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Home / Slokas / Andal Thiruppavai Lyrics in Tamil, Telugu and English

Andal Thiruppavai Lyrics in Tamil, Telugu and English

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1) Margazhi Thingal or Margali Thingal
Maargazhi-th thingal madhiniraindha nannalal
Neeradap pothuveer pothumino nerizhayeer!
Seermalgum aaipadi selvachirumeergal
Kooerval kodum thozhilam Nandagopan kumaran
Er aarndha kanni Yosadai ilam singam
Kaar mein-ch-chengan kadhir madhiyam pol mukathan
Narayanane namakke parai tharuvaan
Paaror pugazha-p-padindul-el or empaavaai

1) மார்கழித் திங்கள்
மார்கழித் திங்கள் மதிநிறைந்த நன்னாளால்!
நீராடப் போதுவீர் போதுமினோ நேரிழையீர்!
சீர்மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்!
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்
ஏரார்ந்த கண்ணி யசோதை இளம்சிங்கம்
கார்மேனிச் செங்கண் கதிர் மதியம் போல்முகத்தான்
நாராயணனே நமக்கே பறை தருவான்
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்

1) మార్గళి త్తింగళ్ మది నిఱైంద నన్నాళాల్
నీరాడ ప్పోదువీర్ పోదుమినో నేరిళైయీర్
శీర్ మల్గుం ఆయ్ ప్పాడి చ్చెల్వ చ్చిఱుమీర్గాళ్
కూర్వేల్ కొడుందోళిలన్ నందగోపన్ కుమరన్
ఏరారంద కణ్ణి యశోదై ఇళమ్ శింగం
కార్మేని చ్చెంగణ్ కదిర్మదియం పోల్ ముగత్తాన్
నారాయణనే నమక్కే పఱైతరువాన్
పారోర్ పుగళప్పడిందేలోర్ ఎమ్బావాయ్

The first stanza which states the central premise to be elaborated in the rest of the poem contains the following ideas:
1.Andal praises the day (NANNAL)that has appeared of
its own accord for the observance of the vow.What it
means is that for a soul,that day is the Good Day when
he understands all about himself and God and their
mutual relationship of Lord and Servant which is stated
in the Tirumantram.
2.The fruit in getting one’s body is for serving the
Lord here and hereafter (NEERADA PODUVIR)
3.All those who have a longing for the service of the
Lord are qualified to join her.(PODUVIR PODUMINO)
4.She speaks of the radiance that attended on the face
of her companions on hearing her requisition.(MADI
NIRAINDA ;the moon is not in the sky alone!)
5.The prosperity of Gokula consists of Sri Krishna’s
amiable pranks in stealing butter and girls; i.e.,the
wealth of a Sri Vaishnava consists of his intoxicating
love for and enjoyment of Lord’s company.
6.Nandagopa’s vigilance in guarding Krishna with his
very sharp spear in hand symbolises the “ASTHANE
BHAYA-SANKA” and “MANGALASASANA-PARATA” which
characterises a SriVaishnava.
7.Yasoda’s over-indulgence of Krishna is responsible
for all his pranks and misbehaviour towards the young
gopis.
8.SrimanNarayana is the SOLE MEANS of attaining His Feet.
This strikes the keynote of the Song Divine-TIRUPPAVAI.
NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam)
PARAI (Phala Swarupam) TARUVAN.The safest means of securing
Him is not Karma yoga etc but His Grace only.
That is the sum and substance of this verse.Andals Marriage

2) Vaiyathu Vazhvirgal
Vaiyathu Vaazhveerkaaal! Naamum nam paavaiku
Seyyum kirisaigal keleero paar-k-kadalul
Payya-th-thuyinra parama adi paadi
Ney-unnom paal unnom! Naatkaale neeraadi
Mai-ittu ezhuthom, malar ittu naam mudiyom
Seyyaadana seyyom; thee kuralai senrodhom
Aiyamum pichayyum aanthanayyum kaikaati
Uyyumaaru enni uganthu-el or em paavaai.

2) வையத்து வாழ்வீர்காள்!
வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச்
செய்யும் கிரிசைகள் கேளீரோ பாற்கடலுள்
பையத் துயின்ற பரமனடி பாடி
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி
மையிட்டு எழுதோம் மலரிட்டு நாம்முடியோம்
செய்யாதன செய்யோம் தீக்குறளைச் சென்றோதோம்
ஐயமும் பிச்சையும் ஆந்தனையும் கைகாட்டி
உய்யுமா றெண்ணி உகந்தேலோர் எம்பாவாய்.

2) వైయత్తు వాళ్ వీర్గాళ్! నాముం నం పావైక్కు
శెయ్యుం కిరిశైగళ్ కేళీరో పాఱ్కడలుళ్
పైయత్తుయిన్ఱ పరమనడి పాడి
నెయ్యుణ్ణోం పాలుణ్ణోం నాట్కాలే నీరాడి
మైయిట్టెళుదోం మలరిట్టు నాం ముడియోమ్
శెయ్యాదన శెయ్యోం తీక్కుఱళై చ్చెన్ఱోదోమ్
ఐయముం పిచ్చైయుం ఆందనైయుం కైకాట్టి
ఉయ్యుమాఱెణ్ణి ఉగందేలోర్ ఎమ్బావాయ్

2) At her cordial invitation a huge crowd gathered and the
wonder-struck ANDAL exclaims,”in this ignorance-spreading
world,are there so many interested in Emancipation!”.She
proceeds to prescribe “dos” and “don’ts”( which actually
are the SAMBHAVITA SWABHAVA,the natural characteristics
of the Adhikari).

While we appear to be performing this vow for getting
rain,in reality it is different.She stresses the words
“NAMUM NAM Pavaikku”- NAMUM- WE are quite different
from others; we long for His company and firmly believe
that He alone is the Means for achieving it. NAM Pavai-
Indrajit did a malefic rite to put an end to Rama;but
OUR beneficent rite is for securing Lord’s and His
World’s prosperity and happiness.

The SriVaishnavite Code of Conduct as prescribed by
her is as follows:
Recite the Samskrita and Dravida Veda which sings the
glory of the Feet of the Lord reclining on the Serpent
in the Milky Ocean,all the while thinking about one’s
Redemption.
Eschew all carnal and even worldly desires like eating
ghee,drinking milk etc.
Bathe early in the morning.Don’t adorn your eyes with
collyrium,or your hair with flowers till the completion
of the vow;meaning thereby that a SriVaishnava needs
decoration etc only when he is in union with the Lord.
Never indulge in an act which was not practised by our
righteous minded ancestors.Bharata refused the kingship
though granted by his father and permitted by Rama
on the grounds that the tradition of Solar Kings did
not permit a younger son to rule when the elder was
living.
A SriVaishnava should not speak ill of others or
even think about it (which is tantamount to reporting
it to the God inside the heart,thereby ensuring their
fall);Sita never uttered a word to Rama about the
illtreatment by the Rakshasis.
He should ever be ready to do charity and impart
knowledge about God to all those who need it.

In short he should constantly be thinking about his
upliftment and keep his mind filled with peace and
happiness.Sri Andalss Tiruppavai

3) Oongi ulagalandha
Ongi ulagalanda uthaman per paadi
Naangal nam paavaiku chaatri neeradinaal
Theenginri nadellaam thingal mummaari peidu
Ongu peru sennal oodu kayal ugala
Poomkuvalai-p-podhil porivandu kannpaduppa
Thengaade pukkirundu seertha mulai patri
Vaanga-k-kudam niraikkum vallal perum pasukkal
Neengade selvam niraindhu-el or em paavaai.

3) ஓங்கி உலகளந்த
ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
நாங்கள் நம் பாவைக்குச் சாற்றி நீராடினால்
தீங்கின்றி நாடெல்லாம் திங்கள் மும்மாரி பெய்து
ஓங்கு பெறும்செந் நெல்ஊடு கயலுகளப்
பூங்குவளைப் போதில் பொறி வண்டு கண் படுப்பத்
தேங்காதே புக்கிருந்து சீர்த்த முலைபற்றி
வாங்க* குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய்.

3) ఓంగి ఉలగళంద ఉత్తమన్ పేర్ పాడి
నాంగళ్ నం పావైక్కు చ్చాత్తి నీర్ ఆడినాల్
తీంగిన్ఱి నాడేల్లాం తింగళ్ ముమ్మారి పెయ్దు
ఓంగు పెఱుం జెన్నెలూడు కయల్ ఉగళ
పూంగువళై ప్పోదిల్ పోఱిపండు కణ్-పడుప్ప
తేంగాదే పుక్కిరుందు శీర్ త్త ములై పత్తి
వాంగ క్కుడం నిఱైక్కుం పళ్ళల్ పెరుం పశుక్కళ్
నీంగాద శెల్వం నిఱైందేలోర్ ఎమ్బావాయ్

3) In this worse ANDAL wishes for rain and consequential
prosperity for the whole world as the world is the
property of her Lord.So who is a Sri Vaishnava ? It
is he who while being detached with reference to the
riches of the world,is at the same time aspiring for
them considering them as his Lord’s riches.Hence all
Sri Vaishnavas after daily prayer recite the verse
which says “Sarve Janah Sukhino Bhavantu” every one
should be happy.

Andal tells the girls,”If we,girls,recite the NAME of
the Lord who measured the entire universe with his
three steps and observe this vow then the whole world
will become prosperous.”
Note the text which says “Uthaman PER”(his NAME).She
could have simply said “if we sing the glory of the
Lord.” But she says instead, the NAME of the Lord.
Which means that the NAME OF THE LORD (the Tiru
Ashtakshara Mantra,the Eight-Syllabled one) is more
efficacious than the Lord Himself.When,in the court
hall of Duryodhana,Draupadi was being disrobed by
Dussaasana,it was only the NAME “Govinda” which
saved her modesty while the Lord failed her.

But we Prapannas (Surrenderers) seek salvation only
from Him.The Mantra is only for understanding the true
nature of the Soul,Lord,and the mutual relationship;
it is essentially to promote the ARTHA PANCHAKA knowledge.

NEENGATHA Selvam – we see that riches do not remain for
long with any man; then what does NEENGATHA mean ? It
refers to the Moksha Aiswarya,Service of God,obtained
through the recommendation of Sri Mahalakshmi.

4) Azhi mazhai kanna
Aazhi mazhai kanna! Onrum nee kai karavel
Aazhiyul pukku mugundhu koda aathu, ari
Oozhimudalvan uruvam pol mei karuthu
Paazhi am tholudai Padmanabhan kaiyil
Aazhipol minni valampuripol minru adhirndhu
Thaazhaade Sarngaam udhaitha saramazhai pol
Vaazha ulaginil peidhidaai; naangalum
Maargazhi neerada magizhndu-el or em paavaai.

4) ஆழிமழைக் கண்ணா
ஆழிமழைக் கண்ணா ஒன்று நீகை கரவேல்
ஆழியுள் புக்கு முகந்துகொடு ஆர்த்தேறி
ஊழி முதல்வன் உருவம் போல்மெய் கறுத்துப்
பாழியந் தோளுடைப் பற்பனாபன் கையில்
ஆழிபோல் மின்னி வலம்புரிபோல் நின்றதிர்ந்து
தாழாதே சார்ங்க முதைத்த சரமழைபோல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்.

4) ఆళి మళైక్కణ్ణా! ఒన్ఱు నీ కై కరవేల్
ఆళి ఉళ్ పుక్కు ముగందు కొడార్ త్తేఱి
ఊళి ముదల్వన్ ఊరువం పోళ్ మెయ్ కఱుత్తు
పాళియన్ తోళుడై ప్పఱ్పనాబన్ కైయిల్
ఆళిపొల్ మిన్ని వలమ్బురిపోల్ నిన్ఱదిరుందు
తాళాదే శారుంగం ఉదెత శరమళైపోల్
వాళ ఉలగినిల్ పెయ్దిడాయ్ నాంగళుమ్
మార్గళి నీరాడ మగిళుందేలోర్ ఎమ్బావాయ్

4) The Presiding Deity of Rain was keenly observing the
happenings in this world.He saw his master Sriman
Narayana serving all the gopis.So he thought that
taking orders from the gopis and carrying out their
commands was the best and easiest means of pleasing
his master.So approaching Andal who was in the guise
of a gopi he requests her to command him;and she
does so in a detailed manner in this verse.

The inner significance is as follows:Just as the
heir apparent to the throne is always feared and
respected by all ministers and officers so are the
Sri Vaishnavas by inferior gods.Hence When a Sri
Vaishnava worships other deities like Indra,Rudra
Varuna etc,he is doing something inappropriate as
well as ridiculous.It will only cause his downfall
and ruin his chance of getting salvation.So Beware!

So here the Rain God who has come to hear her command
is told,” Go to the middle region of the sea,drink
the entire water leaving not a drop,then pour it out
in its entirety without discriminating between the
places where the good and bad live.The rain, which
resembles the arrows shot by Sri Rama to shatter the
demons to pieces, should instead bring forth happiness
and prosperity to the entire land.”

A Sri Vaishnava is one who always thinks of everything
good for everyone in this world.

5) Mayanai
Maayanai mannu vada Madhurai maindhanai
Thuyao-peruneer Yamunai-t-thuraivanai
Aayar kulathinil thonrum mani vilakkai
Thaayai kudal vilakkam seida Dhamodharanai
Thooyomaai vandhu naam thoomalar thoovi-t-thozhudhu
Vaayinaal paadi manatthinaal sendhikka
Poya pizhayum pugutharuvaan ninranavum
Theeyinil thoosaakum seppu-el or empaavaai

5) மாயனை
மாயனை மன்னு வடமதுரை மைந்தனைத்
தூய பெருநீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்றும் அணிவிளக்கைத்
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்துநாம் தூமலர் தூவித் தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்.

5) మాయనై మన్ను వడమదురై మైందనై
తూయ పెరునీర్ యమునైత్తుఱైవనై
ఆయర్ కులత్తినిల్ తోంఱుం అణి విళక్కై
తాయై క్కుడల్ విళక్కం శెయ్ద దామోదరనై
తూయోమాయ్ వందు నాం తూమలర్ తూవి త్తొళుదు
వాయినాల్ పాడి మనత్తినాల్ శిందిక్క
పోయ పిళైయుం పుగుదురువాన్ నిన్ఱనవుం
తీయనిల్ తూశాగుం శేప్పేలోర్ ఎమ్బావాయ్

5) Among the assembled gopis,one expressed a doubt,”we
are planning elaborately for getting the company of
Krishna.But remember,we are sinners and our sins
will throw obstacles in our path.It always happens
when a good deed is contemplated.It is the way of the
world.Take the case of Dasaratha who planned the
coronation of Rama;the great omniscient sage Vasishta
fixed the date;the citizens clamoured for him and
applauded the decision.But what happened ? Rama went
to the forest forsaking the city,and it was His
Paduka (holy sandals) which sat on the throne for
fourteen years.So what is the surety that we will
succeed?”

The answer is given in this verse: Recite the name
of Krishna;think of him;offer flowers;and all
obstacles will vanish.All sins committed before
taking Refuge with Him,as well those unwittingly
accruing after Surrender (Saranagati) will perish.
The Purva Agha (earlier sins) will be burnt to ashes
like cotton bales in a fire;and the Uttara Agha(Subse-
quent Sins) will not stick to the person like drops
of water to a lotus leaf.

Milk is both a pleasurable food as well as a medicine
to cure bile.The same is the case with Him.(Maruttuvanai
ninra mamanivanna)

SECTION II

INTRODUCTION: The first five pasurams of Tiruppavai form
one section and pasurams 6-15 the second section.These 10
stanzas describe the sleeping girls being woken up by those
who are already up.These two groups represent KAINKARYA
NISHTHA (those impatient to serve God,like Lakshmana) and
GUNA NISHTHA (those who are content to meditate on the
glorious qualities of God,like Bharata).Nammazhwar speaks
of their presence even in Vaikunthaloka – VAIKUNTATTU
AMARARUM (service minded) MUNIVARUM (enjoying His Virtues).
Poison acts on different people in different ways – some
faint and some run here and there;so do the attributes of
Sri Krishna.Hence the sleeping girls not a bit inferior
in their longing for Krishna to those who wake them.Though
one could go to Krishna on one’s own,it is not advisable
“VEDAM VALLARGALAI KKONDU,VINNOR PERUMAN TIRUPPADAM
PANINDU ” says Nammazhwar.We should always approch Him
through some godly person;because we have sinned against
Him and being a SWATANTRA (free to act as He pleases),He
may punish us.Hence a Recommending Authority is very much
needed.Moreover His virtues are like a huge river in
spate during rains,and so if a man wants to croos it
surely he needs the help of others.Further unlike in the
case of carnal company,enjoyment of His company will
be sweeter in the company of Bhaktas.

Those gopis who are vigilant are goaded on by their
haste (twara) to get Kainkarya,while those that are
asleep have firm faith (adhyavasaya)in the Lord as
Upaya.Hence pasurams 6-15 give room for interpreting
them as referring to Azhwars and acharyas.

6) Pullum Silambina kaan
Pullum sillambina kaan; pull araiyan koilil
Vellai vili sangin peraravam kettilaiyo
Pillaai! ezhundirai peymulai nanjundu
Kalla-ch-chakatam kalallazhi-k-kaalochi
Vellathu aravil thuyil amarandha vithhinai
Ullathuk kondu munivarkalum yogikalum
Mella ezhundu ‘Hari’ enra per aravam
Ullam pukundhu kulirndhu-el or empaavaai

6) புள்ளும் சிலம்பின காண்
புள்ளும் சிலம்பின காண் புள்ளரையன் கோயில்
வெள்ளை விளிசங்கின் பேரரவம் கேட்டிலையோ?
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு
கள்ளச் சகடம் கலக்கழியக் காலோச்சி
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
மெள்ள எழுந்து அரி என்ற பேரரவம்
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்.

6) పుళ్ళుం శిలమ్బిన కాణ్ పుళ్ళరైయన్ కోయిల్
వెళ్ళై విళి శంగిన్ పేరరవం కేట్టిలైయో
పిళ్ళాయ్! ఎళుందిరాయ్ పేయ్ములై నంజుండు
కళ్ళ చ్చగడం కలక్కళియ క్కాలోచ్చి
వెళ్ళత్తరవిల్ తుయిల్ అమరంద విత్తినై
ఉళ్ళత్తు క్కొండు మునివర్గళుం యోగిగళుం
మొళ్ళ ఎళుందరి ఎన్ఱ పేరరవం
ఉళ్ళం పుగుందు కుళిరుందేలోర్ ఎమ్బావాయ్

6) The girls approach the mansion of a gopi and wake her
up by indicating signs of early dawn,”even the birds are
up and chirping.Get up.” The sleeping girl rejects this
reason,”oh girls,you never allow the birds in your town
to sleep,with your chanting of His names and making them
chant too.This is no sign of dawn!” Then they mention a
noteworthy sign,” PULLARAYAN KOIL etc..The blowing conch
in the temple of Vishnu for early morning worship, is
inviting us all for His service.Get up.”

Here the phrase PULLARAYAN KOIL brings out an excellent quality
of the Lord:
PUL is bird,here Garuda; ARAYAN king ; KOYIL temple.
The temple of Vishnu.But why this circumlocution?
There is a reason.
In Ramayana while narrating to Hanuman her abduction by
Ravana,Sita says,”On that fateful day I was lured by that
demon disguised as a deer,and was separated from Rama’s
younger brother and Lakshmana’s elder brother(RAMANUJAM
LAKSMANA POORVAJAM CHA).” Such phraseology is used for a
purpose.The Lord feels happy when His name is coupled
with His devotee’sand so does the devotee when he is referred to as

being subservient to the Lord.The message of Sita (Sri Devi)
and Andal (Bhu Devi) to us is that when a Sri Vaishnava
names his child he should follow this principle.

ULLATHU KKONDU etc in this verse is noteworthy.The munis
and yogins get up in the morning very slowly from their
beds so that the Lord,taking eternal abode in their hearts
may not be disturbed.Prahlada was pushed down from the top
of a huge mountain,and while falling he held fast his
bosom with great concern for Sri Hari living there,never
bothering about what was happening to himself.But the Lord
waited for him at the bottom of the mountain and received
him in his spread arms.

Parasara Bhattar used to embellish his body with silken
robe,ornaments,sandal paste etc, and when asked about its
propriety in respect of the despicable body,he said in his
view it was not despicable but adorable being the sanctum
sanctorum of the Almighty.

Andal also leaves this lesson in this verse: When you get
up in the morning chant the name of Hari (HARIR HARIR
HARIRITI VYAHARET VAISHNAVAH PUMAN).Let us do so.

7) Kichu Keechendrm
Keechu keechu enru engum aanauchaathan kalandhu
Pesina Pecharavam kettilyo peyppennay!
Kaasum pirappum kalakalapp-k-kai perthu
Vaasanarumkuzhal aaichiar maththinaal
Osaipadutha thayir aravam kettilayo?
Nayaka-p-penn pillai! Naarayanan moorthy
Kesavanai-p-paadavum nee kette kidaththiyo!
Thesamudayai Thirav-el or empaavaai

7) கீசுகீசு என்றும்
கீசுகீசு என்று எங்கும் ஆனைச்சாத்தான் கலந்து
பேசின பேச்சரவம் கேட்டிலையோ? பேய்ப்பெண்ணே!
காசும் பிறப்பும் கலகலப்பக் கை பேர்த்து
வாசநறும் குழல் ஆய்ச்சியர் மத்தினால்
ஓசை படுத்த தயிரரவம் கேட்டிலையோ?
நாயகப் பெண்பிள்ளாய்! நாராயணன் மூர்த்தி
கேசவனைப் பாடவும் நீகேட்டே கிடத்தியோ?
தேச முடையாய்! திறவேலோர் எம்பாவாய்.

7) కీశు కీశెన్ఱెంగుం ఆనైచ్చాత్తన్ కలందు
పేశిన పేచ్చరవం కేట్టిలైయో పేయ్ ప్పెణ్ణే
కాశుం పిఱప్పుం కలకలప్ప క్కై పేర్ త్తు
వాశ నఱుం కుళల్ అయిచ్చ యర్ మత్తినాల్
ఓ శై పడుత్త తయిర్ అరవం కేట్టిలైయో
నాయగ ప్పెణ్ పిళ్ళాయ్! నారాయణన్ మూర్ త్తి
కేశవనై ప్పాడవుం నీ కేట్టే కిడత్తియో
తేశం ఉడైయాయ్! తిఱవేలోర్ ఎమ్బావాయ్

7) In this stanza,from the two addresses in vocative case
PEY PENNE! and NAYAKA PPENPILLAY! which are diametrically
opposite in meaning,we are to understand that they are
said out of love and affection for the sleeping girl.
Whatever may be the apparent contradiction,the inner
feeling is most important while moving with Sri Vaishna
vas.
In the 6000-Padi commentary we find very interesting and
enlightening comments and to illustrate them an episode
narrated with exquisite charm.Having woken up a handful
of girls Andal could have proceeded on to Krishna.Why go
to EVERY house ? If one is a Sri Vaishnava he should
think of the welfare of ALL- not just a few.Not even a
single girl should lose the golden opportunity of getting
the grace of Sri Krishna. A man’s relationship with
Sriman Narayana is true only if he rejoices at the good
luck of another man as if it were his own son’s.If
he fails to feel that way he is no Sri vaishnava.

ALKONDAVILLY JEEYAR,a sincere pupil of SRI RAMANUJA
once met in Sri Rangam NANJEEYAR,the disciple of
PARASARA BHATTAR.The former exclaimed,” O Jeeyar!
Really I have not developed a taste for Bhagavad
Vishaya (i.e., God).” Nanjeeyar was amazed and asked
“How is this possible? you are the faithful student
of Sri Ramanuja,serving him assiduously – still you
say this ?” The former said,” If a man has real taste
for Bhagavan he must enjoy the sweet company of His
devotees.If not he is no Sri Vaishnava.Have we
developed that pleasurable attitude towards Sri
Vaishnavas ? Hence I say so.”

Unless the meeting,mingling and deriving supreme
satisfaction and happiness in the company of Bhagavatas
are secured here in this world (which is the intensive
training ground for our life in Sri Vaikuntha),the
Moksha will not be delectable.NAMMAZHWAR says at the
end of Tiruvaymozhi,”ADIYAARODU IRUNDAMAI”. He aspired
not for the mere union of the Lord but for the same
in the company of His devotees,which alone would

8) Kizh vaanam vellendru
Keezh vaanam vellendru! erumai siru veedu
Meyvaan paranthana kan! mikkulla pillaikalum
Poovan pokinraarai-popokaamal kaathu unnai-k
Koovuvaan vandhu ninrom! kothu kalamudaya
Paavaai! ezhunthiraai! paadi-p-parai kondu
Maavai-p-pilanthaanai, mallarai maatiya
Devaathi dhevanai chenrunaam sevithal
Aa Aaa enru aaraindhu arul-el or empaavaai

8) கீழ்வானம் வெள்ளென்று
கீழ்வானம் வெள்ளென்று எருமை சிறுவீடு
மேய்வான் பரந்தனகாண் மிக்குள்ள பிள்ளைகளும்
வான் போகின்றாரைப் போகாமல்காத்து உன்னைக்
கூவுவான் வந்து நின்றோம் கோதுகலம் உடைய
பாவாய்! எழுந்திராய் பாடிப் பறை கொண்டு
மாவாய் பிளந்தானை மல்லரை மாட்டிய
தேவாதி தேவனைச் சென்று நாம் சேவித்தால்
ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாயாய்.

8) కీళ్ వానం వెళ్ళెన్ఱెరుమై శిఱు వీడు
మెయ్యాన్ పరందన కాణ్ మిక్కుళ్ళ పిళ్ళైగళుం
పోవాన్ పోగిన్ఱారై ప్పోగామల్ కాత్తు ఉన్నై –
క్కూవువాన్ వందు నిన్ఱోం కోదుగలం ఉడైయ
పాపాయ్! ఎళుందిరాయ్ పాడి ప్పఱై కొండు
మావాయ్ పిళందానై మల్లరై మాట్టియ
దేవాది దేవనై చ్చెన్ఱు నాం శేవిత్తాల్
ఆవా ఎన్ఱారాయుందరుళ్-ఏలోర్ ఎంబావాయ్

8) Here a girl who is Krishna’s particular sweetheart is
being woken up.She can be compared to NAMMAZHWAR (Krishna-
trishna tatvam) the very embodiment of deep devotion to
Sri Krishna.Her company is certain to accomplish their
desire. KOTHUGALAMUDAYA PAVAAI! is a most beautiful form
of address.

“The horizon has become bright.Get up.” say the girls.
But she astonishes them by replying,”It is the lustre
from your moon-like faces which has brightened the
Eastern quarter.The day is yet to dawn.”

The second sign of daybreak mentioned in this stanza
indicates that Andal has indeed been transformed into
a gopi – “The buffaloes are fast dispersing in the
fields searching for the tender green grass with the
dew drops of dawn clinging to them.If we delay, Krishna
would have followed them into the forest and our purpose
would be lost.” This statement could not have come out of
the lips of anyone other than a true cowherdess.So Andal
has totally identified herself with a gopi,living with
the cowherds and taking part in all their daily chores.

Her father Sri Vishnuchitta was a learned Vedic authority
and had even written a rule book for conducting sacrifices
called Kalpa Sutra.He too assumed the role of Yasoda to the
extent of participating in every childish activity of
Krishna.For this his daughter affectionately calls him,
“Bhogattil Vazhuvada Puduvayarkon”(one who has not missed
a single opportunity to enjoy Krishna).Now his daughter
does the same.

The conclusion is this: Only that caste is desirable,which
is congenial for the enjoyment of God and which is calculated
to bring down His Grace on us.SRI LOKA DESIKA says in SRI
VACHANA BHUSHANAM,”Periyazhvarum Tirumagalarum Gopa Janmattai

9) Thoomani Maadathu (thumani madathu)
Thoomani maadathu sutrum vilakkeriya
Dhoopam kamazha thuyil anai mel kann valarum
Maamaan magale! mani-k-kadavam thaalthiravaai!
Maameer! Avalai ezhuppeero! Un magal thaan
Oomayo? anri-ch-chevido? ananthalo?
Ema-p-perum thuyil manthira-p-pattalo?
Maa maayan, Maadhavan, Vaikuntan, enrenru
Naamam palavum navinru-el or empaavaai

9) தூமணி மாடத்து
தூமணி மாடத்து சுற்றும் விளக்கெரியத்
தூபம் கமழத் துயிலணைமேல் கண்வளரும்
மாமான் மகளே! மணிக் கதவம் தாழ்திறவாய்
மாமீர்! அவளை எழுப்பீரோ?* உன்மகள்தான்
ஊமையோ? அன்றி செவிடோ? அனந்தலோ?
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ?
மாமாயன் மாதவன் வைகுந்தன் என்றென்று
நாமம் பலவும் நவின்றேலோர் எம்பாவாய்

9) తూమణి మాడత్తు చ్చుత్తుం విళక్కెరియత్
దూపం కమళత్తుయిల్ అణైమేల్ కణ్ వళరుం
మామాన్ మగళే! మణి క్కదవం తాళ్ తిఱవాయ్
మామీర్! అవళై ఎళుప్పీరో ఉన్ మగళ్ తాన్
ఊమైయో అన్ఱి చ్చెవిడో అనందలో
ఏమ ప్పెరుందుయిల్ మందిర ప్పట్టాళో
మామాయన్ మాదవన్ వైకుందన్ ఎన్ఱెన్ఱు
నామం పలవుం నవిన్ఱేలోర్ ఎంబావాయ్

9) The gopi woken up in this verse has unflinching faith in the
Lord’s UPAYA BHAVA.In this regard she matches very well
with Sita who ,when Hanuman suggested that he carry her
back to Rama,sternly refused and rebuked him saying that
he was equal to Ravana,(Ravana-tulya) in this that while
Ravana robbed Rama of one of his possessions,Sita; Hanuman
is trying to rob Him of another,His “Sarva loka rakshakatvam”
(sole right to protect all).Then she added,”With my power
of chastity which cooled your burning tail,I could have
saved myself;but that would have only destroyed Rama’s
reputation.He alone by His prowess should rescue me and establish
his valour.Tat Tasya Sadrusam Bhavet.That alone would be
befitting to Him.” Hanuman applauded these words.

So also this girl having transfered her burden to Sri
Krishna,sleeps having total faith in His words,” Ananyah
chintayanto mam……Yoga kshemam vahamyaham”. ANDAL
teaches us in this stanza that a soul after surrendering
to the Lord should be like this gopi.

“MAMAN MAGALE!” -Oh,my uncle’s daughter!. Though blood
relationship is condemned as it contributes to worldly
attachment,the same is most welcome if it helps to do
service to God and His devotees. NAMMAZHWAR recommends
living with all relations in TIRUVAYMOZHI 8.10,11,but
condemns the same in 9.1.1. for the above reasons.
KOORATHU AZHWAN,used to remark with a sad heart,” I
do not have blood relationship with Sri RAMANUJA.
Fie upon me!That good fortune is with MUDALI ANDAN
and EMBAR!” This idea is noteworthy in this verse.

10) Notru suvargam
Notru Suvargam puguginra ammanai!
Maatramum thaaraaro vaasal thiravaadaar
Naatrathuzhaai mudi Naraayana: nammaal
Potra-p-parai tharum punniyanal pandorunaal
Kootrathin Vaai veezhnda Kumbakarananum
Thotrum unakke perum thuyilthan thandhaano
Aatra ananthal udayaai! arumkalame
Thetramaai vandhu thira-el or empaavaai

10) நோற்றுச் சுவர்க்கம்
நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்!
மாற்றமும் தாராரோ? வாசல் திறவாதார்
நாற்றத் துழாய்முடி நாராயணன் நம்மால்
போற்றப் பறைதரும் புண்ணியனால் பண்டுஒருநாள்
கூற்றத்தின் வாய்வீழ்ந்த கும்ப கரணனும்
தோற்றும் உனக்கே பெருந்துயில்தான் தந்தானோ?
ஆற்ற அனந்தல் உடையாய்! அருங்கலமே!
தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்.

10) నోత్తు చ్చువర్ క్కం పుగుగిన్ఱ అమ్మనాయ్
మాత్తముం తారారో వాశల్ తిఱవాదార్
నాత్తత్తుళాయ్ ముడి నారాయణన్ నమ్మాల్
పోత్త ప్పఱై తరుం పుణ్ణియనాల్ పండొరునాళ్
కూత్తత్తిన్ వాయ్వీళంద కుమ్బకరణనుం
తొత్తుం ఉనక్కే పెరుందుయిల్ తాన్ తందానో
ఆత్త అనందల్ ఉడైయాయ్! అరుంగలమే
తేత్తమాయ్ వందు తిఱవేలోర్ ఎమ్బావాయ్

10) There are two addresses in the vocative case in this
pasuram – NOTRU SUVARGAM PUKUKINRA AMMANOY! and
ARUN KALAME! – both bring out the excellences of this
gopi and thereby imply the excellent characteristics
of good Sri Vaishnavas.
1. SUVARGAM here means only union with God.
Sita says,while pressing Rama to take her with
Him to the forest,” If I am with you that is heaven for
me.Separation from you means hell.” The girl here has
completed all her rites by surrendering to the Lord and
hence is enjoying His company.So also for a Sri Vaishnava
there remains nothing to be done by way of” Upaaya” after
accepting Him as the sole refuge(SARANAGATI).

2.ARUNKALAME! “Kalam” has two meanings (a) vessel and
(b) ornament; A Sri Vaishnava is the vessel to contain
His Grace.A Sri Vaishnava possesses superior ornaments in
the form of virtues;or he himself is the best ornament
embellishing the gatherings of other Sri Vaishnavas.
SUVARGA can also be broken up into SU+VARGA (SU=good
VARGA=gathering).If a man possesses all good qualities
he will be taken into the fold of Sri Vaishnavites.
(Ref to PERIYAZHWAR TIRUMOZHI 3.6.11 – Saadu kottiyul
kolla ppaduvare.)

11) Katru karavai
Katru-k-karavai kanangal pala karandhu
Setrar thiral azhiya-ch-chenru seru-ch-cheyyum
Kutram onrlladha kovalar tham porkodiye
Putraravu algul punamayile! podharaai!
Sutrathu thozimaar ellarum vandu nin
Mutram pugundhu mugil vannan perpaada
Sitraadhe pesaade selva-p-pendaatti nee
Etrukku urangum porul?-el or empaavaai

11) கற்றுக் கறவை
கற்றுக் கறவைக் கணங்கள் பலகறந்து
செற்றார் திறலழியச் சென்று செருச்செய்யும்
குற்றம் ஒன்றில்லாத கோவலர்த்தம் பொற்கொடியே!
புற்றுஅரவு அல்குல் புனமயிலே! போதராய்
சுற்றத்து தோழிமார் எல்லாரும் வந்து நின்
முற்றம் புகுந்து முகில் வண்ணன் பேர்பாட
சிற்றாதே பேசாதே செல்வ பெண்டாட்டி! நீ
எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்.

11) కత్తుకఱవై క్కణఙ్గళ్ పలకఱందు
శెత్తార్ తిఱల్ అరియ చ్చెన్ఱు శెరుచ్చెయ్యుం
కుత్తం ఒన్ఱిల్లాద కోవలర్-దం పొఱ్కొడియే
పుత్తరవల్ గుల్ పునమయిలే పోదరాయ్
శుత్తత్తు త్తోరిమార్ ఎల్లారుం వందు నిన్-
ముత్తం పుగుందు ముగిల్ వణ్ణన్ పేర్-పాడ
శిత్తాదే పేశాదే శెల్వప్పెణ్డాట్టి నీ-
ఎత్తుక్కుఱగుం పొరుళ్-ఏలోర్ ఎంబావాయ్

11) In this pasuram a gopi reputed for her exquisite beauty
like a golden creeper (POR KODI) and born of a very noble
family,is being woken up.Her father and kinsmen are known
for discharging the duties pertaining to their cowherd
caste,which entails milking an endless number of cows.
So Andal seems to say that performance of one’s duty as enjoined
in the Scriptures is calculated to bring happiness to the
Lord and thereby falls into the category of His Service.
One should hence never discard one’s duty.

SETTAR TIRALAZHIYA is noteworthy.SETTAR means enemies.
Who are the enemies meant here ? Not those who despise
them but those who want to harm Sri Krishna.For a
Sri Vaishnava there is no direct enemy;he will not
mind or may even welcome (as it will take away his
sin) someone trying to harm him.But he considers him
his enemy who intends harm to the Lord.

SUTTATTU THOZHIMAR – the girl-companions of this gopi
– who are they? They are those who even after performing
all kinds of services to the Lord,do not expect anything
in return except His Supreme Satisfaction and Happiness.
“Praharshayishyami sanatha jeevitah”-I’ll make my life
worthwhile by pleasing Him- says Sri ALAVANDAR.The stanza
in NACHIYAR TIRUMOZHI ” Naaru narum pozhil”.(9.6-7) is also
to be remembered in this context.

12) Kanaithilam Katrerumai
Kanaithu ilam katrerumai kanrukku irangi
Ninaithu mulai vazhiye ninru paal sora
Nanaithu illam serarkkum narchelvan thangaai!
Panithalai veezha nin vaasal kadai-patri
Sinathinaal then ilangai-k-komaanai-ch-chetra
Manaththukkiniyaanai paadavum nee vaaithiravaai!
Iniththan ezhundiraai, eethenna peruakkam!
Anaithu illaththuaarum arindhu-el or empaavaai

12) கனைத்திளம் கற்றெருமை
கனைத்து இளம் கற்றெருமை கன்றுக்கு இரங்கி
நினைத்து முலை வழியே நின்று பால்சோர
நனைத்து இல்லம் சேறாக்கும் நற்செல்வன் தங்காய்
பனித்தலை வீழநின் வாசற்கடை பற்றிச்
சினத்தினால் தென்இலங்கைக் கோமானைச் செற்ற
மனத்துக்கு இனியானைப் பாடவும்நீ வாய் திறவாய்
இனித்தான் எழுந்திராய் ஈதென்ன பேர்உறக்கம்!
அனைத்து இல்லத்தாரும் அறிந்தேலோர் எம்பாவாய்.

12) కనైత్త్-ఇళంకత్తెరుమై కన్ఱుక్కిరంగి
నినైత్తు ములై వరియే నిన్ఱు పాల్ శోర
ననైత్త్-ఇల్లం శేఱాక్కుం నచ్చెల్వన్ తంగాయ్
పనిత్తలై వీర నిన్ వాశల్ కడై పత్తి
శినత్తినాల్ తెన్ ఇలంగై క్కోమానై చ్చెత్త
మనత్తుక్కినియానై ప్పాడవుం నీ వాయ్ తిఱవాయ్
ఇనిత్తాన్ ఎరుందిరాయ్ ఈదెన్న పేర్

12) This gopi is the sister of a cowherd who,unlike the
duty-conscious one in the previous verse,totally
neglects the daily duty of milking the young she-
buffalo so as to be close to Krishna and serving Him.
He is called NAR SELVAN ; thereby indicating that for
a Srivaishnava it is not the doing or neglect of
Nitya Karma which helps attaining salvation,but it
is God alone who is the Means for salvation.For example
for a temple priest who is always engaged in Antaranga
Kainkarya there may be neglect of his daily duties;
this would however not be considered as sin .

MANATTUKKU INIYAN- Sri Rama,unlike Krishna brings joy
to the minds of his devotees as well as adversaries.
This is said by Andal,the very personification ofthe
Love for Sri Krishna,and hence is the richest tribute
paid to Sri Rama.It might be recalled that she,in
NACHIYAR TIRUMOZHI goes to the extent of blaming Yashoda
for bringing up Krishna to be a very bad boy.(Vembeyaaga
valarthaale).It is not such an extraordinary thing or a
great wonder if Sri Rama is loved by His devotees and
subjects;but when even Ravana is fascinated by His
valour,it makes the derivation of His name apt
(Ranjaneeyasya Vikramaih).

SINATTINAAL – out of anger but without hatred.Rama had
no hatred towards Ravana.Actually He wanted Ravana as
a devotee;it was Ravana’s own hatred which caused his
downfall.It was only when he tried attack Hanuman that
Rama became furious and showered arrows on Ravana
(kopasya Vasameyivaan).So He is always ready to forgive
sins against Himself but not against His devotees.

13) Pullinvai keendanai
Pullinvaai keendaanai-p-pollar arakkanai
Killikkalainthaanai-k-keerthimai paadi-p-poi
Pillaikal ellarum paavai-k-kalam pukkaar
Velli ezhundhu viyazham urangitru
Pullum silambina kaan podhari-k-kanninaai!
kullak-kulira-k-kudaindhu neeraadaathe
Palli-k-kidathiyo! Paavaai Nee nannaalaal
Kallam thavirundhu kalandhu-el or empaavaai

13) புள்ளின் வாய் கீண்டானைப்
புள்ளின் வாய் கீண்டானைப் பொல்லா அரக்கனைக்
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்ப்
பிள்ளைகள் எல்லாரும் பாவைக் களம்புக்கார்
வெள்ளி எழுந்து வியாழம் உறங்கிற்று
புள்ளும் சிலம்பின காண் போதரிக் கண்ணினாய்!
குள்ளக் குளிரக் குடைந்து நீராடாதே
பள்ளிக் கிடத்தியோ? பாவாய்!நீ நன் நாளால்
கள்ளம் தவிர்ந்து கலந்தேலோர் எம்பாவாய்.

13) పుళ్ళిన్ వాయ్ కీండానై ప్పొల్లా అరక్కనై
కిళ్ళి క్కళైందానై కీర్-త్తిమై పాడి ప్పోయ్
పిళ్ళైగళ్ ఎల్లారుం పావైక్కళం పుక్కార్
వెళ్ళి యెరుందు వియారం ఉఱంగిత్తు
పుళ్ళుం శిలమ్బిన కాణ్ పోదరి క్కణ్ణినాయ్
కుళ్ళ కుళిర క్కుడైందు నీరాడాదే
పళ్ళి క్కిడత్తియో పావాయ్! నీ నన్నాళాల్
కళ్ళం తవిరుందు కలంద్-ఏలోర్ ఎంబావాయ్

13) A girl with bewitching eyes (PODARI KKANNINAAY) is
woken up in this verse.She is of the view that Krishna
will come to her fascinated by the beauty of her eyes.
To add to this she is lying,brooding over Krishna’s
heroic exploits,in the bed formerly shared with Him
and which still retains His fragrance.

The statement in the previous verse that Sri Rama
scored over Krishna in being “MANATHUKKU INIYAAN”
created a sort of mutiny among the girls,some of
whom disputed this by saying,”how can Rama be said to
be the receptacle of all the virtues? Did He,like
Krishna who acted as Pandavaduta,go as messenger for
anyone?Didn’t Krishna’s charms allure even the sages?
Even His mischievous pranks are meant for us only.
Moreover Krishna is our husband and irrespective of
how he treats us,it is not proper for us to praise
another as being greater.”

Some mediators intervened and pointed out that both
are the same Sriman Narayana,and so where is the
cause for dispute.Thus reconciled the girls split
into two halves each praising the glory of Krishna
and Rama.This is the excellence of this verse.

14) Ungal puzhakkadai
Ungal puzhai-k-kadai-th-thottathu vaaviyul
Sengazhuneer vaai negizhndhu aambal vaai koombina kaan
Sengal podi-k-koorai vennpal thavathavar
Thangal thirukkoil sangiduvaan poginraar
Engalai munnam ezhuppuvaan vaai pesum
Nangaai! Ezhundiraai! Naanaadhai! Naavudayai!
Sangodu chakkaram endhu thadakkaiyan
Pangaya-k-kannanai-p-paadu-el or empaavaai

14) உங்கள் புழக்கடை
உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
செங்கழுனீர் வாய் நெகிழ்ந்து ஆம்பல்வாய் கூம்பினகாண்
செங்கற் பொடிக் கூரை வெண்பல் தவத்தவர்
தங்கள் திருக்கோயில் சங்கிடுவான் போதந்தார்
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
நங்காய்! எழுந்திராய் நாணாதாய்! நாவுடையாய்!
சங்கோடு சக்கரம் ஏந்தும் தடக்கையன்
பங்கயக் கண்ணானைப் பாடேலோர் எம்பாவாய்.

14) ఉంగళ్ పురైక్కడై త్తోట్టత్తు వావియుళ్
శెంగరునీర్ వాయ్ నెగిర్ అంద్ ఆమ్బల్ వాయ్ కుమ్బిన కాణ్
శెంగల్పొడి క్కూరై వెణ్బల్ తవత్తవర్
తంగళ్ తిరుక్కోయిల్ శంగిడువాన్ పోగిన్ఱార్
ఎంగళై మున్నం ఎరుప్పువాన్ వాయ్ పేశుమ్
నంగాయ్! ఎరుందిరాయ్ నాణాదాయ్! నావుడైయాయ్
శంగోడు చక్కరం ఏందుం తడక్కైయం
పంగయ క్కణ్ణానై ప్పాడ-ఏలోర్ ఎంబావాయ్

14) A gopi who is an expert orator and who is also chief
among these girls is woken up.She had promised that
she would get up before the rest and wake them up.
She has conveniently forgotten all about it and is
sleeping comfortably and peacefully.This is an unpardonable
crime.But still her inclusion in the group is
most essential as,with her silver tongue,she can
easily subdue Krishna.Moreover it is essential that
not a single girl loses His grace.If she were to sing
of Krishna as He appears bearing the discus and conch
He is sure to relent.

Incidentally Andal tells us, ” Use your tongue not
merely for tasting delicious dishes,but for singing
about the Lotus-eyed One.That was the main purpose
for which it was gifted to you in the first place
by God.”

15) Elle Ilam Kiliye
Ellay! Illam Kiliye! Innam urungudhyo!
Chill enru azhayen min Nangaimeer! Podharukinren
Vallai un katturaikal pande un vaai arithum
Valleergal neengale! Naanthan aayiduga!
ollai nee podaai, unakkenna verudayai
Ellarum pondhaaro? Pondhaar pondhu ennikkol
Vallaanai-k-konraanai, maatraarai maatrazhikka
Vallaanai Mayanai-p-paadu-el or empaavaai

15) எல்லே இளம்கிளியே
எல்லே! இளம்கிளியே இன்னம் உறங்குதியோ?
சில்என்று அழையேன்மின் நங்கைமீர்! போதர்கின்றேன்
வல்லைஉன் கட்டுரைகள் பண்டேஉன் வாய்அறிதும்
வல்லீர்கள் நீங்களே நானே தான்ஆயிடுக
ஒல்லைநீ போதாய் உனக்கென்ன வேறுடையை
எல்லாரும் போந்தாரோ? போந்தார் போந்து எண்ணிக்கொள்
வல்லானை கொன்றானை மாற்றாரை மாற்றழிக்க
வல்லானை மாயனைப் பாடேலோர் எம்பாவாய்.

15) ఎల్లే! ఇళంకిళియే! ఇన్నం ఉఱంగుదియో
శిల్ ఎన్ఱ్ అరైయేన్మిన్ నంగైమీర్! పోదరుగిన్ఱేన్
వల్లై ఉన్ కట్టురైగళ్ పండేయున్ వాయఱిదుమ్
వల్లీర్గళ్ నీంగళే నానే తాన్ ఆయిడుగ
ఒల్లై నీ పోదాయ్ ఉనక్కెన్న వేఱుడైయై
ఎల్లారుం పోందారో పోందార్ పోంద్-ఎణ్ణిక్కోళ్
వల్లానై కొన్ఱానై మాత్తారై మాత్తరిక్క
వల్లానై మాయనై ప్పాడ-ఏలోర్ ఎమ్బావాయ్

15) This pasuram which brings out the caharacteristics of
a SriVaishnava is considered to be the very essence
of Tiruppavai by our Acharyas.

The girl who is woken up begins to sing.
1.YELLE ILANKILIYE -the implied sense is that the speech
of the devotees is most welcome.
2.INNAM URANGUDIYO -It is wrong to indulge in other things
if the company of Bhagavatas is available.
3.CHIL ENRU AZHAYENMIN – Not a single harsh word should
be used with the Bhaktas.
4.NANGAIMIR PODARGINREN – Devotees should be addressed
respectfully.
5.VALLAI UN KATTURAIGAL – Even the chastisement by a
Bhakta (which will always be constructive) should be
accepted gratefully.
6.VALLEERGAL NEENGALE NAANE THAN AAYIDUGA – owning others
mistakes as one’s own is the hallmark of a Sri Vaishnava.
For ex. Bharata holds himself responsible for Rama’s
exile.
7.OLLAI NEE PODAAY – Separation from devotees even for a
second is unbearable.
8.UNAKKENNA VERUDAYAI – The path laid down by one’s
ancestors is to be followed,not what is dictated by
one’s own mind.
9.ELLAARUM PONDAARO PONDU ENNIKKOL- seeing a congregation of
devotees is the most desired fruit in this life.The enjoyment
is not complete even if one devotee is missing.Their sight
and touch are all contributory factors to one’s enjoyment.
10.VALLAANAI..etc – Singing His virtues,valour,victory etc
are vital to a Sri Vaishnava as a means of pleasing other
Srivaishnavas; as such it results in the service of
Bhagavatas.

These ten commandments (golden rules) are to be cherished
as they constitute the acid test for testing whether one
is really a Sri Vaishnava.

16) Nayaganai ninra
Naayaganai ninra Nadagopanudaya
Koil Kaappaane! Kodi thonrum thorana
Vaayil kaappaane! Mani-k-kadavam thal thiravaai
Aayar sirumiyaromukku arai parai
Maayan Manivannan, nennale vaai nerndhaan!
Thooyomaai vandhom, thuyil ezha-p-paaduvaan
Vaayal munnam munnam maatraadhe amma! Nee
Neyanilai-k-kadhavam neeku-el or empaavaai

16) நாயகனாய் நின்ற
நாயகனாய் நின்ற நந்தகோபன் உடைய
கோயில் காப்பானே! கொடி தோன்றும் தோரண
வாயில் காப்பானே! மணிக்கதவம் தாள்திறவாய்
ஆயர் சிறுமியரோமுக்கு அறைபறை
மாயன் மணிவண்ணன் நென்னலே வாய்நேர்ந்தான்
தூயோமாய் வந்தோம் துயில்எழப் பாடுவான்
வாயால் முன்னம் முன்னம் மாற்றாதே அம்மா! நீ
நேய நிலைக்கதவம் நீக்கேலோர் எம்பாவாய்.

16) నాయగనాయ్ నిన్ఱ నందగోపనుడైయ
కోయిల్ కాప్పానే! కొడిత్తోన్ఱుం తోరణ
వాశల్ కాప్పానే, మణిక్కదవం తాళ్ తిఱవాయ్
ఆయర్ శిఱుమియరోముక్కు అఱై పఱై
మాయన్ మణివణ్ణన్ నెన్నలే వాయ్-నేరుందాన్
తూయోమాయ్ వందోం తుయిలెర ప్పాడువాన్
వాయాల్ మున్నం మున్నం మాత్తాదే అమ్మా
నీ నేశనిలైక్కదవం నీక్కు- ఏలోర్ ఎంబావాయ్

16) Thus in ten pasurams Andal woke up girls of differing
natures and thereby all the girls of Gokula were woken
up and they all proceed to Sri Nandagopan’s mansion and
request the door keeper to let them in.

Cowherd colonies in those days may have contained only
huts and Nanda’s mansion may be a big hut,without a
doorkeeper.And all this may be Andal’s fertile imagination.
But what she is doing is to tell us how one should enter
a temple in Archavatara,and worship the Lord.Sri PARASARA
BHATTAR in his SRI RANGARAJA STAVA lays down the procedure
for temple entry based on this stanza.The door keepers
are really our Acharyas.In our daily pooja we open the
door of our ‘koyil azhwar’ (the box where the home idol
is kept) by reciting the Acharya Parampara and finally
this verse without fail.

TUYOMAAY VANDOM – we have come with purity. What is
the purity meant here ? Not the usual physical or even
mental purity.The physical purity of cowherds is
well known,say the commentators.The purity referred to
here is the fact that they have come to do service to
the Lord WITHOUT ASKING ANYTHING IN RETURN.Kainkarya
itself is the end (Swayam Purushaartha) and is not the
means to an end.This point should be ever fixed in
the heart of a Sri Vaishnava.

17) Ambarame Thannere
Ambaramay, thanneeray, soray aram seyyum
Emperumaan! Nandagopaala! Ezhundhiraai!
kombanaar-k-kellam kozhunday kulavilakkay
Emperumaatti! Yosodhaai! Arivuraai!
Ambaran oodaruththu ongi ulagalandha
Umberkomanne! Urangaadhu ezhundhiraai!
Semborkk-kazhaladi-ch-chelvaa! Baladeva!
Umbiyum neeyum urang-el or empaavaai

17) அம்பரமே தண்ணீரே
அம்பரமே தண்ணீரே சோறே அறம் செய்யும்
எம்பெருமான்! நந்தகோபாலா! எழுந்திராய்!
கொம்பனார்க்கு எல்லாம் கொழுந்தே! குல விளக்கே!
எம்பெருமாட்டி யசோதாய்! அறிவுறாய்
அம்பரம் ஊடறுத்து ஓங்கி உளகளந்த
உம்பர் கோமானே! உறங்காது எழுந்திராய்
செம்பொற் கழலடிச் செல்வா! பலதேவா!
உம்பியும் நீயும் உறங்கேலோர் எம்பாவாய்.

17) అమ్బరమే తణ్ణీరే శోఱే అఱం శెయ్యుం
ఎమ్బెరుమాన్ నందగోపాలా! ఎరుందిరాయ్
కొన్బనార్ క్కెల్లాం కొరుందే! కుల విళక్కే
ఎమ్బెరుమాట్టి యశోదా! అఱివుఱాయ్
అమ్బరం ఊడఱుత్తు ఓంగి ఉలగళంద
ఉమ్బర్ కోమానే! ఉఱంగాదు-ఎరుందిరాయ్
శెమ్బొఱ్ కరలడి చ్చెల్వా బలదేవా!
ఉమ్బియుం నీయుం ఉఱంగ్-ఏలోర్ ఎంబావాయ్

17) Having entered Nandagopala’s palace with the permission
of the guards,the Gopis (Andal) wake up Nandagopa,yashoda,
Krishna and Balarama,panegyrising their greatness.

Nanda has placed his bed near the entrance for fear that
the gopis,like Usha in the case of Aniruddha,may steal
Krishna;especially as Krishna is more handsome than His
grandson! Andal glorifies Nanda as a munificent donor of
clothes,water and food; but we do not come across any such
reference elsewhere.The commentator says:”As Krishna was
seen giving clothes to Draupadi to save her modesty;water
to the chariot horses at Kurukshetra;and food to his
boyhood companions in the forest – it could be presumed
that his qualities were inherited from His father.”

But the gopis are not here for these items; they need only
Krishna (VAASUDEVAH SARVAM).Yashoda gave birth to Krishna
only to make Him their husband; and being a woman she
knows their plight.So they next wake her up.

Sri Krishna in his past incarnation as Trivikrama had
obtained Indra’s kingdom for him.But the gopis do not
want Him to do any such thing for them.It is enough
if He allows them to do service to Him.Krishna does
not respond.

Realising their mistake in not approaching Him through
Balarama,they do so now and ask him to help them as he
had once done in the case of the gopis separated from
Krishna when He went to Mathura.

18) Undhu madhakalitran
Undhu madhakalitran, odhaadha thol valiyan
Nandagopalan marumagale! Nappinnai!
Gandham kamazhum kuzhalee! Kadai thiravaai?
Vandhengum kozhi azhaithana kaann! Maadhavi-p-
Pandalmel palkaal kuyilinangal koovina kaan
Pandhaar virali! Un maiththunan per paada-ch-
Chenthaamarai-k-kaiyaal seeraar valai olippa
Vandhu thiravaai magizhundhu-el or empaavaai

18) உந்துமத களிற்றன்
உந்துமத களிற்றன் ஓடாத தோள்வலியன்
நந்த கோபாலன் மருமகளே! நப்பின்னாய்!
கந்தம் கமழும் குழலி! கடைதிறவாய்
வந்துஎங்கும் கோழி அழைத்தன காண் மாதவிப்
பந்தல்மேல் பல்கால் குயிலினங்கள் கூவினகாண்
பந்தார் விரலி!உன் மைத்துனன் பேர்பாடச்
செந்தாமரைக் கையால் சீரார் வளை ஒலிப்ப
வந்து திறவாய் மகிழ்ந்தேலோர் எம்பாவாய்.

18) ఉందు మదకళిత్తన్-ఓడాద తోళ్ వలియన్
నంద గోపాలన్ మరుమగళే! నప్పిన్నాయ్!
కందం కమరుం కురలి కడై తిఱవాయ్ వంద్
ఎంగుం కోరి అరైత్తన కాణ్ మాదవి
ప్పందల్ మేల్ పల్గాల్ కుయిల్ ఇనంగళ్ కూవిన కాణ్
పందార్ విరలి ఉన్ మ్మైత్తునన్ పేర్ పా డ
శెందామరై క్కైయాల్ శీరార్ వళై ఒలిప్ప
వందు తిఱవాయ్ మగిరింద్-ఏలోర్ ఎంబావాయ్

18) This is a very important pasuram.Even after waking up
all from Nanda to Balarama,when Krishna does not open
His lips,they realise their folly in not waking up
first NAPPINNAI,the chief queen and Purushakara (recom-
mending authority) during His sojourn in this world
as Krishna.They do it in this verse.

Nappinnai is Sri NEELA DEVI,the other two being SRI
DEVI (Rukmini) and BHOO DEVI (Satyabhama).Nappinnai’s
name is not found anywhere in the Puranas and in
Sanskrit poems except in SRI YADAVABHYUDAYAM of Sri
DESIKA,where she is referred to as Neela; and in the
stotras of Sri KURATTAZHWAN.See also the “Taniyan”
of Sri Andal -“NEELA TUNGA…” by Sri PARASARA BHATTAR.

As we are sinners and the Lord is known for His “Swaa-
tantrya” (acting according to His own will),it is
necessary to approach Him through somebody who is very
near and dear to Him and whose advice is infallible.
Hence Nappinnai’s intervention is is essential.

She is addressed as Nanda’s daughter-in-law,because she
thinks that that is what gives her prestige and status
in society.Sita,when asked by Hanuman said,” I’m the
daughter-in-law of Dasaratha first,and then only the
daughter of Janaka.” So to an Indian woman Andal’s
exhortation is: “After marriage a girl should always
prefer herself to be referred to as the daughter-in-
law of her father-in-law; which means that the welfare
of her husband’s family should weigh more with her
than that of the family of her origin.This attitude
would enhance her own prestige and bring immense joy
to her own family.”

This pasuram was the special favourite of our Acharya
Sri Ramanuja.He was in the habit reciting to himself
Tiruppavai stanzas while he went for his Maadhukara
Vritti (for collecting the alms the householders used
to give) .Once just as he reached the door of his Guru’s
house he was meditating on this verse.While the last
line ” SEERAAR VALAI OLIPPA etc ” was on his lips the
door opened to the clinking of the bangles of the
daughter of his guru.Sri Ramanuja thought that it was
Nappinnai herself who opened the door and overwhelmed
with jubilation promptly prostrated himself before her.
The terrified girl ran to her father and narrated the
incident.The guru TIRUKKOTTIYUR NAMBI exclaimed,
“Jiya! were you reciting UNDU MADAKALIRU ? ”
What an understanding between the Teacher and the
taught ! May that relationship save us all!.

19) Kuthu Vilakeriya (Kuthu vilakku Eriya)
Kuthuvilakkeriya-k-kottukkaal kattil mel
Methnra pancha sayanathin meleri
Koththalar Poonkuzhal Nappinnai kongaiymel
Viththu kidantha malar maarbha! vaai thiravaai!
Maiththadam kanninnaai, nee un manaalanai
Ethanai podhum thuyilezha vottaai kaan
Ethanai elum pirivaatrakillaaiyaal
Thathuvamanru thagav-el or empaavaai

19) குத்து விளக்கெரிய (குத்து விளக்கு எரிய)
குத்து விளக்கெரிய கோட்டுக்கால் கட்டில்மேல்
மெத்தென்ற பஞ்ச சயனத்தின் மேலேறிக்
கொத்தலர் பூங்குழல் நப்பினை கொங்கைமேல்
வைத்துக் கிடந்த மலர்மார்பா! வாய்திறவாய்
மைத்தடங் கண்ணினாய்! நீஉன் மணாளனை
எத்தனை போதும் துயிலெழ ஒட்டாய்காண்
எத்தனை யேலும் பிரிவாற்றற் கில்லாயால்
தத்துவம் அன்று தகவேலோர் எம்பாவாய்.

19) కుత్తు విళక్కెరియ కోట్టుక్కాల్ కట్టిల్మేల్
మెత్తెన్ఱ పంచ శయనత్తిన్ మేల్ ఏఱి
కొత్తలర్ పూంగురల్ నప్పిన్నై కొంగైమేల్
వైత్తు క్కిడంద మలర్ మార్బా! వాయ్ తిఱవాయ్
మైత్తడంకణ్ణినాయ్! నీ ఉన్-మణాళనై
ఎత్తనై పోదుం తుయిలెర ఒట్టాయ్ కాణ్
ఎత్తనై యేలుం పిరివాత్తగిల్లాయాల్
తత్తువమన్ఱు తగవ్-ఏలోర్ ఎంబావాయ్

19) A chola king who was constructing one of the ramparts
of the temple at Sri Rangam found that the beautiful
circular design was being spoilt by the house of a disciple
of KURATTAAZHWAN called PILLAI PILLAI AZHWAN,and ordered
it to be demolished.Sri PARASARA BHATTAR adviced him against
it explaining that it it is not his rampart but the
mangalasaasana (PALLAANDU) of the devotees which would
ensure safety to the Lord; and also that demolishing the
house of a SriVaishnava would be sure to bring down the
wrath of God.But the king turned a deaf ear to this advice,
and becoming furious caused trouble to Sri BHATTAR,as a
result of which he had to leave for Tirukkoshtiyur.While
he was suffering the grief of separation from Sri Rangam
and the Lord,his disciple NANJEEYAR requested him to
compose a song in praise of ANDAL to mitigate his feeling
of sorrow.There appeared from his lips the ‘taniyan’
“NEELA TUNGA etc”,which is the essence of the present
paasuram (KUTTU VILAKKU).

NAPPINNAI is lying on the costly couch along with Krishna.
The cot stands on four ivory bases,the ivory for which was
obtained by Krishna by his valorous act of plucking the
four tusks from the murderous mighty elephant Kuvalayapida.
Being the wife of a great hero she cannot get sleep anywhere
else except on such a cot.The references to the various
kinds of pleasures in this stanza is a suggestion by Andal
that all gopis should get them in Sri Krishna’s company
and only for that reason Nappinnai is keeping company
with Him.”If you don’t ensure this,you surely don’t have
mercy,” Andal rebukes Nappinnai.

20) Muppathu Moovar (Muppathu muvar)
Muppaththu moovar amarar-ku-munsenru
Kappam thavirkkum kaliye! Thuyilezhaai!
Seppamudayaai! Thiraludayaai! Settraarku
Veppam kodukkum vimalaa! Thuyilezhaai!
Seppanna menmulai-ch-chevvaai-ch-chirumarungal
Nappinnai nangaai!Thiruvey! Thuyilezhaai!
Ukkamum thattoliyum thanthun manaalanai
Ippothe emmai neer att-el or empaavaai

20) முப்பத்து மூவர்
முப்பத்து மூவர் அமரர்க்கு முன்சென்று
கப்பம் தவிர்க்கும் கலையே! துயிலெழாய்
செப்பம் உடையாய் திறலுடையாய் செற்றார்க்கு
வெப்பம் கொடுக்கும் விமலா! துயிலெழாய்
செப்பென்ன மென்முலைச் செவ்வாய்ச் சிறு மருங்குல்
நப்பின்னை நங்காய்! திருவே! துயிலெழாய்
உக்கமும் தட்டொளியும் தந்துஉன் மணாளனை
இப்போதே எம்மை நீராட்டேலோர் எம்பாவாய்

20) ముప్పత్తు మూవర్ అమరర్క్కు మున్ శెన్ఱు
కప్పం తవిర్క్కుం కలియే! తుయిల్ ఏరాయ్
శెప్పం ఉడైయాయ్! తిఱలుడైయాయ్ శేత్తార్క్కు
వెప్పం కొడుక్కుం విమలా! తుయిల్ ఎరాయ్
శెప్పన్న మెల్-ములై చ్చెవ్వాయ్ చ్చిఱు మరుంగుల్
నప్పినై నంగాయ్! తిరువే! తుయిలెరాయ్
ఉక్కముం తట్టొళియుం తందు ఉన్-మణాళనై
ఇప్పోదే ఎమ్మై నీరాట్టు-ఏలోర్ ఎంబావాయ్

20) Despite the rebuke, NAPPINNAI was moved to pity by the
wailing of the Gopis and getting up approached the door
to open it.Krishna thought,” Nappinnai thinks that my devotees
are her own just as I consider hers to be mine.Hence
she should not open the door and get a good name ,leaving
me out.It is I who should open it.” So He came from
behind and lifting her up bodily threw her on the bed
with Him.But the mutual touch was so pleasant to them
that they promptly forgot all about themselves and the
poor Gopis.

The inner meaning of this high drama,as given by the
commentator is that there is a Divine Couple who are
vying with each other to look after the welfare of all
of us (souls).Hence we have no cause for concern at all.
All we have to do is to accept their protection.

Andal says to Sri Krishna in this stanza: “You have on
several occasions in the past dispelled fear from the
minds of the Devas and rescued them from the Asuras.
Now by delaying in granting our boon you are going to
lose all that hard-earned reputation as a saviour.Note
also that we are not asking you to become the target
of the weapons of a Hiranya or a Ravana.We merely want
to see you get up from your bed and grant us the boon
of serving you.We are ANANYA PRAYOJANA ADHIKARIs.

21) Etra Kalangal
Yetra kalangal ethir pongi meethalippa
Maatraadhe paal soriyum vallal perum pasukkal
Aatra-p-padaithaan magane! arivuraai!
Uuttramudayaai!Periyaai! Ulaginil
Thotramaai ninra sudare! thuzhilezhaai!
Maatraar unakku valitholaindhu un vaasarkann
Aatraathu vandhu unnadi paniyumma poley
Pottriyaam vandhom pugazhndu-el or empaavaai

21) ஏற்ற கலங்கள்
ஏற்ற கலங்கள் எதிர் பொங்கி மீதளிப்ப
மாற்றாதே பால்சொரியும் வள்ளல் பெரும்பசுக்கள்
ஆற்றப் படைத்தான் மகனே! அறிவுறாய்
ஊற்றம் உடையாய்! பெரியாய்! உலகினில்
தோற்றமாய் நின்ற சுடரே! துயிலெழாய்
மாற்றார் உனக்கு வலிதொலைந்து உன்வாசற்கண்
ஆற்றாது வந்துஉன் அடிபணியுமா போலே
போற்றியாம் வந்தோம் புகழ்ந்தேலோர் எம்பாவாய்.

21) ఏత్త కలంగళ్ ఎదిర్ పొంగి మీదళిప్ప
మాత్తాదే పాల్ శొరియుం వళ్ళల్ పెరుం పశుక్కళ్
ఆత్త ప్పడైత్తాన్ మగనే! అఱివుఱాయ్
ఊత్త ముడైయాయ్! పెరియాయ్! ఉలగినిల్
తోత్తమాయ్ నిర్ఱ శుడరే! తుయిల్ ఎరాయ్
మాత్త్తార్ ఉనక్కు వలి తొలైందు ఉన్-వాశఱ్కణ్
ఆత్తాదు వందు ఉన్-అడిపణియుమా పోలే
పోత్తియాం వందోం పుగరందు-ఏలోర్ ఎంబావాయ్

21) NAPPINNAI opened the door and told the Gopis: “Know
that I am one amongst you.Don’t think I was keeping
mum.I was just waiting for an opportunity to advocate
your cause to the Lord.I will certainly accomplish
your end.”

So she joins them.The Gopis now eulogise the Lord:
“Your father Nanda’s prosperity is immeasurable;his
cattle-wealth is endless.It is sufficient if you
understand our distress.”

The phrases UTTRAMUDAYAAY etc have double meanings:

UTTRAMUDAYAAY – 1) You are perfectly described in a
holy Scripture called Veda,which is unshakable,is
not of known authorship,permanent,flawless and is
an Authority by itself. 2)You have a very strong
determination not to abandon those who
surrender to you(as you exhibited in the case of
Vibhishana).
PERIYAAY- 1)Even those Vedas cannot fully describe
you as you possess an indescribable greatness.2)
Even after doing everything for your devotees you
think you have done nothing for them;and that what
you did was your own personal work.This is your
greatness.
ULAGINIL TOTRAMAAY etc.. 1)Vedas are rendered trust-
worthy by your incarnations as Rama,Krishna etc.
You have shown your form even to the lowliest among
the low in this world. 2)You have a predilection for
your devotees;you show this by going as messenger for
the Pandavas and acting as charioteer for Arjuna.So
much so that your ‘Aasrita-Pakshapaata’ (undue predilection
towards devotees) became evident even to enemies
like Duryodhana and Sisupala.
SUDARE -1)while the lustre of all the souls who take
birth due to their good and bad deeds gets dimmer with
each birth,your lustre (SUDAR) gets enhanced each time, as
your births are out of your Mercy (Kripa) for the distressed
souls.2)By willingly subjecting yourself to slavery in
respect of your devotees you enhance the lustre of your
greatness.

22) Anganmaa Gnalathu
Anganmaa gnaalaththarasar abhimaana
Bangamaai vandhu nin palli-k-kattil keezhay
Sangam iruppaar pol vandhu thalaip-peydhom
Kinkini vaai seidha thaamarai poo-p-poley
Sengansiru-ch-chiridhey emmel vizhiyaavo!
Thingalum aadhityanum ezhundaar pol
Angann irandum kond engal mel nokkudhiyel
Yengal mel shaapam nirandhe-el or empaavaai

22) அங்கண்மா ஞாலத்து
அங்கண்மா ஞாலத்து அரசர் அபிமான
பங்கமாய் வந்துநின் பள்ளிக் கட்டிற்கீழே
சங்கம் இருப்பார்போல் வந்து தலைப் பெய்தோம்
கிங்கிணி வாய்ச் செய்த தாமரைப் பூப்போலே
செங்கண் சிறுச் சிறிலே எம்மேல் விழியாவோ?
திங்களும் ஆதித் தியனும் எழுந்தாற்போல்
அங்கண் இரண்டும் கொண்டு எங்கள்மேல் நோக்குதியேல்
எங்கள்மேல் சாபம் இழிந்தேலோர் எம்பாவாய்

22) అంగణ్ మా ఞాలత్తరశర్, అబిమాన
పంగమాయ్ వందు నిన్ పళ్ళికట్టిల్ కీరే
శంగమ్ ఇరుప్పార్ పోల్ వందు తలై ప్పెయ్-దోమ్
కింగిణివాయ్ చ్చేయ్ద తామరై ప్పూప్పోలే
శెంగణ్ శిఱుచ్చిఱిదే యెమ్మేల్ విరయావో
తింగళుమ్ ఆదిత్తియనుమ్ ఎరుందాఱ్పోల్
అంగణ్ ఇరండుం కొండు ఎంగళ్మేల్ నోక్కుదియేల్
ఎంగళ్మేల్ శాపం ఇరింద్-ఏలోర్ ఎమ్బావాయ్

22) Sri Krishna enquires with the Gopis the reason for
their visit; and they reply:

O Lord! even though you know very well that we have
approached you as refugees,having no one else to give
us protection,you have not condescended to cast your
nectarine glances on us.We are born of a family (of
Azhwars) whose constant prayer is for your Grace and
that you you should talk to them by moving your coral-
like lips.We,like vanquished arrogant kings,have cast
aside our ego and assembled under your bedstead in
search of refuge.Our sole ambition is to be the target
of your merciful eyes.Your enquiry regarding the purpose
of our visit appears to be a new practice in your
relations with us.Know that we,who should be always
united with you,are today pining in separation.This
situation,which appears to be due to some curse,can
be modified only by your nectarine glance.It is only
for this cool look that we have come to you and not
for any other favour.So open your eyes slowly and
steadily look at us.”

This is the very pathetic but gentle and sweet prayer
of ANDAL to Sri Krishna which would melt even an
adamantine heart.

NOTE: Each limb of the Almighty is capable of nullifying
the evil effect of a curse as can be seen in these cases:
1.HIS FEET -Ahalya’s curse by her husband
2.HIS KNEES- Nala Kubara and Manigriva ,sons of Kubera
transformed into joined trees.
3.HIS THIGHS – Madhu and Kaitabha who were crushed to
death by them
4.HIS CHEST – Durvasa’s curse on Indra,removed by Sridevi
who resides in His bosom
5. Now HIS EYES -curse of separation in the case of ANDAL

23) Maari malai muzhanjil
Maarimalai muzhainjil manni-k-kidandhurangum
Seeriya Singam arivuttru-th-thee vizhiththu
Verimayirponga eppaadum perndhthari
Moori nimirndhu muzhangi-p-purappattu
Podharuma poley nee poovai-p-poovanna! Un
Koil ninru ingane pondharuli koppudaya
Seeriya singaadhanath-thirundhu yam vandha kaariyam
Aaraindhu arul-el or empaavaai

23) மாரி முலை முழஞ்சில்
மாரி முலைமுழஞ்சில் மன்னிக் கிடந்துறங்கும்
சீரிய சிங்கம் அறிவுற்று தீவிழித்து
வேரி மயிர்பொங்க எப்பாடும் பேர்ந்துதறி
மூரி நிமிர்ந்து முழங்கிப் புறப்பட்டுப்
போதருமாப் போலேநீ பூவைப் பூவண்ணா! உன்
கோயில்நின்று இங்ஙனே போந்தருளிக் கோப்புடைய
சீரியசிங்கா சனத்திருந்த யாம் வந்த
காரியம் ஆராய்ந் தருளேலோ ரெம்பாவாய்

23) మారి మలై మురైంజిల్ మన్ని క్కిడందుఱంగుం
శీరియ శింగం అరివుత్తు త్తీవిరిత్తు
వేరి మయర్ పొంగ ఎప్పాడుం పేరుందుదఱి
మూరి నిమిరుందు మురంగి ప్పుఱప్పట్టు
పోదరుమా పోలే నీ పూవైప్పూ వణ్ణా ఉన్
కోయిల్ నిన్ఱు-ఇంగనే పోందరిళి క్కోప్పుడైయ
శీరియ శింగాశనత్తిరుందు యాం వంద
కారియం ఆరాయ్-అందరుళ్-ఏలోర్ ఎమ్బావాయ్

23) Sri Krishna felt sad on hearing this pathetic appeal from
the Gopis who had come as refugees,when they were attendants
of Nappinnai.He also recollected two similar incidents in His
previous birth as Rama: 1)The Dandaka forest sages came and
exhibited their bodies mutilated by the demons;and He had
to apologise for His tardiness 2) When Vibhishana came to
Him,He thought He alone was responsible for all the
humiliations he had suffered at Ravana’s hands.

When this is His behaviour towards even men,what then to
speak of women!So Sri Krishna consoled them and promised
to do whatever they wanted.They request Him to stir out
of His bedchamber with all splendour and grandeur.They
had seen His sleeping posture,but now they want to see
His grand gait as well as His sitting posture on His
royal throne.(Ninravarum Irundavarum Kidandavarum).
“Like a lion sleeping with a lioness in a mountain cave
during the rainy season,you sleep with Nappinnai,being
a jewel for Her bosom.Now O Lord,Awake and stride out”.

Krishna asked: ” Do you want me to appear before you like
RAGHAVA SIMHA or YADAVA SIMHA or NARASIMHA ?”
Gopis replied : “We merely gave the simile of the lion
to stress the fact that your greatness is natural to
you,just as a lion cub even at birth is the king of
the jungle and doesn’t need any coronation.Further
it is like calling you POOVAI PPOO VANNA when this
comparison of your supreme bodily complexion to this
flower’s is unworthy and highly improper.”

UN KOYIL is noteworthy.In the 16th verse the Gopis said
“NANDAGOPAN KOYIL” (Nanda’s mansion).Now they say “Krishna’s
mansion”.Strictly speaking to whom does it belong ? It
belongs to both; just like the Hridaya Kamalam (heart of
man) where both the soul and God reside;or like
AZHWAR TIRUNAGARI which belongs to both Saint NAMMAZHWAR
and the deity POLINDU NINRA BIRAAN.

24) Anru ivvulagam
Anru ivvulagam alandhaai adi potri!
Senru angu then ilangai settrai! thiral potri!
Ponra-ch-chakatam udaiththaai pugazh potri!
Kanru kunilaai erindhaai! kazhal potri!
Kanru kudayaai eduthaai gunam potri!
Venru pagai kedukkum nin kaiyil vel potri!
Enrenru un sevakame eththi-p-parai kolvaan
Inru yaam vandhom irangu-el or empaavaai

24) அன்று இவ்வுலகமளந்தாய்
அன்றிவ்வுலகமளந்தாய்! அடிபோற்றி
சென்றங்குத் தென்னிலங்கை செற்றாய்! திறல் போற்றி
பொன்றச்சகடமுடைத்தாய்! புகழ் போற்றி
கன்று குணிலாவெறிந்தாய்! கழல் போற்றி
குன்று குடையாவெடுத்தாய்! குணம் போற்றி
வென்று பகை கெடுக்கும் நின் கையில் வேல் போற்றி
என்றென்று உன் சேவகமே ஏத்திப் பறைகொள்வான்
இன்றுயாம் வந்தோம்; இரங்கேலோர் எம்பாவாய்

24) అన్ఱివ్వులగమ్ అళందాయ్ అడి పోత్తి
శెన్ఱంగు త్తెన్-ఇలంగై శెత్తాయ్ తిఱల్ పోత్తి
పొన్ఱచ్చకడం ఉదైత్తాయ్ పుగర్ పోత్తి
కన్ఱుకుణిలా వెఱిందాయ్ కరిల్ పోత్తి
కున్ఱుకుడైయా వెడుత్తాయ్ కుణమ్ పోత్తి
వెన్ఱు పకై కెడుక్కుమ్ నిన్ కైయిల్ వేల్ పోత్తి
ఎన్ఱెన్ఱుమ్ శేవకమే యేత్తి ప్పఱైకొళ్వాన్
ఇన్ఱు యాం వందోం ఇరంగ్-ఏలోర్ ఎంబావాయ్

24) In days of yore Arjuna ordered Sri Krishna,on the holy
battlefield of Kurukshetra,to park his chariot in between
the array of the two armies and the charioteer did so.
So also now the Gopis earnestly solicited Him to walk
out and embellish the royal throne by occupying it.He
did it.When He stirred out all the Gopis with Nappinnai
followed Him with prayers for His safety (Mangalaasaa-
sanam)and when He sat on the throne held His feet with
their very tender hands and pressed them to their heart
and eyes with veneration.They beheld quickly the change
in hue (i.e., the feet became very red owing to the strain of
walking and being pressed by their soft hands gently).

This reminded them of Sri Krishna’s former heroic feat
of measuring the whole universe with His very delicate
feet.They thought they were also as cruel-hearted as
Indra and the devas who never thought about His tender-
ness (Saukumaarya).

That Andal is the very worthy daughter of Periyaazhwar
is proved in this verse.She says: ” O Lord! you measured
this universe for the sake of Indra,who was intent on
getting back his kingdom;while Bali was after fame.No one
gave a thought to your tenderness;so we have come to
pray that you must be free from all evils.

Ravana was worse; he had neither the generosity nor the
aesthetic sense of Bali.Just like entering a cave and
waking up and fighting a wild beast you walked to Lanka
and fought with him.Hence we are afraid for you.

That was when you were 37 years of age.What about the
asura who entered the cart which was there to protect
you,at the time when you were an infant and unable to
distinguish between friend and foe? So we fear all the
more for that.

Then two asuras assuming the guise of a calf and fruit
tried to put an end to your life.They were hidden enemies.
We fear that all the more.

These were evil acts by your foes; but what about Indra for
whom you strained every nerve ? He suddenly became an
adversary, for the flimsy reason that you consumed his
food, and rained stony rain for seven days.You lifted up
the mountain and saved the entire Gokulam. Mangalam etc..”

UN SEVAKAME – only your (Krishna’s) heroic feat.But it
may be remarked that in this paasuram Andal has sung
the glory of Vamana,Rama and Krishna.However there is
no contradiction here because they were all His own
previous births.Similarly her father Sri Vishnuchitta
sings of them all – “Varuga varuga inge Vamana nambi..
kariya kuzhal..Kaakutta nambi etc.” As Sri Nanjeeyar
delectably puts it, “Both father and daughter had the
habit of building dams after all the water had flown
through to the sea.”

25) Oruthi Maganai Pirandhu
Oruththi maganaai-p-pirandhu or iravil
Oruththi maganaai oliththu valara
Tharikkilaanaagi-th-thaan theengu ninaindha
Karuththai pizhai-p-piththu kanjan vayittril
Neruppenna ninra nedumaley! unnai
Aruththuthu vandhom parai tharudhi yaagil
Thiruththakka selvamum sevakamum yaampaadi
Varuththamum theerndhu magizhndhu-el or empaavaai

25) ஒருத்தி மகனாய்
ஒருத்தி மகனாய்ப் பிறந்து ஓரிரவில்
ஒருத்தி மகனாய் ஒளித்து வளரத்
தரிக்க்ல னாகித் தான் தீங்கு நினைத்த
கருத்தைப் பிழைப்பித்த கஞ்சன் வயிற்றில்
நெருப்பென நின்ற நெடுமாலே! உன்னை
அருத்தித்து வந்தோம் பறைதருதியாகில்
திருத்தக்க செல்வமும் சேவகமும்யாம் பாடி
வருத்தமும் தீர்ந்து மகிழ்ந்தேலோர் எம்பாவாய்

25) ఒరుత్తి మగనాయ్ పిఱందు ఓరిరవిల్
ఒరుత్తి మగనాయ్ యొళిత్తు వళర
తరిక్కిలానాకి త్తాన్ తీంగు నినైంద
కరుత్తై పిరపిత్తు కంజన్ వైత్తిల్
నెరుప్పెన్న నిన్న నెడుమాలే ఉన్నై
అరుత్తిత్తు వందోం పఱై తరుతియాగిల్
తిరుత్తక్క శెల్వముమ్ శేవకముమ్ యాంపాడి
వరుత్తముమ్ తీరుంద్ ముగిరుంద్-ఏలోర్ ఎంబావాయ్

25) Lord Krishna after hearing their mangalaasaasana said
with a melting heart and an affectionate tone: “O girls!
By your birth (as the daughter of Periyaazhwaar) you are
ever interested in my welfare and pray for that.You have
all come here braving the biting cold and unmindful of
your health.Have you anything else on your mind except
PARAI (accessories for the NONBU rite)?”

Gopis replied: “We have come under the pretext of petitio-
ning you for the accessories,but actually our request is
for your Service only.”

Lord Krishna: ” I may find it difficult to grant your
request immediately.After all it is not all that simple.
There may be so many impediments in the way.”

Gopis: ” You were born as the son of Devaki and on the
same night you became the son of Yasoda.To the former
you gave the pleasure of giving birth to you(avataara-
rasa), and to the latter the pleasure of enjoying your
sport (leela-rasa).Having falsified Kamsa’s evil intentions
and you made them fall on his own head.All this you did
because of your love for your votaries.So nothing is
impossible for you.You can do away with all obstructions.
The only thing needed is that you should have the mind
to bless us with your Service.”

26) Maaley! Manivanna!!
Maaley! Manivanna! Maargazhi neeraaduvaam
Melaiyaar seivanangal venduvana kettliyel
Gnalath-thai ellam nadunga muralvana
Paalanna Vannathu un Paanchajanyamey
Polvana sangangal poi-p-paadu udaiyanave
Saalap-preum paraiyey pallaandu isaipparey
Kola vilakkey kodiyey vidhaaname
Aalin ilayai! arul-el or empaavai

26) மாலே! மணிவண்ணா!!
மாலே! மணிவண்ணா! மார்கழி நீராடுவான்
மேலையார் செய்வனகள் வேண்டுவன கேட்டியேல்
ஞாலத்தையெல்லாம் நடுங்க முரல்வன
பாலன்ன வண்ணத்து உன் பாஞ்சசன்னியமே
போல்வன சங்கங்கள் போய்ப்பாடுடையனவே
சாலப்பெரும் பறையே பல்லாண்டிசைப்பாரே
கோல விளக்கே கொடியே விதானமே
ஆலினிலையாய்! அருளேலோர் எம்பாவாய்.

26) మాలే మణివణ్ణా మార్-గరి నీరాడువాన్
మేలైయార్ శేయ్-వనగళ్ వేండువన కేట్టియేల్
ఞాలత్తై యెల్లాం నడుంగ మురల్వన
పాలన్న వణ్ణత్తు ఉన్-పాంచజన్నియమే
పోల్వన శంగంగళ్ పోయ్ ప్పాడుడైయనవే
శాలప్పెరుం పఱైయే పల్లాండిశైప్పారే
కోలవిళక్కే కొడియే వితానమే
ఆలిన్-ఇలైయాయ్ యరుళ్-ఏలోర్ ఎంబావాయ్

26) Lord Krishna: “O Gopis! your words are selfcontradictory.
You say you have come for getting materials for the NONBU,and
in the same breath that it is for enjoying my company.
Those who desire my company need to eschew all other
desires.Moreover what is this vow you mention? who has
prescribed it and what are the accessories needed?”

Gopis – “The cowherds proposed this vow.As it came in handy
to see your face and sing your glory and as it is in no way
opposed to our primary purpose of enjoying your company we
readily responded.We do it also to express our gratitude
towards these cowherds who have brought about our union
under this pretext.

“Although there is no direct Vedic injunction ,we do it
because our ancestors have done it (Melayaar seyvanagal).
We give more importance to the practices of our very
learned ancestors,than to any other injunctions.”

Age old customs,traditions and practices of our Acharyas
are to be respected and observed with great care – is
the message of Andal in this paasuram.By enumerating all
the accessories for the Nonbu,Andal is actually speaking
about SAAMYAAPATTI- where the delivered soul gets emblems
similar to the Lord’s in Sri Vaikuntha; and the warm welcome
it receives there after casting off this human mantle.

MAALE -depicts the LORD’s excessive,boundless and unlimited loving
care and affection for the soul.It is the meaning of MAAM
in Geeta Charama Sloka.
AALINILAYAAY -mentioning His immeasurable and most wonderful
prowess brings out the sense of AHAM in the same sloka.
MAAM shows His SOULABHYA (accessability) and AHAM His
omnipotence.

27) Koodadarai vellum (Kudarai vellum)
Koodaarai vellum seer Govinda! Unrannai
Paadi-p-paraikondu yaamperu sammaanam
Naadu pugazhum parisinaal nanraaga
Choodagame thol valaye thoday sevi-p-poovay
Paadagame enranaya palkalanum yaam anivom
Aadai uduppom adhanpinnay paar choru
Mooda nei peidhu muzhangai vazhivaara-
Koodi irundhu kulirndhu-el or empaavaai

27) கூடாரை வெல்லும்
கூடாரை வெல்லும் சீர் கோவிந்தா! உன்தன்னைப்
பாடிப்பறை கொண்டு யாம் பெறும் சம்மானம்
நாடுபுகழும் பரிசினால் நன்றாக
சூடகமே தோள் வளையே தோடேசெவிப் பூவே
பாடகமே யென்றனைய பல்கலனும் யாமணிவோம்
ஆடையுடுப்போம் அதன் பின்னே பாற்சோறு
மூடநெய் பெய்து முழங்கை வழிவாரக்
கூடியிருந்து குளிர்ந்தேலோ ரெம்பாவாய்.

27) కూడారై వెల్లుమ్ శీర్ గోవిందా, ఉన్ఱనై
ప్పాడి పఱైకొండు యామ్ పెరుసమ్మానమ్
నాడు పుకరం పరిశినాళ్ నన్ఱాక
శూడగమే తోళ్ వళైయే తోడే శెవి పువ్వే
పాడగమే యెన్ఱనైయ పల్కలనుమ్ యామణివోమ్
ఆడైయడుప్పోం అతన్ పిన్నే పాల్ శోఱు
మూడనెయ్ పెయ్దు మురంగైవరివార
కూడి ఇరుందు కుళిరుంద్-ఏలోర్ ఎంబావాయ్

27) Sri Krishna,after hearing their list of articles needed for
the vow said- “O girls! If there is a God equal to Me then you
may find a conch equal to my Paanchajanya.You have asked
for ‘many conches’I can give the conch blown at the temple
PULLARAYAN KOIL you mentioned in St.6,and the one I used
to blow to bring back the cattle from grazing and my
Paanchajanya.
“As regards PARAI – I can give the kettle drum JAAMBAVAAN
beat when I measured the whole universe; and the huge drum
beaten to celebrate my victory at Lanka;and the big one I
tie to my waist to attract all girls to my dance of the
pots (Kudakkoottu).
” PALLAANDU ISAIPPAAR – are your father Sri Vishnuchittar
and Sri Nammaazhwaar.
” KOLAVILAKKU – is Nappinnai; KODI – Garuda;and VITAANAM
(canopy) is Ananta.Are you satisfied ? Now you may go.”

Gopis – “These are for the observance of our vow.But
after the vow we have to receive certain honours.They
are exclusively for us.You have to give them to all
to us.”

This is the prayer of ANDAL in this paasuram;the inner
meaning being MUKTA BHOGA – the delivered soul’s
enjoyment in the Lord’s company at Sri Vaikuntha.

Incidentally Andal leaves a message for posterity.The
Lord can punish a soul for a wrong only if the the soul
is not prepared to take refuge unto Him i.e., only as
long the soul is bent on protecting himself by himself.
The moment he accepts His protection, the Lord cannot
punish him for his sins.This is the means to secure a
victory over him.This is the inner meaning of the first
line KOODAARAI VELLUM SEER.For ex: 1)Parasurama,instead
of confronting Rama with a bow and losing,could have
come with clasped hands,and won.This,perhaps he was not
aware of. 2) Ravana was allowed by Rama to get back to
his palace when he had lost everything and stood there
unable to defend himself.He came back the next day fully
furnished with with chariot and weapons,and lost his
life.Had he come without weapons he could have conquered
Rama.Gopis won Him over by their humble submission to
Him.

The ornaments referred to in this stanza are ornaments
not only for the body but the soul also.The food (SORU)
is the Lord; ghee and milk are His virtues (KALYANAGUNA).
MUKTA BHOGA is the quintescence of this stanza.

28) Karavaigal Pin Chenru
Karavaigal pinsenru gaanam serndhu unbhom
Arivonrum illaadha aai-kulaththu unrannai
Piravi Perunthanai punniyam yaamudaiyom
Kurai onrum illadha Govindaa! Un rannodu
Uravel namakku ingu ozhikka ozhiyaadhu
Ariyaadha pillaikalom anbinaal unrannai
Siruper azhaiththanavum seeri arulaadhe
Iraivaa! Nee thaaraai parai-el or empaavaai

28) கறவைகள் பின்சென்று
கறவைகள் பின்சென்று கானம் சேர்ந்துண்போம்
அறிவொன்று மில்லாத ஆய்குலத்து உன்தன்னை
பிறவிப் பெருந்துணை புண்ணியம் யாமுடையோம்;
குறைவொன்று மில்லாத கோவிந்தா! உன்தன்னோடு
உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது
அறியாத பிள்ளைகளோம் அன்பினால் உன்தன்னைச்
சிறுபே ரழைத்தனவும் சீறியருளாதே;
இறைவா! நீ தாராய் பறையேலோ ரெம்பாவாய்.

28) కఱవైగళ్ పిన్ శెన్ఱు కానమ్ శేర్-నుంద్-ణ్బోమ్
అఱివొన్ఱు మిల్లాద వాయ్-క్కులత్తు, ఉన్ఱన్నై
ప్పిఱవి పిఱన్దనై పుణ్ణియమ్ యాముడయోమ్
కుఱైవొన్ఱుమిల్లాద గోవిందా, ఉందన్నో
డుఱవేల్ నమక్కు ఇంగొరిక్క వొరియాదు
అఱియాద పిళ్ళైగళోమ్ అంబినాల్, ఉన్ఱన్నై
చ్చిఱు పేర్-అళైత్తనవుం శీఱి యరుళాదే
ఇఱైవా! నీ తారాయ్ పఱై ఏలోర్-ఎంబావాయ్

28) In the very first paasuram Sri ANDAL declared unequi-
vocally that Sriman Narayana alone was the Means(UPAAYA)
for getting emancipation and His Service.”NarayananE
Taruvaan”- the “E” is very significant.Similarly Lord
Krishna in His CHARAMA SLOKA commanded “Maam EKAM
Saranam Vraja.” – “EKAM” = Me ALONE. This is very well
brought out By Sri Andal in this verse.

A Prapanna who firmly believes that the Lord alone is
capable of putting an end to our ever-revolving cycle
of births and deaths should possess SIX essential
characteristics:
1.He should have no truck with any other “means” like
Karmayoga etc( this is his AAKINCHANYA).
2.Moreover to observe such Yogas he does not have any
legitimate right,as sanctioned by the Scriptures.He
has to declare his “lowness”.(ANANYAGATITVA)
3.He has to keep thinking constantly of the Fullness
or unimaginable capabilities of Lord Almighty who
is the “MOOLA SUKRITA”.
4.He should concentrate on the indissoluble relationship
that he has with God.
5.He should beg pardon of the Lord for all his countless
acts of misbehaviour in the past.
6.He should pray to God for the realisation of his
aspiration,namely Service to the Almighty.
Sri Andal in a very dramatic manner brings out all
these in this verse.

Sri Krishna observed,”O Girls! When your aspiration
is for the highest End – my Service (KAINKARYA),you
must have also performed the prescribed rites for it
like Karma Yoga etc. Have you done so ?”

Gopis: (emphatically) No,O Lord! To perform them we
should in the first place have learnt the Vedas by
sitting at the holy feet of a great Acharya(Prasaanta-
chittaaya samaanvitaya etc) reputed for his erudition
and practice of rites. But our “gurus” are the milch-
cattle and our vocation is tending them to fill our
stomachs.(KARAVAIGAL PIN SENRU etc)
To add to this we are born of a race which has no claim
for knowledge.(ARIVONRUMILOM)

Krishna: If that is the case I can’t help you.

Gopis: We are imperfect creatures but your perfection
should fill up this gap.(KURAIVONRUM etc)

Krishna:Now you claim a relationship with me,but this
can be broken off very easily by performing a rite
called “Ghata Sraaddha”

Gopis:That rite is applicable only to the relationships
which are the result of Karma.But our relationship(namely
the one between the Soul and God)is indissoluble either
by you or us or both together.(UNTHANNODU etc)

Krishna: Now you correctly understand our relationship
and call me “Govinda” signifying my being one amongst
you.But in the past you have called me as ‘Narayana”
which has caused me considerable pain.(NOTE: NARAYANA
indicates the Lord’s relationship with every created
being,prapanna as well as non-prapanna;where as GOVINDA
was the title He received indicative of His special
Accessibility(SOULABHYA) and compassion towards calves,
cows and cowherds.)

Gopis: we apologise to you for this oversight on our
part.But after all we are innocent cowherd girls.Out
of our affection for you we lost our balance of mind.
Please forgive us.(ARIYAADA PILLAIGALOM etc)

Krishna then summoned NAPPINNAI and ordered her to
give them what they desired.

Gopis: No! she has played her role by recommending our
case to you.(PURUSHAKAARATVA).Now it is your turn.You
are the UPAAYA,the bestower of your very valuable and
much sought-after Service.(NOTE: in a similar case Sri
RAMANUJA in SARANAAGATI GADYA prayed to SRI LAKSHMI for
intercession and when she said ,”Astu te; tayaiva sarvam
sampatsyate”, he proceeded to pray to the Lord for
Kainkarya.)Please do it.(IRAIVA etc)

“Sriman Narayana charanau…etc” – the First Line of
the DVAYA Mantra is well illustrated in this paasuram.
The stanza needs to be understood with an elaborate
explanation by an erudite Guru.The sum and substance
of the stanza is that He alone is the sole Means of
Salvation; and a person who has no claim for any Sat
Karma as the Means of salvation and a refugee, alone
is fit for surrendering himself unto the Lord.

29) Chitram Chiru Kale
Sittran sirukaale vandhu unnai seviththu un
Pottraamarai adiye pottrum porul kelaai
Pettram mayththunnum kulaththil pirandhu nee
Kuttreval engalai kollamal pogaathu
Ittrai parai kolvaan anru kaann Govindaa!
Ettraikkum azh-azh piravikkum un thannoda
Uttrome yaavom unakke nam aatcheivom!
Mattrai nam kaamangal maattru-el or empaavaai

29) சிற்றஞ் சிறுகாலே
சிற்றஞ் சிறுகாலே வந்துன்னை சேவித்துஉன்
பொற்றா மரையடியே போற்றும் பொருள் கேளாய்
பெற்றம்மேய்த் துண்ணும் குலத்தில் பிறந்து நீ
குற்றேவல் எங்களைக் கொள்ளாமல் போகாது
இற்றைப் பறைகொள்வான் அன்றுகாண் கோவிந்தா!
எற்றைக்கும் ஏழேழ் பிறவிக்கும் உன்தன்னோடு
உற்றோமே ஆவோம் உனக்கே நாம் ஆட்செய்வோம்
மற்றைநம் காமங்கள் மாற்றேலோ ரெம்பாவாய்

29) శిత్తమ్ శిఱుకాలే వంద్ ఉన్నై చ్చేవిత్తు ఉన్
పొత్తామరై యడియే పోట్రుం పొరుళ్ కేళాయ్
పెత్తం మేయ్ త్తుణ్ణుం కులత్తిల్ పిఱందు, నీ
కుత్తేవల్ ఎంగలై క్కోళ్ళామల్ పోగాదు
ఇత్తై పఱై కోళ్వాన్ అన్ఱు కాణ్ గోవిందా!
ఎత్తెక్కుం ఏరేర్ పిఱవిక్కుం ఉన్ తన్నో
డుత్తోమేయావోం ఉనక్కే నాం అట్చెయ్ వోం
మత్తై నం కామంగళ్ మాత్త్-ఏలోర్ ఎంబావాయ్

29) This stanza clearly tells us of the highest Purushaartha
(the end of human life),explaining the meaning of PARAI.
Asking for Parai is a pretext; as the cowherds proposed
this “nonbu’ for getting rain and as it came in handy for
Gopis(Andal) to keep looking at the face of Lord Krishna
for as long as they liked,they accepted it.Their real
intention is to get KAINKARYA (eternal service)at the
lotus-feet of the Lord.The word NARAYANANE used in the
first stanza was explained in the previous verse;the
word PARAI is explained here.

Both “Means” and “End” are the same in Sri Vaishnava
Sampradaaya;it is Sriman Narayana himself.If those who
take Him as the “Means’ have contact with other “Means”
like Karmayoga etc,it is akin to pollution due to contact
with a dead body(because Karma Yoga etc are by nature
inert and need His Presence to give Result).And if they
consider their act of Surrender to the Lord
(Prapatti) itself to be the “Means”, it is like accretion
of sin due to contact with a chandaala(because anything
which has the taint of the ego pollutes the purity of
the Prapanna).

Similarly regarding the “End” also there are two mistakes
which need to to be avoided: 1)Desiring other mundane
things from Him,which would be like desiring to eat poisoned
or contaminated food; and 2)serving the Lord for one’s own
enjoyment rather than exclusively for His pleasure(Swaartha
Kainkarya),which would be like eating food left over from
another eater (Uchchishtha Bhojana).

Both these types of Purities (UPAAYA SUDDHI and UPEYA
SUDDHI) need to be strictly ensured by a Prapanna.The
previous verse (28) speaks of UPAAYA SUDDHI -“UNTANNAI..
..PUNNIYAM YAAM UDEYOM”- You ALONE are our Means.The
present verse enjoins UPEYA SUDDHI – “UNAKKE NAAM AAT_
SEYVOM” -We serve you for the sake of your happiness
ALONE,and we derive happiness on seeing your enjoyment.

Even the least trace of selfish enjoyment is to be
totally erased in the service of God.It is just as in
the case of sandal paste,cool breeze,flowers,ornaments
etc which give pleasure to man,without themselves feeling
any;the only difference being that man not being inert like
them feels happy looking at the pleasure of the Lord.

Krishna ordered His servants to bring the huge kettle-
drum (PARAI).Then Andal says,”O Wonder! you have not
understood us.We require only your everlasting,most
enjoyable service.We wish to be always born alongwith you,
and keep company with you always to serve you.(Like
Lakshmana who served Rama whether He was in Ayodhya
or in the forest.).Kindly guard us from evincing
interest in anything except you.”

Just as the body serves a man,the Soul,which is the
body of the Lord (Yasya aatma sareeram),should serve
Him.This is the natural law.This is the message of
Andal in this crowning verse.

30) Vanga Kadal Kadanthu
Vanga-k-kadal kadaindha maadhavaani kesavanai
Thingal thirumugathu seyzhayaar senru irainji
Anga-p-paraikonda aattrai ani puduvai
Painkamala thanntheriyal pattar piraan kothai sonna
Sangath-thamizhmaalai muppadum thappaame
Ingi-p-parisuraippaar eerirandu maalvarai-th-thool
Senkam thirumugaththu selvaththirumaalaal
Engum thiruvarul petru inburuvar empaavaai

30) வங்கக் கடல் கடைந்த
வங்கக் கடல் கடைந்த மாதவனைக் கேசவனை
திங்கள் திருமுகத்து சேயிழையார் சென்றிறைஞ்சி
அங்கப் பறைகொண்ட ஆற்றை அணிபுதுவை
பைங்கமலத் தண்தெரியல் பட்டர்பிரான் கோதை சொன்ன
சங்கத் தமிழ் மாலை முப்பதும் தப்பாமே
இங்குஇப் பரிசுரைப்பார் ஈரிரண்டு மால்வரைத் தோள்
செங்கண் திருமுகத்து செல்வத்திருமாலால்
எங்கும் திருவருள் பெற்று இன்புறுவ ரெம்பாவாய்

30) వంగ క్కడల్ కడైంద మాదవనై క్కేశవనై
తింగళ్ తిరుముగత్తు శేయిరైయార్ శెన్ఱిఱైంజి
అంగ ప్పఱై కొండవాత్తై అణి పుదువై
ప్పైంగమల త్తణ్ తెరియల్ పట్టర్బిరాన్ కోదై శొన్న
శంగ త్తమిర్ మాలై ముప్పదుం తప్పామే
ఇంగిప్పరిశురైప్పర్ ఈరిరండు మాల్ వరైత్తోళ్
శెంగణ్ తిరుముగత్తు చ్చెల్వ త్తిరుమాలాల్
ఎంగుం తిరువగుళ్ పెత్తిన్భుఱువర్ ఎంబావాయ్

30) Those who study this Tiruppavai are forever acceptable to
Sri Mahalakshmi and Sriman Narayana – this is the gist of
this stanza.In days of yore,in Dwaapara Yuga,Gopis actually
performed this Nonbu.Later on Sri andal imitated them in
her heart.Both Gopis and Andal got the service of the Lord.
So also even without performing the rite or imitating it,
just by chanting this Divya Prabandha,people will get the
same fruit (Kainkarya).Sri PARASARA BHATTAR said,”Just as the
mother cow gives milk even in the presence of its dead and
stuffed calf (TOL KANRUKKUM IRANGUMAPOLE) so also the Lord
will bless us even though we are absolutely devoid of the
supreme devotion of Andal,merely because we are repeating
her words.”

Gopis had surrendered themselves to Sri Krishna;but their
Saranaagati would gain fruit only through the PURUSHAKAARA
(recommendation) of Sri Mahalakshmi.The Lord had churned
the Milky Ocean to get her; and so the Gopis begin by chanting
that herculean effort of the Lord.VANGAKKADAL was churned
only to get Sri Devi who had remained hidden there.Thus
He became MAA(Lakshmi’s)-DHAVA(husband).In stanza 2 Andal said
ADI PAADI- singing the glory of His Feet; here in 30 she
says KESAVANAI -of Him who has fascinating locks of hair.
Thus she enjoys the Lord’s Form from His Holy Feet to His
Head (Aa paada choodam).

The meaning of the POORVA KHANDA (first half) of the DVAYA
Mantra is implied in this first line.

The word “SRIMAT” (He who is ever in the company of SRI) in
DVAYA mantra is represented here by MAADAHAVANAI.

” NARAYANA” in DVAYA means He who has the noble qualities
of VAATSALYA,SWAAMITVA,SAUSHILYA,SAULABHYA,GNAANA and SHAKTI.

These are brought out in the present paasuram as under:

1.KADAL KADAINDA -Lord Vishnu ,turning a blind eye (Kaanaa-
kkannittu) towards the blemishes of all the gods and demons,
churned the ocean to get them nectar;this is VAATSALYA.
2.He established His Supremacy by managing the entire
operation single-handedly; this is SWAAMITVA.
3.He even worked in cooperation with worst criminals –
the lowliest of the lowly; this is SAUSHILYA.
4.He took the guise of a charming cherub and personally
distributed the nectar;this is SAULABHYA.
5.He had the requisite knowledge,the know-how to churn
the ocean; this is GNAANA.
6.And He had the required strength to complete the task
up to the end; this is SHAKTI.

KESAVANAI- By referring to the locks of hair, His Form is
implied; that is the meaning of “CHARANAU” in the DVAYA.

Those who recite the Tiruppavai paasurams are sure to be
blessed by Him.They will get everything here and finally
attain Salvation.Sri PARASARA BHATTAR used to say,”every
one should every morning recite all the 30 verses;or at
least the 29th one-SITTAM SIRUKALE; if he finds even that
difficult, he should at least bring to his mind how much
exquisite joy WE added to our days and nights through
chanting,understanding,discussing and in fact living
with these Divine Verses (Naam irunda iruppai ninaippadu).”

Those who thus take refuge unto Him will serve Him for
ever and ever;no rebirth for them.Let us also chant these
sweet songs and make our mother SRI GODA DEVI’s appearance
in this world useful and purposeful.

Kothai Piranthavoor Govindan VaazhumUr
SothimaNi maadam thOnrumUr –neethiyAl
nalla patthar vaazhumUr nAnn maRaihaLOthumUr
VilliputthUr VedakkOnUr
Paathahangal theerkkum Paramandi Kaattum
vedam anaitthukkum vithAhum- Kothai Tamizh
Iyainthumainthum aRiyAtha maanidarai
vyaam sumappathum vampu
ThiruvAdippUratthu sehatthuthitthAL VaazhiyE
ThiruppAvai muppathum seppinAL VaazhiyE
PeriyAzhwAr peRReduttha peNN piLlai vaazhiyE
PerumbhUthUr mmamunikkup-pinnAnAL vaazhiyE
oru NooRRu nARpatthu moonRu uraitthAL vaazhiyE
UyarangarkkE kaNNIuhanthaLitthAl VaazhiyE
maruvAruntirumalli vaLa naadi vaazhiyE
van Puthuvai naharkkOthai malarpadhangal VaazhiyE

கோதை பிறந்தவூர் கோவிந்தன் வாழுமூர்
சோதி மணிமாடந் தோன்றுமூர் – நீதியால்
நல்லபத்தர் வாழுமூர் நான்மறைகளோதுமூர்
வில்லிபுத்தூர் வேதக் கோனூர்.
பாதகங்கள் தீர்க்கும் பரமனடி காட்டும்
வேதமனைத்திற்கும் வித்தாகும் கோதை தமிழ்
ஐயைந்துமைந்தும் அறியாத மானிடரை
வையம் சுமப்பது வம்பு
திருவாடிப் பூரத்தில் செகத்துதித்தாள் வாழியே
திருப்பாவை முப்பதும் செப்பினாள் வாழியே
பெரியாழ்வார் பெற்றெடுத்த பெண்பிள்ளை வாழியே
பெரும்பூதூர் மாமுனிக்கு பின்னானாள் வாழியே
ஒரு நூற்று நாற்பத்துமூன்றுரைத்தால் வாழியே
உயர் அரங்கற்கே கண்ணி யுகந்தளித்தாள் வாழியே
மருவாரும் திருமல்லிவள நாடி வாழியே
வண்புதுவை நகர் கோதை மலர்ப்பதங்கள் வாழியே

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