Day 26 - maale maNivaNNa - மாலே மணிவண்ணா

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumaanar Jeeyar Thiruvadigale Saranam

maalee maNivaNNaa maarkazhinii raatuvaan

melayaar sevanakaL veeNtuvana keettiyeel

nyaalaththai yellam natungka muralvana

palanna vaNNaththun paanjcha channiyamee

poolvana sangkakngal pooippaa tutaiyanavee

saalap perumpaRaiyee pallaaN tisaippaaree

koola viLakke kotiyee vithaanamee

aali nilaiyaa yaruLeelo rembaavaay.

மாலே மணிவண்ணா மார்கழிநீ ராடுவான்

மேலையார் செவனகள் வேண்டுவன கேட்டியேல்

ஞாலத்தை யெல்லாம் நடுங்க முரல்வன

பாலன்ன வண்ணத்துன் பாஞ்ச சன்னியமே

போல்வன சங்கங்கள் போய்ப்பா டுடையனவே

சாலப் பெரும்பறையே பல்லாண் டிசைப்பாரே

கோல விளக்கே கொடியே விதானமே

ஆலி நிலையா யருளேலோ ரெம்பாவாய்.

Introduction:

In the last Pasuram,Aandal said "paRai tharuthi aagil/பறை தருதியாகில்". Shri Krishna wanted to know more about what they meant by that and Aandal explains that in this Paasuram.

Padhapadhaartham - பதபதார்த்தம் - Word by Word Meaning:

maalee/மாலே - The one who is affectionate with His subjects

maNi vaNNaa/மணி வண்ணா - The who is blue in color

aalin ilaiyaai/ஆலின் இலையாய் - (During Pralaya), the one who slept in a banyan leaf

maargazhi neeraaduvan/மார்கழி நீராடுவான் - To bath during the month Margazhi (Tamil Month)

meelai yaar/மேலை யார் - Forefathers/Poorvaacharyargal

seivanakaL/செய்வனகள் - Their anushtanams/day to day routine

veeNtuvana/வேண்டுவன - the desired

keettiyeel/கேட்டியேல் - If you hear out (we will talk about that)

ngyalaththai ellam/ஞாலத்தை எல்லாம் - All those living in earth

nadungka/நடுங்க - To fear and tremble

muralvana/முரல்வன - To make a loud noise

paal anna vaNNaththu/பால் அன்ன வண்ணத்து - Like the color of milk

un paanchasanniyamee/உன் பாஞ்சசன்னியமே - Your conch with the name Paanchajanya

poolvana/போல்வன - Like that of

sangkangkaL/சங்கங்கள் - conches

pooy paadu udaiyana/போய் பாடு உடையன - lots of places

saala peru/சால பெரு - The largest

paRai/பறை - Drum like instrument

pallaNdu isaippaar/பல்லாண்டு இசைப்பார் - Those who sing your praise

koolam viLakku/கோலம் விளக்கு - holy lamps

kodi/கொடி - Your flags

vithaanam/விதானம் - A roof like structure, like an umbrella

aruL/அருள் - Please give

Meaning:

In the last Paasuram, Gopikas sung praise of Sriman Narayana's birth in this earth. Sriman Narayana always had a desire that someone sings about the numerous birth that He takes to protect His Bhagavathas. All Shruthi/Smruthi does is call Srimann Narayana as the one with No Birth.

Periyazhwar sung praise of Shri Krishna's birth in His paasuram, and Aandal along with Gopikas sung about His birth. Shri Krishna was pleased to see Gopikas melt like a candle thinkng of the numerous harm that came in Shri Krishna's way. He also enjoyed the unshakeable confidence that the Gopikas had on His strength, courage, and all the Kalyana Gunas.

After hearing the last Paasuram, Shri Krishna asks Aandal, why she said "Parai tharuthi aagil/பறை தருதி ஆகில்" in the last Paasuram and what she meant by those.

This Paasuram explains that.

Sampradhaya Meaning: This Paasuram talks about "Samyapathi Moksha"

Aandal explains the Margazhi Vrath to Shri Krishna and explains Him that they are asking for the things that they should have to complete the Vrath.

(maale/மாலே) - The one who is black, the one who is Supreme, the one who falls in love with His Bhagavathas : are the three meanings that we get from this word.

(maNi vaNNaa/மணி வண்ணா) - Mani means "rathnam" - a precious stone. Even though it is really expensive, it can be easily carried in the saree by tying it to one of the loose ends. Like that, Shri Krishna, inspite of His ever pervasiveness (Sarvavyaabi), inspite of His Supreme Powers (Sarvagyan), is easily tied down by His Bhakthas!! He becomes the servant of His Bhakthas.

Rathnam cannot be obtained by everyone easily because it is rare and it is expensive. Similarly, Emberuman is not obtained by everyone, but a select few.

Imagine a Rathna in the hand of a fisherfolk. He might not understand the value of it and so he will sell it to a merchant at a very small price. The merchant who bought this Rathna will sell it to the King at a very correct and a high price. The king, unlike the fisher folk or the minister, will instead of selling it out, will make a jewel out of it, and wear it on him.

It is the same with Spirituality!! Some may desire earthly benefits from Him. Some may desire get Moksha. But only a few will enjoy the union of them with Emberuman by doing Kainkaryam. They will enjoy Him just like they would enjoy a little baby.

On hearing this Shri Krishna says, "Hey Gopikas!! Thanks for praising, but do let me know what you want?"!

Aandal replied, "we are hear for Margazhi Vrath" (maargazhi neeraaduvaan/மார்கழி நீராடுவான்).

Shri Krishna again asked with great exclamation, "What is this Margazhi Vrath?! I have never heard of it in any shasthra or any of the Ithihasas or Puranas?! Where did you get these? Is this right to do these?"!

Aandal said, "We do not know about Shashtras or Ithihasas or Puranas. What we do is follow our elders ie., Poorvaachaaryas (meelaiyaar seivanagal/மேலையார் செய்வனகள்). What they did is what we practice, and what they did is our Shasthra". For us this is higher than any shashtrha.

Sampradhaya Meaning: In Shri Vaishnava Sampradhaya, this is the key philosophy; to believe in our Poorvacharyas and to follow what they did!!

Shri Krishna said, "All right! I undestand your intentions. What do you want?"!

Aandal now lists the things that she wants for the Vrath:
( sangu/சங்கு) - The conch
(paRai/பறை) - The drum like instrument
(pallaandu isaippar/பல்லாண்டு இசைப்பர்) - Bagavathas
(koola viLakku/கோல விளக்கு) - Lamp
(kodi/கொடி)- flag
(vidhaanam/விதானம்) - the scarf like, umbrella like thing to proctect from dew

In the earlier Paasuram, Aandal wanted to see Emberuman seated in His Throne (Seeriya singaadhanathirundhu/சீரிய சிங்காசனத்திருந்து). Now she wants to see the beauty of Him coming around the streets and blessing His subjects. Thiruveedhi ula/திருவீதி உலா

To start the Procession, we need to inform the Bhakthas about it, so we need the conch to blow and make the noise so they understand. We also need the music from the holy instruments like Parai. We need the Goshti, (pallandu isaippar), and lights to have Dharshan of Emberuman (koola vilakke).

On hearing this, Shri Krihsna said, "By asking these, you are asking me myself!!! Is it possible for me to get you all these things?!"

Aandal swiftly replies, "aalinilaiyaa/ஆலினிலையாய்" ; meaning, "Is it any difficult at all to the one who prserves every thing in His stomach during Pralaya and yet sleep in a small banyan leaf?! So please bless us by providing these!!"

adinaayen raamanuja dasan

Day 25 - oruththi maganaai - ஒருத்தி மகனாய்

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

oruththi maganaai pirandho riravil

oruththi maganaa yoLiththu vaLarath

tharukkilaa naakiththaan thiingu ninaindha

karuththaip pizhaippiththuk kanjan vayiTRil

neruppenna ninRa netumaalee unnai

aruththiththu vandhoom paRaitharuthi yaakil

thiruththakka selvamunjseevakamum yaampaati

varuththamun thiirndhu makizndheelo rembaavai.

ஒருத்தி மகனாய் பிறந்தோ ரிரவில்

ஒருத்தி மகனா யொளித்து வளரத்

தரிக்கிலா நாகித்தான் தீங்கு நினைந்த

கருத்தைப் பிழைப்பித்துக் கஞ்சன் வயிற்றில்

னெருப்பென்ன நின்ற நெடுமாலே யுன்னை

அருத்தித்து வந்தோம் பறைதருதி யாகில்

திருத்தக்க செல்வமுஞ் சேவகமும் யாம்பாடி

வருத்தமுந் தீர்ந்து மகிழ்ந்தேலோ ரெம்பாவாய்.

Introduction:

In yesterday's Paasuram, Aandal performed Mangalasasanam for Shri Krishna. What Periyazhwar did in 12 paasurams in Thirupallandu, Aandal did the same in 6 lines with 6 pooTRi/போற்றி.

Padhapadhaartham - பதபதார்த்தம் - Word by Word Meaning:

oruththi/ஒருத்தி - The one (Devagi)

magan aay piRandhu/மகன் ஆய் பிறந்து - to be born as a son

oor iravil/ஓர் இரவில் - in the same holy night

oruththi/ஒருத்தி - Yasodhai

magan aay oLiththu vaLara/மகன் ஆய் ஒளித்து வளர - to hide and grow up as a son for Yasodhai

thaan/தான் - Kamsan

tharikkilaan aagi/தரிக்கிலான் ஆகி - not wanting Shri Krishna to be alive even if he is hiding

thiingu ninaindha/தீங்கு நினைந்த - did things in an attempt to kill Shri Krishna

kanjchan/கஞ்சன் - Kamsan

karuththai/கருத்தை - thoughts

pizhaippiththu/பிழைப்பித்து - to pour water in the thoughts, to defeat Kamsan's thougths

vayiTRil/வயிற்றில் - In Kamsan's stomach

neruppenna ninRa/நெருப்பென்ன நின்ற - to stand like a fire

netumaalee/நெடுமாலே - The supreeme

unnai/உன்னை - to you

aruththiththu vandhom/அருத்தித்து வந்தோம் - came here to ask for what we want

paRai tharuthi aagil/பறை தருதி ஆகில் - If you will fulfil our desire

thiru thakka selvamum/திரு தக்க செல்வமும் - the wealth that even Piratti will want to have (from you)

seevagamum/சேவகமும் - Your courage

yaam paati/யாம் பாடி - We sing

varuththamum thiirndhu/வருத்தமும் தீர்ந்து - To be rid of our sorrows ( of being separated from you)

magizhndhu/மகிழ்ந்து - we will be happy.

Meaning:

(oruththi maganaai/ஒருத்தி மகனாய்) - Dasaratha Maharaja performed yagnya and followed strict disciplines to give birth to four children in Shri Ramayana. Here, four of them do yagnya to give birth to one. The four - Vasudevar, Devaki, Nandhagopar, Yasodhai. The one - Shri Krishna, the Parabhrahmam. The reason for all that is created. The creator. The Kaaranaboothar. The one who saves. Seshi.

The one who is the father and mother for all that is there in this Universe, the one who is all pervasive, the one who is ever present, Sriman Narayanan. Such a supreme being born as a child to Devaki is an astonishing act of one and only Sriman Narayanan (oruththi maganai/ஒருத்தி மகனாய்)

(pirandhu/பிறந்து) If someone desires that God be born to them as son, He could have emerged out of a pillar (nrusimhavathar) or like come down like when He did to save the elephant (gajendra moksham). Instead, he really was in the womb of Devaki for 12 months, and was born to claim "I am your son".

Like the mortals, who have no choice bu tot go through the ups and downs, He too went through the ups and downs of this earthly life, out of His OWN WILL!!!

(maganaai piRandhu/மகனாய் பிறந்து) Like what is expected out of a son - to listen and obey one's parents - He was born and obeyed His parents. Unlike Shri Rama, who was born and grew into a youth before He took the words of Dhasharatha and upheld it by going to forest, Shri Krishna, upheld the words of Vasudeva, as soon as He was born. When Shri Krishna was born, He was born with Chathurbhujam/சதுர்புஜம் (Four hands) On seeing this and fearing that Kamsa will come to know of this, Vasudeva asked Shri Krishna to hide His four hands and be like a "normal" child, which Shri Krishan obeyed immediately. A child that was just born.

(ooriravil/ஓரிரவில்) - This Prakruthi, did not even let Shri Krishna stay with His parents even for a single night. Typically when a child is born, even in a very normal family, they will call their friends and relatives, they will decorate the house and celebrate by distributing sweets to their neighbourhood. But when Sarveshwaran was born here, He was born in a dark dungeon, and was seperated from His parents the same night.

When Sarveshwaran comes down to earth, our "karma" will make Him equal to us. When we go "There" He gives us Samyapaththi Moksham. Our birth seperates us from Him. His birth unites us with Him.

(oruththimaganaay/ஒருத்திமகனாய்) The same night He was seperated from Devaki and was united with Yasodhai. Thus he was born to both Devaki and Yasodhai and son of both. While He wasnt able feed Mother's Milk from Devaki, He did the same with Yasodhai.

(oliththu vaLara/ஒளித்து வளர) At His birth place, He was hidden from the eyes of Kamsan, so that He could be safer elsewhere. But in the place where He had been raised also He needed to be hidden from the prying eyes of the likes of Bhoothana, Chakatasura, Vathsasura, Kavithasura etc)

(tharikkilaanaagi thaan thiingu ninaindha/தரிக்கிலானாகி தான் தீங்கு நினைந்த) Kamsan, when he heard that Shri Krishna was growing up in Thiruvaaipaadi, was fuming with anger and didnt want Shri Krishna to live. He sent many a Rakshasas to kill him only to find none of them return back to him. It seems that the route to Thiruvaipaadi is one way!!!

(karuththai pizhaippiththu/கருத்தை பிழைப்பித்து) to make false Kamsan's thoughts and plans - to make them not work out

(kanjan vayiTRil neruppenna ninDRa/கஞ்சன் வயிற்றில் நெருப்பென்ன நின்ற) On hearing the word "Krishna", Kamsa felt as if his belly is burning. He was engulfed with the fire of fear. Shri Krishna, transferred all the fear that Bhagavathas had on Kamsan on to Kamsan himself.

(nedumaale/நெடுமாலே) Shri Krishna had to undergo all these for the Jeevaathmas. On seeing Shri Krishna, Devaki cried, "Hey Krishna, I am so unfortunate to not to see you grow all these 10 years. I missed feeding you, I missed seeing you grow", and because of the love, milk started oozing from her breast. Shri Krishna, showed her all the things that had happend in the last 10 years and fed from his mother's breast because of his Vyamoham/வ்யாமோஹம்.

(unnai aruththiththu/உன்னை அருத்தித்து) Hey Krishna!! We aaichiyars are here to seek your refuge. We remind you of the purpose for which you have come here - to rescue us from samsaara - and plead to do so.

(paRai tharuthiyaagil/பறை தருதியாகில்) "Will you provide us the union for which we have come here?!" Here, Aandal questions Shri Krishna, "Will you?!?ஆகில்) because, while it is the wish for the Aaichiyars to attain Moksha, it can only come through if Shri Krishna, really wants that to happen!! And so she is pleading.

(thiruththakka selvamum/திருத்தக்க செல்வமும்) Hey the one, who has got the wealth of Periya Piraattiyar who is the Shri. Hey, the wealth for the wealth (thiruvkkum thiruvaagiya deva/திருவுக்கும் திருவாகிய தேவா)!

(seevakamum/சேவகமும்) - To be of servitude, to be a slave, to be able to do Kainkaryam

(yaam paadi/யாம்பாடி) - We are here in front of you singing your praise, pleading for your Kripa, wanting to be of kainkaryam to you

(varuththamum thiirndhu magizhndhu/வருத்தமும் தீர்ந்து மகிழ்ந்து) - If you rescue us, our sorrow that we had when we were seperated from you will vanish (anishta nivruthi/அநிஷ்டநிவ்ருத்தி), and we will be happy (ishtapraapthi/இஷ்டப்ராப்தி)

adinaayen ramanuja dasan

Day 23 - maari malaimuzhinjil - மாரி மழைமுழைஞ்சில்

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

maari malai muzhainjil mannik kitandhurangum

siiriya singa maRivuTRuth thiivizhiththu

veeri mayirponga veppaadum peerwthuthuthaRi

poodharumaa pooleewii puuvaippuu vaNNaavun

kooyilnin Ringkanee poowtharuLik koopputaiya

siiriya singaa sanaththirundhu yaamvandha

kaariya maaraayndh tharuLeeloo rembaavaay.

மாரி மலைமுழைஞ்சில் மன்னிக் கிடந்துறங்கும்

சீரிய சிங்க மறிவுற்றுத் தீவிழித்து

வேரி மயிர்பொங்க வெப்பாடும் பேர்ந்துதறி

மோரி நிமிர்ந்து முழங்கிப் புறப்பட்டுப்

போதருமா போலேநீ பூவைப்பூ வண்ணாவுன்

கோயில்நின் றிங்ஙனே போந்தருளிக் கோப்புடைய

சீரிய சிங்கா சனத்திருந்து யாம்வந்த

காரிய மாரய்ந் தருளேலோ ரெம்பாவாய்.

Introduction:

In the last Paasuram, Aandal expressed the importance of being Ananyaarhaseshaboothan/அநந்யார்கசேஷபூதன் (to be subservient to only and only on Sriman Naraayanan). In this Paasuram, Aandal calls out Shri Krishna to come and bless them.

Padhapadhaartham - பதபதார்த்தம் - Word by Word Meaning:

maari/மாரி - The rainy season

malaimuzhainjil/மலைமுழைஞ்சில் - In a cave in a mountain

mannikkitandhu/மன்னிகிடந்து - Sleep in the cave with the female

uRangum/உறங்கும் - The sleeping

siiriyasingam/சீரியசிங்கம் - The courageous lion

aRIvuTRu/அறிவுற்று - To wake up

thii vizhiththu/தீ விழித்து - To open the eyes which spew fire

veeri mayir/வேரி மயிர் - The fragrant hair

ponga/பொங்க - (The hairs) To straigten

eppaatum/எப்பாடும் - On all sides

peerndhu/பேர்ந்து - moving

uthaRi/உதறி - to shake the whole body

moori nimirndhu/மூரி நிமிர்ந்து - to stand

muzhangi/முழங்கி - To Roar

puRappattu/புறப்பட்டு - to come out (of the cave)

pootharum aa poolee/போதரும் ஆ போலே - Like such a sight

puuvai puu vaNNaa/பூவை பூ வண்ணா - The one who is like a flower

nii/நீ - You

un kooyil ninRu/உன் கோயில் நின்று - From your Holy Temple

ingkanee poondharuLi/இங்கனே போந்தருளி - To come here

kooppu utaiya/கோப்பு உடைய - the beautifully shaped

siiriya/சீரிய - The superior

singkaasanaththu/சிங்காசனத்து - The Thrown

irunndhu/இருந்து - to be seated (on the thrown)

yaam vandha kaariyam/யாம் வந்த காரியம் - The reason for which we came

aaraindhu aruL/ஆராய்ந்து அருள் - analyze and give (what we want)

Meaning:

In this Paasuram, Aandal, asks Shri Krishna, to come out of His bedorom and walk towards them so that they can enjoy the beauty in His walk, and sit on the Throne to listen to them.

In the rainy seasons, there is little in the forest to be done as it is wet everywhere and water is stagnated everywhere. So during this rainy season Lions doze off in their dens which are situated in mountains along with lioness. Also the kings return to their homes during the rainy season and forget the hatred between other kingdoms just like the tracks vanish because of running water during rainy season.

In Shri Ramayana, we see that Sugreeva, after being helped by Shri Rama to kill his brother Vaali, went back to the kingdom as rainy season arrived, while Shri Rama stayed back. Sugreeva engaged himself in the wealth and lust and forgot about Shri Rama, only to be reminded by Lakshman later.

Like the lion which comes out of its sleep from the cave in the mountain, stretching itself out of its stiffness due to sleeping by folding its body parts, shaking all the parts of its body, and stretching and roaring, Hey Krishna the one who walks like a Lion, like a Rishabam(ox, kaalai/காளை), like a Tiger, like an Elephant, please walk outside of your bedroom so that we can see that wonderful sight of you walking.

Today, in Srirangam, we can see the same beauty that Aandal saw in Namperumal's walk when he comes out of His kovil.

Aandal, also meant that the sight of a Lion walking out of its den, with red angry eyes will ring death bell in the hearts of its enemies. Like on seeing the angry red eyes, Sishupalan, Ravanan, Hiranyakashipu and the likes feared. However, the same red eyes, look like freshly blossomed Lotus to the eyes of Bhagavathas.

Hey Krishna! The one with the magetic looks and characters of a lion, and at the same time as sweet and lovely and tender as that of a flower, while we are here in front of your room waiting to see you, please come out of your room (un kovil poondharuLi/உன் கோயில் போந்தருளி), please be seated on the throne and provide us the thing for which we came to you - Moksha.

adinaayen ramanuja dasan

Day 21 - eeTRa kalangkaL - ஏற்ற கலங்கள்

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

eeTRa kalangkaL ethirpongi miithaLippa

maaTRaathee paalsoriyum vaLLal perumpasukkaL

aaTRap pataiththaan makanee aRivuRaay!

uuTRa mutaiyaay! periyaay! ulakinil

thooTRa maayninRa sudaree! thuyilezhaay

maaTRaar unakku valihtolainthun vaasaRkaN

aaTRaathu vandhun adipaNiyu maapoolee

pooTRiyaam vanthoom pukazhndhelo rembaavaay.

ஏற்ற கலங்கள் எதிர்பொங்கி மீதளிப்ப

மாற்றாதே பால்சொரியும் வள்ளல் பெரும்பசுக்கள்

ஆற்றப் படைத்தான் மகனே அறிவுறாய்!

ஊற்ற முடையாய்! பெரியாய்! உலகினில்

தோற்ற மாய்நின்ற சுடரே! துயிலெழாய்

மாற்றார் உனக்கு வலிதொலைந்துன் வாசற்கண்

ஆற்றாது வந்துன் அடிபணியு மாபோலே

போற்றியாம் வந்தோம் புகழ்ந்தேலோ ரெம்பாவாய்.

Introduction:

In the last Paasuram, the Gopikas, having gathered in lakhs outside Shri Nandhagopan's Mansion, having got the permission to enter it from the gate keepers, and having woken up Nandhagopan, Yasodhai and Balaraman, have pleaded to get the Dharshan of Shri Krishna. They poured out their inabilities and requested and prayed to Nappinnai Piratti and Shri Krishna to given them the opportunity to be of service to them in their union.

Nappinnai Piratti was listening to the requests from the Aaichiyars to help them to provide them with Kainkarya Praapthi/கைங்கர்ய ப்ராப்த்தி, to help them to shed their egos Ahankaara mamakaara nivruthi/அஹங்கார மமகார நிவ்ருத்தி (ukkamum thattoLiyum/உக்கமும் தட்டொளியும்) and to also help them Unite with Shri Krishna. (Bhagavath Samslesham/பகவத் ஸம்ஸ்லேஷம்).

Having heard the cry of the Aacihimaars, Nappinnai Piratti, couldnt hold herself much longer and came out to open the gates to Shri Krishna's room.

Padhapadhaartham - பதபதார்த்தம் - Word by Word Meaning:

eeTRa kalangkal/ஏற்ற கலங்கள் - The vessels which are apt to hold (the milk that oozes out of the cows udder automatically)

ethir pongi/எதிர் பொங்கி - To come in front

miithu aLippa/மீது அளிப்ப - to fall upon

maaTRaathe/மாற்றாதே - With no gap/interval

paal soriyum/சொரியும் - To secrete milk

vaLLal/வள்ளல் - the healthy

perum pasukkaL/பெரும் பசுக்கள் - the huge cows

aaTRappatiththaan magane/ஆற்ற படைத்தான் மகனே - The son of the most skilled Nandhagopalan

aRivuRaay/அறிவுறாய் - Please wake up

uuTRam udaiyaay/ஊற்றம் உடையாய் - As described in the supreme text Vedhas, the one with confidence

periyaay/பெரியாய் - The supreme!

ulakinil/உலகினில் - in this world

thooTRam aay ninRa/தோற்றம் ஆய் நின்ற - To make yourselves Visible to all your Bhakthas

sudare/சுடரே - The glowing one!

thuyuil ezhaai/துயில் எழாய் - Please wake up!

maaTRaar/மாற்றார் - Your enemies

unakku vali tholaindhu/உனக்கு வலி தொலைந்து - Have got their pain relieved (by you)

un vaasal kaN/உன் வாசல் கண் - To come to your doorsteps

aaTRaathu vandhu/ஆற்றாது வந்து - They come to your doorsteps helpless

un atipaNiyum aa poole/உன் அடி பணியும் ஆ போலே - To fall at your feet

yaam/யாம் - we, the Gopikas

pugazhndhu/புகழ்ந்து - Praising you

pooTRi vandhoom/போற்றி வந்தோம் - We are here singing your praise!!

Meaning:

In this Paasuram, Nappinnai Piratti, rushes out to open the door and joins the Aaichiyars in their Vrath and together with them sings the praise of Shri Krishna and calls upon Him to wake up and bless them.

eeTRakalangkaL ethirpongi meethaLippa ... /எற்றகலங்கள் எதிர்பொங்கி மிதளிப்ப... - Here Nandhagopan's wealth and strength are praised. His prosperiety is such that His tall huge cows, are constantly milking because of the ache in the udder which is the result of too much milk in them. These cows starts to ooze the milk on their own, and there were not enough vessels that are apt to hold these milk and so the milk is flooding.

Sampradhaya Meaning: Just like the cow's ability to continuously ooze milk, Shri Krishna continuously pours His grace and blessings on all of us. And just like there arent enough "apt" vessels to hold the milk, there arent many "apt" aathmas to receive His blessings. It is not the mistake of the Cow to pour milk as much as like it is not a negative on Perumals qualities to pour His grace, but much so because of the inabilities of the people who are to receive them.

It is for this reason He has given us the Five Sense Organs and Five Senses (karnakaLebarangal/கர்ணகளேபரங்கள்), Sashtras/Vedhas and also to Swathanthrayam(freedom)/ஸ்வாதந்த்ரயம் to make decisions in line with them. But many of us fail to utilize them for the reasons for which they are given - the reason to attain Moksha and to Serve Him, but mis-utilize them by mistaking this Body as the Aathma!!

aaTRappadaiththaan/ஆற்றப்படைத்தான் -

The one who is bound to His Bhakthas!

To give Himself to the Bhakthas!!

The one who reduces Himself so that He is near the mortals (Sowsheelya Gunam/செளஶீல்ய குணம்)!!

The one who does what He says, who says what He thinks (mano vakku kaayam/மனோ வாக்கு காயம்)!!

The one who showers His grace without any preconditions (niruhethuka krupai/நிருஹேதுக க்ருபை)!!

The one who cannot bear the separation from His Bhakthas!!

The one who cannot bear the sorrow of His Bhakthas!!

The one who is loveable to all!!

The one who cannot be shaken from the determination to help His Bhakthas!!

thirukkaiyile pidiththa divyaayuthangalum Vaithu anjal enDra kaiyum kaviththa mudiyum mukamum muruvalum aasanapadhmathile azhuththina thiruvadigalumaai nirkiRa nilayee namakku thanjam - mumukshuupadi (142)

திருக்கையிலே பிடித்த திவ்யாயுதங்களும், வைத்து அஞ்சல் என்ற கையும் கவித்த முடியும் முகமும் முருவலும் ஆசனபத்மத்திலே அழுத்தின திருவடிகளுமாய் நிற்கிற நிலையே நமக்கு தஞ்சம் - முமுக்ஷுபடி (142)

The one who is equal to all!!

To take upon the needs and jobs of Bhakthas as if they are His own jobs!!

To consider even a small gesture from the Bhakthas as a huge consideration to Him!!

To have naturally all the Kalyana Gunas!!

maganee aRivuRaai/மகனே அறிவுறாய் - Hey Nandhagopalan's son!! While we forget to think of you because of our wealth and while we forget to feel your servant because of the wealth and knowledge we have, please do not consider these mistakes of ours, but do consider the qualities of yours and come and help us!! Please wake up!!

uutramudaiyaai/ஊற்றமுடையாய் - What all the Vedhas call as the Supreme God!! What Upanishads call as Supreme and call that straight without any ambiguity!! For what Bhakthas, who underatake Brahmacharyam, One who has countless Jyothis!!, One who is converged by all Vedhas as Supreme, With whom all the aathmas unite!! Hey Paramathma, Sriman Narayana!!

Our Poorvacharyas take the help of Shri Ramayana again to explain this quality which might be even simpler to understand. When Vibheeshanan came to Shri Rama for Sharanagathi, Sugreeva Maharaja wanted Vibheeshana Killed as he was the brother of Ravanan. Shri Rama replied to Him saying even if Vibheeshana has come in the disguies of Sharanagathi, just because he has come I should accept it. He goes to tell Sugreeva a story of the dove pair.

There was a dove (male and female) pair living happily. One day a hunter caught hold of the female dove and went away. When the male came back to the nest he couldnt find his mate and went out in search of the female. As he couldnt find and as it was dark he returned back to his nest, when there was a sudden thunder storm.

The hunter who was bit lost in the woods, thoguht he would spend the night in the woods and took shelter below a tree - the tree in which the birds lived. On seeing the tree the female recognized that she was right below her nest. She looked up and told the male that since the hunter has taken "refuge" in their nest he should be fed, and since there is no food to feed, she asked the male to fall into the fire, which the hunter has lit up to keep himself warm and be the hunters food, and the male did the same".

Telling this story, Shri Rama, established that He needs to accept Vibheeshana's sharanagathi.

ulaginil thoTRamai/உலகினில் தோற்றமாய் - The one who is such a Supreme God, makes Himself visible by taking birth in this world to protect His children and to make them understand the true nature of their Aathma.

Listening to this Shri Krishna says, "All right I will come out, but what do you want?!"!!

Like those enemies of yours, who having realized Your Supreme Nature, falling in your doorstep, we have come at your doorstep to fall at your feet!! (maaTRaaruankku valitholaindhun vaasaRkaN aaTRaadhu vandhu un adipaNIyumaapoolee/மாற்றாருனக்கு வலிதொலைந்துன் வாசற்கண் ஆற்றாது வந்துனடிபணியுமாபோலே)

Here our Poorvachaaryas again ask a question, "When all the aathmas are His Seshaboothans how come there are Enemies to Him?!" and again for our sake they answer this superbly!!

As we forget the purpose of our birth, which is to be of servitude to Sriman Narayana, and as we indulge in wordly pleasures, the Gopikas call themselves as a represenatives of the Rakshasas that Shri Krishna and Shri Rama and all the Avatars have killed. Our Poorvacharyas site the example in Shri Ramayana, again, which is of that of Kakasuran. When Kakasuran did the henious thing to Sita Devi by plucking her breasts, seeign this Shri Rama, let the Brahmashtra on Kakasuran. Having run helter skelter everywhere in all the 7 worlds, as kakasuran had no other go, finally came and fell on the Lotus Feet of Shri Rama asking for mercy. Shri Rama excused Kakasuran of his henious act and blessed him instead of punishing him.

Like Kakasuran, we are doing so many henious acts against Sriman Narayana, and having run around helter skelter, and finally after understanding that we have no other go, we are also here on your doorsteps just like your enemies.

Also another explanation for enemies is that Shri Krishna considers those who do henious things to His Bhakthas as His enemies.

Having come here seeking refuge in your Lotus feet, we are seeking you to help us rid of our Samsaara!!

yaamvandhoom/யாம் வந்தோம் - Just like Sita, who in spite of having the abilities to kill Ravana and free herself, restrained from using her powers and looked at the mercy of Shri Rama to come and kill Ravana with his numerous arrows and rescue her, we are here at the doorstep of yours looking at you to rescue us.

pooTRi/போற்றி - Even your enemies sing of your Praise when they see you. We are just ordinary aaichiyars. Is it not possible to conquer us?!!!

Thus Gopikas explained their inability to do anything in an attempt to attain the Lotus Feet of Shri Krishna - (Abhimaanasoonyam/அபிமானஶூந்யம்)

adinaayen raamanuja dasan

Day 19 - kuththu viLakkeriya - குத்து விளக்கெரிய

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thirvadigale Saranam

kuthu viLakkeriyak koottukkaaR kattilmeel

meththenRa pangcha sayanaththin meeleeRik

koththalar puunkuzhal nappinnai kongaimel

vaiththuk kitandha malarmaarbaa vaaythiRavaay

maiththatang kaNNinaay niiyun maNaaLanai

eththanai poothun thuyilezha vottaykaaN

eththanai yeelum pirivaaTRa killaayaal

thaththuva manRu thakaveeloo rembaavaay.

குத்து விளக்கெரியக் கோட்டுக்காற் கட்டில்மேல்

மெத்தென்ற பஞ்ச சயனத்தின் மேலேரிக்

கொத்தலர் பூங்குழல் நப்பின்னை கொங்கைமேல்

வைத்துக் கிடந்த மலர்மார்பா வாய்திறவாய்

மைத்தடங் கண்ணினாய் நீயுன் மணாளனை

எத்தனை போதும் துயிலெழ வொட்டாய்காண்

எத்தனை யேலும் பிரிவாற்ற கில்லாயால்

தத்துவ மன்று தகவேலோ ரெம்பாவாய்.

Introduction:

In the last Paasuram, since Aandal asked Napinnai Piratti to wake up and open the door, she was about to do so. But Shri Krishna, stopped her from doing so, earlier the Gopikas called Him first in Ambarame Thanneere Paasuram.

Padhapadhaartham - பதபதார்த்தம் - Word by Word Meaning:

kuthuviLakku/குத்துவிளக்கு - The lamp (the one that stands tall on the floor)

eariya/எரிய - To glow

kootu kaal kattil mel/கோடு கால் கட்டில் மேல் - On the cot whose legs are made of elephant tusks

meththenRa/மெத்தென்ற - Very soft

panja sayanaththin mel eeRi/பஞ்ச சயனத்தின் மெல் ஏறி - To be on top of the mattress made of soft cotton

koththu alar puu kuzhal/கொத்து அலர் பூ குழல் - The hair which is decorated with flowers which bloom in bunches

nappinnai/நப்பின்னை - Nappinnai Piratti

kongkai mel/கொங்கை மேல் - On the breasts

vaiththuk kitandha malar maarbaa/வைத்துக் கிடந்த மலர் மார்பா - The one with broad chest and the one who is sleeping

vaay thiRavaay/வாய் திறவாய் - Please say a something

mai thatam kaNNinaay/மை தடம் கண்ணினாய் - With the eyes that are broad and are decorated with Mascara

nii un maNaaLanai/நீ உன் மணாளனை - The one who is dearest and nearest to you

eththanai poodhum/எத்தனை போதும் - Not even a fraction of a second

thuyil ezha/துயில் எழ - To wake Him up

ottay kaaN/ஒட்டாய் காண் - You do not agree

eththanai eelum/எத்தனை யேலும் - at least for a short while

pirivu aaTRakillay aal/பிரிவு ஆற்றகில்லாய் ஆல் - You cannot even separate from Him

thaththuvam andRu/தத்துவம் அன்று - This is not apt for your Swaroopa

thakavu anRu/தகவு அன்று - This is also not apt for your Swabaavam as well.

Meaning:

As Nappinnai Piratti was about to get up and open the door, Shri Krishna pulled her back as He felt He should open the door as He was called upon to do so in the earlier paasuram by the Gopikas. There was a small tussel between Nappinnai Piratti and Shri Krishna on who should open the door.

Shri Krishna told Nappinnai Piratti, that it is His task to give Moksha and the job of Napinnai Piratti is to do Purushakaram. So He wanted to open. Hearing the noise inside, the Gopikas outside felt even more to be inside and said, "We have come all the way in the dark, walking through stones and thorns, braving the very cold weather, just to see Shri Krishna. But for you, Nappinnai Piratti, He is always with you. You are sleeping cozyly in the bed, which has its leg made out of the tusks of the elephant, Kuvalayapeedam, which Krishna killed.(koottukkal kattil mel/கோட்டுக்கால் கட்டில் மேல்). You are sleepig in the bed made out of soft cotton along with Him, which has the five qualities: soft, warmth(kuLirchchi/குளிர்ச்சி not sure of the english translation), fragrance, whitness, and broadness. (meththenna pancha sayanathin /மெத்தென்ன பஞ்ச சயனத்தின்)

You are sleeping cozyly with Shri Krishna, He cuddling you and you cuddling Him. While we are standing outside in the cold weather waiting for you to open the door.

We know that you never separate from Him, but all we are wanting is to be with you to be of service just like the floor lamp (kuththu viLakku/குத்து விளக்கு) while you were together inside.

While your children are outside, what is that you can enjoy on a bed?! What is the use of a bed on which children are not climbing up and down on it?! (sayanathin mel eeri/சயனத்தின் மேல் ஏறி).

Sampradhaya Meaning: Here the intimacy between Shri Krishna and Nappinnai Piratti is portrayed as the intimacy between Perumal and Aacharyan. Just like Nappinnai Piratti being the chief of all the Aaichimaar with whom Perumal is together, in the same way amongst Bhagavathas, Aacharyan adores the Sishya who has been the best in Gnana and Bhakthi. (nappinnai kongai mel vaithu kidandha malar maarbha/நப்பின்னை கொங்கைமேல் வைத்துக்கிடந்த மலர் மார்பா)

(malarmaarbaa vaaithiravaai/மலர்மார்பா வாய்திறவாய்) Hey Shri Krishna! You have given your broad chest to Nappinnai Piratti, where she resides. Can you atleast give us your words?! The words that we came here for?! The word Maasucha: - மாஸுச:

(maiththadang kanninaai/மைத்தடங் கண்ணினாய்) Hey Nappinnai Piratti!! The one with black and beautiful eyes!!

(nee un manaaLanai/நீ உன் மணாளனை) He does what you ask Him to do by raising your eyebrows. We know that you will not be able to be separated from Him.(ethanai podhum pirivaaTRkillaayal/எத்தனை போதும் பிரிவாற்றகில்லாயால்) You always reside with Him. You dont allow Him to wake up even for a second. (eththanai podhum thuyilezha ottai kaaN/எத்தனை போதும் துயிலெழ ஒட்டாய் காண்). Please have mercy on us!

adinaayen ramanuja daasan

Day 30 - vangak kadalkataindha - வங்கக் கடல்கடைந்த

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

vangak kadalkatandha maathavanaik keesavanaith

thingkaL thirumukaththuc cheeyizhaiyaar senRiRainji

angkap paRaikoNta vaaTRai yaNiputhuvaip

painkamalath thaNteriyaR pattarpiraan koothaisonna

sangkath thamizhmaalai muppathundh thappaame

ingkip parisuraippaa riiriraNtu maalvaraiththooL

sengkaN thirumukaththuch chelvath thirumaalaal

engkundh thiruvaruLpeTRinburuva rembaavai.

வங்கக் கடல்கடைந்த மாதவனைக் கேசவனைத்

திங்கள் திருமுகத்துச் சேயிழையார் சென்றிறைஞ்சி

அங்கப் பறைகொண்ட வாற்றை யணிபுதுவைப்

பைங்கமலத் தண்டெரியற் பட்டர்பிரான் கோதைசொன்ன

சங்கத் தமிழ்மாலை முப்பதுந் தப்பாமே

இங்கிப் பரிசுரைப்பா ரீரிரண்டு மால்வரைத்தோள்

செங்கண் திருமுகத்துச் செல்வத் திருமாலால்

எங்குந் திருவருள்பெற் றின்புருவ ரெம்பாவாய்.

Introduction:

In this Paasuram, Aandal tells the Palasruthi/பலஸ்ருதி for those reciting Thiruppavai. For Sri Vaishnavas the only palam/பலம் is to attain Moksha, and Aandal recites in this Paasuram that they will get what they desire. Shri Bhattar explains,

"kanRizhandha thalainaaku thooRkanRukkum irangkumaapoolee/கன்றிழந்த தலைநாகு தோற்கன்றுக்கும் இரங்குமாபோலே"

- meaning, like a cow which has lost its young one, will milk even for a fake calf, Sriman Narayana will give us Moksha even if we are "fake" and haven not actually taken the vrath, but by singing these 30 paasurams.

Padhapdhaartham - பதபதார்த்தம் - Word by Word Meaning:

vangkam katal/வங்கம் கடல் - Thiruppaarkadal where there are ships

kataindha/கடைந்த - to churn (for devas)

maathavanai/மாதவனை - shriyafpathi/ஶ்ரீய:பதி

keesavanai/கேசவனை - Shri Kannan

thingkaL thiru mukaththu see izhaiyaar/திங்கள் திரு முகத்து சே இழையார் - The Aaichiyars, who have faces like the moon and who are decorated with jewels

sendRu/சென்று - to reach

iRainji/இறைஞ்சி - To pray

angku/அங்கு - In Thiruvaaipaadi

ap paRai konTa aaTRai/அப் பறை கொண்ட ஆற்றை - To have obtained Moksha from Shri Krishna

aNi puthuvai/அணி புதுவை - Born in Sripvilliputhur

pai kamalam thaN theriyal pattarpiraan/பை கமலம் தண் தெரியல் பட்டர்பிரான் - The daughter of Periyaazhwar, who wears the garland made of Lotus

sangkam thamizh maalai muppathum/சங்கம் தமிழ் மாலை முப்பதும் - These thirty paasurams written in the ancient Tamil language

thappaamee/தப்பாமே - without omissions

ingku/இங்கு - here

i parisu/இ பரிசு - like this

uraippaar/உரைப்பார் - those who recite

iir iraNtu maal varai thooL/ஈர் இரண்டு மால் வரை தோள் - The one with four shoulders (chathurbujan/சதுர்புஜன்) and long garland

sem kaN thirumukaththu thirumaalaal/செம் கண் திருமுகத்து திருமாலால் - Sriman Narayanan

engkum/எங்கும் - everywhere

thiru aruL peTRu/திரு அருள் பேற்று - to receive His bessings

inbuRuvar/இன்புறுவர் - be happy

Meaning:

(vangkakkadal kadaindha/வங்கக்கடல் கடைந்த) Even though Sriman Narayanan churned Thiruppaarkadal for helping Devas, the actual reason for Him to churn is to get Periya Pirattiyar. Just like this, on the pretext of Vrath, Sri Krishna got to Gopikas.

(keesavanai/கேசவனை) The one who punishes enemies of His Bhagavathas. The one who killed the Rakshasa Kesi.

(thingal thirumukam/திங்கள் திருமுகம்) The faces of Aaichiyars which have started glowing because of their Union with Shri Krishna.

(seeyizhaiyaar/சேயிழையார்) The Gopikas, who are dressed up and who are wearing the ornaments given by Shri Krishna and Nappinnai Piratti

(sendRu/சென்று) The Gopikas who are dressed up arrive to do Kainkaryam to Shri Krishna and Napinnai Pirattiyar

(iRainji/இறைஞ்சி) To sing His praise

(angku appaRaikonta AaTRai/அங்கு அப்பறைகொண்ட ஆற்றை) In Thiruvaaipaadi, these Gopikas, went out to meet Shri Krishna, in the pretext of Vrath for the Aayars

(aNipudhuvai/அணிபுதுவை) Srivilliputhur - The center piece stone of the Necklace, of Samsaara

(pangkamalaththaN theriyal/பைங்கமலத்தண் தெரியல்)The beautiful lotus garland

(battarpiran koothai sonna/பட்டர்பிரான் கோதை சொன்ன) The paasurams which were recited by Godha, daughter of Periyaazhwar, while she did the anukaram of Paavai Nonbu (vrath)

(sangkath thamizmaalai/சங்கத் தமிழ்மாலை) The masterpiece in tamizh language. Like Periya Piraatti who have taken avatar as Napinnai Piratti, Upanishads have taken the form of Thamizh.

(muppathum thappaame/முப்பதும் தப்பாமே) Without omitting even a single song from Thiruppavai. As a necklace which is studded with precious stones wont look good if one of such stones goes missing and the necklace will itself lose value, it will be a great loss to even miss out one of these 30 paasurams

(ingku/இங்கு) In this time ie., today. While Aandal sung this song nearly 4000 years ago, even today in the year 2011, and in the days to come.

(ipparisu uraippaar/இப்பரிசு உரைப்பார்) In Thiruvaaipadi, Gopikas got Moksha by doing Kainkaryam(Vrath) to Shri Krishna. Aandal, enacted the entire episode, and got Samyapathi Moksha. Today even by reciting this Thiruppavai, we are destined to get Moksha.

(iiriraNdu maalvaraiththooL/ஈரிரண்டு மால்வரைத்தோள்) Sriman Narayanan's shoulder multiplying on hearing the Paasurams sung by Aaichiyars, from two to four to 16 etc.

(sengkaN thirumukaththu/செங்கண் திருமுகத்து) The one with red eyes, which became red because of the happiness on His Union with Gopikas

(selvath thirumaalal/செல்வத் திருமாலால்) Sriman Narayanan, the one along with Periya Piraattiyar

(engum thiruvaruL peTRu/எங்கும் திருவருள் பெற்று) To get the blessings from Perumal and Piraatti in their Union

(inbuRuvar/இன்புறுவர்) will feel joy in the Union with Shri Krishna. To atatin Moksha.

adinaayen ramanuja dasan

(Tomorrow will be thiruppavai satrumurai)

Day 29 - chitRan chiRukaalee - சிற்றஞ் சிறுகாலே

Sri:
Srimathe Ramanujaya Nama:
Azhware Emberumanar Jeeyar Thiruvadigale Saranam

chiTRanj chiRukaalee vandhunnaich cheeviththun

poTRaa maraiyatiyee pooTRum poruLkeeLaay

peTRammeeyth thuNNung kulaththiR pirandtha(thu) nii

kuTReeval engaLaik koLLaamaR pookaathu

iTRaip paRaikoLvaa nanRukaaN goovindhaa

etRaikkum meezheezh piRavikku munRannoo

tuTRomee yaavoo munakeethaa maatcheyvoom

maTRainang kaamangaL maaTReelo rembaavay.

சிற்றஞ் சிறுகாலே வந்துன்னைச் சேவித்துன்

பொற்றா மரையடியே போற்றும் பொருள்கேளாய்

பெற்றம்மேய்த் துண்ணுங் குலத்திற் பிறந்த(து) நீ

குற்றேவல் எங்களைக் கொள்ளாமற் போகாது

இற்றைப் பறைகொள்வா னன்றுகாண் கோவிந்தா

எற்றைக்கு மேழேழ் பிறவிக்கு முன்றன்னோ

டுற்றோமே யாவோ முனக்கேநா மாட்செய்வோம்

மற்றைநங் காமங்கள் மாற்றேலோ ரெம்பாவாய்.

Introduction:

In the previous Pasuram Aandal expressed the desire to attain Moksha and wanted to be performing Kainkaryam to Sriman Narayanan. Having said that they have no qualification for attaining Moksha, request Sriman Narayana to look at Him and give them Moksha as looking at them will mean nothing to Him.

Padhapdahaartham - பதபதார்த்தம் - Word by Word Meaning:

govindhaa/கோவிந்தா - Hey Krishna!

chiTRanchiRukaalee/சிற்றஞ்சிருகாலே - Early in the morning

vandhu/வந்து - We are here

unnai seeviththu/உன்னை சேவித்து - To pray you

un pon thaamarai ati pooTRum poruL/உன் பொன் தாமரை அடி போற்றும் பொருள் - To praise your beautiful Lotus Feet

peTRam meeyththu uNNum kulaththil piRandha nii/பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்த நீ - You have born in amidst Aayargal who graze cows

kuTReval/குற்றேவல் - To command

koLLaamal poogaathu/கொள்ளாமல் போகாது - You have to receive Kainkaryam from us

iTRaip paRaikoLvaan anRukaaN/இற்றை பறைகொள்வான் அன்றுகாண் - Today we are here to get this wish from you

eTRaikkum/எற்றைக்கும் - Always

ezh ezh piRavikkum/ஏழ் ஏழ் பிறவிக்கும் - No matter how many ever times we are born

unthannodu/உன் தன்னோடு - with you

uTRome aavoom/உற்றோமே ஆவோம் - we will be related

unakkee/உனக்கே - only to you

naam/நாம் - we

aaL seyvoom/ஆள் செய்வோம் - be slaves to you

maTrai kaamangkal/மற்றை காமங்கள் - all other things

maaTRu/மாற்று - please rid them for us

Meaning:

(chitranj chiRukaale vandhu/சிற்றஞ் சிறுகாலே வந்து) Hey Krishna! We little girls, in this cold season, woke up very early and were at your doorsteps. Aandal sings the praise of the early morning which gave them an opportunity to Unite with Krishna!

(vandhu/வந்து) Like Vibheeshana, who had come to you to seek Sharanagathi, we are here at your doorstpes seeking Moksha.

Sampradhaya Meaning: If a Jeevathma is subservient to a devathantharam, it is possible to retrieve and make it knowledgeable and make it subservient to Paramathma. However, if the Jeevaathma is subservient to its own body, then no matter what one tries, it is not possible to rescue it.

Here Aandal, having explained in earlier Paasurams that has come to Shri Krishna, expecting only His Lotus Notes, and to attain that taking the Lotus Notes itself as the path, and asks Shri Krishna to provide them the same.

(un poTRaamaraiyatiyee pootRum poruL keeLaai/உன் பொற்றாமரை அடியே போற்றும் பொருள் கேளாய்) Hey Krishna!! Here we are to tell you what we came to you for!!

(peTRam meyththu uNNum kulaththil piRandhu/பெற்றம் மேய்த்துண்ணும் குலத்தில் பிறந்து) Hey Krishna!! What is the reason for you to have been born here amidst us?! You are never born (pirappili/பிறப்பிலி) You are sourrounded by Nithyasooris who do Kainkaryam to you all the time!! Then why were you born here?! What was the desire for you to have been born in this world!

(kuTReval engaLai koLLaamal poogaadhu/குற்றேவல் எங்களை கொள்ளாமல் போகாது) Please command us and we will take those and complete the Kainkaryam. Isnt this the reason why you were born? To be our master. To get Kainkaryam from us?!

Hearing this Shri Krishna says, "Hey Gopikas! I grant your wish and I will make your swaroopam total by taking kainkaryam from you"

The Gopikas were over joyed hearing this.

(eTRaikkum ezheezh piRavikkum/எற்றைக்கும் ஏழேழ் பிறவிக்கும்) May this wonderful Union last for ever. Like Periya Piratti being with you at all times, let us also be doing Kainkaryam to you. If you are born as a devatha, Piratti is born as one as well. If you are born as a Manushya, she is born as one as well. In the same way whatever form that you take, we will be your seshaboothas and be doing Kainkaryanm.

(unthannodu uTRom/உன் தன்னோடு உற்றோம்) We want to be related with you like this always.

Sampradhaya Meaning: The relationship with Paramathma to Jeevaathma is being a slave to paramathma. (seeshaboothan/சேஷபூதன்)

(unakkee/உனக்கே) - Hey Krishna! We want to be related to you and only you.

Sampradhaya Meaning: Ananyaarga seshathvam/அநந்யார்கசேஷத்வம்

(aatcheivoom/ஆட்செய்வோம்) - we will be a slave to you and do kainkaryam to you

Sampradhaya Meaning: The swaroopa of a Jeevathma is to be a slave to Paramathma and expect nothing but kainkaryam from Paramathma. The joy that the Jeevathma will get is on seeing Paramathma happy about the kainkaryam.

ஜீவாத்மாவின் ஸ்வரூபம் சேஷத்வம். ஜீவாத்ம பரமாத்மாவிர்க்கே அடிமை. வேறு எவருக்கும் அடிமைப்பட்டதல்ல. ஜீவாத்மாவிடம் பரமாத்ம கைங்கர்யம் பெற்றுக்கொள்வதும் பரமாத்மாவிர்க்கு ஜீவாத்ம அடிமை செய்து கைங்கர்யம் செய்வதுமே ஜீவாத்மாவின் ஸ்வரூபம். அப்படி அடிமை செய்யும் பொழுது, பரமாத்மாவின் ஆனந்தத்தை கண்டே ஜீவாத்ம சந்தோஷிக்கவேண்டும்.

(maTRainam kaamangal MaaTRu/மற்றை நம் காமங்கள் மாற்று) This is the most important line in Thiruppavai. This explains the Thirumanthra's saaram. Aandal prays to Shri Krishna, to rid her of all the blocks that comes on the way to her doing Kainkaryam to Shri Krishna.

viRoodhi dhaan moondRu. swaroopa viroothiyum, upaaya viroodhiyum praapya viroodhiyum - mumuukshupadi

விரோதிதான் மூன்று. ஸ்வரூப விரோதியும், உபாய விரோதியும் ப்ராப்ய விரோதியும் - முமூக்ஷுபடி

Aandal prays to Krishna to rid her of all the three enemies - Swaroopa, Upaaya and Praapya Virodhi.

Swaroopa Virodhi - The true nature of Jeevathma is be a slave to Paramathma. Anything that makes this untrue is Swaroopa Virodhi

Upaaya Virodhi - The one and only way to attain the state of Moksha, is the Lotus Feet of Paramathma. Any other means will be Upaaya Virodhi

Praapya Virodhi - The one and only result that a Jeevathma expects is to do Kainkaryam to Paramaathma. Any other result desired is Praapya Virodhi

adinaayen ramanuja dasan

Day 27 - koodaarai vellum - கூடாரை வெல்லும்

Sri:
Srimathe Ramanujaya Nama:
Azhwar Emberumanar Jeeyar Thiruvadigale Saranam

kuudaarai vellumsiirk goovindaa unRannaip

paadip paRaikoNdu yaampeRu sammaanam

naatu pukazum parisinaal nanRaakach

chuutakamee thooLvaLaiyee htootee sevippuuvee

paatakamee enRanaiya palkalanum yaamaNivoom

aatai yutuppoom mathanpinnee paaRchooRu

muutanei peithu muzhangkai vazhivaarak

kuuti irundhu kuLirndheelo rembaavay.

கூடாரை வெல்லும்சீர்க் கோவிந்தா உன்றன்னைப்

பாடிப் பறைகொண்டு யாம்பெறு சம்மானம்

நாடு புகழும் பரிசினால் நன்றாகச்

சூடகமே தோள்வளையே தோடே செவிப்பூவே

பாடகமே என்றனைய பல்கலனும் யாமணிவோம்

ஆடை உடுப்போ மதன்பின்னே பாற்சோறு

மூடநெய் பெய்து முழங்கை வழிவாரக்

கூடி யிருந்து குளிர்ந்தேலோ ரெம்பாவாய்.

Introduction:

In the last Paasuram, Aandal pleaded to get Samyapathi Moksham. This Paasuram explains the way they decorate themsleves.

Padhapadhaartham - பதபதார்த்தம் - Word by Word Meaning:

kuudaarai/கூடாரை - Those who do not heed

vellum siir/வெல்லும் சீர் - The quality to win

goovinda/கோவிந்தா - Hey Govinda!

un thannai/உன் தன்னை - you

paadi/பாடி - To sing the praise

paRai kondu/பறை கொண்டு - To attain Moksha

yaam peRusammaanam/யாம் பெறுசம்மானம் - What we are about to get

naadu pugazhum parisinaal/நாடு புகழும் பரிசினால் - To hear all people say his praise

suudagam/சூடகம் - Ornament that is worn in hands

thooLvaLai/தோள்வளை - The ornament that is worn in the shoulder

thoodu/தோடு - The ornament that is worn in ears

sevippuu/செவிப்பூ - The flower in the ears

paatakam/பாடகம் - The ornament that is worn in the legs

enRu anaiya pal kalanum/என்று அனைய பல் கலனும் - And all the other ornaments like these

yaam nandRaaga aNivom/யாம் நன்றாக அணிவோம் - We will wear those dresses that you and Nappinnai Piratti have given us

aadai/ஆடை - The dresses

uduppoom/உடுப்போம் - we will wear

adhan pinne/அதன் பின்னே - after that

paal sooRu/பால் சோறு - The rice that is cooked with milk

muuda/மூட - in a way to hide

ney peidhu/நெய் பெய்து - add ghee

muzhangai vazhi vaara/முழங்கை வழி வார - To drip all along the hand on through to the elbow

kuudi irundhu/கூடி இருந்து - together we

kuLirndhu/குளிர்ந்து - to enjoy

Meaning:

(koodaarai vellum siir/கூடாரை வெல்லும் சீர்) - In Shri Ramayana, Parasuraman wanted to fight Shri Rama. Parasurama was angry and wanted to kill Shri Rama as he did many other Kshathriya (those who are born to rule) rajas. Shri Rama took the Vishnu Dhanush from Parasurama and broke it to only get Parasurama bow at His lotus feet accepting defeat.

Ravana, who never wanted to bow to Shri Rama, even went to the extent to say that even if I am split into half, I will not fall forward but only will fall backward. Shri Rama gave him a second chance when Ravana lost all his weapons. Had Ravana come back without taking the bow, he would have won over Rama, but he returned with bow and arms. He got defeated.

Dhuriyodhana didnt want to heed to Shri Krishna, and was defeated again.

Thus Srimann Narayana, has the ability to win over those who do not heed to Him and do not listen to His words.

On the other hand, Vibheeshana and Sugreeva got the kingdom. Shri Rama listened to Hanuman who surrendered to Him. To Pandavas, He did the henious job of a messenger and was a driver for Arjuna's chariot.

With these, Aandal praises Shri Krishna's Kalyanagunangal to even be subservient for those who surrender themselves to Him.

(govindaa/கோவிந்தா) - The one who protects those who want to be united with Him and who surrender themselves to Him

(undRannaipaadi/உன்றன்னைப்பாடி) - When Hiranyakashipu asked Prahladha to say "hiranyaya namaha", Prahladha refused and kept singing "Shriman Narayanaya Namaha". Like Prahaladha, we are here to sing your praise, to sing your numerous names, and we consider the singing itslef as our duty (swayamprayojanam/ஸ்வயம்ப்ரயோஜனம்). That we consider the only reason for the existence of our tongue.

(yaam peru sammaanam/யாம் பெரு சம்மானம்) - We know that those who seek your Lotus Feet as the only way to Unite with you will get what they desire - your union. That is the biggest wealth that we will cherish.

(naadupugazhum parisinaal/நாடுபுகழும் பரிசினால்) - Not only do you give yourselves to those who surrender to you, you also make them famous and give them the glory. Like you did to Sugreeva and Vibheeshana. Here our Poorvacharyas cite the instance from Mahbharatha, when Shri Krishna, Sathyabhama, Arjunan and Draupathi are together in a room sleeping with ones leg on another, and when Sanjayan wanted to come in. Shri Krishna asked Sanjayan to come in because he knew Sanjayan is a good Aathma who will not only not feel jealous seeign them like this, but will also make those who "want to go against" Shri Krishna.

Not only does Shri Krishna, give them the desire and not only does he make them famous and get the glory, but also He does this elegantly (Nandraaga/நன்றாக)

When Sita wanted to present her necklace to Hanuman, Shri Rama understood what Sita wanted, and spoke, "Do present your necklace to the one who is worthy of it, who is courages, who is learned, who is a bhaktha, who is selfless, who is got the light in him that glows, who is brave, who is famous, who is able, who is polite, who does justice, who is a man, who is a valour, who is brilliant". By saying these, Shri Rama, described the able Hanuman, who got the necklace, thus proving He does it ably as well.

(thoode sevipppuuvee paadagamee endranaya palkalanum yaam aNivoom/தோடே செவிப்பூவே பாடகமே என்றனைய பல்கலனும் யாமணிவோம்) Do also give us the ornaments that we can wear in our hands, shoulders, ears, legs, and all over our body parts.

(aadaiyuduppoom adhanpinne paalsooru/ஆடை உடுப்போம் அதன் பின்னே பால் சோறு) When they started the Vrath they said they wont wear decorative dresses, and they wont eat. Now having got the result of their vrath, the Gopikas are celebrating and wanting to enjoy it with all the senses. To wear new dresses, and to have a wonderful feast

(koodiirundhu kuLirndhu/கூடி இருந்து குளிர்ந்து) - they wanting the celebrations to continue in the union of Shri Krishna.

Sampradhaya Meaning: The quality of a Bhaghavatha is to offer himself as food for Shriman Narayana, and on seeing the enjoyment in the face of Sriman Narayana, feel happy about it. THIS is Shri Vaishnava Sampradhayam. This is what is different between Shri Vaishnava Sampradhayam and others. Shri Vaishnava Sampradhayam is what is said in Vedhas and Upanishads. Unlike other sampradhayas which desire various "other" things which could be wealth (Aishwaryam) or Kaiwalyam as the case may be, Shri Vaishnava Sampradhaya desires only and only the lotus feet of Shriman Narayana and the servitude (kainkaryam) of Him. For the Jeevathma there is nothing that can give happiness than to see the happiness of Perumal to get Kainkaryam from Jeevaathma. Parmaathma gets his happiness by getting Kainkaryam from Jeevaathma. Jeevaathma gets its happiness by doing Kainkaryam.

adinaayen ramanuja dasan