THIRUPPAVAI PAASURAM

Radhe krishna.

Thiruppavai paasuram 1 to 30 @ video link added ...thank u ' thirumandotcom '.

pls click the link's :

http://www.youtube.com/user/thirumandotcom




30 songs with meanings pls click :

http://vittalbhakthsanghtvm.blogspot.com/search/label/Thiruppavai?updated-max=2008-12-30T01%3A02%3A00%2B05%3A30&max-results=20

"This message was sent by Rekha
Trichy,India".

Special Thank's All Devotee's & Our Friend's

SONG NO:30

vangakkadal kadaintha maadhavanai keshavanaithingal thirumugathuch cheyizhaiyaar chendru irainjiangu apparaikonda aattrai anippudhuvaippainkamalath thantheriyal pattarpiraan kothai sonnasangaththamizh maalai mupathum thappaameingu ipparisuraippar eerirandu maalvaraintholchengan thirumugathuch chelvathirumaalaalengum thiruvarul pettru inburuvar empaavaai!
Introduction:
Sri ParAsara Bhattar explains a beautiful simile, "thOl kaRukkum iRa~gumApOlE". That is a cow will milk even for a dead ans stuffed imitation of its calf. Similar to that just by reciting these divine words of Sri AnDAL we get blessed merely by Her grace, though we don't have our devotion to Her level. The gOpikA's of thiruvAipADi performed the vow actually, but AnDAL just imitated them. Sri KrishNA blessed them both with service. So just by imitating the words, the Lord is sure to bless us with service at His divine feet.
Singing Him through:
The gOpikA's start singing His valor of churning the mighty milky ocean. That was when Sri MahAlakshmi appeared. Since the gOpikA's were going through Her recommendation ONLY, they stress upon this episode. Similar to ThiruppAnAzhwAr who enjoyed "A pAdha soodam", that is from the lotus feet to the hair locks, AnDAL in the second pAsurammentioned Her goal to sing about His feet, "paraman aDi pADi", and in this concluding verse says about "kEshavan", who is known for His enthralling "kEsham", or hair locks.
Qualities that Keeps Us Spell bound:
The supreme Lord, as said by our poorvAchARyAs has numerous good qualities, and six among them are considered most important. They are, compassion, supremeness, getting along with people of lower cadre also, i.e., like us, ease in approach, most knowledgeable and the most power full. When He churned the ocean to get the nectar, not seeing a difference between the dEvA's and the demons, His compassion was projected. His supremeness is evident in singly handling the whole show of churning. He didn't mind working with the worst among the worst asurA's, and also took up the guise of a charming young women(a mohini) and distributed the nectar. He has the knowledge to conduct the action and also the power to finish the task wonderfully. So AnDAL specifically makes a mention about this episode in the final pAsuram.
Essence of VEdhAs:
For all these reasons, our preceptors celebrated this wonder full work of Sri AnDAL and hailed it so much that the least that a Srivaishnavite should do is to chant the concluding pAsurams of thiruppAvai daily. The essence of Srivaishnavam, of surrendering oneself to Him, attaining Him only through Him and engaging in the selfless, uninterrupted service, for His own enjoyment at His lotus feet is what should be the goal of every soul. Sri AnDAL explained all this in these 30 verses and that is exactly why thiruppAvai is called the seed inside which is compressed the essence of all vEdhAs, "vEdhamanaiththukkum viththu".
Conclusion:
It was for teaching us all these massive sAshtrArthams AnDAL came down from Her divine abode. So let us learn these, put them into practice and live like a 'prapannA' should. That is the only way to show our thanks and gratitude to Sri AnDAL.AnDAL Ara~ggan thiruvaDiGaLE saraNamAzhwAr emperumAnAr JEeyar thiruvaDigaLE saranamJEeyar thiruvaDigaLE saraNam"ye~gum thiruvaruL peRu inburuga"
"This message was sent by Rekha
Tamilnadu,India".

SONG NO:29

ciRRaNY ciRu kaalE van^thunnai cEviththu * unpoRRaamarai atiyE pORRum poruL kELaay *peRRam mEyththu uNNum kulaththil piRan^thu * nIkuRREval eNGkaLaik koLLaamal pOkaathu *iRRaip paRai koLvaan anRu kaaN kOvin^thaa *eRRaikkum Ezh Ezh piRavikkum * un thannOtuuRROmE aavOm unakkE naam aatceyvOm *maRRai nam kaamaNGkaL maaRRu ElOr empaavaay.
The Soul's Relationship:
Sri KrsihNA says, " You people say that you have a 'relationship' with me. You can always chop it off performing a shrArdham." Immediatley AnDAL replies saying, that such rites are applicable only to physical relationship which are results of karmA and the relationship that these gopikA's with Sri KrishNA is at the level of their souls. She says, either He or they or both together can not dissolve the relationship that they are enjoying.
Suitable Names:
Sri KrishNA was happy after hearing them call Him "gOvindhA:", and said, "But in the past you have called me by names like 'nArAyanA' which talks about my relationship with everybody in the universe, both prapannA's and those who are not prapannA's. That did cause some pain to me." Now this is because the Lord likes it more when we call Him by the name 'gOvindhA', which stresses on His relationship with the cows, calves and cowherds, which in turn reflects on His compassion.
The Prayer and Means:
AnDAL and Her friends appologised for this and requested His pardon as they were not knowledgeable and after all innocent cowherd girls. Finally Sri KrishNA ordered ~Nappinnai to grant them what they wanted.AnDAL reacted immediately and said, " Now that She has done Her role perfectly by recommending our case to you, its Your turn to help us with. For us, You are the ONLY means to attain You. Please grant us uninterrupted service at your divine feet."
"iRaivA nee thArAi paRai"

"This message was sent by Rekha
Tamilnadu,India".

SONG NO:28

karavaigal pinchendru gaanam cherndu unbomarivondrum illaada aaikulathu undhannaipiravi perunthanai punniyam yaam udayomkuraiondrum illada govinda undannoduuravel namakku ingu ozhikka ozhiyaadhuariyaadha pillaigalom anbinaal unthannaichchiruper azhaiththanavum cheeri arulaadheiraiva ! nee thaarai parayelor empaavaai.
Introduction:
Hearing their plea for continuous service at His feet Sri KrishNA asked them weather they have performed the prescribed rituals like karma, njAnA or bakthi yOgam?
He is the ONLY means:
The gopikA's replied immediately, " Oh Sri KrishNA, to perform any of the above said, we must have learnt the scriptures from the learned and wise men who are strict with their practices and strong in their principles. We are from the cowherd clan and all that we know is to raise cattle and fill our stomach from what they give. To top it all we belong to a clan which has never possessed knowledge." Sri KrishNA said, that He cant help them if that is the case. AnDAL outwitted Him saying that it should be His perfection and pureness that should fill their voids.

"This message was sent by Rekha
Tamilnadu,India".

SONG NO:27

koodaarai vellum seergovinda unnaippaadipparaikondu yaam perum sammaanamnaadu pugazhum parisinaal nandraagachoodagame tholvalaye thode chevippoovepaadagame endranaya palakalanum yaam anivomaadai uduppom adhanpinne paal chorumooda neipeithu muzhangai vazhivaarakoodi irunthu kulirndhelor empaavaai

Gifting away the Requirements:
Sri KrishNA listened to their list of accessories and said, " If you can find someone equal to me, you can find a conch similar to my pAnchajanyA. But still will help you with many conch's and paRai(drum) as requested by you. 'pallAnDu isaippAr' is none other than your own father Sri PeriyAzhwAr, 'kOla viLLakku' is Sri ~Nappinnai, 'koDi' is garuDA, and the 'viDHAnam' is ananthan. Now that I have blessed you with all your requests, you might go."
The Eternal Joy:
The gOpikA's replied back saying, "These are for us to conduct the vow. But after conducting the vow we have to receive certain honors. Now you have to bless us all with them." These words are exactly what AnDAL uses in this pAsuram. She speaks about the enjoyment that a delivered soul gets at Sri VaikunTam. In Srivaishnava terminology this is called "muktha bOgA".
Winning Over HIM:
An excellent message that AnDAL gives in this pAsuram is that the Lord gets to punish a soul for its wrong deed only when the soul is not ready to take refuge in Him. Two important examples are discussed here. First is the example of parasurAmA. If at all He came with folded hands he would have won over Sri RAmA. Similar is the case with rAvanA. RAmA gave him a chance to get back home when he stood weaponless and the next day if he had come over to surrender to RAmA, rAvanA could have easily won over Him. He came fully loaded with weapons and chariots and lost His life finally. That is were the gOpikA's differed from others and won over Him, through submitting themselves at His lotus feet.

"This message was sent by Rekha
Tamilnadu,India".

SONG NO:26

maale! manivannaa! maargazhi neeraaduvaanmelayaar seivanagal venduvanakkettiyeljnaalaththaiellaam nadunga muralvanapaalanna vannathun paanchajanyamepolvana changangal poi paadudayanavechaalapperum parayae pallaandu isaippaarekolavilakke! kodiye vidhaanameaalin ilaiyaai arulelorempaavaai.

Introduction:
Hearing their plea, Sri KrishNA said, " You said that you have come here to get the accessories for conducting your vow and now contradict the statement saying that you want to serve me and enjoy my company. Please understand that those who want my company must forgoe their other desires. Also, what is this vow that you people talk about? Who taught that to you and what all do you need to conduct it?"
The Real Vow:
The gOpikA's reply saying, "The learned men of the cowherd clan asked us to conduct the vow. We were more interested in seeing you and enjoying your company in the pretext of this vow. Our primary purpose is to be in your company and sing your glory. Though there are no vedic prescriptions to such vows, we perform it just because our wise ancestors practiced it. We always respect and follow our ancestors traditions and never slip from the track laid by them."
The Divine List:
The whole list of materials that AnDAL gives in this pAsuram starting from "pAlanna vaNNaththun pAnchachanniyamE...", is what any liberated soul gets when it reaches the eternal abode. The soul gets all the divine symbols and emblems of the supreme Lord Himself.
The Message:
AnDAL in this pAsuaram stresses on one of the excellent characteristics of SrivaishnavA's. That is accepting anything and everything that their most wise and knowledgeable ancestors said and did.
"AlinilayAi aruL"

SONG NO:25

oruththi makanaayp piRan^thu * Or iravil
oruththi makanaay oLiththu vaLarath *
tharikkilaanaakith thaan thINGku ninain^tha *
karuththaip pizhaippiththuk kaNYcan vayiRRil
*neruppenna ninRa netumaalE! *
unnaiaruththiththu van^thOm paRai tharuthiyaakil
*thiruththakka celvamum cEvakamum yaam paati
*varuththamum thIrn^thu makizhn^thu ElOr empaavaay.
The Divine need:
The Lord with all His mercy listened to their praises and was moved by their faith in Him. He addressed them saying, "All you girls seem to be deeply interested in my wellbeing. You have come here not considering the biting cold, nor your own physical strains. What is that you request from me, the paRai ? (accesories to conduct the vow)"
Sri KrishNA's Reply:
The girls relied, " To speak the truth, we have come here in the pretext of getting the accessories for the vow. But in reality all that we request of you, is uninterrupted service at your golden feet." Hearing this Sri KrishNA said that it might not be that simple for them get it and that there might be some obstacles to that.
The Blessing:
This pAsuram AnDAL sings as a reply to that comment. "You were born as a son of Devaki and on the very same night you were shifted to ThiruvAipADi and you grew there as the son of Sri YasOdhA. To DEvaki you gave to pleasure of giving birth to you and to Sri YasOdhA you gave the pleasure of enjoying your pranks and mischiefs. You have always been dear to your devotees. You brought down kamsA's evil thoughts and made him reach his chosen destiny. Nothing is impossible to you and getting the said obstacles cleared is not a big deal to you. Just have some mercy on us and shower your blessings on us to serve you."
"varuththamum theer~ndhu magizh~ndhu"

SONG NO:24

andru ivvulagam alandaai adi pottri
chendranguth thenilangai chettraai thiral pottri
ponrach chakatam udhaithaai pugazh pottri
kandru kuNilaaverinthaai kazhal pottri
kundru kudaiyaai eduththaai gunam pottri
vendru pagaikkedukkum ninkaiyil vel pottri
endrendrum sevagame ettri parai kolvaan
indruyaam vandhom irangelor empaavaai


Introduction:

Finally approving their request to walk a few feet for the gOpikA's to enjoy, He walked out of the room and sat on His royal throne. This attitude that EmperumAN had towards His favourite gopikA's, working out such requests, is compared to His simplicity in driving ArjunA's chariot to his bet and call in the KurukshEthra war. Hearing their plea, KrishNA walks from His bed to His throne and seeing that all the gOpikA's with Sri ~Nappinnai followed Him singing praises to wade of evil eyes, which will definitely be casted seeing such a majestic walk. The commentator says that once He occupied the throne, the gOpikA's started pressing His tender feet to wade Him of the pain of walking that little distance owing to their request. Now the feet turn red due to the strain by walk and their hands pressing them.

The Mighty Deeds:

This immediately reminds AnDAL of Sri KrishNA's heroic deed of measuring the whole universe in two steps with these very tender feet. She feels they have made Him strain Himself by making Him walk, very similar to the dEvA's, forgetting His tender nature. AnDAL sings glory to the care that He takes on people who come to Him for refugee explaining the holy story of Sri VAmanA.

She moves on to another similar episode where Sri KrishNA helped the dEvA's again from rAvanA. He walked the full length of India, crossing the oceans fought with rAvanA, with an ease of entering a cave with all might and fighting a wild beast.

AnDAL says, "Forget all these episodes. What still amazes us is the way you dealt with the asurA who entered the cart under which you were sleeping as an infant, not knowing what is good and bad. We fear for all that."

Furthermore AnDAL sings KrishNA's deed in managing the asurAs who came in disguise as a calf and fruit. Than these issues, what fascinates AnDAL is Sri KrishNA's help to the entire cowherd clan of saving them from pouring rain when He lifted the gOvardhanam and held it in His little hands.

Father and Daughter:

Though AnDAL's moto w

SONG NO:23

Maari malai muzhainjil mannikkidanthu urangum
seeriya singam arivuttruth theevizhitthu
verimayirpponga eppaadum porndhudhari
moorinimirndhu muzhangippurappittu
podharumaa polenee poovaippoo vannaa un
koil nindru ingane pondharuli koppudaiya
seeriya singaasanathirundhu yaam vandha
kaariyam aaraayndhu arulelorempaavaai

The Almighty's Concern:

Seeing the plight of the gOpikA's Sri KrishNA felt sad. Moreover they were all the attendants of Sri ~Nappinnai, seeing their status Sri KrishNA was reminded of similar incidents in His earlier incarnation as Sri RAmA. The first incident was when the sages of DanDakAranyA forests were troubled by the demons in the forests and their bodies were maimed. When Sri RAmA came there, they showed their mangled bodies. The second was when Sri VibeeshNAzhwAn came for salvation; Sri RAmA felt He alone was responsible for all the abasements that He faced at rAvanAs hand.

The majestic Walk:

When He had so much compassion towards men, it's sure that He will have more on these gOpikA's. With all that compassion He consoled them and promised to give them what they wanted. But the gOpikA's wanted nothing but to see His majestic walk. They have witnessed the grandeur with which He reclain's, but not wanted to see Him walk with all the pomp and see Him bejewel the throne by His sitting posture. They compare this walk of His to that of a lion who comes out of the mountain cave after enjoying the rainy days with a deep slumber accompanied by the lioness.

The Supreme Nature:

Hearing this Sri KrishNA asked them as to how they expect to see Him walk, as Narasimham or RAghava Simham or Sri YAdhava Simham? AnDAL says, "All those similarities we gave are to stress the fact that you are naturally great and not to compare you with worldly things. It's well known that a lion cub needs no coronation in a jungle and it by nature the king of the jungle. Moreover it is like comparing your divine body to that of the poovai poo, which is of course improper. "

SONG NO: 22

Angannmaajnaalaththarasar abhimaana
bhangamaai vandunin pallik kattirkiizhe
Sangamiruppaarpol vandu talaipeidom;
Kingkini vaaichcheidha taamariap poopole
Chengann sirusirudhe emmel vizhiyaavo?
Thingalum aadittiyanum ezhundaarpol
Anganniranndungkonndengallmel nokkudiyel
Engalmel saabam izhindelorembaavaai.


Introduction:

Its only in this pAsuram that Sri KrishNA opens His mouth and enquires the gOpikAs as to why they are visiting Him at this early hour.

The divine Eyes:

AnDAL sings about the gretaness of the divine eyes of EmperumAn. Hearing His question, She says, " You, out of all pretty well know as to why we are here. We never take refuge elsewhere. We are all of the esteemed family devotees who seek your grace and expecting at least a few words to fall down from your coral red lips. We are standing aside your bed forgetting our ego and submitting our arrogance at your feet like the kings who have lost in battle. All this we do to have your divine lotus eye to be opened and grace us. We who are to be at your service always, due to some curse have been separated. This separation can be donewith only by your causeless mercy. If not for those soothing looks we have no support. So please have mercy on us and throw a glance on us."


"ye~gaL mEl sAbam ezhi"

SONG NO:21

ERRa kalaNGkaL ethir poNGki mIthaLippa *
maaRRaathE paalcoriyum vaLLal perum pacukkaL *
aaRRap pataiththaan makanE aRivuRaay *
URRam utaiyaay periyaay * ulakinil
thORRamaay ninRa cutarE thuyilezhaay *
maaRRaar unakku valitholain^thu un vaacaR kaN *
aaRRaathu van^thu un ati paNiyumaa pOlE *
pORRi yaam van^thOm pukazhn^thu ElOr empaavaay.

The Divine Recommendation:

Sri Nappinnai wins the battle and moves forward to open th door and explains to them Her situation of waiting for the right time to talk about them to Sri KrishNA and there by grant them their reward of service. Hearing these words of Sri ~Nappinnai, the gOpikA's start singing about Sri KrishNA.

SwApadEsam:

She first speaks about the wealth of Sri ~Na~NdhagOpAlA and plaeds KrishNA that He understand their situation. Sri Kanchi swAmi has shown a very enjoyable swApadEsam here.SwAmi compares the cattle wealth of ~Na~ndhagOpAlA to that of the sishyAs of swAmi emperumAnAr. Similar to those cattle's that can fill vessels after vessels with milk, the ardent devotees of swAmi, with their impeccable knowledge could shower their grace on us. So ARRapaDaithAn is swami EmperumAnAr and His "magan" is Thiru~NArAyana perumAL of MelkOTE. SwAmi concluded that this is a ma~ngalAsAsanam for MElkOTE perumAL.

The Description:

The special phrase to be noted in this pAsuram is, "OoRRamuDayAi, periyAi, ulaginil thORamAi niRa chuDarE". The unshakable OORam that Sri krishNA has is that at any cost He will never leave his devotees who have surrendered to Him. The best of the example being His causeless mercy on Sri VibeeshNAzhwAn. Next, AnDAL titles Him "periyAi" which means His greatness is best exhibited when, even after doing everything for His devotees, He thinks He has done His duty and not anything great as such. She then names Him "ulaginil thORamAi ~ninRa chudar", though the scriptures hail you so much explaining your greatness, you came down as Sri RAmA and Sri KrishNA and showed your mercy on us who have done everything but good deed. The "chuDar" that AnDAL is talking here is about His guNam to serve His devotees forgetting His greatness.

"pORiyAm vandhOm pugazha~ndhu"

SONG NO:20

Muppathu moovar amararkku munchenru
Kappam thavirkkum kaliye! Thuyilezhaai!
Cheppamudaiyaai! Thiraludaiyaai Chetrraarkku
veppam kodukkum vimala! Thuyilezhaai
Cheppena menmulaich chevvaaich chirumarungul
Nappinai nangaai! Tiruve! Thuyilezhaai!
Ukkamum thatoliyum thandun manaalanai
Ippodhe emmainee raatelo rembaavaai’

Song : 20

The Divine Competition:

Even though ~Nappinnai was rebuked, seeing the plight of gOpikAs she is moved and walked towards the doors to open them. Sri KrishNA thought if at all ~Nappinnai does that then it might sound like She is considering Sri KrishNA's devotees to be Hers. Moreover seeing ~Nappinnai's attitude towards them, He stands chance of loosing His devotees too. So He rushed before She reached to the doors, lifted Her literally and threw Her on the bed with Him. The touch was so pleasant for both of them that they forgot the poor gOpikAs waiting outside.

Our commentators give an excellent meaning to this situation. They say, this divine couple compete to look after the welfare of all of us. Hence we need not actually worry about anything at all. In fact there cannot be a cause for concern at all. Our duty is just to accept and hail their protection.

Grant Us Our Service:

AnDAL hails KrishNA in this song singing His mighty deeds of killing the asurAs and thereby wiped fear from the minds of the dEvAs. But on the contrary now by making us wait like this you are going to loose all your reputation earned thus. Nevertheless, AnDAL says, "We are not asking you for any of those heroic deeds like to fight with hiranyA or rAvanA. Unlike other devottes, we are not here to ask you to grant us any other boon. All that we want is to serve you. Please grant that to us.


"pOdhE emmai ~neerATTu"

SONG NO:19

Kuttu vilakeriyak Kottukkaal katinmel
methenra panja sayanathin meleri
‘kothalar poonguzhal Nappinai kongaimel
vaithukidanda malarmaarba! Vaaithiravaai!
maiththadam kanninaai! nee un manaalanai
Ethhanai podum tuyilezha vottaaikaann
Ethhanai yelum pirivaatra killayaal
Thathuvamanru thagavelorembaavaai

Song :19

Thaniyan:

The specialty of this pAsuram is that the thaniyan of thiruppAvai by Sri ParAsara Bhattar, "neeLA thungasthanagiri.." is a literal translation of this pAsuram. Its a good story as to how the thaniyan was born.

The Pleasure in His Company:

AnDAL sees Sri ~Nappinnai lying on the expensive couch with Sri KrishNA. The cot rests on ivory bases on all four sides. AnDAL feels the ivory for which was brought by His valorous deed of plucking all the four tusks of the mighty elephant kuvalayA peeTam. Being the rich wife of such a hero, She could not afford to sleep elsewhere. AnDAL refers to many pleasures in this pAsuram the idea being that the gOpis should get them all in His company only and thats exactly why ~Nappinnai is keeping company with Sri KrishNA.

AnDAL finally rebukes Her saying "If at all you do not ensure this, you do not have mercy on us."


"thaththuvam anRu thagavu"

SONG NO:18

Undu madagalittran odadha tolvaliyan
Nandagopaalan marumagale! Nappinaai!
Gandam kamazhum kuzhalee! Kadaitiravaai!Vandengum kozhi azhaitanakaann ‘Maadhavip
pandal mel palkaal kuyilinangal koovinakaann
Pandaar viraliun maithunan per paadach
Chendhaa maraikkaiyaal cheeraar valaiyolippa
Vandutiravaai, maghizhndelo rembaavaai

Song :18

Introduction:

This is a very important pAsuram. Even after waking up ~Na~ndhagOpA, yasOdhA and BalarAmA, Sri KrishNA does not seem to open His eyes and grant them what they have requested Him for. Only then they realize that have committed a mistake of not taking up the recommendation of Sri ~Nappi~nnai pirATTi. So they do it in this song.

The inevitable recommendation:

As we have committed a lot of sins and also for the fact that the Lord can always be independent to take His own decision and act according to His will and wish. These conditions makes it mandatory to reach Him through someone who is more close and dear to Him. On the same grounds, Sri ~Nappi~nnai pirAtti's intervention becomes ideal here.

The In laws Greatness:

AnDAL refers to Her as the daughter in law of Sri ~Na~ndhagOpA. Similar to SeethA pirATTi, who declares Herself as, dasarathA's daughter in law and only then janakA's daughter. AnDAL gives a clear figure of a typical Indian household women, who should value and weigh their husbands family more than Her own fathers house.
So AnDAL gives out the need and greatness of purushakAram, that is thAyAr's recommendation in this pAsuram.

Sri RamAnuja's involvement with thiruppAvai:

Sri RamAnujA had special respect and love towards thiruppAvai, that He use to chant it out when He goes around for taking alms in the thiruveedhi's of Srirangam. Once in such an occasion He walked near His AchAryan Sri Periya ~Nambi's house chanting this particular pAsuram. SwAmi was too much involved into the pAsuram that when the doors of that house were opend by Sri Periya ~Nambi's daughter AththuzhAi clinging her bangles, swAmi considered her to be Sri ~Nappinnai pirATTi being sung in that pAsuram saying, "pa~ndhAr virali un maithunan pEr pADa, se~nthAmarikkaiyAl seerAr valai olippa" and fell at Her feet and prostrated. Such was Sri RamAnujA's involvement with thiruppAvai.



"va~ndhu thiravAi magizh~ndhu"

SONG NO:17

Ambarame, tanneere, chore aranjcheiyum
Emberumaan Nandagopala ezhundiraai
Kombanaarkellaam kozhunde! Kulavillakke!
Emberumaatti! Yasodaai! Arivuraai!
Ambaramudarutth ongi ulagallanda
Umbar komane! Urangaadu ezhundiraai!
Sempor kazhaladi selvaa! Baladeva!
Umbiyum neeyum urangelorempaavaai

Song 17:

Introduction:

In the last few pAsurams AnDAL finished waking up all Her friends and reached the royal mansion of Sri ~Na~ndhagOpA. In the last pAsuram she requested the door keepers to open the doors of the mansion so that they could all enter the house and serve Sri KrishNA.

In this pAsuram She wakes up ~Na`ndhagOpA, yasOdhA, KrishNA and BalarAmA and sing their greatness.

Inherited Qualities:

She first enters the royal c of ~Na~ndhagOpA and yasOdhA, which was laid at the entrance of the house as such. This is because, as said in the first pAsuram, ~Na~NdhagOpA is very keen in Sri KrishNA's well being. He ensures that danger in any form never even nears Him. More importantly, he made sure that KrishNA was safe from the girls of ThiruvAIpADi who were longing to join Him. AnDAL in the first line of the pAsuram as such hails ~Na~NdhagOpA to be a donor of cloths, food and water etc. But as such no purAnAs ever speak so about him. Our commentator's logic beautifully solves this doubt. They say, "We know that KrishNA has donated cloths to Draupathi, water to the wounded soldiers at the kurukshEthra war and food to His friends when He was a kid. It cant be anyone other than ~Na~NdhagOpA from whom KrishnA learned these qualities." So the qualities that a child develops depends on what it learns form its parents.

Waking up YasOdhA:

On the contrary the gOpikA's are not here to earn these things. They have come for a totally different purpose. They need KrishNA as the fruit for their vow. Since ~Na~NdhagOpA was not helpful, they go next to yasOdhA who is a woman by birth and so could understand their problem better.

The Last Hit:

AnDAL speaks about how KrishNA helped indhrA to regain his lost kingdom from mahAbali. She informs Him that they do not expect such heroic deeds but just some service at His divine feet. Even after this Sri KrishNA does not respond.

Realising that they have committed a mistake of not approaching Him through BalarAmA, She prays now to Him asking Him to help them like how He helped the gOpikA's in a similar situation when KrishNA left to MathurA.

"umbiyum neeyum uRn~gEl"

SONG NO:16

‘Naayakanaai ninra nandagopanudaiya
Koyil kaappaane! Kodithonrum thorana
Vaayilkaapaane! Manickadavam thaall thiravaai!
aayar chirumiyaromukku araiparai
Maayan manivannan nennale vaiinerndaan
Tooyomaai vandom thuyilezhap paaduvaan
Vaayaal munnamunnam maatrrade amma! nee
Neya nilaikkadavam neekelorempaavai

Song :16

Introduction to Part 3:

Starting from the 6th pAsuram AnDAL went around thiruvAipADi waking up the girls till yesterday's pAsuram. Now contented that all the girls have joined Her to conduct the vow, She goes to ~Na~ndagOpar's thirumALigai to wake KrishnA and fulfill Her motive of doing kainkaryam to Him.

The Sacred Guards:

AnDAL in this pAsuram reaches the mansion of Sri ~Na~ndagOpAr and starts praying to the dwArapAlaka there. She speaks about the greatness of the thirumALigai. A question arises as to weather there were such big houses in thiruvAIpADi. It might be that AnDAL imagines such mansions there at thiruvAipADi. Cowherd settlements having massive buildings are not possible. She probably is trying to tell us the greatness of a place with such bagavath and bAgavatha sambandham.

Furthermore She worships the gaurds in front of the door and requests them to open the door for them to enter in. This is to make us understand that such people who are in uninterrupted kainkaryam of bagavAn are to be hailed and worshipped. That's exactly what we should when we eneter a temple. Their service to the Lord extends even after He retires to bed. So worshipping such people is inevitable.

What is our Profit?

Finally in this pAsuram she explains to them the reason for their arrival at that early hour. She says "thuyilezha pADi", that is to wake Him up and gettheir work done, which is none other than serving Him. She also speaks about their qualification for the service, "thUyOmAi vandhOm". That is they have reached the place with purity. Now we should ponder, what is the purity that she is talking about here. Commentators say it cannot be the physical purity as the cowherds are pretty well known for their physical purity. The purity referred to here is to perform the kainkaraym, without asking anything in return. Our preceptors insist on this service without asking anything in return because service by itself is a profit and not a means to end. This is something very important that any SrivaishnavA should understand.

"~nEya nilakkadhavam neekku"

"This message was sent by Rekha
Tamilnadu,India".

SONG NO:15

'Elle illangkiliye! Innum urangidiyo?
Chillen razhaiyenmin nangaimeer podarginren
Vallai un katturaigal, pandeun vaayaridum!
Valleergal neengale, naanedan aayiduga!
Ollainee podaai; unakkenna verudaiyai?
Ellaarum pondaaro? pondaar pondennikol
Vallaanai konraanai, maatrrarai maarrazhikka
Vallaanai maayanaip paadelorempaavai.’ .

The Values:

This pAsuram can be called as the quintessence of thiruppAvai as such. It sings about
all the important characteristics a srivaishnava should have. This pAsuram is like a
dialogue spoken between the girl sleeping inside and the ones awake. The girl who is
being woken up starts the conversation.

Conversational Protocols:

The phrase "yellE ilamkiLiyE" implies that the dialect with which a devotee addresses another
must be sweet and welcoming. The ones standing outside say, "innum urangudhiyO" pointing
out that it's a mistake to indulge in activites like sleeping, missing the company of bAgavathAs.
The sleeping girl exclaims, "cil enRu azhaiyEn min" that says that we should not use harsh words
at any cost against the devotees. The words that we use when conversing with devotees should
be sweet, taking care we don't hurt them by any means.

The conversation:

Going by her request the gOshti standing outside says "na~gkai meer pOdharginREn",
addressing her with respect.. More they continue saying, " vallai un katturaigaL" where AnDAL
wants us to learn that even a reprimand given by a devotee, be it useful or not, must be
accepted with gratefulness. The gOpikA sleeping inside says, "vallergaL ~neengaLE, ~nAnEdhAn
Ayiduga" which is the most important quality a Srivaishnava should have. It's the quality of
accepting others mistake as one's own. Our poorvAchAryA's like Sri KoorathAzhwAn, Sri NampiLLai
etc hailed this quality and practiced them with perfection. The gOshti standing outside could not
bear her separation and say, "ollai nee pOdhAi" telling us the significance of not missing the
congregation of bAgavathA's. They also say, "unakkenna vEruDayai" helping her to understand that
the sacred path of saranAgathi, laid by our AchAryA's is the only means to attain Him and not to
go by what the mind says.

The purpose of coming together:

Finally they sing the importance of not missing even a single devotee from getting to enjoy
the fruit of bagavath anubhavam. They make sure everybody has joined them and sing,
"ellArum pO~ndhArO". When everybody has joined AnDAL's gOshti , She then moves to
conduct the vow. So Se reminds them their purpose of coming together in the last line saying,
"mAyanai pADu". That's exactly why they have all congregated, to sing the praise of Sri KrishnA.

So by having this conversation with Her friends, She has given us a set of most important
values to cherish and follow.

"mAyanai pADu"

SONG NO:14

Ungal puzhakkadaith thotattu vaaviyul
Chengazhunir vaainegizhndu aambalvaai koombina kaan
Chengal podikkoorai venpal thavathavar
Thangal thirukkoyil changiduvaan potandaar
Engalai munnam ezhuppuvaan vaaipesum
Nangaai! ezhundiraai; nannadaai! Naavudaiyaai!
Changodu chakkaram yendum thadakkaiyan
Pangayak kannaanaip paadelorempaavai.’


Song :14

The specialty of her tongue:

This pAsuram is dedicated to a girl who is famous for her rhetoric skills. She has promised to wake the other girls early that day, but has fallen asleep comfortably. Though the other gOpikA's could not take it easily, they could not shout back at her because her presence in the group is inevitable cause her speech as said earlier was powerful enough to make Krishna fall fall for it. Moreover, AnDAL as discussed earlier did not want to miss even a single girl. She wanted all possible people to fall sake for the Lords grace. If at all she starts singing describing the beauty of Sri KrishnA bearing the discus and conch, He is sure to soften and grace them all.

Praise Him to serve the purpose:

AnDAL finally asks the gOpikA to use her tongue to sing the praise of the beautiful lotus eyed God. She says that is the purpose you were given the tongue for, don't use them to tatse delicious food, that will never serve the real purpose.


"pa~gkayakaNNAnai pADu"

SONG NO:13 PULLINVAAI KEENDAANAI

Pullinvaai keendaanai, pollaa arakkanaik,
Killik kallaindaanaik keertimai paadippoip
Pillaigal elaarum paavaik kallampukkaar
Velli yezhundu vyaazham urangitrru;
Pullum silambinakaan; podarikk kanninaai!
Kullak kullirak kudaindu neeraadaade
Paallik kidattiyo? Paavaai! Nee nannaalaal
Kallam tavirndu kalandelorempaavaai.

Song :13

The Maidens thoughts:

This maiden woken up in this pAsuram is known for her enchanting eyes. She is even confident to the extant that Krishna, if not for other reasons, will at least fall for the beauty of her eye. Added to this pondering over the mischievous deeds of Krishna in the AyarpADi and spending her time thinking about Him, has kept her in a spell, retaining His fragrance in her presence always.

Sri RAmA or Sri KrishnA ?:

Among the friends of AnDAL who have joined her for the vow, many did not like Her praising Sri RAmA in the last pAsuram and questioned, "How can RAmA be praised for having great virtues? He might be all that simple, but is there a case where He did the cheap work of a messenger like how KrishnA went as 'pAnDavathoodhA' ?" Now this is something we should ponder upon.

SwAmi PiLLailOkAchAryA feels that Sri RamAyanam and MahAbAratham respectively are for us to understand the greatness of Sri SeethA pirAtti and Sri Krishna, the former who accepted the living in prison and the latter who walked as a messenger, all exhibiting their simplicity. MaNavALa MamunigaL who commented upon this calls it as "sri thoothu", making it clear that it was a "divine messenger's" role that Sri KrishnA played.

The girls in favour of KrishhnA go about saying that, KrihnA by His divine charm has attracted the sages as well and everybody irrespective of age,caste etc seem to have enjoyed His limitless pranks and however He treats us, He is our husband, its not fair on our part to speak great about someone else.

Excellence of this Pasuram:

Finally a few people came in between and soothed them saying both Sri RAmA and Sri KrishnA are incarnations of Sriman NArAyanA and hence there is no need for such arguments. Thus reconciled the group splits into two each singing the glory of Sri RAmA and Sri KrishnA. Its usual way of comparing the divine natures of these two important incarnations of the Lord and its all for the enjoyment of the divine verses by the devotees.


"kaLLam thavir~ndhu kalandhu"

SONG NO:12

Kallathilang katrerumai kanrukkirangi ninaithu mulaivazhiye ninrupaal sora Nanaithillam cheraakkum narrselvan thangaai Panithalai veezhamin vaasal kadaipattri Sinatinaal tennilangaik komaanaich chhetrra Manathukkiniyaanai paadavum nee vaai tiravaai; Initaan ezhundiraai, iidenna perrurakkam Anaitillattaarum arindelorembaavaai

Ordinary Ritual's:

Last pAsuram sang the greatness of a man who stood firm on the duties bestowed on him. But this pAsuram speaks about a totally different person who royally failed to milk his cow so much that the buffalo started showering milk by itself. AnDAL says the house was wet by the milk flowing inside. Now this cowherd was so close to Krishna and served Him always thereby neglected his daily duties. AnDAL refers to him as "naRchchelvan", indicating to us that neglecting normal duties, though dictated by the scriptures, is not a sin when you do it for serving Him. For example a person involved in temple service would not encounter a sin if he forgets his daily rituals etc. Our poorvAchAryA's considered them to be "ordinary" rituals and didn't mind neglecting them when in divine service. This is so because SrivaishnavAs take refuge in His feet and consider that to be the ONLY means to salvation and not any of these rituals laid by scriptures.

Hatred and Anger:

AnDAL speaks about an important quality of the Lord in this pAsuram. When she sings about battle between RAmA and rAvana , She says " sinaththinAl", which means RAmA killing rAvanA was because of anger and not hatred. Actually it was RamA's intention that ravanA becomes His devotee and also gave him numerous chances to turn into one, but it was rAvanA's hatred that caused his death eventually. It was after seeing rAvanA aiming arrows on HanumAn, RAmA decided to kill him. So its evident that Lord forgives people who commit sins against Him, but not on His devotees.
Enemies too Enjoy:

AnDAL is better known for Her divine love towards Krishna, but for a change praises RAmA in this pAsuram. She says, RAmA, unlike Krishna brings happiness and joy to people who think about Him. More importantly even His enemies enjoy their thoughts about Him. Its a greatest tribute paid to RAmA by a person like AnDAL who is love towards KrishnA personified. The supreme quality of RAmA is that not only His devotees enjoy Him but also people like rAvanA. Its fact that rAvanA was astonished by the valour and bravo of Sri RAmA. So its an apt title given by AnDAL.

"anaithillathArum ari~ndhu"