..1st..Seer malhum: The place where those blessed ones, who comprehend fully the anantha kalyANa GuNams of the Lord reside AaypADi: nErizhayeer: Oh People with the noble traits of Samam and dhamam (auspicious Aathma GuNams of Tranquility and Control over the senses)!NiRaintha- ThingaL Mathi: On this day, which is like the Moon with all its sixteen digits (kalai) just as the ShAdgunya SampoorNa BhagavAn Himself..NannALAl: Since it is such an auspicious day Maarghazhi Neerada pOthuveer pOdhuminO!: Those who wish to follow the most noble upAyam (means) of Prapatthi (self-surrender)!Please join us!Thozhilan: One who destroys our sins
NandhagOpan Kumaran: and is the eternal Youth, who is the BrahmAnandha Svaroopan, who initiated BrahmA into the Vedams and meanings.Yasodhai: by granting us BrahmAnandham iLam Singham: One, who is like the powerful Lion NaarAYaNanE: That SarvEsvarn, who has incarnated as Krishnan now amidst usNamakkE Parai TharuvAn: for us, BhaagavathAs, who have performed Bhara NyAsam (Aathma Samarpanam, Prapatthi) at His sacred feet HE WILLREADILY GRANT USMOKSHA SUKHAM..
..2nd..KIRISAIGAL (Observances) are of three kinds: Vaachikam, Kaayikam and Maanasam
(by one’s speech, limbs and mind). Singing /naama Sankeerthanam (paadi) is Vachika kaaryam;
taking bath, giving alms are kaayikam kaaryams; thinking about Him is the maanasika kaaryam.
ANDAL insists all should wear six mangaLa vasthus (1) Mettu in toes (2) Valai (bangles) (3) Nose screw (4) ThirumAngalyam (5) Tilakam (6) Pushpam..ACTS TO BE DISCARDED(1) “TheekkuRalaic-chenROdhOm” (we will not speak painful untruth and engage in purposeless talk) (2) “SeyyAthana seyyOm”: We will not think on subjects that will lead us astray. (3) “NeyyuNNOm PaaluNNOm”: We will not consume ghee and milk…THAT SRIMAN NAARAYANAN IS “PARAMAN”The Greatest of the greatest One is our Lord, who performs Yoga Nidhrai on Adhi Seshan in the midst of the Milky Ocea, has none Equal to Him or Superior to Him. With Sri MahAlakshmi’s , He shines as Param JyOthi there and becomes Parama Purushan and PurushOtthaman…ANDAL addressed of us as “Vaitthu VaazhverkAL” or the BhAgyasaalis, who got the difficult-to obtain Nara Janmam to observe the Vratham of SaraNAgathi and follow the life of PrapannA ..
..3rd..”NeerAdinAl” here refers to the UpadEsam of SaraNAgathi rahasyam by SadAchAryAs and its observance by SadhsishyAs. “MummAri” is benefits of attaining the fruits of the Vratham (SaraNAgathi) by Upadesam, study of divya Prabhandhams & enjoying the ArchA moorthis at their dhivya desams.“Ongu peru-sennalUdu Kayal ukaLa” are PrapannAs thriving in the land rich with AchAryAs, who are like strong fishes jumping with joy in the paddy fields, who see their efforts by Ukthi and AchArya Nishtai (to do SaraNAgathi) have borne fruit.
“PoomkuvaLai pOthil PoRi VaNDu kaNN Paduppa” refers to Sriman NarAyaNa sleeping without worry in our heart lotuses (Hrudhaya Kamalams) that His workthrough His AchAryAs has been successful. He sleeps like a content farmer, who has realized abundant crops.“VaLLal perum pasukkaL” compares to generous AchAryAs, who never expect any returns. They use the equivalent of the four fingers of the udders of the abundant milk giving cows to impart knowledge about the three parama rahasyams of Sri VaishNavam. The four fingers of the udder through which this milk of Knowledge (Jn~ana milk) flows are Vedam, Smruthi, Saathvika PurANams and AzhwAr Paasurams. “NeengAtha Selvam NiRainthu” is the undiminishing wealth of Jn~Anam at all times on His Leela VibhUthi (Earth) & in His Transcendent world of Sri Vaikuntam
..4th..Aazhi Mazhaik KaNNA: Oh Venerable AchAryAs, who pour down the rain of Jn~Anam and whose eyes are flodded with the showers of aanandham (bliss) through Bhagavath anubhavam! Nee onRu kai karavEl:
Please bless us with all the meanings of the three rahasyams without holding back any Oozhi mudalvan uruvam pOl mey karutthu: You (AchAryAs) who have the dark hue of the Lord due to your constant meditation of that dark-complexioned Lord and You who are filled with infinite dayA similar to that of the Lord and who are the embodiment of His compassion (Tanmayathvam) PaRpanAbhan kaiyil Aazhi pOl minni: You who have the radiance arising from your dhivya Jn~Anam Valampuri pOl ninRu athirnthu: You roaring like HayagrIva ghOsham (Jn~Anandha maya vijaya ghOsham)Udaittha Sara Mazhai pOl: showering the Jn~Ana varsham (torrent of Jn~Anam) like the bhANa Varsham (the torrent of arrows leaving KodhanDa Raaman’s Saarangam bow) Ulahinil Vaazha: For the people of the world to survive and live Mahinzthu peythidAi: please rain (of Jn~Anam) with joy
naangaLum mahizhnthu Maarghazhi neerAda: so that we engage in the most exalted Maargha seersham act of Prapatthi/SaraNAgathi at Your sacred feet!
..5th..“MaayOnai”: Our Lord is a MaayAvi. ANDAL addresses Him next this MaayOn as “Mannu Vada Mathurai Mainthan”. Mannu stands for Vada Mathurai, where the Lord has blessed through His Bhagavath Saaniddhyam.
“Thooya peru neer Yamunai”: YamunA is most sacred and pure. YamunA cleaved and let VasudEvar walk across its sandy bed, on the dark rainy night of JanmAshtami. Yamunai had deha sambhandham with the Lord through His Jala kreedais there with Gopis. “Aayar Kulatthinil thOnRum aNi viLakkai”: Our Lord was born in Raaja Kulam to VasudEvA and Devaki. He surfaced in the community of cowherds (AaypAdi). ANDAL saluted Him as “ThOnRum aNi ViLakkai” or the most beautiful, lustrous lamp that appeared amidst the aayar kulam.
“ThAyai Kudal Vilakkam seytha DhAmOdharanai” KaNNan was caught by YasOdhA while stealing butter and tied Him by to a mortar . YasOdhai was His mother and a Bhakthai. Hence, the Lord allowed Himself to be bound. Even today, One sees the three welt marks on the waist of Lord RanganAtha. “ThUmalar thoovi thozhuthu, VaayinAL paadi, ManathinAl chinthikka”: Suddha pushpAnjali, TuLasi Pushpa samarpanam and manthra Pushpa samarpaNam are very dear to our Lord’s heart. Hence..ANDAL recommends them here. “Cheppu”: The paasuram ends with the command, “cheppu” (say). “Sri KrishNAnu smaraNam Param” as saathvika Thyaagam (KrishNArpanam..
..6th..PiLLAi YezhunthirAi: Please discard your childish attitude that the Supreme Lord and You are one and the same and gain true knowledge about Your Master-servant relationship with Him and awaken!
MunivarkaLum YogikaLum: the two kinds of prapannAs practice Bhakthi Yogam ( Bhagavath guNAnubhavan and Kainkarya anubhavam ).Hari YenRa pEraravam: approach the Lord and loudly request Him to eliminate the Paapams and PuNyams, which are the seeds of SamsAric afflictions (approach AchAryan as Moksha bheeja BhUthan)
uLLam Puhunthu: That aartha naatham (sufferer’s loud cry) of the PrapannAs entered through the Lord’s (AchAryA’s) ears and reached His (their) heart(s).KuLirnthu: That sound reaching the Lord’s heart made Him happy and contented; That anubhavam of the Lord (Achaaryan) made Him PrasAdha-Visishtan for us. Hearing this uplifting message and its effect on our Lord (AchAryan), Oh Girl, please awaken and join in the Nonbhu!
..7th..Keesu Keesu yenRu: Haven’t you heard their sweet dialog, yengum pEsina pEccharavam kEttilayO?:(Oh PrapannA! You will realize all your wishes as a result of your performing prapatthi and the Lord responding with the blessing “May you perform all Kaimkaryams for us in all places and times — pEy peNNE!: Oh Maiden, who is deeply lost in Bhagavathanubhavam and as a result look like a deluded one!Vaasa NaRum Kuzhal Aacchiyar: VyAsar and other AchAryAs who have researched on the fragrant tresses like Upanishads, which contain inside them the Sarvaghandhan, Sriman NaarAyaNan..They raise hands matthinAl osai- after churning with intellect paduttha thayir : the curd (annam) like BhOgya NaarAyaNan aravam kEttilayO?: declare that Sriman NaarAyaNan is Para DEvathai.
Oh pEy peNNE! Haven’t you heard that loud declaration?– Naayaka peNN piLLAi: Oh smart one, who understands fully the Para dEvathA aspect of our Lord and thereby have become the leader
of our ghOshti NaarAyaNan Moorthy Kesavanaip paadavum: when they sing that NaarAyaNan is
the One, who created BrahmA and Sivan..nee kEtte kidatthiyO?: even after hearing that powerful message, how can you stay without performing SaraNAgathi at Sriman NaarAyaNan’s sacred feet?
..8th..Oh Joyous Maiden, who is very dear to the Lord! Please come and join this ghOshti. We have come to take you with us on our journey to AchAryan, who protects our Indhriyams from entering into destructive ways and who by the power of Jn~Anam and anushtAna sakthi destroys Naasthikan as well as Kudhrushtis (Those who have viparItha Jn~Anam and interpret Veda Manthrams wrongly). That AchAryan is greater than even sarvEsvaran for us. We should sing his praise through his taniyan and get our minds cleared by the anushtAnam of Prapatthi
and understand well the mode of behavior after prapatthi & practise it; afterwards, placing AchAryan in front, if we arrive at Bhagavath SannidhAnam and prostrate before The Lord of Lords, He will be elated and inquire carefully into our qualifications as aartha prapannan (One who is desirous of Moksham without delay) or dhruptha Prapannan (One who wishes MoKsham at the time of falling of this body) and grant us the appropriate prapatthi phalan.
In addition to the deep spiritual insight gleaned from the passages of this paasuram, one can not but fall at the sacred feet of ANDAL for Her immaculate poetic skills in the description of the advancement of dawn. Those who have seen the red hue of dawn shifting slowly into different degrees of whiteness as the Sun climbs up can relate well to Her choice words “Keezh Vaanam VeLLenRu”. ThoNDardippodi’s ThirupaLLIyezhucchi paasura Vaakhyams alos echo in our minds: “SudaroLi paranthana Soozh disai yellAM thunniya thAtakai minnoLi surungi”.
..9th..“ThoomaNi maadatthu suRRum ViLakkeriya”. ThoomaNi Maadam is the eternal, defect free, all revealing Vedam (Nigama Soudham). “SuRRum” refers to the six angams (limbs) of Vedam like SeekshA et al. “ViLakku” is Jn~Anam or UpabrumhaNams like Smruthi, PurANas that explain the meanings of VedAs. “SuRRum ViLakku Yeriya” is the Jn~Ana dheepams shining in that ThoomaNi Maadam. AzhwArs have referred to this Jn~Ana dheepam (ViLakku) often: “AkAra Vaachyan”, Sriman NaarAyanan. “DhUpam kamazha Thyuil anai mEl kaNN VaLarum”:
are (1) Jn~Anam (2) AnushtAnam (3) VairAgyam. “MaamIr avaLai yezhuppIrO? Unn MahaL thaann UmayO? anRic cheviDO? ananthalO?: address to MahA Lakshmi (LakshmI SambhOdhanam) “maamaayan maadhavan vaikundhan enRenRu naaman palavum navinRu”. the words chosen by ANDAL:“MAAMAAYAN”. He gives three interpretations: (1) Maa+aayan = the Big Gopa KumAran (2) Maa+ aayan = that Gopa Kumaaran associated with MahA Lakshmi (Maa sabdham of MaalOlan, Maadhavan); He is thus Sriya: Pathi (3) maa+ aayan = maa being “not” and aayan meaning “a cowherd boy”. Our Lord is not a Aayan (not born in the cowherd clan) but is MahA VishNu incarnating as GopAlan for Dharma Samrakshanam.
..10th..THULASI MAHATHMYAM..Salutation to Sriman NaarAyaNan and His glories are housed in the passage “NaaRat thuzhAi mudi NaarAyaNan” Here the Lord is invoked in the form of wearing the sacred ThuLasi on His Siras to assure us that His Vratham is to give the boon of Moksham for those, who perform SaraNAgathi at His feet
(nammAl pORRa Parai tharum PuNNiyan).ThuLasi’s glory is also indicated in this Paasuram (nARRa ThuzhAi Mudi NaarAyanan). “nARRa Thuzhai” is fragrant ThuLasi adorning His Siras (over the Kiritam). It has been presented by Soodikkoduttha NaacchiyAr earlier. Lord KrishNA says in this context in MahA BhAratham: “Among Pushpams, ThuLasi flower is the most sacred”.
ThuLasi was born during the time of the churning of the milky ocean (amrutha Matanam) by the Lord.
The Thulasi flower, leaves, kattai/log (Kaashtam) and root are all important in Bhagavath AarAdhanam, At SrivilliputthUr, ANDAL incarnated at the foot of a ThuLasi plant. During the month of Marghazhi, any one performing Pongal naivEdhyam for our Lord cooked in the fire made from ThuLasi Kaashtai obtains indescribable auspiciousness; so does one, who iscremated with Thulasi Kaashtai sambhandham.
In Maasi Ratha Sapthami and EkAdasi, naivEdhyam for PerumAl with food cooked over
ThuLasi Infinite indeed are the glories of TuLasi , the TuLasi Vana Sudari, SaakshAth KashamA (Godhai
..11th..Having drunk the milk of Jn~Anam from Upanishads, smruthi, IthihAsa PurANams independent of their size or complexity and Having won over naasthikars and aasthika abhimAnis in saastrEic debates
Oh Sathsishyan, who has been blessed with sadAchAryan, with mastery over the blemishless VedAs!. Oh sathsishyan, who dances like a happy peacock (that has seen the rainy clouds) while singing the many naamAs of our Lord!
pOdharAi: May Thou be engaged in this aanandha anubhavam! — SuRRathtu ThOzhimAr: The aadhivAhikars, who display yellAm vanthu freindship to You, the Prapannan have come now.
ninn muRRam puhunthu: They have entered the front gates of Your (of the one, who has cast aside the gross body and entered into the subtle body/sookshma sarIram) house.— Muhil VaNNan pEr paada: They are reciting the Lord’s names and are ready to lead you to His supreme abode at the final stages of your journey via archirAdhi maargam, like BhaagavathAs reciting manthrams into your ear.
siRRAthE: You should cast away any concerns about committing sins consciously or otherwise. — pEsAthE: You should speak of nothing except Bhagavan naamAs. nee selavap pendAtti: You become thus the one appreciated by BhagavAn Himself. — uRangum poruL yeRRukku?: You have no more vinais to worry about? Why then this sleep rooted in fear and brahmam (delusion)?
..12th..Mother MahAlakshmi thinks about Her young children (chEthanams) and She has nirvEdham for them because of their suffering and takes great pity (daya) on them. She feeds them the milk of JnA~na through Her breasts (mulai vazhiyAha) copiously until the heart of the chEthanam is drenched (“ninRu sOra nanaitthu seRu aakkum”) and the chEthanam becomes
the possessor of limitless, evergrowing Jn~Ana sampath.
Oh beautiful lady, the sister of the possessor of such visEsha Jn~anam! Please achieve through pancha samskAram the vivEkam banishing dEhathma bramam and take refuge at the sacred feet of the Lord, who is the embodiment of Sathyam, Jn~Anam, anantham, amalam and Aanandam. That prapatthi removes ancient prArabdha karmAs. It is easy to practice by anyone.
Knowing how easy it is to practice, please awaken. The BhagavathAs around You have known the KshaNa phala daayakam of Prapatthi and have performed Prapatthi. Why you alone have the tendency to stay in the darkness of SamsAra kaaLa Raathri?
..13th..This gopi is firm about her assessment that the Lord, has to come to her because of her most beautiful eyes. She does not think that she should go to Him.
“PuLLin Vaaik keenDAnai” is about KrishNa’s valor. After He cleaved the beak of Bakaasuran and killed him, then, the young gOpAs plucked the feathers of the bird-shaped asuran and hung them (feahters) up like a thOraNam to remind all what would happen if some one commits unpardonable apachAram to the Lord.
“pollA arakkan” is Raavanan; saadhu arakkan is his saathvik brother, VibhishaNan. His saathvik tendency and gratefulness to Raamachandran for accepting his Prapathti is told by Kamban as: “panju yena sivakkum menkAl Deviyai pirittha paavi Vanchahanukku-ILaya yennai, varuha yenRu aruL seythAnE”.
“PaLLikkidatthiyO?”: The gOpi being awakened is really not sleeping. She is chewing in her mind over her blissful anubhavam of union earlier with the Lord on that bed. She had KrishNa sparsam before. The gopis say: “You are like a Paavai (Bhommai) and as such do
not have the skills to understand that the MaayAvi has left and that he is no longer at your side.
Meaning of neerAttam: Thinking of the Lord is NeerAttam; ArchAvathAra sEvai is “kudainthu neerAttam”; Thinking of Vibhava avathAram RaamA and KrishNA is “KuLira NeerAttam”; the darsanam of Sri VaikuntanAthan is “KuLLak KuLira NeerAttam”, the ultimate bliss
..14th..“UngaL Puzhakkadai thOttatthu vaaviyuL Senkazhuneer vaai nehizhnthu”:= Jn~Anam has blossomed in the heart of the tree in SamsAram allocated for the chEthanams.
“Aambhal vaai Koombina”:= The flowers like Kaamam, mathsaram et al associated with aj~nam have closed their petals. “SenkaRk kodikkURai veNN pall tavatthavar tankaL thirukkOil sangiduvAn pOhinRAr”= Many wearing the sacred clay (ThirumaNN) originating from SvEtha dhvIpam, wearing red bordered vasthrams and possessing the power of great penance are meditating on the Lord in their Hrudhaya PuNDarIkam through PraNavOpAsanam.
“YenkaLai munnam yezhuppuvAn vaai pEsum NangAi YezhunthirAI”= May You as UtthamAdhikAri, who stated to wake us immersed in the timeless samsAram, get up and bless us! “NaaNAthAi NaavudayAyai” Oh Uthama AdhikAri, who is not reticent about instructing us on sadh Vishayams! Oh Nangai who is blessed with sadh-Vaak to recite the names of our Lord!
“Sankodu Chakkaram yEnthum Tatakkaiyaan Pankayakkananai paada”= Please instruct us on the margam of UpAsanai of the Lord who holds the unique symbols like Sankam and chakkaram in His hands to denote His Parathvam.
This Paasuram is “ThiruppAvayilum ThiruppAvai”. Among the dhivya prabhandhams. In all the thirty paasurams of ThiruppAvai, this paasuram is the most important. Even in this paasuram, the passage “naanE thaan aayiduha” is the supremely important one with great depths and depths of meaning.
..15th..TEN CHARACTERISTICS OF UTTHAMA
SRI VAISHNAVAAS
(1) “ellE ilankiLiyE”: the implied sense is that the speech of the devotee (BhagavathA) is most
welcome. (2) “innam uRangudiyO?”: it is wrong to indulge in other things (vishayams) when the company
of BhagavathAs is available. (3) “chil yenRu azhayEnmin” : Not a single harsh word should be used in conversation with BhAgavathAs. (4) “nangaimeer pOdarhinREn”: BhAgavathAs should be addressed most respectfully with utter/sincere humility.
(5) “Vallai un katturaigaL”: even the chastisement by a BhAgavathA (which will always be constructive) should be accepted gracefully.(6) “ValleergaL neengaLE naane thaan aayiduga”: Owning others’ mistakes as one’s own is the hallmark (LakshaNam) of a true Sri VaishNavan. (7) “ollai nee pOdhAi”: separation form the BhAgavathAs even for a second is unbearable.(8) “unakenna vERudayai”: The path laid down by one’s poorvAs need to be followed, not what is dictated by one’s own mind.(9) “ellArum pOndhArO pOnthAr ponthu yeNNikkoL”: seeing a congregation of BhAgavathAs (and being part of that group)is the most desired fruit in this life. (10) “VallAnai konRAnai mARRArai mARRazhikka vallAnai Mayanai paadu”: Singing His (Lord’s) virtues, valour, victory and other kalyANa guNAs are vital to a Sri VaishNavA as means of pleasing other Sri VaishNavAs; as such, it results in the service of BhAgavathAs (BhAgavatha daasyam..
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