Thread by @vraman16

Will do a #thiruppavai thread by posting every paasuram on each day of this holy #margazhi month.

1. மார்கழித் திங்கள் மதிநிறைந்த நன்னாளால்
1.Maargazhi thingal madhi niraindha nannaalaal
நீராடப் போதுவீர்! போதுமினோ, நேரிழையீர்!
Neeraadap podhuveer podhumino naerizhaiyeer

1/n

1 (Cotd.) சீர்மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்!
1 (Cotd.) Seer malgum aayppaadich chelvach chirumeergaal
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்,
Koorvael kodundhozhilan nandhagopan kumaran
ஏரார்ந்த கண்ணி யசோதை இளஞ்சிங்கம்,
Aeraarndha kanni yasodhai ilam singam
2/n

1 (Cotd.) கார்மேனிச் செங்கண் கதிர்மதியம் போல்முகத்தான்
1 (Cord.) Kaar maeni sengan kadhir madhiyam pol mugathaan
நாரா யணனே, நமக்கே பறைதருவான்,
பாரோர் புகழப் படிந்தேலோ ரெம்பாவாய்.
Naarayananae namakkae parai tharuvaan
Paaror pugazhap padindhaelor empaavaay.
End of 1st pasuram. 3/n

Thiruppavai consists of 30 paasurams (poems). Scholars have divided it into sections: 1-5 (sankalpa of a month long vrata, 6-15 (waking up the friends), 16-20 (waking up the Deva), 21-28 (His glory n worshipping Him), 29 (prayer) and 30 (Phalastuti).
There are several...4/n

...Ubhaya Vedantins who have given scholarly interpretations of these paasurams and many are in public domain. I will make a brief attempt to merely give the literal meaning here. For detailed meaning pls refer divyaprabandham.koyil.org/index.php/2014…

5/n

1st Pasuram:
On this auspicious full moon day of margazhi,
Come, lets all go and take holy bath
Ye'all bejewelled friends of this prosperous town, Ayarpadi!
We have Nadagopa who is ever vigilant to protect from any danger to his dear son, most loved by the beautiful Yashoda.
6/n

Little Krishna, as majestic n adorable like the lion cub, whose body has the hue of the dark clouds pregnant with rain, with red lotus eyes and a face as effulgent as the mid day sun.
It is He who will grant us our boon.
Come, lets all get ready to dwell deep in his bhakti!
7/n

Note: in 2021 Margazhi is starting on a dwadashi day. But back then when Andal had sung this pasuram, she categorically says its a full moon day. This only means that its high time the calender is recalibrated.
That aside, in as far the rendition is concerned, it was...8/n

Sri Ariyakudi who set the 30 pasurams to carnatic ragas. His and Smt MLV's renditions are indeed classic. I grew up listening to the rendition by Bombay Sisters. Stylistic differences aside, the choice of ragas varies for the pasurams vary from ARI.

9/n

Today is Margazhi 1 and the pasuram that I posted yesterday is for today. Just a tidbit about it today. A few websites translate 'kadir madiyam' as full moon which imo is wrong shud be effulgent sun of mid day. Would be happy to stand corrected though.10/n

#margazhi #thiruppavai

Pasuram2
வையத்து வாழ்வீர்காள்
Vaiyathu vazhveergaaL!
நாமும் நம்பாவைக்குச்செய்யுங் கிரிசைகள் கேளீரோ
naamum nampaavaikku cheyyum kirisaigaL keleero!
பாற்கடலுள் பையத் துயின்ற பரமன் அடிபாடி
PaarkaDaluL paiyathuyinra paramanaDi paaDi
நெய்யுண்ணோம் பாலுண்ணோம்
neyyuNNom paaluNNom
11/n

நாட்காலை நீராடி
naatkaale neeraaDi
மையிட் டெழுதோம் மலரிட்டு நாம் முடியோம்
maiyittezhudom malarittunaam muDiyom
செய்யா தனசெய்யோம்; தீக்குறளைச் சென்றோதோம்
cheyyaadana cheyyOm theekkuraLaichenrodOm
ஐயமும் பிச்சையும் ஆந்தனையும் கைகாட்டி
aiyamum pichayum aandanaiyum kai kaattee
12/n

உய்யுமா றெண்ணி உகந்தேலோ ரெம்பாவாய்.
uyyumaa reNNi uganthelOr empaavaay.

Andal in this pasuram is detailing the sankalpa for the paavai nonbu or the vrata. Approx meaning of this verse is attempted below:
Oh ye prosperous people of this world
May we now pay attention to the..13/n

..do's and don'ts for our vrata
Let us fervently pray at the lotus feet of our almighty who is reclining on the milky ocean
We will abstain from relishing our favorite ghee and milk
We will wake up well before the dawn and bathe
We will not decorate our eyes with kajal
14/n

Neither would we bedeck our hair with those fragrant flowers
We will not indulge in any act proscribed by our elders
We will neither speak ill of others nor indulge in tittle-tattle
We will continue giving daana to befitting ppl till the recipient gestures by hand to stop 15/n

Let us make others happy and in turn ourselves be filled with happiness
and thereby work towards realizing our supreme destiny!

With such explicit mention about the sankalpa Andal declares their prime objective of this vrata is to attain the glorious feet of Krishna. 16/n

This second pasuram is usually sung in ragam Gowlai, following the pattern of the ghana pancha ragas as set by Sri Tyagaraja for his popular pancharatna. The 1st pasuram is sung in Nattai. But as said before, there are variations in the choice of the ragas by diff singers. 17/n

3rd Pasuram
ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
Ongi ulagaLantha utthaman pErpADI
நாங்கள் நம் பாவைக்குச் சாற்றிநீர் ஆடினால்
NaangaL nampaavaikku chaatrinIrADinAl
தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து
thInginri nADellAm thingaL mummAri peydu 18/1

#Margazhi #Margazhi2021

ஓங்கு பெருஞ்செந்நெ லூடு கயல் உகளப்
Onguperunchennal ooDu kayal ugaLa
பூங்குவளைப் போதில் பொறிவண்டு கண்படுப்ப,
pUnguvaLaipodil porivaNDi kaNpaDuppa
தேங்காதே புக்கிருந்து சீர்த்த முலைபற்றி
thEngAthE pukkirunthu chIrttha mulaipatri
வாங்கக் குடம் நிறைக்கும் வள்ளல் பெரும்பசுக்கள் 19/n

vAngakkuDam niraikkum vaLLalperum pasukkaL
நீங்காத செல்வம் நிறைந்தேலோ ரெம்பாவாய்.
nIngAthaselvam nirainthelOr empAvAy//

Approx meaning:
Come, if we all bathe and sing the praise of the supreme who measured the three worlds and also pray to Pavai,
There will be prosperity.. 20/n

..in the entire country without any kind of evil
We will have bountiful rains making the
fishes jump in glee in the fields with tall crops
the bees having sucked nectar to their full would sleep inside the beautiful flowers itself
Mighty Cows will have their udders... 21/n

...brimming with milk which they unhesitatingly offer
whereby the pots receving them overflow in no time
there will be happiness satiated with sustainable prosperity//

In this pasuram Andal appeals to the materialistic need of mere mortals whereby they be brought into...22/n

..the realm of Krishna worship and get elevated to levels that are beyond the material world.
This may be termed as 'utilitarian' way of enticing someone. Be that as it may, Andal has a purpose which she gradually unfolds.
There are 2 points that stand out for me peculiarly..23/n

1st is the mention of fishes in field. With rice being a water intensive crop, people in the recent past have been rediscovering traditional methods of an integrated farming where rice and fishes are grown on the same farm. Ex:
Fishes seem to favour..24/n

...the growth of rice ultimately resulting in twin profit for the farmer.
2ndly I am drawn to the term 'neengaatha selvam' which roughly means sustainable prosperity. This once again reinforces the thesis that our collective Indic thought has always invested in sustenance. 25/n

4th Pasuram
ஆழி மழைக்கண்ணா ஒன்று நீ கைகரவேல்
Azhi mazhaik kaNNA onRu nI kai karavEl
ஆழி உள் புக்கு முகந்துகொடு ஆர்த்து ஏறி
AzhiyuL pukku muganthu koDu Artthu ERi
ஊழி முதல்வன் உருவம் போல் மெய்கறுத்துப்
Uzhi muthalvan uruvam pOl meikarutthu
பாழிய்அம் தோளுடைப் பற்பனாபன் கையில் 26/n

pAzhiyam thoLudaiya paRpanAban kaiyil
ஆழி போல்மின்னி வலம்புரி போல் நின்று
அதிர்ந்து
Azhi pOl minni valampuri pOl ninRu athirnthu
தாழாதே சார்ங்க முதைத்த சரமழை போல்
thAzhAthE sArngam udaittha sara mazhai pOl
வாழ உலகினில் பெய்திடாய் நாங்களும்
vAzha ulaginil peithidAi nAngaLum
27/n

மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்.
mArgazhi nIrAda maghizhnthElor empAvAi.

In this pasuram, Andal basically describes the water cycle. The approx meaning follows:

Oh Varuna deva, who himself is as majestic as the ocean
You give unto us everything without holding back 28/n

You enter the mighty ocean and drink its waters
Then rise up high in the sky assuming a dark body
Just like body of the Supreme Perumal, the primordial cause
You emanate lightening as white as the Panchajanya
And with sonorous thunders, the waters gush forth
Just like the...29/n

...incessant arrows from the bow of Sri Rama
May you pour thus and give joy to all of us
So that we carry out our vrata with complete happiness.

It is well known that the hydrological cycle is described even in Rig Veda (1.19.7; 1.23.17; 1.32.9 etc). Specifically RV 7.42.2 30/n

it is said
या आपो दिव्या उत वा स्त्रवन्ति रवनित्रिमा उत वा याः स्वयञ्जाः (RV 7.49.2 and not 47.2 as wrongly stated previously)
Andal seems to reiterate the same ethos of the Rig Veda here in this Pasuram while alluding to the hydrological cycle.
Most appealing to me is... 31/n

..that Andal introduces lightening before the thunder which is the order with which we experience.
Earlier Andal refers to the rain bearing cloud as 'kaarmeni' and here she refers to the same being as dark as that of the body of Krishna.
This pasuram is sung in ragam Varali.32/n

Thanks to @longhandnotes for his insight on this pasuram drawn from his varied scholarly perusal:
1)सृष्टि-Sṛṣṭi-Creation- paḍaitta-படைத்தல்: "ūḻi mudalvaṉ"
2)स्तिथि-Stithi-Preservation-kāttal-காத்தல்:"vāḻa ulagiṉil peytiḍāy"
3)सम्हार-Saṃhāra-Destruction- 33/n

3) -aḻittal-அழித்தல்: "cārṅgam udaitta caramaḻai"
4)तिरोधन-Tirodhana-Concealment-maṟaittal-மறைத்தல்:"nī kaikaravēl"
5) अनुग्रह-Anugraha-Granting Grace-aruḷal-அருளல்: "mugantu koḍu"
Thus we see how the 5 primary activities are enshrined in this pasuram by Andal.34/n

5th Pasuram
மாயனை மன்னு வடமதுரை மைந்தனைத்
mAyanai mannu vada mathurai mainthanai
தூய பெருநீர் யமுனைத் துறைவனை
thUya peru nIr yamunai thuRaivanai
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்
Ayar kulaththinil thOnrum aNi viLakkai
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
35/n

thAyaik kudal viLakkam seidha dhAmOdharanai
தூயோமாய் வந்து நாம் தூமலர் தூவித்தொழுது
thUyOmAi vanthu nAm thUmalar thUvi thozhudhu
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
vAyinAl pAdi manatthinAl sinthikka
போய பிழையும் புகுதருவான் நின்றனவும்
pOya pizhaiyum pugutharuvAn ninRanavum36/n

தீயினில்தூசாகும் செப்பேலோர் எம்பாவாய்.
thIyinil thUsAgum seppElOrempAvAi.

Approx meaning:
To the one who is the king of Mathura in the North,
One who is ever playful on the banks of the might Yamuna,
One who is the leading light of the yadava clan
One who brought good name.37/n

..to his mother, Oh Damodara!
We come unto thee with all purity, offer pure flowers and prostrate
Sing your names aloud all the while meditating only on you
by which all our past evil acts as well as our future sins will burn away just like how cotton burns in a flame. 38/n

In a way the 1st 5 pasurams are quintessence of the entire thiruppavai where this 5th pasuram talks summarises all aspects: praising Krishna, worshipping and praying Him and doing sharanagathi as well with the conviction that the prarabdha and agami karma would wither away 39/n

Traditional acharyas go in length to interpret the word Damodara of this pasuram, which have no match.
In Tamil, Vishnu is Mayon and thus here we see Andal using Mayan.Usually this is rendered in Sri Ragam. Incidentally today is Ardra Darshanam also, so sharing this photo. 40/n

6th Pasuram
புள்ளும் சிலம்பினகாண் புள்ளரையன் கோயிலில்
puLLum silambinakAN puLLaraiyan koyilil
வெள்ளை விளிசங்கின் பேரரவம் கேட்டிலையோ
veLLai viLi-sangin pEr-aravam kEttilaiyO
பிள்ளாய் எழுந்திராய் பேய்முலை (பேயுறக்கம்) நஞ்சுண்டு
piLLAi ezhunthirAi pEymulai (pEyurakkam) nanjuNdu 41/n

கள்ளச் சகடம் கலக்கழியக் காலோச்சி
kaLLa chakadam kalakkazhiya kAlOchchi
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை
veLLattharavil thuyil amarntha vitthinai
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
uLLaththu kONdu munivargaLum yOgigaLum
மெள்ள எழுந்து அரி என்ற பேரரவம்
42/n

meLLa ezhundhu ari enRa pEr aravam
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்.
uLLam pugundhu kuLirndhElO rempAvAi

Approx Meaning:
Oh young friend, dont you hear the birds chirping?
Dont you hear the ritualistic n divine sound of the conch?
At the temples of our bhagawan..43/n

Wake up friend, for long sleep is evil
The yogis and munis, having immersed that Krishna within themselves,
Who, after vanquishing Putana n Chakatasura, is gracefully reclining on the milky ocean
Sing his name with all devotion and gusto
Let us also bask in that chanting. 44/n

There appears a pathantara as in few places it is given as Peymulai and elsewhere as Peurakkam. With Peymulai, the Putana episode is explicit whereas with the Peyurakkam, it appears as a caution about long sleep.
This is the 1st in a series where Andal wakes up all her...45/n

..friends motivating them all to join her in the worship of Krishna. Acharyas interpret these in a beautiful manner as how Andal addresses each of the indriyas (चक्षु: श्रोत्रम् मनो वाक् त्वक्) and prepares them to a state capable of receiving His grace. Kulasekhara Azhwar...46/n

...composed on similar theme:
जिह्वे कीर्तय केशवं मुररिपुं चेतो भज श्रीधरं
पाणिद्वन्द्व समर्चयाच्युतकथाः श्रोत्रद्वय त्वं शृणु।
कृष्णं लोकय लोचनद्वय हरेर्गच्छांघ्रियुग्मालयं
जिघ्र घ्राण मुकुन्द पादतुलसीं मूर्द्धन्नमाधोक्षजम्
and Dikshitar also has composed on similar lines..47/n

in his Anandabhairavi kriti, maanasa guruguha rupam...where in charanam we have:
natvA shrI gurucaraNam
krtvA nAma smaraNam
jitvA mOhAvaraNam
matvAtvadEka sharaNam

That apart, this 6th pasuram is sung in Shankarabharanam by ARI/MLV whereas Bombay Sisters sing it in Bhupalam.48/n

7th Pasuram

கீசுகீசு என்றுஎங்கும் ஆனைச்சாத்தன் கலந்து
kIchu kIchenRu engum AnaichchAththan kalandhu
பேசின பேச்சரவம் கேட்டிலையோ பேய்ப்பெண்ணே
pEsina pEchcharavam kEttilaiyO pEippEnnE!
காசும் பிறப்பும் கலகலப்பக் கைபேர்த்து
kAsum piRappum kalakalappa kai pErththu

49/n

வாச நறும் குழல் ஆய்ச்சியர் மத்தினால்
vAsa naRum kuzhal Aichchiyar
ஓசை படுத்த தயிரரவம் கேட்டிலையோ
maththinAl Osai padhuttha thayir aravam kEttilaiyO
நாயகப் பெண்பிள்ளாய் நாராயணன் மூர்த்தி
nAyagap pENpiLLAi nArAyaNan mUrthi
கேசவனைப்பாடவும்நீ கேட்டே கிடத்தியோ
kEsavanaippAdavum...50/n

nI kEttE kidaththiyO
தேசமுடையாய் திறவேலோர் எம்பாவாய்.
thEsam udaiyAy thiRavElor empAvAi.

Approx meaning:
Oh ye still sleeping friend, dont you hear the birds talking loudly?
Dont you hear the clink-clink of the different neck ornament worn by the ladies, with their hair...51/n

...decorated by fragrant flowers, while they are churning the butter milk?
Oh come one dear, how can you still lie down yet hearing us sing praise of Krishna, the effulgent embodiment of Sriman Narayana? Please open the door!

In this pasuram, Andal creates the beautiful.. 52/n

..imagery of the eventful dawn where birds talk n the ladies in their chores. There r layers of inner meaning best explained by trad'nl acharyas.
Anaichathan is identified by few as drongo.
The kasu,pirappu r mangalasutra designs that r worn by women in parts of TN even now. 53/n

8th Pasuram
கீழ்வானம் வெள்ளென்று எருமை சிறுவீடு
kIzhvAnam veLLenRu erumai chiRuvIdu
மேய்வான் பரந்தனகாண் மிக்குள்ள பிள்ளைகளும்
mEivAn parandhana kAN mikkuLLa piLLaigaLum
போவான் போகின்றாரைப் போகாமல் காத்து உன்னைக்
pOvAn pOginRArai pOgAmal kAtthu unnai
கூவுவான் வந்து நின்றோம்...54/n

...கோதுகலம் உடைய
kUvuvAn vandhu ninROm kOthukalam udaiya
பாவாய் எழுந்திராய் பாடிப் பறைகொண்டு
pAvai! ezhunthirAi pAdipparai kONdu
மாவாய் பிளந்தானை மல்லரை மாட்டிய
mAvAi piLanthAnai mallarai mAttiya
தேவாதி தேவனைச் சென்றுநாம் சேவித்தால்
thEvAthi thEvanai chenRu nAm sEvitthAl...55/n

ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாவாய்.
AvAvenRu ArAindhu aruLElor empAvAi

Approx Meaning:
The eastern horizon is already bright and buffaloes have been let loose to graze
Just for your sake, of dear friend with all enthusiasm yet deep in sleep, I have stopped n gathered...56/n

all other girls who were steadfast in their mission to go and worship Krishna, so that u too can be bestowed with the grace of Krishna
So wake up lass! lets g. If we pray to that Krishna who had vanquished evil demons like Keshi and Chanura, he will bless us all befittingly. 57/n

Again Andal paints the picturesque dawn scenes through her lucid lyrics. Interesting to note that the sanskrit kutUhala appears as kothukalam n malla (yuddha) as it is. Another peculiar word is 'Maa' has several meaning and in this context, it refers to 'horse' in Tamil. 58/n

Pasuram9
தூமணி மாடத்து சுற்றும் விளக்கெரியத்
thUmaNi mAdatthu chuRRum viLakku eriya
தூமம் கமழத் துயிலணைமேல் கண்வளரும்
dhUbham kamazhath thuyil aNai mEl kaN vaLarum
மாமான் மகளே மணிக்கதவம் தாழ்திறவாய்
mAmAn magaLE maNik kadhavam thAL tiRavAi
மாமீர் அவளை எழுப்பீரோ உன் மகள்தான் 59/n

mAmIr! avaLai ezhuppIrO! un magaL thAn
ஊமையோ அன்றி செவிடோ அனந்தலோ
UmaiyO? anRich chevidO? ananthalO?
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ
Ema perumthuyil manthirappattALO
மாமாயன் மாதவன் வைகுந்தன் என்றென்று
mAmAyan mAdhavan vaikunthan enRenRu
நாமன் பலவும் நவின்றேலோர் என்பாவாய். 60/n

nAmam palavum navinRElOr empAvAi

Approx Meaning:
In a house bedecked with fine ornaments
Sacred lamps lit in all directions and the fragrant incense filling the air
Oh dear cousin, how come you are still asleep on the bed?
Please open the door!
Dear Aunt, please wake...61/n

...your daughter up.
Has she lost the faculty of speach or hearing?
Or is tired or that her stupor is due to an evil spell cast on her?
We have been chanting the names of our Krishna like Madhavan, Vaikunthan etc
Yet she is asleep, my dear friend!!

Andal seems to get...62/n

impatient in this pasuram as her repeated cries did not succeed in waking her friend up. She approaches her friend's parent and also chides her friend by calling her deaf, dumb. Acharyas go in length to interpret this pasuram alluding to the thick layer of our poorvakarmas..63/n

..that prevent us from getting the grace. In the advaitic parlance, the 'chodana shakti' has to be immense for realizing the supreme. Here Andal gives us the beautiful imagery of that 'chodana shakti' in full action.
This pasuram is rendered in the aptly chosen Amir Kalyani.64/n

Pasuram 10:
நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்
nORRu suvarggam puguginRa ammanAi!
மாற்றமும் தாராரோ வாசல் திறவாதார்
mARRamum thArArO vAsal thiRavAthAr
நாற்றத் துழாய்முடி நாராயணன் நம்மால்
nARRathuzhAimudi nArAyaNan
போற்றப் பறைதரும் புண்ணியனால்
pORRapparai tharum puNNiyanAl 65/n

பண்டு ஒருநாள் கூற்றத்தின் வாய்வீழ்ந்த
paNdu oru nAL kURRaththin vAivIzhntha
கும்பகருணனும் தோற்றும் உனக்கே
kumbakaraNanum thORRum unakkE
பெருந்துயில்தான் தந்தானோ
pErum thuyil thAn thandhAnO
ஆற்ற அனந்தல் உடையாய் அருங்கலமே
ARRa ananthal udaiyAy arumkalamE 66/n

தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்.
thERRamAi vandhu thiravElOr empAvAi

Approx meaning:
Oh dear, did u forget that u once did the penance to enter the heavens?
Oh the one adorning fragrant tulasi, would you not bother to at least answer to our calls?
Did that sinister...67/n

...Kumbhakarna, who got killed by his own evil deed, grant you his sleepiness as a parting gift to you?
Oh friend, the jewel amongst us, please wake up and open the door.

Having reprimanded with taunting names, when Andal saw that her friend is not yielding, in this pasuram 68/n

she takes a milder approach and starts cajoling her friend by reminding her that she indeed has all the excellent qualities of a true bhakta but that she is suffering from some evil spell. One word that keeps appearing is 'parai' which literally means drum. Although ....69/n

...@tskrishnan ji had clarified that this originally meant a measuring instrument which later got the meaning of a musical drum. Acharyas interpret this word in great length attributing it to moksha.

In a stretch of my imagination, I wonder whether Andal is persuading for..70/n

...ppl to assume bhakti marga rather than karma marga ( remember ज्योतिष्टोमेन स्वर्गकामो यजेत....).
Also it is interesting to see the meaning of the word 'thuzhaay.' Net is replete with meanings among which 'tulasi' appears in most traditional texts.

Pasuram 11
கற்றுக் கறவைக் கணங்கள் பலகறந்து
kaRRuk kaRavai gaNangaL pala kaRandhu
செற்றார் திறலழியச் சென்று செருச்செய்யும்
cheRRAr thiRal azhiyach chenRu cheruch cheyyum
குற்றம்ஒன் றில்லாத கோவலர்த்தம் பொற்கொடியே
kuRRam onRillAdha kOvalar tham poRkodiyE
..72/n

புற்று அரவு அல்குல் புனமயிலே போதராய்
puRRaravalgul punamayilE pOdharAi
சுற்றத்து தோழிமார் எல்லாரும் வந்து நின்
chuRRaththuth thOzhimAr ellArum vandhu
nin
முற்றம் புகுந்து முகில்வண்ணன் பேர்பாட
muRRam pugundhu mugil vaNNan pEr pAda
சிற்றாதே பேசாதே செல்வ பெண்டாட்டி நீ
..73/n

hiRRAdhE pEsAdhE selva peNdAtti nI
எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்.
eRRukku uRangum poruLElor empAvAi.

Approx Meaning:
Oh special girl, you belong a clan whose men
milch from several cows that are blessed by Krishna
And do not wait for the enemies to come to their..74/n

place in order to win over them,
Rather our men pro actively go to the enemies' place
and deactivate them yet not indulging in any illegal act
But here you are, Oh the beautiful one, whose curves are like that of the serpent with its hood raised
Like a peacock's neck, you... 75/n

expect Krishna to come to you?
Come one, get up and with your enchanting gait join us to go to Krishna, the one whose body is colored like the rain bearing clouds
Yu being motionless and speechless is not befitting you. Awake from your slumber, Oh dear! 76/n

Pasuram 12:
கனைத்து இளம் கற்றெருமை கன்றுக்கு இரங்கி
kanaiththu iLam kaRRu erumai kanRukku irangi
நினைத்து முலைவழியே நின்றுபால் சோர
ninaiththu mulai vazhiyE ninRu pAl sOra
நனைத்து இல்லம் சேறாக்கும் நற்செல்வன் தங்காய்
nanaiththu illam sERAakkum naRchelvan thangAi
...77/n

பனித்தலை வீழ நின் வாசற் கடைபற்றிச்
paniththalai vIzha nin vAsal kadai paRRi
சினத்தினால் தென்இலங்கைக் கோமானைச் செற்ற
sinaththinAl then ilangaik kOmAnaich cheRRa
மனத்துக்கு இனியானைப் பாடவும் நீ வாய்திறவாய்
manaththukku iniyAnai pAdavum nI vAi thiRavAy
..78/n

இனித்தான் எழுந்திராய் ஈதென்ன பேர் உறக்கம்
iniththAn ezhundhirAi Idhenna pEr uRakkam
அனைத்து இல்லத்தாரும் அறிந்தேலோர் எம்பாவாய்.
anaiththu illaththArum aRindhElOrempAvAi

Approx Meaning
(Background info: the cowherd has already gone to worship Krishna)
Look at the Buffaloes...79/n

...the way their nipples are sore as there is none to milk them
Thinking about their starving calves, these buffaloes are automatically pouring out their milk
Which is flowing incessantly and having got mixed with mud and dirt, there is this whole house turned into slush 80/n

preventing us from entering.
Here we are singing the praise of our dear Rama who had vanquished that evil Ravana, even as the mist is drenching our heads!
And here u r, not opening your mouth at all.
Why this slumber? Soon u'll be embarrassed as all around r coming to know. 81/n

The oft discussed dvitiyakshara prasa in sanskrit kritis is what we get to see in this pasuram where the 'na' occurs in the 2nd place throughout. When taunting her with names and even cajoling her did not work, here Andal is trying the next strategy of embarrassment. 82/n

Pasuram 13
புள்ளின்வாய் கீண்டானைப் பொல்லா அரக்கனை
puLLinvAikINdAnai pollA arakkanai
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்ப்
kiLLikkaLainthAnai kIrthimaipAdippOi
பிள்ளைகள் எல்லாரும் பாவைக் களம்புக்கார்
piLLaigaL ellArum pAvaikkaLam bukkAr
வெள்ளி எழுந்து வியாழம் உறங்கிற்று83/n

veLLi ezhundhu vyAzham uRangiRRu
புள்ளும்சிலம்பினகாண் போதரிக் கண்ணினாய்
puLLumsilambinakAN pOdarikkaNNinAi
குள்ளக்குளிரக்குடைந்து நீராடாதே
kuLLakkuLiRakudaindu nIrAdAdE
பள்ளிக்கிடத்தியோ பாவாய் நீ நன்நாளால்
paLLikkidatthiyO pAvAi nI nannALAl
கள்ளம் தவிர்ந்து கலந்தேலோர் எம்பாவாய்84

kaLLam thavirndhu kalandhElOrempAvAi

Approx Meaning:
Oh dear friend, here we are continuously singing the glory of our Krishna who had vanquished that evil Bakasura as well as beheaded that evil Ravana
All have waken up and are eagerly preparing for the vrata
On the horizon.. 85

..the venus has ascended and Jupiter has long set
All the birds are departing their abode in search of food already
Oh dear lass, the one with eyes as beautiful as a flower (or a deer!)
By pretending to sleep thus, are you scheming to be with our Krishna in solitude? 86/n

You better give up this sinister thought and it is high time join us while we all go to Him.

In this pasuram again we find the dvitiyakshara prasa and that too with the difficult letter La. We see a modal shift in Andal's approach while waking her friend up. Even when... 87/n

...seeing that causing embarrassment or calling her names did not give the desired result, Andal chidingly extols the sleeping beauty for scheming a plan to meet Krishna in solitude.
Another interesting feature in this pasuram is the clevery poesy through the deft usage of...88/n

..of the phrase 'podhu ari kanninaay' which can have multiple interpretations but all referring to the beautiful eye. It could be podhu is flower and ari could be a bee. So eyes beautiful like a bee in a flower. Or if ari is taken as a deer, then the meaning would be the 1...89/n

whose eyes are as beautiful as both flower and deer.
Interestingly the word for deer in Tamil (ari) and Skt (hariNa) appear very close. Using deer's eye as a simile for a beautiful eye, in my search is not that common although not absent too. Dikshitar in his Arabhi kriti..90/n

Veenabheri describes mother as 'eNI locanipApa vimOcani' where he describes the beauty of mother's eye to that of a deer. Although meena locani is what we come across frequently, deer eyed one adds to the repertoire of how keenly observent our poets were.
People have used ...91/n

...the astronomical reference of this pasuram correlated with the full moon reference from the first pasuram has been looked by few enthusiasts and they have come up with the accurate dating of 18th Dec 731 CE(tamilandvedas.com/2013/01/30/ama…). I am yet to verify this claim though. 92/n

Pasuram 14
உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
ungaL puzhakkadaith thOttatthu vAviyuL
செங்கழுனீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பினகாண்
sengazhu nIr vAi negizhndhu Ambal vAi kUmbina kAN
செங்கற் பொடிக்கூரை வெண்பல் தவத்தவர்
sengar(l) podikkUrai vENpal thavatthavar..93/n

தங்கள் திருக்கோயில் சங்கிடுவான் போதன்றார்
thangaL thirukkOyil sangiduvAn pOthanRAr
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
engaLai munnam ezhuppuvAn vAi pEsum
நங்காய் எழுந்திராய் நாணாதாய் நாவுடையாய்
nangAi! ezhundhirAi nANAdhAi! nAvudaiyAy!
சங்கோடு சக்கரம் ஏந்தும் தடக்கையன்..94/n

சங்கோடு சக்கரம் ஏந்தும் தடக்கையன்
sangodu chakkaram Endhum thadakkaiyan
pangayak kaNNAnaip pAdElOrempAvAi.
பங்கயக் கண்ணானைப் பாடேலோர் எம்பாவாய்.

Approx Meaning:
Oh dear friend, have a look at your backyard garden
The lotus has bloomed and the water lily has closed
...95/n

The sanyasis in their saffron robes wearing their tripundra are marching fast to their temples having already finished their dawn rituals
Are you not the one, dear friend, who earlier showed maximum enthusiasm for this vrata
Did you not tell us earlier that it will be you...96/n

...who will get ready early n wake us all up?
How come u are not keeping your words, dear friend?
Never mind, don't feel guilty now. Wake up.
Join us and delay no further in singing glory of that lotus eyes Krishna holding his divine shankha and chakra in his mighty hands..97/n

Once again, just like in the 3rd pasuram, the dvitiyakshara prasa is found here with the letter 'nga.'
Not all water lilies close during day yet there are a few which does. So here Andal's creative way of communicating how late since dawn it has been is truly amazing. 98/n

There is a diff of interpretation of the phrase 'ven pal.' Elsewhere I have read and heard acharyas interpret it as vibhuti/bhasma, a few places it is taken as 'while teeth' (anudinam.org/2016/12/29/ung…)
Interestingly, the phrase 'aajaana baahu' appears as 'thadakkaiyan' here. 99/n

Pasuram 15 (the crux)
எல்லே இளம்கிளியே இன்னம் உறங்குதியோ
ellE iLam kiLiyE! innam uRangudhiyO?
சில் என்று அழையேன் மின் நங்கையீர் போதருகின்றேன்
chil enRu azhaiyEnmin nangaimIr pOdharginREn
வல்லை உன் கட்டுரைகள் பண்டே உன் வாய் அறிதும்
vallai un katturaigaL paNdE un vAi aRidum..100/n

வல்லீர்கள் நீங்களே நானே தான் ஆயிடுக
valleergaL nIngaLE nAnE thAn Ayiduga
ஒல்லை நீ போதாய் உனக்கென்ன வேறுடையை
ollai nI pOdhAi unakkEnna vERudaiyai
எல்லாரும் போந்தாரோ போந்தார் போந்து எண்ணிக்கொள்
ellArum pOndharO pOndhAr pOndhu eNNikkoL
வல் ஆனை கொன்றானை மாற்றாரை மாற்றழிக்க
...101/n

val Anai konRAnai mARRArai mARRazhikka vallAnai
வல்லானை மாயனைப் பாடேலோர் எம்பாவாய்.
val Anai konRAnai mARRArai mARRazhikka vallAnai
mAyanaip pAda ElOrempAvAi

Approx meaning:
(This is a very interesting pasuram, last of the second section where the waking up process ends..102/n)

(..This is actually a dialogue between the gopikas outside the home and the gopika who was hitherto sleeping.)
Andal (A): Oh girl, as beautiful as a parrot, why are you still asleep?
Sleeping girl (SG): Why r u constantly shouting at me and that too with harsh words?.. 103/n

SG (Cotd.,): dear girls, I will be out shortly.
A: Oh dear, we know well about your mastery in sophistry and it is you who is harshly arguing with us.
SG: So be it! *LET ME BE THE ONE* to be called argumentative and may you all be reckoned as some great people. Next what?..
104/n

A: Arise! Awake! join us. What separate plans do you harbour?
SG: OK. Have all those are supposed to go, already here?
A: Indeed. Just come out and count for yourself and clear this doubt for youself.
SG: What should I do after coming out?
A: Sing with us the glories of...105/n

..A: the one who vanquished that evil Kuvalayapida, that mighty elephant who sported to kill Krishna.

This pasuram is a very special one. In a way this is the pinnacle or the climax of the whole gamut of thiruppavai where the spark of self realization dawns in a sadhaka.. 106/n

who was hitherto languishing in either self afflicted ignorance/was really ignorant, personified by the sleeping/pretending to sleep gopika whom Andal was trying to wake up.
The phrase "Naane thaan ayiduga" is the quintessence for here the self-realization is declared...107/n

which is the summon bonum of the bhakti marga.
Besides the highest philosophical message, we can see the glory of poetry in its zenith here. How a complex exchange of articulations get seamlessly, beautifully inter-woven in the poetry is truly a mark of genius...108/n

Pinnacle of creativity: Val Anai & vallAnai r similar sounding but completely different in meaning. They render the sentence palindrome.
'la' is the dvitiyakshara prasa.
Such a profound verse being handled today on the occasion of Mahaperiyava Aradhana is indeed a blessing. 109/n

Pasuram16
நாயகனாய் நின்ற நந்தகோபன் உடைய
nAyaganAi ninRa nandagOpanudaya
கோயில் காப்பானே கொடித்தோன்றும் தோரண
kOyil kAppAnE koditthOnRum thOraNa
வாயில் காப்பானே மணிக்கதவம் தாள் திறவாய்
vAyil kAppAnE maNikkathavam thALthiRavAi
ஆயர்சிறுமியரோமுக்கு அறைபறை
Ayar siRumiyarOmukkaRaipaRai

111/n
மாயன் மணிவண்ணன் நென்னலே வாய்நேர்ந்தான்
mAyan maNivaNNan nennalE vAi nErndhAn
தூயோமாய் வந்தோம் துயில் எழப்பாடுவ
thUyOmAi vandhOm thuyil ezhappAduvAn
வாயால் முன்னம் முன்னம் மாற்றாதே அம்மா
vAyAl munnam munnam maRRAdhE ammA
நீ நேய நிலைக்கதவம் நீக்கேலோர் எம்பாவாய்.

nI nEya nilaikkadhavam nIkku ElOrempAvAi.

Approx meaning:
Oh Naayaka, the one who is protecting the palace of our beloved Nandagopa,
Please open the jewel bedecked door
Our loving Krishna had said earlier that he will grant us all the parai
Hence we have come here with...112/n

...pure minds and devotion.
We have come so that we can wake Him up with our sweet singing
So, sire! Please do not refuse our prayers and kindly open this door.

This is 1st in the 3rd section of thiruppavai. Andal has woken up all her gopika friends. All have bathed..113/n

...and have got ready to worship Krishna. So they approach His house which is infact Nandagopa's house. In this pasuram Andal respectfully follows the protocol by first approaching the guards who protect the house for she does not want to appear as an intruder.
Here the...114/n

...palace of Nandagopa is the Srivilliputhur Perumal temple that Andal is referring to. Once again the motiff of parai is invoked in this pasuram. She refers to herself and all her gopika friends as 'sirumi' means little ones which shows her humility.
Praying to remove..115/n

...the obstructing door is a central motiff found in our bhakti songs. Reminds me of Sri Tyagaraja's gowlipantu kriti 'Theratheeyaga raada...' Here the curtain or the door is symbolic of our accumulated ignorance which can be removed only by His mercy.
116/n

Pasuram 17
அம்பரமே தண்ணீரே சோறே அறம் செய்யும்
ambaramE thaNNIrE sORE aRam sEyyum
எம்பெருமான் நந்தகோபாலா எழுந்திராய்
emperumAn nandhagOpAlA ezhundhirAi
கொம்பனார்க்கு எல்லாம் கொழுந்தே குலவிளக்கே
kombanArkkelAm kozhundhE kula viLakkE
எம் பெருமாட்டி யசோதாய் அறிவுறாய்
117/n

emperumAtti yasOdhAi aRivuRAi
அம்பரம் ஊட அறுத்து ஓங்கி உலகு அளந்த
ambaramUdarththu Ongi ulagaLandha
உம்பர் கோமானே உறங்காது எழுந்திராய்
umbar kOmAnE uRangAdhu ezhundhirAi
செம்பொற்கழலடிச் செல்வா பலதேவா
sempoR kazhaladich chelvA baladhEvA
உம்பியும் நீயுன் உறங்கேலோர் எம்பாவாய்.
118/n

umbiyum nIyum uRangElOrempAvAi.

Approx Meaning:
Our dear Nandagopa, the one who is an embodiment of compassion, supreme in giving daana, please wake up.
Dear personification of finesse, our dear Yasodha, the bright lamp of the entire kula, please wake up.
Our beloved...119/n

...Krishna the one who grew into mammoth size spanning the skies and the one who measured the three worlds, please wake up.
Oh the elder brother of Krishna, the one with strong golden legs, please wake up, both of you.

Pasuram 18
உந்து மதகளிற்றன் ஓடாத தோள்வலியன்
unthu madhakaLiRRan OdAtha thOL valiyan
நந்தகோபாலன் மருமகளே நப்பின்னாய்
nantha gOpAlan marumagaLE nappinnAy
கந்தம் கமழும் குழலி கடைதிறவாய்
gandham kamazhum kuzhalee kadaithiRavAy
வந்து எங்கும் கோழி அழைத்தன காண் மாதவிப் 121/n

vandhengum kOzhi azhaitthanakAN madhavip
பந்தல்மேல் பல்கால் குயிலினங்கள் கூவினகாண்
pandhalmEl palkAl kuyilinangaL kUvinakAN
பந்து ஆர் விரலி உன் மைத்துனன் பேர்பாடச்
panthArvirali un maitthunan pErpAda
செந்தாமரைக்கையால் சீரார் வளை ஒலிப்ப
chenthAmaraikaiyAl sIrAr vaLai olippa 122/n

வந்து திறவாய் மகிழ்ந்தேலோர் எம்பாவாய்.
vanthu thiRavAi magizhndhu elOrempAvAi.

Approx meaning:
Oh the beloved daughter in law of Nandagopa who is like the valorous elephant in musht
Oh the one whose hair is endowed with sublime fragrance that has filled the air all around..123/n

Please come out, see, hear the rooster who is crowing everywhere
Also hear the sweet songs by the cuckoos perching on the climbers
May your beautiful hands, further decorated in red (by henna), your bangles jingling n fingers holding the flower ball, open the door. 124/n

In this pasuram, Andal has encapsulated one of the ritualistic tenets and core practice of Sri Vaishnavism where Perumal is approached through mother. We get to see this explicitly in this pasuram. The first line may appear out of place but this is a double praise in 1 go..125/n

Where the valour of Nandagopa is not only praised but also the cultured nature of Nappinnay is also brought forth who, like Sita devi, would like to be introduced as the daughter in law of the one and mighty.
Another subtle point. Whereas Andal is waking up all and sundry..126/n

..she does not give any indication of waking up Nappinnay, the mother. Nevertheless Andal requests the permission from the mother prior to approaching Krishna. THis is the ritualistic protocol.
All along, the imagery of the dawn is still vivid in her expressions. 127/n

குத்து விளக்கெரிய கோட்டுக்கால் கட்டில்மேல்
kuththu viLakkeriya kOttukkAl kattil mEl
மெத்தென்ற பஞ்ச சயனத்தின்மேல் ஏறிக்
meththenRa pancha sayanaththin mElERi
கொத்தலர் பூங்குழல் நப்பினை கொங்கைமேல்
kOththalar pUnkuzhal nappinnai kongai mEl
வைத்துக் கிடந்த மலர் மார்பா வாய் திறவாய்128

vaittukkidanthamalar mArbA vAy tiRavAy
மைத்தடம் கண்ணினாய் நீ உன் மணாளனை
maittadamkaNNinAy nI un maNALanai
எத்தனைபோதும் துயிலெழ ஒட்டாய்காண்
ettanai pOthum thuyil ezha ottAykAN
எத்தனையேலும் பிரிவு ஆற்ற கில்லாயால்
ettanaiyElum piRivARRagillAyAl
தத்துவம்அன்று தகவேலோர் எம்பாவாய் 129/n

thaththuvam anRu thagavu ElOrempAvAi.

Approx meaning:
The room is lit with beautiful lamp
There, on the cot made with ivory and having soft cotton mattress, lie Nappinnai who has fragrant hair
And on whose bosom lie Krishna with his bosom caressing those of Nappinnai's...130/n

Oh Nappannai, the one with beautiful eyes,
You dont seem to ask Krishna to wake up and move away no matter how long it's been.
You seem to be unmindful of the delay as you dont want to part with Krishna
Though this is not your true nature and it truly ill behooves of you. 131/n

Pasuram 20
முப்பத்து மூவர் அமரர்க்குமுன் சென்று
muppattu mUvar amararkku munsenRu
கப்பம் தவிர்க்கும் கலியே துயில் எழாய்
kappam thavirkkum kaliyE thuyilezhAi
செப்பம் உடையாய் திறல் உடையாய் செற்றார்க்கு
seppamudaiyAy tiRaludaiyAy! SerrArku
வெப்பம் கொடுக்கும் விமலா துயில் எழாய் 132/n

cheRRArkku veppam kodukkum vimalA thuyil ezhAy
செப்பென்ன மென்முலைச் செவ்வாய்ச் சிறுமருங்குல்
seppenna menmulaich chevvAychiRu marungul
நப்பின்னை நங்காய் திருவே துயில் எழாய்
nappinnai nangAi! thiruvE! thuyil ezhAi
உக்கமும் தட்டொளியும் தந்து உன் மணாளனை
ukkamum thattOLiyum..133/n

..thanthun maNALanai
இப்போதே எம்மை நீராட்டேலோர் எம்பாவாய்.
ippOdhE emmai nIrAttu ElOrempAvAi.

Approx Meaning:
Wake up, O warrior who leads the hosts of thirty-three celestials and allays their fears! Wake up, O strong One, Mighty One, Pure One, who strikes terror in the..134/n

..hearts of the evil. Wake up, O full breasted lady Nappinnai with slender waist and coral lips! Give us your fan and your mirror, and let us attend on your husband now.
(dravidaveda.org/index.php?opti…)
There are multiple layers of meaning in this pasuram. This is the first time...135/n

...we come across Krishna, the 1 who voluntarily goes n alleviates the problems of the 33 crore devas, being woken up by Andal. Perhaps this is the only pasuram where 'thuyil ezhay' appears twice.
Mother is also referred to as 'shAtodari' in skt whose tamil name we c here. 136/n

Pasuram 21
ஏற்ற கலங்கள் எதிர்பொங்கி மீதளிப்ப
eRRa kalangaL edhir pongi mIthaLippa
மாற்றாதே பால்சொரியும் வள்ளல் பெரும் பசுக்கள்
mARRAthE pAl soriyum vaLLal perum pasukkaL
ஆற்றப் படைத்தான் மகனே அறிவுறாய்
ARRap padaitthAn maganE aRivurAy!
ஊற்றம் உடையாய் பெரியாய் உலகினில் 137/n

URRam udaiyAy! periyAy! ulaginil
தோற்றமாய் நின்ற சுடரே துயில் எழாய்
thORRamAi ninRa sudarE! thuyil ezhAy
மாற்றார் உனக்கு வலி தொலைந்து உன் வாசற்கண்
maRRAr unakku vali tholainthu un vAsaRkaN
ஆற்றாது வந்து உன் அடி பணியுமா போலே
ARRAthu vanthu un adi paNiyumA pOle 138/n

போற்றியாம் வந்தோம் புகழ்ந்தேலோர் எம்பாவாய்.
pORRi yAm vandhOm pugazhndhu ElOrempAvAi

Approx Meaning:
Oh Krishna, son of Nandagopa who is the custodian of those great cows which give milk incessantly and in such great measure that the pots get filled with milk pretty soon...139/n

...please wake up!
Krishna, the one who is praised by the Vedas, the mighty one in the whole world, please wake up!
Oh Krishna, the one who incarnated with brilliant forms on this mortal world, please wake up
Just like how you enemies, who lose all their strength and come...140/n

...to you as the ultimate solace,
We too have to come to you in a similar manner having you as our only goal and sing your praise!!

Having woken up the 10 gopikas in pasurams 6-15 and then the kshetrapalaka, dwarapalalaka, Nandagopa, Yasoda n Balarama in pasurams 16-20...141/n

Pasuram 22
அம்கண்மா ஞாலத்து அரசர் அபிமான
amgaNmA nyAlatthu arasar abhimAna
பங்கமாய் வந்து நின் பள்ளிக்கட்டிற்கீழே
bangamAi vandhu nin paLLikkattil kIzhE
சங்கம் இருப்பார் போல் வந்து தலைப்பெய்தோம்
sangam iruppAr pOl vandhu thalaippeidhOm
கிங்கிணி வாய்ச்செய்த தாமரைப் பூப்போலே 142/n

kingiNi vAich cheidha tAmaraippU pOlE
செங்கண் சிறுச்சிறிதே எம்மேல் விழியாவோ
sengaN siRuchiRidhE emmEl vizhiyAvO
திங்களும் ஆதித்தியனும் எழுந்தாற்போல்
thingaLum Adhitthiyanum ezhunthArpOl
அம்கண் இரண்டும் கொண்டு எங்கள் மேல் நோக்குதியேல்
amgaN iraNdum kOndu engaLmEl nOkkudhiyE 143/n

எங்கள் மேல் சாபம் இழிந்தேலோர் எம்பாவாய்.
engaL mEl sAbham izhindhu ElOrempAvAi

Approx Meaning:
All those mighty kings who ruled vast expanse of beautiful empires
Witnessing their self pride shatter into pieces have all come to you seeking refuge at your lotus feet
...144/n

Just like them we too have come to seek your shelter (forsaking our abhimaanatva of being women)
May your eyes open just like how the beautiful lotus opens slowly
And from those two reddish (lotus?) eyes, thy grace fall on us gradually
May you bless us from your two eyes...145/n

...that are like the Sun and the Moon
And by thy grace, let all our sins get vanquished.

Andal is invoking the parables of the mighty kings who became nothing in front of him, thereby praising His might indirectly.
'Sengan' earlier appeared in the 1st pasuram..146/n

...where it is usually interpreted as reddish eyes. Another possible interpretation could be 'beautiful eyes' too as 'semmayaana kan = semgan'
1 ex to show 'vedamanaithikkum vithaagum' is "ChakshushIm chandrasuryao" Mund.Up.(2.1.4) whose tamil version we c in this pasuram. 147/n

Pasuram 23
மாரி மலை முழைஞ்சில் மன்னிக் கிடந்து உறங்கும்
mAri malai muzhainjil mannik kidandhu uRangum
சீரிய சிங்கம் அறிவுற்றுத் தீவிழித்து
sIriya singam aRivuRRutt thI vizhitthu
வேரி மயிர் பொங்க எப்பாடும் பேர்ந்து உதறி
vEri mayir ponga eppAdum pErnthu udari
148/n

மூரி நிமிர்ந்து முழங்கிப் புறப்பட்டுப்
mUri nimirndhu muzhangip puRappattupபோதருமா போலேநீ பூவைப்பூ வண்ணா உன்
pOdharuma pOlE nI pUvaippU vaNNA un
கோயில் நின்று இங்ஙனே போந்தருளிக் கோப்புடைய
kOyil ninRu inganE pOndhu aruLi gOpudaiya
சீரிய சிங்காசனத்து இருந்து யாம் வந்த
149/n

sIriya singasanaththu irundhu yAm vandha
காரியம் ஆராய்ந்து அருளேலோர் எம்பாவாய்.
yAm vantha kAriyam ArAynthu aruL ElOrempAvAy.

Approx Meaning:
Like the majestic lion on his bed inside the mountain caves during the rainy season
Opens its fiery eyes and gets ready to go out
150/n

Shakes its body whereby all its manes shape up
Stands erect and stretches the body and gives out a loud moan
Then exits the cave,
Dear Krishna, the beautifully colored one, please
Come out and adorn your majestic throne
And having already known the reason for which we have..151/n

...come to you and thus bless us!

Here Andal pleads Krishna to not just be awake but to be on the move, assume His position to grant boons.
Once again Andal surprises us by her close observation of the nature, a lion of all, as she is accurate in describing about its behaviour.

Pasuram 24
அன்று இவ்உலகம் அளந்தாய் அடிபோற்றி
anRivvulagam aLanthAyadi pORRi
சென்றங்குத் தென்இலங்கை செற்றாய் திறல்போற்றி
senRangu then ilangai cheRRAi thiRal pORRi
பொன்றச் சகடம் உதைத்தாய் புகழ்போற்றி
ponRa chakatam uthaitthAi pugazh pORRi
கன்று குணில் ஆ வெறிந்தாய் கழல்போற்றி 152/n

kanRu kuNilAy eRinthAy kazhal pORRi
குன்று குடையாய் எடுத்தாய் குணம்போற்றி
kunRu kudaiyAy eduththAy guNam pORRi
வென்று பகைகெடுக்கும் நின்கையில் வேல்போற்றி
venRu pagai kedukkum nin kaiyil vEl pORRi
என்றென்றுன் சேவகமே ஏத்திப் பறைகொள்வான்
enRenRun sEvagamE Eththip paRai koLvAn 153/n

இன்றுயாம் வந்தோம் இரங்கேலோர் எம்பாவாய்.
inRu yAm vandhOm iRangu ElOrempAvAi

Approx Meaning
Long live! O Mighty one, who measured the whole universe
Long live! O Mighty one, who vanquished the evil Ravana in Lanka
Long live! O Mighty one, who killed the sinister Chakatasura 154/n

Long live! O Mighty one, who identified the vathsasura in the innocent looking calf, turned it to a pole, swung it hard on the tree which was also another asura in disguise
Long live! O Mighty one, who lifted the Govardhana mountain and protected one and all! 155/n

Long live! O Mighty one, who decimates His enemies by wielding the mighty spear in His hands
For ever we pledge our lives bound only to thee
Now we have come to you to seek moksha, please bless us!

This is in a way the another crux of the whole thiruppavai where Andal...156/n

does mangalasasanam (prays for the wellbeing) of Krishna Himself, just like her father Sri Periyazhwar who sang Pallaandu for Perumal.
In a way Andal is doing in Paadapuja here. Perhaps as a repentance because in the previous pasuram she insisted that Krishna should walk...157/n

...and sit on His throne for blessing them. Krishna, who melts in devotion, would have obliged. Then Andal realised her folly and hence started praising in this pasuram with more emphasis on the legs. The Vamana murthy is invoked three times in the 30 pasurams...158/n

159/n
@dushyanthsridar beautifully interprets why Vamana is invoked 3 times. Vamana had asked for 3 measures of land. After spanning the entire land, space with 2 steps, already included Bali was once again offered in 3rd. So Andal compensates for it by 3 invocations here. 159/n

Pasuram 25
ஒருத்தி மகனாய்ப் பிறந்து ஓர் இரவில்
oruthimaganAy piRanthu Oriravil
ஒருத்தி மகனாய் ஒளித்து வளரத்
oruthi maganAy oLithu vaLara
தரிக்கிலான் ஆகித்தான் தீங்கு நினைந்த
tarikkilAnAgithAn thIngu ninaintha
கருத்தைப் பிழைப்பித்துக் கஞ்சன் வயிற்றில்
karuththaipizhaippitthuk..160

kanjan vayiRRil
நெருப்பென்னநின்ற நெடுமாலே உன்னை
neruppennaninRa nedumAlE unnai
அருத்தித்து வந்தோம் பறைதருதியாகில்
arutthitthu vanthOm paRai tharuthiyAgil
திருத்தக்க செல்வமும் சேவகமும் யாம்பாடி
thirutthakka selvamum sEvagamum yAmpAdi
வருத்தமும் தீர்ந்து மகிழ்ந்தேலோர் எம்பாவாய் 161

varuththamum thIrndhu magizhndhu ElOrempAvAi

Approx Meaning:
Having born to one mother, within just a night's time
Having grown as a son of another albeit in hinding
Despite you growing in a secret manner, Kamsa schemed several times to finish you
Yet you turned out to....162/n

...be the fire that ultimately proved fatal to Kamsa himself
Oh the one who loves His devotees! We have come to thee begging for the parai (Moksha/instrument)
With which, if you chose to give us, we will gladly sing your supreme glory
Whereby we all will be joyous with our..163/n

..sorrow ending!

Having sung the mangalasasanam for Krishna in the previous pasuram, here Andal is reminiscing the painful childhood that Krishna had to suffer. All along she was confidently enticing herself and her friends for the parai that Krishna will grant them. But...164/n

...in this pasuram, when she is stands face to face with the reality, she comes to her sublime state and leaves to Krishna to decide to grant them Moksha or not. This change in the attitude of a bhakta is very significant and marks a milestone in their journey.

Pasuram 26
மாலே மணிவண்ணா மார்கழி நீராடுவான்
mAlE maNivaNNA mArgazhi nIrAduvAn
மேலையார் செய்வனகள் வேண்டுவன கேட்டியேல்
mElaiyAr seivanagaL vENduvana kEttiyEl
ஞாலத்தை எல்லாம் நடுங்க முரல்வன
gyAlaththai ellAm nadunga muralvana
பால் அன்ன வண்ணத்து உன் பாஞ்ச சன்னியமே
166/n

pAlanna vaNNaththu un pAncha channiyamE
போல் வன சங்கங்கள் போய்ப்பாடுடையனவே
pOlvanasangangaL pOippAdu udaiyanavE
சாலப் பெரும்பறையே பல்லாண்டு இசைப்பாரே
sAlap perum paRaiyE pallANdisaippArE
கோல விளக்கே கொடியே விதானமே
kOla viLakkE kodiyE vidhAnamE
ஆலின் இலையாய் அருளேலோர் எம்பாவாய்167

Alin ilaiyAy aruL ElOrempAvAi

Approx Meaning:
O gem bedecked Krishna, who could at once take a form so small that could recline peacefully on a banyan leaf!
We have before thee having performed the Dhanurmaasa vrata as ordained by our elders since eons
Kindly now grant us..168/n

..by listening to the list of items that we pray to thee
Please give us conch which are just white like your milky white Paanchajanya whose sound will send tremors to this entire world
For us to sing your glory, please give us big wide drums
Give us the auspicious lamp..169/n

...flags and festoons, kindly give all these.

This pasuram has several layers of deeper meanings where on the superficial level we may understand Andal asking for petty material things like conch, drums etc but in reality they are all for adhyaatma pravriddhi.
...170/n

Having addressed Krishna as the 1 who measured the universe assuming a gigantic form, n having described him also as a small lion cub, here she invokes Krishna as an infant who reclines on a banyan leaf. This to me is the exposition : aNoraNeeyaan mahatomaheeyaan. 171/n

Pasuram 27
கூடாரை வெல்லும் சீர் கோவிந்தா உந்தன்னைப்
kUdArai vellum sIrk gOvindhA
unRannaip
பாடிப் பறைகொண்டு யாம் பெறும் சம்மானம்
pAdip paRai koNdu yAm peRu sammAnam
நாடு புகழும் பரிசினால் நன்றாகச்
nAdu pugazhum parisinAl nanRAga
சூடகமே தோள்வளையே தோடே செவிப்பூவே
172/n

sUdagamE thOL vaLaiyE thOdE sevippUvE
பாடகமே என்றனைய பலகலனும் யாம் அணிவோம்
pAdagamE enRanaiya palkalanum yAm aNivOm
ஆடை உடுப்போம் அதன்பின்னே பாற்சோறு
Adai uduppOm adhan pinnE pAl sORu
மூட நெய் பெய்து முழங்கை வழிவாரக்
mUda nei peidhu muzhankai vazhi vAra
173/n

கூடி இருந்து குளிர்ந்தேலோர் எம்பாவாய்.
kUdi irundhu kuLirndhu ElOrempAvAy.

Approx Meaning:
Oh Govinda! You win over one n all (who surrender to you n who do not!) by your supreme qualities
Here we are finishing our nonbu and getting the gifts like
Praises being showered...174/n

..on us from all and all objects of relish, prosperity (like)
Amulets, shoulder jewel, ear rings, leg ornaments etc
Wear beautiful cloths and then relish our favorite
Sweet rice with such copious helpings of ghee in it that if held in hands, the ghee drips till elbow...175/n

...Let us all be united and let this sense of wellbeing prevail!

Andal has got what she wanted, that is Krishna. Over and above that, like a side product in any chemical reaction, all material wealth and objects of sensual pleasure like ornaments, cloths and praise find...176/n

their way naturally. There are two categories of people whom Krishna blesses. 1st who are mighty and reluctant to surrender unto Him (Ravana,Hiranyakashyap etc) n another category where mighty are waiting for the right moment to surrender (Bhishma).Krishna adopts varied...177/n

..methods and tests to bless them eventually. But Andal, having already declared in a pasuram b4 that she and her friends are all 'innocent followers.' So she asks Krishna not to test them like how he had done to the above groups of ppl. Hence "koodaarai vellum."
178/n

Pasuram 28
கறவைகள் பின் சென்று கானம் சேர்ந்து உண்போம்
kaRavaigaL pin chenRu kAnam sErnthu uNbOm
அறிவுஒன்றும் இல்லாத ஆய்க்குலத்து உந்தன்னைப்
aRivu onRum illAdha Aikkulaththu unthannaip
பிறவி பெறுந்தனைப் புண்ணியம் யாம் உடையோம்
piRavi peRunthanaip puNNiyam yAm udaiyOm
179/n

குறை ஒன்றும் இல்லாத கோவிந்தா உந்தன்னோடு
kuRaivonRum illAdha gOvindhA unthannOdu
உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது
uRavEl namakku ingu ozhikka ozhiyAdhu
அறியாத பிள்ளைகளோம் அன்பினால் உந்தன்னை
aRiyAdha piLLaigaLOm anbinAl untannai
சிறுபேர் அழைத்தனமும் சீறி அருளாதே
180/n

chiRu pEr azhaiththanavum sIRi aruLAdhE
இறைவாநீ தாராய் பறையேலோர் எம்பாவாய்.
iRaivA nI thArAi paRai ElOrempAvAi

Approx Meaning:
We wander behind our cows n eat in the forest
We are not gifted with intellect but v are indeed blessed
To have You take birth in our yadava clan..181/n

Oh Govinda, the one without any kind of incompleteness
None can weaken the relation between us and You, neither You, nor us
We are indeed ignorant, innocent and in our naivety
We have called you all small names but with utmost love n affection
May you not get angry on us...182/n

Our dear God and may you grant us the parai (moksha).

This is the Sharanaagathi pasuram of thiruppavai. Andal reveals the true objective of their vrata that to attain Him.
On a linguistic note, 'kAnam' is interesting. It refers to forest and means the same in Skt as well...183/n

Another impressive trivia here is the programing language approach that Andal exhibits. In 27th, she closed the bracket which got opened in 2nd pasuram (neyyunnom...mooda neypeydu). In today's pasuram she closes the bracket opened in the 1st (parai tharuvan..parai thaarai). 184/n

Pasuram 29
சிற்றம் சிறுகாலே வந்து உன்னை சேவித்து உன்
chiRRam chiRukAlE vandhu unnaich chEviththu
un
பொற்றா மரைஅடியே போற்றும் பொருள்கேளாய்
poRRAmarai adiyE pORRum poruL kELAi
பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து நீ
peRRam mEiththu uNNum kulaththil piRandhu nI
185/n

குற்றுஏவல் எங்களைக் கொள்ளாமல் போகாது
kuRREval engaLaik koLLAmal pOgAdhu
இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா
iRRaip paRai koLvAn anRu kAN gOvindhA
எற்றைக்கும் ஏழ்ஏழ் பிறவிக்கும் உன் தன்னோடு
eRRaikkum EzhEzh piRavikkum
unRannOdu
உற்றோமே ஆவோம் உனக்கே நாம் ஆட்செய்வோம்
186/n

uRROmE AvOm unakkE nAm At cheivOm
மற்றை நம் காமங்கள் மாற்றேலோர் எம்பாவாய்.
maRRai nam kAmangaL mARRu ElOrempAvAi

Approx Meaning:
Here we, little lasses, come to worship thee in the early hours
Listen to the true reason why we had come
You, having born in our cowherd clan..187/n

...eat after grazing the cows
You are indeed one among us, so please do not deny us and our services to you
It is not for this mere parai (instrument) given today that we had actually come for
We are all related to you and our bond is so strong that it cannot be weakened..188/n

...even in 7 births
We are yours and we will be devoted only to you
And we pray that our focus, desire and devotion be never on anything else other than You.

Having done sharanagathi in the previous pasuram, Andal hints in this pasuram how they have attained the supreme...189/n

Every line in this pasuram harbors explanation for several hours with deep philosophical meanings. 'Erraiapara koLvAn anRu kAN GovindA' merits a whole discourse which our traditional acharyas do splendidly.
Technically the pasurams end here. The 30th one is phalasruti. 190/n

Pasuram 30
வங்கக் கடல் கடைந்த மாதவனை கேசவனை
vangak kadal kadaindha mAdhavanaik kEsavanai
திங்கள் திருமுகத்து சேய் இழையார் சென்று இறைஞ்சி
thingaL thiru mugaththuch chEi izhaiyAr senRu iRainji
அங்கப் பறைகொண்ட ஆற்றை அணி புதுவைப்
angu ap paRai koNda ARRai aNi pudhuvaip
191/n

பைங்கமலத் தண்தெரியல் பட்டர் பிரான்
கோதை சொன்ன
paingamalath thaN theriyal pattar pirAn kOdhai sonna
சங்கத் தமிழ் மாலை முப்பதும் தப்பாமே
sangath thamizh mAlai muppadhum thappAmE
இங்கு இப்பரிசுரைப்பார் ஈரிரண்டு மால் வரை தோள்
ingu ipparisu uraippAr Ir iraNdu mAl varaith thOL
192/n

செங்கண் திருமுகத்துச் செல்வத் திருமாலால்
sengaN thiru mugaththuch chelvath thiru mAlAl
எங்கும் திருவருள் பெற்று இன்புறுவர் எம்பாவாய்
engum thiruvaruL peRRu inbuRuvar empAvAi

Approx meaning:
To the mighty one who churned the milky ocean, O Madhava, O Kesava!
193/n

May all the beautiful moon-faced prosperous girls go and pray unto
And attain the desired goal of moksha
And sing without fail the 30 pasurams in groups which are composed by me, the daughter of Periyazhwar
Before our loving bhagavan Krishna, with 4 shoulders
...194/n

And with beautiful red lotus like eyes, with radiant face
Will all be blessed by Him wherever they are and at all times and thereby be always happy!!

This is the phalasruthi of the thiruppavai. In this pasuram she leaves her signature by explicitly saying that these...195/n

30 pasurams are composed in chaste Tamil by herself, who is the daughter of Vishnuchittar (Periyazhwar).
Vanga Kadal is also interpreted as the sea with lots of ships. This gives us some sense of timeline as Andal has witnessed ships evident through this pasuram. 196/n

Calling Him Madhava and Keshava is also significant as Madhava represents both Lakshmi and Perumal and Keshava means one who has got Bramha and Shiva as His body (kaH iti brahmaNo nAma IshOham sarva dehinAm). For Andal, Perumal is everyone and everyone is Perumal.
197/n

And His grace transcends everything irrespective of whether one believes in Him or not. This is indicated in the last line.
Ir irandu thol is an interesting phrase. One interpretation is that Andal is addressing Krishna as Chaturbhuja and hence 4 shoulders make sense. 198/n

The other interpretation, as given by Sri Velukkudi Swami (@VelukkudiK) is that of power series, particulalry 2^2. Krishna was 1 in the 1st pasuram. Out of joy listening to the 2nd, he multiplies as 4 then 16 then 32 then 64 and so on..Velukkudi Swamy draws this parallel to 199/n

purushasuktam.
On dvitiya akshara praasa: All 30 have it. In the 1st pasuram, 2nd letter is Ra n in the last it is nga. Hence 'Ranga.'
பாதகங்கள் தீர்க்கும் பரமன் அடி காட்டும்
வேதம் அனைத்துக்கும் வித்தாகும்
கோதை தமிழ் ஐயைந்தும் ஐந்தும் அறியாத மானிடரை வையம் சுமப்பதும் வம்பு 200/200