Day 1 - Margazhiththingal

Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

Margazhiththingal mathiniraindha nannaLaaL
neeraadapodhuveer podhumino nerizhaiyeer
seermalgu maaipaati chelva chirumeergal
koorveeR kotunthozhilan nandhagopan kumaran
eraarndha kaNNi yasothai ilanjchingam
kaarmenich chengan kathirmathiyam polmukaththan
naraayaNane namakke pRaitharuvan
paaror pukazha patinthelo rembaavai

மார்கழித்திங்கள் மதிநிறைந்த நன்னாளால்
நீராடப்போதுவீர் போதுமினோ நேரிழையீர்
சீர்மல்கு மாய்ப்பாடிச் செல்வச் சிறுமீர்காள்
கூர்வேற் கொடுந்தொழிலன் நந்தகோபன் குமரன்
ஏரார்ந்த கண்ணி யசொதை யிளஞ்சிங்கம்
கார்மேனிச் செங்கண் கதிர்மதியம் போல்முகத்தான்
நாராயணனே நமக்கே பறைதருவான்
பாரோர் புகழப் படிந்தேலோ ரெம்பாவாய்.


This paasruam tells us the very important sampradhaya meaning - Praapya/ப்ராப்யம்(Means to attain) Praapagam/ப்ராபகம் (What to attain) by every Jeevathma.

The first five paasurams(slokas) in Thiruppavai is considered as an introduction for the rest of the 25 paasurams(slokas)

Word by Word meaning:

seermalgum aaaipaadi/சீர்மல்கும் ஆய்ப்பாடி - Thiruvaipaadi, a place where wealth is abundant

selvach siRumeergaal/செல்வச் சிறுமீர்காள் - Young girls who have Kainkaryam (service to God) as their wealth

neer izhaiyeer/நேர் இழையீர் - Those who were the best of the ornaments/jewels

madhi niraindha nannaaL/மதி நிறைந்த நன்னாள் - We are fortunate to have the new moon day (Pournami) in the month of Margazhi (sukla paksham) on which we will get to meet Krishna

koor veel/கூர் வேல் - Sharp Arrow

kotum thozilan/கொடும் தொழிலன் - Because of the love to little baby Krishna, Nandhagopan, protects him by killing mercilessly any thing that comes to harm Krishna

nandhagopan kumaran/நந்தகோபன் குமரன் - Krishna, the son of Nandhagopan

eer aarndha kaNNi/ஏர் ஆர்ந்த கண்ணி - The one with beautiful eyes

yasodhai iLam singam/யசோதை இளஞ்சிங்கம் - The little lion, baby, of Yasodha

kaar meni/கார் மேனி - The one who is black in color, the color that of the dark clouds

sem kaN/செம் கண் - Eyes red like Lotus

kathir mathiyam pol mukaththan/கதிர் மதியம் போல் முகத்தான் - The one with the face like the Sun(Suriyan/kathir), and the moon (Mathi)

naaraayaNane/நாராயணனே - Srimann Narayanan himself

namakke/நமக்கே - For us

paRai/பறை - What we desire - Kainkaryam to HIM - Service to HIM

thruvaan/தருவான் - The one and only one who can give us the Kainkarya Praapthi - Moksham

paaroor pugazha/பாரோர் புகழ - The one deserving to be praised and celebrated by all in the world

patindhu neeraada podhuveer /படிந்து நேராட போதுவீர்- Those who are desierous of taking bath in the Karunya (mercy) of Srimann Narayanan

el or rembavai/ஏல் ஓர் ரெம்பாவாய் - A way of speech


Our Aacharyas explain this Paasuram in two ways:
1) Praapya(Means), Praapaga(Result) Sangraham - Meaning, the ways to attain the Lotus Feet of GOD (Moksha).

2) The celebration of a season

In explaining Praapya-Praapagam, the paasuram upto selva chirumeergal/செல்வச் சிறுமீர்காள் is Praapyam - Means. From there to the end is Praapagam

The reason for all the Jeevathma or Samsari (which includes every one from the tiniest ant to Brahma) is to attain the Lotus Feet of GOD, Moksha and be a "slave" for GOD.

In Shri Ramayana, the month when Shri Rama was born and the month when he was to be corwned King (Pattabhishekam/பட்டாபிஷேக்ம்) are the same. When he was born, the people of Ayodhya (Seshaboothargal/சேஷபூதர்கள்/Those who are slaves for God) celeberated and felt very happy because they had GOT their Master(Seshi/சேஷி/One who commands). On the day of his Pattabhishekam, The Seshan/சேஷன், Shri Raman, felt very happy and celeberated because he had attained HIS Seshaboothas.

In here, Aandal is undergoing the Vrath/வ்ரதம் to attain God, and so a Seshaboothan, is about to attain Seshi.

Why do they have to celeberate the season?

Whenever you start a good work (Nalla Kaariyam/நல்ல காரியம்), people say they start in Pournami/பெளர்னமி (New Moon day). Here when Aandal was attempting to do a Vrath, like how a stick will fall naturally from a person holding it and who fell asleep, the same way the auspecious day naturally came in.

The Good work here is - The interest to attain God.

Nan naal/நன் நாள்: GOD is always looking out to see if in one way or the other he can get a Jeevathma to come and attain Him. He has given all the Shashthras (Vedhas), Ithihasas and Puranas and our sense organs to do this. In spite of this, Jeevathma forgets the fact that it is full of knowledge and begins to be a slave for the body in which it is.

EDHIR SOOZHAL PUKKU/எதிர் சூழல் புக்கு: GOD tries to get the attention of this Jeevathma in many ways by coming in the opposite direction so that the Jeevathma can spot Him, but is unhappy when the Jeevathma dodges this act, rather than meeting up with him.

When Aandal, is now asking everyone to go and meet Perumal, it is obviously an auspcious day as those who are willing to go along with Aandal will fulfill God's wish.

This is a VERY VERY IMPORTANT CONCEPT in Sri Vaishnava Sampradhayam.

Petrukku veenduvadhu vilakkamaiyum iRappum
பேற்றுக்கு வேண்டுவது விலக்காமையும் இறப்பும்

To attian His Holy Feet, all God expects is the Desire to do so and to NOT STOP HIM when HE is giving us Moksha.

In Mahabaratha, when Kamsan called Akrurar and asked him to go and invite Krishna for a function (his intent is to invite and kill Krishna), Akrurar in spite of knowing his inner intent, felt so happy and said "Today is the day in my life, the day I am going to meet Krishna. All these days I have lived in dark and with this chance that I have been longing to meet GOD, I am very happy".
Neeraada Podhuveer/நீராட போதுவீர்: Here, in Tamizh language, Neeraattam means taking bath. But in this Paasuram, it is not said in the intention of getting a bath in a pond or similar place, but to drench in the Mercy Rain (Karunai Mazhai) of Perumal. Parasara Bhattar, calls Periya Perumal as "Pipanayana Purasthe/பிபனயன ப்ரசூதே" - A pond which is standing in its legs.

In Shri Ramayana, Valmiki calls Shri Rama, :"Dhayaradhn Petra Marathaga Maniththadam/தயரதன் பெற்ற மரதக மணித்தடம்". Meaning the pond that was given birth by King Dhasarath.

Here by Neeraadal, it means the homecoming of Jeevaathma with the Paramathma.

Podhuveer/போதுவீர்: In Tamizh, this is a honorific word. When Aandal is inviting her friends of similar age, why should she use such a honorific word?! Why did she use a word like "Kulikka/குளிக்க"?

It is because of the respect that one has to all those who are related with God - Bhagavathas. When you address a Bhagavatha, irrespective of their age, race, caste, creed, we address them with respect. We dont say "Nee/நீ" (You), we say "Dhevareer/தேவரீர்" (something similar to my lord).

So, here by the term "neeraada", what Aandal means is to be with Krishna (Samslesham/ஸம்ஸ்லேஷம்).

Podhuveer Podhumino/போதுவீர் போதுமினோ: What kind of qualification one needs to get the priceless wealth of Moksha? Aandal says all is required is DESIRE/இச்சை. No other qualification is required other than the desire to attain Moksha. And so she calls all those who are having the desire.

Here it is very clear that Aandal is not only wanting to attain Moksha for hersleves but for all those with desire - Bhaagavathas, and thus a very important quality of Sri Vaishnava is exhibited, which is Bhagavadha Samshelesham/பாகவத ஸம்ஸ்லேஷம் (To be with Bhagavadhas).

neerizhaiyeer/நேரிழையீர்: The ones who have beautified themselves with beautiful ornaments. Here again our Aacharyas ask a question on how can someone decorate themselves when they are sad as they havent met Krishna but wanting to meet Him.

They explain this by calling "Sub-servience/ஸேஷத்வம்/seeshathvam", as the ornament for the Jeevathma, and this they wear all the time, because they expect and believe that they will meet Krishna anytime, even when they are prevented by others. So they are always ready in the best of their looks - which is Seshathvam.

Seermalgum aaipaadi/சீர்மல்கும் ஆய்ப்பாடி: Thiruvaipaadi has become the most wealthiest place on earth as the God himself was born there as Krishna. Everything was abundant(ஸ்ம்ருத்தி). The other explanation is that in Paramapadha, Perumal's Qualities/Kalyanagunangal/கல்யானகுணங்கள் like Vaathsalyam/வாத்ஸல்யம், Sowsheelyam/ஸெளஷீல்யம், Sowlabyam/ஸெளலப்யம் do not glow, as there were no one in there who sin. It is in this earth that there are so many who commit sins and make mistakes, where he can show these and many other Kalyanagunam are at its best exhibition and hence also is a place where such wealth is abundant.

Selvachirumeergal/செல்வச் சிறுமீர்காள்: The wealth that these young girls have is that of the mercy/karunai/கருணை of GOD.

In Ramayana, when Rama was asked to go to Forest, before Rama wore the clothes as that is appropriate for living in Forest, Lakshmana was in them, and was following Rama and Sita to Forest. It is then he was called "Lakshmi Sampannna:"/"லக்ஷ்மிஸம்பந்ந:".(One who has got the blessings/kataksham/கடாக்ஷம், of Lakshmi, the God of wealth.

Also, in Ramayana, Vibheeshanan left everything in Lanka, and came to Rama. He came with what he was wearing and nothing of worldly wealth, but is praised as "Antharikshakatha: Srimaan"/"அந்தரிக்ஷகத: ஶ்ரீமான்" (meaning wealthiest of the world).

Similarly, here all the Gopikas, are called wealthiest as they are about to get the special bond with Shri Krishna.

Koorvel Kodunthozhilan Nandhagopan/கூர்வேல் கொடுந்தொழிலன் நந்தகோபன்: Being an affectionate father, in spite of God himself being born as a son for him, Nandhagopan, was always keeping an eye in an attempt to "protect" Krishna, even from the tiniest of the ant, by killing them if they come near him while he is sleeping. So he was called Kodunthozhilan - One who does henious things.

nandhagopan kumaran/நந்தகோபன் குமரன்: Here Aandal refers to Krishna as the loving son of Nandhagopa. Nandhagopan, being a father with Hitham(A concern of a father for the well being of a son) Krishna was like an Obedient Child when his father is around, and hence Aandal calls him Kumaran.

yasodhai Ilanchingam/யசோதை இளஞ்சிங்கம்: Here Aandal calls Krishna a young lion, when she refers Krishna as a son of Yasodha. Yasodha is full of love and affection to Krishna. And so here Krishna is referred to as YOUNG LION.

Naaraayanane/நாராயணனே: Here also an important meaning of Vedhas is expressed by Aandal with the single word Naarayanane. The key word is the end "e", wich tells He Himself and ONLY HIM can give us Moksha, and no other Devatha can, and refers to those who avoid other demigods and consider are Sriman Narayana Bhagavathas. For those who have totally surrendered to Sriman Narayanan, He Himself will take them to Moksha.

Paraitharuvan/பறைதருவான்: Here Parai means Moksha. The result that a Jeevathma should expect, and Aandal says for those who have the Desire and those who do not prevent HIM from giving it to them (Vilakkamai/விலக்காமை), he himself will give Moksha.

Paaroor pugazha padindhelo rembaavai/பாரோர் புகழ படிந்தேலொ ரெம்பாவாய்: Aandal praises Sriman Naarayana, along with everyone in the world, and concludes this Paasruam.

And so from this Paasruam, we understood that the means/ப்ராப்யம் to attain Moksha/Praapagam/ப்ராபகம் are one and the same as that of the Lotus Feet of Sriman Naarayanan. She also tells very clearly that Seshathvam/Sub-serviance/சேஷத்வம்/அடிமைத்தன்மை, is the true quality of a Jeevathma and that one has to be sub-serviant to and ONLY to Sriman Naarayana who is the Supreme God of all as described by Vedhas.

Adinaayen Ramanuja Dasan


  1. painting pudhusa irukke?

  2. Hey Raju, the description of the pasuram is very good. Word by word description helps us to understand much better. It is short and sweet. Thanks for that. Latha Rajan