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Sri Andal’s Thiruppavai

In English transliteration and

In easy to read Tamil text

Andal with Her Divine consort Ranganatha

Raamaanuja dayaapaatram jnana vairagya bhooshaNam l

Shreemad Venkata-naathaaryam vande Vedanta Deshikam ll 1 ll

l

ll १ ll

Page 2 of 104

Shree Shailesha dayaapaatram dheebhaktyaadi gunaarNavam l

Yatheendram pravaNam vande ramya jaamaatram munim ll 2 ll

l

ll २ ll

Lakshmee-naatha samaarambhaam Naathayaamuna madhyamaam l

Asmad-aacaarya paryantaam vande guru param paraam ll 3 ll

l

ll ३ ll

Yo nityam acyuta padaambuja yugma rugma l

Vyaamohayat taditaraaNi truNaaya mene ll

Asmad gurur bhagavatOsya dayaika sindhoh l

Ramanujasya charaNau sharaNam prapadye ll 4 ll

l

ll

S l

ll ४ ll

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Maataa pitaa yuvatayas tanayaa vibhutih l

Sarvam yadeva niyamena madhanvayaanaam ll

Aadyasya nah kulapateh vakulaabhiraamam l

Shreemad tadanghri yugalam praNaami moordhnaa ll 5 ll

l

ll

l

ll ५ ll

Bhootam sarashca mahataahvaya bhattanaatha l

Shree bhakti saara Kulashekara yogivaahaan ll

Bhaktaanghri reNum parakaala yateendra mishraan l

Shreemad paraangkusha munim praNatOsmi nityam ll 6 ll

l

ll

l

S ll ६ ll

***************************************************************

Jnana-anandam ayam devam nirmalam sphatikaakrutim l

Aadhaaram sarva vidyaanaam Hayagreevam upaasmahe ll 7 ll

l

ll ७ ll

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Tryambakam yajaamahe sugandhim pushti vardhanam l

Oorvaarukamiva mrutyOr muksheeya maamrutaat ll 8 ll

l

S ll ८ ll

Gurur Brahma gurur Vishnuhu gurur devO Maheshwarahaa l

Gurur saakshaat Parabrahma tasmai Shree Gurave namahaa ll 9 ll

l

ll ९ ll

Bhagavatas who hail from Smartaa and Shaivite traditions can add the

following guruvandana slokam to the above.

Shruti smruti puraaNaanaam aalayam karuNalayam l

Naamaami Bhagavat paada Shankaram loka shankaram ll 10 ll

l

ll १० ll

****************************************************

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Some important Internet links to Thiruppavai

http://ahobilavalli.org/thiruppavai.pdf Sriman Sadagopan, Oppilliappan Koil

http://www.sundarasimham.org/ebooks/Thiru1.pdf

http://www.sundarasimham.org/ebooks/Thiru2.pdf

http://www.sundarasimham.org/ebooks/Thiru3.pdf

http://www.prapatti.com/ Scroll down to Tiruppaavai and click on language

http://www.prapatti.com/slokas/kannada/naalaayiram/aandaal/tiruppaavai.pdf

http://www.prapatti.com/slokas/telugu/naalaayiram/aandaal/tiruppaavai.pdf

http://www.prapatti.com/slokas/malayalam/naalaayiram/aandaal/tiruppaavai.pdf

http://www.bhagavadgitausa.com/ANDALS_TIRUPPAVAI.pdf

http://www.ibiblio.org/ramanuja/thiruppavai/ Velukkudi upanyasams

http://namperumal.tripod.com/TPMain.htm

http://www.thiruppavai.org/

http://www.mayyam.com/talk/viewlite.php?t=437 (With meaning)

http://www.srivaishnavam.com/tpavai06/tpavai06.html (Calendar of Pasurams for

each day, Dec 16 to Jan 14)

http://www.ramanuja.org/sv/alvars/andal/tiruppavai/verse1.html Word by word

meaning of several pasurams

http://thiruppavai.swayamvaraparvathi.com/index.html Text plus mp3 record

http://www.youtube.com/watch?v=Fz8rM5tn96o

http://www.youtube.com/watch?feature=player_detailpage&v=Fz8rM5tn96o

One of the ABSOLUTE best renditions of

Thiruppavai Pasuram 1. Please do listen to how

she sings the 7th

line NarayaNanE NamakkE

paRai tharuvaan…….. the very crescendo of this

pasuram.

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The following introductory remarks are due to respected Vaishnavite scholar

Sriman V. Satakopan and are taken from the links given below:

http://ahobilavalli.org/thiruppavai.pdf

http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf

Sri Andal’s Thiruppavai needs no introduction. Though only thirty in

number, they are acclaimed to be the seed to the entire imperial collect of the

Vedas. A minute seed that sprouts into a huge tree, gives refuge to the likes

of kings and emperors. Similarly, Thiruppavai enshrines in itself the finest truths of

Vedantha. ANDAL's ThiruppAvai is well accepted that it contains an ocean of

items ranging from artha panchakam to the glories of Naama sankIrthanam.

Page 7 of 104

ANDAL is Sri Devi's amsAvathaaram. Sri Devi incarnated in the form of SeethA

and performed upadEsam to people of this earth on Tatthvams. Out of Her DayA

and KshAnthi (forbearance), She performed upadesam even for RaavaNan, who

had committed mahA-aparAdhams to Her. RaavaNan did not pay attention to Her

Upadesam, but in his next birth as SisupAlan, he got himself redeemed according

to Swamy Desikan. ANDAL is the amsam of Periya PirAtti, who nourished the

jeevans with the milk of Jn~Anam and fulfilled Her duties by becoming

AchAryai to one and all including Her Lord. Through Her ThiruppAvai

Prabhandham, She showed the way for us to reach Her Lord. Swamy says that

ANDAL showed the people of Kali yugam that Hari Naama SankIrthanam is

the prime upAyam leading up to the anushtAnam of Prapatthi at Her Lord's feet to

gain Moksham.

Andal, like Divine Mother Sita Piratti was born at Rangamannar’s nandavanam,

just like the ethereal fragrance of the tulasi growing nearby. After she attained a

marriageable age, when her father Periyazhwar was searching for a groom, Andal

said, “If you get me married to mere mortals, I shall not wish to live, I shall not

allow you to do so, I shall get wed to Paraman alone”. Whenever Azhwar used to

sing the glories of the Perumals of the hundred and eight divya deshams, and

whenever he mentioned about Arangan, His divine form and the beauty of His

thirumeni, she used to feel mesmerized and shed tears of joy and at the same

time feel thrilled. She, like the gopikas of Nandagokulam, decided to get

married to Kannan alone and adorned Herself with attire similar to that of the

Gopis and would talk hours together like them and observed the “Paavai” nombu

or festival. These actions were sung by her as Thiruppavai.

Thiruppavai can give one a divine experience of unity with Bhagavan.

“

” – It is based on those pasurams which were accepted by the

changa palakai at Madhurai, that is Thiruvaimozhi. Kodai says “

”, one who sings this garland of pasurams in

changattamizh, shall definitely get the divine blessings of Thirumal. There are

certain periods for Vedam, when it should not be recited, but for a few days,

Thiruppavai can be recited at all other times. The shastras taught to us by our

parents are two in number. The first one being Geethai (Bhagavad Gita) taught by

our father Kannan (Krishna). The other one being taught to us is by our mother,

Page 8 of 104

which is Thiruppavai. Its glory is said thus “

”, that is Vedam is the basis for everything.

And so it is said that one who does not know these (5 x 5 + 5 = 30) thirty

pasurams of Thiruppavai is a burden to the earth. There are six main topics in

Thiruppavai –

1. Paavai nombu – The observance of paavai festival

2. Going together for observing the paavai nombu

3. Awakening Kannan

4. Singing the glories of Kannan

5. Preaching

6. Sharanagathi or Self surrender

Andal talks about the above in the same order mentioned.

ANDAl considered SrivilliputthUr of South as the AayarpAdi (Gokulam) of North,

the girls of Her birth place as Gopis and Herself as one of the Gopis and the temple

of Vatapathra Saayee as NandhagOpar's (father of KrishNa at Aayar Paadi) house

and Lord VatapathrasAyee as Lord KrishNa Himself and performed the Vratham.

This feeling state (Bhavaanai) ripened and yielded the sought-after fruits of that

Vratham. She blessed us to follow this vratham and be blessed.

******************************************************************

We begin with the following three introductory verses in praise of the Thiruppavai. The first, in praise of Godaa (Andal), is a Sanskrit composition (by ParAsara Bhattar, b 1074 A. D). The Tamil are by UyyakkoNDAr (826-937 A.D), the direct disciple of AchArya Naathamuni. Both original Sanskrit and the Tamil transliterations are given below, see also

http://tiruppavai.net/pasuram1.html

http://www.earthincarnation.com/15a_THIRuPPAVAINEWd.html

Neelatunga stanagiri tatee suptam udbodhya KrishNam l Paaraarthyam swam shruti shiras siddham adhyapayanti ll Swocchisttaayaam sraji nigalitam yaa balata aakrutya bhungkte l Godaa tasyai nama idamidam bhooya evaastu bhooyah ll

Page 9 of 104

MEANING ACCORDING TO DR. V. N. S. RAGHAVAN:

May I offer my obeisance again and again to Goddess ANDAL alias GOdhA --

to her alone-- who awakened Lord KrishNA (taking rest and) sleeping on the

mountain-like lofty breasts of Goddess NILA alias Nappinnai PirAtti;

GOdhA, who has imparted to Him (Lord KrishNA) Her dependence (on Him)

as established in the hundreds of the texts of the crown of the VedAs (Viz. the

VedAnthA or the Upanishads); and GOdhA, who forcefully enjoys Him after

binding Him with flower-wreaths that were already worn by Her.

l

ll

l

ll

3 3

3 3 4ய l

2ய 3 4 4ய ய ll ய 3 ய

3 ய l

3 3 ய ம இ 3ம 3 ய ய ll

anna vayaR pudhuvai aandaaL* arangaRku(p)

pannu thiruppaavai(p) palpadhiyam*

innisaiyaal paadik koduththaaL naRpaamaalai*

poomaalai soodi(k) koduththaaLai(ch) chollu

Page 10 of 104

ய * ( )

( ) ய *

இ ய ம *

ம ( ) ( )

soodi(k) koduththa sudar(k) kodiyE* tholpaavai

paadi aruLavalla palvaLaiyaay* naadi nee

vEngadavaRku ennai vidhi onRa (enRa) immaatram*

naangadavaa vaNNamE nalgu

( ) ( ) ய*

ய * இ ம *

ம

Page 11 of 104

Now begin the actual pasurams of Thiruppavai. The * inserted in

the text indicates the place for a brief pause during recitation.

The ¶ indicates the verse is recited twice during chanting. Notice

also use of a distinctively different font for these pasurams.

http://video.google.com/videoplay?docid=-665495661999534827

Listen to the whole chant, typical temple style ~ 22 minutes

****************************************************

PASURAM 1

¶ maargazhi(th) thingaL madhi niRaindha nannaaLaal*

neeraada(p) pOdhuveer pOdhuminO nErizhaiyeer*

seer malgum aayppaadi(ch) chelva(ch) chiRumeergaaL*

koorvEl kodundhozhilan nandhagOpan kumaran*

Eraarndha kaNNi yasOdhai iLam singam*

kaar mEni cengaN kadhir madhiyam pOl mugaththaan*

naaraayaNanE namakkE paRai tharuvaan*

paarOr pugazha(p) padindhElOr empaavaai (1)

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NarayaNanE NamakkE parai tharuvaan

¶ ( ) *

( ) *

( ) ( ) *

*

*

*

*

( ) (1)

Page 13 of 104

PASURAM 2

vaiyaththu vaazhveergaaL naamum nampaavaikku(ch) *

cheyyum kirisaigaL kELeerO* paaRkadaluL

paiya(th) thuyinRa paramanadi paadi*

neyyuNNOm paaluNNOm naatkaalE neeraadi*

maiyittu ezhudhOm malarittu naam mudiyOm*

seyyaadhana seyyOm theekkuRaLai(ch) chenROdhOm*

aiyamum pichchaiyum aandhanaiyum kai kaatti*

uyyumaaReNNi ugandhElOr empaavaai (2)

PaarkadaluL paiya(th) thuyandRa Paramanadi paadi

Courtesy http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf

Page 14 of 104

ய ( ) *

*

ய ( ) ய ம *

*

மய ம ய *

ய ய ( ) *

ய *

ம (2)

PASURAM 3

¶ Ongi ulagaLandha uththaman pEr paadi*

naangaL nam paavaikku(ch) chaatri neeraadinaal*

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theenginRi naadellaam thingaL mum maari peydhu*

Ongu peRum senN nel oodu kayalugaLa(p)*

poonguvaLai(p) pOdhil poRi vandu kaN paduppa(th) *

thEngaadhE pukkirundhu seerththa mulai patri

vaanga* kudam niRaikkum vaLLal perum pasukkaL*

neengaadha selvam niRaindhElOr empaavaai (3)

http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/Thiru1.pdf

¶ *

( ) *

Page 16 of 104

*

( ) *

( ) ( )*

( )* *

(3)

Pasuram 4: Aazhi mazhai Kanna

Page 17 of 104

PASURAM 4

aazhi mazhai(k) kaNNaa onRu nee kai karavEl*

aazhi uL pukku mugandhu kodu aarthu ERi*

oozhi mudhalvan uruvam pOl mey kaRuththu(p)*

paazhii am thOLudai(p) paRpanaaban kaiyil*

aazhi pOl minni valamburi pOl ninRu adhirndhu*

thaazhaadhE saarnga mudhaiththa sara mazhai pOl*

vaazha ulaginil peydhidaay* naangaLum

maargazhi neeraada magizhndhElOr empaavaai (4)

ம ( ) * *

ம ( ) *

( ) ய *

ம *

ம *

*

ம ம (4)

PASURAM 5

maayanai mannu vada madhurai maindhanai(th)*

thooya peru neer yamunai(th) thuRaivanai*

aayar kulaththinil thOnRum aNi viLakkai(th)*

thaayai(k) kudal viLakkam seydha dhaamOdharanai(th) *

thooyOmaay vandhu naam thoomalar thoovi(th) thozhudhu*

vaayinaal paadi manaththinaal sindhikka(p)*

pOya pizhaiyum pugudharuvaan ninRanavum*

theeyinil thoosaagum cheppElOr empaavaai (5)

Page 18 of 104

ம ய ம ம ம ( )*

ய ய ( ) *

ய ( )*

ய( ) ம ( )*

ய ம ம ( ) *

ய ம ( )*

ய *

ய (5)

Page 19 of 104

PASURAM 6

puLLum silambina kaaN puLLaraiyan kOyilil*

veLLai viLi sangin pEraravam kEttilaiyO*

piLLaay ezhundhiraay pEy mulai nanchundu*

kaLLa(ch) chakatam kalakkazhiya(k) kaalOchchi*

veLLaththaravil thuyilamarndha viththinai*

uLLaththu(k) kondu munivargaLum yOgigaLum*

meLLa ezhundhu ari enRa pEraravam*

uLLam pugundhu kuLirndhElOr empaavaai (6)

ய ய *

ய *

Page 20 of 104

*

( ) ய ( ) * ய ம *

( ) ய *

ம *

(6)

Srivilliputtur temple (birth place of Ramanuja)

Holy tank for ritual bathing of Lord (Neerattam)

PASURAM 7

keesu keesu enRu engum aanai(ch) chaaththaan* kalandhu

pEsina pEchcharavam kEttilaiyO pEy(p) penne*

kaasum piRappum kalakalappa(k) kai pErththu*

Page 21 of 104

vaasa naRum kuzhal aaychchiyar* maththinaal

Osai paduththa thayiraravam kEttilaiyO*

naayaga(p) peN piLLaay naaraayaNan moorththi*

kEsavanai(p) paadavum nee kEtta kidaththiyO*

dhEsamudaiyaay thiRavElOr empaavaai (7)

( ) *

ய ( ) *

( ) *

ய * ம

ய ய *

ய ( ) ய * ( ) ய *

ய (7)

Page 22 of 104

"Veetrirunda Thirukolam”: Neeraatta Utsavam

The Lord’s Majestic sitting posture

PASURAM 8

keezh vaanam veLLenRu erumai siRu veedu*

mEyvaan parandhana kaaN mikkuLLa piLLaigaLum*

pOvaan pOginRaarai(p) pOgaamal kaaththu* unnai(k)

koovuvaan vandhu ninROm* kOdhugalam udaiya

paavaay ezhundhiraay paadi(p) paRai kondu*

maavaay piLandhaanai mallarai maattiya*

dhEvaadhi dhEvanai(ch) chenRu naam sEviththaal*

aavaavenRu aaraayndhu aruLElOr empaavaai (8)

Page 23 of 104

Maththinaal osai paduththa thaiyar aravam kettilaiyO

ம *

ம ம *

( ) ம * ( )

* ய

( ) *

ம ம ம ய*

( ) *

(8)

Page 24 of 104

keezh vaanam veLLenRu erumai siRu veedu

PASURAM 9

thoomaNi maadaththu sutrum viLakkeriya(th)*

thoopam kamazha(th) thuyilaNaimEl kaN vaLarum*

maamaan magaLE maNi(k) kadhavam thaazh thiRavaay*

maameer avaLai ezhuppeerO* un magaL thaan

oomaiyO anRi sevidO ananthalO*

Ema(p) perunN thuyil mandhira(p) pattaaLO*

maamaayan maadhavan vaikundhan enRenRu*

naamam palavum navinRElOr empaavaai (9)

Page 25 of 104

( )*

ழ( ) *

( ) *

*

*

( ) ( ) *

*

(9)

Yennai kappu (oil ritual)

PASURAM 10

nOtru(ch) chuvarkkam puguginRa ammanaay*

maatramum thaaraarO vaasal thiRavaadhaar*

naaRRa(th) thuzhaay mudi naaraayaNan* nammaal

pOtra(p) paRai tharum puNNiyanaal* pandu oru naaL

kootraththin vaay veezhndha kumba karaNanum*

thOtrum unakkE perunthuyil thaan thandhaanO*

aatra anandhal udaiyaay arungalamE*

thEtramaay vandhu thiRavElOr empaavaai (10)

Page 26 of 104

( ) ம *

ம *

( ) ய * ம

( ) ய *

*

ய *

ய ம*

ம (10)

Pinnazhagu (Posterior beauty) after Yennai Kaappu

PASURAM 11

kaRRu(k) kaRavai(k) kaNangaL pala kaRandhu*

setraar thiRalazhiya(ch) chenRu seru(ch) cheyyum*

kutram onRilaadha kOvalar tham poRkodiyE*

putru aravu alkul punamayilE pOdharaay*

sutraththu thOzhimaar ellaarum vandhu* nin

mutram pugundhu mugil vaNNan pEr paada*

siRRaadhE pEsaadhE selva peNdaatti* nee

eRRukku uRangum poruLElOr empaavaai (11)

Page 27 of 104

( ) ( ) *

ய( ) ( ) *

ய*

மய *

ம *

( ) *

* (11)

PASURAM 12

kanaiththu iLam kaRRerumai kanRukku irangi*

ninaiththu mulai vazhiyE ninRu paal sOra*

nanaiththu illam sERaakkum naR chelvan thangaay*

panith thalai veezha nin vaasaR kadai patri(ch)*

chinaththinaal then ilangai(k) kOmaanai(ch) cheRRa*

manaththukku iniyaanai(p) paadavum nee vaay thiRavaay*

iniththaan ezhundhiraay eedhenna pEr uRakkam*

anaiththu illaththaarum aRindhElOr empaavaai (12)

இ ம இ *

ய *

இ *

( ) *

இ ( ) ம ( ) *

ம இ ய ( ) *

இ *

இ (12)

Page 28 of 104

PASURAM 13

puLLin vaay keendaanai(p) pollaa arakkanai(k)*

kiLLi(k) kaLaindhaanai(k) keerththi mai paadi(p) pOy(p)*

piLLaigaL ellaarum paavai(k) kaLampukkaar*

veLLi ezhundhu viyaazham uRangiRRru*

puLLum silambina kaaN pOdhari(k) kaNNinaay*

kuLLa(k) kuLira(k) kudaindhu neeraadaadhE*

paLLi(k) kidaththiyO! paavaay! nee nan naaLaal*

kaLLam thavirndhu kalandhElOr empaavaai (13)

Naachiyaar (Divine Mother) pinnazhagu (beauty of the posterior)

after sowri thirumanjanam

( ) ( )*

( ) ( ) ம ( ) ( )*

( ) *

ய *

( ) *

( ) ( ) *

Page 29 of 104

( ) ய ! ! *

(13)

PASURAM 14

ungaL puzhakkadai(th) thOttaththu vaaviyuL*

sengazhuneer vaay negizhndhu aambal vaay koombina kaaN*

sengaR podi(k) koorai veNpaR thavaththavar*

thangaL thirukkOyil sangiduvaan pOdhandhaar*

engaLai munnam ezhuppuvaan vaaypEsum*

nangaay ezhundhiraay naaNaadhaay naavudaiyaay*

sangOdu chakkaram Endhum thadakkaiyan*

pangaya(k) kaNNaanai(p) paadElOr empaavaai (14)

http://www.bhagavadgitausa.com/ANDALS_TIRUPPAVAI.pdf

( ) *

*

( ) *

செங்கழுநீர் = Nymphaea odorata

sengazhuneer = fragrant water lily

ஆம்பல் aambal = white water lily

Page 30 of 104

ய *

*

ய *

ய *

ய( ) ( ) (14)

PASURAM 15

ellE! iLam kiLiyE innam uRangudhiyO*

chil enRu azhaiyEn min nangaiyeer pOdharuginREn*

vallai un katturaigaL paNdE un vaay aRidhum*

valleergaL neengaLE naanE thaan aayiduga*

ollai nee pOdhaay unakkenna vERudaiyai*

ellaarum pOndhaarO pOndhaar pOndhu eNNikkoL*

val aanai konRaanai maatraarai maatrazhikka

vallaanai* maayanai(p) paadElOr empaavaai (15)

sengazhuneer vaay negizhndhu aambal

vaay koombina kaaN (red lotuses) have

bloomed, water lilies have closed

thangaL thirukkOyil

sangiduvaan pOdhandhaar

The saints with ochre-robes and white teeth have

started to visit their respective holy shrines for

blowing the conch.

Page 31 of 104

Mookkutthi sevai (Adorning of nose ornaments)

! இ ய இ ய *

ய ம ய *

*

ய *

ய*

*

ம ம

* ம ய ( ) (15)

Page 32 of 104

Pasuram 16: naayaganaay ninRa nandhagOpan udaya kOyil kaappaanE!

PASURAM 16

¶ naayaganaay ninRa nandhagOpan udaya

kOyil kaappaanE!* kodi thOnRum thOraNa

vaayil kaappaanE!* maNi(k) kadhavam thaaL thiRavaay*

aayar siRumi yarO mukku* aRai paRai

Page 33 of 104

maayan maNi vaNNan nennalE vaay nErndhaan*

thooyOmaay vandhOm thuyil ezha(p) paaduvaan*

vaayaal munnam munnam maatraadhE ammaa!* nee

nEya nilai(k) kadhavam neekkElOr empaavaai (16)

¶

! *

! * ( ) *

*

*

( ) *

! *

( ) (16)

PASURAM 17

ambaramE thaNNeerE sORE aRam seyyum*

emberumaan nandhagOpaalaa ezhundhiraay*

kombanaarkku ellaam kozhundhE kula viLakkE*

emberumaatti yasOdhaay aRivuRaay*

ambaram ooda aRuththu Ongi ulagu aLandha*

umbar kOmaanE uRangaadhu ezhundhiraay*

sem poR kazhaladi(ch) chelvaa baladhEvaa*

umbiyum neeyun uRangElOr empaavaai (17)

Page 34 of 104

Emperumaan Nandagopaala and Emperumatti Yasoda

ம *

ம *

*

ம ய *

*

Page 35 of 104

ம *

( ) *

(17)

Undhu madha kaLiRRan

PASURAM 18

¶ undhu madha kaLiRRan Odaadha thOL valiyan*

nandhagOpan marumagaLE nappinnaay*

Page 36 of 104

kandham kamazhum kuzhali kadai thiRavaay*

vandhu engum kOzhi azhaiththana kaaN* maadhavi(p)

pandhal mEl pal kaal kuyilinangaL koovina kaaN*

pandhu aar virali un maiththunan pEr paada(ch)*

chendhaamarai(k) kaiyaal seeraar vaLai olippa*

vandhu thiRavaay magizhndhElOr empaavaai (18)

¶ *

*

*

* ( )

*

( )*

( ) *

(18)

PASURAM 19

kuththu viLakkeriya kOttu(k) kaal kattil mEl*

meththenRa pancha sayanaththin mEl ERi(k)*

koththalar poonguzhal nappinai kongai mEl*

vaiththu(k) kidandha malar maarbaa vaay thiRavaay*

mai(th) thadam kaNNinaay nee un maNaaLanai*

eththanai pOdhum thuyilezha ottaay kaaN*

eththanaiyElum pirivu aatragillaayaal*

thaththuvam anRu thagavElOr empaavaai (19)

ய ( ) ம *

ம ய ம ( )*

ம *

Page 37 of 104

( ) ம ம *

ம( ) ம *

ய *

ய ய *

(19)

Sri Andal Pinsevai (rear beauty)

Page 38 of 104

PASURAM 20

muppaththu moovar amararkku mun senRu*

kappam thavirkkum kaliyE thuyil ezhaay*

seppam udaiyaay thiRal udaiyaay* seRRaarkku

veppam kodukkum vimalaa thuyil ezhaay*

seppenna men mulai(ch) chevvaay(ch) chiRu marungul*

nappinnai nangaay thiruvE thuyil ezhaay*

ukkamum thattoLiyum thandhu un maNaaLanai*

ippOdhE emmai neeraattElOr empaavaai (20)

ம *

ய ய *

ய ய *

ம ய *

ம ( ) ( ) ம *

ய *

ம *

இ ம (20)

PASURAM 21

ERRa kalangaL edhir pongi meedhaLippa*

maaRRaadhE paal soriyum vaLLal perum pasukkaL*

aaRRa(p) padaiththaan maganE aRivuRaay*

ooRRam udaiyaay periyaay* ulaginil

thORRamaay ninRa sudarE thuyil ezhaay*

maaRRaar unakku vali tholaindhu un vaasaR kaN*

aaRRaadhu vandhu un adi paNiyumaa pOlE*

pORRiyaam vandhOm pugazhndhElOr empaavaai (21)

ம *

ம *

( ) ம *

Page 39 of 104

ய ய *

ம ய *

ம *

ம *

ய (21)

Naachiyaar (Divine Mother) Thanga Kavacham (gold adornaments)

PASURAM 22

am kaN maa NYaalaththu arasar* abimaana

pangamaay vandhu nin paLLi(k) kattiR keezhE*

Page 40 of 104

sangam iruppaar pOl vandhu thalaippeydhOm*

kingiNi vaay(ch) cheydha thaamarai(p) poo(p) pOlE*

sengaN chiRu(ch) chiRidhE emmEl vizhiyaavO*

thingaLum aadhiththanum ezhundhaaR pOl*

am kaN irandum kondu engaL mEl nOkkudhiyEl*

engaL mEl saabam izhindhElOr empaavaai (22)

Arasar abhimaana bhangamaay vandhu nin paLLi kattiR keezhe

ம * ம

ம ( ) *

Page 41 of 104

இ *

( ) ம ( ) ( ) *

( ) ம ய *

*

இ ம ய *

ம இ (22)

Aaraatthi before Neeraattam

PASURAM 23

¶ maari malai muzhainchil manni(k) kidandhu uRangum*

seeriya singam aRivuRRu(th) thee vizhiththu*

vEri mayir ponga eppaadum pErndhu udhaRi*

moori nimirndhu muzhangi(p) puRappattu(p)*

Page 42 of 104

pOdharumaa pOlE nee poovaippoo vaNNaa* un

kOyil ninRu iNj~anE pOndharuLi(k)* kOppudaiya

seeriya singaasanaththu irundhu* yaam vandha

kaariyam aaraayndhu aruLElOr empaavaai (23)

¶ ( ) *

( ) *

*

( ) ( )*

*

( )*

*

(23)

PASURAM 24

¶ anRu ivvulagam aLandhaay adi pORRi*

senRangu(th) then ilangai seRRaay thiRal pORRi*

ponRa(ch) chakatam udhaiththaay pugazh pORRi*

kanRu kuNil aaveRindhaay kazhal pORRi*

kunRu kudaiyaay eduththaay guNam pORRi*

venRu pagai kedukkum nin kaiyil vEl pORRi*

enRenRum un sEvagamE Eththi(p) paRai koLvaan*

inRu yaam vandhOm irangElOr empaavaai (24)

Page 43 of 104

kuNRu kudaiyaay eduththay guNam poRRi

venRu pagai kedukkum nin kaiyil vEl pORRi

¶ *

( ) *

( ) *

*

*

*

Page 44 of 104

( ) *

(24)

Neeraatam (Ritual Bathing)

PASURAM 25

oruththi maganaay(p) piRandhu* Or iravil

oruththi maganaay oLiththu vaLara(th)*

tharikkilaan aagi(th) thaan theengu ninaindha*

karuththai(p) pizhaippiththu(k) kanchan vayitril*

neruppenna ninRa nedumaalE! * unnai

aruththiththu vandhOm paRai tharudhiyaagil*

thiruththakka selvamum sEvagamum yaam paadi*

varuththamum theerndhu magizhndhElOr empaavaai (25)

Page 45 of 104

Oruththi maganaay pirandhu … oruththi maganaay oLiththu vaLara

ம ( ) * இ

ம ( )*

( ) *

( ) ( ) ய *

ம ! *

ய *

ய *

ம (25)

Page 46 of 104

PASURAM 26

maalE! maNivaNNaa! maargazhi neeraaduvaan*

mElaiyaar seyvanagaL vEnduvana kEttiyEl*

NYaalaththai ellaam nadunga muralvana*

paal anna vaNNaththu un paancha sanniyamE*

pOlvana sankangaL pOy(p) paadudaiyanavE*

saala(p) perum paRaiyE pallaandu isaippaarE*

kOla viLakkE kodiyE vidhaanamE*

aalin ilaiyaay aruLElOr empaavaai (26)

Aalin ilaiyaay

ம ! ம ! ம *

ம ய ய *

*

Page 47 of 104

ய ம*

( ) ய *

( ) ய இ *

ய ம*

இ ய (26)

Maale MaNivaNNa, koodaarai vellum seer Govindhaa

PASURAM 27

¶ koodaarai vellum seer gOvindhaa* undhannai(p)

paadi(p) paRai kondu yaam peRum sammaanam*

Page 48 of 104

naadu pugazhum parisinaal nanRaaga(ch)*

choodagamE thOL vaLaiyE thOdE sevip poovE*

paadagamE enRanaiya palagalanum yaam aNivOm*

aadai uduppOm adhan pinnE paaR choRu*

mooda ney peydhu muzhangai vazhi vaara(k)*

koodi irundhu kuLirndhElOr empaavaai (27)

¶ * ( )

( ) *

( )*

*

*

*

( )*

(27)

PASURAM 28

¶ kaRavaigaL pin senRu kaanam sErndhu uNbOm*

aRivu onRum illaadha aay(k) kulaththu* undhannai(p)

piRavi peRundhanai(p) puNNiyam yaam udaiyOm*

kuRai onRum illaadha gOvindhaa* undhannOdu

uRavEl namakku ingu ozhikka ozhiyaadhu*

aRiyaadha piLLaigaLOm anbinaal* undhannai

siRu pEr azhaiththanamum seeRi aruLaadhE*

iRaivaa nee thaaraay ! paRaiyElOr empaavaai (28)

Page 49 of 104

Karavaigal pin chenRu kanam cherendhu uNbOm

http://www.scribd.com/doc/99872/Thiruppavai

¶ *

( ) * ( )

( ) *

*

*

Page 50 of 104

*

*

! (28)

PASURAM 29

¶ siRRam siRu kaalE vandhu unnai sEviththu* un

potRRaamarai adiyE pORRum poruL kELaay*

peRRam mEyththu uNNum kulaththil piRandhu* nee

kuRREval engaLai(k) koLLaamal pOgaadhu*

iRRai(p) paRai koLvaan anRu kaaN gOvindhaa*

eRRaikkum Ezh Ezh piRavikkum* un thannOdu

uRROmE aavOm* unakkE naam aatcheyvOm*

maRRai nam kaamangaL maaRRElOr empaavaai (29)

¶ *

*

*

( )

( )

*

*

(29)

Page 51 of 104

PASURAM 30

¶ vanga(k) kadal kadaindha maadhavanai kEsavanai*

thingaL thirumugaththu sEy izhaiyaar senRu iRainchi*

anga(p) paRai konda aaRRai* aNi pudhuvai(p)

painkamala(th) thaN theriyal battar piraan kOdhai--sonna*

Page 52 of 104

sanga(th) thamizh maalai muppadhum thappaamE*

ingu ipparisuraippaar eerirandu maal varai thOL*

sengaN thirumugaththu(ch) chelva(th) thirumaalaal*

engum thiruvaruL peRRu* inbuRuvar empaavaai (30)

¶ ( ) *

*

Page 53 of 104

( ) * ( )

( ) *

( ) *

*

( ) ( ) *

* (30)

**********************************************************

Page 54 of 104

Concluding Obeisances to Andal

See also http://gayasrikrishna.blogspot.com/2011/03/andals-thiruppavai.html

Vaazhi Thiru Naamam

Kodhai pirandha voor Govindhan vaazhumoor

Jodhi maNimaadam thondrum oor

Needhiyaal nallapaththoor vazhum oor* naan-maraigal odhumoor

Villipuththoor vedak kOnoor

PaathakangaL (sins) theerkum* Paraman adi kaattum

Vedham anaiththukkum viththaagum * Kodhai Tamizh

Aiyaindhum (5 × 5) aindhum (5) ariyaadha maanidarai

Vaiyam sumappadhum vambu

Page 55 of 104

*

(sins†) *

*

† (sins) NOT (feet) in Sanskrit

Thiruvaadi pooraththu chegath udhithaaL vaazhiyE!

Thiruppavai muppadhum cheppinaaL vaazhiyE!

Perizhaiwar peRReduththa peN piLLai vaazhiyE!

Perumbhuthoor maamunikku pinnaanaaL vaazhiyE!

Or nooRRu naaRpaththu moondRu uraiththaaL vaazhiyE!

UyararangaRkE kaNNiyugandhu aruLinaaL vaazhiyE!

Maruvaarum thirumalli vaLa naadi vaazhiyE!

VaNpudhuvai nagarak kodhai* malar(p) padangaL vaazhiyE!

!

!

Page 56 of 104

!

!

!

!

!

* ( ) !

Thus concludes the commentaries (see links given earlier) on Thiruppavai rendered

by His Holiness Paravakottai Poundarikapuram Srimath Andavan Sri

Gopaladeshika Mahadeshikan.

anna vayaR pudhuvai aandaaL arangaRku(p)

pannu thiruppaavai(p) palpadhiyam

innisaiyaal paadikkoduththaaL naRpaamaalai

poomaalai soodi(k) koduththaaLai(ch) chollu

soodi(k) koduththa sudar(k) kodiyE tholpaavai

paadi aruLavalla palvaLaiyaay

naadi nee vEngadavaRku ennai vidhi onRa immaatram

naangadavaa vaNNamE nalgu.

by UYYAKKONDAAR disciple of NADAMUNI

UyyakkoNDAr visualizes SrivilliputthUr as a special divya dEsam, where the

Hamsam birds preside and those have powers to separate milk and water.

ANDAL is the Soodikkoduttha NaacchiyAr for Vatapathra Sayee

ANDAL married (garlanded) Sri RanganAthan. Both garlands of ANDAL are

saluted by UyyakkoNDAr.

For Sri RangarAjan, She offered the garland of ThiruppAvai verses

and For Vatapathra SaayeeTuLasi Maalais that She adorned and sent with

Vaadhyam and parisaram through the sacred hands of Her father, PeriyAzhwAr

(SoodikkodutthALai sol).

Page 57 of 104

CONCLUDING REMARKS (given by Sriman V. Satakopan)

The translation of this wonderful work has been possible only due to the divine

grace of Poorvaachaaryas and asmad Swamy, Poundarikapuram Paravakkottai

Srimath Andavan Sri Gopala Deshika Maha Deshikar. This work is presented as a

mark of respect to asmadacharyan Paramahamsetyadi Paravakkottai

Poundarikapuram Srimath Andavan Sri Gopala Deshika Maha Deshikan, who

beams as the manifestation of Bhagavad Ramanuja and Swamy Deshika.

We, his shishyas can with great pride say that it is indeed our greatest fortune that

we all have been blessed to take birth on this Earth during the time of Srimath

Gopala Deshika Maha Deshikan, our Achaarya saarvabhouma. To be recipients of

his kataaksham and anugraham and to have the darshana bhagyam of this great

Achaarya saarvabhouma is indeed the fruit of all our penances.

As Swamy Deshikan says in his Subhashita Nivi, “An artist can paint the picture of

the Sun, but can he give it the same radiance?” Similarly our Swamy has infinite

auspicious attributes like Paraman himself. It would be impossible for any work on

this earth to fully exemplify his kalyaana gunams.

Let us plead at the feet of divyadampathis for the glories of our Achaarya

Gopala Deshika who is our monarch, to reach everlastingness. Let us beseech the

holy feet of our paramount saviour Srimath Gopala Deshika Maha Deshikan who

is also glorified as Vasishta and Vamadeva. It is our sincere prayer that he lives to

a Vedic span of one hundred years with good health and may his benign

anugrahams be like the cool waters to yearning seekers of salvation on the sands of

time. It is our heartfelt prayer that he continues to bless us worldly souls with his

benevolent grace for many years to come. We submit ourselves at his feet to resign

and transcend from this world and to attain the divine bliss and communion with

the Lord. We prostrate at his thiruvadi that are so sanctified and pray to him to

grant the dust from his holy feet as our lasting refuge.

Let us sing his glories and sanctify our lives. His taniyan is as follows –

We seek refuge at the sacred feet of our revered Acharyan, Sri Gopala Deshika

Maha Deshikan, who received the sacred rites of Samashrayanam, Bhara

Samarpanam from the great Acharya, Sri Srinivasa Maha Deshikan (Srimath

Poundarikapuram Andavan), Thuriyaashramam from Sri Srinivasa Maha Deshikan

(Srimath Vennatrankarai Andavan) and the wealth of Ubhaya Vedaantham from

Srimath Abhinava Ranganatha Brahmatantra Swatantra Parakaala Yatindra Maha

Deshikan. He shines with illustrious sadaachaaram and is resplendent with his

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limitless Acharya Bhakthi. Glory to the great preceptor Srimath Gopaala Deshika

Maha Deshikan.

Mangalam to Swamy the sadaachaarya!

Mangalam to Swamy adored by the virtuous!

Mangalam to Swamy the glorious Achaarya of Ramanuja darshanam!

Mangalam to Swamy the manifestation of Gitaacharya!

Mangalam to Swamy the incarnation of Yatiraja!

Mangalam to Swamy who is bhushanam to Jnana, Anushtana and Vairagyam!

Mangalam to Swamy who dispels nescience from the minds of the Lord’s subjects!

Mangalam to Swamy the beacon light on the path to deliverance!

Mangalam to Swamy the unconquerable!

May our minds as a garland of flowers enchant our master Gopala Deshika!

May his vigraham adore the temple of our minds!

May his lotus feet adorn the waters of our hearts!

May his thoughts begin our day!

May his grace ennoble our deeds!

May his words keep us on the right path!

May his wisdom make us knowers of Brahman!

May his footsteps be our guiding lamps!

May his glories enlighten this world!

Note: For additional meanings and commentaries on the Divya Prabhandams of Sri

AndAL Please refer to:

http://www.sundarasimham.org/ebooks/ebook62.htm - For ThiruppAvai

http://www.sundarasimham.org/ebooks/ebook54.htm - For nAcchiyAr Thirumozhi

Page 59 of 104

Thiruppavai Jeeyar Ramanujacarya’s Reverence for Sri Andal

http://www.thiruppavai.org/index.php?option=com_content&view=article&id=89:-sri-ramanuja-

and-andal-&catid=38:related-articles&Itemid=41

Sri RamAnuja was given the title of Thiruppavai Jeeyar by his Acharya, Periya

Nambi. He earned this title because of his:

(1) intense attachment to the uplifting thoughts enshrined in that composition, and

(2) practice of frequent recitation of the verses of Thiruppavai especially during the

times of BhikshA seeking (daily food, obtained by begging, going door to door).

Sri VedAntha Desikan refers to the habit of RaamAnujA walking on the streets of

Srirangam for his daily bikshA (alms) barefoot, although Yathis are allowed to

wear PadhukAs during those sanchArams. One wonders why RamanujA elected

not to wear the PadhukAs that he was allowed to wear according to Yathi DharmA.

The explanation is hinted by Swami Desikan and is connected to the incident

narrated in relation to the Thiruppavai verse, "Undhu matakaLiRRin".

One day, RamAnujA was going barefoot from door to door reciting Thriruppavai

on the occasion of his Bhiksha collection - for his one meal of the day in

ThirukkottiyUr. The unchivritthi, or BikshA seeking, Yathis always recite Divya

NamAs as Saint ThyagarajA did while he went around the streets of ThiruvaiAru

Others recite sacred texts or sthuthis on the Lord and His consort. Because of the

sacredness of Thiruppavai and his reverence for AndAL, RamanujA would not

wear any PadhukAs on such occcasions.

As he reached the door of the house of his Acharya, ThirukkottiyUr Nambi, he was

reciting the Paasuram No. 18, “Undhu madhakaLiRRan OdAtha thOL

valiyan”. Attuzhaai Piratti, the daughter of RamAnujA's Acharya, opened the door

with the jingling of the bangles adorning her hand. RamanujA was the reciting the

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section of this Paasuram (7th

line), “SenthAmarai kaiyAl seerar VALAI

OLIPPA VANDHU TIRAVAAI”.

“Valai” means bangles worn by women in their hands and “oli” means the jingling

sound made by the bangles. In this pasuram, Andal, who is going from door to

door and asking her friends, who are still asleep in the early hours of the morning,

to wake up and join her nombu (prayer ritual to attain the Lord), says, "Come, let

me hear the jingling sound of your bangles adorning your lotus like hands."

The extraordinary coincidence of his acarya's daughter answering the door, with

the jingling sound of here bangles, as he was reciting this line at that very moment,

made RamanujA faint.

ThirukkottiyUr Nambi rightly concluded that our “Thiruppavai Jeeyar” must have

been reciting the Paasuram 18 “Undhu madhakaLiRRan” at the time of his

swooning. Such is the greatness of RamanujA's reverence for ThiruPPavai and

AndAL.

Note from Sriman Anbil Ramaswamy:

The name of Periya Nambi's daughter was “Attuzhaai” and not “dEvaki” as

given in the article reproduced. Please see page 619 of "Hinduism

Rediscovered" book.

Dasoham

Anbil Ramaswamy

LITERAL MEANING OF THE PAASURAM 18 (From link given below)

http://www.sundarasimham.org/ebooks/Thiru2.pdf

Oh daughter-in-law of King NandagOpA, who has the proud gait of elephants and

who is known for His valiant shoulders with invincible strength (that he would

never leave a battle field without victory). Oh Nappinnai (Neelaa Devi) with

enchanting fragrant black tresses! Kindly unlock Your door.

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Hearken, the cocks have awakened now everywhere and are making lound noises.

Hearken, even the group of cuckoos, sitting on the bower of Maadhavi

(Kurukkatthi) flowers, have cooed gently many times. Oh Young Lady holding the

sporting ball with Your fingers as BhOgOpakaraNam! As we wish to sing about

Your Lord's names, please come with joy and open the door with Your red lotus-

like soft hands, which create a pleasant sound (sunAdham) from the movement of

Your bracelets adorning Your forearms.

(This is the famous Paasuram associated with AchAryA RaamAnujA's swoon,

when he identified AthtuzhAi, the daughter of his AchAryAn, with Nappinnai,

when she (Atthuzhai) opened the door of her house with jangling bangles to offer

Bikshai to RamanujA).

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Dear All:

With the grace of the Divya Dampathi (Divine Couple) and of Sri Andal, and the

blessings of all Acaryas and Pooravaacaryas (gurus of earlier eras and the present)

the humble task (kaimkaryam) of providing one Pasuram a day (with meaning) has

now essentially been completed with the transmission of the emails on the 27th and

28th Pasurams today. Special and grateful thanks are due to the divine work of

Sriman Satakopan which has been the basis of this compilation during this holy

month spanning the period Dec 16, 2011-Jan 14, 2012.

The last two pasurams 29 and 30 are traditionally NOT recited during the formal

chanting of the Thiruppavai. Instead, they have a special place and are reserved

for chanting during what is known as the Sattrumurai - performed at the end of all

Pooja rituals in Vaishnavite temples - where we pay our obeisances to all our

acaryas, including the Supreme Lord Himself, as well as to Andal for bringing to

us this Divine composition, which like the Bhagavad Gita, is the quintessence of

all of the Upanishads.

Just as the Gita is often referred to as GitaOpanishad, Andal's Thiruppavai is

referred to as GodhOpanishad, or Godha's Upanishad. The word Godha = Go +

dha, literally means given (dha) by the cow (Go). Just like Sitadevi, who is an

incarnation of Bhudevi, was found by Her father Janaka in the earth (while King

Janaka was tilling the earth, his plough hit a casket which had the baby Sitadevi),

Andal's father Periyazhwar found her as a beautiful baby, near a cow, in the shed in

his home. Hence, she was named Godha, or Kodhai (in Tamil). Andal is also

considered to be the incarnation of Bhudevi and Her separate sannidhi is always to

be found in all Vaishnavite temples (such as all of our Venkateswara and

Ranganatha temples).

Elaborate commentaries have been written on each verse of Andal's Thiruppavai

with great seeers and acaryas relishing each and every word and finding multiple

meanings for each word. Many singers have tried to sing them in many different

tunes. Discourses are still being given each year in all holy kshetrams on the

Thiruppavai. As with the study of the Gita, one just has to take one small step. One

does NOT require any knowledge. One just needs devotion and the study can

begin. First, we learn to chant. Then, we can listen to the meanings and/or read the

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meanings. In due course, all requisite divine knowledge will be bestowed.

Teshaam satata yuktaanaam bhajataam preetipoorvakam l

Dadaami buddhi yogam tam yena maam upayaanti te ll 10.10 ll

In this sloka, from chapter 10 of the Bhagavad Gita, Krishna says that He will

bestow all requisite knowledge (dadaami buddhi yogam) which will pave the way

for them (te) to reach Him (yena maam upayaanti). This is the second line of this

verse. Who reaches Him?

Those who have their minds (manas) and intellect (buddhi) always engaged in Him

(teshaam satata yuktaanaam) reach Him. And also those who worship Him with

love and devotion (bhajataam preeti poorvakam) reach Him.

Loving devotion is all that is needed.

Constant engagement of the mind and intellect is all that is needed.

These qualities that Krishna calls for are gush out lovingly in the final two

pasuram's of Andal Thiruppavai. The loving devotion is so intense that She feels

She can demand (She says un adiyE potrum poruL keLaay, in pasuram 29, also nee

kutrEval englai koLaamal pogaadhu) rather than wait for Him to bestow this final

moksham (matrai nam kaamangaL maatreLor) that all jeevatmaas long for.

Finally, Thiruppavai transliterations in Telugu, Kannada, and Malayalam scripts

are available at the following link for those who are not familiar with Tamil script

and also find the English difficult to follow. Devanagari (Hindi) script version is

also available but that is for ONLY BY THE BRAVEST of all who just

ABSOLUTELY cannot make sense of the English or the other options.

With my humble apologies and obeisances to all for any and all transgressions.

Shree Gurubhyo Namah

Shree Govinda Govinda Govinda

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http://www.prapatti.com/ Scroll down to Tiruppaavai and click on language

http://www.prapatti.com/slokas/kannada/naalaayiram/aandaal/tiruppaavai.pdf

http://www.prapatti.com/slokas/telugu/naalaayiram/aandaal/tiruppaavai.pdf

http://www.prapatti.com/slokas/malayalam/naalaayiram/aandaal/tiruppaavai.pdf

Very sincerely

V. Laxmanan

January 11, 2012

******************************************************************

Pasuram 1 with meaning by Sriman Anbil Ramaswamy is

reproduced below. Please enjoy the detailed discussion.

http://www.ibiblio.org/sripedia/srirangasri/archives/srsvol/msg00190.html

TIRUPPAVAI 01

maargazhith thingaL madhi niRaindha nannaaLaal

neeraadap pOdhuveer pOdhuminO nErizhaiyeer

seer malgum aayppaadich chelvach chiRumeergaaL

koorvEl kodundhozhilan nandhagOpan kumaran

Eraarndha kaNNi yasOdhai iLam singam

kaar mEni cengaN kadhir madhiyam pOl mugaththaan

naaraayaNanE namakkE paRai tharuvaan

paarOr pugazhap padindhElOr empaavaay

This Paasuram refers to “PARAM” Transcendental abode of “NarayaNa”

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1. mArgazhi thingaL the month of mArgazhi (December-January)

When one gets something one values as valuable, more than the thing itself,

it is customary to hail the time one gets it. The Gopis hail the time of the

NOmbu.

This is the month presided over by KEsava. It is said ?kEsavah KLEsa

nAsanaha - Kesava who dispels our distress.

The period is neither too cold nor too warm; the ideal time for the kind of

activity they were planning.

Kannan says in Bhagavad Gita that among the months He is Margazhi.

maasaanaam margaseershOsmi

44th Pattam Azhagiya Singhar’s NirvAham in SobhOdhini:

This month is called “Dhanur” which refers to the bow wielded by the Lord,

The very name of the month will yield the results we pray for through this

NOnbu observed during this month?

Maargam means Upaayam (i.e) Prapatti; Seersham is head. That which is

supreme.

This is “Ushat Kaalam” for the celestials. (Azhagiya Singhar’s remark).

Chittirai is not that good. See what happened to Rama?s coronation fixed in

Chitrai month.

“thingaL” itself means Month. Why? The star on PourNami is

Margaserrsham, hence, Maargazhi.

2. madhi niRaindha nann nALLAl: full moon Sukla paksha Pournami; auspicious

day. Only that day is auspicious when one comes to realize one’s “sEshatvam”

(Subordination) to the Lord, when wisdom “madhi” blossoms like the full

moon.

3. neerADa: to bathe; In Tamil, it is also called “sunai-aaDal” ; also means

immersing in the GuNAnubhavam of KrishNa. Since there are a number of

similarities between BhagavAn and waterfront, NeerATTam here refers to

Bhagavad Anubhavam. NammAzhwAr brings out these similarities thus:

“ThAmarai neer vAsa ThaDam” and Dayarathan petra maragatha maNi ThaDam.

4. pOdhuveer: those who desire to thus get immersed may come. This

represents the “UpAya Swaroopam”. IF you need blessings of Bhagavaan, you

should have the desire for it. Even a mere desire is enough!

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5. pOdhumino: Come one, Come all those so interested. Like PeriyAzhwAr who

Says “VAzhATpaTTU ninruLLeerEl vandhu maNNum maNamum koLveer”

6. nEr izhaiyeer: You who are adorned with jewels; the jewels here also refer to

Tvarai of Bhagavad Bhakti; Ornaments adorning the physical body and the

ornaments adorning Atma are different; here the word refers to AtmaguNas

like Santhi etc as the ornaments.

7. seer malgum: full of wealth, glory, plentitude. Cf the song ?nangu4 Padi

paal and mooNu Padi ney?

8. aaypaadi: TiruvaippADi. Andal transforms herself and her mates as

GOpakannikas and, in fact, the entire Srivilliputtur, her birthplace to

TiruvaippADi where KrishNA staged His leelas as a BAla (BAlakrishNan)

9. Selva: The wealth that we enjoy in this world is evanescent.

Selvam always intends to go - selvOme?. They are illusory and will

vanish. Bhakti is the wealth that is permanent. Here “Selva” refers to the wealth of

Gnana and Vairaghyam.

What constitutes Selvam? It is indicated by expressions like Antharikshah

Gathah SreemAn, LakshmaNo Lakshmi SampannO sa thu nAgavara SreemAn?

etc.

10. SirumeergaaL: O! Young, beautiful and prosperous lasses matching the

handsome lad, KrishNa (kumaran) GOPa kannigaigaL?

* Andavan Nirvaham: By this, Andal addresses all BhAgavatha srEshTas whose

ornaments are GnAna, Bhakti and VairAghya to join the nOnbu of Prapatti.

Hence, Nammai AandAL - our Savior.?

11. koor vEl kodum thozhilan: wielding a sharp spear and being cruel to

those who harm Krishna.

Like PeriyAzhwAr, NandagOpa, apprehensive of potential danger to child

KrishNa, he always guarded the cradle with a sharp spear in his hand. He

would kill even an ant that dared to approach KrishNa. Hence, cruel- “KoDum

Thozhilan”. He suspects an asura even in an ant!

44th Pattam Azhagiya Singhar?s NirvAham in his SubOdhini:

Anyone who stands between us and the Lord is our enemy. NandagOpan out of

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“Putra Vatsalayam” is paranoid about even us, innocent girls, and does not

allow us anywhere near Baby KrishNa. Hence, he is “KoDum thozhilan” - cruel

to us, therefore, our enemy. So, if we pray to KrishNa with the realization

that he is NArAyaNa, the Supreme Lord, He will certainly take us to

Paramapadam where there will be no enemies at all.

How vEL in the hands of Nanda and KrishNa

It is one of the 16 Ayudams of the Lord.

ninru pagai keDukkum ninn kaiyil vEl pOtri

12. nandagOpan: Nandagopa, Krishna's father and chief of the cowherds.

The implication is that NandagOpan is the one who ventured to protect the

one who protects everyone! Nanda also means joy. Though the enjoyment is

mutual, NandagOpan’s love for Kannan seems to be more than Kannan?s love for

NadagOpan because we see him as a “koDum Thozhilan”

Nanda was, in a sense, ?Acharya?. Hence, Andal refers to krishNa’s

Acharya Sambandam.

13. kumaran: young lad.

The Paramapada nAthan is Nitya Yuva. It is this Nitya Yuva who is born as n as

KrishNA. The word also means “Bhavyan”. A child that is submissive to his father

out of fear and respect.

14. eRaarnda KaNNI: bewitching eyes of YasOdha. She is happy because Gopis

join to celebrate the Vratam in his company and there will be no complaints

against him!

15. yasOdhai: YasOdha, The name reminds one of ?YasasA jwalantheem? She

shines by her fame. What fame? Andal explains this in Verse 17:

“kombanArkkellAm kozhundhE, Kula viLakkE” - YasOdha was famous for her

support to the five lakhs Aayarkula lasses like a “Pandal” that yields itself to

support the creeper. The ?Kozhundu? or the tender outer leaf at the tip of the

branch is the first to show off its distress when anything affects the plant.

16. iLam singam: lion cub; What ?Tapas? did she do to beget the leonine lad

(Singa kutti).

* Though DEvaki gave birth to KaNNan, it was YasOdha who had the bhAghyam

of rearing the child. Did not DEvaki wail through the PAsuram of Kulasekhara

Azhwar - Thollai Inbathin irudhi Deivanangai YasOdhai kanDALE?

* 44th Pattam Azhagiya Singhar’s Nirvaham in his SubOdhini:

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Andal avers that it is the same Nrisimha who barged out from the pillar in

an earlier AvatAra, is now appearing as the leonine cub. Did not Rukmani

address KrishNa in her billet doux as “kAlE Nrisimha”?

17. kaar mEni: The Lord’s body is dark like the rain bearing cloud; mega

syaamam

18. Sen kaNN: red eyes; Why red eyes? Because of the depth of concern and

compassion for the Gopis, He seems to keep His eyes wide-awake all the time.

One can cover one’s face but not one’s eyes. Whtever role he takes up, he

cannot conceal the KaruNyam from his eyes!

19. kadhir madhiyam: sun and moon

One with Sasee Soorya nEtram. Eyes scorching the enemies like the hot Sun

(HiraNyakasipu) and cool like the moon to those who are friendly (PrahlAdha).

In the case of Gopis, He goes one step further in that He conducts

Himself like a “JaDavasthu” and seems to long for their affection and carrying out

their bidding (iTTa VazhakkAi). To them He shows the farthest limit of His

“Soulabhyam”.

Why was He so partial towards them? This is because of the total dependence they

showed Him (Ananya gathitvam, Anaya SaraNatvam etc). When they learned that

KrishNa jumped into the pond of KALinga, the Gopis found no meaning in living

thereafter and wanted to jump into the “maDu”. Such was their PrEmai; such was

His Soulabhyam. We do not know which was the cause and which the effect!

20. pOl mugaththaan: with a face like; The moment she started comparing

with Sun and moon, the thought came to her mind that they were also subject

to faults like being attacked by Raahu and KEtu, and more so in the case of

moon with a permanent blot on its face and its losing its shape progressively, she

hastened to clarify that only in the aspect of scorching and coolness the simile was

implied. So, she modified her statement as Like the Sun and moon.

21. nArAyaNanE: Narayana himself;

The elongation of E suggests the Omnipotence, Omniscience and Omnipresence of

the Lord - In other words, His “Paratvam”- the object to be attained - ParamAtma

Swaroopam.

Also, it suggests that He will Himself give what we want. He will not depute

somebody to deliver the goods. What do we want? Moksham. And, everything else

in between as a bonus “anushangikam”. No need to go after petty deities for lesser

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benefits also. thammaDiyaar tirathE taamaraiyaal aagilum sidaguraikkumEl

taNNaDiyaar adu seyyaar, seidaarEl nanrE sithaar enbaar pOlum?

22. namakkE: even to us.

The elongation E here shows how this “Paratvam” is pitted against the

pitiable plight of the Jivas (Aakinchanyam, KarpaNyam, Ananya Seshatvam,

Ananya SaraNatvam etc) which are the characteristics of “Jeeva Swaroopam”.

Also, the VirOdhi Swaroopam as the Jiva is its own enemy by its Sambandham

with the Sareeram. Also shows how, in spite of this, the Lord condescends to save

our souls by virtue of His Soulabhyam.

23. paRai tharuvAn: The general meaning is that it is a percussion instrument like

the drum; it may also mean Conch, light etc. This is only a pretext (VyAjam); In

SwApadEsa, it is the desire to do eternal Kainkaryam. The real object is Moksham.

Thus, this represents “Phala Swaroopam”.

24. paarOr pugazha: (so that) the people of the world will celebrate. It is also

interpreted to mean that the Lord will condescend to bless and if He does not, He is

scared that He will incur “parOr igazhchi”!

Our duty is to fall at His feet. His duty is to take us to mOksham.

25. padindhu: follow, get involved (in our nonbu) without any thought of

other phalas

26.El -Or: ?El? is exclamatory. It also means “accept” ?Or? means “Know

this”. Andal seems to ask the Gopis to understand and accept. In other words, she

seems to say “Don?t do this NOmbu just because I ask you. You will yourself

understand and accept, if you consider the “Phalan”.

27. Em pAvAi: A reference to her mates like “My dear friends” a refrain with

which she concludes the last line of all the verses.

ParakAla Jeeyar NirvAham: As this is KAtyAyani Nonbu, it is addressed

to MahAlakshmi. The word “Pavai” is a general term. It denotes PirAtti who

is as worshippable as PerumAL. So, EmpAvAi should be taken to mean “Oh!

PirAtti! As this is a vratam addressed to you, only you should see to its

successful completion?

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44th Pattam Azhagiya Singhar’s NirvAham in his SubOdhini:

Though the upadEsam in this appears to be addressed to the womenfolk, we

have to take it that it applies to all because of the statements- “PumnAma

BhagavAn Harih” and “Stree prAyam Itharah SarvE”. She advises that those who

are capable of Bhakti yOga may resort to it; others who are incapable of

this may resort to SaraNAgathi.

In this PAsuram-

NARAYANANE refers to ParamAtma Swarupam;

NAMAKKE refers to JeevAtma Swarupam;

PODUVEER suggests UpAya Swarupam;

PARAI suggests Phala Swarupam;

NAMAKKE again refers to VirOdhi Swarupam.

Thus, the first verse briefly indicates the ARTHA PANCHAKAM.

Azhagiya Singhar’s Nirvaham:

TiruppAvai is the essence of Gita (Gitaiyin Saram) How?

The one who was born to DEvaki and was brought up by YasOdha (oruthi

maganAi pirandhu oruthi maganAi oLithu vaLara) is none other than Sriman

Narayana who is the “Paramapurusha”. This paratvam made Himself easily

accessible to NandagOpan.

YasOdha and the GOpikais in His Vibhavam. Those who could not worship Him

in Vibhavam can now worship Him in His Archa in the manner those did in His

Vibhavam. Do surrender to Him. He will grant Moksha SamrAjyam that you

Desire.

Andavan’s Nirvaham:

In subsequent verses, Andal was going to indicate NandagOpan as AchArya and

YasOdha as the Tirumantram, the Swaroopa gnAnam of Sriman Narayana is

preserved by the AchArya and being brought to light by Tirumantram?

The first Verse briefly indicates the “Artha Panchakam” conveyed by the

stanza PrApyasya BrahmaNo roopam etc.

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2. TIRUPPAVAI PASURAM # 1 ENGLISH VERSE TRANSLATION

(MS. SHOBA RAMASWAMY)

------------------------------------------------------------------

In the month of Maargazhi,

On the good full-moon day,

Let us bathe in the waters,

Oh! Virtuous ones!

Dear girls of the prosperous

Cow-herd- dwellings!

Sharp-speared,

Hard tasked

NandagOPa?s son,

Firm eyed YasOda?s

Young Lion,

The dark-formed

Red-eyed One,

With face like the radiant moon,

NarayaNa, Himself,

will grant us salvation.

With the world?s

Blessings,

Let us offer worship,

Oh! My maidens?

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Andal’s Thiruk kalyaNam

SrI AndAl Thiruvadigale Saranam!

NamO VaasudEvAya!

NamO Naraka nAsanAya, NamO BhUmi VallabhAya!

NamO JyOthi SvaroopAyA! NamO Devaki NandanAya!

SrImath Azhagiya Singar Thiruvadi,

Oppiliappan Koil VaradAchAri Sadagopan

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Sri Andal Kalyanam with Lord Ranganatha on Friday, 01/14/2012

Offering our whole-hearted prostrations to our Great Acharyas, Bhagavat Sri

RAmAnujAchArya, Sri NigamAntha-MahA-Desika, the 1st, the 44th, the 45th &

the 46th pattam Srimad Azghagiyasingars, all the Devotes, Volunteers, Board of

Trustees and Executive Committee members invite you all to attend a very Special

Sri Andal's Kalyana Utsavam on Saturday, 1-14-2012 at 11 AM and receive the

blessings of the Divine parents - Sri Maha-Lakshmi & Lord Sriman Narayana.

karkate poorva phalgunyaam thulasi kaananodhbhavaam

paandye viswambharaam godhaam vandhe Sri Ranganaayakim.

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PROGRAMME:

Saturday, Jan 14, 2012

Bhogi: 7 AM: Thiruppavai 30th day prayers & morning worship

9.30 AM: Sri Andal & Sri RanganAtha Utsava Vigraha Abhishekam

10AM: Sri Maha-Laksmi Thirumanjanam ( Uttara-Phalguni Abhishekam )

11 AM: Sri AndAl Kalyanam, laaja Homam & Vaaranam-aayiram

1 PM: Prasadam distribution

Sunday, 1-15-2012

Makara-Samkranthi - Uttaraayanam begins :

10 AM: Sri Ranganatha Utsavar Thirumanjanam

11 AM: Sri Srinivasa Kalyanam

As usual, this Special Goda-Kalyanam also on " Yatha-sakthi" basis.

Sponoring any & all events - like - Anna-dAnam, Flowers, Garlands for Utsavars and

Moolavars, Tulasi, KalyAnam-Laddus, Mangalyam, Jewellary, Vastrams etc.., at Sri

RanganAtha Temple Is our BhAgyam.

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Dhivya Dampathi (The Divine Couple) in Muthangi

Thiruppavai: Brief English Translation

http://en.wikipedia.org/wiki/Thiruppavai#English_translation

The Tiruppavai is a collection of thirty stanzas (paasuram) in Tamil, attributed to

Andal, in praise of the Lord Perumal, (= Vishnu; Tamil). It is part of Divya

Prabandhams, the work of twelve Alvars, and is an important part of Tamil

literature. Each Pasuram (ode to Gods) is generally idtentified by the first few

words.These are given first and a translation (see link above) follows.

1. Margazhi Thingal

In this month of Marghazhi, On this day filled with the light of moon,

Come for bathing, Oh ladies who are richly dressed, And Oh ladies in rich homes

of cowherds, For he with the sharp spear, He who kills his enemies without mercy,

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He who is the son of Nanda gopa , He who is the darling son of Yasodha , Who

wore scented flower garlands, He who is a lion cub, He who is pretty in black

colour, He who has small red eyes, He who has a face like the well-lit moon, And

He, who is our Lord Narayana , Is going to give us big drums, So that we bathe and

worship Our Goddess Pavai, In a way that the whole world sings about.

2. Vaiyathu Vazhvirgal

Oh, people of this world, Be pleased to hear of those penances, That we daily do

for the worship of Pavai, We will sing of those holy feet, Of Him who sleeps in the

ocean of milk , We will not take the very tasty ghee, We will avoid the health

giving milk, We will daily bathe before the dawn, We will not wear any collyrium

to the eye, We will not tie flowers in our hair, We will not do Any act that is

banned, We will not talk ill of any to any one else, We will give alms and do

charity, As much as we can, And do all those acts to make others free of sorrow,

And worship our Goddess Pavai.

3. Ongi ulagalandha Utthmar peyar padi

If we sing the praise of Him, Who grew big and measured the world , And worship

our Goddess Pavai , Then would there be at least three rains a month, And the red

paddy plants would grow big, And in their fields would the fish swim and play ,

And the spotted bees after sipping honey, To their hearts content , Would sleep in

the flower themselves After having their fill, And the cows with big udder Would

fill milk pots to the brim, And healthy cows and never diminishing wealth, Would

fill the country, And all this I assure by worship of our Goddess Pavai.

4. Azhi mazhai kanna

Please obey our wishes, Oh rain God who comes from the sea, Enter the sea,

please, and bring water to your fill, And with zest and sound take it up, And like

the God of the deluge become black, And shine like the holy wheel in the hands ,

Of The God Padmanabha who has powerful biceps, And make booming pleasing

sounds, Like the right spiraled conch, And rain with out stop like the arrow storm,

From Saranga the bow of Vishnu and descend on us, To make this world happy,

And to help us take bath in month of Margahzhi, And worship our goddess Pavai.

5. Mayanai

To Him the enchanter of all, To Him the son of Mathura in the north, To Him who

played and frolicked, In the shores of holy Yamuna , To Him who is the

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ornamental lamp, Of the family of cow herds, And to the Damodhara who made ,

His mothers womb holy, We came after a holy bath, And offered pure flowers at

his feet, And sang with our mouth, And brought the thoughts of him in our mind,

And we were sure, That all our mistakes of the past, And all that we will do in

future, Will vanish as ashes in fire, Oh, Goddess Pavai.

6. Pullum chilambina kaan

Did you not hear alternate twittering birds making loud noises, Did you not hear

the loud sound of white conch, From the temple of the king of Garuda , Oh , girls

please wake up, Let us hear the holy sounds of “Hari , Hari”. From the savants and

sages, Calling him who drank the poisonous milk from the ghost , Him who kicked

and killed the ogre of the cart , And him who sleeps on the great serpent Adi Sesha

So that it goes through our mind, And make our mind cool, Oh, Goddess Pavai.

7. Kisu kisu endrengum

Did you not hear , Oh slow witted girl, The twittering sound of black birds of the

morn, Which sounds like a talk between them, Did you not hear the tingling sound

, When the big and small coin like pendants, Rub against each other, Did you not

hear the sound of vigorous pull, Of the curd churner being pulled, By the flower

bedecked cow herdesses, Did you not hear the sound of twirling curd, When

churned using the mixer, Oh, leader among girls, How can you sleep, When they

sing the names sweetly. Of Narayana and Kesava , Oh, She who is sparkling, Be

pleased to open the door, And worship our goddess Pavai.

8. Kizh vanam Vellendru

The eastern sky has become white, The buffalos are free to walk and graze, The

remaining lasses , have stopped from going, All those who wanted to go, And have

come to call you, Oh girl filled with happiness, Please wake up. Let us all sing and

get gifts, From Him who has killed the horse like ogre , By pulling apart his mouth,

From Him who killed the wrestlers , Sent to kill him, From the Narayana, who is

first among the Gods, And prostrate before him.. Please hear what we tell. And

decide for yourself, And worship our Goddess Pavai

9. Thoo mani madathu

Oh my uncle’s daughter , who sleeps , In the soft cotton bed, In the pearl filled

Villa, Well lit from all sides,

And full of the smoke of incense,

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Please open the ornamental door. Oh aunt, why don’t you wake her up, Is your

daughter dumb or deaf , Or down right lazy, Or she is in trance of deep pleasurable

sleep, Let us all call him the great enchanter, Madhavan and he who lives in

Vaikunta , By several of His names, And get benefited , And worship the Goddess

Pavai.

10. Notru Swargam

Oh lady fine , who has entered the heaven, Due to penance done in last birth,

Won’t you reply,please Won’t you open the door,please If we pray the God

Narayana, Having with him the scented garland, Made of holy basil, He would

give us gifts , many, He is the same who is holy in times ancient, Sent

Kumbhakarna to his death , After beating him in the field of war. Did that ogre

give you his sleep, Before he went off from here, Oh lass who is very lazy, Oh lass,

who is like pretty jewels, Wake up from your sleep, well, And open the door. And

worship the Goddess Pavai.

11. Katru karavai

Oh daughter of the cattle baron, Who milks herds of cows, And wages war on

enemies And makes his enemies loose their strength, Oh Golden tendril, Oh lass

who has the mount of venus, Like the hood of the snake, Wake up and come,

When your flock of friends, Have come to your courtyard, And sing of Krishna ,

Who has the colour of the cloud, Oh rich , rich lady, How can you neither move

nor talk, And lie in deep trance, And not worship our Goddess pavai.

12. Kanaithilam Katrerumai

Hey, sister of the rich one , who owned, The mooing she buffalo with a calf ,

Which took pity on the calf, And gave out plenty, Of milk to it through its udder,

And made his courtyard slushy with milk, We are assembled in thine yard, In the

dripping fog, And sing about Him, Who killed in anger the king of Southern Lanka

, And who is very dear one, But open your mouth, you don’t.. At least wake up

now, Why this very deep slumber, For people of all houses around, Have already

become alert And are ready to worship our Goddess Pavai...

13. Pullin Vay keendanai

The lasses have reached, The place of prayer for Pavai, Singing the fame of our

Lord. Who killed the ogre who came like a stork. And who cut off the heads of the

bad ogre , One by one. The nevus has risen in the morn, The Jupiter has vanished

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from the sky, The birds are making lot of sound, Of beautiful one with wide eyes

red as a flower. Without taking bath by dipping again and again, In ice cold water,

Would you prefer to sleep. Oh lass, On this holy day, Do not stay aside, And come

to bathe with us. And worship our Goddess Pavai.

14. Ungal puzhakkadai

In the pond in the backyard of your house. The lily in the ponds have opened, The

night flowers have closed, The white toothed sages, Who wear clothes as red as,

The powder of brick, Are going to their temples. To sound the conch. You who

promised to wake us up, Please wake up, Are you not ashamed, You chatter box,

Let us all sing about the lotus eyed one, Who has a holy conch and wheel , In his

hands, And worship our Goddess Pavai.

15. Elle, ilam kiliye

“Hey, little bird, Are you still sleeping? ” “Don’t disturb my sleep , Lasses, I will

just come”. “You are good in your speech, We know what you mean.” “You be

good, but leave me alone” “Come quickly, why is it different for you?” “Have

every one gone?” “Gone, think they have gone” “Please wake up and sing, Of he

who killed the big elephant , Of him who can remove enmity from enemies, And of

him who is the holy enchanter, And worship our Goddess Pavai.”

16. Nayaganai ninra

Hey , He who guards the palace of Nanda Gopa , Hey, who guards the ornamental

door with flags, Please be kind to open the door with bells, For yesterday the

enchanter Kannan , Has promised to give beating drums, To us the girls from the

houses of cow herds. We have come after purification, To wake Him up with song,

So do not talk of this and that, Hey dear man, And open the door with closed

latches, So that we can worship our Goddess Pavai.

17. Ambarame Thannere

Hey Nandagopa , who does good deeds and charity, Who gives water, cloth and

food to others, Pleas wake up. Our lady Yasodha, who is the light of the homes of

cow herds, She who is dear to all the ladies, Please wake up. Hey, Krishna who is

the king of Gods, Who went up tearing th sky. Please wake up, and do not sleep.

Hey Baladeva , who wears pure golden anklets, Please wake up along with your

brother, So we can worship our Goddess Pavai.

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18. Undhu Madha kalitran

Hey , Who is the fair daughter in law, Of Nanda gopa , who has several elephants,

And who is a great hero who never ran away from his enemies, Hey Lady

Nappinnai ,who has hair surrounded by holy scent, Please be kind to open the door.

The cocks are everywhere waking us up, The koels flock on the jasmine Pandals,

And coo so that we all wake up, Hey Lady who happily plays ball, To help us sing

your Lords fame, With your hands with tingling bangles, Please open the door with

happiness, So that we can worship our Goddess Pavai.

19. Kuthu Vilakeriya

In the light of the oil lamp, On the ornamental four legged ivory cot, On the soft

bed filled with cotton, Reclining on the busts of Nappinnai , You sleep, Oh he who

has a flower like heart, Please open your mouth . She who has , wide black eyes

with collyrium. We know that you will never allow him to wake up, For you can

never bear to be away from Him, This is not that good, And cannot be accepted by

us. Please allow us to worship our Goddess Pavai.

20. Muppathu Muvar

Please wake up Oh, Lord, Who removed sorrow and fear, From the thirty three

sections of Devas , Even before they approached you, Oh Lord, Who is glittering

like gold, Oh Lord, who has inimitable valour, Please wake up, Oh Lady

Nappinnai, Who has desirable busts like golden pots. Who has little red mouth,

And who has thin narrow hips, Please wake up, Oh Goddess of wealth. Please give

mirror and fan, Just now to your consort, And allow us to take bath, And thus

worship our Goddess Pavai.

21. Etra kalangal

Oh son of him, Who owned several cows, Which gave so much milk, That always

the milking vessel got overflowed, Please wake up. Oh Lord, who is full of mercy,

Oh Lord, who is better than the best, Oh lord, who is the light that began the world,

Please wake up. Like your flock of defeated enemies, Falling at your feet in

surrender, We came praising you, So that we get fame, And worship our Goddess

Pavai.

22. Angan maa gnalathu arasar

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Like all the famous kings Of the wide World, that is pretty, Have crowded near

your cot, After surrendering their ego, We also have come near. Will not the sight ,

Of your red eyes which is like the lotus Fall little by little on us? If you see us

using those eyes, Which are like sun and the moon, All the curse on us will vanish,

And we can worship our Goddess Pavai

23. Maari malai muzhanjil

Like the majestic lion wakes up with ire, From the mountain cave in the rainy

season, Looks with fiery sight, And with deep angry sweat from all the hairs, Turns

up its head with awe, And comes out making lots of din, Hey Lord , who is the

colour of the blue lotus, Come from your temple to here, And sit on the majestic

royal throne, And hear with compassion, For why we have come here, And help us

to worship our Goddess Pavai.

24. Anru ivvulagam

We worship your feet which measured the world then, We worship your fame of

winning over the king of Southern Lanka, We worship thine valour in breaking the

ogre who came like a cart, We worship thy strength which threw the calf on the

tree, We worship thine goodness in making the mountain as an umbrella , And we

worship the great spear in your hand which led to your victory, We have come hear

to sing always for ever your praises, And get as gift the drums to sing, And

worship our Goddess Pavai.

25. Oruthi maganai Pirandhu

Being born to woman, And in the same night in hiding . You became the son of

another, But this he could not tolerate, And wanted to cause more harm to you,

And you great one , became , The fire in the stomach of that Kamsa , We have

come here with desire for a drum, And if you give the drum to us, We would sing

about thine great fame and wealth, And would end our sorrows and become happy,

And worship our Goddess Pavai.

26. Maale! Manivanna!

Oh lord Vishnu , Oh lord who is like the blue sapphire, If you ask us what we need,

In your great grace and great deeds, For our holy bath of Marghazhi, We will ask

for very many conches Like the milk white conch of yours called Pancha Janya,

Very many big drums whose sound can be heard everywhere, Several musicians of

fame to sing “Pallandu ” Several beautiful pretty lamps, Several flags and cloths to

Page 83 of 104

make tents, Oh , He who sleeps on a banyan leaf at time of deluge, Please give us

them all, So that we worship our Goddess Pavai.

27. Kudaarai vellum seer Govinda

Hey Lord Govinda, who is known for victory over enemies, After singing you we

will get drums and many gifts, And after being praised by all the people, Wear we

will the golden flower on our hair, Wear we will golden bracelets, Wear we will

golden ear studs, Wear we would then the golden flowers on the ear, Wear we will

ornaments on the legs, Wear we will pretty new dresses, Eat we will rice mixed

with milk, Covering the rice fully with ghee, And with the ghee dripping from our

forehands, We will be together and be happy, And worship our Goddess Pavai.

28. Karavaigal pin chendru

Belonging to the ignorant family of cow herds, Drive we would the cattle to the

forest, And there we would all eat together, But We are blessed that you are one of

us.. Oh Govinda who does not have any short comings. None can ever break the

ties that we have with you,Oh Lord, We are but ignorant girls, who do not know

the world, And in ignorance and love we have called you by name. So please be

not be angry on us, And please give us drums, Oh Lord, So that we can worship

our Goddess Pavai.

29. Chitram Chiru Kale

Please hear why, In this very early dawn, We have come to worship, Your golden

holy feet. You were born in our family of cow herds, And we are but there to obey

your every wish, And not come to get only the drums from you,Oh Govinda. For

ever and for several umpteen births, We would be only related to you, And we

would be thine slaves, And so please remove all our other desires, And help us to

worship Goddess Pavai.

30. Vanga Kadal Kadaintha

He who sings with out error, The thirty odes in sweet Tamil, Of the story of how

the rich ladies, With faces like moon, Who worshipped and requested, The

Madhava who is also Lord Kesava, Who churned the ocean of milk, For getting a

drum to worship Goddess Pavai, As sung by Kodhai who is the dear daughter, Of

Vishnu Chitta the bhattar, From the beautiful city of Puduvai, Will be happy and

get the grace, Of our Lord Vishnu with merciful pretty eyes. And four mountain

like shoulders, for ever.

Page 84 of 104

Word by word meaning for Thiruppavai Pasurams

http://www.ramanuja.org/sv/alvars/andal/tiruppavai/verse23.html

Pasuram 29

siRRam siRu kaalE

siRRam siRu kaalE vandhu unnai sEviththu * un

poRRaamarai adiyE pORRum poruL kELaay *

peRRam mEyththu uNNum kulaththil piRandhu * nee

kuRREval engaLaik koLLaamal pOgaadhu *

iRRaip paRai koLvaan anRu kaaN gOvindhaa *

eRRaikkum Ezh Ezh piRavikkum * un thannOdu

uRROmE aavOm unakkE naam aatcheyvOm *

maRRai nam kaamangaL maaRRElOr embaavaay (29)

Recap

In the first five verses (1-5), Andal described the sacred vow (paavai nonbu) she

and her friends will undertake during the month of maargazhi to get the "divine

drum", which only the Lord of the Universe, Narayana (Krishna), can give them.

Imagining herself to be a cowherd-girl in Brindavana, the idyllic setting of Lord

Krishna's youth, Andal goes about waking up her friends in the wee hours of the

morning so they can go perform this vow (6-15). In verses 16-22, Andal and her

friends gather at the doors of the household of Krishna and ask that those inside

rise and grace them. She finally takes her appeal directly to Krishna and his wife

Nappinnai (Neela devi) who are slumbering inside.

As the Lord and His consort awaken and cast their glances on the girls who have

gathered, Andal describes their reason for coming and the girls' inherent and

unbreakable relationship to the Divine Couple. In this verse, she declares that the

drum she asked for was just a pretext, an excuse to come worship the Lord. All

they desire is to be with the Lord and serve Him at all times.

Page 85 of 104

Translation

In the early hours of the morning, We came to lovingly serve you

Listen to why we praise, Those golden lotuses that are your feet

You are born in the clan of cowherds, Who subsist by tending cattle

You shouldn't reject our loving, personal service

Look here, Govinda! It's not that we just want to get the drum today;

But for ever and ever, Seven times, seven births

We will be bound to you in eternal relationship

And to you alone will we be slaves

Please, change whatever other desires we have!

Word for Word meaning

siRRam siRu kaalE in the early hours of the morning

vandhu having come here

unnai you

sEviththu worshipped, adored, served

un your

poRRaamarai

(pon + thaamarai) golden lotus

adiyE feet

pORRum to praise

poruL fruit, purpose

kELaay listen!

peRRam cattle

mEyththu rearing

uNNum eat by, subsist by

kulaththil in the clan (of cowherds)

piRandhu born

nee you

kuRREval selfless, loving, personal service

engaLai of ours

Page 86 of 104

koLLaamal pogaadhu shouldn't reject

iRRai for today

paRai koLvaan to get the drum

anRu it is not

kaaN Look!

govindhaa Govinda! (a name of the Lord emphasizing

His simplicity and familiarity)

eRRaikkum for ever

Ezh Ezh seven upon seven (i.e., endless)

piRavikkum births

un thannOdu with you

uRROmE definitely related

avOm we will be

unakkE only to you

naam we

aatcheyvOm

(aaL + cheyvOm) will be your slaves (aaL = slave)

maRRai remaining

nam our

kaamangaL desires

maaRRu change

Pasuram 30

vangak kadal kadaindha

vangak kadal kadaindha maadhavanai kEsavanaith *

thingaL thirumugaththuc cEy izhaiyaar cenRiRainchi *

angap paRai kondavaaRRai * aNi pudhuvaip

painkamalath thaNderiyal battar piraan kOdhaisonna *

cangath thamizh maalai muppadhum thappaamE *

ingip parisuraippaar eerirandu maal varai thOL *

Page 87 of 104

sengaN thirumugaththuc celvath thirumaalaal *

engum thiruvaruL peRRu inbuRuvar embaavaay (30)

Word by Word meaning

vangam kadal the ocean full of ships

kadaindha which was churned by

maadhavanai the Lord of Lakshmi

kEsavanai Kesava or Krishna

thingaL thiru mugaththu the beautiful moonlike faces

cE izhaiyaar splendidly ornamented (cowherd) maidens

cenRu having reached

iRainchi and worshipped (that Lord)

angu there (in Brindavana / thiru aayppaadi)

ap parai konda aaRRai the grand story of their receiving

the drum that they desired

aNi pudhuvai beautiful Srivilliputtur's

painkamalam thaN theriyal

cool, fresh lotus garlanded

battar piraan best of priests, Periyalvar's

kOdhai (daughter) Goda / Andal

sonna said

cangam tamizh maalai beautiful Tamil garland

muppadhum of thiry (verses)

thappaamE without fail

ingu here

i parisu like this

uraippaar those who recite

eer irandu maal varai thOL

four shoulders, like huge hills

sem kaN thirumugaththu

red eyes and holy countenance

Page 88 of 104

selvam glorious

thirumaalaal because of this Lord Sriman Narayana

engum everywhere

thiru aruL peRRu receiving (His) holy grace

inpuRuvar will enjoy bliss.

Back to the Sri Vaishnava Home Page

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What is so special about

Margashirsham (Margazhi) month?

Dear All:

What is special about the month of Margashirsha (Margazhi)? I was asked this

question today. Krishna says, Maasaanaam Margashirshoham in the Gita, chapter

10, verse 35. Why?

One day for the gods (devas, celestials) is equal to year for the humans.

Uttarayanam, next month, is like the sun rise hour. Hence, this month is the hour

before dawn. We should pray in the early morning hours when they are most

effective and now it is early morning for the gods. This is explained in the article,

see link below. I have pasted some sections below.

ww.sisnambalava.org.uk/articles/religion/ - - ழ -(she is Margazhi among the months) what-is-so-special-about-margazhi-month-

20111207060724.aspx

Page 89 of 104

Kanchi Paramachariyar

Kanchi Paramacharya explains: ‘Margazhi, which precedes the Uttarayana is

ushat-kaala (the short period just before dawn) for devas for whom a human year

constitutes one day. The period just before dawn in this month is therefore very

sacred and it is common for all to visit the temples and go around the streets

singing Tiruppavai, Tiruvenbavai and other bhajans – the intention is to rouse the

latent spiritual powers in every one of us.’

In other words, if the whole year is deemed to be just one day, margazhi month is

the pre-dawn period of awakening, when we transit from the stillness and calm of

the wintery night to a day of meaningful activities. It is the time for singing, before

dawn every day of the month, the praise of God, at home, on the streets and in

temples, be it Andal’s Tiruppavai, or, Manickavachagar’s Tiruvembaavai and

Tiruppalliyeyuchi. It is also the month when the holiest vaishnavite temple in

Srirangam and the most sacred saivite one at Chidambaram, have their most

important annual festivals, Vaikunda Ekadasi and Aarudra Darshan, respectively,

both celebrated before sun rise. And, on the last day of month, on Bhogi, we clean

our houses in readiness to welcome Uttarayana and the Tamil month of Thai with a

Suryanarayana puja and Pongal and with the belief in ‘ ழ ’! (A new path will be shown to us when the month of Thai begins).

Tiruppavai, Tiruvembavai and Tiruppallieyuchi

Andal’s story is well known. Born in Srivalliputtur a great vaishnavait temple

town, she was determined to get married to the Lord and to no one else. She

composed and sang 30 verses or ‘pasurams’ comprising Tiruppavai, each sung on

Page 90 of 104

one day of the month of Margazhi. Appropriately the first pasuram starts ‘margazhi

thingal …’. She is believed to have ultimately attained her wish in Srirangam

temple.

Andal

Interestingly, even Tiruvembavai on Lord Siva, was sung by Saint Manickavasagar

visualizing himself as a woman. He also composed Thiruppalliyeyuchi, or, verses

for waking up the Lord. In essence, margazhi is the month for singing praise of the

Lord. Not coincidentally this is the ‘season’ in Chennai for music and dance

recitals and during the month, Thyagaraya aaraadhana is celebrated in Tiruvaiyaru!

Vaikunta Ekadashi

All ekadashis, 24 in a year, are dedicated to Lord Vishnu and for many people it is

a day of fasting, but, if one cannot observe all of them, one is enjoined to observe

at least the ekadashi in the sukla paksha (waxing phase) of margazhi. It is the most

important festival during the year in Sri Ranganathar temple in Srirangam. The

celebrations last 21 days and divided into pagal-patthu (ten mornings) and ra-

patthu (ten nights). Bang in the middle is Vaikunta Ekadashi. Early in the morning

around 4.30 am, the Paramapadha vasal, or swarga vasal – the entrance to heaven

or vaikuntam - opens and Sri Ranganathar’s murthy, decked in diamonds, is taken

through this entrance, followed for the rest of the day by throngs of devotees going

through the same door.

Page 91 of 104

Srirangam Temple

Similar events take place in all other vaishnavite temples – in Tirupathi, Lord

Venkateshwara enters through vaikunta dwaram. Paramapada vasal, as indeed

vaikunta dwaram, is closed rest of the year. Anyone who passes through these

doors on vaikunta ekadashi day is believed to attain salvation.

Aarudra Darshan

Lord Shiva’s star is Aarudra, or Tiruvaadhirai and in the month of Margazhi it

usually falls on the full moon day that follows vaikunta ekadashi. It is celebrated in

all Shiva temples, most importantly, in Chidambaram.

Kanchi Mahaperiaval explains: “Lord Shiva, in his manifestation as dancing

Nataraja gives his darshan early in the morning on the day of confluence of the full

moon and the star Aarudra that occurs only once in a year, ie in the month of

Margazhi. Arudra in Sanskrit means wet, or dripping. This is the time of the year

when nature itself puts on a cloak of cool dew. Full moon is also associated with

cool soothing rays. On this auspicious day, it is the tradition to perform an

abhisheka and worship Lord Shiva, with our hearts overflowing with compassion

to other beings. What is also highlighted is the Nataraja form of Lord Shiva, in his

ananda thandavam, or cosmic dance. It is only at His raised and slightly inclined

foot – ‘ ’ – that we can seek our sanctuary.”

Page 92 of 104

Natarajar Temple

Margazhi is famous for various other Hindu religious festivals and events, such as

Hanumath jayanthi and Ramana Maharishi jayanthi. It was the month in which

Kurukshetra battle was fought and Paandavas regained their lost kingdom –

indeed, when Geethopadesam to Arjuna by Lord Krishna took place.

This year, vaikunta ekadashi falls on 5th January, 2012 and Aarudra darshan on 8th

January, 2012. And, Mahasamigal’s aaraadhana itself starts on 21st December,

2011. May we follow his advice: ‘In this sacred Maargazhi month, everyone

should get up at the ushah-kaala, long before dawn, perform pujas to Him and join

in bhajans and turn their thoughts to God.’

Hara Hara Sankara, Jaya Jaya Sankara

Om Namo Narayanaaya

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Very sincerely

V. Laxmanan

December 17, 2011

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Page 93 of 104

http://www.priestservices.com/spirituallibrary/margazhi-significance/

Religious Signification of Margazhi or Danur month

"brhtsaam tathaa saamnaam gaayatree chandasaamaham

maasaanaam margasheershOham ritunaam kusumaakarah"

--- Bhagavad Gita, Chapter 10, verse 35

In the Bhagawat Gita, Lord Krishna has described the month of Mrigashirsha as

one of his manifestations. The month of Dhanur Maasa or name Margazhi (Dec

16th

, 2011 to Jan 14th

2012), derives from the star Mrigashirsha and is considered

very auspicious month for religious services. During this month the sun transits

through the zodiacal sign of Sagittarius sign (the house ruled by Jupiter) and ends

with the Makara Sankranti.

Auspicious time for Worship

One-and-half hours before sunrise is called

Brahma Muhurta, an auspicious time best

suited for worshipping Lord Vishnu as it would

yield good results. Even the celestials do not fail

to perform special prayers to Vishnu. This time

starts with Mrigashirsha Shukla Ekadasi and ends

at Dakshinaayana.

The birth of the great Margazhi month is the time

when the holy star Mrigashirsha combines with

Poornima thithi. It is sacred from all aspects and

renders in attaining prosperity and blessings to

the god himself.

Importance of Margazhi month:

The Ekadasi falling during this period, called Vaikunta Ekadasi, is considered to be

highly auspicious. In South India, Vaikunta Ekadasi, which falls during the waning

phase of the moon in Danur Masam attracts thousands of devotees. Temples

conduct special Poojas during the period.

Page 94 of 104

STORY: Once, on the eve (i.e., start) of Dakshinaayana, the celestials assembled

on the peaks of Mountain Meru and prayed to Upendra (or Vamana), a form of

Lord Vishnu. When the Lord arrived, the celestials told Him that their "night" was

approaching and sought His permission so that they all could go to their respective

abodes. Then Ratri Devi, the patron deity of night and Dakshinaayana, took on the

form of a beautiful damsel and prostrated before the Lord.

She pleaded with Him as follows "Lord, everybody views Dakshinaayana as a bad

time and do not performs any good deeds. I am universally reviled. I will

undertake penance to obtain your grace. If I do not achieve my goal, I will end this

life of infamy". The assembled celestials pleaded her case to the Lord.

The merciful Lord took pity on her and blessed her as follows, "Ratri Devi, your

duration consists of 3 seasons, each of duration of 2 months. Out of these, the first

two seasons shall be deemed to very dear to me. Within these 2 seasons, consisting

of four months, there shall be a hierarchy in which Kartika shall be the dearest,

followed by Ashwini, Bhadrapada and finally Shravana.

All pious and meritorious acts performed in these four months shall yield immense

benefits. Due to this, people will now look forward to this time of the year, thus

removing the stigma attached to you". Thus saying the Lord disappeared.

Ceremony of Margazhi month

Celebration during all the thirty days, Alwars Tirupavai Pasurams is rendered in

the early morning in all temples and houses.

Alwars are 12 in Number and out of which one is Sri Andal, who is a woman.

These Alwars were born in various parts of our country but they were all united in

a common subject, ie dedicating their lives and praising the Lord Vishnu.

Page 95 of 104

Adhyayana Utsavam for 21 days (4000 Divya Prabhandam Pasurams is sung)

at 108 Divya Desam including Sri Rangam and on the 10th day, Vaikunta

Ekadasi is celebrated where all enters Vaikunta through Swargavasal (gates).

Fasting and contemplating on the name of God brings more benefit. So one should

take full utilization of these fours months and devote their time in religious service.

******************************************************************

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More on Margashirsham Month

http://www.sundarasimham.org/ebooks/Thiru3.pdf

Thiruppaavai Paasuram 23 is considered to be dedicated to Sri Lakshmi

Narasimhan by ANDAL. In this Paasuram, the Gopis describe the Majestic gait of

KrishNa-simham. In the previous pasuram 22 (angaNmA Gn~Alatthu), they

announced their arrival at the foot of His cot and appealed to Him to wake up and

look at them and inquire about their mission. He obliges.

Here, they salute the gambhIra Nadai azhagu of that “YasOdhai iLam singam”.

The “Suka Suptha Paranthapan” (the blissfully resting scorcher of His enemies)

has now arisen and the way in which He awakens-- like a Lion waking up in its

cave during rainy season after a deep sleep-- is movingly captured by ANDAL.

THE CONNECTION OF THE 23RD PAASURAM TO SRI NARASIMHAN

PerukkAraNai Swamy as the Aasthaana VidhvAn of Sri Matam gives this

explanation for such a view. In the hills (caves) of AhObilam, MaalOlan, Sri

LakshmI Narasimhan, was in deep sleep (mannik Kidanthu uRanginAn). He is the

“Seeriya SrimAnAna Singam”. He reflected on the unfortunate lot of the people of

Kali age and their deep aj~nAnam and took pity on them and had the sankalpam to

bless them. Hence, He came out of the caves of AhObilam Hills and went on

SanchAram to the villages and towns all over BhAratha Varsham in the company

of AadhivaNN SatakOpa Jeeyar and His successors to grow the tatthva Jn~Anam

of people and to bless them with the phalan of Prapatthi at His Thiruvadi.

Page 96 of 104

THE SIGNIFICANCE OF NUMBER 23

When you consider 23 as 2+3, the sum is 5. The fifth nakshathram is Mruga

Seersham or the One who has the head Mruga, i.e, of an animal (Nrusimhan).

Although HayagrIvan, VarAhar have the heads of animals, according to Vedam

(mrugOrana Bheema: kuchara: giristha:), the Mrugaseershan referred to here is

thus Nrusimhan. The Paasuram is then about Narasimha Moorthy showing us the

Maarga Seersahm (Talai siRantha UpAyam), Prapatthi maargam for our salvation.

Pasuram 23: Seeriya singam arivuRRu(th)

Why is this month called Margashirsham?

Page 97 of 104

Dear All:

l

ll

Tithir Vishnustathaa vaaro nakshatram Vishnureva ca l

Yogash ca karaNam caiva sarvam Vishnumayam jagat ll

http://www.mypanchang.com/index.php

http://www.mypanchang.com/2012/tamil/Novi-MI/0/january.html

According to our Hindu calendar (panchangam, see links above for 2012 calendar),

each day has the five (pancha) components (angas) or characteristics known as

tithi, vaara, nakshatram, yoga, and karaNam - hence the calendar is called

Panchangam and tells us about these five aspects of any given day. We are all

familiar with tithi (day of the bright or dark fortnight) and nakshatram (star

associated with the day) and vaara (the day of the week) but yoga and karaNa are

less known.

The above sloka says that the tithi is Vishnu, and so is the vaara also Vishnu, and

the nakshatram is Vishnu, and the yoga and karaNam are also Vishnu. Indeed,

Vishnu is everything and He pervades the whole Universe. The purport being let's

not worry about these little details like tithi etc. Just understand the glory of the

Lord - everything is His manifestation - His amsham. He pervades ALL.

Anyway, still we persist. The nakshatram today (Jan 7, 2012) is Mrigashirsha and,

astronomically speaking, if one scans the sky, this star will be seen in the

constellation known as Taurus (Rishabha rasi). Ashwini, Bharani, and Krittika are

the first three in the list of 27 nakshatras, with Ashwini and Bharani being fully in

Aries (Mesha rasi) and Krittika partly in Taurus. The next two nakshatrams are

Mrigashirsha and Arudra.

Page 98 of 104

In this month the full moon day occurs when the moon is associated with the star

Mrigashirsha - hence this month is called Margashirsham.

Just like Vaikunta Ekadasi is the holiest day of the year for Vaishnavites, Arudra

darshanam is the holiest day of the year for Shaivites. It is considered to be

extremely auspicious to visit Shiva temples on this day, especially at

Chidambaram, where millions visit each year to see Lord Shiva as Nataraja. This

holy day is celebrated when the full moon is associated with the nakshtram Arudra

- hence Arudra darshanam.

Because of the way our calendar calculations are done - you can now see the

connection between month of Margashirsham and the nakshtras Mrigashirsha and

Arudra. Is the full moon associated with both these stars? It all depends on how

one "defines" the full moon day. When in doubt just look up in the sky and draw

your own conclusion - or look at the face of your dear ones to see the full moon

each day - that is what Ramachandra means - Ramah chandra iva iti Ramachandrah

- Rama's face was lovely like the full moon!

http://www.mypanchang.com/2012/tamil/Novi-MI/0/january.html

Very sincerely

V. Laxmanan

January 7, 2012

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Dear All:

In a recent email on this topic, we discussed briefly the astronomical reason for

why this month is called Margashirsham. This is based on the nakshtram

(Mrigashiras) associated with the full moon of this month, according to the

Panchangam (Hindu calendar). From Mrigashiras, we get Margashirsham.

As is well known, Krishna identifies Himself very strongly with this month

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(Maasaanaam MargashirshOham, chapter 10, verse 35) in the Vibhuti Yoga,

chapter 10, of the Bhagavad Gita.

The word Margazhi, the Tamil name for the month of Margashirsham, is also

the very first word of Andal's divine Thiruppavai, which has been the

subjected of daily emails during this month. The second word of the first line of

the Thiruppavai is thingal, which means the full moon. The day of the week,

associated with the moon, Monday, is also called thingal in Tamil.

In his detailed commentary of the first Pasuram of the Thiruppavai, Sriman Anbil

Ramaswamy, provides yet another interesting explanation for Margashirsham and

the first word Margazhi, see link below for the message from the SriRangaSri

yahoo group.

http://groups.yahoo.com/group/SriRangaSri/message/6692

The word "shiras" refers to the head, something at its height, most exalted, the

pinnacle. The head is the highest part of the body. The word "margam" means the

path, the way, or the means to achieve something. All over the Indian capital city

of New Delhi, the roads are named such and such "marga". They all point us to a

certain direction and the way to get to our chosen destination. Thus,

Margashirsham points us to the most exalted path for our destination - which is

moksham.

Not only is the destination and object of desire (moksham) exalted and the premier

objective of human life, the path (margam) being pointed out to us is also the most

exalted. The following is copied and pasted from the above message.

44th Pattam Azhagiya Singhar’s NirvAham in SobhOdhini: This month is called

“Dhanur” which refers to the bow wielded by the Lord,

• The very name of the month will yield the results we pray for through this

NOmbu (prayer ritual) observed during this month.

• Maargam means Upaayam (i.e) Prapatti; Seersham is head. That which is

supreme.

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• This is “Ushat Kaalam” for the celestials. (Azhagiya Singhar’s remark).

• Chittirai is not that good. See what happened to Rama’s coronation fixed in

Chitrai month.

• “thingaL” itself means “Month” Why? The star on PourNami is Margaserrsham.

Hence, Maargazhi.

The path that we should all aspire for and the destination, or the fruits (phalam) of

our devotional service, that Andal wants all of us to attain, is clearly mentioned in

the seventh line of the first pasuram - NarayaNanE namakkE paRai tharuvaan.

If we observe the prayer rituals, as described by Andal, in this choicest of months,

that is most dear to Krishna, Andal assures us that Narayana Himself, personally

(hence NarayaNanE, with the elongated vowel at the end) grant us moksha, see

extract pasted below from teh above message.

21. nArAyaNanE: Narayana himself;

• The elongation of “E” suggests the Omnipotence, Omniscience and

Omnipresence of the Lord - In other words, His “Paratvam”- the object to be

attained – “ParamAtma Swaroopam.”

• Also, it suggests that He will Himself give what we want. He will not depute

somebody to deliver the goods.

• What do we want? Moksham. And, everything else in between as a bonus

“anushangikam”. No need to go after petty deities for lesser benefits also.

• “thammaDiyaar tirathE taamaraiyaal aagilum sidaguraikkumEl taNNaDiyaar adu

seyyaar, seidaarEl nanrE sithaar enbaar pOlum”

22. namakkE: even to us.

• The elongation “E” here shows how this “Paratvam” is pitted against the pitiable

plight of the Jivas (Aakinchanyam, KarpaNyam, Ananya Seshatvam, Ananya

SaraNatvam etc) which are the characteristics of “Jeeva Swaroopam”.

• Also, the “VirOdhi Swaroopam” as the Jiva is its own enemy by its

“Sambandham” with the “Sareeram”. Also shows how, in spite of this, the Lord

condescends to “save our souls” by virtue of His “Soulabhyam”

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23. paRai tharuvAn: The general meaning is that it is a percussion instrument like

the drum; it may also mean Conch, light etc. This is only a pretext (VyAjam); In

SwApadEsa, it is the desire to do eternal Kainkaryam. The real object is Moksham.

Thus, this represents “Phala Swaroopam”.

24. paarOr pugazha: (so that) the people of the world will celebrate. It is also

interpreted to mean that the Lord will condescend to bless and if He does not, He is

scared that He will incur “parOr igazhchi”!

Our duty is to fall at His feet. His duty is to take us to mOksham.

Very sincerely

V. Laxmanan

January 12, 2012

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Thiruppavai Images Gallery

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