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http://www.scribd.com/doc/76214700/Andal-s-Thiruppavai-in-easy-to-readTamil-text-and-English The full text of all 30 Pasurams may be found here. Also, a scholarly discussion can be found at the link given below. http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf A word-by-word translation is given at http://www.ibiblio.org/sripedia/ebooks/tpv/ See below the images of the English and Tamil texts of Pasuram No. 19 of Andal’s Thiruppavai. For those who wish to read the text in other languages, please go to http://www.prapatti.com Andal is considered to be Sridevi’s amsaavataaram. She was born at Srivilliputoor (close to Kanchipuram, also the city where Indira Gandhi’s son and Indian Prime Minister Rajiv Gandhi was assassinated), as the daughter of PeriyAzhwar. She is also the only female among the 12 SriVaishNavite Azhwars. She longed for union with Her Lord and insisted that she should be taken to Srirangam where she eventually merged with Lord Ranganatha. You can read more about Andal at the link given above (or click here). The immortal Thiruppavai, attributed to Her, is a divine composition, filled with deep esoteric meanings, on which many commentaries have been written over the centuries. In the first pasuram, ANDAL invites Her friends for the Vratham observance (Sakhi JanAn aahvayanthi). In the second paasuram, She spells out the rites to be observed and the deeds to be abandoned (Karma Phalam upadisanthi). In the third Paasuram, She describes the fruits of the Vratham (Vrathasya Phalam Vadanthi). The aacaaryas who have blessed us are considered to be like the milk giving cows with overflowing udders. In the fourth Paasuram, Andal is directing her prayers to Varuna (actually to KrishNa who had the complexion darker than the darkest rain bearing clouds), the god of the rains, and comparing the bounty bestowing by aacaryas to the bounteous rains showered by Varuna. In Pasuram 5 Andal tells us that He would completely burn off all of our accumulated sins much like a fire burns pieces of straw thrown into it.
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Typo in the third line above, க ொத்தலர் பூங்குழல் நப்பின்னை க ொங்ன மேல், missing the ‘ன்’ in நப்பின்னை and the English text should read Nappinnai
Simple Word for Word meanings (http://www.ibiblio.org/sripedia/ebooks/tpv/vstp19.html )
kuththu viLakk eriyak kOttuk kaal kattil mEl * Oil lamps lighted , ivory legs bed (made of) on the top meththenRa paNYca a soft cotton cayanaththin mattress , mEl ERi * atop climbed
kothth alar pUNGkuzhal nappinai koNGkai mEl * (with) bunches (of) flowers on her head Nappinai (Her) bosom on top (of which You are) Vaiththuk kitan^tha malar maarpaa vaay thiRavaay * resting (your forehead) (and) sleeping (Oh) wide chested (Lord). (Please at least) mouth open mai Mai ththataNG kaNNinaay decorated eyes nI un maNaaLanai * You , your husband -
eththanai pOthum thuyilezha ottaay kaaN * if late or at any time -, wake (him) up , (you will) not let us . Look ! eththanaiyElum pirivu aaRRak illaayaal * even for a little time , separated to be , You do not want thaththuvam anRu thakavu Good natured (this) is not (nor) is it fair. El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu
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In Pasurams 6 to 15, Andal finishes waking up 10 different types of bhaktas and they all join her in the performance of the Paavai nombhu. In Pasuram 16, the arrival of the entire party at the palace of Nanda Maharaja is described. They ask the doorkeepers to let them in. Pasuram 17 describes their entering the inner bedchambers to wake up Nanda Maharaja, Mother Yashoda, Krishna and His younger brother Baladeva. Each of them is praised. In Pasuram 18, Andal and her friends try to wake up Nappinnai, the eternal consort of the Lord, since attempts to wake up Krishna (Kannan) proved futile. Nappinnai is described as the daughterin-law of the noble Nanda Maharaja. In Pasuram 19, Andal and her friends are again waking up Nappinai (this is the 2nd pasuram in which this continues) since Krishna does not seem to respond to them. She is now being addressed as Maith-thaDam kaNNiNaai, One whose eyes are decorated with black-color mai, or kajal in Hindi, collyrium is often used to translate this in English. The application of “mai” besides promoting health of the eyes also makes a woman look very beautiful and attractive. In other words, Nappinnai is being addressed as extremely beautiful. Andal and her friends want Krishna to answer them and talk to them but since He does not they address Nappinnai, His consort. Krishna is lying on a beautiful soft bed with His broad chest resting on the bosom of His beloved. The ladies, as if to complain, ask Nappinnai if it is fair to enjoy the company of Her beloved in this way, when it is already day break. It appears as if she is not willing to part His company. And, this seems so contrary. Instead of bestowing Her compassion and grace upon them, she seems to be actually stopping Krishna from waking up and coming to them. From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf MEANING OF THE 19th PAASURAM (V. SADAGOPAN): When Nappinnai stood up to open the door, she was dragged back by Kannan into a tight embrace. The ensemble therefore now attempts to awaken Kannan.
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As Kannan was unwilling to speak, the ensemble again uses Nappinnai as their intermediary. The ensemble now tries to wake Nappinnai up again and reminds her to wake up Kannan. One might learn the concern that the Lord and His consort have for their subjects. Once, the divine mother thought of testing the Lord’s compassion. She accused one of the devotees of some wrongdoing. Immediately the Lord came back saying that His devotees would never do any wrong, and if they were to do it then it was for good. If the Lord were to embark on punishing a devotee, then His consort would immediately come in saying that there was nobody in this world, who did not commit a sin. It may be learnt that both of them are equally and passionately concerned about their subjects. kuththu viLakkeriya– The ensemble of Andal and her friends entreat Kannan with the words “vaay thiravaay” to open His mouth and speak. They immersed themselves in the beauty of the communion of the Lord and His consort and forgetting the purpose of their visit, did not entreat Kannan to wake up. The maids say “Why is it necessary to stay on the couch, admiring the beautiful visage of Kannan, in the shade of the brightly lit oil lamp, when it is already daybreak? It is said “athiivaraamah shushubhe adhikaa mayaa” – Sri Rama shone forth with
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lustre amidst the brilliance of Sita’s divine beauty. Similarly, where is the need for the oil lamp when you have the glittering aura of Nappinnai’s beauty around?” kOttu(k) kaal kattil mEl It is indeed fortunate to recline in company of a valiant consort, on a luxurious couch that is dressed up with the fragrant tresses of seven yaks and has the ivory tusks of Kuvalayapeeda for its stands. meththenRa– The Gopis question “Is it correct on your part to continue sleeping and appraising the luxurious couch without speaking to us, when so many of us are waiting here for you. pancha sayanaththin mEl ERi– The couch bed has the fivefold characteristics of being beautiful, pleasant, soft, fragrant and bright. Your couch is a soft cushion that has five layers. You are reclining on one such. For us who are being tormented by your separation, even a couch of lotus seems like a bed of thorns. koththalar poonguzhal nappinai kongai mEl vaiththu(k) kidandha malar maarbaa– Nappinnai is now in the divine company of Kannan. She has bedecked herself with a fine garland of fresh jasmine buds. The buds in her tresses have blossomed and are spreading the fragrant aroma everywhere. Sita says to Hanuman – “I am very tired and shall find some sleep on the lap of my dear beloved Sri Rama. He shall later rest on my lap.” Likewise you are taking turns to rest on each other’s lap. Seeing the divine couple together and enjoying the scene of their communion who are both the object and the means of attainment and being unable to force themselves as a disturbance, the maids plead with Kannan to open his mouth and speak to them using the words “malar maarbaa vaay thiRavaay” “Sri Rama said to Sugriva that He shall protect those who seek refuge in Him even at the cost of His own life. But you Nappinnai, on the other hand are neither allowing Kannan to speak out nor are you speaking to us. Is this correct? Even if Nappinnai were to stop you from coming to us, you should have strengthened our
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hopes assuring us protection and should have at least spoken words of relief.” Having said so, Kannan gets ready to speak. Immediately Nappinnai stopped Kannan and spoke to Him with her eyes indicating that in her presence, there was no need for Kannan to wake up and answer the call of Gopis. The Gopis having realised this, addressed Nappinnai as “mai(th) thadam kaNNinaay”. You have captivated Him inside your beautiful eyes that have blossomed like a beautiful lotus. He would come to us only if he were to be freed from the confines of those beautiful eyes. Sri Rama, who was separated from Sita spoke to Lakshmana that he would not live for more than a month. My plight is like “na jiiveyam kshaNamapi vina thaam asiithekshaNam”!– Bereft of the beautiful Sita who had beautiful eyes of black, I shall not live even for a single moment. maiyittu ezhudhOm malarittu naam mudiyOm– In presence of we, the devotees, Oh Nappinnai, help us in completing our observances, make us adorn the streak of collyrium and then should you adorn one for yourself. Would a mother ever take to eating when her child is starving? We had assumed that your beauty and your glories would help us in our observances. But it has not happened so. Is it correct on your part to be stopping Kannan from coming to us when you should have actually helped us attain Him? un maNaaLanai eththanai pOdhum thuyilezha ottaay kaaN– Sita said “kausalya loka bharthaaram sushuve”, Sri Rama is not only my master but the master of the entire world. But you on the other hand have made Kannan yours alone and have not let him go even for a moment. Seems like you fear to leave him to us. eththanaiyElum pirivu aatragillaayaal thaththuvam anRu thagavu – You would not even bear a moment of separation from Kannan. You are like the saying “அ ல ில்க லன் னைறயும்”. He also maintains an equal
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disposition towards you. He believes that in your absence, He would not be drawn towards any other damsel. It is due to this that we came to you with the fond hope that you would bring us all close to Kannan. But that has not happened at all. It is not righteous for you to have ignored our pleadings. The Lord bestows us with fruits that befit our past deeds. Our preceptors impart us with artha panchakam the five fold truths and sacrament us with the rites of pancha samskaram. They make us observe Prapatti the final means of deliverance that has five fold tenets and make us attain the divine communion with the Lord in His eternal servitude. Therefore Andal and Her maids, chose Nappinnai as their preceptor as well as go between, and prayed to her in order to win the communion of Kannan. It is as per the Vaishnava tenets to chose the divine mother only as the intermediary while both the Lord and His consort are to be chosen together as the object and the means of attainment. The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf Dear BhakthAs: In the previous ThiruppAvai Paasuram, She was addressed as “NandhagOpAlan MarumahaLE NappinnAi”. In this paasuram, She is addressed as “Maitthatam kaNNinAi and Kotthalar Poonkuzhal Nappinnai”. In the next Paasuram, She will be addressed as “Seppenna mennmulaic chevvAi SiRu-marunkal Nappinni NangAi”. ILaya PirAtti is thus addressed thrice like the proverbial three crowings of the Cock to remind us of the importance of PurushAkara Prapatthi in one's SaraNAgathi to the dhivya dampathis. Their SvabhAvam is described AzhwAr as “Ninn Thiruvarulum PankayatthAL ThiruvaruLum”. Both (PerumAL and PirAtti are needed for successful prapatthi). Sometimes they compete with each other to rush to the side of the prapannan and in that haste create delay in opening the doors of their AasthAnam as in this case described by ANDAL. Both KrishNan and Nappinnai were delayed due to deferring on who should answer the call of the
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Gopis to open the door to let them in to perform Naama sankIrthanam about Them. This is the Paasuram that formed the basis of Swamy ParAsara Bhattar's famous Taniyan: “NeeLA Thunga Sthanagiri taDi Supthm udhbhOdhya KrishNam”. This Paasuram is also identified by JananyAcchAr Swamy as the summation of the second part (UttharArtham) of Dhvaya manthram, which prays for the boon of Kaimkaryam for Sriman NaarAyaNan in the company of Sri Devi. LITERAL MEANING OF THE PAASURAM (DR. V. K. S. N. RAGHAVAN): (Now the young gOpis try to wake up the dhivya dampathis, Nappinnai PirAtti and Lord KrishNA). As the cluster of lamps are glowing beside, Oh Lord KrishNA, You are lying on the very soft (silky) bed, on the ivory cot with Your broad chest resting on the bosom of Sri Nappinnai, who is adorned with blossomed bunches of flowers on Her tresses. (KrishNA! Even if You are unable to get up) may You, at least open Your mouth. (Now turning to Nappinnai) Oh Young Lady with black and wide eyes (adorned with collyrium)! We think that You won't allow Your Lord to wake up from sleep even if it is late (or at any time); that is because You cannot bear the separation from Him even for a short while. However, Oh Young lady, neither it is just on Your part (to keep the Lord only for Yourself), nor does it befit Your unbounded Mercy! (na Saasthram naiva cha Krama: according to JananyAcchAr Swamy). INNER MEANINGS OF SELECTED PASSAGES (ABHINAVA DESIKAN): Kutthu ViLakkeriya = AchArya Upadesam kOttuk Kaal Kattil = Four PurushArthams (Dharma, Artha, Kaama, Moksham) representing the four legs of the Kattil metthenRa pancha = This prapancham (universe) made of Sayanam Isvara GuNams Pancha sayantthin mElERi = The five entities can also be dEva-thiryak (animal)-ManushyasthAvara (insentient) and aprANi roopa Jeevans and the Akshara Lord, who is above all Kshara entities. Kotthalar poo = the assemblies of joyous nithya sooris Malar MaarbhA = the PurushOtthaman, who is the overlord of both nithya sooris and His PirAttis
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pirivARRkillAyAl = according to “adiyOmOdum ninROdum pirivinRi” You who are always with us in the company of Your Lord can not abandon us. TatthuvamanRu = it does not fit with Your Svaroopam as PurushakAra Svaroopai Tahavu = since You are the DayA Moorthi SELECTED INNER MEANINGS ACCORDING TO SRI PBA SWAMY: MtthenRa Pancha Sayanam = the artha Panchakam kOttukkAL kattil = Saasthra pramEyankaL (chathur-vidhA: dEha VarNAsramahdikAra Phala Moksha- saadhana gathi yuga dharma vyUha roopa KriyA:) MaitthadamkaNNinAI = the Utthama sishyan, who has got the special affection of AchArya Saarva- bhouman neeyunn maNALanai yetthani pOthum thuyil yezhavottAi= MaNALan is AchAryan; You wont let his merciful KatAksham to fall on us since You have deflected towards You. yetthanaiyElum pirivARkkillAi = The status of Sath sishyan far away from his SadAchAryan and despondent over that separation tatthvam tahavu anRu = the interpretation given by others (Kudhrushtis) for “Tathtvamasi” is to be rejected. Sri PBS Swamy also interprets “kuthtu ViLakku” as EmperumAnAr and contrasts with ThOrana ViLakku, who is ThirukkOttiyUr nampi. Kutthu ViLakku can be moved from place to place, where as ThOraNa ViLakku like Nampi stayed put at ThirukkOttiyUr. In this context, Sri PBA Swamy elaborates on the special meanings of “Yeriya, Kaal Kattil, mElERi” padhams of this paasuram to illustrate EmperumAnAr's 18 journeys to ThirukkOttiyUr to receive rahasyArthams and sharing them with qualified AdhikAris instead of holding them just to Himself as commanded by His AchAryan. SPECIAL OBSERVATIONS OF PERUKKARANAI SWAMY Kutthu ViLakku: It has five mukhams. When we add oil in one Mukham, it spreads evenly to the other four mukhams and produces illumination evenly. These five faces also represent the five states of our Lord and artha panchakam. Kutthu ViLakku is thus the Jn~Ana Dheepam, which removes the darkness of SamsAram. Malar MaarbhA: One with a the most generous heart, who grants the boons all the way upto Moksham. This is perhaps the reference to the “Akhila hEya Prathyaneeka” svaroopam of the Lord celebrated in SaraNAgathi Gadhyam.
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Vaai ThiRavAI: Sriman NaarAyaNA! I hold on to Your Thiruvadi. Please open Your mouth and say that You have accepted our SaraNAgathi as in AzhwAr's aruLiccheyal: kudi Kudi vazhi vanthu aatccheyyum ThoNdarOrkku AruLic ChOthi Vaai thiRanthu unn ThAmaraik KaNkaLAl nOkkAi -ThiruppuLinkudi kidanthAnE”
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