TiruppAvayin neriyum Ramanujar kAttiya vazhiyum

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திருப்பாவை - 30 (வங்கக் கடல்கடைந்த)

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



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

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

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

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

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

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

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

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

These are brought out in the present paasuram as under:

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

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

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

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

திருப்பாவை - 29 (சிற்றம் சிறுகாலே)

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



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

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

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

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

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

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

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

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

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

திருப்பாவை - 28 (கறவைகள் பின்சென்று)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

திருப்பாவை - 27 (கூடாரை வெல்லுஞ்சீர்)

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

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

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

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

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

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

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

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

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

திருப்பாவை - 26 (மாலே! மணிவண்ணா!)

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

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

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

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

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

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

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

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

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

திருப்பாவை - 25 (ஒருத்தி மகனாய்)

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



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

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

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

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

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

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

திருப்பாவை - 24 (அன்று இவ்வுலகம்)

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

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

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

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

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

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

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

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

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

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

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

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

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

திருப்பாவை - 23 (மாரிமலை முழைஞ்சில்)

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

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

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

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

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

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

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

திருப்பாவை - 22 (அங்கண் மாஞால)

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

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

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

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

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

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

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

திருப்பாவை - 21 (ஏற்றகலங்கள் எதிர்பொங்கி)

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

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

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

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

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

The phrases UTTRAMUDAYAAY etc have double meanings:

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

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

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

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

திருப்பாவை - 20 (முப்பத்து மூவர்)

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

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

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

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

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

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

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

திருப்பாவை - 19 (குத்து விளக்கெரிய)

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

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

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

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

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

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

திருப்பாவை - 18 (உந்து மதகளிற்றன்)

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)

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)

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


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

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

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

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

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

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

திருப்பாவை - 15 (எல்லே இளங்கிளியே)

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

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

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

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

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

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

Girl: Have all the girls come?

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

Girl: Pardon me, what is the program?

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

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

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

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

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

திருப்பாவை - 14 (உங்கள் புழைக்கடைத)

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

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

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

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

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

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

திருப்பாவை - 13 (புள்ளின்வாய் கீண்டானை)

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


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

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

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

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

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

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

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

திருப்பாவை - 12

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



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

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

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

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

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