Sri Andal’s Thiruppavai In English transliteration and In easy to read Tamil text

Andal with Her Divine consort Ranganatha

Raamaanuja dayaapaatram jnana vairagya bhooshaNam l Shreemad Venkata-naathaaryam vande Vedanta Deshikam ll 1 ll

l ll १ ll

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Shree Shailesha dayaapaatram dheebhaktyaadi gunaarNavam l Yatheendram pravaNam vande ramya jaamaatram munim ll 2 ll

l ll २ ll
Lakshmee-naatha samaarambhaam Naathayaamuna madhyamaam l Asmad-aacaarya paryantaam vande guru param paraam ll 3 ll

l ll ३ ll
Yo nityam acyuta padaambuja yugma rugma l Vyaamohayat taditaraaNi truNaaya mene ll Asmad gurur bhagavatOsya dayaika sindhoh l Ramanujasya charaNau sharaNam prapadye ll 4 ll

l ll

l ll ४ ll
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Maataa pitaa yuvatayas tanayaa vibhutih l Sarvam yadeva niyamena madhanvayaanaam ll Aadyasya nah kulapateh vakulaabhiraamam l Shreemad tadanghri yugalam praNaami moordhnaa ll 5 ll

l ll l ll ५ ll
Bhootam sarashca mahataahvaya bhattanaatha l Shree bhakti saara Kulashekara yogivaahaan ll Bhaktaanghri reNum parakaala yateendra mishraan l Shreemad paraangkusha munim praNatOsmi nityam ll 6 ll

l ll l

ll ६ ll


Jnana-anandam ayam devam nirmalam sphatikaakrutim l Aadhaaram sarva vidyaanaam Hayagreevam upaasmahe ll 7 ll l ll ७ ll

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Tryambakam yajaamahe sugandhim pushti vardhanam l Oorvaarukamiva mrutyOr muksheeya maamrutaat ll 8 ll l

ll ८ ll

Gurur Brahma gurur Vishnuhu gurur devO Maheshwarahaa l Gurur saakshaat Parabrahma tasmai Shree Gurave namahaa ll 9 ll

l ll ९ ll
Bhagavatas who hail from Smartaa and Shaivite traditions can add the following guruvandana slokam to the above.

Shruti smruti puraaNaanaam aalayam karuNalayam l Naamaami Bhagavat paada Shankaram loka shankaram ll 10 ll

l ll १० ll ****************************************************

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Some important Internet links to Thiruppavai Sriman Sadagopan, Oppilliappan Koil Scroll down to Tiruppaavai and click on language Velukkudi upanyasams (With meaning) (Calendar of Pasurams for each day, Dec 16 to Jan 14) Word by word meaning of several pasurams Text plus mp3 record One of the ABSOLUTE best renditions of Thiruppavai Pasuram 1. Please do listen to how she sings the 7th line NarayaNanE NamakkE paRai tharuvaan…….. the very crescendo of this pasuram.
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The following introductory remarks are due to respected Vaishnavite scholar Sriman V. Satakopan and are taken from the links given below: Sri Andal’s Thiruppavai needs no introduction. Though only thirty in number, they are acclaimed to be the seed to the entire imperial collect of the Vedas. A minute seed that sprouts into a huge tree, gives refuge to the likes of kings and emperors. Similarly, Thiruppavai enshrines in itself the finest truths of Vedantha. ANDAL's ThiruppAvai is well accepted that it contains an ocean of items ranging from artha panchakam to the glories of Naama sankIrthanam.
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ANDAL is Sri Devi's amsAvathaaram. Sri Devi incarnated in the form of SeethA and performed upadEsam to people of this earth on Tatthvams. Out of Her DayA and KshAnthi (forbearance), She performed upadesam even for RaavaNan, who had committed mahA-aparAdhams to Her. RaavaNan did not pay attention to Her Upadesam, but in his next birth as SisupAlan, he got himself redeemed according to Swamy Desikan. ANDAL is the amsam of Periya PirAtti, who nourished the jeevans with the milk of Jn~Anam and fulfilled Her duties by becoming AchAryai to one and all including Her Lord. Through Her ThiruppAvai Prabhandham, She showed the way for us to reach Her Lord. Swamy says that ANDAL showed the people of Kali yugam that Hari Naama SankIrthanam is the prime upAyam leading up to the anushtAnam of Prapatthi at Her Lord's feet to gain Moksham. Andal, like Divine Mother Sita Piratti was born at Rangamannar’s nandavanam, just like the ethereal fragrance of the tulasi growing nearby. After she attained a marriageable age, when her father Periyazhwar was searching for a groom, Andal said, “If you get me married to mere mortals, I shall not wish to live, I shall not allow you to do so, I shall get wed to Paraman alone”. Whenever Azhwar used to sing the glories of the Perumals of the hundred and eight divya deshams, and whenever he mentioned about Arangan, His divine form and the beauty of His thirumeni, she used to feel mesmerized and shed tears of joy and at the same time feel thrilled. She, like the gopikas of Nandagokulam, decided to get married to Kannan alone and adorned Herself with attire similar to that of the Gopis and would talk hours together like them and observed the “Paavai” nombu or festival. These actions were sung by her as Thiruppavai. Thiruppavai can give one a divine experience of unity with Bhagavan. “ ” – It is based on those pasurams which were accepted by the changa palakai at Madhurai, that is Thiruvaimozhi. Kodai says “ ”, one who sings this garland of pasurams in changattamizh, shall definitely get the divine blessings of Thirumal. There are certain periods for Vedam, when it should not be recited, but for a few days, Thiruppavai can be recited at all other times. The shastras taught to us by our parents are two in number. The first one being Geethai (Bhagavad Gita) taught by our father Kannan (Krishna). The other one being taught to us is by our mother,

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which is Thiruppavai. Its glory is said thus “ ”, that is Vedam is the basis for everything. And so it is said that one who does not know these (5 x 5 + 5 = 30) thirty pasurams of Thiruppavai is a burden to the earth. There are six main topics in Thiruppavai – 1. Paavai nombu – The observance of paavai festival 2. Going together for observing the paavai nombu 3. Awakening Kannan 4. Singing the glories of Kannan 5. Preaching 6. Sharanagathi or Self surrender Andal talks about the above in the same order mentioned. ANDAl considered SrivilliputthUr of South as the AayarpAdi (Gokulam) of North, the girls of Her birth place as Gopis and Herself as one of the Gopis and the temple of Vatapathra Saayee as NandhagOpar's (father of KrishNa at Aayar Paadi) house and Lord VatapathrasAyee as Lord KrishNa Himself and performed the Vratham. This feeling state (Bhavaanai) ripened and yielded the sought-after fruits of that Vratham. She blessed us to follow this vratham and be blessed. ****************************************************************** We begin with the following three introductory verses in praise of the Thiruppavai. The first, in praise of Godaa (Andal), is a Sanskrit composition (by ParAsara Bhattar, b 1074 A. D). The Tamil are by UyyakkoNDAr (826-937 A.D), the direct disciple of AchArya Naathamuni. Both original Sanskrit and the Tamil transliterations are given below, see also Neelatunga stanagiri tatee suptam udbodhya KrishNam l Paaraarthyam swam shruti shiras siddham adhyapayanti ll Swocchisttaayaam sraji nigalitam yaa balata aakrutya bhungkte l Godaa tasyai nama idamidam bhooya evaastu bhooyah ll
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MEANING ACCORDING TO DR. V. N. S. RAGHAVAN: May I offer my obeisance again and again to Goddess ANDAL alias GOdhA -to her alone-- who awakened Lord KrishNA (taking rest and) sleeping on the mountain-like lofty breasts of Goddess NILA alias Nappinnai PirAtti; GOdhA, who has imparted to Him (Lord KrishNA) Her dependence (on Him) as established in the hundreds of the texts of the crown of the VedAs (Viz. the VedAnthA or the Upanishads); and GOdhA, who forcefully enjoys Him after binding Him with flower-wreaths that were already worn by Her.

l ll l ll
3 3 3 2ய 3 4 3 4ய


3 3 3


ய ய

ll l

ம இ




anna vayaR pudhuvai aandaaL* arangaRku(p) pannu thiruppaavai(p) palpadhiyam* innisaiyaal paadik koduththaaL naRpaamaalai* poomaalai soodi(k) koduththaaLai(ch) chollu

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ய ( ) இ ம ய ( )

* ய *
( )

( ) ம


soodi(k) koduththa sudar(k) kodiyE* tholpaavai paadi aruLavalla palvaLaiyaay* naadi nee vEngadavaRku ennai vidhi onRa (enRa) immaatram* naangadavaa vaNNamE nalgu ( ) ( ) ய ம ய*

இ ம


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Now begin the actual pasurams of Thiruppavai. The * inserted in the text indicates the place for a brief pause during recitation. The ¶ indicates the verse is recited twice during chanting. Notice also use of a distinctively different font for these pasurams.

Listen to the whole chant, typical temple style ~ 22 minutes **************************************************** PASURAM 1
¶ maargazhi(th) thingaL madhi niRaindha nannaaLaal* neeraada(p) pOdhuveer pOdhuminO nErizhaiyeer* seer malgum aayppaadi(ch) chelva(ch) chiRumeergaaL* koorvEl kodundhozhilan nandhagOpan kumaran* Eraarndha kaNNi yasOdhai iLam singam* kaar mEni cengaN kadhir madhiyam pOl mugaththaan* naaraayaNanE namakkE paRai tharuvaan* paarOr pugazha(p) padindhElOr empaavaai (1)

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NarayaNanE NamakkE parai tharuvaan ¶

( ) ( ) ( ) ( ) *


* * * * *

( )

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vaiyaththu vaazhveergaaL naamum nampaavaikku(ch) * cheyyum kirisaigaL kELeerO* paaRkadaluL paiya(th) thuyinRa paramanadi paadi* neyyuNNOm paaluNNOm naatkaalE neeraadi* maiyittu ezhudhOm malarittu naam mudiyOm* seyyaadhana seyyOm theekkuRaLai(ch) chenROdhOm* aiyamum pichchaiyum aandhanaiyum kai kaatti* uyyumaaReNNi ugandhElOr empaavaai (2)

PaarkadaluL paiya(th) thuyandRa Paramanadi paadi
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ய ய( ) மய ய ய ம ய ய ம ம ( )

( )


* * *

* * *

¶ Ongi ulagaLandha uththaman pEr paadi*

naangaL nam paavaikku(ch) chaatri neeraadinaal*
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theenginRi naadellaam thingaL mum maari peydhu* Ongu peRum senN nel oodu kayalugaLa(p)* poonguvaLai(p) pOdhil poRi vandu kaN paduppa(th) * thEngaadhE pukkirundhu seerththa mulai patri vaanga* kudam niRaikkum vaLLal perum pasukkaL* neengaadha selvam niRaindhElOr empaavaai (3)

* ( ) *
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* ( )* ( ) ( )*

( )* (3)


Pasuram 4: Aazhi mazhai Kanna
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aazhi mazhai(k) kaNNaa onRu nee kai karavEl* aazhi uL pukku mugandhu kodu aarthu ERi* oozhi mudhalvan uruvam pOl mey kaRuththu(p)* paazhii am thOLudai(p) paRpanaaban kaiyil* aazhi pOl minni valamburi pOl ninRu adhirndhu* thaazhaadhE saarnga mudhaiththa sara mazhai pOl* vaazha ulaginil peydhidaay* naangaLum maargazhi neeraada magizhndhElOr empaavaai (4) ம ( ) * ம ( ) ம ம * ம ம (4) * ய ( )* * * *

maayanai mannu vada madhurai maindhanai(th)* thooya peru neer yamunai(th) thuRaivanai* aayar kulaththinil thOnRum aNi viLakkai(th)* thaayai(k) kudal viLakkam seydha dhaamOdharanai(th) * thooyOmaay vandhu naam thoomalar thoovi(th) thozhudhu* vaayinaal paadi manaththinaal sindhikka(p)* pOya pizhaiyum pugudharuvaan ninRanavum* theeyinil thoosaagum cheppElOr empaavaai (5)
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ம ய ய ய

ம ய ய( )

ம ( )

( )* * ( )* ம ( )* *

ய ம ய ய ய ம

( ) ( )* * (5)

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puLLum silambina kaaN puLLaraiyan kOyilil* veLLai viLi sangin pEraravam kEttilaiyO* piLLaay ezhundhiraay pEy mulai nanchundu* kaLLa(ch) chakatam kalakkazhiya(k) kaalOchchi* veLLaththaravil thuyilamarndha viththinai* uLLaththu(k) kondu munivargaLum yOgigaLum* meLLa ezhundhu ari enRa pEraravam* uLLam pugundhu kuLirndhElOr empaavaai (6)

* ய *
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* ( ) ய ( ) ம * (6) ய( ) ம * * ய *

Srivilliputtur temple (birth place of Ramanuja) Holy tank for ritual bathing of Lord (Neerattam)

keesu keesu enRu engum aanai(ch) chaaththaan* kalandhu pEsina pEchcharavam kEttilaiyO pEy(p) penne* kaasum piRappum kalakalappa(k) kai pErththu*
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vaasa naRum kuzhal aaychchiyar* maththinaal Osai paduththa thayiraravam kEttilaiyO* naayaga(p) peN piLLaay naaraayaNan moorththi* kEsavanai(p) paadavum nee kEtta kidaththiyO* dhEsamudaiyaay thiRavElOr empaavaai (7) ( ) ய ( ) ய *ம ய ய ( ) ( ) ய ய (7)
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* ( ) * *

ய * * ய *

"Veetrirunda Thirukolam”: Neeraatta Utsavam The Lord’s Majestic sitting posture

keezh vaanam veLLenRu erumai siRu veedu* mEyvaan parandhana kaaN mikkuLLa piLLaigaLum* pOvaan pOginRaarai(p) pOgaamal kaaththu* unnai(k) koovuvaan vandhu ninROm* kOdhugalam udaiya paavaay ezhundhiraay paadi(p) paRai kondu* maavaay piLandhaanai mallarai maattiya* dhEvaadhi dhEvanai(ch) chenRu naam sEviththaal* aavaavenRu aaraayndhu aruLElOr empaavaai (8)

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Maththinaal osai paduththa thaiyar aravam kettilaiyO ம ம * ம ய* * (8)

* * * ய ( )

ம ( ) * ( )

ம ( )

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keezh vaanam veLLenRu erumai siRu veedu

thoomaNi maadaththu sutrum viLakkeriya(th)* thoopam kamazha(th) thuyilaNaimEl kaN vaLarum* maamaan magaLE maNi(k) kadhavam thaazh thiRavaay* maameer avaLai ezhuppeerO* un magaL thaan oomaiyO anRi sevidO ananthalO* Ema(p) perunN thuyil mandhira(p) pattaaLO* maamaayan maadhavan vaikundhan enRenRu* naamam palavum navinRElOr empaavaai (9)

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( )* ழ( ) ( ) * * ( ) ( ) * * (9) * *

Yennai kappu (oil ritual)

nOtru(ch) chuvarkkam puguginRa ammanaay* maatramum thaaraarO vaasal thiRavaadhaar* naaRRa(th) thuzhaay mudi naaraayaNan* nammaal pOtra(p) paRai tharum puNNiyanaal* pandu oru naaL kootraththin vaay veezhndha kumba karaNanum* thOtrum unakkE perunthuyil thaan thandhaanO* aatra anandhal udaiyaay arungalamE* thEtramaay vandhu thiRavElOr empaavaai (10)

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( ) ம ( ) ( ) ய ய * ய

ம * ம * *


* ம* (10)

ய ம

Pinnazhagu (Posterior beauty) after Yennai Kaappu

kaRRu(k) kaRavai(k) kaNangaL pala kaRandhu* setraar thiRalazhiya(ch) chenRu seru(ch) cheyyum* kutram onRilaadha kOvalar tham poRkodiyE* putru aravu alkul punamayilE pOdharaay* sutraththu thOzhimaar ellaarum vandhu* nin mutram pugundhu mugil vaNNan pEr paada* siRRaadhE pEsaadhE selva peNdaatti* nee eRRukku uRangum poruLElOr empaavaai (11)
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( )

( ) ய( ) மய ம * ( )

* * ய* *

( )* * (11)

kanaiththu iLam kaRRerumai kanRukku irangi* ninaiththu mulai vazhiyE ninRu paal sOra* nanaiththu illam sERaakkum naR chelvan thangaay* panith thalai veezha nin vaasaR kadai patri(ch)* chinaththinaal then ilangai(k) kOmaanai(ch) cheRRa* manaththukku iniyaanai(p) paadavum nee vaay thiRavaay* iniththaan ezhundhiraay eedhenna pEr uRakkam* anaiththu illaththaarum aRindhElOr empaavaai (12) இ இ இ ( ) * இ (12) ம இ * * ( )* ( ) ம இ ய ம ( ) * * *

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puLLin vaay keendaanai(p) pollaa arakkanai(k)* kiLLi(k) kaLaindhaanai(k) keerththi mai paadi(p) pOy(p)* piLLaigaL ellaarum paavai(k) kaLampukkaar* veLLi ezhundhu viyaazham uRangiRRru* puLLum silambina kaaN pOdhari(k) kaNNinaay* kuLLa(k) kuLira(k) kudaindhu neeraadaadhE* paLLi(k) kidaththiyO! paavaay! nee nan naaLaal* kaLLam thavirndhu kalandhElOr empaavaai (13)

Naachiyaar (Divine Mother) pinnazhagu (beauty of the posterior) after sowri thirumanjanam ( ) ( ) ய ( ) ( ) ( ) *
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( )* ம ( ) * * ( ) * ( )*

( )

( )

ய !


* (13)

ungaL puzhakkadai(th) thOttaththu vaaviyuL* sengazhuneer vaay negizhndhu aambal vaay koombina kaaN* sengaR podi(k) koorai veNpaR thavaththavar* thangaL thirukkOyil sangiduvaan pOdhandhaar* engaLai munnam ezhuppuvaan vaaypEsum* nangaay ezhundhiraay naaNaadhaay naavudaiyaay* sangOdu chakkaram Endhum thadakkaiyan* pangaya(k) kaNNaanai(p) paadElOr empaavaai (14)

செங்கழுநீ ர் = Nymphaea odorata sengazhuneer = fragrant water lily ஆம்பல் aambal = white water lily

( ) ( )

* * *
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ய * ய ( ) ய *

* * (14)

ய( )

sengazhuneer vaay negizhndhu aambal vaay koombina kaaN (red lotuses) have bloomed, water lilies have closed thangaL thirukkOyil sangiduvaan pOdhandhaar
The saints with ochre-robes and white teeth have started to visit their respective holy shrines for blowing the conch.

ellE! iLam kiLiyE innam uRangudhiyO* chil enRu azhaiyEn min nangaiyeer pOdharuginREn* vallai un katturaigaL paNdE un vaay aRidhum* valleergaL neengaLE naanE thaan aayiduga* ollai nee pOdhaay unakkenna vERudaiyai* ellaarum pOndhaarO pOndhaar pOndhu eNNikkoL* val aanai konRaanai maatraarai maatrazhikka vallaanai* maayanai(p) paadElOr empaavaai (15)
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Mookkutthi sevai (Adorning of nose ornaments) !இ ய இ ம ய * * * ய * ய* * * ம ய ம ( ) ம (15)

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Pasuram 16: naayaganaay ninRa nandhagOpan udaya kOyil kaappaanE!

¶ naayaganaay ninRa nandhagOpan udaya

kOyil kaappaanE!* kodi thOnRum thOraNa vaayil kaappaanE!* maNi(k) kadhavam thaaL thiRavaay* aayar siRumi yarO mukku* aRai paRai
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maayan maNi vaNNan nennalE vaay nErndhaan* thooyOmaay vandhOm thuyil ezha(p) paaduvaan* vaayaal munnam munnam maatraadhE ammaa!* nee nEya nilai(k) kadhavam neekkElOr empaavaai (16) ¶ !* !* * * ( ) ( ) * !* (16) ( ) *

ambaramE thaNNeerE sORE aRam seyyum* emberumaan nandhagOpaalaa ezhundhiraay* kombanaarkku ellaam kozhundhE kula viLakkE* emberumaatti yasOdhaay aRivuRaay* ambaram ooda aRuththu Ongi ulagu aLandha* umbar kOmaanE uRangaadhu ezhundhiraay* sem poR kazhaladi(ch) chelvaa baladhEvaa* umbiyum neeyun uRangElOr empaavaai (17)

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Emperumaan Nandagopaala and Emperumatti Yasoda ம * * * ம ய * *
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ம ( )

* * (17)

Undhu madha kaLiRRan

¶ undhu madha kaLiRRan Odaadha thOL valiyan*

nandhagOpan marumagaLE nappinnaay*
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kandham kamazhum kuzhali kadai thiRavaay* vandhu engum kOzhi azhaiththana kaaN* maadhavi(p) pandhal mEl pal kaal kuyilinangaL koovina kaaN* pandhu aar virali un maiththunan pEr paada(ch)* chendhaamarai(k) kaiyaal seeraar vaLai olippa* vandhu thiRavaay magizhndhElOr empaavaai (18) ¶ * * * ( )* ( ) * (18) ( ) * *

kuththu viLakkeriya kOttu(k) kaal kattil mEl* meththenRa pancha sayanaththin mEl ERi(k)* koththalar poonguzhal nappinai kongai mEl* vaiththu(k) kidandha malar maarbaa vaay thiRavaay* mai(th) thadam kaNNinaay nee un maNaaLanai* eththanai pOdhum thuyilezha ottaay kaaN* eththanaiyElum pirivu aatragillaayaal* thaththuvam anRu thagavElOr empaavaai (19) ய ( ) ய ம ( )* ம *
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( ) ம( ) ய

ம ய

* ம * ய * (19) *

Sri Andal Pinsevai (rear beauty)
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muppaththu moovar amararkku mun senRu* kappam thavirkkum kaliyE thuyil ezhaay* seppam udaiyaay thiRal udaiyaay* seRRaarkku veppam kodukkum vimalaa thuyil ezhaay* seppenna men mulai(ch) chevvaay(ch) chiRu marungul* nappinnai nangaay thiruvE thuyil ezhaay* ukkamum thattoLiyum thandhu un maNaaLanai* ippOdhE emmai neeraattElOr empaavaai (20) ம ய ம * ய ம ( ) ய ம ம ய * ய * * ( ) * * (20) ம * ய

ERRa kalangaL edhir pongi meedhaLippa* maaRRaadhE paal soriyum vaLLal perum pasukkaL* aaRRa(p) padaiththaan maganE aRivuRaay* ooRRam udaiyaay periyaay* ulaginil thORRamaay ninRa sudarE thuyil ezhaay* maaRRaar unakku vali tholaindhu un vaasaR kaN* aaRRaadhu vandhu un adi paNiyumaa pOlE* pORRiyaam vandhOm pugazhndhElOr empaavaai (21) ம ( ) ம * * *
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* ய ம * * * (21)

Naachiyaar (Divine Mother) Thanga Kavacham (gold adornaments)

am kaN maa NYaalaththu arasar* abimaana pangamaay vandhu nin paLLi(k) kattiR keezhE*
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sangam iruppaar pOl vandhu thalaippeydhOm* kingiNi vaay(ch) cheydha thaamarai(p) poo(p) pOlE* sengaN chiRu(ch) chiRidhE emmEl vizhiyaavO* thingaLum aadhiththanum ezhundhaaR pOl* am kaN irandum kondu engaL mEl nOkkudhiyEl* engaL mEl saabam izhindhElOr empaavaai (22)

Arasar abhimaana bhangamaay vandhu nin paLLi kattiR keezhe ம * ( ) ம *
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இ ( ) ( ) இ ம

* ம ( ) ( ) ய * இ ம (22) ய * * * ம

Aaraatthi before Neeraattam

¶ maari malai muzhainchil manni(k) kidandhu uRangum*

seeriya singam aRivuRRu(th) thee vizhiththu* vEri mayir ponga eppaadum pErndhu udhaRi* moori nimirndhu muzhangi(p) puRappattu(p)*
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pOdharumaa pOlE nee poovaippoo vaNNaa* un kOyil ninRu iNj~anE pOndharuLi(k)* kOppudaiya seeriya singaasanaththu irundhu* yaam vandha kaariyam aaraayndhu aruLElOr empaavaai (23) ¶ ( ) ( ) ( ) * * ( )* * ( )* * (23) *

¶ anRu ivvulagam aLandhaay adi pORRi* senRangu(th) then ilangai seRRaay thiRal pORRi* ponRa(ch) chakatam udhaiththaay pugazh pORRi* kanRu kuNil aaveRindhaay kazhal pORRi* kunRu kudaiyaay eduththaay guNam pORRi* venRu pagai kedukkum nin kaiyil vEl pORRi* enRenRum un sEvagamE Eththi(p) paRai koLvaan* inRu yaam vandhOm irangElOr empaavaai (24)

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kuNRu kudaiyaay eduththay guNam poRRi venRu pagai kedukkum nin kaiyil vEl pORRi

¶ ( ) ( ) * *

* * *

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( ) (24)


Neeraatam (Ritual Bathing)

oruththi maganaay(p) piRandhu* Or iravil oruththi maganaay oLiththu vaLara(th)* tharikkilaan aagi(th) thaan theengu ninaindha* karuththai(p) pizhaippiththu(k) kanchan vayitril* neruppenna ninRa nedumaalE! * unnai aruththiththu vandhOm paRai tharudhiyaagil* thiruththakka selvamum sEvagamum yaam paadi* varuththamum theerndhu magizhndhElOr empaavaai (25)

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Oruththi maganaay pirandhu … oruththi maganaay oLiththu vaLara ம ம ( ) ( ) ( ) ம !* ய ய * * (25)
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( )


இ ( )* * ய *

maalE! maNivaNNaa! maargazhi neeraaduvaan* mElaiyaar seyvanagaL vEnduvana kEttiyEl* NYaalaththai ellaam nadunga muralvana* paal anna vaNNaththu un paancha sanniyamE* pOlvana sankangaL pOy(p) paadudaiyanavE* saala(p) perum paRaiyE pallaandu isaippaarE* kOla viLakkE kodiyE vidhaanamE* aalin ilaiyaay aruLElOr empaavaai (26)

Aalin ilaiyaay ம !ம ய !ம *
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* ய *

ய ம* ( ) ( ) இ ய ய ய ம* (26) இ ய * *

Maale MaNivaNNa, koodaarai vellum seer Govindhaa

¶ koodaarai vellum seer gOvindhaa* undhannai(p)

paadi(p) paRai kondu yaam peRum sammaanam*
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naadu pugazhum parisinaal nanRaaga(ch)* choodagamE thOL vaLaiyE thOdE sevip poovE* paadagamE enRanaiya palagalanum yaam aNivOm* aadai uduppOm adhan pinnE paaR choRu* mooda ney peydhu muzhangai vazhi vaara(k)* koodi irundhu kuLirndhElOr empaavaai (27) ¶ ( ) ( )* * * * ( )* (27) PASURAM 28 kaRavaigaL pin senRu kaanam sErndhu uNbOm* aRivu onRum illaadha aay(k) kulaththu* undhannai(p) piRavi peRundhanai(p) puNNiyam yaam udaiyOm* kuRai onRum illaadha gOvindhaa* undhannOdu uRavEl namakku ingu ozhikka ozhiyaadhu* aRiyaadha piLLaigaLOm anbinaal* undhannai siRu pEr azhaiththanamum seeRi aruLaadhE* iRaivaa nee thaaraay ! paRaiyElOr empaavaai (28)

* *

( )

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Karavaigal pin chenRu kanam cherendhu uNbOm

* ( ) ( ) * *
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( ) *

* * !

PASURAM 29 ¶ siRRam siRu kaalE vandhu unnai sEviththu* un
potRRaamarai adiyE pORRum poruL kELaay* peRRam mEyththu uNNum kulaththil piRandhu* nee kuRREval engaLai(k) koLLaamal pOgaadhu* iRRai(p) paRai koLvaan anRu kaaN gOvindhaa* eRRaikkum Ezh Ezh piRavikkum* un thannOdu uRROmE aavOm* unakkE naam aatcheyvOm* maRRai nam kaamangaL maaRRElOr empaavaai (29)

* * * ( ) ( ) * * (29)
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PASURAM 30 ¶ vanga(k) kadal kadaindha maadhavanai kEsavanai*
thingaL thirumugaththu sEy izhaiyaar senRu iRainchi* anga(p) paRai konda aaRRai* aNi pudhuvai(p) painkamala(th) thaN theriyal battar piraan kOdhai--sonna*
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sanga(th) thamizh maalai muppadhum thappaamE* ingu ipparisuraippaar eerirandu maal varai thOL* sengaN thirumugaththu(ch) chelva(th) thirumaalaal* engum thiruvaruL peRRu* inbuRuvar empaavaai (30)

( )

* *
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( ) ( ) ( ) ( ) *

* *

( ) * *

( )

* (30)


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Concluding Obeisances to Andal
See also

Vaazhi Thiru Naamam Kodhai pirandha voor Govindhan vaazhumoor Jodhi maNimaadam thondrum oor Needhiyaal nallapaththoor vazhum oor* naan-maraigal odhumoor Villipuththoor vedak kOnoor PaathakangaL (sins) theerkum* Paraman adi kaattum Vedham anaiththukkum viththaagum * Kodhai Tamizh Aiyaindhum (5 × 5) aindhum (5) ariyaadha maanidarai Vaiyam sumappadhum vambu
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* * *


(sins) NOT


in Sanskrit

Thiruvaadi pooraththu chegath udhithaaL vaazhiyE! Thiruppavai muppadhum cheppinaaL vaazhiyE! Perizhaiwar peRReduththa peN piLLai vaazhiyE! Perumbhuthoor maamunikku pinnaanaaL vaazhiyE! Or nooRRu naaRpaththu moondRu uraiththaaL vaazhiyE! UyararangaRkE kaNNiyugandhu aruLinaaL vaazhiyE! Maruvaarum thirumalli vaLa naadi vaazhiyE! VaNpudhuvai nagarak kodhai* malar(p) padangaL vaazhiyE!

! !
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! ! ! ! ! * ( ) !

Thus concludes the commentaries (see links given earlier) on Thiruppavai rendered by His Holiness Paravakottai Poundarikapuram Srimath Andavan Sri Gopaladeshika Mahadeshikan. anna vayaR pudhuvai aandaaL arangaRku(p) pannu thiruppaavai(p) palpadhiyam innisaiyaal paadikkoduththaaL naRpaamaalai poomaalai soodi(k) koduththaaLai(ch) chollu soodi(k) koduththa sudar(k) kodiyE tholpaavai paadi aruLavalla palvaLaiyaay naadi nee vEngadavaRku ennai vidhi onRa immaatram naangadavaa vaNNamE nalgu. by UYYAKKONDAAR disciple of NADAMUNI UyyakkoNDAr visualizes SrivilliputthUr as a special divya dEsam, where the Hamsam birds preside and those have powers to separate milk and water. ANDAL is the Soodikkoduttha NaacchiyAr for Vatapathra Sayee ANDAL married (garlanded) Sri RanganAthan. Both garlands of ANDAL are saluted by UyyakkoNDAr. For Sri RangarAjan, She offered the garland of ThiruppAvai verses and For Vatapathra SaayeeTuLasi Maalais that She adorned and sent with Vaadhyam and parisaram through the sacred hands of Her father, PeriyAzhwAr (SoodikkodutthALai sol).
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CONCLUDING REMARKS (given by Sriman V. Satakopan)
The translation of this wonderful work has been possible only due to the divine grace of Poorvaachaaryas and asmad Swamy, Poundarikapuram Paravakkottai Srimath Andavan Sri Gopala Deshika Maha Deshikar. This work is presented as a mark of respect to asmadacharyan Paramahamsetyadi Paravakkottai Poundarikapuram Srimath Andavan Sri Gopala Deshika Maha Deshikan, who beams as the manifestation of Bhagavad Ramanuja and Swamy Deshika. We, his shishyas can with great pride say that it is indeed our greatest fortune that we all have been blessed to take birth on this Earth during the time of Srimath Gopala Deshika Maha Deshikan, our Achaarya saarvabhouma. To be recipients of his kataaksham and anugraham and to have the darshana bhagyam of this great Achaarya saarvabhouma is indeed the fruit of all our penances. As Swamy Deshikan says in his Subhashita Nivi, “An artist can paint the picture of the Sun, but can he give it the same radiance?” Similarly our Swamy has infinite auspicious attributes like Paraman himself. It would be impossible for any work on this earth to fully exemplify his kalyaana gunams. Let us plead at the feet of divyadampathis for the glories of our Achaarya Gopala Deshika who is our monarch, to reach everlastingness. Let us beseech the holy feet of our paramount saviour Srimath Gopala Deshika Maha Deshikan who is also glorified as Vasishta and Vamadeva. It is our sincere prayer that he lives to a Vedic span of one hundred years with good health and may his benign anugrahams be like the cool waters to yearning seekers of salvation on the sands of time. It is our heartfelt prayer that he continues to bless us worldly souls with his benevolent grace for many years to come. We submit ourselves at his feet to resign and transcend from this world and to attain the divine bliss and communion with the Lord. We prostrate at his thiruvadi that are so sanctified and pray to him to grant the dust from his holy feet as our lasting refuge. Let us sing his glories and sanctify our lives. His taniyan is as follows – We seek refuge at the sacred feet of our revered Acharyan, Sri Gopala Deshika Maha Deshikan, who received the sacred rites of Samashrayanam, Bhara Samarpanam from the great Acharya, Sri Srinivasa Maha Deshikan (Srimath Poundarikapuram Andavan), Thuriyaashramam from Sri Srinivasa Maha Deshikan (Srimath Vennatrankarai Andavan) and the wealth of Ubhaya Vedaantham from Srimath Abhinava Ranganatha Brahmatantra Swatantra Parakaala Yatindra Maha Deshikan. He shines with illustrious sadaachaaram and is resplendent with his
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limitless Acharya Bhakthi. Glory to the great preceptor Srimath Gopaala Deshika Maha Deshikan. Mangalam to Swamy the sadaachaarya! Mangalam to Swamy adored by the virtuous! Mangalam to Swamy the glorious Achaarya of Ramanuja darshanam! Mangalam to Swamy the manifestation of Gitaacharya! Mangalam to Swamy the incarnation of Yatiraja! Mangalam to Swamy who is bhushanam to Jnana, Anushtana and Vairagyam! Mangalam to Swamy who dispels nescience from the minds of the Lord’s subjects! Mangalam to Swamy the beacon light on the path to deliverance! Mangalam to Swamy the unconquerable! May our minds as a garland of flowers enchant our master Gopala Deshika! May his vigraham adore the temple of our minds! May his lotus feet adorn the waters of our hearts! May his thoughts begin our day! May his grace ennoble our deeds! May his words keep us on the right path! May his wisdom make us knowers of Brahman! May his footsteps be our guiding lamps! May his glories enlighten this world! Note: For additional meanings and commentaries on the Divya Prabhandams of Sri AndAL Please refer to: - For ThiruppAvai - For nAcchiyAr Thirumozhi

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Thiruppavai Jeeyar
Ramanujacarya’s Reverence for Sri Andal

Sri RamAnuja was given the title of Thiruppavai Jeeyar by his Acharya, Periya Nambi. He earned this title because of his: (1) intense attachment to the uplifting thoughts enshrined in that composition, and (2) practice of frequent recitation of the verses of Thiruppavai especially during the times of BhikshA seeking (daily food, obtained by begging, going door to door). Sri VedAntha Desikan refers to the habit of RaamAnujA walking on the streets of Srirangam for his daily bikshA (alms) barefoot, although Yathis are allowed to wear PadhukAs during those sanchArams. One wonders why RamanujA elected not to wear the PadhukAs that he was allowed to wear according to Yathi DharmA. The explanation is hinted by Swami Desikan and is connected to the incident narrated in relation to the Thiruppavai verse, "Undhu matakaLiRRin". One day, RamAnujA was going barefoot from door to door reciting Thriruppavai on the occasion of his Bhiksha collection - for his one meal of the day in ThirukkottiyUr. The unchivritthi, or BikshA seeking, Yathis always recite Divya NamAs as Saint ThyagarajA did while he went around the streets of ThiruvaiAru Others recite sacred texts or sthuthis on the Lord and His consort. Because of the sacredness of Thiruppavai and his reverence for AndAL, RamanujA would not wear any PadhukAs on such occcasions. As he reached the door of the house of his Acharya, ThirukkottiyUr Nambi, he was reciting the Paasuram No. 18, “Undhu madhakaLiRRan OdAtha thOL valiyan”. Attuzhaai Piratti, the daughter of RamAnujA's Acharya, opened the door with the jingling of the bangles adorning her hand. RamanujA was the reciting the
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section of this Paasuram (7th line), “SenthAmarai kaiyAl seerar VALAI OLIPPA VANDHU TIRAVAAI”. “Valai” means bangles worn by women in their hands and “oli” means the jingling sound made by the bangles. In this pasuram, Andal, who is going from door to door and asking her friends, who are still asleep in the early hours of the morning, to wake up and join her nombu (prayer ritual to attain the Lord), says, "Come, let me hear the jingling sound of your bangles adorning your lotus like hands." The extraordinary coincidence of his acarya's daughter answering the door, with the jingling sound of here bangles, as he was reciting this line at that very moment, made RamanujA faint. ThirukkottiyUr Nambi rightly concluded that our “Thiruppavai Jeeyar” must have been reciting the Paasuram 18 “Undhu madhakaLiRRan” at the time of his swooning. Such is the greatness of RamanujA's reverence for ThiruPPavai and AndAL.

Note from Sriman Anbil Ramaswamy: The name of Periya Nambi's daughter was “Attuzhaai” and not “dEvaki” as given in the article reproduced. Please see page 619 of "Hinduism Rediscovered" book. Dasoham Anbil Ramaswamy

LITERAL MEANING OF THE PAASURAM 18 (From link given below) Oh daughter-in-law of King NandagOpA, who has the proud gait of elephants and who is known for His valiant shoulders with invincible strength (that he would never leave a battle field without victory). Oh Nappinnai (Neelaa Devi) with enchanting fragrant black tresses! Kindly unlock Your door.
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Hearken, the cocks have awakened now everywhere and are making lound noises. Hearken, even the group of cuckoos, sitting on the bower of Maadhavi (Kurukkatthi) flowers, have cooed gently many times. Oh Young Lady holding the sporting ball with Your fingers as BhOgOpakaraNam! As we wish to sing about Your Lord's names, please come with joy and open the door with Your red lotuslike soft hands, which create a pleasant sound (sunAdham) from the movement of Your bracelets adorning Your forearms. (This is the famous Paasuram associated with AchAryA RaamAnujA's swoon, when he identified AthtuzhAi, the daughter of his AchAryAn, with Nappinnai, when she (Atthuzhai) opened the door of her house with jangling bangles to offer Bikshai to RamanujA).

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Dear All: With the grace of the Divya Dampathi (Divine Couple) and of Sri Andal, and the blessings of all Acaryas and Pooravaacaryas (gurus of earlier eras and the present) the humble task (kaimkaryam) of providing one Pasuram a day (with meaning) has now essentially been completed with the transmission of the emails on the 27th and 28th Pasurams today. Special and grateful thanks are due to the divine work of Sriman Satakopan which has been the basis of this compilation during this holy month spanning the period Dec 16, 2011-Jan 14, 2012. The last two pasurams 29 and 30 are traditionally NOT recited during the formal chanting of the Thiruppavai. Instead, they have a special place and are reserved for chanting during what is known as the Sattrumurai - performed at the end of all Pooja rituals in Vaishnavite temples - where we pay our obeisances to all our acaryas, including the Supreme Lord Himself, as well as to Andal for bringing to us this Divine composition, which like the Bhagavad Gita, is the quintessence of all of the Upanishads. Just as the Gita is often referred to as GitaOpanishad, Andal's Thiruppavai is referred to as GodhOpanishad, or Godha's Upanishad. The word Godha = Go + dha, literally means given (dha) by the cow (Go). Just like Sitadevi, who is an incarnation of Bhudevi, was found by Her father Janaka in the earth (while King Janaka was tilling the earth, his plough hit a casket which had the baby Sitadevi), Andal's father Periyazhwar found her as a beautiful baby, near a cow, in the shed in his home. Hence, she was named Godha, or Kodhai (in Tamil). Andal is also considered to be the incarnation of Bhudevi and Her separate sannidhi is always to be found in all Vaishnavite temples (such as all of our Venkateswara and Ranganatha temples). Elaborate commentaries have been written on each verse of Andal's Thiruppavai with great seeers and acaryas relishing each and every word and finding multiple meanings for each word. Many singers have tried to sing them in many different tunes. Discourses are still being given each year in all holy kshetrams on the Thiruppavai. As with the study of the Gita, one just has to take one small step. One does NOT require any knowledge. One just needs devotion and the study can begin. First, we learn to chant. Then, we can listen to the meanings and/or read the
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meanings. In due course, all requisite divine knowledge will be bestowed. Teshaam satata yuktaanaam bhajataam preetipoorvakam l Dadaami buddhi yogam tam yena maam upayaanti te ll 10.10 ll In this sloka, from chapter 10 of the Bhagavad Gita, Krishna says that He will bestow all requisite knowledge (dadaami buddhi yogam) which will pave the way for them (te) to reach Him (yena maam upayaanti). This is the second line of this verse. Who reaches Him? Those who have their minds (manas) and intellect (buddhi) always engaged in Him (teshaam satata yuktaanaam) reach Him. And also those who worship Him with love and devotion (bhajataam preeti poorvakam) reach Him. Loving devotion is all that is needed. Constant engagement of the mind and intellect is all that is needed. These qualities that Krishna calls for are gush out lovingly in the final two pasuram's of Andal Thiruppavai. The loving devotion is so intense that She feels She can demand (She says un adiyE potrum poruL keLaay, in pasuram 29, also nee kutrEval englai koLaamal pogaadhu) rather than wait for Him to bestow this final moksham (matrai nam kaamangaL maatreLor) that all jeevatmaas long for. Finally, Thiruppavai transliterations in Telugu, Kannada, and Malayalam scripts are available at the following link for those who are not familiar with Tamil script and also find the English difficult to follow. Devanagari (Hindi) script version is also available but that is for ONLY BY THE BRAVEST of all who just ABSOLUTELY cannot make sense of the English or the other options. With my humble apologies and obeisances to all for any and all transgressions. Shree Gurubhyo Namah Shree Govinda Govinda Govinda

Page 63 of 104 Scroll down to Tiruppaavai and click on language Very sincerely V. Laxmanan January 11, 2012 ******************************************************************

Pasuram 1 with meaning by Sriman Anbil Ramaswamy is reproduced below. Please enjoy the detailed discussion. TIRUPPAVAI 01 maargazhith thingaL madhi niRaindha nannaaLaal neeraadap pOdhuveer pOdhuminO nErizhaiyeer seer malgum aayppaadich chelvach chiRumeergaaL koorvEl kodundhozhilan nandhagOpan kumaran Eraarndha kaNNi yasOdhai iLam singam kaar mEni cengaN kadhir madhiyam pOl mugaththaan naaraayaNanE namakkE paRai tharuvaan paarOr pugazhap padindhElOr empaavaay This Paasuram refers to “PARAM” Transcendental abode of “NarayaNa”

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1. mArgazhi thingaL the month of mArgazhi (December-January)  When one gets something one values as valuable, more than the thing itself, it is customary to hail the time one gets it. The Gopis hail the time of the NOmbu.  This is the month presided over by KEsava. It is said ?kEsavah KLEsa nAsanaha - Kesava who dispels our distress.  The period is neither too cold nor too warm; the ideal time for the kind of activity they were planning.  Kannan says in Bhagavad Gita that among the months He is Margazhi. maasaanaam margaseershOsmi 44th Pattam Azhagiya Singhar’s NirvAham in SobhOdhini:  This month is called “Dhanur” which refers to the bow wielded by the Lord, The very name of the month will yield the results we pray for through this NOnbu observed during this month?  Maargam means Upaayam (i.e) Prapatti; Seersham is head. That which is supreme.  This is “Ushat Kaalam” for the celestials. (Azhagiya Singhar’s remark).  Chittirai is not that good. See what happened to Rama?s coronation fixed in Chitrai month.  “thingaL” itself means Month. Why? The star on PourNami is Margaserrsham, hence, Maargazhi. 2. madhi niRaindha nann nALLAl: full moon Sukla paksha Pournami; auspicious day. Only that day is auspicious when one comes to realize one’s “sEshatvam” (Subordination) to the Lord, when wisdom “madhi” blossoms like the full moon. 3. neerADa: to bathe; In Tamil, it is also called “sunai-aaDal” ; also means immersing in the GuNAnubhavam of KrishNa. Since there are a number of similarities between BhagavAn and waterfront, NeerATTam here refers to Bhagavad Anubhavam. NammAzhwAr brings out these similarities thus: “ThAmarai neer vAsa ThaDam” and Dayarathan petra maragatha maNi ThaDam. 4. pOdhuveer: those who desire to thus get immersed may come. This represents the “UpAya Swaroopam”. IF you need blessings of Bhagavaan, you should have the desire for it. Even a mere desire is enough!
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5. pOdhumino: Come one, Come all those so interested. Like PeriyAzhwAr who Says “VAzhATpaTTU ninruLLeerEl vandhu maNNum maNamum koLveer” 6. nEr izhaiyeer: You who are adorned with jewels; the jewels here also refer to Tvarai of Bhagavad Bhakti; Ornaments adorning the physical body and the ornaments adorning Atma are different; here the word refers to AtmaguNas like Santhi etc as the ornaments. 7. seer malgum: full of wealth, glory, plentitude. Cf the song ?nangu4 Padi paal and mooNu Padi ney? 8. aaypaadi: TiruvaippADi. Andal transforms herself and her mates as GOpakannikas and, in fact, the entire Srivilliputtur, her birthplace to TiruvaippADi where KrishNA staged His leelas as a BAla (BAlakrishNan) 9. Selva: The wealth that we enjoy in this world is evanescent. Selvam always intends to go - selvOme?. They are illusory and will vanish. Bhakti is the wealth that is permanent. Here “Selva” refers to the wealth of Gnana and Vairaghyam. What constitutes Selvam? It is indicated by expressions like Antharikshah Gathah SreemAn, LakshmaNo Lakshmi SampannO sa thu nAgavara SreemAn? etc. 10. SirumeergaaL: O! Young, beautiful and prosperous lasses matching the handsome lad, KrishNa (kumaran) GOPa kannigaigaL? * Andavan Nirvaham: By this, Andal addresses all BhAgavatha srEshTas whose ornaments are GnAna, Bhakti and VairAghya to join the nOnbu of Prapatti. Hence, Nammai AandAL - our Savior.? 11. koor vEl kodum thozhilan: wielding a sharp spear and being cruel to those who harm Krishna. Like PeriyAzhwAr, NandagOpa, apprehensive of potential danger to child KrishNa, he always guarded the cradle with a sharp spear in his hand. He would kill even an ant that dared to approach KrishNa. Hence, cruel- “KoDum Thozhilan”. He suspects an asura even in an ant! 44th Pattam Azhagiya Singhar?s NirvAham in his SubOdhini: Anyone who stands between us and the Lord is our enemy. NandagOpan out of
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“Putra Vatsalayam” is paranoid about even us, innocent girls, and does not allow us anywhere near Baby KrishNa. Hence, he is “KoDum thozhilan” - cruel to us, therefore, our enemy. So, if we pray to KrishNa with the realization that he is NArAyaNa, the Supreme Lord, He will certainly take us to Paramapadam where there will be no enemies at all. How vEL in the hands of Nanda and KrishNa It is one of the 16 Ayudams of the Lord. ninru pagai keDukkum ninn kaiyil vEl pOtri 12. nandagOpan: Nandagopa, Krishna's father and chief of the cowherds. The implication is that NandagOpan is the one who ventured to protect the one who protects everyone! Nanda also means joy. Though the enjoyment is mutual, NandagOpan’s love for Kannan seems to be more than Kannan?s love for NadagOpan because we see him as a “koDum Thozhilan” Nanda was, in a sense, ?Acharya?. Hence, Andal refers to krishNa’s Acharya Sambandam. 13. kumaran: young lad. The Paramapada nAthan is Nitya Yuva. It is this Nitya Yuva who is born as n as KrishNA. The word also means “Bhavyan”. A child that is submissive to his father out of fear and respect. 14. eRaarnda KaNNI: bewitching eyes of YasOdha. She is happy because Gopis join to celebrate the Vratam in his company and there will be no complaints against him! 15. yasOdhai: YasOdha, The name reminds one of ?YasasA jwalantheem? She shines by her fame. What fame? Andal explains this in Verse 17: “kombanArkkellAm kozhundhE, Kula viLakkE” - YasOdha was famous for her support to the five lakhs Aayarkula lasses like a “Pandal” that yields itself to support the creeper. The ?Kozhundu? or the tender outer leaf at the tip of the branch is the first to show off its distress when anything affects the plant. 16. iLam singam: lion cub; What ?Tapas? did she do to beget the leonine lad (Singa kutti). * Though DEvaki gave birth to KaNNan, it was YasOdha who had the bhAghyam of rearing the child. Did not DEvaki wail through the PAsuram of Kulasekhara Azhwar - Thollai Inbathin irudhi Deivanangai YasOdhai kanDALE? * 44th Pattam Azhagiya Singhar’s Nirvaham in his SubOdhini:
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Andal avers that it is the same Nrisimha who barged out from the pillar in an earlier AvatAra, is now appearing as the leonine cub. Did not Rukmani address KrishNa in her billet doux as “kAlE Nrisimha”? 17. kaar mEni: The Lord’s body is dark like the rain bearing cloud; mega syaamam 18. Sen kaNN: red eyes; Why red eyes? Because of the depth of concern and compassion for the Gopis, He seems to keep His eyes wide-awake all the time. One can cover one’s face but not one’s eyes. Whtever role he takes up, he cannot conceal the KaruNyam from his eyes! 19. kadhir madhiyam: sun and moon One with Sasee Soorya nEtram. Eyes scorching the enemies like the hot Sun (HiraNyakasipu) and cool like the moon to those who are friendly (PrahlAdha). In the case of Gopis, He goes one step further in that He conducts Himself like a “JaDavasthu” and seems to long for their affection and carrying out their bidding (iTTa VazhakkAi). To them He shows the farthest limit of His “Soulabhyam”. Why was He so partial towards them? This is because of the total dependence they showed Him (Ananya gathitvam, Anaya SaraNatvam etc). When they learned that KrishNa jumped into the pond of KALinga, the Gopis found no meaning in living thereafter and wanted to jump into the “maDu”. Such was their PrEmai; such was His Soulabhyam. We do not know which was the cause and which the effect! 20. pOl mugaththaan: with a face like; The moment she started comparing with Sun and moon, the thought came to her mind that they were also subject to faults like being attacked by Raahu and KEtu, and more so in the case of moon with a permanent blot on its face and its losing its shape progressively, she hastened to clarify that only in the aspect of scorching and coolness the simile was implied. So, she modified her statement as Like the Sun and moon. 21. nArAyaNanE: Narayana himself; The elongation of E suggests the Omnipotence, Omniscience and Omnipresence of the Lord - In other words, His “Paratvam”- the object to be attained - ParamAtma Swaroopam. Also, it suggests that He will Himself give what we want. He will not depute somebody to deliver the goods. What do we want? Moksham. And, everything else in between as a bonus “anushangikam”. No need to go after petty deities for lesser
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benefits also. thammaDiyaar tirathE taamaraiyaal aagilum sidaguraikkumEl taNNaDiyaar adu seyyaar, seidaarEl nanrE sithaar enbaar pOlum? 22. namakkE: even to us. The elongation E here shows how this “Paratvam” is pitted against the pitiable plight of the Jivas (Aakinchanyam, KarpaNyam, Ananya Seshatvam, Ananya SaraNatvam etc) which are the characteristics of “Jeeva Swaroopam”. Also, the VirOdhi Swaroopam as the Jiva is its own enemy by its Sambandham with the Sareeram. Also shows how, in spite of this, the Lord condescends to save our souls by virtue of His Soulabhyam. 23. paRai tharuvAn: The general meaning is that it is a percussion instrument like the drum; it may also mean Conch, light etc. This is only a pretext (VyAjam); In SwApadEsa, it is the desire to do eternal Kainkaryam. The real object is Moksham. Thus, this represents “Phala Swaroopam”. 24. paarOr pugazha: (so that) the people of the world will celebrate. It is also interpreted to mean that the Lord will condescend to bless and if He does not, He is scared that He will incur “parOr igazhchi”! Our duty is to fall at His feet. His duty is to take us to mOksham. 25. padindhu: follow, get involved (in our nonbu) without any thought of other phalas 26.El -Or: ?El? is exclamatory. It also means “accept” ?Or? means “Know this”. Andal seems to ask the Gopis to understand and accept. In other words, she seems to say “Don?t do this NOmbu just because I ask you. You will yourself understand and accept, if you consider the “Phalan”. 27. Em pAvAi: A reference to her mates like “My dear friends” a refrain with which she concludes the last line of all the verses. ParakAla Jeeyar NirvAham: As this is KAtyAyani Nonbu, it is addressed to MahAlakshmi. The word “Pavai” is a general term. It denotes PirAtti who is as worshippable as PerumAL. So, EmpAvAi should be taken to mean “Oh! PirAtti! As this is a vratam addressed to you, only you should see to its successful completion?

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44th Pattam Azhagiya Singhar’s NirvAham in his SubOdhini: Though the upadEsam in this appears to be addressed to the womenfolk, we have to take it that it applies to all because of the statements- “PumnAma BhagavAn Harih” and “Stree prAyam Itharah SarvE”. She advises that those who are capable of Bhakti yOga may resort to it; others who are incapable of this may resort to SaraNAgathi. In this PAsuramNARAYANANE refers to ParamAtma Swarupam; NAMAKKE refers to JeevAtma Swarupam; PODUVEER suggests UpAya Swarupam; PARAI suggests Phala Swarupam; NAMAKKE again refers to VirOdhi Swarupam. Thus, the first verse briefly indicates the ARTHA PANCHAKAM. Azhagiya Singhar’s Nirvaham: TiruppAvai is the essence of Gita (Gitaiyin Saram) How? The one who was born to DEvaki and was brought up by YasOdha (oruthi maganAi pirandhu oruthi maganAi oLithu vaLara) is none other than Sriman Narayana who is the “Paramapurusha”. This paratvam made Himself easily accessible to NandagOpan. YasOdha and the GOpikais in His Vibhavam. Those who could not worship Him in Vibhavam can now worship Him in His Archa in the manner those did in His Vibhavam. Do surrender to Him. He will grant Moksha SamrAjyam that you Desire. Andavan’s Nirvaham: In subsequent verses, Andal was going to indicate NandagOpan as AchArya and YasOdha as the Tirumantram, the Swaroopa gnAnam of Sriman Narayana is preserved by the AchArya and being brought to light by Tirumantram? The first Verse briefly indicates the “Artha Panchakam” conveyed by the stanza PrApyasya BrahmaNo roopam etc.

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2. TIRUPPAVAI PASURAM # 1 ENGLISH VERSE TRANSLATION (MS. SHOBA RAMASWAMY) -----------------------------------------------------------------In the month of Maargazhi, On the good full-moon day, Let us bathe in the waters, Oh! Virtuous ones! Dear girls of the prosperous Cow-herd- dwellings! Sharp-speared, Hard tasked NandagOPa?s son, Firm eyed YasOda?s Young Lion, The dark-formed Red-eyed One, With face like the radiant moon, NarayaNa, Himself, will grant us salvation. With the world?s Blessings, Let us offer worship, Oh! My maidens? ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===========================================================

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Andal’s Thiruk kalyaNam
SrI AndAl Thiruvadigale Saranam! NamO VaasudEvAya! NamO Naraka nAsanAya, NamO BhUmi VallabhAya! NamO JyOthi SvaroopAyA! NamO Devaki NandanAya! SrImath Azhagiya Singar Thiruvadi, Oppiliappan Koil VaradAchAri Sadagopan

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Sri Andal Kalyanam with Lord Ranganatha on Friday, 01/14/2012
Offering our whole-hearted prostrations to our Great Acharyas, Bhagavat Sri RAmAnujAchArya, Sri NigamAntha-MahA-Desika, the 1st, the 44th, the 45th & the 46th pattam Srimad Azghagiyasingars, all the Devotes, Volunteers, Board of Trustees and Executive Committee members invite you all to attend a very Special Sri Andal's Kalyana Utsavam on Saturday, 1-14-2012 at 11 AM and receive the blessings of the Divine parents - Sri Maha-Lakshmi & Lord Sriman Narayana.

karkate poorva phalgunyaam thulasi kaananodhbhavaam paandye viswambharaam godhaam vandhe Sri Ranganaayakim.

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PROGRAMME: Saturday, Jan 14, 2012 Bhogi: 7 AM: Thiruppavai 30th day prayers & morning worship 9.30 AM: Sri Andal & Sri RanganAtha Utsava Vigraha Abhishekam 10AM: Sri Maha-Laksmi Thirumanjanam ( Uttara-Phalguni Abhishekam ) 11 AM: Sri AndAl Kalyanam, laaja Homam & Vaaranam-aayiram 1 PM: Prasadam distribution Sunday, 1-15-2012 Makara-Samkranthi - Uttaraayanam begins : 10 AM: Sri Ranganatha Utsavar Thirumanjanam 11 AM: Sri Srinivasa Kalyanam As usual, this Special Goda-Kalyanam also on " Yatha-sakthi" basis. Sponoring any & all events - like - Anna-dAnam, Flowers, Garlands for Utsavars and Moolavars, Tulasi, KalyAnam-Laddus, Mangalyam, Jewellary, Vastrams etc.., at Sri RanganAtha Temple Is our BhAgyam.

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Dhivya Dampathi (The Divine Couple) in Muthangi

Thiruppavai: Brief English Translation The Tiruppavai is a collection of thirty stanzas (paasuram) in Tamil, attributed to Andal, in praise of the Lord Perumal, (= Vishnu; Tamil). It is part of Divya Prabandhams, the work of twelve Alvars, and is an important part of Tamil literature. Each Pasuram (ode to Gods) is generally idtentified by the first few words.These are given first and a translation (see link above) follows.

1. Margazhi Thingal In this month of Marghazhi, On this day filled with the light of moon, Come for bathing, Oh ladies who are richly dressed, And Oh ladies in rich homes of cowherds, For he with the sharp spear, He who kills his enemies without mercy,
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He who is the son of Nanda gopa , He who is the darling son of Yasodha , Who wore scented flower garlands, He who is a lion cub, He who is pretty in black colour, He who has small red eyes, He who has a face like the well-lit moon, And He, who is our Lord Narayana , Is going to give us big drums, So that we bathe and worship Our Goddess Pavai, In a way that the whole world sings about. 2. Vaiyathu Vazhvirgal Oh, people of this world, Be pleased to hear of those penances, That we daily do for the worship of Pavai, We will sing of those holy feet, Of Him who sleeps in the ocean of milk , We will not take the very tasty ghee, We will avoid the health giving milk, We will daily bathe before the dawn, We will not wear any collyrium to the eye, We will not tie flowers in our hair, We will not do Any act that is banned, We will not talk ill of any to any one else, We will give alms and do charity, As much as we can, And do all those acts to make others free of sorrow, And worship our Goddess Pavai. 3. Ongi ulagalandha Utthmar peyar padi If we sing the praise of Him, Who grew big and measured the world , And worship our Goddess Pavai , Then would there be at least three rains a month, And the red paddy plants would grow big, And in their fields would the fish swim and play , And the spotted bees after sipping honey, To their hearts content , Would sleep in the flower themselves After having their fill, And the cows with big udder Would fill milk pots to the brim, And healthy cows and never diminishing wealth, Would fill the country, And all this I assure by worship of our Goddess Pavai. 4. Azhi mazhai kanna Please obey our wishes, Oh rain God who comes from the sea, Enter the sea, please, and bring water to your fill, And with zest and sound take it up, And like the God of the deluge become black, And shine like the holy wheel in the hands , Of The God Padmanabha who has powerful biceps, And make booming pleasing sounds, Like the right spiraled conch, And rain with out stop like the arrow storm, From Saranga the bow of Vishnu and descend on us, To make this world happy, And to help us take bath in month of Margahzhi, And worship our goddess Pavai. 5. Mayanai To Him the enchanter of all, To Him the son of Mathura in the north, To Him who played and frolicked, In the shores of holy Yamuna , To Him who is the
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ornamental lamp, Of the family of cow herds, And to the Damodhara who made , His mothers womb holy, We came after a holy bath, And offered pure flowers at his feet, And sang with our mouth, And brought the thoughts of him in our mind, And we were sure, That all our mistakes of the past, And all that we will do in future, Will vanish as ashes in fire, Oh, Goddess Pavai. 6. Pullum chilambina kaan Did you not hear alternate twittering birds making loud noises, Did you not hear the loud sound of white conch, From the temple of the king of Garuda , Oh , girls please wake up, Let us hear the holy sounds of “Hari , Hari”. From the savants and sages, Calling him who drank the poisonous milk from the ghost , Him who kicked and killed the ogre of the cart , And him who sleeps on the great serpent Adi Sesha So that it goes through our mind, And make our mind cool, Oh, Goddess Pavai. 7. Kisu kisu endrengum Did you not hear , Oh slow witted girl, The twittering sound of black birds of the morn, Which sounds like a talk between them, Did you not hear the tingling sound , When the big and small coin like pendants, Rub against each other, Did you not hear the sound of vigorous pull, Of the curd churner being pulled, By the flower bedecked cow herdesses, Did you not hear the sound of twirling curd, When churned using the mixer, Oh, leader among girls, How can you sleep, When they sing the names sweetly. Of Narayana and Kesava , Oh, She who is sparkling, Be pleased to open the door, And worship our goddess Pavai. 8. Kizh vanam Vellendru The eastern sky has become white, The buffalos are free to walk and graze, The remaining lasses , have stopped from going, All those who wanted to go, And have come to call you, Oh girl filled with happiness, Please wake up. Let us all sing and get gifts, From Him who has killed the horse like ogre , By pulling apart his mouth, From Him who killed the wrestlers , Sent to kill him, From the Narayana, who is first among the Gods, And prostrate before him.. Please hear what we tell. And decide for yourself, And worship our Goddess Pavai 9. Thoo mani madathu Oh my uncle’s daughter , who sleeps , In the soft cotton bed, In the pearl filled Villa, Well lit from all sides, And full of the smoke of incense,
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Please open the ornamental door. Oh aunt, why don’t you wake her up, Is your daughter dumb or deaf , Or down right lazy, Or she is in trance of deep pleasurable sleep, Let us all call him the great enchanter, Madhavan and he who lives in Vaikunta , By several of His names, And get benefited , And worship the Goddess Pavai. 10. Notru Swargam Oh lady fine , who has entered the heaven, Due to penance done in last birth, Won’t you reply,please Won’t you open the door,please If we pray the God Narayana, Having with him the scented garland, Made of holy basil, He would give us gifts , many, He is the same who is holy in times ancient, Sent Kumbhakarna to his death , After beating him in the field of war. Did that ogre give you his sleep, Before he went off from here, Oh lass who is very lazy, Oh lass, who is like pretty jewels, Wake up from your sleep, well, And open the door. And worship the Goddess Pavai. 11. Katru karavai Oh daughter of the cattle baron, Who milks herds of cows, And wages war on enemies And makes his enemies loose their strength, Oh Golden tendril, Oh lass who has the mount of venus, Like the hood of the snake, Wake up and come, When your flock of friends, Have come to your courtyard, And sing of Krishna , Who has the colour of the cloud, Oh rich , rich lady, How can you neither move nor talk, And lie in deep trance, And not worship our Goddess pavai. 12. Kanaithilam Katrerumai Hey, sister of the rich one , who owned, The mooing she buffalo with a calf , Which took pity on the calf, And gave out plenty, Of milk to it through its udder, And made his courtyard slushy with milk, We are assembled in thine yard, In the dripping fog, And sing about Him, Who killed in anger the king of Southern Lanka , And who is very dear one, But open your mouth, you don’t.. At least wake up now, Why this very deep slumber, For people of all houses around, Have already become alert And are ready to worship our Goddess Pavai... 13. Pullin Vay keendanai The lasses have reached, The place of prayer for Pavai, Singing the fame of our Lord. Who killed the ogre who came like a stork. And who cut off the heads of the bad ogre , One by one. The nevus has risen in the morn, The Jupiter has vanished
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from the sky, The birds are making lot of sound, Of beautiful one with wide eyes red as a flower. Without taking bath by dipping again and again, In ice cold water, Would you prefer to sleep. Oh lass, On this holy day, Do not stay aside, And come to bathe with us. And worship our Goddess Pavai. 14. Ungal puzhakkadai In the pond in the backyard of your house. The lily in the ponds have opened, The night flowers have closed, The white toothed sages, Who wear clothes as red as, The powder of brick, Are going to their temples. To sound the conch. You who promised to wake us up, Please wake up, Are you not ashamed, You chatter box, Let us all sing about the lotus eyed one, Who has a holy conch and wheel , In his hands, And worship our Goddess Pavai. 15. Elle, ilam kiliye “Hey, little bird, Are you still sleeping? ” “Don’t disturb my sleep , Lasses, I will just come”. “You are good in your speech, We know what you mean.” “You be good, but leave me alone” “Come quickly, why is it different for you?” “Have every one gone?” “Gone, think they have gone” “Please wake up and sing, Of he who killed the big elephant , Of him who can remove enmity from enemies, And of him who is the holy enchanter, And worship our Goddess Pavai.” 16. Nayaganai ninra Hey , He who guards the palace of Nanda Gopa , Hey, who guards the ornamental door with flags, Please be kind to open the door with bells, For yesterday the enchanter Kannan , Has promised to give beating drums, To us the girls from the houses of cow herds. We have come after purification, To wake Him up with song, So do not talk of this and that, Hey dear man, And open the door with closed latches, So that we can worship our Goddess Pavai. 17. Ambarame Thannere Hey Nandagopa , who does good deeds and charity, Who gives water, cloth and food to others, Pleas wake up. Our lady Yasodha, who is the light of the homes of cow herds, She who is dear to all the ladies, Please wake up. Hey, Krishna who is the king of Gods, Who went up tearing th sky. Please wake up, and do not sleep. Hey Baladeva , who wears pure golden anklets, Please wake up along with your brother, So we can worship our Goddess Pavai.
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18. Undhu Madha kalitran Hey , Who is the fair daughter in law, Of Nanda gopa , who has several elephants, And who is a great hero who never ran away from his enemies, Hey Lady Nappinnai ,who has hair surrounded by holy scent, Please be kind to open the door. The cocks are everywhere waking us up, The koels flock on the jasmine Pandals, And coo so that we all wake up, Hey Lady who happily plays ball, To help us sing your Lords fame, With your hands with tingling bangles, Please open the door with happiness, So that we can worship our Goddess Pavai. 19. Kuthu Vilakeriya In the light of the oil lamp, On the ornamental four legged ivory cot, On the soft bed filled with cotton, Reclining on the busts of Nappinnai , You sleep, Oh he who has a flower like heart, Please open your mouth . She who has , wide black eyes with collyrium. We know that you will never allow him to wake up, For you can never bear to be away from Him, This is not that good, And cannot be accepted by us. Please allow us to worship our Goddess Pavai. 20. Muppathu Muvar Please wake up Oh, Lord, Who removed sorrow and fear, From the thirty three sections of Devas , Even before they approached you, Oh Lord, Who is glittering like gold, Oh Lord, who has inimitable valour, Please wake up, Oh Lady Nappinnai, Who has desirable busts like golden pots. Who has little red mouth, And who has thin narrow hips, Please wake up, Oh Goddess of wealth. Please give mirror and fan, Just now to your consort, And allow us to take bath, And thus worship our Goddess Pavai. 21. Etra kalangal Oh son of him, Who owned several cows, Which gave so much milk, That always the milking vessel got overflowed, Please wake up. Oh Lord, who is full of mercy, Oh Lord, who is better than the best, Oh lord, who is the light that began the world, Please wake up. Like your flock of defeated enemies, Falling at your feet in surrender, We came praising you, So that we get fame, And worship our Goddess Pavai. 22. Angan maa gnalathu arasar

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Like all the famous kings Of the wide World, that is pretty, Have crowded near your cot, After surrendering their ego, We also have come near. Will not the sight , Of your red eyes which is like the lotus Fall little by little on us? If you see us using those eyes, Which are like sun and the moon, All the curse on us will vanish, And we can worship our Goddess Pavai 23. Maari malai muzhanjil Like the majestic lion wakes up with ire, From the mountain cave in the rainy season, Looks with fiery sight, And with deep angry sweat from all the hairs, Turns up its head with awe, And comes out making lots of din, Hey Lord , who is the colour of the blue lotus, Come from your temple to here, And sit on the majestic royal throne, And hear with compassion, For why we have come here, And help us to worship our Goddess Pavai. 24. Anru ivvulagam We worship your feet which measured the world then, We worship your fame of winning over the king of Southern Lanka, We worship thine valour in breaking the ogre who came like a cart, We worship thy strength which threw the calf on the tree, We worship thine goodness in making the mountain as an umbrella , And we worship the great spear in your hand which led to your victory, We have come hear to sing always for ever your praises, And get as gift the drums to sing, And worship our Goddess Pavai. 25. Oruthi maganai Pirandhu Being born to woman, And in the same night in hiding . You became the son of another, But this he could not tolerate, And wanted to cause more harm to you, And you great one , became , The fire in the stomach of that Kamsa , We have come here with desire for a drum, And if you give the drum to us, We would sing about thine great fame and wealth, And would end our sorrows and become happy, And worship our Goddess Pavai. 26. Maale! Manivanna! Oh lord Vishnu , Oh lord who is like the blue sapphire, If you ask us what we need, In your great grace and great deeds, For our holy bath of Marghazhi, We will ask for very many conches Like the milk white conch of yours called Pancha Janya, Very many big drums whose sound can be heard everywhere, Several musicians of fame to sing “Pallandu ” Several beautiful pretty lamps, Several flags and cloths to
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make tents, Oh , He who sleeps on a banyan leaf at time of deluge, Please give us them all, So that we worship our Goddess Pavai. 27. Kudaarai vellum seer Govinda Hey Lord Govinda, who is known for victory over enemies, After singing you we will get drums and many gifts, And after being praised by all the people, Wear we will the golden flower on our hair, Wear we will golden bracelets, Wear we will golden ear studs, Wear we would then the golden flowers on the ear, Wear we will ornaments on the legs, Wear we will pretty new dresses, Eat we will rice mixed with milk, Covering the rice fully with ghee, And with the ghee dripping from our forehands, We will be together and be happy, And worship our Goddess Pavai. 28. Karavaigal pin chendru Belonging to the ignorant family of cow herds, Drive we would the cattle to the forest, And there we would all eat together, But We are blessed that you are one of us.. Oh Govinda who does not have any short comings. None can ever break the ties that we have with you,Oh Lord, We are but ignorant girls, who do not know the world, And in ignorance and love we have called you by name. So please be not be angry on us, And please give us drums, Oh Lord, So that we can worship our Goddess Pavai. 29. Chitram Chiru Kale Please hear why, In this very early dawn, We have come to worship, Your golden holy feet. You were born in our family of cow herds, And we are but there to obey your every wish, And not come to get only the drums from you,Oh Govinda. For ever and for several umpteen births, We would be only related to you, And we would be thine slaves, And so please remove all our other desires, And help us to worship Goddess Pavai. 30. Vanga Kadal Kadaintha He who sings with out error, The thirty odes in sweet Tamil, Of the story of how the rich ladies, With faces like moon, Who worshipped and requested, The Madhava who is also Lord Kesava, Who churned the ocean of milk, For getting a drum to worship Goddess Pavai, As sung by Kodhai who is the dear daughter, Of Vishnu Chitta the bhattar, From the beautiful city of Puduvai, Will be happy and get the grace, Of our Lord Vishnu with merciful pretty eyes. And four mountain like shoulders, for ever.
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Word by word meaning for Thiruppavai Pasurams

Pasuram 29 siRRam siRu kaalE
siRRam siRu kaalE vandhu unnai sEviththu * un poRRaamarai adiyE pORRum poruL kELaay * peRRam mEyththu uNNum kulaththil piRandhu * nee kuRREval engaLaik koLLaamal pOgaadhu * iRRaip paRai koLvaan anRu kaaN gOvindhaa * eRRaikkum Ezh Ezh piRavikkum * un thannOdu uRROmE aavOm unakkE naam aatcheyvOm * maRRai nam kaamangaL maaRRElOr embaavaay (29)

Recap In the first five verses (1-5), Andal described the sacred vow (paavai nonbu) she and her friends will undertake during the month of maargazhi to get the "divine drum", which only the Lord of the Universe, Narayana (Krishna), can give them. Imagining herself to be a cowherd-girl in Brindavana, the idyllic setting of Lord Krishna's youth, Andal goes about waking up her friends in the wee hours of the morning so they can go perform this vow (6-15). In verses 16-22, Andal and her friends gather at the doors of the household of Krishna and ask that those inside rise and grace them. She finally takes her appeal directly to Krishna and his wife Nappinnai (Neela devi) who are slumbering inside. As the Lord and His consort awaken and cast their glances on the girls who have gathered, Andal describes their reason for coming and the girls' inherent and unbreakable relationship to the Divine Couple. In this verse, she declares that the drum she asked for was just a pretext, an excuse to come worship the Lord. All they desire is to be with the Lord and serve Him at all times.

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Translation In the early hours of the morning, We came to lovingly serve you Listen to why we praise, Those golden lotuses that are your feet You are born in the clan of cowherds, Who subsist by tending cattle You shouldn't reject our loving, personal service Look here, Govinda! It's not that we just want to get the drum today; But for ever and ever, Seven times, seven births We will be bound to you in eternal relationship And to you alone will we be slaves Please, change whatever other desires we have!

Word for Word meaning siRRam siRu kaalE vandhu unnai sEviththu un poRRaamarai (pon + thaamarai) adiyE pORRum poruL kELaay peRRam mEyththu uNNum kulaththil piRandhu nee kuRREval engaLai in the early hours of the morning having come here you worshipped, adored, served your golden lotus feet to praise fruit, purpose listen! cattle rearing eat by, subsist by in the clan (of cowherds) born you selfless, loving, personal service of ours
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koLLaamal pogaadhu iRRai paRai koLvaan anRu kaaN govindhaa

shouldn't reject for today to get the drum it is not Look! Govinda! (a name of the Lord emphasizing His simplicity and familiarity) for ever seven upon seven (i.e., endless) births with you definitely related we will be only to you we will be your slaves (aaL = slave) remaining our desires change

eRRaikkum Ezh Ezh piRavikkum un thannOdu uRROmE avOm unakkE naam aatcheyvOm (aaL + cheyvOm) maRRai nam kaamangaL maaRRu

Pasuram 30
vangak kadal kadaindha
vangak kadal kadaindha maadhavanai kEsavanaith * thingaL thirumugaththuc cEy izhaiyaar cenRiRainchi * angap paRai kondavaaRRai * aNi pudhuvaip painkamalath thaNderiyal battar piraan kOdhaisonna * cangath thamizh maalai muppadhum thappaamE * ingip parisuraippaar eerirandu maal varai thOL *
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sengaN thirumugaththuc celvath thirumaalaal * engum thiruvaruL peRRu inbuRuvar embaavaay (30)

Word by Word meaning
vangam kadal kadaindha maadhavanai kEsavanai the ocean full of ships which was churned by the Lord of Lakshmi Kesava or Krishna

thingaL thiru mugaththu the beautiful moonlike faces cE izhaiyaar splendidly ornamented (cowherd) maidens cenRu having reached iRainchi and worshipped (that Lord) angu there (in Brindavana / thiru aayppaadi) ap parai konda aaRRai the grand story of their receiving the drum that they desired aNi pudhuvai beautiful Srivilliputtur's painkamalam thaN theriyal cool, fresh lotus garlanded battar piraan best of priests, Periyalvar's kOdhai (daughter) Goda / Andal sonna said cangam tamizh maalai beautiful Tamil garland muppadhum of thiry (verses) thappaamE ingu i parisu uraippaar without fail here like this those who recite

eer irandu maal varai thOL four shoulders, like huge hills sem kaN thirumugaththu red eyes and holy countenance
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selvam thirumaalaal engum thiru aruL peRRu inpuRuvar

glorious because of this Lord Sriman Narayana everywhere receiving (His) holy grace will enjoy bliss.

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What is so special about Margashirsham (Margazhi) month?
Dear All: What is special about the month of Margashirsha (Margazhi)? I was asked this question today. Krishna says, Maasaanaam Margashirshoham in the Gita, chapter 10, verse 35. Why? One day for the gods (devas, celestials) is equal to year for the humans. Uttarayanam, next month, is like the sun rise hour. Hence, this month is the hour before dawn. We should pray in the early morning hours when they are most effective and now it is early morning for the gods. This is explained in the article, see link below. I have pasted some sections below. ழ(she is Margazhi among the months) what-is-so-special-about-margazhi-month20111207060724.aspx

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Kanchi Paramachariyar Kanchi Paramacharya explains: ‘Margazhi, which precedes the Uttarayana is ushat-kaala (the short period just before dawn) for devas for whom a human year constitutes one day. The period just before dawn in this month is therefore very sacred and it is common for all to visit the temples and go around the streets singing Tiruppavai, Tiruvenbavai and other bhajans – the intention is to rouse the latent spiritual powers in every one of us.’ In other words, if the whole year is deemed to be just one day, margazhi month is the pre-dawn period of awakening, when we transit from the stillness and calm of the wintery night to a day of meaningful activities. It is the time for singing, before dawn every day of the month, the praise of God, at home, on the streets and in temples, be it Andal’s Tiruppavai, or, Manickavachagar’s Tiruvembaavai and Tiruppalliyeyuchi. It is also the month when the holiest vaishnavite temple in Srirangam and the most sacred saivite one at Chidambaram, have their most important annual festivals, Vaikunda Ekadasi and Aarudra Darshan, respectively, both celebrated before sun rise. And, on the last day of month, on Bhogi, we clean our houses in readiness to welcome Uttarayana and the Tamil month of Thai with a Suryanarayana puja and Pongal and with the belief in ‘ ழ ’! (A new path will be shown to us when the month of Thai begins). Tiruppavai, Tiruvembavai and Tiruppallieyuchi Andal’s story is well known. Born in Srivalliputtur a great vaishnavait temple town, she was determined to get married to the Lord and to no one else. She composed and sang 30 verses or ‘pasurams’ comprising Tiruppavai, each sung on
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one day of the month of Margazhi. Appropriately the first pasuram starts ‘margazhi thingal …’. She is believed to have ultimately attained her wish in Srirangam temple.

Andal Interestingly, even Tiruvembavai on Lord Siva, was sung by Saint Manickavasagar visualizing himself as a woman. He also composed Thiruppalliyeyuchi, or, verses for waking up the Lord. In essence, margazhi is the month for singing praise of the Lord. Not coincidentally this is the ‘season’ in Chennai for music and dance recitals and during the month, Thyagaraya aaraadhana is celebrated in Tiruvaiyaru! Vaikunta Ekadashi All ekadashis, 24 in a year, are dedicated to Lord Vishnu and for many people it is a day of fasting, but, if one cannot observe all of them, one is enjoined to observe at least the ekadashi in the sukla paksha (waxing phase) of margazhi. It is the most important festival during the year in Sri Ranganathar temple in Srirangam. The celebrations last 21 days and divided into pagal-patthu (ten mornings) and rapatthu (ten nights). Bang in the middle is Vaikunta Ekadashi. Early in the morning around 4.30 am, the Paramapadha vasal, or swarga vasal – the entrance to heaven or vaikuntam - opens and Sri Ranganathar’s murthy, decked in diamonds, is taken through this entrance, followed for the rest of the day by throngs of devotees going through the same door.

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Srirangam Temple Similar events take place in all other vaishnavite temples – in Tirupathi, Lord Venkateshwara enters through vaikunta dwaram. Paramapada vasal, as indeed vaikunta dwaram, is closed rest of the year. Anyone who passes through these doors on vaikunta ekadashi day is believed to attain salvation. Aarudra Darshan Lord Shiva’s star is Aarudra, or Tiruvaadhirai and in the month of Margazhi it usually falls on the full moon day that follows vaikunta ekadashi. It is celebrated in all Shiva temples, most importantly, in Chidambaram. Kanchi Mahaperiaval explains: “Lord Shiva, in his manifestation as dancing Nataraja gives his darshan early in the morning on the day of confluence of the full moon and the star Aarudra that occurs only once in a year, ie in the month of Margazhi. Arudra in Sanskrit means wet, or dripping. This is the time of the year when nature itself puts on a cloak of cool dew. Full moon is also associated with cool soothing rays. On this auspicious day, it is the tradition to perform an abhisheka and worship Lord Shiva, with our hearts overflowing with compassion to other beings. What is also highlighted is the Nataraja form of Lord Shiva, in his ananda thandavam, or cosmic dance. It is only at His raised and slightly inclined foot – ‘ ’ – that we can seek our sanctuary.”

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Natarajar Temple Margazhi is famous for various other Hindu religious festivals and events, such as Hanumath jayanthi and Ramana Maharishi jayanthi. It was the month in which Kurukshetra battle was fought and Paandavas regained their lost kingdom – indeed, when Geethopadesam to Arjuna by Lord Krishna took place. This year, vaikunta ekadashi falls on 5th January, 2012 and Aarudra darshan on 8th January, 2012. And, Mahasamigal’s aaraadhana itself starts on 21st December, 2011. May we follow his advice: ‘In this sacred Maargazhi month, everyone should get up at the ushah-kaala, long before dawn, perform pujas to Him and join in bhajans and turn their thoughts to God.’ Hara Hara Sankara, Jaya Jaya Sankara Om Namo Narayanaaya Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Very sincerely V. Laxmanan December 17, 2011 ******************************************************************
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Religious Signification of Margazhi or Danur month
"brhtsaam tathaa saamnaam gaayatree chandasaamaham maasaanaam margasheershOham ritunaam kusumaakarah" --- Bhagavad Gita, Chapter 10, verse 35 In the Bhagawat Gita, Lord Krishna has described the month of Mrigashirsha as one of his manifestations. The month of Dhanur Maasa or name Margazhi (Dec 16th, 2011 to Jan 14th 2012), derives from the star Mrigashirsha and is considered very auspicious month for religious services. During this month the sun transits through the zodiacal sign of Sagittarius sign (the house ruled by Jupiter) and ends with the Makara Sankranti.

Auspicious time for Worship
One-and-half hours before sunrise is called Brahma Muhurta, an auspicious time best suited for worshipping Lord Vishnu as it would yield good results. Even the celestials do not fail to perform special prayers to Vishnu. This time starts with Mrigashirsha Shukla Ekadasi and ends at Dakshinaayana. The birth of the great Margazhi month is the time when the holy star Mrigashirsha combines with Poornima thithi. It is sacred from all aspects and renders in attaining prosperity and blessings to the god himself.

Importance of Margazhi month:
The Ekadasi falling during this period, called Vaikunta Ekadasi, is considered to be highly auspicious. In South India, Vaikunta Ekadasi, which falls during the waning phase of the moon in Danur Masam attracts thousands of devotees. Temples conduct special Poojas during the period.

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STORY: Once, on the eve (i.e., start) of Dakshinaayana, the celestials assembled on the peaks of Mountain Meru and prayed to Upendra (or Vamana), a form of Lord Vishnu. When the Lord arrived, the celestials told Him that their "night" was approaching and sought His permission so that they all could go to their respective abodes. Then Ratri Devi, the patron deity of night and Dakshinaayana, took on the form of a beautiful damsel and prostrated before the Lord. She pleaded with Him as follows "Lord, everybody views Dakshinaayana as a bad time and do not performs any good deeds. I am universally reviled. I will undertake penance to obtain your grace. If I do not achieve my goal, I will end this life of infamy". The assembled celestials pleaded her case to the Lord. The merciful Lord took pity on her and blessed her as follows, "Ratri Devi, your duration consists of 3 seasons, each of duration of 2 months. Out of these, the first two seasons shall be deemed to very dear to me. Within these 2 seasons, consisting of four months, there shall be a hierarchy in which Kartika shall be the dearest, followed by Ashwini, Bhadrapada and finally Shravana. All pious and meritorious acts performed in these four months shall yield immense benefits. Due to this, people will now look forward to this time of the year, thus removing the stigma attached to you". Thus saying the Lord disappeared. Ceremony of Margazhi month Celebration during all the thirty days, Alwars Tirupavai Pasurams is rendered in the early morning in all temples and houses.

Alwars are 12 in Number and out of which one is Sri Andal, who is a woman. These Alwars were born in various parts of our country but they were all united in a common subject, ie dedicating their lives and praising the Lord Vishnu.

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Adhyayana Utsavam for 21 days (4000 Divya Prabhandam Pasurams is sung) at 108 Divya Desam including Sri Rangam and on the 10th day, Vaikunta Ekadasi is celebrated where all enters Vaikunta through Swargavasal (gates). Fasting and contemplating on the name of God brings more benefit. So one should take full utilization of these fours months and devote their time in religious service.

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More on Margashirsham Month Thiruppaavai Paasuram 23 is considered to be dedicated to Sri Lakshmi Narasimhan by ANDAL. In this Paasuram, the Gopis describe the Majestic gait of KrishNa-simham. In the previous pasuram 22 (angaNmA Gn~Alatthu), they announced their arrival at the foot of His cot and appealed to Him to wake up and look at them and inquire about their mission. He obliges. Here, they salute the gambhIra Nadai azhagu of that “YasOdhai iLam singam”. The “Suka Suptha Paranthapan” (the blissfully resting scorcher of His enemies) has now arisen and the way in which He awakens-- like a Lion waking up in its cave during rainy season after a deep sleep-- is movingly captured by ANDAL. THE CONNECTION OF THE 23RD PAASURAM TO SRI NARASIMHAN PerukkAraNai Swamy as the Aasthaana VidhvAn of Sri Matam gives this explanation for such a view. In the hills (caves) of AhObilam, MaalOlan, Sri LakshmI Narasimhan, was in deep sleep (mannik Kidanthu uRanginAn). He is the “Seeriya SrimAnAna Singam”. He reflected on the unfortunate lot of the people of Kali age and their deep aj~nAnam and took pity on them and had the sankalpam to bless them. Hence, He came out of the caves of AhObilam Hills and went on SanchAram to the villages and towns all over BhAratha Varsham in the company of AadhivaNN SatakOpa Jeeyar and His successors to grow the tatthva Jn~Anam of people and to bless them with the phalan of Prapatthi at His Thiruvadi.
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THE SIGNIFICANCE OF NUMBER 23 When you consider 23 as 2+3, the sum is 5. The fifth nakshathram is Mruga Seersham or the One who has the head Mruga, i.e, of an animal (Nrusimhan). Although HayagrIvan, VarAhar have the heads of animals, according to Vedam (mrugOrana Bheema: kuchara: giristha:), the Mrugaseershan referred to here is thus Nrusimhan. The Paasuram is then about Narasimha Moorthy showing us the Maarga Seersahm (Talai siRantha UpAyam), Prapatthi maargam for our salvation.

Pasuram 23: Seeriya singam arivuRRu(th)

Why is this month called Margashirsham?
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Dear All:

l ll
Tithir Vishnustathaa vaaro nakshatram Vishnureva ca l Yogash ca karaNam caiva sarvam Vishnumayam jagat ll According to our Hindu calendar (panchangam, see links above for 2012 calendar), each day has the five (pancha) components (angas) or characteristics known as tithi, vaara, nakshatram, yoga, and karaNam - hence the calendar is called Panchangam and tells us about these five aspects of any given day. We are all familiar with tithi (day of the bright or dark fortnight) and nakshatram (star associated with the day) and vaara (the day of the week) but yoga and karaNa are less known. The above sloka says that the tithi is Vishnu, and so is the vaara also Vishnu, and the nakshatram is Vishnu, and the yoga and karaNam are also Vishnu. Indeed, Vishnu is everything and He pervades the whole Universe. The purport being let's not worry about these little details like tithi etc. Just understand the glory of the Lord - everything is His manifestation - His amsham. He pervades ALL. Anyway, still we persist. The nakshatram today (Jan 7, 2012) is Mrigashirsha and, astronomically speaking, if one scans the sky, this star will be seen in the constellation known as Taurus (Rishabha rasi). Ashwini, Bharani, and Krittika are the first three in the list of 27 nakshatras, with Ashwini and Bharani being fully in Aries (Mesha rasi) and Krittika partly in Taurus. The next two nakshatrams are Mrigashirsha and Arudra.

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In this month the full moon day occurs when the moon is associated with the star Mrigashirsha - hence this month is called Margashirsham. Just like Vaikunta Ekadasi is the holiest day of the year for Vaishnavites, Arudra darshanam is the holiest day of the year for Shaivites. It is considered to be extremely auspicious to visit Shiva temples on this day, especially at Chidambaram, where millions visit each year to see Lord Shiva as Nataraja. This holy day is celebrated when the full moon is associated with the nakshtram Arudra - hence Arudra darshanam. Because of the way our calendar calculations are done - you can now see the connection between month of Margashirsham and the nakshtras Mrigashirsha and Arudra. Is the full moon associated with both these stars? It all depends on how one "defines" the full moon day. When in doubt just look up in the sky and draw your own conclusion - or look at the face of your dear ones to see the full moon each day - that is what Ramachandra means - Ramah chandra iva iti Ramachandrah - Rama's face was lovely like the full moon! Very sincerely V. Laxmanan January 7, 2012 ****************************************************************** Dear All: In a recent email on this topic, we discussed briefly the astronomical reason for why this month is called Margashirsham. This is based on the nakshtram (Mrigashiras) associated with the full moon of this month, according to the Panchangam (Hindu calendar). From Mrigashiras, we get Margashirsham. As is well known, Krishna identifies Himself very strongly with this month
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(Maasaanaam MargashirshOham, chapter 10, verse 35) in the Vibhuti Yoga, chapter 10, of the Bhagavad Gita. The word Margazhi, the Tamil name for the month of Margashirsham, is also the very first word of Andal's divine Thiruppavai, which has been the subjected of daily emails during this month. The second word of the first line of the Thiruppavai is thingal, which means the full moon. The day of the week, associated with the moon, Monday, is also called thingal in Tamil. In his detailed commentary of the first Pasuram of the Thiruppavai, Sriman Anbil Ramaswamy, provides yet another interesting explanation for Margashirsham and the first word Margazhi, see link below for the message from the SriRangaSri yahoo group. The word "shiras" refers to the head, something at its height, most exalted, the pinnacle. The head is the highest part of the body. The word "margam" means the path, the way, or the means to achieve something. All over the Indian capital city of New Delhi, the roads are named such and such "marga". They all point us to a certain direction and the way to get to our chosen destination. Thus, Margashirsham points us to the most exalted path for our destination - which is moksham. Not only is the destination and object of desire (moksham) exalted and the premier objective of human life, the path (margam) being pointed out to us is also the most exalted. The following is copied and pasted from the above message. 44th Pattam Azhagiya Singhar’s NirvAham in SobhOdhini: This month is called “Dhanur” which refers to the bow wielded by the Lord, • The very name of the month will yield the results we pray for through this NOmbu (prayer ritual) observed during this month. • Maargam means Upaayam (i.e) Prapatti; Seersham is head. That which is supreme.
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• This is “Ushat Kaalam” for the celestials. (Azhagiya Singhar’s remark). • Chittirai is not that good. See what happened to Rama’s coronation fixed in Chitrai month. • “thingaL” itself means “Month” Why? The star on PourNami is Margaserrsham. Hence, Maargazhi. The path that we should all aspire for and the destination, or the fruits (phalam) of our devotional service, that Andal wants all of us to attain, is clearly mentioned in the seventh line of the first pasuram - NarayaNanE namakkE paRai tharuvaan. If we observe the prayer rituals, as described by Andal, in this choicest of months, that is most dear to Krishna, Andal assures us that Narayana Himself, personally (hence NarayaNanE, with the elongated vowel at the end) grant us moksha, see extract pasted below from teh above message. 21. nArAyaNanE: Narayana himself; • The elongation of “E” suggests the Omnipotence, Omniscience and Omnipresence of the Lord - In other words, His “Paratvam”- the object to be attained – “ParamAtma Swaroopam.” • Also, it suggests that He will Himself give what we want. He will not depute somebody to deliver the goods. • What do we want? Moksham. And, everything else in between as a bonus “anushangikam”. No need to go after petty deities for lesser benefits also. • “thammaDiyaar tirathE taamaraiyaal aagilum sidaguraikkumEl taNNaDiyaar adu seyyaar, seidaarEl nanrE sithaar enbaar pOlum” 22. namakkE: even to us. • The elongation “E” here shows how this “Paratvam” is pitted against the pitiable plight of the Jivas (Aakinchanyam, KarpaNyam, Ananya Seshatvam, Ananya SaraNatvam etc) which are the characteristics of “Jeeva Swaroopam”. • Also, the “VirOdhi Swaroopam” as the Jiva is its own enemy by its “Sambandham” with the “Sareeram”. Also shows how, in spite of this, the Lord condescends to “save our souls” by virtue of His “Soulabhyam”
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23. paRai tharuvAn: The general meaning is that it is a percussion instrument like the drum; it may also mean Conch, light etc. This is only a pretext (VyAjam); In SwApadEsa, it is the desire to do eternal Kainkaryam. The real object is Moksham. Thus, this represents “Phala Swaroopam”. 24. paarOr pugazha: (so that) the people of the world will celebrate. It is also interpreted to mean that the Lord will condescend to bless and if He does not, He is scared that He will incur “parOr igazhchi”! Our duty is to fall at His feet. His duty is to take us to mOksham. Very sincerely V. Laxmanan January 12, 2012

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Thiruppavai Images Gallery

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