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http://www.scribd.com/doc/76214700/Andal-s-Thiruppavai-in-easy-to-readTamil-text-and-English The full text of all 30 Pasurams may be found here. Also, a scholarly discussion can be found at the link given below. http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf A word-by-word translation is given at http://www.ibiblio.org/sripedia/ebooks/tpv/ See below the images of the English and Tamil texts of Pasuram No. 27 of Andal’s Thiruppavai. For those who wish to read the text in other languages, please go to http://www.prapatti.com Andal is considered to be Sridevi’s amsaavataaram. She was born at Srivilliputoor (close to Kanchipuram, also the city where Indira Gandhi’s son and Indian Prime Minister Rajiv Gandhi was assassinated), as the daughter of PeriyAzhwar. She is also the only female among the 12 SriVaishNavite Azhwars. She longed for union with Her Lord and insisted that she should be taken to Srirangam where she eventually merged with Lord Ranganatha. You can read more about Andal at the link given above (or click here). The immortal Thiruppavai, attributed to Her, is a divine composition, filled with deep esoteric meanings, on which many commentaries have been written over the centuries. In the first pasuram, ANDAL invites Her friends for the Vratham observance. In the second paasuram, She spells out the rites to be observed and the deeds to be abandoned. In the third Paasuram, She describes the fruits of the Vratham. The aacaaryas who have blessed us are considered to be like the milk giving cows with overflowing udders. In the fourth Paasuram, Andal is directing her prayers to Varuna (actually to KrishNa who had the complexion darker than the darkest rain bearing clouds), the god of the rains, and comparing the bounty bestowing by aacaryas to the bounteous rains showered by Varuna. In Pasuram 5 Andal tells us that He would completely burn off all of our accumulated sins much like a fire burns pieces of straw thrown into it.
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Simple Word for Word meanings (http://www.ibiblio.org/sripedia/ebooks/tpv/vstp27.html )
kUtaarai vellum cIrk kOvin^thaa * un^thannaip Enemies (one who) wins (over) great Govinda . you (we will) paatip paRai koNtu yaam sing (and) drum get (and)
peRu cammaanam * we (will) obtain gifts .
naatu pukazhum paricinaal nanRaakac * whole country praised (by), jewels worthy of being , cUtakamE thOL vaLaiyE thOtE cevip pUvE * bracelet, shoulder ornaments , earrings , ear 'maataal', paatakamE enRanaiya pal kalanum yaam aNivOm * anklets , other many ornaments we will wear aatai utuppOm athan pinnE beautiful clothes (we will) wear milk , rice . paaR cORu * There afterwards,
mUta ney peythu muzhaNGkai vazhi vaarak * covered (in) ghee dripping, elbows flowing through, kUti irun^thu kuLirn^thu together (we will) enjoy El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu See also: http://en.wikipedia.org/wiki/Thiruppavai In Pasurams 6 to 15, Andal finishes waking up 10 different types of bhaktas and they all join her in the performance of the Paavai nombhu. In Pasuram 16, the arrival of the entire party at the palace of Nanda Maharaja is described. They ask the doorkeepers to let them in. Pasuram 17 describes their entering the inner bedchambers to wake up Nanda Maharaja, Mother Yashoda, Krishna and His younger brother Baladeva. Each of them is praised. In Pasurams 18 to 20, Andal
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and her friends try to wake up Nappinnai, the eternal consort of the Lord, since attempts to wake up Krishna (Kannan) proved futile. In Pasuram 21, they address Krishna directly since Nappinnai has by now agreed to join them. Andal and her friends plead that they have come to Him, on their own, unlike others, with no other expectations other than His grace and to sing His glories. In Pasuram 22, Andal and her friends are assembled at His bedside. They just want Him to glance at them with His beautiful lotus-like eyes, like the cool moon, or the sun, when they rise. In Pasuram 23, ANDAL describes how the Lord should majestically come out of His chamber and be seated on the perfectly suited and well-deserving throne; and then, May You kindly look try to understand the purpose of our coming here (to awaken You). In Pasuram 24, one of the most auspicious pasurams in the entire Thiruppavai, Andal waxes into eloquent poetry with the repeated use of “PoTTRi”, which is roughly equal to “Jai ho” in Hindi, or “All glories to You”. And with each PoTTRi she describes one of the divine lilas of the Lord, performed in various incarnations. In Pasuram 25, Andal sings about the glories of Krishna’s birth in the womb of one (Devaki, who is not named) and His being raised as the son of another (Yashoda, who is also not named). In Pasuram 26, Andal and her friends are requesting Krishna (who is called Maale MaNivaNNaa) to join them (following the long tradition set by the ancestors) in the ritual bathing during the holy month of Margazhi. She wants this to be a great joyous celebration. In Pasuram 27, Andal and her friends are asking for the ultimate benefits of their having come to Krishna and observed their vratam. They address Krishna as Govinda, as the One who has won over even the enemies. (So, what to say of deserving one like us who came to you without any other desires but to serve?) They want Him to shower them with His grace for they have been joyously singing His glories accompanied with all paraphernalia (such as the drums, called parai here). They want the hands that serve Him to be decorated with the choicest of bangles and other ornaments because only such hands would truly do Him honor. They want to be decked with all other ornaments too (to serve Him), like earrings, anklets, shoulder ornaments, and the most beautiful clothes. Then they would like to make offerings of food made of milk and rice, dripping with (tasty) ghee, that flows all the way down to their elbows as they try to enjoy this tasty naivedyam
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(prasadam, food offered to Krishna first) with their hands. They want to enjoy all of this together as a group with Him with their hearts cooled and filled with joy. And so say, the damsels, O Goddess Paavai, may we all be blessed!
Meaning of Parai
Starting with the very first pasuram, we find Andal referring to "Parai" repeatedly, including Pasuram 27, which is supposed to represent the ultimate benefits of performing the vratam (Paavai nombhu) described by Andal. "Parai" means a drum in Tamil and the word "Paraiyan" or "Paraiyar", which in English became 'pariah', means the lowest of the lowest of outcastes. Paraiyan or Paraiyar, actually means a "drummer". Andal is referring thus to the drums played by such drummers and it is ironic that although pariah is considered to represent contempt or derision, in Andal's pasurams "Parai" actually means the highest good. How did this association of "parai" with the highest good come to mean something so demeaning over the years? The "drummers" or pariyars were actually outcastes who were not allowed to live in the city, town, or village. However, they were sought after for their skill in playing the drums at all auspicious occasions such as weddings, temple functions, etc. They were also used by the kings of ancient times to make important announcements (the English equivalent is "heralds" those who announced). How is the announcement made? The "drummer" or pariyars (plural or paraiyan, also considered to be a more respectful way of saying paraiyan) would beat their drums and so everyone came out of their houses to hear what the "drummer" had to say or read loud. This is how messages were transmitted in the old days (today, important and emergency announcements are made in TV channels or radio). "Parai" of Andal's pasurams is the same -- it is an announcement --- that the highest good has now been achieved. Krishna, or Kanna, or Narayana, has blessed them with the highest good. It is to be loudly proclaimed. It is a matter of great joy. The first Pasuram ends with NaaraayaNane namakke parai tharuvaan. Today's
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pasuram 27 states "paaDi parai konDu yaam perum sammaanam". Perum sammanam means the highest of blessings, the highest of honors. Singing the glories, beating the drums, is all achieving the highest of honors. May be there is nothing to be ashamed of being a "paraiyan" or "pariayar". Let us rejoice and banish the demeaning implications of pariah and celebrate with Andal. I have provided some links below which discuss the origins of this word. http://www.merriam-webster.com/dictionary/paraiyan http://www.devendrakulam.org/uploads/Who%20are%20the%20Paraiyars.htm http://en.wikipedia.org/wiki/Paraiyar
From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf MEANING OF THE 27th PAASURAM (V. SADAGOPAN):
The Gopis had stumbled upon their biggest ever accomplishment having obtained the company of the invaluable supreme soul, Kannan in solitude. They answer to the question from Kannan as to their needs. koodaarai vellum seer gOvindhaa – You should shower your affection on us similar to the way you shower compassion on the cattle. We should indeed drown in the ocean of your compassion without reaching the shore. Even in your previous incarnations, you have won over all those who have been your sworn enemies, those who ran against you with the might of their strength or the might of their penance. You have given yourself to us after all this. Many a suitors tried in vain to win the hand of Sita by stringing the mighty Shivadhanus. You came as Sri Rama and strung the bow with power, only to break it and bring the heads of the other suitors down in shame. Oh Krishna, who won the hand of Sita during Raamaavathaaram, pray shower your benevolence on us.
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The adversaries quote that the world is a delusion. The reality is void alone. There are no celestial worlds. There are no Jeevathmans. The supreme exists neither. Everything perceivable is only an illusion. You by means of your imparts through the Bhagavad Githa, have refuted all these adversaries thoroughly. Oh Govinda! You have affirmed with clarity that everything perceivable is absolutely true and real. You are one who has won over your adversaries with arrows and weapons. At the same time, with your affection, mercy, beauty and high-mindedness you have also won those devoting themselves to your lotus feet. We have been observing this nombu ritual for the past twenty-six days. You are our sole object of attainment and means of attainment. We pray to you along with your consort Nappinnai to bestow upon us the highly acclaimed merit that befits us duly. undhannai(p) paadi(p) paRai kondu yaam peRum sammaanam naadu pugazhum parisinaal nanRaaga, they said. Kannan then asks as to what merits are they aspiring for. The Gopis reply, “When Sri Rama was about to be crowned, Sita came down till the doors and garlanded Him with her beautiful glances and saw Him through. Sri Rama then removed His garland and decorated Sitha with it. We seek such merits from you Oh Kanna”.
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choodagamE thOL vaLaiyE thOdE sevip poovE paadagamE enRanaiya palagalanum yaam aNivOm– The wonderful hands that do service to your lotus feet, need to be bejewelled with bangles that are enmeshed with the finest of all the nine gems. The hands that cuddle you need to be adorned with the finest of shoulder jewelry. You adorn the makarakundalas (ear rings) on your ear. To match the greatness of these, you should bestow a pair of diamond earrings to the beautiful ears that listen to your sweet flute all the time. These ears should be decorated with flowers (chevippoovu) as well. You would touch our feet during the observance of ammi midiyal during our holy matrimony. Such legs need to be decorated with the ornament of jingles (paadagam). You should thus grant us with all the jewellery that we seek. Women decorate themselves with jewels before clothing themselves. For this we need finest and fragrant most silk attires worn by you. Kannan then says “But I do not possess so much to be given to all of you”. The Gopis say, “Pray get us our attires from the same place from where you granted Draupadi with rolls and rolls of attire, when she pleaded unto you taking your holy names like Krishna, Govinda”. adhan pinnE paaR chORu mooda ney peydhu muzhangai vazhi vaara(k) koodi irundhu kuLirndhElOr – Until we attained you, we were determined not to take ghee or milk and not to decorate our tresses with fragrant flowers. But we have won you now. From now on, we shall bejewel ourselves, wear grand silk attire, get our tresses decorated by you with flowers and we shall relish the sweetness and delicacy of ksheeraannam (milk rice) and take great delight in enjoying your unending company with us. The milk rice should look like as if being taken out after having dipped in a trough of ghee. While relishing it, the ghee should drip down the wrist till the elbow. We should enjoy the supreme bliss with you here, similar to that which is enjoyed by the nityas and the muktas in Srivaikuntham with you Oh Sriman Narayana.
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The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf Dear BhakthAs: SIGNIFICANCE OF THE 27TH PAASURAM The Paavai Nonbhu is nearing completion. Andal thinks about SanmAnam (sambhAvanai) from the Lord for the Gopis, who observed this Vratham. Upanishad BhAshyakArar describes the prayer of Gopis of whom ANDAL is one, this way: “ThvAmm gathvA vrathOpakaraNam sarvam sampAdhya sarva jana slAganIya SambhAvanA-roopENa asmAbhi: prApthavyAn bahumAnAn vijn~yApamA:” (We have arrived at the foot of Your bed and have received all the accessories for the celebration of the Vratham and seek the sambhAvanais that we should be eligible for, which are praised by all the people of the world). Koodi irunthu kuLirnthElOrempAvAi: “SanghI-bhUya sthithvA hrushtai: ithyartha:, BhOgyam ithyartha:” (Koodiirunthu aananthatthudan bhujikka kadavathu is the prArthanai). JnaanyAchAryAr points out that in the “MaalE maNivaNNA” paasuram that preceded today's paasuram, the Gopis referred to Svaroopa Siddhi (AathmA's svaroopam to perform kaimkaryam always to the Lord as His servant). He says that in today's paasuram, the alankAram for them (who completed the Vratham) is described. PBA Swamy explains that “MaalE MaNivaNNA” paasuram announced the Gopis receiving Sankham, PaRai, PallANDu-isaippAr, ViLakku, Kodi and VidhAnam. These five are a few of the many blessings that are attained in Parama Padham as revealed by Swamy NammAzhwAr in His “SoozhvisumpaNi Muhil” pathikam: (1) “KaaLangaL valampuri kalanthengum isaitthana”: Sankham (2) “ThUriyam Muzhakkina”: PaRais/ BhEri Vaadhyams (3) “Thodarnthengum thOtthiram sollinar”:, Vaazhthinar Mahizhnthe: PallANDu Isaippar (4) “NiRai Kuda ViLakkamum mathimuka madanthayar yEnthinar vanthE: kOla ViLakku
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(5) “MaamaNi MaNtapatthu”: VidhAnam that hides the ceiling/sky PBA Swamy points out that the “Koodarai Vellum” Paasuram elaborates further on the Upanishadic utterances regarding Muktha-BhOgAvaLis (the items of enjoyment of a Mukthan in parama Padham of the Dhivya dampathis). ADDITIONAL SIGNIFICANCE OF THIS PAASURAM (ADIYEN): The Govindha Naama SankIrthanam starts first in this paasuram (Koodarai vellum SEER GOVINDHAN) and reaches a crescendo during the next two paasurams: “kuraivondumillaatha govindaa” in “KaRavaikaL pin senRu” paasuram and “iRRai paRai KoLLvAnananRu kANN govindaa” in “SiRRam SiRukAlE” Paasuram. The Phala Sruthi is sung in ANDAL's own words (Bhattar PirAn Godhai Sonna) in the FINAL, Vangak Kadal Paasuram. Until the final (30th) Paasuram, the Gopis were at the front end awakening their fellow Gopis, conversing with the occupants of Nandha Bhavanam and finally addressing the Lord Himself. The paasurams were Gopi-Mukham. The greatness and the myriad meanings of the Name, GOVINDHAN is discussed in detail in an earlier posting along with the Mahimai of the Name, “Godhai” for ANDAL along Vedic lines can be accessed in Dhivya Prabhandam section. LITERAL MEANING OF THIS PAASURAM (DR. RAGHAVAN): (The exultation of the Gopis is expressed by them, when the Lord listens to their appeal and fulfills their desires). Oh Lord GovindhA! You have the benign supremacy of winning over Your opponents. We shall get the drum (paRai) from You, the sakthi to sing eulogies about You. Thus, we get the reward of great eclat and glory of all the worlds. We will adorn ourselves with many ornaments: bracelets, shoulder ornaments, earstuds and rings, ornaments in the form of flowers (at the vertex of the ear), anklets et al. We will wear new clothes (as You give us Your divine company). (getting Your personal contact) we will be very joyous, eat food prepared using milk with sumptuous ghee -- (a) that envelops it, and (b) that is flowing so much as to spill over (through one's forearm) up to our elbows, when one eats a morsel of food (ksheerAnnam). (Through the contact with You) We shall ever be united and thus become cool in heart and stay joyous.
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THE INNER MEANINGS OF PADHAMS (DIFFERENT COMMENTATORS) In this paasuram, the Gopis request the boon of Saayujyam that is a boon beyond SaalOkyam, SaamIpyam and Saaroopyam. Upanishads describe Saayujyam as the highest of boons for a Mukthan and refers to it with “sOsnuthe” or saha BhOjanam of the aanandham of Sri Vaikuntam with the Lord. KoodAr: These, who are not with the Lord are of four kinds: (a) those with no Jn~Anam at all about EmperumAn (b) Those who chase after material things/uNdiyE udayE uhanathavar (c) Those who do not comprehend the soulabhyam (ease of access) guNam of the Lord and stay away from Him (d) those, who can not stand His vaibhavam and are resentful (maayayA apahrutha Jn~AnA: aasurIm BhAvamAsthithA:). These are dhvEshis like SisupAlan. KoodArai vellum seer GovindhA: With His anantha kalyANa gunams (seer), the Lord wins them (vimukhAs)all over, one by one. He has different prescriptions as Viadhya Veera Raaghavan for each of the vimukhA patients though His The guNams like Souryam, Souseelyam, Soundharyam. Even IndrA, who sent a deluge of rain at Govardhanam ended up recognizing the Supermacy of the Lord & performed Govindha-PattAbhishEkam. Govindhan defeats the KoodAr and is defeated in turn by the Koodinavar through their Bhakthi/ prapatthi anushtAnams. He becomes YathOkthakAri to those devotees (Koodinavar). Through the speech of Gopis, ANDAL points out that the Lord incarnates to bring back the erring Jeevans under His sway; they stayed away earlier from Him and suffered as a result of their separation from Him. He could not bear with their sufferings. They (vimukhAs) observe later (thru a sadAchAryan) upAya anushtAnam (prapatthi) and get rewarded with parisukaL (SammAnam) that are coveted by the people of world (yaam perum sammAnam nadu puhazhum parisinAl). Loka VilakshaNa sanmAnams (Abhinava Desikan): Five objects are mentioned here, which have links to the SanmmAnams that a Muktha Jeevan obtains in Sri Vaikuntam: The five hundred apsaraas women greeting the muktha Jeevan with five different presents (satham mAlA hasthA: satham anjana hasthA; satham chUrNa hasthA; satham vAsO hasthA; satham phaNa hasthA:) at the other side of VirajA river. Then the “palkalanum aNivOm” experience happens to the Muktha jeevan through
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absorption of the Lord's divine fragrance and Jn~Ana vikAsam (tamm Brahma gandha:pravisathi, Brahma tEja: pravisathi, Brahma yasa: pravisathi). The eight attributes are gained by them at this stage (apahathapApmA vijarO vimruthu: VisOkha: vijigathsOapipAsa: sathya kAma: sathya sankalpa:). They do not age, they conquer death and are freed from hunger, thirst et al. They enjoy BrahmAnandham (paal SOru mooda ney peythu muzhankai vazhi vaarak koodiyirunthu kuLirnthu). Associated with the nectar of anubhavam (paramAnnam) of the dhivya dampathis, they enjoy the company of other Muktha Jeevans. They enjoy this rarest of rare ShADguNyAnnam and accompanies the Lord, wherever He goes (KaamAnnI Kaamaroopi anusancharan). They enter the cool, nectarine pond of BrahmAnubhavam and are filled with bliss (yEsha Brahma pravishtOsmi greeshmE seethamiva Hrudham). Until now, BhagavathArAdhanam (maanasIka and Bahir AaarAdhanam: ijyai/yAgam) were referred to in the paasurams. In this paasuram, the anuyAgam (antharyAmyAradhanam) is celebrated (Bhunjan chinthaya GOVINDHAM). Those who consume SaathvIka aahAram with the remembrance of Govindha naamam (according to aahAra niyamam) get the benefits of satthva-JnAnam and unceasing remembrance of the Lord (Aaahara Suddhou sathtva Sudhdi: sathva suddhou dhruvA Smruthi:). Govindhan, the GuNa Poornan (seer Govindhan) grants them that boon. The BhOgya-BhUthars (BhakthAs) join with the BhOkthA (the EmperumAn) and enjoy the Saha BhOjanam described by KoushidhIki Upanishad in a state of never ending union with Him. THE FEASTING REFERRED TO HERE (PERUKKARANAI SWAMY) The first five paasurams of ThiruppAvai are about the rules of the nOnpu and the state of preparation. From the Sixth to Fifteenth, it is for the awakening of fellow-gOpis. The 16th paasuram is connected with the arrival of the gOpis at the Lord's house (NaayakanAi). In this count, “MaalE maNivaNNA” paasuram becomes the eleventh. It symbolizes EkAdasi, the day of UpavAsam (fasting). The Twelfth one (Koodarai vellum Seer GovindhA) denotes DhvAdasi, the day to break fast and feast. The nOnpu is for feasting on DhvAdasi day after observing the vratham. AndAl seems to be saying to the Gopis to present ther naivEdhyam of KsheerAnnam (akkaara Vadisil) to the Lord (of ThirumAlirumchOlai):
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“nooRu taDA niRaintha AKKAARAVADISIL SonnEn yERu ThiruvudayAn inRu vanthivai koLLUnkolO”
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