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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. 23 of Andal’s Thiruppavai. For those who wish to read the text in other languages, please go to http://www.prapatti.com Andal is considered to be Sridevi’s amsaavataaram. She was born at Srivilliputoor (close to Kanchipuram, also the city where Indira Gandhi’s son and Indian Prime Minister Rajiv Gandhi was assassinated), as the daughter of PeriyAzhwar. She is also the only female among the 12 SriVaishNavite Azhwars. She longed for union with Her Lord and insisted that she should be taken to Srirangam where she eventually merged with Lord Ranganatha. You can read more about Andal at the link given above (or click here). The immortal Thiruppavai, attributed to Her, is a divine composition, filled with deep esoteric meanings, on which many commentaries have been written over the centuries. In the first pasuram, ANDAL invites Her friends for the Vratham observance. In the second paasuram, She spells out the rites to be observed and the deeds to be abandoned. In the third Paasuram, She describes the fruits of the Vratham. The aacaaryas who have blessed us are considered to be like the milk giving cows with overflowing udders. In the fourth Paasuram, Andal is directing her prayers to Varuna (actually to KrishNa who had the complexion darker than the darkest rain bearing clouds), the god of the rains, and comparing the bounty bestowing by aacaryas to the bounteous rains showered by Varuna. In Pasuram 5 Andal tells us that He would completely burn off all of our accumulated sins much like a fire burns pieces of straw thrown into it.
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Simple Word for Word meanings (http://www.ibiblio.org/sripedia/ebooks/tpv/vstp23.html )
maari malai muzhaiNYcil mannik kitan^thu uRaNGkum * Rainy season; mountain in a cave(with)wife lying united sleeping cIriya ciNGkam aRivuRRuth thI vizhiththu * brave lion comes to senses (opens his) fiery eyes vEri mayir poNGka eppaatum pErn^thu uthaRi * mane [? hair] shaking (his body) on all sides bending/moving shaking mUri nimirn^thu muzhaNGkip puRappattup * into shape,standing up roaring (as if) starting (to) pOtharumaa pOlE nI pUvaip pU vaNNaa * un go; like that you (who are) bilberry flower colored (from) your kOyil ninRu iNGNGanE pOn^th aruLi * kOpputaiya temple standing in this manner come (and) grace . Decorated cIriya ciNGkaacanaththu irun^thu * yaam van^tha Great throne (You) Seated (on) our coming kaariyam aaraayn^thu aruL purpose examine (and) grace (us). El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu 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
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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. Here Nappinnai is described as the daughter-in-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. In Pasuram 20, they again address Nappinnai after finding Krishna unresponsive. They praise her as being the most enchanting, with soft and lovely breasts, enchanting red lips, and an elegant slim waist. She can enchant the Lord and make Him shower His grace upon them all. In Pasuram 21, they address Krishna directly since Nappinnai has by now agreed to join them. Andal and her friends plead that they have come to Him, on their own, unlike others, with no other expectations other than His grace and to sing His glories. In Pasuram 22, Andal and her friends are trying to wake up Krishna Himself. They are assembled on His bedside. They just want Him to glance at them with His beautiful lotus-like eyes, like the cool moon, or the sun, when they rise. Now in Pasuram 23, ANDAL describes how the Lord should majestically come out of His chamber. Like a majestic lion who is waking up and comes out of the cave majestically, with a loud roar, even so, May You, the Lord of enchanting bluish hue of KaayAmpoo flower, emerge from Your holy shrine and come out this way--blessing us by the darshana-soubhAgyam of Your gait --and be seated on the perfectly suited and well-deserving throne; and then, May You kindly look try to understand the purpose of our coming here (to awaken You). This Paasuram is considered to be dedicated to Sri Lakshmi Narasimhan by ANDAL. This is the 23rd paasuram . The sum 2+3 = 5 . The fifth nakshathram is Mruga Sheersham, or the One who has the head of an animal (Nrusimhan). The Mrugaseershan referred to here is Nrusimhan. The Paasuram is then about Narasimha Moorthy showing us the Maarga Sheersahm (Talai siRantha UpAyam, the best of paths), Prapatthi maargam for our salvation. The secret is to let the Lord decide (yaam vanda kaaryam aaraaindhu aruLelor) which is consistent with the message of chapter 2, verse 47 discussed in Ourgitapage (KarmaNyeva adhikaaras te maa phaleshu kadaacana, see https://www.facebook.com/Ourgitagroup).
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This pasuram is recited twice during the chanting. It also ends with one of the most famous statements by Andal -- ending here with yaam vanda kaaryam aaraaindhu aruLelor... which means You examine and try to understand (aaraaindhu) the reason for our being here (yaam vandha kaaryam) and shower us with your grace/blessings (aruLelor).
From http://www.ibiblio.org/sadagopan/ahobilavalli/thiruppavai.pdf MEANING OF THE 23nd PAASURAM (V. SADAGOPAN):
In this verse, Andal seeks to celebrate and enjoy, the exquisite beauty of Kannan’s reclining posture, the beauty of His waking up, the beauty of His stride and the beauty of seeing Him seated majestically. In the Ramayana, Tara and Mandodari were blessed with the vision of the standing bearing of Sri Rama. Valmiki showed the beauty of Sri Rama’s reclining posture at Darbhashayanam. Sita enjoyed the reclining posture of Rama at Chitakootam so intensely that she even failed to notice Kakasura having wounded her. The hermits and recluses of the forest enjoyed the semblance of Sri Rama being seated majestically.
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Here the Gopis stand aspiring to enjoy and imbibe the beauty of Kannan in its entirety. The Azhwars took great delight in enjoying the beauty of Kannan sleeping as a baby in His cradle, the beauty of Kannan waking up and the beauty of Kannan trying to stand holding on to the cradle. They also celebrated and extolled the reclining, standing and sitting postures of the Lord at various divya kshetrams. During the ceremonial processions of the Lord of Thiruvarangam, one gets to see his valorous gait on top of a horse, His bewitching and majestic march on an elephant, His furtive and fuming stride on top of a tiger and His regal semblance on top of a lion, that is enough to send shivers down anybody’s hearts. The Gopis say that similar to this, they have enjoyed the beauty of Kannan’s sleep and His waking up. They request Him to present Himself on the throne in the grand hall. Only then would it be possible for them to enjoy and celebrate the beauty of His stride, the beauty of His divine form from all sides and the beauty of His sitting posture. Kannan immediately ushers Himself into the grand hall. That was a feast for the eye. Andal gives a panoramic description of this wonderful vision. She says, “A lion resides in the depths of his mountain cave amidst the pouring showers. It rouses itself and thinks of moving out of the cave. It sends out a frightening roar stretching its legs and body. It warms up its body shaking its mane and standing high it sees its surroundings completely. It majestically paces ahead and places itself head high on top of a short cliff. Kannan strides majestically, similar to such a lord of the jungle. He is indeed the cub of Yashoda. The Azhwars have variedly celebrated Kannan as a lion in many of their sayings like ே தவகி சிங்ேகம தாே ேேோ, சிற்றாயர் சிங்ேகம, ஆயர்குேச்சீரியசிங்கமும் ே தவகீ சிங்கத்ை தப்பாடிப்பற”.
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Kannan empathises with the Gopis who had come walking in the dark of the rising Sun under a showering mist, waking up the damsels of AyarpAdi, the guards on duty at the palace and his parents. He requests them to ask of their needs and assures that he shall abide by to bestow it on them. The Gopis say, “Oh Lord, you are dark hued with the colour of the kaayam flower (poovaippoo vaNNaa). Un kOyil ninRu iNj~anE pOndharuLi(k) kOppudaiya seeriya singaasanaththu irundhu yaam vandha kaariyam aaraayndhu aruL– You have awakened from your slumber. Pray seat yourself on the throne in the grand hall. We shall tell you all about us. The throne shall then make sure that we are conferred. The statement at the seashore “ I shall grant refuge to one and all” and the statement on the chariot– “If surrendered to me alone, then I shall emancipate one from all his torments” are definitely true. But we cannot believe your words when you are still on your couch. Pray take the throne, for then your words will become trustworthy and decree. Kannan then adorned the throne in a majestic gait. Having satiated themselves with the beauty of Kannan’s stride and His majestic seating stance, the Gopis began to extol Him with their songs like garlands. Kannan then requested them to express their desires. The Gopis then requested, “Oh Lord, we need your munificent benedictions. It is possible for one to win over anything with the Lord’s benedictions on his side. Asking for anything else would only bestow momentary affluence. The hidden purport is that a jeevan should always pray only for the Lord’s benedictions without any self-motives. If done so, the Lord comes out of his cave at Ahobilam and bestows upon the soul the fruits of all his desires.
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The following taken verbatim from http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru3.pdf Dear BhakthAs: In this Paasuram, the Gopis describe the Majestic gait of KrishNa-simham. In the previous (angaNmA Gn~Alatthu) paasuram, 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 azhahu 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 in this Paasuram. THE CONNECTION OF THE 23RD PAASURAM TO SRI NARASIMHAN This Paasuram is considered to be dedicated to Sri Lakshmi Narasimhan by ANDAL. 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. THE SIGNIFICANCE OF NUMBER 23 This is the 23rd paasuram. When you consider 23 as 2+3, the sum is 5. The fifth nakshathram is Mruga Seersham or the One who has the head 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. ACHARYA RAAMANUJA AND LAKSHMI NARASIMHAN VisishtAdvaitha Matha Pravarthakar, AchArya RaamAnujA's aarAdhya dhaivam was Lakshmi Narasimhan. He appointed 74 peetAdhipathis and gave each of them the icon of Sri Lakshmi Narasimhan and asked them to
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spread the glory of our sampradhAyam and enhance its splendor through AarAdhanam of Lakshmi Narasimhan. Thiruvarangatthu AmudanAr refers to this important niyamanam of AchArya RaamAnujA this way: “Valarntha VenkOpa MadangalonRAi--kizhitthavan keerthi payir yezhunthu viLainthidum chinthai RaamAnusan”. NARASIMHA AARADHANAI BY ACHARYAS In all AchArya's aasthAnam, it is interesting to note that Lord Narasimhan is worshipped (Uduppi, SrungEri, VaanamAmalai et al). Adhi SankarA sang the “Lakshmi Nrusimha KarAvalampa SthOthram”, when he was in deep distress. His moving cry was like the Gajendran's cry “AadhimoolamE”. PERIYAZHWAR AND ANDAL AS BHAKTHAS OF NARASIMHA PeriyAzhwAr was a Narasimha Bhakthar and His daughter was also Narasimha Bhakthai. PeriyAzhwAr stated in His paasuram that he is “yEzhpadikkAl” Narasimha Bhakthan. For seven generations, He and His family are Narasimha BhakthAs. His daughter of the next generation is a natural Narasimha Bhakthai. She goes on to say in VaaraNamAyiram Paasuram dealing with Laaja Homam that Narasimhan is Achyuthan (One who never fails in His RakshaNa vratham of His BhakthAs: “arimuhan acchuthan”). ANDAL through Gopis reminds us of the Achyutha Tatthvam of MalOlan and His aasritha PakshapAtham. One AzhwAr saluted this Nrusimham as “azhahiyAn thAnE! ariuruvan thAne” and Kaliyan saluted Him as “Nammudai NamperumAn” in his Nallai nenjE paasuram. ANDAL in Her 23rd Paasuram of ThiruppAvai sang about the Vaibhavam of Nrusimhan, when She chose the words, “Mannik Kidanthu uRangum Seeriya Singam”. THE LITERAL MEANING OF THIS PAASURAM (DR. V. K. S. N. RAGHAVAN) In the words of the Young girls, ANDAL describes how the Lord should majestically come out of His chamber). Just as the majestic lion (Seeriya Singam) crouching in sleep inside the mountain-cave during the rainy season, on becoming awake, opens its fire-emitting eyes, (looks all around as the King of beasts), sizes vigorously the locks of hairs of its fragrant manes standing erect, shakes itself up, gets up majestically, comes out of the cave with a loud roar (simha Naatham), even so, May You, the Lord of enchanting bluish hue of KaayAmpoo flower, emerge from Your holy shrine (aasthAnam) and come
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out this way--blessing us by the darsanasoubhAgyam of Your gait --and be seated on the perfectly suited and well-deserving throne; and then, May You kindly look into the aim and purpose of our coming here (and awakening You). THE INNER MEANING OF THIS PAASURAM: PERUKKARANAI SWAMY Maari malai muzhanjil Mannik kidanthuRungum seriya Sigham aRivuRRu Thee Vizhitthu = Receiving the blessing of dhivya Jn~Anam from LakshmiNarasimhan, who is the enduring principle of the rahasyams of Vedams (Upanishads), which pour down (knowledge about) PuNyams and Paapams and awakening as a result of His dhivya anugraham. vEri mayir ponga yeppAdum pErnthu udhaRi moori nimirnthu nee muzhanki puRappattu yeppAdum povaip poo VaNNA= May you journey to Sri Vaikuntam to the sound of mangaLa vAdhyams! May You, who has not procrastinated about the performance of your nithya karmAs, spread the glories of that Lord of fragrant kEsams and supreme Buddhi VikAsam! Poovaip Poo VaNNA = Oh Aathma Jn~Ani with blossomed Jn~Anam! ninn kOil ninRum = leaving from the hrudh-puNdarIkam, where the Lord resides injn~anE pOntharuLi = and proceeding in the path shown by AadhivAhikAs kOppudaya seeriya SingAthanatthirunthu = staying at the paryankam of the Lord at His command yAmm vantha Kaariyam aarAyntharuL = Please intercede with the Lord for us to be blessed with sarva- vidha Kaimkaryam (nithya Kaimkaryam). The ThiruvadikaL (feet) and the ThirukkaikaL (hands) of the Lord are the key limbs, which are behind His majestic gait and unparalleled generosity to bless us with what we seek according to Abhinava Desikan. Hence, the Gopis praise His gambeera Nadai and boon-granting hands. Indirectly, they praise His souseelyam, Soulabhyam and Paraakramam (valour). Since Thrivikrama, Raama and KrishnAvathArams are dear to them, they take instances from these avathArams to salute His nadai with Srimath GaambhIryam and His auspicious varadhAna hastham. His valor is also saluted separately.
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