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Andal's divine composition, known as Thiruppavai, is recited by Vaishnavites all over the world, during this holy month (Margazhi, in Tamil, Margashirsham, in Sanskrit). In the Bhagavad Gita, Krishna identifies Himself fully with this month - Maasaanaam Margashirshoham - chapter 10, verse 35. Hence, this month is devoted to prayers and religious pursuits. Given here are verses of Thiruppavai, in easy to read Tamil text, along with English transliteration. The document will be frequently updated with addition of more verses during this month.
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Page 1 of 104
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
Page 3 of 104
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
Page 4 of 104
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
****************************************************
Page 5 of 104
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.
Page 6 of 104
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)
Page 12 of 104
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*
Page 15 of 104
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
Page 63 of 104
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
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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.
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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
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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
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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.
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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.”
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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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