Saturday, July 28, 2007

Amalan Aathi Piraan - 10

amalanathipiran10
Lord Ranganatha is the Overlord (supreme Sovereign) of the whole world and all the people (residing there); Him-who is of the black color of the clouds as well as the nature of the clouds; who, as Lord Gopala (Kovala alias Krishna), ate butter with His mouth; who has stolen my mind and heart; and who is my immortal amborsia; my eyes that have looked at His beauty; (I swear) these eyes of mine, that have seen Him, can I ever see anything else?

Amalan Aathi Piraan - 9 (Body)

amalanathipiran9
Lord Ranganatha reclining on the serpent couch Adisesha in Sri Rangam is the one who (long ago) having devoured the seven worlds, was seen (by the sage Markandeya and found to be) lying on the leaf of a great banyan tree as (an equisite) Child, incomparable; the Lord Ranganatha is adorned with beautiful garland studded with peerless gems and pearl necklace; His holy body (archa form) of blue diamond luster is of enormous beauty and excellenet complexion; such a divine BODY of God has, aye (aiyoh) outweighed my outweighed my mind (i.e.) the Lord showing His whole body full of beauty has taken away everything from me (my mind, heart and soul).

Amalan Aathi Piraan - 8 (Eyes)

amalanathipiran8
The blemishless Lord of Sri Rangam is the Supreme Being (i.e.e the foremost creator and benefactor), who made the advent as Narasimha and tore into shreds the massive body of the demon king (Hiranyakasipu) that came to assault Him; Lord Narasimha was (and also is) unappriachable and inaccessible to the Gods (Brahma, Siva, Indra et al); in the face of Lord Ranganathaa, there are those wide eyes, which are very much black, broad and extensive towards the sides, glittering (restless), with ruddy lines (rekhas) running across and very much lengthy; these EYES of the Lord have made me a fool (and I am stupefied).

Amalan Aathi Piraan - 7 (Red mouth)

amalanathipiran7
The Lord of the beautiful city of Sri Rangam and the one supreme God, Mayan (beyond the ken of all the ordinary individual souls), who reclines on the serpent couch Adisesha holds on His hands, the Conch Paanchajanyam with winding rekha and the chakra (disk Sudarsanam) that emits fiery sparks; His divine body (archa form) is like a lengthy mountain range; He is our father and savior, who has a very long crown smelling exuberantly with the fragrance of Tulasi leaves! His beautiful RED MOUTH (with rosy lios), aye! (Aiyoh), it has captivated and enraptured my mind and heart.

Amalan Aathi Piraan - 6 (Throat)

amalanathipiran6
My master, Lord Ranganatha, has His adobe in the holy city of Sri Rangam surrounded by groves, wherein live the swarms of bees with fasciating wings; He is the One, who has removed the sufferings of Lord Siva with the crescent moon on His head (when a skull got stuck in His hand). Lord Ranganatha's throat (in days of Yore) consumed in full the whole Universe comprising
1. Many worlds inhabited by Andar (a category of people)
2. The higher and the nether worlds
3. This massive and vast earth
4. All the seven Kulaachalas (Ezhu maal Varai, the seven mountains balancing this earth)
Harken! Such a THROAT of the Lord indeed has saved me.

Amalan Aathi Piraan - 5 (Chest)

amalanathipiran5
The Lord of Sri Rangam has cut asunder all my burdensome old sins (ripe and heavy); He has now made me His (exclusive) servant; further, He has also entered into my heart; what a wonder! I do not know how much severe and great penance I have done to achieve such a great fortune of the Lord's immense grace over me. The Lord's CHEST, beautified by the Goddess Lakshmi and the great garland Vaijayanthi, indeed has wholly captured and enslaved me.

Amalan Aathi Piraan - 4 (Waistband)

amalanathipiran4
The Lord of Sri Rangam (full of woods), where sweetly singing bees hum and great peacocks dance (hppily), is the same as teh Lord Sri Rama of (life-bestowing) ocean hue; Lord Rama vanquished Ravana, the king of Lanka surrounded by massive and sqare ramparts; after driving him out (from the battlefield), Lord Rama later aimed an invincible sharp arrow at Ravana and made his ten heads fall down (simultaneously cut off); The WAISTBAND (of this Ranganatha) found on His beautiful belly makes pleasant strolls within my heart.

Amalan Aathi Piraan - 3 (Navel)

Amalanadhipiran3

The Lord, Ranganatha, who reclines on the serpent couch (Adi Sesha) in Sri Rangam, is the same Lord Vishnu, (Srinivasa) who has stood in the north as the great Venkatam Hills, where monkeys jump from one tree to the other. Lord Srinivasa has stood there for the sake of Gods, who come to worship Him; the sweet core (inner soul) of my heart rests on the twilight colored garment of the Lord and on His beautiful NAVEL, above it (the garment) - the great NAVEL that created the four faced God Aja (Brahma Devan).

Amalan Aathi Piraan - 2 (Silk Garment)

Amalanadhipiran2

Lord Ranganatha (Arangatthu Amman) who has with his heart full of pleasure, measured the worlds (earth and heaven) (in his descent as Trivikrama) shines with his tall and lofty crown. He, whose sharp and piercing arrows destroyed (devoured) the demons (night-wanderers) who came to fight Him that day (i.e., In His descent as Rama); He is the scion of the race of Kakutsa. He is the Lord of Sri Rangam full of (flowery and) fragnant gardens; now my mind becomes immerses with the Lord's Reddish (saffron) SILK GARMENT worn by Him around His waist.

Amalan Aathi Piraan - 1 (Feet)

Amalanadhipiran1

He, the Lord Vishnu is blemishless, the foremost God, and the resplendent one that has made me serve His ardent devotees; He, the Lord of Nityasuris (Celestial, eternal Arch angels) has taken His adobe at the Venkatam hill surrounded by fragnant groves; He, the immaculate Lord is the ever pure, sacred God; (now I look at) Him, the overlord of supreme justful heaven (Vaikuntham), and the divine God (Ranganatha) of Sri Rangam (girth with) long ramparts. (As I see Him), His sacred lous FEET enter into and become merged with my eyes.

Saturday, June 30, 2007

Amalanathipiran - Thaniyan

ThiruppaaN Azhwaar composed ten paasurams among the divya prabandham revered as "Amalanaadhipiraan" Prabhandham. All 10 pasurams praise our Arangan. As ThiruppaaN Azhwaar has not sung on any other divya desa perumal, Arangan gets the distinction of being sung by 11 Aazhwars.

This Azhwaar's prabhandham is different from all the other aazhwaar's
prabhandhams in that it does not contain any upadesams, critique of Veda-
Baahya Mathams, messages sent to the Lord as His Naayaki et al.
Thiruppaanar's prabhandham is an aanandha-lahari (limitless outpourings of the
bliss of aanandham) at the anubhavam of the Lord's Sarvaanga Soundharyam
and its redeeming effect. Azhwaar is totally lost in that blissful anubhavam
and the ten paasurams arose from him as "the revelational hymns".

amaladhipiran - sanskrit taniyan
Let me contemplate on TiruppaanaAzhwar (Munivahana, the saint who was
carried to the precincts of the shrine of Lord Ranganatha, by
Lokasarangamamuni on his shoulders), whose inner soul (antaratma) became
enraptured at the sight of the reclining Lord Hari (Ranganatha) betwixt (the
two streams of) the river Kaveri, and who, having experienced (the vision of
the Lord) from the feet to His head declared that his eyes would not see any
other objects (except the Lord).

amaladhipiran - tamil taniyan
Let us sing in praise of the holy feet of Sri ThiruppaanaAzhwar, who entered
(the holy shrine of Lord Ranganatha) riding on the shoulders of the sage
(Lokasaranga-Mahamuni) saw(the Lord in full) and sung (in praise) HIM limb by
limb, as the Lord showed to him, i. e., the lotus feet, the silk garment, the
navel, the waist band of rare excellence, the holy chest, the neck, the red
mouth (with rosy lips), the eyes of unfading (red lotus charm) and the (whole
divine) Archa form.

In the coming days, Let me post each paasuram of Amalanaadhipiraan.

ThiruppaaN Azhwaar ThiruvadigaLE SaraNam.

Audio Link
Carnatic Song

Thanks: Sadagopan.org

Tuesday, June 26, 2007

Aazhvar Mangalaasasanam on Srirangam

A compilation of all Paasurams (Aazhvar Mangalaasasanam) on our Arangan is available at http://aranganarumai.googlepages.com/. From now on, Adiyen will cross reference both this blog and the website.

Monday, June 25, 2007

Poigai Alwar praising Arangan

onRum maRanthu

Of the 100 pasurams in Mudhal thiruvandhadhi, Poigai aazhwar has composed only one pasuram on our Arangan. But nevertheless, it has great insight that Arangan is our one and only Lord and we should never ever let Him go of our thoughts.

Poygai AzhwAr's paasuram addresses all those, who have a poor understanding of the mahimai of Sriman nArAyaNaa as the ParamAthman and DevAthi Devan. He addresses these poor folks as “yEzhaikAL”, or the spiritually poor, who have lost sight of the imperishable wealth, Sriman nArAyaNaa as their one and only Lord.

Poygai AzhwAr was born at ThiruvehhA near Kanchipuram in a lotus pond inside a golden lotus during aippasi SravaNam as the amsam of the Lord’s Paanchajanyam. He states in this paasuram that he has never been without the thought of Sri RanganAtha at any time in his life including the time he spent inside the golden lotus as a foetus. He states that he turned his head even during the foetal stage towards the direction of Sri Ranganaathan at Srirangam. He was in garba rangam (womb of the Golden lotus) and he turned towards Sri Rangam even then and offered his anjali.

Thanks: Sadagopan.org

Saturday, June 23, 2007

Pachai Mamalaipol

Adiyen made a video of some excellent pictures of our Arangan with Thodaraipodi aazhwar's pasuram as background.

Pasuram : Pachai Mamalaipol (Thondaradipodi Aazhwar)
Artist : Unnikrishnan P
Ragam : Hindolam
Thalam : Aadi

A previous post on அரங்கனின் மேனி நிறம் is relevant to mention here.

Sunday, June 03, 2007

Vatsalyam (by Bombay Jayashree)

Monday, May 28, 2007

மன்னுபுகழ் - குலசேகராழ்வார் திருவடிகளே சரணம்!

கன்னி நன் மா மதிள் புடை சூழ் கணபுரத்தென் காகுத்தன்
தன்னடிமேல் தாலேலோ என்றுரைத்த தமிழ்மாலை
கொல் நவிலும் வேல் வலவன் குடைக்குலசேகரன் சொன்ன
பன்னிய நூல் பத்தும் வல்லார் பாங்காய பத்தர்களே!



Meaning
The Kaakuthsthan (Rama) of Thirukannapuram, which is surrounded by new and great walls
On His feet, these garland of tamizh verses have been sung as a lullaby
By the Kulasekhara, the king who wields the spear that speaks death to enemies
Those who sing these ten verses are true bhakthas by nature.

பகைவர்களால் என்று தொடப்படாத பெரிய மதில்கள் சூழ்ந்த திருக்கண்ணபுரத்தில் வாழும் என் காகுத்தன் தன் திருவடி மேல் தாலேலோ என்று சொன்ன தமிழ்மாலையாம், பகைவரைக் கொல்லத் துடிக்கும் வேலை வலக்கையில் ஏந்திய வெண்கொற்றக் குடையைக் கொண்ட குலசேகர மன்னன் (சேர மன்னன்) சொன்ன இந்த வேத நூலைப் போன்ற பத்து பாடல்களும் வல்லவர்கள் இறைவனுடன் என்றும் தோழமை கொண்ட பக்தர்கள் ஆவார்கள்!

The eleventh paasuram is the one where the aazhwar uses his signature to say about the author (himself) who has sung the paasuram on the Bhagavan of Thirukannapuram, and that those who sing these ten paasurams will become true bhakthas.

குலசேகராழ்வார் திருவடிகளே சரணம்!

மன்னுபுகழ் - 10

தேவரையும் அசுரரையும் திசைகளையும் படைத்தவனே!
யாவரும் வந்தடி வணங்க அரங்க நகர் துயின்றவனே!
காவிரி நல் நதி பாயும் கணபுரத்தென் கருமணியே!
ஏவரி செஞ்சிலை வலவா! இராகவனே! தாலேலோ!

Meaning
The One who created the devas, asuras and the different directions
The One who sleeps in the town of Rangam where all come to worship at His feet
The black gem of Kannapuram, where the Cauvery flows
Oh Ragahava, the expert archer, may you sleep

தேவர்கள், அசுரர்கள், திசைகள் என்று எல்லாவற்றையும் படைத்தவனே! எல்லோரும் வந்து திருவடிகளை வணங்க திருவரங்க நகரில் துயில் கொண்டவனே! காவிரி என்னும் நல்ல நதி பாயும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! நெடிய சிறந்த வில்லை வலக்கரத்தில் உடையவனே! இராகவனே! தாலேலோ!

Events covered from the Ramayana
Rama giving his aaraadhana perumal to Vibishana, the Lord Jagannaatha who comes to rest in Sri Rangam

In the tenth paasuram, the final one carrying the Ramayana story, the aazhwar has gone beyond what we know from the Valmiki Ramayana and the Kamba Ramayana. He covers the history of Sri Rangam, tracing its roots to Ayodhya and Sri Rama himself.

In short, Lord Rama worshipped himself as Lord Narayana. When Rama could not gift anything really worthy enough to Vibishana for his great help in defeating Ravana, Rama decided to part with something dearer to him than his soul - his aaraadhana perumal, the Jagannaatha. That this perumal had his own ideas of settling down in Sri Rangam and not going to Lanka is a history well known. When a dejected Vibishana prayed to this Lord Ranganathan for granting him daily worship, Rangan pointed Vibishana to Thirukannapuram. It is a belief to this day, that Vibishana comes every night to Thirukannapuram to worship the Lord - The enchanting Raama piraan who resides in the equally enchanting Krishna kshteram called Thirukannapuram.

மன்னுபுகழ் - 9

தளை அவிழும் நறுங்குஞ்சித் தயரதன் தன் குலமதலாய்!
வளையவொரு சிலையதனால் மதிளிலங்கை அழித்தவனே!
களை கழுநீர் மருங்கு அலரும் கணபுரத்தென் கருமணியே!
இளையவர்கட்கு அருளுடையாய்! இராகவனே! தாலேலோ!



Meaning
The One with the fragrant tufts of hair, born as the delight of Dasaratha's race
The One who destroyed the fortress of Lanka surounded by high walls, with a bow
The black gem of Kannapuram, where the weeds and lillies blossom by the side
Oh Ragahava, who graces the younger ones, may you sleep

சுருண்டு விழும் நறுமணம் கொண்ட முடியை உடைய தயரதன் தன் குலத்தில் உதித்த குழந்தையே! வளைந்து நிற்கும் ஒரு வில்லைக் கொண்டு மதிள் சூழ்ந்த இலங்கையை அழித்தவனே! கழுநீர்ப்பூக்கள் எல்லாத் திசைகளிலும் அலரும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! பக்தர்களுக்கு அருள் தருபவனே! இராகவனே! தாலேலோ!

Events covered from the Ramayana
Rama destroying the Lanka with his bow

The aazhwar is lost in the beauty of his child, Rama - the one with long flowing locks of hair that carry a gentle fragrance. And again he is reminded of this child's feat of destroying Lanka, where He stood amongst the ruins like the Lord of Death, Time itself - to the tormentors. Lanka was destroyed by torrential rain, a rain of arrows originating from the Saarnga Vil of Bhagavan (Aazhi mazhai kanna - Thiruppavai)

And now the aazhwar is again reminded of His archa form in Thirukannapuram, where the pond in front of the temple (Nithya Pushkarini) was full of lillies. It is aptly called the Nithya Pushkarini - the ever lasting pond. Bhagavathas might have had an opportunity to verfiy this in person when visiting this divya desam in summer time. It is ever brimming with water even today and suprisingly so even about a couple of years back when a severe drought tormented Tamil Nadu.

In the last line, the aazhwar calls Rama as the 'one who showers grace on the young'. Who can be older than that One person? Indeed He showers his grace on all.

மன்னுபுகழ் - 8

மலையதனால் அணை கட்டி மதிளிலங்கை அழித்தவனே!
அலைகடலைக் கடைந்து அமரர்க்கு அமுதருளிச் செய்தவனே!
கலை வலவர் தாம் வாழும் கணபுரத்தென் கருமணியே!
சிலை வலவா! சேவகனே! சீராமா! தாலேலோ!



Meaning
The One who built a bridge with the mountains and destroyed Lanka surrounded by walls
The One who churned the wavy ocean and graced the ambrosia to the Devas
The black gem of Kannapuram, which is full people well versed in the arts
Oh Sri Rama, the master archer, the servant, may you sleep

பாறைகளால் அணை கட்டி மதிள் சூழ்ந்த இலங்கையை அழித்தவனே! அலை வீசும் பாற்கடலைக் கடைந்து அமரருக்கு அமுதம் அருளியவனே! கலைகள் எல்லாம் வல்லவர் நிறைந்து வாழும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! வலக்கரத்தில் வில் தாங்கியவனே! காவலனே! சீராமா! தாலேலோ!

Events covered from the Ramayana
Rama's building a bridge over the sethu samudram and destroyig Lanka with the Vaanara sena

Again, the efficacy of the Rama Nama which was covered in the earlier post resurfaces here, although not explicitly. Bhagavathas might remember how boulders used to build the bridge on the ocean started to float when the Rama Nama was inscribed on them

The aazhwar is reminded of a similar feat of Bhagavan with another ocean. The ocean of milk or the paarkadal which is His abode. In those earlier days, was He not the same person who took the form of the Tortoise, the Dhanvanthiri and the Naachiyaar Thirukkolam to churn the nectar from the ocean and offer it to the devas? Sri Mahaalakshmi, the 'amudhil vanda pennamudhu' (The nectar like lady who came with the nectar) came back to Him with the ocean's churning. The same thaayar is going to come back to Rama after He crosses this ocean

Again the aazhwar recounts the glory of Thirukannapuram which is full of learned people. So much so, it is said that, even if the people of Thirukannapuram indulge in thinnai pechchu (general gossip sitting on the pyol), it becomes a conversation about the shaastraas.

The aazhwar calls Rama a 'sevakan' or a servant in the last line. Rama, a servant? Where did aazhwar get this concept? From the original Ramayana of course. In our previous post we discussed the Vaali vadam. In that context, to pacify Vaali, Rama puts forth the following arguments

Raama: 'Oh Vaali. This whole Bhaaratha desam belongs to the Ikshvaaku Race, and Bharatha is the king of this kingdom. I am his SERVANT. And it is my duty to protect the subjects (like Sugriva) of Bharatha and punish the wrong doers (like Vaali) in this land'

Here, Rama, instead of calling himself the king of Ayodhya (which would be true according to everybody in Ayodhya, including Bharatha) he prefers to call himself a servant of Bharatha. That is Raama's nature - to stay humble and true to his words - words that convinced Bharatha to rule from Ayodhya, till he returned.

மன்னுபுகழ் - 7

ஆலின் இலைப் பாலகனாய் அன்றுலகம் உண்டவனே!
வாலியை கொன்று அரசு இளைய வானரத்துக்கு அளித்தவனே!
காலின் மணி கரையலைக்கும் கணபுரத்தென் கருமணியே!
ஆலிநகர்க்கதிபதியே! அயோத்திமனே! தாலேலோ!



Meaning
The One who ate the world as a boy on the Peepal leaf
The One who killed Vaali and gave the kingdom to the younger monkey
The black gem of Kannapuram, whose feet is touched (washed) by the sea shore
Oh King of Aali (Thiruvaali), the One of Ayodhya, may you sleep

ஆலின் இலைமேல் சிறு பாலகனாய் உருக்கொண்டு பிரளயக் காலத்தில் உலகமெல்லாம் உண்டவனே! வாலியைக் கொன்று கிஷ்கிந்தை அரசை இளைய வானரமாம் சுக்ரீவனுக்குக் கொடுத்தவனே! தென்றல் காற்று (காலின் மணி) நதியின் கரையின் மேல் அலை அடிக்கும் படி செய்யும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! ஆலி நகருக்கு அதிபதியே! அயோத்தி மன்னனே! தாலேலோ!

It was a little diffcult to understand the third line 'Kaalin mani, karai alaikkum'. Here, I had to assume that alai means to beat, slap (or touch - more gentle) instead of the normal interpretation as a wave. If people can throw any more light on this, it would be great

Events covered from the Ramayana
Rama killing Vaali and making Sugriva king

After Sita was abducted by Ravana, Rama searches for her and in the process befriends Sugriva. Rama agrees to kill Vaali, after being convinced of his sins. This incident is still considered to be a controversial one where people argue the merits and demerits of the act of Rama killing Vaali unseen by Vaali. But ultimately, Vaali to whom this matters most, sees reason and accepts Rama's action. And he dies peacefully.

A verse from the Kamba Ramayanam is very relevant here. This verse is when Vaali, suprised that he has been struck by an arrow, looks at it:

Mummai saal ulagukku elaam moola manthiraththai murrum
Thammaiye thamarkku nalgum thani perum padaththaith thaane
Immaiye ezhumai noikku marunthinai raama ennum
Semmai ser naamam thannaik kangalil theriyak kandaan.

Meaning: The naamam, which is the manthram forming the basis of all the three worlds. For one who utters, meditates, contemplates on that naamam, that naamam begets the owner (Rama) himself of that naamam to such a devotee. The naamam is so unique. That
naamam can singularly destroy all the sins of the seven births, like the medicine which eradicates the route cause of sickness to this body. Such a special divya [divine] naamam is seen by vaali.

When the arrow bearing such a name hit Vaali, immediately all his sins were destroyed and he was ready to reach the supreme abode of Bhagavan. This is probably Rama's kindest act of mercy, to an erring soul

மன்னுபுகழ் - 6

சுற்றம் எல்லாம் பின் தொடரத் தொல் கானம் அடைந்தவனே!
அற்றவர்கட்கு அருமருந்தே! அயோத்தி நகர்க்கு அதிபதியே!
கற்றவர்கள் தாம் வாழும் கணபுரத்தென் கருமணியே!
சிற்றவை தன் சொல்கொண்ட சீராமா! தாலேலோ!




Meaning

Oh Sri Rama, who went to the forest with everybody around you following you
The One who is the great medicine to all those without (the have nots), and the king of Ayodhya
The black gem of Kannapuram, which is full of learned people
The One who followed the word of the younger mother (aunt - Kaikeyi), may you sleep

சுற்றம் (ஊரார் உறவினர்) எல்லாம் பின் தொடர்ந்து வர தொன்மையான காட்டை அடைந்தவனே! வேறு கதி அற்றவர்களுக்கு அரிய மருந்து போன்றவனே (எல்லாம் தரும் அமுதம் போன்றவனே)! அயோத்தி நகருக்கு உரிமையானவனே! கற்றவர்கள் என்றும் வாழும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! சிற்றன்னையாம் கைகேயியின் கட்டளையைத் தலை மேல் கொண்ட சீராமா! தாலேலோ!

Events covered from the Ramayana
Rama going to the forest with the people of Ayodhya following him.

Here the aazhwar recounts the popularity that Rama had among the people of Ayodhya. Indeed when Dasaratha thought of making Rama the crown prince, he consulted these very same people and they spoke in immense favor of Rama, that it unsettled even Dasaratha a bit. Was he, Dasaratha not a good ruler because of which these people wanted to see Rama crowned soon? No, it was Rama's spotless character, his mastery of the shastra and shaastra, and his compassionate nature. Yes, he was verily the medicine to the people afflicted by the sores of the samsara.

Also, the aazhwar says that Rama went to the forest to fulfill the words of his aunt. An incident from the Ramayana to support this. Kaikeyi after a night long discussion with Dasaratha, sent word for Rama, to come to meet his father. When Rama enters Kaikeyi's chamber, Kaiykeyi says:

Kaiykeyi - 'Your father has decided that Bharatha will be the crown prince. You will also need to go to the forest for fourteen years'

Rama was at once overjoyed and sad. Happy because he learnt that his dear brother Bharatha was going to be king. Sad that his aunt had told that these were orders of his father. Looking at his father's state he knew what the real situation was.

Rama thinks : 'Dear aunt Kaiykeyi, I would gladly go to the forest even if it were your own words'

Such was Rama's nature

மன்னுபுகழ் - 5

பாராளும் படர் செல்வம் பரத நம்பிக்கே அருளி
ஆரா அன்பு இளையவனோடு அருங்கானம் அடைந்தவனே!
சீராளும் வரை மார்பா! திருக்கண்ணபுரத்தரசே!
தாராளும் நீண்முடி என் தாசரதீ! தாலேலோ!



Meaning
Oh Daasarathi (son of Dasaratha), the One who gave his kingdom and all his wealth to your brother Bharatha
And attained the forest along with your younger brother who had limitless affection to you
Oh broad chested One, the ruler of Thirukannapuram
The King who rules the Horizon, may you sleep (in the last line, mudi can refer to the Crown or to the hair (neel mudi = long hair))

நாட்டை ஆளும் உரிமையையும் அதோடு பெரும் செல்வத்தையும் பரத நம்பிக்கே அருளி தீராத அன்பு கொண்ட இளைய பெருமாள் இலக்குவனோடு அரிய காட்டை அடைந்தவனே! அழகை ஆளும் மலை போன்ற மார்பினை உடையவனே! திருக்கண்ணபுரத்தரசே! தார் (மாலை) அணிந்த நீண்ட திருமுடியை பூண்ட என் தசரதன் மகனே! தாலேலோ!

Events covered from the Ramayana
Rama giving up the throne to Bharatha and going to the forest

Here the aazhwar talks of both Bharatha and Lakshmana. Bharatha is referred to as Nambi. Nambi also means one who is complete with good qualities. The aazhwar absolves Bharatha of all accusations that may come to rest on him - that he coveted the throne etc.

The aazhwar also refers to Lakshmana is ilaiyavan, or the younger brother. In Sanskrit the equivalent is - anuja

Is the aazhwaar giving a hint of things to come in the future - that of Swami Ramanuja's life and his great affection to Periya Perumal? Swami Ramanuja had many names, of which one was Ilaiyazhwan or Ilaya Perumal

மன்னுபுகழ்- 4

தாமரை மேல் அயன் அவனைப் படைத்தவனே! தசரதன் தன்
மாமதலாய்! மைதிலி தன் மணவாளா! வண்டினங்கள்
காமரங்கள் இசை பாடும் கணபுரத்தென் கருமணியே!
ஏமருவும் சிலை வலவா! இராகவனே! தாலேலோ!



Meaning
Oh Raghava, the One who created Lord Brahma on the lotus flower
The child of Dasaratha and the One who married Mythili
The black gem which resides in Kannapuram, where bees and birds sing songs
One who is well accomlished in wielding the bow, may you sleep

தாமரை மேல் நான்முகப் பிரமனைப் படைத்தவனே! தசரதனின் பெருமை மிக்க குழந்தையே! மிதிலை இளவரசியின் மணவாளனே! வண்டு கூட்டங்கள் பூக்களில் மது உண்டு இசை பாடும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! வலக்கையில் மிகப் பெரிய வில்லினை ஏந்தியவா! இராகவனே! தாலேலோ!

Event covered from the Ramayana
Rama's marriage to Sita and her becoming the daugther-in-law of Dasaratha

We have already covered this event in the previous paasuram, so why did the aazhwar repeat it in this paasuram? Adiyen can only hazard a guess.

Rama in the Ramayana has so far been just Rama, but the moment he married Sita, he became Sri Rama. This Srimathvam to Bhagavan Himself added an extra lustre to the already glowing Bhagavan. For a Sri Vaishnava, this piratti sambandam is essential, and hence the stress by aazhwar on this particular incident.

மன்னுபுகழ் - 3

கொங்கு மலி கருங்குழலாள் கோசலை தன் குலமதலாய்!
தங்கு பெரும் புகழ்ச் சனகன் திருமருகா! தாசரதீ!
கங்கையிலும் தீர்த்த மலி கணபுரத்தென் கருமணியே!
எங்கள் குலத்தின்னமுதே! இராகவனே! தாலேலோ!



Meaning
Oh Raghava, the one born as the star in the race of Kausalya
Oh Daasarathi, the son-in-law of the famous Janaka
The black gem of Kannapuram, where there are waters purer than the Ganga
The nectar of our race, may you sleep

தேனும் மகரந்தங்களூம் நிறைந்த பூக்களைச் சூடியதால் அவை நிறைந்த கருங்குழலை உடைய கோசலையின் குலத்தில் உதித்த குழந்தையே! என்றும் தங்கும் பெரும் புகழ் கொண்ட சனகனின் மருமகனே! தசரதனின் மகனே தாசரதீ! கங்கையை விட புனித மிக்க தீர்த்தங்கள் நிறைந்த திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! எங்கள் குலத்தின் இன்னமுதே! இராகவனே! தாலேலோ!

Event covered from the Ramayana
Rama's marriage to Sita and becoming the son-in-law of Janaka

How come the aazhwar describes Rama as a descendant of the race of Kousalya rather than Dasaratha, since people generally talk about race in context of the father rather than the mother?

Here the aazhwar probably takes cue from Vishwamitra, who sang the following famous verse to wake up Rama

'Kousalya supraja Rama poorva sandhya...' referring to Rama as the son of Kousalya rather than Dasaratha. Rasikaas have this explanation to offer for Vishwamitra's reference - Kousalya probably made the greatest sacrifice in sending Rama along with Vishwamitra for protecting the sacrifice. What is the status of others here?

Dasaratha - Though he sent Rama and Lakshmana with Vishwamitra, he still had Bharatha and Shatrugna with him. So his sacrifice is not so great

Kaikeyi - Did not send her son Bharatha at all, so no sacrifice here

Sumithra - Sent Lakshmana but still had Shatrugna with her

Kousalya - She sent her only son Rama, the adorable one, the darling of all with Vishwamitra on a mission fraught with danger. Her sacrifice was probably the best. And it is only befitting that Rama is addressed as Kousalya's son.

This situation is about to repeat itself, when she will do the sacrifice once again to send her only son to the forest, to uphold his father's promise.

மன்னுபுகழ் - 2

புண்டரிக மலர் அதன் மேல் புவனியெல்லாம் படைத்தவனே!
திண் திறலாள் தாடகை தன் உரம் உருவச் சிலை வளைத்தாய்!
கண்டவர் தம் மனம் வழங்கும் கணபுரத்தென் கருமணியே!
எண் திசையும் ஆளுடையாய்! இராகவனே! தாலேலோ!



Meaning
Oh Raghava, you who created the whole universe on a lotus flower
One who used the bow and killed Thaataka of strong capability
The black gem which resides in Kannapuram, on seeing you, the people surrender their minds
One who is the ruler in all directions, thaalelo

தாமரை மலர் மேல் அமர்ந்து இந்த உலகை எல்லாம் பிரமன் உருவில் படைத்தவனே! மிகுந்த வலிமை கொண்ட தாடகையின் வலிமை எல்லாம் அழியும் படி வில்லை வளைத்தவனே! உன்னைப் பார்த்தவர் எல்லாம் தங்கள் மனத்தை உன்னிடம் வழங்கும் படி பேரழகுடைய, திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! எட்டு திசைகளையும் ஆளும் வல்லமையுடையாய்! இராகவனே! தாலேலோ!

Event covered from the Ramayana
Rama's killing of Thaataka

Now to the link about three things that we have seen in the above paasuram

Rama-Bow-Thirukannapuram

Even to this day, it is a delectable sight to see the Sowriraaja perumal at Thirukannapuram adorning the Saarngam vil (bow). As we have already seen, aazhwar has described the thirukannapuram divya desam as one surrounded by high walls. Once upon a time, a king decided to raze down this divya desam and sent his army which began to destroy the walls. When this was happening, an arayar swami came rushing to Sowri perumal and started singing azhwaar's paasurams in order to make Bhagavan stop the army's destruction.

When perumal, true to his archa form did not respond, the arayar got angry and said the following words to Bhagavan:

'Hey Bhagavan, the aazhwars have all sung about you and said that you are holding the bow to protect the world. Is that all false? Are you holding a toy bow? Can you not protect your own divya desam?'

Saying this the arayar threw his vaadyam (hand held drum) at the perumal. This drum hit perumal's thirumugaamandalam and created a vadu (mark - impression) just above His eye. With this, Bhagavan decided to abandon his archa samaanyam (vow that the archa form shall not talk or act) and sent a rain of arrows at the army and sent them packing

Even to this day, Bhagavathas who have the good fortune of laying their eyes on Sowri perumal's divya mangala thirumeni can notice the mark made by the drum.

மன்னுபுகழ் - 1

This set of 10 paasurams in the thalaattu of Kulasekhara aazhwar is special since it is a mother's paasuram. But here aazhwar becomes the mother of Bhagavan himself, as Kausalya was to Sri Rama. This set of ten pasurams sounds beautiful, whether it is recited in the santhai fashion or when it is set to tune (usually Nilambari raagam) and sung as a song. Irrespective of male or female, one would yearn like the aazhwar to beget the Lord as a baby on one's lap to sing this to Him.



மன்னுபுகழ் கோசலை தன் மணிவயிறு வாய்த்தவனே!
தென்னிலங்கை கோன் முடிகள் சிந்துவித்தாய்! செம்பொன் சேர்
கன்னி நன் மா மதில் புடை சூழ் கணபுரத்தென் கருமணியே!
என்னுடைய இன்னமுதே! இராகவனே! தாலேலோ!

Meaning:
Oh Raghava, born in the gem like womb of Kousalya.
One who defeated the king of lanka in the south.
One who is the black gem which resides in Kannapuram (Thiru kannapuram) surounded by high walls
Oh my Amude (nectar), thaalelo (may you sleep)

நிலைத்த புகழைக் கொண்ட கோசலையின் பெருமை மிக்க வயிற்றில் வாய்த்தவனே! தென்னிலங்கை அரசனின் மகுடங்கள் தரையில் சிந்தும் படி செய்தவனே! செம்பொன்னால் அமைக்கப்பட்டு யாராலும் (எந்தப் பகைவராலும்) தொடப்படாத கன்னிநன்மா மதில் சூழ்ந்த திருக்கண்ணபுரத்தில் வாழும் என் கரிய மாணிக்கமே! என்னுடைய இனிய அமுதமே! இராகவனே! தாலேலோ!

Bhagavan is indeed the karu mani (black gem). Bhagavathas who have had the good fortune of seeing the thirumnajanam of the aathu perumal (Saalagamaam) or any other Saalagraama thirumeni of Perumal, where the pure white milk flows gently over the kariyaa thirumeni of perumal will agree - that he is indeed the karu mani

In this paasuram, aazhwar has covered two siginifcant events in the Ramayana
1. Rama's birth
2. Rama's victory over Ravana

Throughout this decad, aazhwar sees Rama in lord of Thirukannapuram. In further posts, we will also try to enjoy this facet of the divya desam

பெருமாள் திருமொழி (மன்னுபுகழ்)



My batchmate Praveen had given excellent explanation for பெருமாள் திருமொழி (மன்னுபுகழ்) as "Srimad Ramayanam in 10 paasurams" in the Orkut Community "Naalaayira Divya Prabandham". For the non-orkut users let me compile his explanations in this place. I am sure he wouldn't mind.


Sri Ramar thiruvadigale saranam!
Kulasekhara aazhwar thiruvadigale saranam!

Sunday, May 27, 2007

திருப்பாவை - 30 (வங்கக் கடல்கடைந்த)

வங்கக் கடல்கடைந்த மாதவனைக் கேசவனைத்
திங்கள் திருமுகத்துச் சேயிழையார் சென்றிறைஞ்சி
அங்கப் பறைகொண்ட ஆற்றை, அணி புதுவைப்
பைங்கமலத் தண்தெரியல் பட்டர்பிரான் கோதை சொன்ன
சங்கத் தமிழ்மாலை முப்பதும் தப்பாமே
இங்கிப் பரிசுரைப்பார், ஈரிரண்டு மால்வரைத்தோள்
செங்கண் திருமுகத்துச் செல்வத் திருமாலால்
எங்கும் திருவருள்பெற் றின்புறுவ ரெம்பாவாய்.



Explanation
Just like the gopikas (sEy izhaiyaar), with moon (thingaL) like beauty (thirumugaththu), obtained salvation, by surrendering (senRu iRainchi) to the Lord, who churned (kadaindha) the ocean (vangak kadal) of milk, Sri Andal (kodhai) wearing fresh (pai) lotus flowers (kamalam), who was born in beautiful (aNi) Sri Villiputhoor (pudhuvai), as the daughter of the Brahmin priest (bhattar piraan) Peria aazhwaar, presents this. Those who recite (ingu ipparisuraippar) these thirty (muppadhum) literary (sangath) Tamil (thamizh) garlands (maalai), daily without fail (thappaamE), will obtain the grace (thiruvaruL) and derive pleasures (inbuRuvar) from God (thirumaal), who has beautiful (sen) eyes (kaN) and shoulders (thOL) which can stretch (varai) between two pairs (eerirandu) of mountains (maal), who is accompanied by the beautiful (thirumugaththu) Laxmi (chelva).

Purport
This garland of thirty verses in classical chaste Tamil, celebrating the devotional fervour of the beautiful cowherd women who worshipped Naaraayana, variously incarnating Himself as Maadhava (the Lord who churned the ocean of milk) and Kesava (the Lord who slayed the demon Kesi), has been strung together by Kothai, the daughter of Periaazhwaar, who belongs to the lovely place called Srivillipuththur.

All those who recite these hymns with passion and sincerity are bound to receive the favour of Naaraayana, the Lord with four mighty arms and resplendent face with crimson eyes. Theirs will be joy eternal and bliss manifold.

More Insight
Those who study this Tiruppavai are forever acceptable to Sri Mahalakshmi and Sriman Narayana - this is the gist of this stanza. In days of yore, in Dwaapara Yuga, Gopis actually performed this Nonbu. Later on Sri Andal imitated them in her heart. Both Gopis and Andal got the service of the Lord. So also even without performing the rite or imitating it, just by chanting this Divya Prabandha, people will get the same fruit (Kainkarya).Sri PARASARA BHATTAR said, "Just as the mother cow gives milk even in the presence of its dead and stuffed calf (TOL KANRUKKUM IRANGUMAPOLE) so also the Lord will bless us even though we are absolutely devoid of the supreme devotion of Andal, merely because we are repeating her words."

Gopis had surrendered themselves to Sri Krishna; but their Saranaagati would gain fruit only through the PURUSHAKAARA (recommendation) of Sri Mahalakshmi. The Lord had churned the Milky Ocean to get her; and so the Gopis begin by chanting that Herculean effort of the Lord. VANGAKKADAL was churned only to get Sri Devi who had remained hidden there. Thus He became MAA (Lakshmi's)-DHAVA(husband).In stanza 2 Andal said ADI PAADI- singing the glory of His Feet; here in 30 she says KESAVANAI -of Him who has fascinating locks of hair. Thus she enjoys the Lord's Form from His Holy Feet to His Head (Aa paada choodam).

The meaning of the POORVA KHANDA (first half) of the DVAYA Mantra is implied in this first line.

The word "SRIMAT" (He who is ever in the company of SRI) in DVAYA mantra is represented here by MAADAHAVANAI.

"NARAYANA" in DVAYA means He who has the noble qualities of VAATSALYA, SWAAMITVA, SAUSHILYA, SAULABHYA, GNAANA and SHAKTI.

These are brought out in the present paasuram as under:

1. KADAL KADAINDA -Lord Vishnu, turning a blind eye (Kaanaa-kkannittu) towards the blemishes of all the gods and demons, churned the ocean to get them nectar; this is VAATSALYA.
2. He established His Supremacy by managing the entire operation single-handedly; this is SWAAMITVA.
3. He even worked in cooperation with worst criminals - the lowliest of the lowly; this is SAUSHILYA.
4. He took the guise of a charming cherub and personally distributed the nectar; this is SAULABHYA.
5. He had the requisite knowledge, the know-how to churn the ocean; this is GNAANA.
6. And He had the required strength to complete the task up to the end; this is SHAKTI.

KESAVANAI- By referring to the locks of hair, His Form is implied; that is the meaning of "CHARANAU" in the DVAYA.

Those who recite the Tiruppavai paasurams are sure to be blessed by Him. They will get everything here and finally attain Salvation. Sri PARASARA BHATTAR used to say, "every one should every morning recite all the 30 verses; or at least the 29th one-SITTAM SIRUKALE; if he finds even that difficult, he should at least bring to his mind how much exquisite joy WE added to our days and nights through chanting, understanding, discussing and in fact living with these Divine Verses (Naam irunda iruppai ninaippadu)."

Those who thus take refuge unto Him will serve Him for ever and ever; no rebirth for them. Let us also chant these sweet songs and make our mother SRI GODA DEVI's appearance in this world useful and purposeful.

திருப்பாவை - 29 (சிற்றம் சிறுகாலே)

சிற்றம் சிறுகாலே வந்துன்னைச் சேவித்துன்
பொற்றா மரையடியே போற்றும் பொருள் கேளாய்;
பெற்றம் மேய்த்துண்ணும் குலத்திற் பிறந்து நீ
குற்றேவல் எங்களைக் கொள்ளாமல் போகாது;
இற்றைப் பறைகொள்வான் அன்று காண் கோவிந்தா!
எற்றைக்கும் ஏழேழ் பிறவிக்கும் உன்தன்னோடு
உற்றோமே ஆவோம்; உனக்கே நா மாட்செய்வோம்;
மற்றைநம் காமங்கள் மாற்றேலோ ரெம்பாவாய்.



Explanation
Govindha!, Listen (kELaay) to the reason (poruL) for our coming (vandhu) and worshipping (sEviththu) you and praising (pOtrum) your golden lotus (pon thaamarai) feet (adi) at such an early hour (sitram siRu kaalE). You (nee), who were born (piRandhu) in the community of people (kulaththil), who eat (uNNum) by rearing (mEyththu) cattle (petram), should not go away (pOgaadhu) refusing our (engaLai) offerings (kutru Eval). Look (kaaN), we are not (anRu) desiring your grace (paRai koLvaan) just for today (itrai). Forever (etraikkum), for sevens (Ezh Ezh) of births (piRavikkum), we will be (aavOm) in peace (utrOmE) with you (un thannOdu). We (naam) will let ourselves be ruled (aatcheyvOm) by you (unakkE). Please remove (maatru) our (nam) other (matrai) desires (kaamangaL).

Purport
Oh Lord Govinda (Krishna)! Why have we come so early at dawn to worship You and to adore your lotus feet? You have taken birth in our cowherd community and You live amidst us who tend cattle for a living. It is only proper that you permit us to render our humble service to You. It is not only today that we would seek your grace but in all our births to come. You and You alone we shall ever be committed to in servitude. Everything else is of no concern to us.

More Insight
This stanza clearly tells us of the highest Purushaartha (the end of human life), explaining the meaning of PARAI. Asking for Parai is a pretext; as the cowherds proposed this "nonbu' for getting rain and as it came in handy for Gopis (Andal) to keep looking at the face of Lord Krishna for as long as they liked, they accepted it. Their real intention is to get KAINKARYA (eternal service)at the lotus-feet of the Lord. The word NARAYANANE used in the first stanza was explained in the previous verse; the word PARAI is explained here.

Both "Means" and "End" are the same in Sri Vaishnava Sampradaaya;it is Sriman Narayana himself. If those who take Him as the "Means' have contact with other "Means" like Karmayoga etc, it is akin to pollution due to contact with a dead body(because Karma Yoga etc are by nature inert and need His Presence to give Result).And if they consider their act of Surrender to the Lord (Prapatti) itself to be the "Means", it is like accretion of sin due to contact with a chandaala (because anything which has the taint of the ego pollutes the purity of the Prapanna).

Similarly regarding the "End" also there are two mistakes which need to to be avoided: 1) Desiring other mundane things from Him, which would be like desiring to eat poisoned or contaminated food; and 2) serving the Lord for one's own enjoyment rather than exclusively for His pleasure (Swaartha Kainkarya), which would be like eating food left over from another eater (Uchchishtha Bhojana).

Both these types of Purities (UPAAYA SUDDHI and UPEYA SUDDHI) need to be strictly ensured by a Prapanna. The previous verse (28) speaks of UPAAYA SUDDHI -"UNTANNAI.... PUNNIYAM YAAM UDEYOM"- You ALONE are our Means. The present verse enjoins UPEYA SUDDHI - "UNAKKE NAAM AAT SEYVOM" - We serve you for the sake of your happiness ALONE, and we derive happiness on seeing your enjoyment.

Even the least trace of selfish enjoyment is to be totally erased in the service of God. It is just as in the case of sandal paste, cool breeze, flowers, ornaments, etc which give pleasure to man, without themselves feeling any; the only difference being that man not being inert like them feels happy looking at the pleasure of the Lord.

Krishna ordered His servants to bring the huge kettle-drum (PARAI).Then Andal says, "O Wonder! You have not understood us. We require only your everlasting, most enjoyable service. We wish to be always born along with you, and keep company with you always to serve you. (Like Lakshmana who served Rama whether He was in Ayodhya or in the forest.).Kindly guard us from evincing interest in anything except you."

Just as the body serves a man, the Soul, which is the body of the Lord (Yasya aatma sareeram), should serve Him. This is the natural law. This is the message of Andal in this crowning verse.

திருப்பாவை - 28 (கறவைகள் பின்சென்று)

கறவைகள் பின்சென்று கானம் சேர்ந்துண்போம்;
அறிவொன்று மில்லாத ஆய்க்குலத்து உன்தன்மைப்
பிறவிப் பெறுந்தனைப் புண்ணியம் யாம் உடையோம்;
குறைவொன்று மில்லாத கோவிந்தா! உன்தன்னோடு
உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது!
அறியாத பிள்ளைகளோம் அன்பினால் உன்தன்னைச்
சிறுபேர ழைத்தனவும் சீறி யருளாதே,
இறைவா, நீ தாராய் பறையேலோ ரெம்பாவாய்.

Explanation
Following (pin senRu) the cows (kaRavai), after reaching (sErndhu) the forest (kaanam or kaanagam), we will eat (uNbOm). We, of the cowherd community (aay kulam) without (illaadha) any (onRum) enlightenment (aRivu); what good deeds (puNNiyam) do we (yaam) claim to our credit (udaiyOm) for having (peRundhanai) you (undhannai) born (piRavi) in our community? If we have no relation to you (uRavEl), we (namakku) will not be able (ozhiyaadhu) to bear (ozhikka) it here (ingu). We, the innocent (aRiyaadha) children (piLLai) call (azhai) you (unnai) using your short (siRu) names (pEr) out of affection (anbinaal). Please do not be angry (seeRi aruLaadhE). Oh Lord (iRaivaa)! Please give us (thaaraay) your word (paRai).

Purport
Oh blemishless Lord! What a great blessing for us that You are one with us! After all, we are unlettered clan of cowherds who tend cattle, sing carelessly and eat their food in the open. The bond between You and us can never be dissolved. If ever we have out of ignorance and our love for you, caused you hurt by calling you by names which belittle your unbounded magnificence, please do not take offence. Oh compassionate Lord, grant us the drum and eternal devotion to you!

More Insight
In the very first paasuram Sri ANDAL declared unequivocally that Sriman Narayana alone was the Means (UPAAYA) for getting emancipation and His Service. "NarayananE Taruvaan"- the "E" is very significant. Similarly Lord Krishna in His CHARAMA SLOKA commanded "Maam EKAM Saranam Vraja." - "EKAM" = Me ALONE. This is very well brought out By Sri Andal in this verse.

A Prapanna who firmly believes that the Lord alone is capable of putting an end to our ever-revolving cycle of births and deaths should possess SIX essential characteristics:
1. He should have no truck with any other "means" like Karmayoga etc (this is his AAKINCHANYA).
2. Moreover to observe such Yogas he does not have any legitimate right, as sanctioned by the Scriptures. He has to declare his "lowness". (ANANYAGATITVA)
3. He has to keep thinking constantly of the Fullness or unimaginable capabilities of Lord Almighty who is the "MOOLA SUKRITA".
4. He should concentrate on the indissoluble relationship that he has with God.
5. He should beg pardon of the Lord for all his countless acts of misbehavior in the past.
6. He should pray to God for the realization of his aspiration, namely Service to the Almighty.
Sri Andal in a very dramatic manner brings out all these in this verse.

Sri Krishna observed, "O Girls! When your aspiration is for the highest End - my Service (KAINKARYA), you must have also performed the prescribed rites for it like Karma Yoga etc. Have you done so?"

Gopis: (emphatically) No, O Lord! To perform them we should in the first place have learnt the Vedas by sitting at the holy feet of a great Acharya (Prasaanta- chittaaya samaanvitaya etc) reputed for his erudition and practice of rites. But our "gurus" are the milch cattle and our vocation is tending them to fill our stomachs. (KARAVAIGAL PIN SENRU etc) To add to this we are born of a race which has no claim
for knowledge.(ARIVONRUMILOM)

Krishna: If that is the case I can't help you.

Gopis: We are imperfect creatures but your perfection should fill up this gap. (KURAIVONRUM etc)

Krishna: Now you claim a relationship with me, but this can be broken off very easily by performing a rite called "Ghata Sraaddha"

Gopis: That rite is applicable only to the relationships which are the result of Karma. But our relationship (namely the one between the Soul and God)is indissoluble either by you or us or both together. (UNTHANNODU etc)

Krishna: Now you correctly understand our relationship and call me "Govinda" signifying my being one amongst you. But in the past you have called me as 'Narayana" which has caused me considerable pain.(NOTE: NARAYANA indicates the Lord's relationship with every created being, prapanna as well as non-prapanna; where as GOVINDA was the title He received indicative of His special Accessibility(SOULABHYA) and compassion towards calves, cows and cowherds.)

Gopis: we apologize to you for this oversight on our part. But after all we are innocent cowherd girls. Out of our affection for you we lost our balance of mind. Please forgive us. (ARIYAADA PILLAIGALOM etc)

Krishna then summoned NAPPINNAI and ordered her to give them what they desired.

Gopis: No! She has played her role by recommending our case to you. (PURUSHAKAARATVA).Now it is your turn. You are the UPAAYA, the bestower of your very valuable and much sought-after Service.(NOTE: in a similar case Sri RAMANUJA in SARANAAGATI GADYA prayed to SRI LAKSHMI for intercession and when she said ,"Astu te; tayaiva sarvam sampatsyate", he proceeded to pray to the Lord for Kainkarya.) Please do it. (IRAIVA etc)


"Sriman Narayana charanau...etc" - the First Line of the DVAYA Mantra is well illustrated in this paasuram. The stanza needs to be understood with an elaborate explanation by an erudite Guru. The sum and substance of the stanza is that He alone is the sole Means of Salvation; and a person who has no claim for any Sat Karma as the Means of salvation and a refugee, alone is fit for surrendering himself unto the Lord.

திருப்பாவை - 27 (கூடாரை வெல்லுஞ்சீர்)

கூடாரை வெல்லுஞ்சீர்க் கோவிந்தா! உன்தன்னை
பாடிப் பறைகொண்டு யாம்பெறும் சம்மானம்;
நாடு புகழும் பரிசினால் நன்றாக,
சூடகமே தோள்வளையே தோடே செவிப்பூவே
பாடகமே யென்றனைய பல்கலனும் யாம் அணிவோம்;
ஆடை உடுப்போம்; அதன்பின்னே பாற்சோறு(*)
மூடநெய் பெய்து முழங்கை வழிவார
கூடியிருந்து குளிர்ந்தேலோ ரெம்பாவாய்.

Explanation
Great (seer from siRandha) Govinda (gOvindhaa) who wins (vellum) against the enemies (koodaarai)! If you ask us what gift (sammaanam) we (yaam) want to obtain (peRum) for singing (paadi) about you (undhanai) and chanting your names in public (paRai kondu); We (yaam) will wear (aNivOm) jewels worthy (parisinaal) of being praised (pugazhum) by the whole country (naadu), bracelet (choodagam), shoulder (thOL) oranaments (vaLai), earrings (thOdu), ear 'maattal' (sevip poo), anklets (paadagam), and many (pala) other (anaiya) ornaments (kalan) like (enRu) those. We will dress up (uduppOm) with beautiful clothes (aadai). There (adhan) afterwards (pinnE) all of us
together (koodi irundhu) will enjoy (kuLirndhElOr) the milk (paal) and rice (chORu) covered (mooda) and dripping (peydhu) in Ghee (ney) flowing (vazhivaara) down to our elbows (muzhangai). (This refers to kaNNamudhu or paayasam).

Purport
Oh Lord! The protector of cows! You overwhelm your enemies with your valour and virtues! The rewards we get by singing your praise and getting the drum (for spreading your word) are no less than those which the whole country commends us for. Now that our austerities have borne fruit, we shall bedeck ourselves with sparkling jewellery bangles, armlets, anklets and ear-rings. We shall dress ourselves in lovely robes. And then, with Nappinnai and yourself, we shall sit down for a gorgeous meal of rice cooked in milk and suffused with ghee. That will be our bliss!

More Insight
Sri Krishna,after hearing their list of articles needed for the vow said- "O girls! If there is a God equal to Me then you may find a conch equal to my Paanchajanya. You have asked for 'many conches' I can give the conch blown at the temple PULLARAYAN KOIL you mentioned in St.6, and the one I used to blow to bring back the cattle from grazing and my Paanchajanya. "As regards PARAI - I can give the kettle drum JAAMBAVAAN beat when I measured the whole universe; and the huge drum beaten to celebrate my victory at Lanka;and the big one I tie to my waist to attract all girls to my dance of the pots (Kudakkoottu). "PALLAANDU ISAIPPAAR - are your father Sri Vishnuchittar and Sri Nammaazhwaar. " KOLAVILAKKU - is Nappinnai; KODI - Garuda; and VITAANAM (canopy) is Ananta. Are you satisfied? Now you may go."

Gopis - "These are for the observance of our vow. But after the vow we have to receive certain honours. They are exclusively for us. You have to give them to all to us."

This is the prayer of ANDAL in this paasuram; the inner meaning being MUKTA BHOGA - the delivered soul's enjoyment in the Lord's company at Sri Vaikuntha.

Incidentally Andal leaves a message for posterity. The Lord can punish a soul for a wrong only if the soul is not prepared to take refuge unto Him i.e., only as long the soul is bent on protecting himself by himself.

The moment he accepts His protection, the Lord cannot punish him for his sins. This is the means to secure a victory over him. This is the inner meaning of the first line KOODAARAI VELLUM SEER. For ex: 1) Parasurama, instead of confronting Rama with a bow and losing, could have come with clasped hands, and won. This, perhaps he was not aware of. 2) Ravana was allowed by Rama to get back to his palace when he had lost everything and stood there unable to defend himself. He came back the next day fully furnished with chariot and weapons, and lost his
life.Had he come without weapons he could have conquered Rama. Gopis won Him over by their humble submission to Him.

The ornaments referred to in this stanza are ornaments not only for the body but the soul also. The food (SORU) is the Lord; ghee and milk are His virtues (KALYANAGUNA). MUKTA BHOGA is the quintessence of this stanza.

திருப்பாவை - 26 (மாலே! மணிவண்ணா!)

மாலே! மணிவண்ணா! மார்கழிநீ ராடுவான்
மேலையார் செய்வனகள் வேண்டுவன கேட்டியேல்
ஞாலத்தை யெல்லாம் நடுங்குமுரல்வன
பாலன்ன வண்ணத்துள் பாஞ்சசன்னியமே
போல்வன சங்கங்கள் போய்ப்பாடுடையனவே,
சாலப்பெரும் பறையே, பல்லாண் டிசைப்பாரே,
கோல விளக்கே, கொடியே, விதானமே,
ஆலின் இலையாய்! அருளேலோ ரெம்பாவாய்.

Explanation
Oh Lord (maale! maNi vaNNaa! aalin ilaiyaay! ) If you ask us (kEttiyEl) what we want (vEnduvana); Bless us (aruLElOr) to endure the penance (neeraaduvaan) as done (seyvanagaL) by elders (mElaiyaar) in the month of december/january (margazhi); We need conchs (sankangal) like (pOlvana) your (un) own milky white (paalanna vaNNaththu) paancha sanyam, the sound (muralvana) of which makes the whole (ellaam) universe (Nyaalam) tremble (nadunga); powerful (pOy paadudaiyana) very (chaala) big (perum) drums (paRai); those who sing (isaippaar) the 'Tamil paasurams'(pallaandu). (The aazhvaar paasuram recitals start with the recital of pallaandu); decorative
(kOla) lamps (viLakku); flags (kodi) and other decorations (vidhaanamE).

Purport
God, you are the embodiment of pure love for your devotees! Oh Lord with the fascinating blue colour of Saphire! Please listen to us as we prepare ourselves for the sacred river-bath in the serene month of Maargazhi! In keeping with the traditions set up by our great forbears, we require, for our austerities, conches similar to your Paanchajanya, shining white like milk and which produces sound that threatens to shatter the entire universe. Also big drums, a group of musicians who would sing your glories, decorative lamps, flags and canopies. Lord, the light of the race of cowherds! You who recline on the banyan leaf, as a child, at the time of the great deluge, please grant us our request!

More Insight
Lord Krishna: "O Gopis! Your words are self-contradictory. You say you have come for getting materials for the NONBU, and in the same breath that it is for enjoying my company. Those who desire my company need to eschew all other desires. Moreover what is this vow you mention? Who has prescribed it and what are the accessories needed?"

Gopis - "The cowherds proposed this vow. As it came in handy to see your face and sing your glory and as it is in no way opposed to our primary purpose of enjoying your company we readily responded. We do it also to express our gratitude towards these cowherds who have brought about our union under this pretext.

"Although there is no direct Vedic injunction, we do it because our ancestors have done it (Melayaar seyvanagal). We give more importance to the practices of our very learned ancestors, than to any other injunctions."

Age old customs, traditions and practices of our Acharyas are to be respected and observed with great care – is the message of Andal in this paasuram. By enumerating all the accessories for the Nonbu, Andal is actually speaking about SAAMYAAPATTI- where the delivered soul gets emblems similar to the Lord's in Sri Vaikuntha; and the warm welcome it receives there after casting off this human mantle.

MAALE -depicts the LORD's excessive, boundless and unlimited loving care and affection for the soul. It is the meaning of MAAM in Geeta Charama Sloka.

AALINILAYAAY -mentioning His immeasurable and most wonderful prowess brings out the sense of AHAM in the same sloka. MAAM shows His SOULABHYA (accessibility) and AHAM His omnipotence.

திருப்பாவை - 25 (ஒருத்தி மகனாய்)

ஒருத்தி மகனாய்ப் பிறந்து ஓரிரவில்
ஒருத்தி மகனாய் ஒளித்து வளர,
தரிக்கிலா னாகித் தான் தீங்கு நினைந்த
கருத்தைப் பிழைப்பித்துக் கஞ்சன் வயிற்றில்
நெருப்பென்ன நின்ற நெடுமாலே! உன்னை
அருத்தித்து வந்தோம்; பறைதருதி யாகில்
திருத்தக்க செல்வமும் சேவகமும் யாம்பாடி
வருத்தமுந் தீர்ந்து மகிழ்ந்தேலோ ரெம்பாவாய்.



Explanation
Oh Lord (nedumaal), who was born (piRandhu) one (Or) night (iravu) as a son (magan) of one lady (oruththi) and grew up (vaLara) hiding (oLiththu) as the son (magan) of one other lady (oruththi); You made the idea (karuththu) of Kamsa (kanchan), who could not withstand (tharikkilaan aagi) you and thought of (ninaindha) harming (theengu) you (thaam), useless (pizhaipiththu) and stood (ninRa) like a fire (neruppenna) in his belly (vayitril). We have come (vandhOm) with a vital desire (aruththi, arundhu = drink, absorb) towards you (unnai). If you emancipate us (paRai
tharudhiyaagil), we will be free of (theerndhu) our sorrows (varuththam) and we (yaam) will happily (magizhndhu) sing (paadi) about your service (sEvagam) and about the beauty (selvam) of your suitable (thakka) match Lakshmi (thiru).

Purport
Oh Lord of the three worlds! Born of the matchless Queen Devaki, you were taken on the same night in concealment to Gokulam, to be brought up by another peerless noble woman, Yasodha. The evil King Kamsa who would not bear the thought of your growing up, tried many stratagems to harm you. But you foiled all his wily schemes virtually tormenting him like in his stomach. We have come to beseech you for favours. If only you could condescend to give us the drum, we would sing extolling your great prosperity befitting your consort, Mahaalakshmi and your valorous deeds. And then we will rejoice with all our pining
coming to an end.

More Insight
Lord Krishna after hearing their mangalaasaasana said with a melting heart and an affectionate tone: "O girls! By your birth (as the daughter of Periyaazhwaar) you are ever interested in my welfare and pray for that. You have all come here braving the biting cold and unmindful of your health. Have you anything else on your mind except PARAI (accessories for the NONBU rite)?"

Gopis replied: "We have come under the pretext of petitioning you for the accessories, but actually our request is for your Service only."

Lord Krishna: "I may find it difficult to grant your request immediately. After all it is not all that simple. There may be so many impediments in the way."

Gopis: "You were born as the son of Devaki and on the same night you became the son of Yasoda. To the former you gave the pleasure of giving birth to you(avataara rasa), and to the latter the pleasure of enjoying your sport (leela-rasa).Having falsified Kamsa's evil intentions and you made them fall on his own head. All this you did because of your love for your votaries. So nothing is impossible for you. You can do away with all obstructions. The only thing needed is that you should have the mind to bless us with your Service."

திருப்பாவை - 24 (அன்று இவ்வுலகம்)

அன்று இவ்வுலகம் அளந்தாய்! அடிபோற்றி,
சென்றங்குத் தென்னிலங்கை செற்றாய்! திறல்போற்றி,
பொன்றச் சகடம் உதைத்தாய்! புகழ்போற்றி,
கன்று குணிலா எறிந்தாய்! கழல்போற்றி,
குன்று குடையா எடுத்தாய்! குணம்போற்றி,
வென்று பகைகெடுக்கும் நின்கையில் வேல்போற்றி,
என்றென்று உன்சேவகமே ஏத்திப் பறைகொள்வான்
இன்றுயாம் வந்தோம், இரங்கேலோ ரெம்பாவாய்.

Explanation
We worship (pOtri) your feet (adi) with which you scaled (aLandhaay) this (iv) world (ulagam) once (anRu). (vaamanaavathaaram). We worship (pOtri) your valour (thiRal) with which you conquered (setraay) southern (then) Lanka (ilangai) after going (senRu) there (angu). (raamaavathaaram). We worship (pOtri) your fame (pugazh) that you obtained by kicking (udhaiththaay) and destroying (ponRu) the wheel (chakatam) shaped asura. We worship (pOtri) your feet (kazhal) with which you threw (eRindhaay) the calf (kanRu) shaped asura 'vatsaasuran', at the ebony tree (aa) shaped asura
'kapithaasuran', like a sling (kuNil). We worship (pOtri) your good nature (guNam) for having lifted (eduththay) the hillock (kunRu) like an umbrella (kudai), to protect people against the great rain. (krishNaavathaaram). We worship (pOtri) the spear (vEl) on your (nin) hand (kai), with which you win (venRu) and destroy (kedukkum) the enemies (pagai). Today (inRu) we (yaam) have come (vandhOm) just for your (un) service (sEvakamE) and praise (Eththu) in all these ways (enRenRum), so that we may be emancipatated (paRai kOlvaan). Please show us your mercy (irangEl).

Purport
Time was when you measured the three worlds with your two feet! Glory to you, Oh Lord! You strode into Lanka in the south and destroyed the evil Raakshasa, Raavana! Glory to your valour, Oh Lord!

As child Krishna, you kicked the cart with your tender feet and destroyed the demon Sakataasura (in disguise)! Glory to you, Oh Lord! Did you not use the demon Vatsaasura who came in the guise of a calf, as a missile, to destroy demon Kapiththaasura as well, who had taken the form of a wood-apple tree? Glory to you, the matchless Lord!

Who can forget your great deed of lifting the Govardhana hill and holding it as an umbrella for saving the cowherds from the deluge caused by the irate Indira? Hail to you, Oh Lord! For your compassion! Glory to the spear in your Hands which works the destruction of your foes! We are at your service at all times. Bless our Nonbu! Shower your grace on us!

More Insight
In days of yore Arjuna ordered Sri Krishna, on the holy battlefield of Kurukshetra, to park his chariot in between the array of the two armies and the charioteer did so. So also now the Gopis earnestly solicited Him to walk out and embellish the royal throne by occupying it. He did it. When He stirred out all the Gopis with Nappinnai followed Him with prayers for His safety (Mangalaasaa-sanam)and when He sat on the throne held His feet with their very tender hands and pressed them to their heart and eyes with veneration. They beheld quickly the change in hue (i.e., the feet became very red owing to the strain of walking and being pressed by their soft hands gently).

This reminded them of Sri Krishna's former heroic feat of measuring the whole universe with His very delicate feet. They thought they were also as cruel-hearted as Indra and the devas who never thought about His tender-ness (Saukumaarya).

That Andal is the very worthy daughter of Periyaazhwar is proved in this verse. She says: "O Lord! You measured this universe for the sake of Indra, who was intent on getting back his kingdom; while Bali was after fame. No one gave a thought to your tenderness; so we have come to pray that you must be free from all evils.

Ravana was worse; he had neither the generosity nor the aesthetic sense of Bali. Just like entering a cave and waking up and fighting a wild beast you walked to Lanka and fought with him. Hence we are afraid for you.

That was when you were 37 years of age. What about the asura who entered the cart which was there to protect you, at the time when you were an infant and unable to distinguish between friend and foe? So we fear all the more for that.

Then two asuras assuming the guise of a calf and fruit tried to put an end to your life. They were hidden enemies. We fear that all the more.

These were evil acts by your foes; but what about Indra for whom you strained every nerve? He suddenly became an adversary, for the flimsy reason that you consumed his food, and rained stony rain for seven days. You lifted up the mountain and saved the entire Gokulam.

UN SEVAKAME - only your (Krishna's) heroic feat. But it may be remarked that in this paasuram Andal has sung the glory of Vamana, Rama and Krishna. However there is no contradiction here because they were all His own previous births. Similarly her father Sri Vishnuchitta sings of them all - "Varuga varuga inge Vamana nambi.kariya kuzhal. Kaakutta nambi etc." As Sri Nanjeeyar delectably puts it, "Both father and daughter had the habit of building dams after all the water had flown through to the sea."

திருப்பாவை - 23 (மாரிமலை முழைஞ்சில்)

மாரிமலை முழைஞ்சில் மன்னிக் கிடந்துறங்கும்
சீரியசிங்கம் அறிவுற்றுத் தீவிழித்து,
வேரிமயிர் பொங்க எப்பாடும் பேர்ந்துதறி,
மூரிநிமிர்ந்து முழங்கிப் புறப்பட்டுப்,
போதருமா போலேநீ பூவைப்பூவண்ணா! உன்
கோயில்நின்றும் இங்ஙனே போந்தருளிக் கோப்புடைய
சீரியசிங் காசனத்திருந்து யாம்வந்த
காரியம் ஆராய்ந் தருளேலோ ரெம்பாவாய்.

Explanation
Just like (pOlE) a brave (seeriya) lion (singam) lying (manni kidandhu) and sleeping (uRangu) inside a mountain (malai) cave (muzhainchu) comes to his senses (aRivutru): starts (puRapaattu) to comes out (pOdharum) during rainy (maari) season, opening his eyes (vizhi) like fire (thee), shaking (ponga) his mane (vEri mayir), bending (pErndhu) his body on all sides (eppaadum), shaking (udhaRi) and stretching the body to get it into shape (moori), standing erect (nimirndhu), and roaring (muzhangi), You (nee) please come out (pOndhu). You, who are the color (vaNNaa) of the bilberry (poovai) flower (poo), will you please sit (irundhu) on top of the great (seeriya) throne (singaasanam) and examine (aaraayndhu) the purpose (kaariyam) of our (yaam) coming (vandha) to your (un) decorated (kOppudaiya) temple (kOyil), and having come (pOndhu), our standing (ninRu) this way (iNGNGanE), and bless us (aruLElOr).

Purport
Our Lord, of eternal enchanting bluish hue, the colour of the Kaayambu flower! Just as the Lion wakes up from its winter hibernation in the mountain cave, opening its fiery flashy eyes, shaking all its limbs vigorously, ruffling its mane in the action, standing upright and stepping out with a mighty roar, may you please proceed from your bed-chamber to your lofty ornamented throne! Won't you please grant us your gracious audience and pray, listen to our entreaties?

More Insight
Sri Krishna felt sad on hearing this pathetic appeal from the Gopis who had come as refugees, when they were attendants of Nappinnai. He also recollected two similar incidents in His previous birth as Rama: 1) The Dandaka forest sages came and exhibited their bodies mutilated by the demons; and He had to apologize for His tardiness 2) When Vibhishana came to Him, He thought He alone was responsible for all the humiliations he had suffered at Ravana's hands.

When this is His behavior towards even men, what then to speak of women! So Sri Krishna consoled them and promised to do whatever they wanted. They request Him to stir out of His bedchamber with all splendor and grandeur. They had seen His sleeping posture, but now they want to see His grand gait as well as His sitting posture on His royal throne.(Ninravarum Irundavarum Kidandavarum). Like a lion sleeping with a lioness in a mountain cave during the rainy season, you sleep with Nappinnai, being a jewel for Her bosom. Now O Lord, Awake and stride out".

Krishna asked: "Do you want me to appear before you like RAGHAVA SIMHA or YADAVA SIMHA or NARASIMHA?" Gopis replied: "We merely gave the simile of the lion to stress the fact that your greatness is natural to you, just as a lion cub even at birth is the king of the jungle and doesn't need any coronation. Further it is like calling you POOVAI PPOO VANNA when this comparison of your supreme bodily complexion to this flower's is unworthy and highly improper."

UN KOYIL is note worthy. In the 16th verse the Gopis said "NANDAGOPAN KOYIL" (Nanda's mansion).Now they say "Krishna's mansion". Strictly speaking to whom does it belong? It belongs to both; just like the Hridaya Kamalam (heart of man) where both the soul and God reside; or like AZHWAR TIRUNAGARI which belongs to both Saint NAMMAZHWAR and the deity POLINDU NINRA BIRAAN.

திருப்பாவை - 22 (அங்கண் மாஞால)

அங்கண் மாஞாலத் தரசர் அபிமான
பங்கமாய் வந்துநின் பள்ளிக்கட் டிற்கீழே
சங்கமிருப் பார்போல் வந்துதலைப் பெய்தோம்;
கிங்கிணி வாய்ச் செய்த தாமரைப் பூப்போலே,
செங்கண் சிறுச்சிறிதே எம்மேல் விழியாவோ?
திங்களும் ஆதித்தியனும் எழுந்தாற் போல்,
அங்கணி ரண்டும் கொண்டு எங்கள்மேல் நோக்குதியேல்
எங்கள்மேல் சாபம் இழிந்தேலோ ரெம்பாவாய்.

Explanation
Just like (pOl) the kings (arasar) of this (kaN) beautiful (am) big (maa) world (NYaalam), who came (vandhu) and gathered (sangam iruppaar) under (keezhE) your (nin) sleeping (paLLi) bed (kattil), after relinquising (pangam) their prestige (abimaanan), we have come (vandhu) and approached (eythOm) near you (thalaippu). Please open your sweet sounding (kingiNi) mouth (vaay cheydha) like (pOlE) the lotus (thaamarai) flower (poo). Will you please look (vizhiyaavO) at us (emmEl) through those beautiful (sen) eyes (kaN) a little (siRidhE) bit (siRu). If you look (nOkku) at us with (kondu) those (am) two (irandum) eyes (kaN), which are like (pOl) the moon (thingaL) and the sun (aadhiththan) rising (ezhundhaal), you will releive (izhindhu) us (engaL mEl) from death (saa, saabam).

Purport
Oh Lord! We have sought refuge at your feet in just the same way as rulers from all over the world, shorn of their pride, gather under your throne, seeking your patronage. Won't you favour us with just a glance with your gentle eyes resembling partially opened lotus buds like kinkinis (bells which adorn the dancer's feet)? If only you cast a glance at us, with your eyes shining like the sun and the moon, all our sins will be wiped out.

More Insight
Sri Krishna enquires with the Gopis the reason for their visit; and they reply:

O Lord! Even though you know very well that we have approached you as refugees, having no one else to give us protection, you have not condescended to cast your nectarine glances on us. We are born of a family (of Azhwars) whose constant prayer is for your Grace and that you should talk to them by moving your coral-like lips. We, like vanquished arrogant kings, have cast aside our ego and assembled under your bedstead in search of refuge. Our sole ambition is to be the target of your merciful eyes. Your enquiry regarding the purpose of our visit appears to be a new practice in your relations with us. Know that we, who should be always united with you, are today pining in separation. This situation, which appears to be due to some curse, can be modified only by your nectarine glance. It is only for this cool look that we have come to you and not for any other favor. So open your eyes slowly and steadily look at us."

This is the very pathetic but gentle and sweet prayer of ANDAL to Sri Krishna which would melt even an adamantine heart.

NOTE: Each limb of the Almighty is capable of nullifying the evil effect of a curse as can be seen in these cases:
1. HIS FEET - Ahalya's curse by her husband
2. HIS KNEES- Nala Kubara and Manigriva, sons of Kubera transformed into joined trees.
3. HIS THIGHS - Madhu and Kaitabha who were crushed to death by them
4. HIS CHEST - Durvasa's curse on Indra, removed by Sridevi who resides in His bosom
5. Now HIS EYES -curse of separation in the case of ANDAL

திருப்பாவை - 21 (ஏற்றகலங்கள் எதிர்பொங்கி)

ஏற்றகலங்கள் எதிர்பொங்கி மீதளிப்ப
மாற்றாதே பால்சொரியும் வள்ளல் பெரும்பசுக்கள்
ஆற்றப் படைத்தான் மகனே! அறிவுறாய்;
ஊற்றமுடையாய்! பெரியாய்! உலகினில்
தோற்றமாய் நின்ற சுடரே! துயிலெழாய்;
மாற்றார் உனக்கு வலிதொலைந்து உன்வாசற்கண்
ஆற்றாதுவந்து உன்னடிபணியு மாபோலே,
போற்றியாம் வந்தோம் புகழ்ந்தேலோ ரெம்பாவாய்.

Explanation
Oh the son (magan) of Nandagopan, who has lots of (aatra padaiththaan) great (perum) generous (vaLLal) cows (pasu), which yield (soriyum) milk (paal) without fail (matraadhE), in such large quantities that the containers (kalangaL) to hold (Etra) the milk overflow (edhir pongi) on top (meedhaLippa). Please come to your senses (aRivuraay)!. Oh you, the one with (udaiyaay) a lot of power (ootram)!. Oh, the great one (periyaay)!. Oh, the light (sudarE) that stood (ninRa) visible (thOtramaay) to our eyes, in this world (ulaginil)!. Please wake (thuyil) up (ezhaay)!. Just like (pOl) the enemies (maatraar) who surrendered (vandhu paNi) to your (un) feet (adi) and yielded (tholaindhu) their strength (vali) to you (unakku), at your (un) door (vaasal) step (kaN) without controlling themselves (aatraadhu), we have come (vandhOm) to worship (pOtri) and praise (pugazh) you.

Purport
Awake, the son of Nandagopala who has reared those large
cows which yield plentiful milk which overflows the receptacles!
Your zeal towards your devotees is so well renowned. Your glory p73
defies our comprehension. You are the great Light of the
universe. It is time you got up. Just as your enemies, with their
valour and pride exhausted in battle, surrender to you at your
doorsteps, we have come to you singing your praise and
unburdening our ego.

More Insight
NAPPINNAI opened the door and told the Gopis: "Know that I am one amongst you. Don't think I was keeping mum. I was just waiting for an opportunity to advocate your cause to the Lord. I will certainly accomplish your end."

So she joins them. The Gopis now eulogize the Lord: "Your father Nanda's prosperity is immeasurable; his cattle-wealth is endless. It is sufficient if you understand our distress."

The phrases UTTRAMUDAYAAY etc have double meanings:

UTTRAMUDAYAAY - 1) You are perfectly described in a holy Scripture called Veda, which is unshakable, is not of known authorship, permanent, flawless and is an Authority by itself. 2) You have a very strong determination not to abandon those who surrender to you (as you exhibited in the case of Vibhishana).

PERIYAAY- 1)Even those Vedas cannot fully describe you as you possess an indescribable greatness.2) Even after doing everything for your devotees you think you have done nothing for them; and that what you did was your own personal work. This is your greatness.

ULAGINIL TOTRAMAAY etc. 1) Vedas are rendered trust- worthy by your incarnations as Rama, Krishna etc. You have shown your form even to the lowliest among the low in this world. 2) You have a predilection for your devotees; you show this by going as messenger for the Pandavas and acting as charioteer for Arjuna. So much so that your 'Aasrita-Pakshapaata' (undue predilection towards devotees) became evident even to enemies like Duryodhana and Sisupala.

SUDARE -1) while the luster of all the souls who take birth due to their good and bad deeds gets dimmer with each birth, your luster (SUDAR) gets enhanced each time, as your births are out of your Mercy (Kripa) for the distressed souls.2)By willingly subjecting yourself to slavery in respect of your devotees you enhance the luster of your greatness.

திருப்பாவை - 20 (முப்பத்து மூவர்)

முப்பத்து மூவர் அமரர்க்கு முன்சென்று
கப்பம் தவிர்க்கும் கலியே! துயிலெழாய்;
செப்பம் உடையாய்! திறலுடையாய்! செற்றார்க்கு
வெப்பம் கொடுக்கும் விமலா! துயிலெழாய்;
செப்பன்ன மென்முலை செவ்வாய் சிறுமருங்குல்
நப்பின்னை நங்காய்! திருவே! துயிலெழாய்;
உக்கமும் தட்டொளியும் தந்துஉன் மணாளனை
இப்போதே எம்மை நீராட்டேலோ ரெம்பாவாய்.

Explanation
Oh the heroic one (kaliyE), who goes to (mun senRu) the thirty (muppaththu)
three (moover) devas (amarar) and removes (thavirkkum) their fears (kappam),
please wake (thuyil) up (ezhaay)! Oh perfect (seppam) one (udaiyaay)! Oh
omni-potent (thiRal) one (udaiyaay)! Oh, the Lord (vimalaa) who burns up (veppam
kodukkum) the enemies (setraar)! Please wake (thuyil) up (ezhaay)! Oh
beautiful (thiruvE) consort (nappinai) lady (nangaay), with red (chev) lips
(vaay) and slender (siRu) waist (marungul) with soft (men) breasts (mulai)
like a perfect vessal (seppenna), please wake (thuyil) up (ezhaay)! Please
bring (thandhu) a fan (ukkam) and a mirror (thattoLi) and wake your (un)
husband (maNaaLan) up right now (ippOdhE), so that he can cleanse (neeraata)
us (emmai).

Purport
Oh Lord, You who always rushes to the aid of all the thirty three crores of Gods! Do wake up! You, the perfect union of thought, word and deed! You who have the matchless valour to subjugate your foes! Blemishless Lord, you make life miserable for those who challenge your might. Please get up!

(To Nappinnai): Oh, the incarnate of Goddess Lakshmi! You with your exquisite beauty, soft and lovely breasts, coral lips and slender waist! Please wake up and give us the fan and the mirror which we need for the rites! And get our Lord to join us! Help us to get bathed at once!

More Insight
Despite the rebuke, NAPPINNAI was moved to pity by the wailing of the Gopis and getting up approached the door to open it. Krishna thought," Nappinnai thinks that my devotees are her own just as I consider hers to be mine. Hence she should not open the door and get a good name, leaving me out. It is I who should open it." So He came from behind and lifting her up bodily threw her on the bed with Him.But the mutual touch was so pleasant to them that they promptly forgot all about themselves and the poor Gopis.

The inner meaning of this high drama, as given by the commentator is that there is a Divine Couple who are vying with each other to look after the welfare of all of us (souls).Hence we have no cause for concern at all. All we have to do is to accept their protection.

Andal says to Sri Krishna in this stanza: "You have on several occasions in the past dispelled fear from the minds of the Devas and rescued them from the Asuras. Now by delaying in granting our boon you are going to lose all that hard-earned reputation as a saviour. Note also that we are not asking you to become the target of the weapons of a Hiranya or a Ravana.We merely want to see you get up from your bed and grant us the boon of serving you.We are ANANYA PRAYOJANA ADHIKARIs.

திருப்பாவை - 19 (குத்து விளக்கெரிய)

குத்து விளக்கெரியக் கோட்டுக்கால் கட்டில்மேல்
மெத்தென்ற பஞ்ச சயனத்தின் மேலேறிக்
கொத்தலர் பூங்குழல் நப்பின்னை கொங்கைமேல்
வைத்துக் கிடந்த மலர்மார்பா! வாய்திறவாய்;
மைத்தடங் கண்ணினாய்! நீ உன் மணாளனை
எத்தனை போதும் துயிலெழ ஒட்டாய்காண்,
எத்தனை யேலும் பிரிவாற்ற கில்லாயால்,
தத்துவம் அன்று தகவேலோ ரெம்பாவாய்.

Explanation
Oh Lord whose chest (maarbaa) is adorned by flowers (malar)! You who are sleeping (kida) on a soft (meththenRa) cotton (panchu) mattress (sayanam), on (mEl) a bed (kattil) with legs (kaal) made of ivory (kOttu), keeping (vaiththu) your forehead near the chest (kongai) of your consort (nappinnai), who is wearing bunches (koththu) of flowers (alar) on her head (kuzhal), with 'kuththu vilakku' lamps lighted (eriya) all around; please open (thiRavaay) your mouth (vaay). Oh! you consort, your eyes (kaNNinaay) decorated (thadam) with 'mai', you (nee) do not seem to let us (ottaay) wake up (thuyil ezha) your (un) husband (maNaaLan), for such a (eththanai) long time (pOdhum). Look (kaaN)! You do not want (illaayaal) to be separated (pirivu aatra) even for little while (eththanaiyElum). This is not (anRu)
good nature (thathuvam), nor is it fair (thagavEl).

Purport
Oh Lord! Resting as you are on a couch supported by elephant tusks, on a bed which is soft, cool, white, beautiful and fragrant, with bright-lit lamps all around, with your broad chest on the bosom of your consort, Nappinnai wearing bunches of fragrant flowers on her tresses, please open your mouth and speak
to us!

You Nappinnai! With your eyes darkened with collirium! You never would let your Lord get up? You can't bear the separation from Him even for a minute, ah? This is hardly in tune with your nature and temperament (preventing Him from granting us His grace).

More Insight
A chola king who was constructing one of the ramparts of the temple at Sri Rangam found that the beautiful circular design was being spoilt by the house of a disciple of KURATTAAZHWAN called PILLAI PILLAI AZHWAN, and ordered it to be demolished. Sri PARASARA BHATTAR advised him against it explaining that it is not his rampart but the mangalasaasana (PALLAANDU) of the devotees which would ensure safety to the Lord; and also that demolishing the house of a SriVaishnava would be sure to bring down the wrath of God. But the king turned a deaf ear to this advice, and becoming furious caused trouble to Sri BHATTAR, as a result of which he had to leave for Tirukkoshtiyur. While he was suffering the grief of separation from Sri Rangam and the Lord, his disciple NANJEEYAR requested him to compose a song in praise of ANDAL to mitigate his feeling of sorrow. There appeared from his lips the 'taniyan' "NEELA TUNGA etc", which is the essence of the present paasuram (KUTTU VILAKKU).

NAPPINNAI is lying on the costly couch along with Krishna. The cot stands on four ivory bases, the ivory for which was obtained by Krishna by his valorous act of plucking the four tusks from the murderous mighty elephant Kuvalayapida. Being the wife of a great hero she cannot get sleep anywhere else except on such a cot. The references to the various kinds of pleasures in this stanza is a suggestion by Andal that all gopis should get them in Sri Krishna's company and only for that reason Nappinnai is keeping company with Him. "If you don't ensure this, you surely don't have mercy," Andal rebukes Nappinnai.