அரங்கனின் அருமை

Acharya Vaazhi Thirunamam

2011-05-22T19:06:00.000-04:00

ஸ்ரீநிவாச பெருமாள்

2010-08-28T16:39:00.000-04:00

Mannupugazh - Kulasekhara Azhwar rAgamAlika

2010-08-01T15:19:00.000-04:00

Villiputhur Andal (Panguni Uthiram)

2010-03-29T18:15:00.000-04:00

Vaikunda Ekadesi

2009-12-28T13:32:00.000-05:00

Mohini alankaram

2009-12-27T17:03:00.002-05:00

Kavari maan saaikondai

2009-12-25T09:44:00.000-05:00

thirukkaNedEn ponmEni kaNdEn

2009-12-13T11:05:00.001-05:00

Firstly, AzhwAr starts off with Thiru kaNdEn… He saw Lakshmi PiraaTTi. - where did he see? "en aazhi vaNNan paal… in my dark coloured Emperumaan's ThirumEni (Divine body).. Pon mEni kaNdEn… the colour of the Mother is Golden (hiraNya varNaam hariNIm..)… the Golden colour and the dark hued Emperumaan's colour are so nicely
superimposed so that it appears like that of Sun's rays on lustrous Maragatha Mani (rays of the lustrous Sun on Emerald stone..).

Periyavaacchaan PiLLai says "this is like that of light warm Sun's ray
on a rainy season … "iLa veyyil..".

Thirumaaliruncholai malaiye

2009-12-12T12:22:00.001-05:00

Bhagawaan has desired my head (to place His Feet) as much as He likes ThirumaalirunchOlai and ThiruppaaRkadal. He has adored my body as much as He
adores Sri vaikuNtam and and Thirumala. But my jIvan is completely intermingled with the inescapable prakriti (material nature). Emperumaan can NOT bear being separated from me-my jIvan, my body, my mind, my speech even for a fraction of a second. (orumaanodiyum piriyaan ennoozhi mudhalvan oruvanE). He alone is the Primordial Chief and is the Creator of all beings- SarvEshwaran. (What an Emperumaan! He likes my (material dirty) body as much as He likes the Greatest Divya dEsams!)

AzhwAr praises EmperumAn?s quality of parathantrya [dependence] on His devotees in this ten. Addressing the poets, who want to enjoy and comprehend His guNAs, AzhwAr says: you enjoy and understand His supremacy [Parathvam]; but if you all involve yourself in enjoying and immersing in His sowseelya and solwabhya guNA, He will melt you completely. So, better stick to His Parathvam and survive rather than being overtaken by His sowseelyam. [what an anubhavam!]

Azhwar sys: He entered into this prakritha sareera[material body] and did samslesha at His chosen place ThirumalirunchOlai. He experienced my soul; my body and the ThirumalirunchOlai malai. The Lord has blessed me to sing sweet verses and it is He who is singing these verses on himself through me.. He is not going to separate Himself from me. All this [Ksheerabdi, Paramapadham, Venkatam etc.] was the result of Lord approaching ThirumalirunchOlai; without even caring for the filthiness and shortcoming of my sareeram, He did samslesa and I requested Him to leave this evil dirt body; The Lord did not choose to leave - says AzhwAr. When The Lord did not leave, AzhwAr persists; then Lord falls in line ? as summarized from 6000 padi [from Sri KRKrishnaswamy?s book on Thiruvaymozhi]

Swamy Desikan?s Dramidopanishad Taatparya RathnAvaLi: AzhwAe says that the Lord of ThirumaliruchOlai shows extreme respect and consideration for the bodies of
His devotees [asrithars] since:
(i) He is present, having done amazing leelas, in asrithars? hearts
(ii) He inspires them to chant and praise Him in their heart and utter
(iii) He is spontaneous Swamy to everyone
(iv) He is soul of all jeevathmas [sarva bhoothas]
(v) He is being prayed to by Himself being the soul of asrithars; (vi) He protects one and allduring praLaya by retaining them in stomach
(vii) He is ever present in Ksheerabdhi, Paramapdham, ThiruvEnkatam and asrithars heard / bodies
(viii) He has rakshakathva and Swamithva over all of us

Chindhikkum thisaikkum thERum kai kooppum

2009-11-21T15:10:00.003-05:00

Sri rangaNathanin sevai kAna

2009-11-11T18:49:00.000-05:00

P: Sri rangaNathanin sevai kAna uyar gyAnam vandhu serum
Un kOvil vandhu vizugindra pOdhu en pAvam thane theerum (sri)

c1: gOpura darisanam vizigalil kAnavE
pApa vimOcanam Agidum vAzvilE
thaamarai meedhinil un thiru kAkshiyE
pArvayil pala pala sugam tharum sAkshiyE
mOksha sanyAsam mukthi sanmArgam thandhu arulgindra ranganE
Nithya kaingaryam seydhu karai yera
azhagu un pAdam vEndumE
Isaiyum sangeetha niraiyum pannOdu
vAzum arul paranE (sri)

c2: pAsuram pAdi un padhamalar sEravE
nAvidai senthamiz narthanam AdavE
Oyvilaa sayanam un azaginai pAdavE
oli vara oli vara Om enum nAdamE
kaviyil oru mAlai kalayil oru mAlai
sAtri panindenE ranganE
puviyil nalvAzvu petru sugamAga
pOtri tozudEnE ranganE
janma janmangal thodarum vinai theera
sOOzum thuyar vidavE (sri)

c3: kOdhayin pAdalum rAdhayin kOOdalum
un pugaz kOOri en uyirinil oli tharum
kAviri odidum karaiyidai sAyndha
un kAlgalai thazuvidum veLLalai nAn ena
dinamum koNdaadi iniya paN pAdi
vAza vazi kAttu ranganE
manamum needhAnE arivum needhAnE
seyalum needhAnE ranganE
asaiyum asaiyAmal asaiya vaikindra Adhi sudar paranE (sri)

Divya desams near Srirangam

2009-11-05T16:23:00.000-05:00

Bhooloka Vaikundam (cont)

2009-11-04T16:11:00.001-05:00

Bhooloka Vaikundam (cont)

2009-11-03T15:54:00.000-05:00

Bhooloka Vaikundam

2009-11-02T15:50:00.000-05:00

Sri Kalamega Perumal (Thirumogur)

2009-10-30T20:14:00.002-04:00

Matru Ilam Aran Vaan Perum Pazh Thani Muthalaasutrum
Neer Padaithu Athan Vazhithol Muni Muthalaa ,
Mutrum Devarodu Ulagu Seivaan ThiruMogur
Sutri Naam Valanjcheyya, Nam Thuyar Kedum Kadithey

Namperumal Tirumanjanam

2009-05-30T23:11:00.002-04:00

ThiruvAzhat-ThiruvAzhi Sankham Vaazhat-
Thiruvananthan Garudan SenyaarkOn Vaazha
aruL MaaRan mudalAmAzhwarkaL Vaazha
Irunaalu ThiruvezhuthtinnERam Vaazha
YEzhulahu NaamaRayuminithu Vaazhap-
peru Vaazhvu tantharuLum PerumAL! YenkaL
Periya perumAL ! ArangA ! Aadiroosal ..(1)

Vandinam Muralum Solai...

2009-03-31T22:16:00.004-04:00

vandinam muralum sOlai mayilinam Alum sOlai: Srirangam is filled with number of beautiful gardens. Those gardens are filled with beautiful and sweet smelling flowers which have honey in them. We find number of bees in these gardens which are attracted by the fragrance and beauty of the flowers. That’s what the Alwar says here ‘vandinam muralum sOlai’, the gardens filled with bees flying from one flower to another. In this pleasant place there are number of peacocks which dance with joy. Alwar hears that the sound made by the bees to be a praise to the Lord and that to that music the peacocks dance.

kondal meedhanavum sOlai kuyilinam koovum sOlai: The Kaveri river is flowing and the plants are flourished, seeing the richness of this place the clouds have appeared in the sky to give benediction. The trees in these gardens are so well grown that they almost touch the skies. And the cuckoos in these gardens sing sweetly with joy. As Srimati Andal says ‘kootil erundu kuyil govinda!govinda! endrazhaikkum’. In Srirangam if the parrots which have been kept inside a cage, can sing happily the name of the Lord then wont the birds which have been left freely in the beautiful gardens sing with joy the praise of the almighty? Even Srimad Bhagavatam says, that wherever the Lord is even the bees with pollen adorning their moustaches and legs in that Brindavam Dham always sing the praise of Sri Krishna only. So the gardens in Srirangam, are similarly filled with the cuckoos which happily sing about the Lord and the bees hum the music and the peacocks dance to this and the clouds appear to be a spectator to this grand music performance.

andarkOn amarum sOlai: Still now Alwar sang about all the other beauties in Srirangam. Now the Alwar says, the beauty which gave beauty to everything else in this world has also come to stay in this divyadesam. Any other beauty in this world is only a part of the Emperuman’s beauty. That Emperuman, who is the king of kings and one who is the supreme Lord Himself, He also stays in this place. Like the bees, cucukoos, peacocks and the clouds which got attracted to the beauty of this place the Emperuman also got attracted to this divyadesam and stayed here. It is not wrong in equating the parAtparan with these ordinary jeevans, since this is only to show the magimai of the divyadesam, as they too are His devotees.

anithiruvarangam ennA mindarpAyindhu vunnum sOttrai vilakki nAykku edumineerE: Inspite of all these importance, people refrain from even uttering the name of this divyadesam. Many places people say are beautiful, even if we are unable to go there we imagine the beauty of that place and enjoy. But the unfortunate part is Srirangam is the most beautiful place in this world, still people do not even think of it or feel bad that we are unable to go there. They cease to accept the importance of this divyadesam but are only concerned about their wordly pleasure. How can people be so stupid? By this Alwar’s simultaneous anger and pity is raised thinking about such people and hence he goes to the level of cursing them. He says grab the food, which these people jump to eat and throw it to a dog since even a lowly dog which stays in Srirangam is more worthy living than such people who do not even utter the Holy nAma of Lord Ranganatha and His divya desam.

Kaveri theree karuna vilole..

2009-03-30T22:38:00.001-04:00

Kaveri theree karuna vilole,
Mandhara moole drutha charu khele,
Daithyanha kale akhila loka leele,
Sri Ranga leele ramatham mano mey.
-Adi Shankaracharya

Let my mind revel in the form of Ranga
Who is on the banks of river Kaveri,
And playfully dispenses mercy,
Who is below the Mandhara tree,
Where he speedily and prettily plays,
And who destroys all asuras,
By his play spread over the whole world.

Ugadi

2009-03-27T22:53:00.000-04:00

Ugadi is celebrated by Sri Vaishnavas as the birthday of Lord Ranganatha of Sri Rangam, who appeared in Krita yuga, under the Revathi asterism, in the Tamil month of Panguni…

Thiruchitrakoodam…

2009-01-30T23:17:00.000-05:00

Tiruppavai Sandhai

2008-01-13T03:31:00.000-05:00

Amalan Aathi Piraan - 10

2007-07-28T16:39:00.000-04:00

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)

2007-07-28T16:38:00.000-04:00

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)

2007-07-28T16:37:00.002-04:00

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)

2007-07-28T16:37:00.001-04:00

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)

2007-07-28T16:35:00.001-04:00

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)

2007-07-28T16:33:00.000-04:00

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)

2007-07-28T16:32:00.000-04:00

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)

2007-07-28T16:18:00.000-04:00

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)

2007-07-28T16:17:00.001-04:00

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)

2007-07-28T15:53:00.000-04:00

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.

Amalanathipiran - Thaniyan

2007-06-30T09:33:00.000-04:00

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".

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).

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

Thanks: Sadagopan.org

Aazhvar Mangalaasasanam on Srirangam

2007-06-26T11:02:00.000-04:00

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.

Poigai Alwar praising Arangan

2007-06-25T07:56:00.000-04:00

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

Pachai Mamalaipol

2007-06-23T11:35:00.000-04:00

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.

Vatsalyam (by Bombay Jayashree)

2007-06-03T14:31:00.001-04:00

மன்னுபுகழ் - குலசேகராழ்வார் திருவடிகளே சரணம்!

2007-05-28T13:17:00.000-04:00

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

2007-05-28T13:13:00.003-04:00

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

2007-05-28T13:13:00.001-04:00

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

2007-05-28T13:12:00.001-04:00

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

2007-05-28T13:11:00.000-04:00

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

2007-05-28T13:01:00.000-04:00

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

2007-05-28T12:55:00.001-04:00

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

2007-05-28T12:51:00.000-04:00

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

2007-05-28T12:44:00.000-04:00

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

2007-05-28T12:39:00.000-04:00

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

2007-05-28T12:33:00.000-04:00

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)

2007-05-28T11:32:00.000-04:00

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!

திருப்பாவை - 30 (வங்கக் கடல்கடைந்த)

2007-05-27T13:52:00.002-04:00

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)

2007-05-27T13:51:00.001-04:00

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)

2007-05-27T13:50:00.000-04:00

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)

2007-05-27T13:49:00.002-04:00

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!)

2007-05-27T13:49:00.001-04:00

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)

2007-05-27T13:48:00.003-04:00

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)

2007-05-27T13:47:00.000-04:00

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)

2007-05-27T13:46:00.000-04:00

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)

2007-05-27T13:45:00.000-04:00

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)

2007-05-27T13:44:00.000-04:00

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)

2007-05-27T13:23:00.000-04:00

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)

2007-05-27T11:56:00.000-04:00

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.

Sri Andal's Thiruppavai kalakshepam

2006-12-23T08:48:00.000-05:00

Sri Andal's Thiruppavai kalakshepams by Sri U. Ve. Velukkudi Krishnan swami

http://www.ibiblio.org/ramanuja/thiruppavai

An e-book on Tiruppavai is available here.

VaNNa MaadangaL - Krishna Jayanthi Special

2006-08-14T19:20:00.000-04:00

As a Janmashtami Special, Adiyen will make a post on Vanna madangal where AzhwAr recognizes ThirukkOttiyUr as Thiru Aayi Paadi and describes the abundant joy of the shepherds of Gokulam(Aayar and Aaycchiyar) in celebrating the avathAram of the Lord in their midst. The scene is one of tumultuous joy. Drums sounded. The people danced out of joy that the Lord was born amidst them in the idaicchEri.

Before we get into the thiru avathara chirappu, I would like to add something that I learnt from Praveen.

Why does periyaazhwar say that Kannan ws born in Thirukkoshtiyoor? Does the aazhwar not know that the Lord was born in Mathura?

The puranas say that Thirukkoshtiyoor is the place where the Lord held counsel with the Devas tormented by Kamsa and He decided to be born as Krishna on the earth.

Since this was the place where the Lord decided to be born, aazhwar says that this was the birth place of Krishna.

Let us get to PeriyaazhwA Thriumozhi:
AzhwAr starts with the beautiful description of ThirukkOttiyUr and visulaizes it as the AaypAdi itself:

vaNNamaadangkaL suuzh thirukkOttiyuur
kaNNan kEsavan nambipiRanthinil
eNNeysuNNam ethirethir thuuvidak
kaNNanmuRRam kalanththu aLaraayiRRE.

The Joyous Aacchiyars and Aayars assembled at ThirukkOttiyUr known for its beautiful , multistoried buildings and went to the palace where utti KaNNan was "born" amidst them. They sprayed scented powder and fragrant oil on each other to celebrate the arrival of their darling and made the courts of the palace slippery with the accumulating paste of oil and the fragrant powder. They were shouting with joy , "KaNNan Kesavan Nambi PiRanthAn".

The tumultuous scene is described further in the second paasuram:

Oduvaarvizhuvaar ukandhaalippaar
naaduvaarnampiraan enkuththaanenbaar
paaduvaarkaLum palpaRaikottaninRu
aaduvaarkaLum aayiRRuaayppaadiyE.

The celebrating party ran from one end of the palace to the other. They slipped and fell in thier rush. They embraced each other. The newly arrived asked about the exact room in which Kutti KaNNan was resting on His Mother's lap "NaaduvAr NampirAn yenguRRAn yenpAr". They sang with joy about the glory of the Lord, who had chosen to be born amidst them. Some danced to the beat of drums. The whole AayarpAdi (ThirukkOttiyUr) floated in a flood of joy during this occasion of the Lord's birth.

Third Paasuram describes the spontaneous outburst of those, who were blessed to see the Parama soundharyam and dhivya tEjas of Kutti KaNNan, who hid His Parathvam and acted just as a beautiful child filled with all SaamudhrikA lakshaNams. Some observed that there is no male that is equivalent to Kutti KaNNan in valor and beauty (AaNNoppAr Ivan nErillai KaaNN). Other knowledgeable ones deduced that this divine child born in SravaNa nakshathram will rule the universe (ThiruvONatthAn ulahALum yenpArhaLE).

pENichcheerudaip piLLaipiRandhinil
kaaNaththaampukuvaar pukkuppOdhuvaar
aaNoppaar ivannErillaikaaN thiru
vONaththaa nulaKaaLumenbaarkaLE.

The fourth Paasuram describes the intense activities at the homes of the cowherds and cowherdesses. Their wealth is Milk, Butter and Curd. They brought those precious offerings to Kutti KaNNan's residence as gifts and prayed for His well being. Others poured those offerings in the courtyard of Kutti KaNNan's house in a gesture of joy and abandon. They sang and danced and were immersed in waves of bliss and forgot even where they were. The joyous experience overpowered them ("yengum aRivizhanthanar AaypAdi AayarE").

uRiyaimuRRaththu uruttininRaaduvaar
naRuneypaalthayir nanRaakaththoovuvaar
seRimenkoondhal avizhaththiLaiththu engum
aRivazhindhanar aayppaadiyarE.

The fifth Pasuram describes the arrival of the cowherds from their night watches over their herds. They had the staff in their hands, their mats made of coconut palm leaves .They rushed straight from their duties of the night to NandhagOpan's palace to have the first look at the divine child and jostled with each other to get closer.

koNdathaaLuRi kOlakkodumazhu
thaNdinar paRiyOlaichchayanaththar
viNdamullai yarumbannapallinar
aNdarmiNdippukundhu neyyaadinaar.

A day or two went by. YasOdhai was now ready to give a bath to her darling child and slowly stretch out His tender arms and legs. She prepared comfortingly warm water and added fragrant essences to it. She painted the little tongue of Kutti KaNNan with turmeric paste to eliminate any phlegm. As she looked into the mouth of her darling during that exercise, she saw the seven worlds inside the mouth of that divine child ("Vyaam yEzhum kaNDAL PiLLai vaayuLLE"). When she saw this astounding scene inside the mouth of her little one , YasOdha and the cowherds surrounding her recognized that this mysterious child can not be the child of NandagOpan and YasOdha and concluded that this child with anantha kalyANa guNams is none but the Supreme Being (Aayar putthiran allan Arumdhaivam , Baalakan Maayan yenRu mahizhnthanar )

kaiyumkaalumnimirththuk kadaaraneer
paiyavaattip pasunchiRumanchaLaal
aiyanaavazhiththaaLukku angaandhida
vaiyamEzhumkaNdaaL piLLaivaayuLE.

vaayuLvaiyakamkaNda madanallaar
aayarpuththiranallan arundheyvam
paayaseerudaip paNbudaippaalakan
maayanenRu makizhndhanarmaadharE.

In the eighth pasuram , PeriyAzhwAr continues with his anubhavam of shifting the 12th day celebration happenings at Vada Mathurai to ThirukkOttiyUr . PeriyAzhwAr visualizes the decoration of the entire dhivya dEsam with victory pillars holding multicolored flags and festoons. The cowherdess took KaNNan in their hands , lifted Him and kissed Him with great affection in anticipation of the ways in which He was going to protect them later from the anger of Indhra by lifting and holding Govardhana Giri as an umbrella ("Mattha Maamalai taangiya Maindhanai , utthAnam seythu uhanthanar AayarE ").

paththunaaLumkadandha iraNdaanaaL
eththisaiyum sayamaramkOdiththu
maththamaamalai thaangiyamaindhanai
uththaanamseythu ukandhanaraayarE.

In the ninth paasuram , YasOdhai refers to the adhubhutha chEshtithams of this divine child and her dismay over those Baala KreeDais.

kidakkil thottilkizhiyauthaiththidum
eduththukkoLLil marungaiyiRuththidum
odukkippulkil utharaththEpaayndhidum
midukkilaamaiyaal naanmelindhEnnangaay.

In the tenth and the final Paasuram, PeriyAzhwAr instructs us that those who sing these ten paasurams about ThirukkOttiyUr ArchA Moorthy (Soumya NaarAyaNan) as KaNNan will never get admixed with Bhagavath – anubhava VirOdha Paapams:

SennellAr Vayal soozh ThirukkOttiyUr
Mannu NaaraNan Nambi PiRanthamai
minnu nool Vittuchitthan virittha
ippannu pAdal vallArkku illai paavamE

Thanks: Sriman Sadagopan IyengAr of SriRangaSri yahoo groups.

திருப்பாவை - 18 (உந்து மதகளிற்றன்)

2006-01-02T09:10:00.000-05:00

உந்து மதகளிற்றன் ஓடாத தோள்வலியன்,
நந்தகோ பாலன் மருமகளே! நப்பின்னாய்!
கந்தம் கமழும் குழலீ! கடைதிறவாய்;
வந்தெங்கும் கோழி அழைத்தனகாண்; மாதவிப்
பந்தல்மேல் பல்கால் குயிலினங்கள் கூவினகாண்;
பந்தார் விரலி! உன் மைத்துனன் பேர்பாட,
செந்தா மரைக்கையால் சீரார் வளையொலிப்ப
வந்து திறவாய், மகிழ்ந்தேலோ ரெம்பாவாய்.

Explanation
Hey lady, the daughter in law (marumagaL) of Nandagopan (nandhagOpan), who does not retreat (Odaadha), even against an elephant (kaLitran) showing off (undhu) his excitement (madham); who has powerful (valiyan) shoulders (thOl), You, who has a fragrant (kandham) smelling (kamazhum) head of hair (kuzhali), open (thiRavaay) the door (kadai). Look (kaaN)! The hens (kOzhi) are up (vandhu) and are calling (azhaiththana) everywhere (engum). Many sorts (inangaL) of cukkoo birds (kuyil) are singing (koovina) several (pal) times (kaal), on top of (mEl) the trellis (pandhal) of the 'kurukkaththi creeper' (maadhavi). Look! (kaaN). Will you please come (vandhu) cheerfully (magizhndhu) and open (thiRavaay) the door, with your red (sen) lotus (thaamarai) hands (kai), and jingling (olippa) of beautiful (seer) bangles (vaLai), so that we may sing (paada) the praise (pEr) of your (un) husband (maiththunan), who is holding a ball (pandhu) in his fingers (viral).

Purport
Oh, Nappinnai, the daughter-in-law of Nandagopalan who has the strength of a furious elephant and who will never run away from a battle, you Nappinnai in your fragrant tresses. Kindly open the door.

The shrill clarion of the cocks fills the air. Cuckoos perched on the bower of the jasmine plant have been singing away with their shrill notes. You young Lady, kindly unlock the door. The jingling sound of your bangles we will hear and rejoice.

More Insight
This is a very important pasuram. Even after waking up all from Nanda to Balarama, when Krishna does not open His lips, they realize their folly in not waking up first NAPPINNAI, the chief queen and Purushakara (recommending authority) during His sojourn in this world as Krishna. They do it in this verse.

Nappinnai is Sri NEELA DEVI, the other two being SRI DEVI (Rukmini) and BHOO DEVI (Satyabhama). Nappinnai's name is not found anywhere in the Puranas and in Sanskrit poems except in SRI YADAVABHYUDAYAM of Sri DESIKA, where she is referred to as Neela; and in the stotras of Sri KURATTAZHWAN.

As we are sinners and the Lord is known for His "Swaatantrya" (acting according to His own will), it is necessary to approach Him through somebody who is very near and dear to Him and whose advice is infallible. Hence Nappinnai's intervention is is essential.

She is addressed as Nanda's daughter-in-law,because she thinks that that is what gives her prestige and status in society.Sita,when asked by Hanuman said," I'm the daughter-in-law of Dasaratha first,and then only the daughter of Janaka." So to an Indian woman Andal's exhortation is: "After marriage a girl should always prefer herself to be referred to as the daughter-in-law of her father-in-law; which means that the welfare of her husband's family should weigh more with her than that of the family of her origin.This attitude would enhance her own prestige and bring immense joy to her own family."

This pasuram was the special favorite of our Acharya Sri Ramanuja. He was in the habit reciting to himself Tiruppavai stanzas while he went for his Maadhukara Vritti (for collecting the alms the householders used to give) .Once just as he reached the door of his Guru's house he was meditating on this verse. While the last line "SEERAAR VALAI OLIPPA etc " was on his lips the door opened to the clinking of the bangles of the daughter of his guru. Sri Ramanuja thought that it was Nappinnai herself who opened the door and overwhelmed with jubilation promptly prostrated himself before her. The terrified girl ran to her father and narrated the incident. The guru TIRUKKOTTIYUR NAMBI exclaimed, "Jiya! Were you reciting UNDU MADAKALIRU? "What an understanding between the Teacher and the taught! May that relationship save us all!.

Click title to hear the song by Sudha Raghunathan (Ragam: Saveri; Thalam: Adi)

திருப்பாவை - 17 (அம்பரமே, தண்ணீரே)

2006-01-01T06:57:00.000-05:00

அம்பரமே, தண்ணீரே, சோறே அறஞ்செய்யும்
எம்பெருமான்! நந்தகோ பாலா! எழுந்திராய்;
கொம்பனார்க் கெல்லாம் கொழுந்தே! குலவிளக்கே!
எம்பெரு மாட்டி! யசோதாய்! அறிவுறாய்;
அம்பரம் ஊடறுத் தோங்கி உலகளந்த
உம்பர்கோ மானே! உறங்காது எழுந்திராய்;
செம்பொற் கழலடிச் செல்வா! பலதேவா!
உம்பியும் நீயும் உறங்கேலோ ரெம்பாவாய்.

Explanation
Hey, our leader (em perumaan) Nandagopa! you, who gave to charity (aRam
seyyum), clothes (ambaram), cool water (thaNNeer) and food (sORu), wake up (ezhundhiraay). Hey our lady (em perumaatti) Yasoda!, the leader (kozhundhu)of all (ellaam) the women folk (kombanaar), the light (viLakku) of the family (kulam), come to your senses (aRivuRaay). Oh Lord, you who split open (oodu aRuththu) the sky (ambaram), became a giant (Ongi) and scaled (aLandha) the world (ulagu); king (kOmaan) of the devas (umbar), stop sleeping (uRangaadhu) and wake up (ezhundhiraay). Properous (chelva) Balarama (baladhEvaa)!, whowears pure (sem) gold (pon) anklets (kazhal) on his feet (adi), you (nee) and your younger brother (umbi) wake up (uRangEl)!

Purport
Our Lord, King Nandagopa! You who are reputed for your magnanimity in presenting clothes, water and food to the needy! Kindly wake up! O, Queen Yasodha, the foremost among noble women, the beacon-light of our race, do wake up!

Our Lord Krishna! You who pierced the sky with your full stature (Viswaroopa) and measured the entire universe with your feet, the Lord of Lords, may you please wake up. Oh, the strong and powerful Balarama! May your brother and you please do wake up!

More Insight
Having entered Nandagopala's palace with the permission of the guards, the Gopis (Andal) wake up Nandagopa, yashoda, Krishna and Balarama, panegyrising their greatness.

Nanda has placed his bed near the entrance for fear that the gopis, like Usha in the case of Aniruddha, may steal Krishna; especially as Krishna is more handsome than His grandson! Andal glorifies Nanda as a munificent donor of clothes, water and food; but we do not come across any such reference elsewhere. The commentator says: "As Krishna was seen giving clothes to Draupadi to save her modesty; water to the chariot horses at Kurukshetra; and food to boyhood companions in the forest - it could be presumed that his qualities were inherited from His father."

But the gopis are not here for these items; they need only Krishna (VAASUDEVAH SARVAM).Yashoda gave birth to Krishna only to make Him their husband; and being a woman she knows their plight. So they next wake her up.

Sri Krishna in his past incarnation as Trivikrama had obtained Indra's kingdom for him. But the gopis do not want Him to do any such thing for them. It is enough if He allows them to do service to Him. Krishna does not respond.

Realizing their mistake in not approaching Him through Balarama, they do so now and ask him to help them as he had once done in the case of the gopis separated from Krishna when He went to Mathura.

Click title to hear the song by Sudha Raghunathan.

திருப்பாவை - 16 (நாயக னாய்நின்ற)

2005-12-31T08:46:00.000-05:00

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)

2005-12-27T20:32:00.000-05:00

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)

2005-12-24T20:25:00.000-05:00

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)

2005-12-23T21:49:00.000-05:00

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

2005-12-23T20:03:00.000-05:00

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

2005-06-01T11:48:00.001-05:00

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)

2005-05-15T09:58:00.000-05:00

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)

2005-05-14T21:42:00.000-05:00

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)

2005-05-08T22:21:00.000-05:00

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.

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

தேரோட்டம்

2005-05-07T00:01:00.000-05:00

இன்று நடந்த தேரோட்டத்தில் நம்பெருமாள் பக்தர்களுக்கு அருள்பாலிக்கின்றார்

திருப்பாவை - 8 (கீழ்வானம் வெள்ளென்று)

2005-05-06T22:41:00.000-05:00

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)

2005-05-05T23:27:00.000-05:00

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)

2005-05-04T12:37:00.000-05:00

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

2005-05-02T10:10:00.000-05:00

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)

2005-05-02T10:00:00.000-05:00

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)

2005-05-01T12:09:00.000-05:00

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)

2005-04-30T11:16:00.001-05:00

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)

2005-04-29T16:05:00.000-05:00

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)

2005-04-28T20:11:00.000-05:00

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.

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

ஆண்டாள் அருளிய திருப்பாவை

2005-04-28T20:08:00.000-05:00

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

2005-04-28T20:06:00.000-05:00

ரங்கநாயகி

2005-04-28T19:58:00.000-05:00

திருவரங்கம் பெரியகோயிலின் பெருமை - 1

2005-03-14T15:18:00.000-05:00

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

2005-03-01T18:10:00.000-05:00

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

2005-02-24T19:32:00.000-05:00

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?

2005-02-23T10:22:00.000-05:00

ஏன் பள்ளி கொண்டீரய்யா? ஷ்ரீ ரங்ஙனாதா நீர்
ஏன் பள்ளி கொண்டீரய்யா? ஷ்ரீ ரங்ஙனாதா..

அம்பால் பூத்த ஷய பருவத மடுவிலே- அவதரித்த இரண்டு ஆற்றின் நடுவிலே
ஏன் பள்ளி கொண்டீரய்யா? ஷ்ரீ ரங்ஙனாதா

கோஷிகன் சொல் குறித்ததர்க்கோ? அரக்கி குலையில் அம்பு எரிந்ந்ததர்க்கோ?
ஈசன் வில்லை முறித்ததர்க்கோ? பரஷுராமனுரம் பறித்ததர்க்கோ?
மாசில்லாத மிதிலேஷன் பெண்ணுடனே வழி நடந்த இளைப்போ?
தூசில்லாத குகன் ஓடத்திலே கங்கை துரை கடந்த இளைப்போ?
மீஷுரமாம் சித்ரகூட சிகரக்கள் மிஷை கிடந்த இளைப்போ?
காஷினிமேல் மாரீசனோடிய கதி தொடர்ந்த இளைப்போ?
ஓடிக் கலைத்தோ தேவியை தேடி இளைத்தோ? மரங்கள் எழுந்துளைத்தோ?
கடலை கட்டி வளைத்தோ? லங்கை என்னும் காவல் மாநகரை இடித்த வருத்தமோ?
ராவணாடிகளை மடித்த வருத்தமோ?
ஏன் பள்ளி கொண்டீரய்யா? ஷ்ரீ ரங்ஙனாதா

மதுரையிலே வரும் கலையோ? முதலை வாய் மகளைத்தரும் கலையோ?
எதிர் எருதை பெரும் கலையோ? கன்றை எடுத்தெறின்ட பெருங்ஙலையோ?
புதுவை ஆன முலையுண்டு பேயின் உயிர் போக்கியலுத்தீறோ?
அதிர ஓடிவரும் குருவி வாயை இரண்டாக்கியலுட்டீரோ?
குடிசை ஆயர்களை காக்க வேண்டி மலை தூக்கி யலுத்தீரோ?
சதி செய் காலிங்கன் மணிமுடி தாக்கியலுட்டீரோ?
மருதம் சாய்த்தோ? ஆடு மாடுகள் மேய்த்தோ?
சகடுருளைத் தேய்தோ? கம்சன் உயிரை மாய்த்தோ?
அர்ஜுனனுக்காக சாரதியாய் தேர் விடுத்த வருத்தமோ?
போரிலே சக்கரம் எடுத்த வருத்தமோ?
ஏன் பள்ளி கொண்டீரய்யா? ஷ்ரீ ரங்ஙனாதா ஏன் பள்ளி கொண்டீரய்யா?
ஷ்ரீ ரங்ஙனாதா..

Composer: அருணாசல கவி
இந்த பாடலை கேட்க Click here

மஞ்ஞனமாட்டல் 6-10

2005-02-22T21:57:00.000-05:00

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

2005-02-10T17:14:00.000-05:00

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

2005-02-09T21:02:00.000-05:00

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

2005-02-08T14:50:00.000-05:00

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

2005-02-08T14:46:00.000-05:00

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

2005-02-07T18:25:00.000-05:00

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

2005-02-06T21:03:00.000-05:00

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

2005-02-05T19:02:00.000-05:00

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