragrant flowers, singing His praise and meditating on Him, we can be certain that our sins of the past births and those which ensued without our intentions, will all be extinguished the way cotton is reduced to ashes in a fire.

More Insight
Among the assembled gopis, one expressed a doubt, "we are planning elaborately for getting the company of Krishna. But remember, we are sinners and our sins will throw obstacles in our path. It always happens when a good deed is contemplated. It is the way of the world. Take the case of Dasaratha who planned the coronation of Rama; the great omniscient sage Vasishta fixed the date; the citizens clamored for him and applauded the decision. But what happened? Rama went to the forest forsaking the city and it was His Paduka (holy sandals) which sat on the throne for fourteen years. So what is the surety that we will succeed?"

The answer is given in this verse: Recite the name of Krishna; think of him; offer flowers; and all obstacles will vanish. All sins committed before taking Refuge with Him, as well those unwittingly accruing after Surrender (Saranagati) will perish. The Purva Agha (earlier sins) will be burnt to ashes like cotton bales in a fire; and the Uttara Agha (Subsequent Sins) will not stick to the person like drops of water to a lotus leaf.

Milk is both a pleasurable food as well as a medicine to cure bile. The same is the case with Him. (Maruttuvanai ninra mamanivanna)

Click title to hear the song by Sudha Raghunathan (Ragam: Shree Talam: Adi)

திருப்பாவை - 4 (ஆழி மழைக்கண்ணா)

ஆழி மழைக்கண்ணா! ஒன்று நீ கைகரவேல்
ஆழியுள் புக்கு முகந்துகொ டார்த்தேறி,
ஊழி முதல்வன் உருவம்போல் மெய்கறுத்து
பாழியந் தோளுடைப் பற்பநா பன்கையில்
ஆழிபோல் மின்னி, வலம்புரிபோல் நின்றதிர்ந்து,
தாழாதே சார்ங்கம் உதைத்த சரமழைபோல்
வாழ உலகினில் பெய்திடாய், நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோ ரெம்பாவாய்.



Explanation
Oh Lord (KaNNaa) of rain (mazhai) and oceans (aazhi), please do not
discontinue (kai karavEl), any thing (OnRu). Diving (pukku) into (uL) the
ocean (aazhi); fetching the water (mugandhu kodu), causing thunder (aarthu);
going up to the sky (ERi); darkening (kaRuththu) your body (mey) like (pOl)
the form (uruvam) (uruvam) of the prime Lord (mudhalvan) of the universe
(oozhi); standing (ninRu) and roaring (adhirndhu) like (pOl) the shining
(minni) conch (valamburi) and the chakram (aazhi) of Lord Padhmanabha
(paRpanaaban) with broad (paazhi) and beautiful (am) shoulders (thOl);
please do cause it rain (peydhidaay), like a torrential rain (sara mazhai)
like (pOl) shooting (udhaiththa) with the divine bow (saarngam), without
delay (thaazhaadhE); so that we (naangal) may live (vaazhndhida). Let us
enjoy (magizhndhElor) the maargazhi nonbu (maargazhi neeraada).

Purport
O Lord Varuna (God of Rains), please do not hold back your gift of rains. For the sake of the prosperity of the world and for our sake so that we can gleefully bathe in the river during this scared month, plunge into the sea, gather as much water as there is, make thunder, and rise into the sky in the form of a cloud mass which would resemble, in its black color, the body of our primordial Lord (Vishnu). May you then pour down your bountiful showers! You will then become resplendent with lightning like the discus held by Lord Padmanabha. Your thunderous roar would reverberate like the couch called Panchajanya held by our Lord in his left hand. May you bring forth rains in abundance without a pause in the manner of the flow of arrows from the bow of Sri Rama called Sarngam!

More Insight
The Presiding Deity of Rain was keenly observing the happenings in this world. He saw his master Sriman Narayana serving all the gopis. So he thought that taking orders from the gopis and carrying out their commands was the best and easiest means of pleasing his master. So approaching Andal who was in the guise of a gopi he requests her to command him; and she does so in a detailed manner in this verse.

The inner significance is as follows: Just as the heir apparent to the throne is always feared and respected by all ministers and officers so are the Sri Vaishnavas by inferior gods. Hence When a Sri Vaishnava worships other deities like Indra, Rudra Varuna etc, he is doing something inappropriate as well as ridiculous. It will only cause his downfall and ruin his chance of getting salvation. So Beware!

So here the Rain God who has come to hear her command is told, "Go to the middle region of the sea, drink the entire water leaving not a drop, and then pour it out in its entirety without discriminating between the places where the good and bad live. The rain, which resembles the arrows shot by Sri Rama to shatter the demons to pieces, should instead bring forth happiness and prosperity to the entire land."

A Sri Vaishnava is one who always thinks of everything good for everyone in this world.

திருப்பாவை - 3 (ஓங்கி உலகளந்த)

ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
நாங்கள் நம் பாவைக்குச் சாற்றிநீர் ஆடினால்,
தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து
ஓங்கு பெருஞ்செந்நெ லூடு கயல் உகளப்
பூங்குவளைப் போதில் பொறிவண்டு கண்படுப்ப,
தேங்காதே புக்கிருந்து சீர்த்த முலைபற்றி
வாங்கக் குடம் நிறைக்கும் வள்ளல் பெரும்பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோ ரெம்பாவாய்.



Explanation
If we (naangaL) bathe (neeraadinaal) and perform our (nam) 'paavai nOnbu'
(paavaikku chaatri), chanting (paadi) the name (pEr) of the best Lord
(uththaman), who measured (aLandha) all three (Ongi) worlds (ulagu). The whole
(ellaam) country (naadu) will be free of (inRi) evil (theengu). It will rain
(peydhu) three rainfalls (mum maari) every month (thingaL). Little fish
(kayal) will play (ugaLa) amidst (oodu) overgrown (Ongu) big (perum) rice
fields (sen nel); bright (poRi) beas (vandu) lieing drowsily over (kaN
paduppa) the flower bushes (poonguvaLai); Cows standing (pukkirundhu)
motionless (thEngaadhE), cowherds milking (seerththa mulai patri vaanga), the
generous (vaLLal) and big (perum) cows (pasu) fill up (niRaikkum) the
containers (kudam); the land will be filled with (niRaindhu) long lasting
(neengaadha) prosperity (chelvam).


Purport

When we sing the glory of the the Lord (Trivikrama) who took the cosmic form and measured the three worlds in two gigantic strides and put his foot, for the third stride on the emperor Mahabali, and when we perform the paavi nonbu the whole country will be rid of evils. It will then rain three times every month. Fishes will gleam and leap amidst the rich paddy plants. Spotted bees will fall sleep among the water lillies. Cow milked tirelessly will yield copious bounties enough to fill pots and pots. Prosperity will thus prevade the land.



More Insight

In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord.So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world,is at the same time aspiring for them considering them as his Lord's riches.Hence all Sri Vaishnavas after daily prayer recite the verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.

Andal tells the girls,"If we,girls,recite the NAME of the Lord who measured the entire universe with his three steps and observe this vow then the whole world will become prosperous."

Note the text which says "Uthaman PER"(his NAME).She could have simply said "if we sing the glory of the Lord." But she says instead, the NAME of the Lord. Which means that the NAME OF THE LORD (the Tiru Ashtakshara Mantra, the Eight-Syllabled one) is more efficacious than the Lord Himself. When, in the court hall of Duryodhana, Draupadi was being disrobed by Dussaasana, it was only the NAME "Govinda" which saved her modesty while the Lord failed her.

But we Prapannas (Surrenderers) seek salvation only from Him.The Mantra is only for understanding the true nature of the Soul,Lord,and the mutual relationship; it is essentially to promote the ARTHA PANCHAKA knowledge.

NEENGATHA Selvam - we see that riches do not remain for long with any man; then what does NEENGATHA mean? It refers to the Moksha Aiswarya, Service of God, obtained through the recommendation of Sri Mahalakshmi.

Click title to hear the song by Sudha Raghunathan (Ragam:Aarabi Talam:Adi)

திருப்பாவை - 2 (வையத்து வாழ்வீர்காள்)

வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச்
செய்யுங் கிரிசைகள் கேளீரோ! பாற்கடலுள்
பையத் துயின்ற பரமன் அடிபாடி,
நெய்யுண்ணோம்; பாலுண்ணோம்; நாட்காலை நீராடி
மையிட் டெழுதோம்; மலரிட்டு நாம் முடியோம்;
செய்யா தனசெய்யோம்; தீக்குறளைச் சென்றோதோம்;
ஐயமும் பிச்சையும் ஆந்தனையும் கைகாட்டி
உய்யுமா றெண்ணி உகந்தேலோ ரெம்பாவாய்.



Explanation
Oh! you people born to live (vaazhveer gaaL) in this world (vaiyam), won't you
listen (kELeerO) to the deeds (kirisai) we do (chey) to ourselves (naam) and
to our (nam) idol (paavai)!. We sing (paadi) in praise of the feet (adi) of
the Lord (paraman) who is in meditative sleep (paiyath thuyil) on the ocean of
milk (paal kadal). We do not eat (uNNOm) ghee (ney). We do not drink (uNNOm)
milk (paal). We bathe (neeraadi) early morning (naat kaalE). We do not use
(ezhudhOm) eye liner (mai). We (naam) do not braid our hair (mudiyOm) with
flowers (malar). We do not do (seyyOm) prohited things (seyyaadhana). We do
not go and recite (chenRu OdhOm) evil (theeya) demons (kuRaL) works. We donate
(kai kaattu) to poor people (pichchai), to deserving people (aiyam), to
ascetic people (aandhanai). We think (eNNi) about our salvation (uyya) and
feel happy (ugandhu).

Purport
People of this Earth! listen to the austerities we shall perform during the paavai-nonbu! We shall sing the praise of Naarayana who sleeps in the milky ocean. We shall abstain from ghee and milk. We shall bathe before daybreak. We shall not indulge in gossip nor perform actions which are taboo. Of alms and gifts, we shall give liberally. We shall follow the path of a life of contentment and happiness.



More Insight
At her cordial invitation a huge crowd gathered and the wonder-struck ANDAL exclaims, "in this ignorance-spreading world, are there so many interested in Emancipation!” She proceeds to prescribe "dos" and "don'ts" (which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari).

While we appear to be performing this vow for getting rain, in reality it is different. She stresses the words "NAMUM NAM Pavaikku"- NAMUM- WE are quite different from others; we long for His company and firmly believe that He alone is the Means for achieving it. NAM Pavai- Indrajit did a malefic rite to put an end to Rama; but OUR beneficent rite is for securing Lord's and His World's prosperity and happiness.

The SriVaishnavite Code of Conduct as prescribed by her is as follows:
1. Recite the Samskrita and Dravida Veda which sings the glory of the Feet of the Lord reclining on the Serpent in the Milky Ocean, all the while thinking about one's Redemption.
2. Eschew all carnal and even worldly desires like eating ghee, drinking milk etc.
3. Bathe early in the morning. Don't adorn your eyes with collyrium, or your hair with flowers till the completion of the vow; meaning thereby that a SriVaishnava needs decoration etc only when he is in union with the Lord.
4. Never indulge in an act which was not practiced by our righteous minded ancestors. Bharata refused the kingship though granted by his father and permitted by Rama on the grounds that the tradition of Solar Kings did not permit a younger son to rule when the elder was living.
5. A SriVaishnava should not speak ill of others or even think about it (which is tantamount to reporting it to the God inside the heart, thereby ensuring their fall); Sita never uttered a word to Rama about the ill-treatment by the Rakshasis.
6. He should ever be ready to do charity and impart knowledge about God to all those who need it.

In short he should constantly be thinking about his upliftment and keep his mind filled with peace and happiness.

Click title to hear the song by Sudha Raghunathan (Ragam: Gowla Talam: Mishra Chapu)

திருப்பாவை - 1 (மார்கழித் திங்கள்)

மார்கழித் திங்கள் மதிநிறைந்த நன்னாளால்;
நீராடப் போதுவீர்! போதுமினோ, நேரிழையீர்!
சீர்மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்!
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்,
ஏரார்ந்த கண்ணி யசோதை இளஞ்சிங்கம்,
கார்மேனிச் செங்கண் கதிர்மதியம் போல்முகத்தான்
நாராயணனே, நமக்கே பறைதருவான்,
பாரோர் புகழப் படிந்தேலோ ரெம்பாவாய்.

Explanation
Oh bejewelled girls (nEr izhaiyeer)! Prosperous (chelva) young girls (chiRumeer) of the rich city (seer malgum) of Tiruvoypadi (aaypaadi)! This is the month (thingaL) of December/January (margazhi), an auspicious day (nan naaL) filled (niRaindha) with moonlight (madhi). Those of us who want to go (pOdhuveer) to perform the penance of 'paavai nOnbu' (neeraada), let us go (pOdhumeenO). The Lord (naaraayaNan), who was the son (kumaran) of NandagOpan, who could give a lot of trouble (kodun thozhilan) to enemies using his sharp spear (koor vEl); who was the little lion (iLam singam) of the beautiful (Eraarndha) eyed (kaNNi) YasOda; who is dark (kaar) skinned (mEni); who has perfect (sen) eyes (kaN); and who has a face (mugaththaan) like (pOl) the radiance (kadhir) of the moon (madhiyam); will give (tharuvaan) us (namakkE) his blessings (paRai). Hey (El)! Let us immerse in water (padindhu) and do the penance of 'paavai nOnbu' (Or embaavaai), a practice praised (pugazha) by the people of the world (paarOr).

Purport
Now is the month of Maargazhi. It is the auspicious full moon day. Lovely young ornamented maidens of the cowherd colony which is flourishing in wealth! Don't you want to bathe in the Yamunaa? Please come take part in the festival! (Paavai Nombu). Naarayana, the son of Nandagopa who is the terror of his enemies with his sharp spear, Naarayana, the young lion's cub of Yasoda, of charming eyes, Lord Naaraayana with his dark-cloud like complexion and eyes of crimson lotus hue, with his lustrous face shining like the sun and cool like the full moon. He will surely grant us all our desires! Come, let us bathe and celebrate the festival, for which the world will praise us.



More Insight
1. Andal praises the day (NANNAL) that has appeared of its own accord for the observance of the vow. What it means is that for a soul, that day is the Good Day when he understands all about himself and God and their mutual relationship of Lord and Servant which is stated in the Tirumantram.
2. The fruit in getting one's body is for serving the Lord here and hereafter (NEERADA PODUVIR)
3. All those who have a longing for the service of the Lord are qualified to join her. (PODUVIR PODUMINO)
4. She speaks of the radiance that attended on the face of her companions on hearing her requisition. (MADI NIRAINDA; the moon is not in the sky alone!)
5. The prosperity of Gokula consists of Sri Krishna's amiable pranks in stealing butter and girls; i.e., the wealth of a Sri Vaishnava consists of his intoxicating love for and enjoyment of Lord's company.
6. Nandagopa's vigilance in guarding Krishna with his very sharp spear in hand symbolizes the "ASTHANE BHAYA-SANKA" and "MANGALASASANA-PARATA" which characterizes a SriVaishnava.
7. Yasoda's over-indulgence of Krishna is responsible for all his pranks and misbehavior towards the young gopis.
8. SrimanNarayana is the SOLE MEANS of attaining His Feet. This strikes the keynote of the Song Divine-TIRUPPAVAI. NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam) PARAI (Phala Swarupam) TARUVAN.The safest means of securing Him is not Karma yoga etc but His Grace only.
That is the sum and substance of this verse.

ஆண்டாள் அருளிய திருப்பாவை

கோதை பிறந்த ஊர் கோவிந்தன் வாழும் ஊர்
சோதி மணி மாடம் தோன்றும் ஊர்
நீதியால் நல்ல பத்தர் வாழும் ஊர் நான்மறைகள் ஓதுமூர்
வில்லிபுத்தூர் வேதக் கோனூர்

பாதகங்கள் தீர்க்கும் பரமன் அடி காட்டும்
வேதம் அனைத்துக்கும் வித்தாகும் கோதை தமிழ்
ஐயைந்தும் ஐந்தும் அறியாத மானிடரை
வையம் சுமப்பது வம்பு.

திருவாடிப் பூரத்து செகத்துதித்தாள் வாழியே
திருப்பாவை முப்பதும் செப்பினாள் வாழியே
பெரியாழ்வார் பெற்றெடுத்த பெண் பிள்ளை வாழியே
பெரும்புதூர் மாமுனிக்குப் பின்னானாள் வாழியே
ஒரு நூட்ரு நாற்பத்து மூன்றுரைத்தாள் வாழியே
உயர் அரங்கற்கே கண்ணியுகந்தருளிதாள் வாழியே
மருவாரும் திருமல்லி வள நாடி வாழியே
வண்புதுவை நகர்க் கோதை மலர்ப் பாதங்கள் வாழியே

திரு ஆண்டாள் திருவடிகளே சரணம். மங்களம்.

Sri ANDAL is the quintessence incarnation of Sri BHUMI DEVI the Divine Consort of SRIMAN NARAYANA, who took birth on this earth to liberate suffering human beings from worldly bondage. She sang thirty sweet songs containing the cardinal principles of Sri Vaishnava Dharma during the month of MARGAZHI. Singing these songs, with understanding of their inner meaning, will bring to us peace, prosperity and above all Divine Grace.

ANDAL, though a Brahmin girl, assumes the guise of a cowherdess and yearns for Everlasting Happiness and Service of the Lord. It is the age-old practice of Sri Vaishnavas to sing these stanzas every day of the year in the presence of the Lord in the temple as well as in their homes. This practice assumes special significance during MARGAZHI so much so that each day of this month gets its name from a pasuram.

It may appear in the beginning that Andal is intending to perform a particular religious vow to marry the Lord and thereby obtain His everlasting company, and that she is inviting all her girl friends to join her. It is only towards the end of TIRUPPAVAI that we learn that she did not actually go to any pond or river or perform a religious rite; SHE IS ACTUALLY PRAYING TO BE GRANTED THE SERVICE OF THE LORD FOR ALL ETERNITY. It is the Soul's inner craving to redeem itself and to reach His Divine Nearness in order to serve him (Attaani-cchevagam as her father PERIYAZHWAR calls it) which forms the real purport of this poem.

The next few days I'll try to compile திருப்பாவை with as much explanation as possible. (The picture explantions are best expalined in chinna jeeyar's site. I thank His Holiness Sri Sri Sri Tridandi Srimannarayana Ramanuja Chinna Jeeyar Swamiji for the pictures)

அரங்கநாதர்

ரங்கநாயகி

திருவரங்கம் பெரியகோயிலின் பெருமை - 1

மாதவத்தோன் புத்திரன்போய் மறிகடல்வாய் மாண்டானை
ஓதுவித்த தக்கணையா உருவுருவே கொடுத்தானூர்
தோதவத்தித் தூய்மறையோர் துறைபடியத் துளும்பிஎங்ஙும்
போதில்வை த்த தேன்சொரியும் புனலரங்ஙம் என்பதுவே 1.

பிறப்பகத்தே மாண்டொழிந்த பிள்ளைகளை நால்வரையும்
இறைப்பொழுதில் கொணர்ந்து கொடுத்து ஒருப்படித்த உறைப்பனூர்
மறைப்பெருந்தீ வளர்த்திருப்பார் வருவிருந்தைய் அளித்திருப்பார்
சிறப்புடைய மறையவர்வாழ் திருவரங்ஙம் என்பதுவே. 2.

மருமகன் தன் சந்ததியை உயிர்மீட்டு மைத்துனன்மார்
உருமகத்தே வீழாமே குருமுகமாய்க் காத்தானூர்
திருமுகமாய்ச் செங்ஙமலம் திருநிறமாய்க் கருஙுவளை
பொருமுகமாய் நின்றலரும் புனலரங்ஙம் என்பதுவே. 3.

கூன் தொழுத்தை சிதகுரைப்பக் கொடியவள் வாய்க் கடியசொல்கேட்டு
ஈன்றெடுத்த தாயரையும் இராச்சியமும் ஆங்ஙொழிய
கான் தொடுத்த நெறிபோகிக் கண்டகரைக் களைந்தானூர்
தேந்தொடுத்த மலர்ச்சோலைத் திருவரங்ஙம் என்பதுவே. 4.

பெருவரங்ஙள் அவைபற்றிப் பிழகுடைய இராவணனை
உருவரஙப் பொருதழித்து இவ்வுலகினைக் கண்பெறுத்தானூர்
குருவரும்பக் கோங்ஙலரக் குயில்கூவும் குளிர் பொழில்சூழ்
திருவரஙம் என்பதுவே என் திருமால் சேர்விடமே. 5.

கீழுலகில் அசுரர் களைக் கிழஙிருந்து கிளராமே
ஆழிவிடுத்து அவருடைய கருவழித்த வழிப்பனூர்
தாழைமடல் ஊடுரின்சித் தவளவண்ணப் பொடியணிந்து
யாழின் இசை வண்டினங்ஙள் ஆளம்வைக்கும் அரங்ஙமே. 6.

கொழுப்புடைய செழுஙுருதி கொழித்திழிந்து குமிழ்த்தெறிய
பிழக்குடைய அசுரர் களைப் பிணம்படுத்த பெருமானூர்
தழுப்பரிய சந்தனங்ஙள் தடவரைவாய் ஈர்த்துக்கொண்டு
தெழிப்புடைய காவிரிவந்து அடிதொழும் சீரரங்ஙமே. 7.

வல்லெயிற்றுக் கேழலுமாய் வாளெயிற்றுச் சீயமுமாய்
எல்லையில்லாத் தரணியையும் அவுணனையும் இடந்தானூர்
எல்லியம்போது இருங்சிறைவண்டு எம்பெருமான் குணம்பாடி
மல்லிகை வெண்சஙூதும் மதிளரங்ஙம் என்பதுவே. 8.

குன்றாடு கொழுமுகில்போல் குவளைகள்போல் குரைகடல்போல்
நின்றாடு கணமயில்போல் நிறமுடைய நெடுமாலூர்
குன்றூடு பொழில்நுழைந்து கொடியிடையார் முலையணவி
மன்றூடு தென்றலுமாம் மதிளரங்ஙம் என்பதுவே. 9.

பருவரங்கள் அவைபற்றிப் படையாலித் தெழுந்தானை
செருவரங்கப் பொருதழித்த திருவாளன் திருப்பதிமேல்
திருவரங்கத் தமிழ்மாலை விட்டுசித்தன் விரித்தனகொண்டு
இருவரஙம் எரித்தானை ஏத்தவல்லார் அடியோமே. 10.

அரங்கனின் மேனி நிறம்

It is interesting to find from our scriptures that the Creator of all colors is Himself extremely colorful. He is said to sport on various occasions. To start our colorful journey with the Vedas, the Purusha SUkta describes the Lord as being the color of the Sun-

Aditya varNam tamasa: parastAt.

The reference to Sun-color is significant. Just as the Sun is the antithesis of all darkness or evil, so too the Paramatma is verily the abode of all good qualities, and the antithesis of all that is inauspicious

akhila hEya pratyanIka, kalyAnaikatAna.

Describing the TirumEni of the ParamaPurusha, the ChAndOgya Upanishad has the following to say-

Ya EshOntar AdityE hiraNmaya:Purusha:drisyatE
HiraNmaya:smashru:hiranya kEsa:AprNakhAt sarva Eva suvarNa:

The Lord is seen in golden splendour amidst the Solar System, adorned by golden hair with a golden moustache and facial hair to match. From head to toe, he is all glitter like the Yellow metal.

It is perhaps this wonderful tirumEni that Sri PeyAzhwar was able to witness at TirukkOilUr on that stormy night, which is evident from his exclamation,

திரு கண்டேன், பொன்மேனி கண்டேன், திகழும் அருக்கன் அணிநிரமும் கண்டேன்.

Though Sri Nammazhwar too endows the Lord with the color of red gold,

"செம்பொன்னே திகழும் திருமூர்த்தியை"

He himself turns around later and takes objection to the Lord’s color being compared to that of a mere metal, and says that the purest gold cannot match the glitter of the Lord’s tirumEni-

சுட்டுரைத்த நன் பொன் உன் திருமேனி ஒளி ஒவ்வாது.

At the other end of the spectrum, Emperuman sports a jet-black color too, as opposed to the sparkling golden hue indicated in the Vedas. Especially in Sri KrishnAvatAra, He is a blackie, as almost all the
Azhwars testify-

கண்ணன் எனும் கரும் தெய்வம்
கரிய மேனி மிசை வெளிய நீரு சிறிதே இடும் பெரிய கோல தடம் கண்ணன்
கரு மாமுகில் போல் வண்ணன் கண்ணன்
கானகம் எல்லாம் திரிந்து உன் கரிய திருமேனி வாட
கார் திறள் அனய மேனி கண்ணனே உன்னை

Thus the Lord is credited with the color of clouds and the black sea-

காரார் கடல் வண்ணன் பின் போன நெஞ்ஞமும்(Siriya Tirumadal)

It is significant to note that the very name Krishna denotes one who is black. Perhaps He was christened with this name, looking to His color at birth. He is indeed a Black Diamond, says Sri Nammazhwar-

கையார் சக்கரத்து என் கரு மாணிக்கமே.

Sri Andal goes a step further and, in a damaging expose, reveals that Sri Krishna’s heart is as black as His body-

புறம் போல் உள்ளம் கரியானை.

That the Lord sports the color of blue-black clouds is evident from Sri Vishnu Sahasranamam too, the prelude to which says,

MEgha shyAmam peetha kousEya vAsam.
On this black body, the attire of yellow silk sits well.

Not only Sri Krishna, but Sri Rama too sported the color of black clouds-RAmam indIvara syAmam.
Another color that the Lord sports, is green- a green that is restful to the eyes, says Sri Tondaradippodi Azhwar. He sings of Ranganathar in Srirangam:

பச்சை மா மலை போல் மேனி
பவள வாய் கமல செங்கண்
அச்சுதா! அமரர் ஏரே!
ஆயர்தம் கொழுந்தே என்னும்.
இச்சுவை தவிர யான்போய்
இந்திர லோகமாளும்
அச்சுவை பெறினும் வேண்டேன்
அரங்ஙமா நகருளானே!.

Thanks: www.ramanuja.org

துப்புடையாரை

Periaazhvaar expresses a fear that during the stressful time of his life passing from his body he may forget to think of the Lord, and therefore he says he wishes to surrender to the Lord right away without any delay.

துப்புடையாரை அடைவதெல்லாம் சோர்விடத்துத் துணையாவரென்றே
ஒப்பிலேனாகிலும் நின்னடைன்தேன் ஆனைக்கு நீ அருள்செய்தமையால்
ஏய்ப்பு என்னை வந்து நலியும்போது அங்கு ஏதும் நானுன்னை நினைக்கமாட்டேன்
அப்போதைக்கு இப்போதே சொல்லிவைத்தேன் அரங்ஙத்தரவணைப் பள்ளியானே!

ஏன் பள்ளி கொண்டீரய்யா?

ஏன் பள்ளி கொண்டீரய்யா? ஸ்ரீ ரங்கநாதா
ஏன் பள்ளி கொண்டீரய்யா? ஸ்ரீ ரங்கநாதா…

ஆம்பல் பூத்தசய பருவதமடுவிலே 
அவதரித்த இரண்டாற்று நடுவிலே ||


கௌசிகன் சொல் குறித்ததற்கோ?
அரக்கி குலையில் அம்பு எறிந்ததற்கோ
ஈசன் வில்லை முறித்ததற்கோ 
பரசுராமன் முரம் பறித்ததற்கோ ||

மாசிலாத மிதிலேசன் பெண்ணுன்னுடனே வழிநடந்த இளைப்போ? 
தூசில்லாத குகன்னோடதிலே கங்கை துறை கடந்த இளைப்போ? 
மீஷுரமாம் சித்ரா கூட சிகரம் தனில் மிசை நடந்த இளைப்போ? 
காஷினிமேல் மாரீசன் ஓடிய கதி தொடர்ந்த இளைப்போ? 
ஓடி களைத்தோ தேவியை தேடி இளைத்தோ
மரங்கள் ஏழும் துளைத்தோ கடலை கட்டி வளைத்தோ 
இலங்கை என்னும் காவல் மாநகரை இடித்த வருத்தமோ? 
ராவணாதிகளை அடித்த வருத்தமோ ||

மதுரையிலே வரும் களையோ? முதலைவாய் மகனைத் தரும் களையோ?
எதிர் எருதை பெரும் களையோ? கன்றை எடுத்தெறிந்த பெரும் களையோ?
புதுவையான முலையுண்டு பேயினுயிர் போக்கியலுத்தீரோ?
அதிர ஓடிவரும் குருவிவாயை இரண்டாகியலுத்தீரோ 
துதிசை ஆயர்களை காக்கவேண்டி மலை தூக்கி அலுத்தீரோ 
கதிசை காலினால் காளிங்கன் மணிமுடி தாக்கியலுத்தீரோ
மருதம் சாய்த்தோ? ஆடுமாடுகள் மேய்தோ?
சகடுருளை தெய்தோ கம்சன் உயிரை மாய்த்தோ?
அர்ஜுனனுக்காய் சாரதியாய் தேர்விடுத்த வருத்தமோ? 
போரிலே சக்கரம் எடுத்த வருத்தமோ? ||

Composer: அருணாசல கவி
https://www.youtube.com/watch?v=O6CtnHbn46A

மஞ்ஞனமாட்டல் 6-10

எண்ணெய்க்குடத்தை உருட்டி இளம்பிள்ளைகிள்ளியெழுப்பி
கண்ணைப்புரட்டிவிழித்துக் கழகண்டுசெய்யும்பிரானே!
உண்ணக்கனிகள்தருவேன் ஒலிகடலோதண்ணீர் போலே
வண்ணம் அழகியன் அம்பே! மஞ்ஞனமாட நீவாராய்.

O Lord with the beautiful blue complexion of the waters of the ocean with noisy waves ! O Swami who kicks the oil containing vessels around with Your tender legs and who wakes up sleeping children with Your pinching ! I will give You sweet , hand-picked fruits . Please come here and take Your bath without further delay !

கறன்தனற்பாலும் தயிரும் கடைன்து உறிமேல்வைத்தவெண்ணெய்
பிறன்ததுவேமுதலாகப் பெற்றறியேன் எம்பிரானே!
சிறன்தனற்றாய் அலர் தோற்றும் என்பதனால் பிறர்முன்னே
மறன்தும் உரையாடமாட்டேன் மஞ்ஞனமாட நீவாராய்.

O My Lord ! From the day You were born , I have not seen the likes of either milk or curds or the butter stored in the pots hanging from the ceiling . You have taken care of all of that ! If I started to criticize You in front of others , they will be astonished at me as the mother complaining about the child that I bore ! Hence , I am hesitant to criticize You because of fear about offending my neighbors . I will never belittle You in front of others . Please come here and take Your bath !

கன்றினை வாலோலைகட்டிக் கனிகளுதிர எறிந்து
பின் தொடர்ந்தோடி ஓர் பாம்பைப் பிடித்துக்கொண்டாட்டினாய்போலும்
நின் திறத்தேனல்லன்னம்பே! நீபிறன்ததிரு நல் நாளன்று
நீ நீராடவேண்டும் நாரயணா! ஓடாதேவாராய்.

O Lord of total perfection ! I can not fully comprehend Your limitless , auspicious attributes ( anantha kalyANa guNams ) or Your power . One day , You tied the ribbons on the tail of the asuran , who took the form of a calf to kill You . What did You do ? You took that calf by the tail , swirled him around and threw him at a wood apple tree . The fruits fell as a result of that impact and provided a feast for Your play mates . Thereafter , You went to the banks of YamunA river and got on the top of the hoods of the poisonous KaaLingan and danced there to Your heart's content and subdued the serpent's arrogance . Today happens to be the day of Your birth . Therefore You must take an enjoyable bath . O NaaraNA ! Please come hither! Do n't run away .

பூணித்தொழுவினில்புக்குப் புழுதியளைன்த பொன்மேனி
காணப்பெரிதும் உகப்பன் ஆகிலும்கண்டார் பழிப்பர்
நாணெத்தனையுமிலாதாய்! நப்பின்னைகாணில் சிரிக்கும்
மாணிக்கமே! என்மணியே! மஞ்ஞனமாட நீவாராய்.

O Lord without any modesty ! My mANikkam ! My blue sapphire ! I enjoy seeing your beautiful limbs covered with dirt from Your entering the cow sheds and playing in the mud there . But , those who see Your body smeared with all that dirt blame me and call me an uncaring mother . O shameless Lord who puts me in such a dire spot ! Nappinnai will laugh at You , if she sees You in this state. Let me help You . Please come here and cleanse Yourself with the lovely bath that I have prepared for You .

கார்மலிமேனி நிறத்துக் கண்ணபிரானையுகந்து
வார்மலிகொங்கையசோதை மஞ்ஞனமாட்டியவாற்றை
பார்மலிதோல்புதுவைக்கோன் பட்டர்பிரான் சொன்னபாடல்
சேர்மலிசென்தமிழ்வல்லார் தேவினையாதுமிலரே

Those who recite these ten paasurams composed by PeriyAzhwAr--, the elder of the most ancient land known as Sri VillipputthUr -- on the way in which the full-breasted YasOdhA pirAtti bathed her son , KaNNapirAn of complexion far more beautiful than the clouds of the rainy season , will become completely free of any sins .

மஞ்ஞனமாட்டல் 5

அப்பம்கலந்த சிற்றுண்டி அக்காரம்பாலில்கலந்து
சொப்பட நான் சுட்டுவைத்தேன் தின்னலுறிதியேல்னம்பே!
செப்பிளமென்முலையார்கள் சிறுபுறம்பேசிச்சிரிப்பர்
சொப்பட நீராடவேண்டும் சோத்தம்பிரான்! இங்கேவாராய்.

O Lord of full perfection ! O my Swami ! My salutations to You . Please come here . Young girls with tender breasts will complain behind my back about Your minor offenses and laugh over them . While they are busy that way , I have been busy dissolving cubes of jaggery in milk and flour to cook sweet tasting appam and other delicious luncheon items for You . If You want this lovely lunch , You must take a bath first. Please come and have Your delightful bath .

மஞ்ஞனமாட்டல் 4

கஞ்ஞன் புணர்ப்பினில்வந்த கடியசகடம் உதைத்து
வஞ்ஞகப்பேய்மகள் துஞ்ச வாய்முலைவைத்தபிரானே!
மன்சளும் செஞ்கழுனீரின் வாசிகையும் நறுசான்தும்
அன்சனமும் கொண்டுவைத்தேன் அழகனே! நீராடவாராய்.

O great helper , who destroyed the asuran in the form of the wheel sent by Your evil uncle Kamsan with a swift kick of Your tender feet ! O Lord, who sucked the life out of the deceitful PUthanai ! I have added turmeric powder , and enriched Your bath water with petals of red lotus flowers . I have set aside fragrant sandal paste and black collyerium for decorating Your eyes after Your bath . O Beautiful One ! Please do not run away from me .Come and take Your bath with further hassle !

மஞ்ஞனமாட்டல் 1-3

YasOdhA piratti wanted to bathe her child , KrishnA . She collected water for the thirumanjanam . She added cinnamon , cardamom and other fragrant powders in the water . She looked around for KrishNa and invited him to come to the bathing room ,where she had lovingly prepared fragrant water at the right temperature . He heard her call , but tried to get away from her reach . YasodhA appealed to her son to come to her , described at length about the enormous efforts she took for him to have a most enjoyable bath , praised him and tried to lure him to take his bath with sweet and coaxing words .

PeriyAzhwAr took on the role of YasOdhA , the mother , to enjoy this scene

1. வெண்ணெயளைன்த குணுங்கும் விளையாடுபுழுதியும்கொண்டு
திண்ணெ நீ இவ்விரா உன்னைத் தேய்த்துக்கிடக்க நான் ஒட்டேன்
எண்ணெய்ப்புளிப்பழம்கொண்டு இங்கு எத்தனைபோதும் இருன்தேன்
நண்ணலரியபிரானே! நாரயணா! நீராடவாராய்

O my Lord who is not easily accessible ! NaarAyaNA ! Please come here for taking Your bath . I have prepared the oil for Your oil bath , the soap nut powder and have been waiting for You to come here for a long , long time . I will not let you dirty the bed tonight with the day's dust besmearing Your body from all of Your playful activities and the unwelcome smell arising from the immersion of Your hands all the way upto Your shoulder , when You stole and ate butter during the day . This I shall not put up with . Please come and take Your bath and cleanse Yourself before You retire to bed .

2. கன்றுகளோடச்செவியில் கட்டெறும்புபிடித்திட்டால்
தென்றிக்கெடுமாகில் வெண்ணெய்திரட்டிவிழுஙுமாகாண்பன்
நின் ராமராமரம்சாய்த்தாய்! நீ பிறந்த திருவோணம்
இன்று, நீ நீராடவேண்டும் எம்பிரான்! ஓடாதேவாராய்

O Lord who knocked down the seven trees with the power of Your arrow during RamAvathAram ! Today is the day of SravaNam ( ThiruvONam ) , when Your birth star is in ascendance . Please do not try to escape from me . I am exasperated with Your pranks . Earlier in the day , you ran after the frightened calves and placed the biting ants into their ears , which made them more panicky and they ran away . How am I going to milk the cows , when the calves have run away ? If I do not milk the cows , how are You going to get the butter to steal and eat ? Please do not run away . Come and take Your bath.

3. பேய்ச்சிமுலையுண்ணக்கண்டு பின்னையும்ன் இல்லாது என்னென்சம்
ஆய்ச்சியரெல்லாம்கூடி அழைக்கவும் நான்முலைதன்தேன்
காய்ச்சின நீரொடு நெல்லி கடாரத்தில் பூரித்து வைத்தேன்
வாய்த்தபுகழ்மணிவண்ணா! மஞ்ஞனமாட நீவாராய்.

O my precious one of auspicious glories ! O my dear one with the hue of a blue jewel ! When I saw You partake the poisonous milk from the fearsome PuthanA's breast and suck her life forces , I responded to the collective call of the fleeing neighbors and approached You and breast-fed You . I did not run away like them out of fear at the sight of the mighty corpse of PuthanA , whom You had dispatched to heavens . Today , I have prepared warm and comforting water containing broiled leaves of Nelli tree for sweetness . I have stored this lovely water for Your bath in large vessels , so that You can enjoy a long and leisurely bath . Please do not escape me. Come and have Your bath

(to be continued)..

மஞ்ஞனமாட்டல்

I have been trying to get மஞ்ஞனமாட்டல் in tamil for quite sometime in the net. But I have not been sucessful. So I thought I would compile whatsoever I know and get from the web in this page. The next few days will be my recitation of மஞ்ஞனமாட்டல். Please forgive me if there are any spelling mistakes. I an not well versed in Unicode script. It would be great if you can point out the mistakes so that I can rectify them. May Lord Ranganatha bless us.

திருப்பல்லாண்டு

திருப்பல்லாண்டு பெரியாழ்வார் திருமொழி

பல்லாண்டுபல்லாண்டு பல்லாயிரத்தாண்டு
பலகோடி நூறாயிரம்
மல்லாண்டதிண்தோள்மணிவண்ணா! உன்
செவ்வடிசெவ்விதிருக்காப்பு

அடியோமோடும் நின்னோடும் பிரிவின்றி ஆயிரம்பல்லாண்டு
வடிவாய்னின்வலமார்பினில் வாழ்கின்றமஙையும்பல்லாண்டு
வடிவார்சோதிவலத்துறையும் சுடராழியும்பல்லாண்டு
படைபோர் புக்குமுழஙும் அப்பான்சசன்னியமும்பல்லாண்டே

ஸ்ரீரங்கத்தின் மரபு வழி வரலாறு

ஸ்ரீரங்கம் கோயில் விமானம் பிரம்மாவின் தவத்தால் திருப்பாற்கடலிருந்து வெளிப்பட்டு தோன்றியதாகும் (இதை சுயம்பு என்று கூறுவர்). பிரம்மா நித்திய புஜை செய்ய சூரியனை நியமித்தார். பிறகு சூரிய குலத்தில் பிறந்த அரசன் இட்சுவாகு இந்த விமானத்தை தனது தலைநகரமாகிய அயோத்திக்கு வழிபடக் கொண்டு சென்றான். ராமர் இவ்விமானத்தை இலங்கையிலிருந்து தனது பட்டாபிஷேகத்துக்கு வந்த விபீஷணனுக்கு பரிசாகக் கொடுத்தார்.
இதனை விபீஷணன் தனது தலையின் மீது சுமந்து இலங்கைக்கு எடுத்துச் செல்கையில் வழியில் காவிரியாற்றின் கரையை அடைந்தான். விமானத்தைக் கீழே இறக்கி வைத்துவிட்டு சிறுது நேரம் இளைப்பாறினான். பின்னர் அவன் மீண்டும் புறப்பட நினைத்து விமானத்தை எடுத்தான். எடுக்க முடியவில்லை. எவ்வளவோ முயன்று பார்த்தான். கலங்கினான். அங்கு ஆண்டுவந்த தர்மவர்ம சோழன் ஆறுதல் கூறினான். அரங்கநாதரும் காவேரிக்கரையிலேயே தங்கியிருக்க விருப்பம் தெரிவித்தார். விபீஷணனுக்காக, தான் "தென்திசை இலங்கை நோக்கி" பள்ளிகொண்டருள்வதாக உறுதியளித்தார். பின்னர் தர்மவர்ம சோழன் அவ்விமானத்தைச் சுற்றி கோயில் எழுப்பி வழிபாடு செய்தான்.

கோயில் ஒழுகில் (Chronicle) தர்மவர்ம சோழன் கட்டிய ஸ்ரீரங்கம் கோயில் காவிரியின் வெள்ளப் பெருக்கினால் மண்ணில் புதையுண்டு மறைந்தது. பின்னர் கிளிச் சோழன் ஒரு கிளியின் உதவியுடன் ("வைகுந்தத்திலுள்ள விஷ்ணுவின் கோயில் இருந்த இடம் இதுதான்; அக்கோயிலை இப்போதும் இங்கு காணலாம்" என்று ஒரு செய்யுளை திரும்பத் திரும்பக் சொல்லிக் கொண்டுடிருந்தது) மற்றும் அவனுக்கு வந்த கனவின் மூலமாக விமானம் இருத்த இடத்தைக் கண்டுபிடித்தான். விமானத்தின் கருவறையைச் சுற்றிக் கோயில் எழுப்பினான்.

(நன்றி: தேசிகன்)

அரங்கதின் பெருமை

கொண்டல் வண்ணனைக்
கோவல னாய்வெண்ணெய்
உண்ட வாயன்என்னுள்ளம் கவந்தானை
அண்டர் கோனனி யரங்கன் என் னமுதினைக்
கண்ட கண்கள்மற் றொன்றினை காணாவே (திருப்பாணாழ்வார்)