Periazhwar Tirumozhi: Centum 1, Decad 2

Verse 1

sIthakkaDal uL amudhu anna dhaevakI

kOdhai kuzhalAL ashOdhaikku pOththandha

paedhai kuzhavi piDiththu suvaiththu uNNum

pAdha kamalaNgaL kANIrae pavaLa vAyIr vandhu kANIrae

Meaning

Devaki is a gem of a woman, like Sri, who emerged from the cool waters of the ocean. She let go of her child to Yashoda[1] whose lustrous hair was decorated with garlands of flowers. Oh! How that innocent infant holds his foot in his hand and sucks on his toes! Come, see the lotuses that are his feet. Oh women with coral red lips, do come and see!

Verse 2

muththum maNiyum vayiramum nan ponnum

thaththi padhiththu thalai peidhAppOl eNgum

paththu viralum maNivaNNan pAdhaNgaL

oththiTTu irundhavA kANIrae oN nudhalIr vandhu kANIrae

Meaning

Like pearls and rubies, diamonds and gold set one beside the other and welded together are his ten toes. Come, see them: so neatly arrayed on dark hued Manivannan’s feet. Oh women with beautiful foreheads, do come and see!

Verse 3

paNai thOL iLa Aichchi pAl pAindha koNgai

aNaiththu Ara uNDu kiDandha ippiLLai

iNai kAlil veLLi thaLai ninDRu ilangum

kaNaikkAl irundhavA kANIrae kArigaiyIr vandhu kANIrae

Meaning

The young mother (Yashoda), with shoulders like bamboo (as smooth and as strong), nurses her child. Clasping her full breast in his hands, he drinks his fill. See the silver clasps glisten against his dark ankles as he lies on her lap. Oh beautiful women, do come and see!

Verse 4

uzhandhAL naru neiy OrO thaDA uNNa

izhandhAL yerivinAl Irththu yezhil maththin

pazham thAmbAl Ochcha bayaththAl thavazhndhAn

muzhanthAL irundhavA kANIrae mugizh mulaiyIr vandhu kANIrae

Meaning

Churning tirelessly, she (Yashoda) has been collecting butter in huge vessels. But her infant son has eaten up all of it. Stomach churning with fear (lest he fall sick), she raises the well-worn rope of the gleaming churning stick, as if to strike him, and he crawls away, as if terrified. Come see those knees of his – oh women with budding breasts, do come and see.

Verse 5

pirangiya paeychchi mulai suvaiththu uNDittu

uranguvAn pOlae kiDandha ippiLLai

maram koL iraNiyan mArvai mun kINDAn

kuraNgugaLai vandhu kANIrae kuvi mulaiyIr vandhu kANIrae

Meaning

Seething with malice the demon (Putana) came to nurse him, only to have her life sucked out by this child who pretends to be asleep. He is the very same one who, in the distant past, rent apart the hate filled heart of Hiranyakashipu. Come see his thighs[2], oh women with conical breasts, do come and see.

Verse 6

maththa kaLiru vasudhaevar thammuDai

chiththam piriyAdha dhaevaki thun vayiTRil

aththaththin paththAm nAL thONDRiya achchyuthan

muththam irundhavA kANIrae mughizh nagaiyIr vandhu kANIrae

Meaning

Devaki was ever present in the thoughts of Vasudeva, known for his herd of majestic elephants. In her womb, Achyuta (Krishna), who never lets down those who have reposed faith in him, chose to be conceived on the tenth day after the Hastha asterism. Come see the sign of his gender oh women with shy smiles, do come and see. 

Verse 7

iruNkai madha kaLiru IrkkinDRa avanai

paruNgi pariththu koNDu ODum paraman thun

neruNgu pavaLamum naer nANum muththum

maruNgum irundhavA kANIrae vAL nudhalIr vandhu kANIrae

Meaning

The giant male elephant with the huge trunk was coming to trample him. He killed the mahout who was directing it, pulled out its tusks and sprinted off with them. Come see his waist, decorated with a chain of closely strung corals and pearls. Oh women with bright foreheads, do come and see.

Verse 8

vandha madhalai kuzhAththai vali seiydhu

dhantha kaLiru pOl thAnae viLaiyADum

nandhan madhalaikku nanDRum azhagiya

undhi irundhavA kANIrae oLi izhaiyIr vandhu kANIrae

Meaning

Overpowering all the children who come to play with him, like a tusked male elephant, he directs their games – this son of Nandagopa. See how beautiful his navel is! Oh women decked in sparkling jewels, do come and see.

Verse 9

adhirum kaDal nira vaNNanai Achchi

madhura mulai Utti vanjiththu vaiththu

padhara paDAmae pazham thAmbAl Arththa

udharam irundhavA kANIrae oLi vaLaiyIr vandhu kANIrae

Meaning

He who appears to be the stormy sea personified – feeding him sweet milk at her breast, his mother covertly lulled him into a trance and nonchalantly tied him up with a well-worn rope. Come, see the stomach which supported that rope. Oh women with sparkling bangles, do come and see.

Verse 10

peru mA uralil piNippuNDu irundhu angu

iru mA marudham iruththa ippiLLai

kuru mA maNippUN kulAvi thigazhum

thiru mArvu irundhavA kANIrae sEyizhaiyIr vandhu kANIrae

Meaning

He let himself be tied to a huge stone grinder (by his mother, who was pained by the complaints made against her naughty son by other women of the village). Then, he pulled the grinder to which he was tied between two giant marudha trees (Arjuna Terminalia), and felled them both. Come see the huge gem that sways on his chest. Oh women adorned with splendid jewels, come see the chest in which resides Sri[3].

Verse 11

nALgaL Or nAlu aindhu thiNgaL aLavilae

thALai nimirthu shagaDaththai sADippOi

vAL koL vaLai eyiru Ar uyir vavvinAn

thOLgaL irundhavA kANIrae suri kuzhalIr vandhu kANIrae

Meaning

The days passed, and he was four or five months old, when he lifted his tiny feet and kicked and overturned Sakata (who had taken the form of a cart, intending to run over baby Krishna). He killed the fierce demoness with dazzling, hooked teeth (Putana, who had come in the guise of his mother, Yashoda, to nurse the baby at her poisoned breast). Come see his (mighty) shoulders, oh women with curly tresses, do come and see.

Verse 12

mai thaDam kaNNi yashOdhai vaLarkkinDRa

seiy thalai nIla niraththu siru piLLai

neiy thalai naemiyum sangum nilAviya

kaiththalaNgaL vandhu kANIrae kanam kuzhaiyIr vandhu kANIrae

Meaning

 Her dark, wide eyes ever on him, Yashodha is bringing up this little boy with the complexion of the dark neidhal flower in a field of golden paddy. Come see his arms – the very arms that hold the sharp edged discus and the conch[4]. Oh women adorned with ornaments of gold, do come and see!

Verse 13

vaNDu amar poo kuzhal Aiychchi maganAga

 koNDu vaLarkkinDRa kOvalar kuTTarkku

aNDamum nADum aDaNga vizhuNgiya

kaNTam irundhavA kANIrae kArigaiyIr vandhu kANIrae

Meaning

Yashoda, whose tresses are decorated with blossoms on which bees are still resting … that boy she is bringing up as her own, as a cattle-herder’s son … he is the same one who consumed the cosmos once upon a time, and kept all the worlds within himself (at the time of pralaya, the cataclysmic flood). Come see that throat of his, oh beautiful women[5], do come and see!

Verse 14

yen thoNDai vAiy singam vA enDRu eduththu koNDu

am thoNDai vAiy amudhu Adhariththu Aiychchiyar

thum thoNDai vAyAl tharukki parugum

ichchem thoNDai vAiy vandhu kANIrae saeyizhaiyIr vandhu kANIrae

Meaning

‘Come red lipped one, my little lion,’ they exclaim and carry him, the women of the cowherd clan; they hold him close and lap up the saliva dribbling from his chin as if it were nectar. Come see his mouth, as red as the scarlet gourd (Coccina grandis). Oh beautifully bedecked women, do come and see.

Verse 15

nOkki yashOdhai nuNUkkiya manjaLAl

nAkku vazhiththu nIrATTum innambikku

vAkkum nayanamum vAyum muruvalum

mUkkum irundhavA kANIrae moiy kuzhalIr vandhu kANIrae

Meaning

Using grated turmeric from a carefully chosen rhizome, Yashodha cleans her son’s tender tongue, and bathes him. He is the Absolute, perfect in every way – come listen to him talk, look at his eyes, see his smile and his nose – oh women with dense tresses, do come and see!

Verse 16

viN koL amarargaL vaedhanai thIra mun

maN koL vasudhaevar thum maganAi vandhu

thiN koL asurarai thaeya vaLarginDRAn

kaNgaL irundhavA kANIrae kanavaLaiyIr vandhu kANIrae

Meaning

To get rid of the distress of the celestial beings, he (Krishna) incarnated as the son of Vasudeva who ruled this land. To destroy the power of the asura-s (demons) was the purpose of his life. Come, see his eyes (glitter with resolve), oh women with gold bangles, do come and see!

Verse 17

paruvam nirambAmae pAr ellAm uyya

thiruvin vaDivu okkum dhaevaki peTRa

uruvu kariya oLi maNivaNNan

puruvam irundhavA kANIrae pUN mulaiyIr vandhu kANIrae

Meaning

Even before he came of age, he made sure the world became a secure place for all. She who is comparable to Sri herself, that Devaki’s son, the dark complexioned one who shines like a gem –  come see the beauty of his eyebrows. Oh women with bejeweled breasts, do come and see!

Verse 18

maNNUm malaiyum kaDalum ulagaezhum

uNNum thiraththu magizhndhu uNNum piLLaikku

vaNNam yezhil koL makara kuzhai ivai

thiNNam irundhavA kANIrae saeyizhaiyIr vandhu kANIrae

Meaning

The land and the mountains, the oceans and the seven worlds – this young child consumed them all[6]  happily [during Pralaya – a period of cosmic meltdown]. The beautifully coloured crocodile shaped ornaments – come see how grand they look on his ears. Oh women sporting splendid jewels, do come and see!

Verse 19

muTRilum thUdhaiyum mun kai mael pUvaiyum

siru il izhaiththu thiridharuvOrgaLai

paTRi pariththu koNDu ODum paramanthan

neTRi irundhavA kANIrae naerizhaiyIr vandhu kANIrae

Meaning

With a small muram[7] to carry mud to build houses, a tiny pot to cook, and a snake bird on their forearm to chatter with – the young girls were amusing themselves till the supremely naughty lad (Krishna) grabbed them all and dashed off. Come see his forehead oh women decked in intricate jewels, do come and see!

Verse 20

azhagiya pai ponnin kOl am kai koNDu

kazhalgaL chathaNgai kalandhu yeNgum Arppa

mazham kaNDRu inaNGaL mariththu thirivAn

kuzhalgaL irundhavA kANIrae kuvi mulaiyIr vandhu kANIrae

Meaning

Carrying a fine stick of pure gold in his beautiful hand, the rich sound of the anklet bells on his feet resonating everywhere, he sprints to keep the young calves from going astray. Come, see his lovely locks of hair oh women with budding breasts, do come and see!

Verse 21

surumbu Ar kuzhali yashOdhai mun sonna

thiruppAdha kaeshaththai then pudhuvai baTTan

viruppAl uraiththa irubadhODu onDRum

uraippAr pOiy vaikundhaththu onDRuvar thAmae

Meaning

Yashoda, whose dark curly locks were like a swarm of bees, described the beauty of her child from his feet to his hair. This narration was fondly communicated (to us) by Bhatta, who hailed from Srivilliputtur, which is in the south. All who recite these twenty-one verses, it is said, shall become worthy denizens of Vaikunta (the abode of Vishnu)

---

[1] It is in Yashoda’s voice that Periazhwar lovingly dwells on every physical attribute of Krishna through these verses. Much as a proud mother would, he calls on other women in the hamlet to come and enjoy the child’s beauty. In a metaphorical sense, the concluding line of each verse also underscores the enduring beauty of the divine when compared to ephemeral, earthly attractions.

[2] In an earlier era, in his incarnation as Narasimha, Krishna is said to have slain the ogre Hiranyakashipu keeping him on his thighs as that wicked man had secured a boon, through severe penance, that precluded him from being killed when he was on the ground or in the air.

[3] Sri is also known as Lakshmi, and is the consort of Narayana. Krishna is believed to be one of the many incarnations of Narayana. Sri is the personification of wealth and glory, and gentle compassion. She resides in the heart of Krishna and thus guarantees his benevolence!

[4] Sudarshana, the discus, and Panchajanyam, the conch are divine weapons associated with Narayana. They are considered adornments as, whenever called upon, they are available to vanquish the wicked in order to protect the rest of the universe. 

[5] Periazhwar’s references to various aspects of the women’s beauty and wealth when calling upon them to come and see infant Krishna is intended to draw attention to the fact that all earthly splendour pales into insignificance when we feast our eyes on the divine.

[6] The symbolism contained in the notion of God consuming all that exists at the time of Pralaya is: Matter, Mind, and Deity are the three Reals according to the Tattva Traya reading. Matter (achetana or jaDa poruL) and Mind (chetana or jivAtma) are attributes of Deity (sarvaesvara or paramAtma), which the faithful consider a divine, transcendental, omnipresent entity. The Deity, therefore, becomes the cause for the emergence of (kAraNam), and is the latent protector of (rakshaNam) all that exists, without exclusion.

[7] Tamil word for winnowing fan used to separate grain from chaff. The muram is used to throw up the grain in the air and catch it back. The chaff is blown away by the air.

Tiruppavai:Verse 21

yEtra kalangaL

yEtra kalangaL yedhirpongi mIdhaLippa

mAtrAdhE pAl soriyum vaLLal perum pasukkaL

Atrap padaiththAn maganE arivurAi!

Utram udaiyAi periyAi ulaginil

thOtramAi nindra sudarE! thuyilezhAi

mAtrAr unakku valitholaindhun vAsarkaN

AtrAdhu vandhun adipaNiymApOlE

pOtriyAm vandhOm pagazhndhElOr empAvAi.

Essence of the verse

Comparing their cohort of maidens reaching the doorstep of Krishna to the assemblage of vanquished kings knocking at his doors, Andal remarks on the similarity of the action but the difference in the purpose and perception of the two groups.

Word meaning

yEtra kalangaL

• As many vessels as are available

yedhir pongi

• Flowing freely into them

mIdhu aLippa

• Filling them freely to the brim and more

pAl soriyum

• They shower milk

vaLLal

• Such generous

perum pasukkaL

• Gigantic cows

Atra padaiththAn

• He that owns them (Nandagopa)

maganE

• You, who are his son

arivurAi

• Please become conscious

Utram udaiyAi

• Dependable well-spring of succour!

periyAi

• Distinguished one!  (One whose eminence is beyond imagination)

ulaginil

• In this world

thOtramAi nindra

• You manifested yourself

sudarE

• You who are radiance personified

thuyil ezhAi

• Be pleased to awaken

mAtrAr

• Your opponents

unakku vaili tholaindhu

• Having lost their all to you

un vAsal kaN

• At your doorsteps

AtrAdhu vandhu

• They hang around helplessly

un adi paNiyum A pOlE

• (And) surrender at your feet. Similarly

yAm

• We

pugazhndhu

• Sing your praises

pOtri

• Extol your virtues

vandhOm

• (And) Have come.

ElOr empAvAi

• Hear and resolve to do as said, my girl.

Commentary

Starting with this verse, over the next couple of verses, Andal and her cohort of young women, who have reached the doorstep of Krishna’s mansion, are seeking to awaken only Krishna. It would seem that Nappinnai has, therefore, awoken, responding to Andal’s plea in the previous verse.

This verse underscores both the omnipotence and the benevolence of God (mEnmai and nIrmai. He is kAruNikanAna sarvEsvaran, the compassionate Supreme Being). Nandagopa’s cows, at the mere sight of a vessel, voluntarily flow and fill it up to the brim. They are a metaphor for God’s generosity, which is always freely overflowing; what is required of us is the capacity to be able to ‘catch’, or comprehend it.

The kings, shorn of their pride, wait at the palace gates for an audience with Krishna. So too, says Andal, have she and her cohort of young women of Aaypaadi reached his doorstep, shorn of their ego (aham). While the former wish to pray for restoration of their glory, Andal and her friends are praying to be accepted in Krishna’s service, to spread the glory of his name through their actions.

Tiruppavai: Verse 20

muppaththu mUvar

muppaththu mUvar amararkku munsendru

kappam thavirkkum kaliyE! thuyilezhAi

seppam udaiyAi! thiraludaiyAi! setrArkku

veppam kodukkum vimalA! thuyilezhAi

seppanna menmulaich chevvAi sirumarungul

nappinnai nangAi! thiruvE! thuyilezhAi

ukkammum thattoLiyum thandhun maNALaNai

ippOdhE yemmai nIrAttElOr empAvAi.

Word meaning

muppaththu mUvar amararkku

• For the sake of thirty three crore celestial beings

mun sendru

• You volunteer

kappam

• The pressures on them

thavirkkum

• You relieve

kaliyE

• Mighty Krishna!

thuyil ezhAi

• Awaken from slumber

seppam udaiyAi

• Unfailing guardian!

thiral udaiyAi

• Valorous one!

setrArkku

• For the opponents

veppam kodukkum

• You’re a terror

vimala

• Blemishless one!

thuyil ezhAi

• Awaken

seppu anna menmulai

• (With) soft breasts like copper (note: seppu also means a receptacle holding treasure)

sevvAi

• Crimson lipped

sirumarungul

• Slim waisted

nappinnai nangAi

• My lady, Nappinnai

thiruvE

• Mahalakshmi (another name for Sri, also known as Periya Piratti, who is conceived as the consort of Vishnu, also known as Narayana)

thuyil ezhAi

• Arise, awake

ukkamum

• Hand-fan

thattoLiyum

• Mirror

thandhu

• Give

un maNALanai

• Your consort

yemmai

• And us

ippOdhE nIrAttu

• Cleanse (Rid us of impurities) without further delay.

Commentary

The saulabhyam (accessibility) of Piratti and the svAmithvam (omnipotence) of Perumal are the highlights of this verse.

You provide succour to three crore divinities; as simple folks who are far less equipped than them we depend all the more on your support, says Andal. To ensure this support is guaranteed Andal appeals to Nappinnai to link them with Krishna. The support is not self-seeking, however. Rather, it is to help rid them of their impurities.

For humans, ignorance is the impurity which has to be cleansed, ignorance being the inability to distinguish between the perishable deha (body) and the imperishable atman (spirit) and the inability to recognise that, try as we might, we cannot hold on to even the atman that inheres in the body as true agency is not ours.

For Krishna, the cleansing is required to rid him of his forgetfulness, for in the joy of incarnating among simple folks who love him and mingling with them as one of their community, he even forgets the nature of his true self as the supreme entity

Tiruppavai: Verse 19

kuththu viLakkeriaya

kuththu viLakkeriayak kOttukkAr kattilmEl

meththendra panja shayanaththin mElErik

koththalar pUnkuzhal nappinnai kongaimEl

vaiththuk kidandha malarmArbA vAithiravAi

maiththadang kaNNinAi nIyun maNALanai

yeththanai pOdhum thuyilezha vottAikAN

yeththanai yElum pirivAtra killAyAl

thaththuvam andru thgavElOr empAvAi.

Essence of the verse

The compassionate, benevolent nature of Piratti (the feminine aspect of the Absolute, personified as Laskshmi or Sri, the consort of Vishnu or Narayana) is a foundational fact recognised by the SriVaishnava siddhAntha (school of thought). Her purushakAram (endeavour) is always to eliminate obstacles on the path to the Absolute. Andal appeals to Piratti to demonstrate this quality of hers by helping her and her friends meet Krishna.

Word meaning

kuththuviLakku

• The oil lamp

eriya

• While it glows

kOttu kAl kattil mEl

• On a cot that stands on ivory legs

meththendra panja shayanaththin mEl Eri

• Resting atop a soft cotton bed

koththu alar pU kuzhal

• She whose hair is decorated with bunches of blooming flowers

nappinnai kongai mEl

• On that Nappinnai’s breasts

vaiththu kidandha malar mArbA

• He who rests his broad chest

vAi thiravAi

• Be pleased to open your mouth (and utter a few words)

mai thadam kaNNinAi

• One with kohl lined eyes

nI

• You

un maNALanai

• Your consort (Krishna)

yeththanai pOdhum

• Even for a while

thuyil yezha

• To get up from sleep

ottAi kAN

• You do not consent

yeththanai yElum

• Even for a brief while

pirivu Atra killAyAl

• It seems you cannot bear separation from him

thaththuvam

• The belief about your intrinsic quality

thagavu andru

• Cannot be reconciled with this disposition

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

The previous verse (verse 18) referred to Piratti’s physical softness – a metaphor for compassion, which she personifies. In this verse, Andal appeals to this benevolent quality. You, who cannot bear even a moment’s separation from God, your consort, should understand our feelings on not being able to meet him. Your natural empathy will not allow you to keep us from him, she says.

Tiruppavai: Verse 18

undhu madhakaLitran

undhu madhakaLitran OdAdha thOLvaliyan

nandhagOpAlan marumagaLE nappinnAi

gandham kamazhum kuzhalI kadaithiravAi

vandhengung kOzhi azhaiththanakAN mAdhavi

pandhalmEl palkAl kuyilinangaL kUvinakAN

pandhAr viralIyun maiththunan pErpAdach

chenthAmarai kaiyAl sIrAr vaLaiyolippa

vandhu thiravAi magizhndhElOr empAvAi.

Word meaning

madham undhu kaLitran

• He with the superior strength of an elephant in musth (A secretion from the temporal ducts on the side of the head. Elephants in musth are very aggressive)

OdAdha thOL valiyan

• He of the powerful shoulders who does not run away from battle

nandhagOpAlan marumagaLE

• That Nandagopala’s daughter in law!

nappinnAi

• Nappinnai!

gandham kamazhum kuzhalI

• fragrant-haired one!

kadai thiravAi

• Please open the door

kOzhi

• Roosters

engum vandhu

• From all directions

azhaiththana kAN

• Are crowing, see

mAdhavai pandhal mEl

• On the scaffolding made by Madhavi creepers

kuyil inangaL

• Hordes of birds

pal kAl kUvina kAN

• Chitter chatter continually

pandhu Ar viralI

• You of fingers beautiful, made so by playing with the ball

un maithunan pEr pAda

• To sing of your spouse

sIrAr vaLai olippa

• With your grand bangles jingling

vandhu

• Come

sem thAmarai kaiyAl

• With palms like red lotuses

magizhndhu thiravAi

• Please open the door enthusiastically

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

The Azhwar saints and the Acharyas (spiritual scholars) describe the lord as alarmEl mangai urai mArba and as thEnAr kamala thirumAmagal kozhunan – He who is the lord of she who is on the lotus. Here, Andal describes Nappinnai Piratti as pandhAr viralI – one with palms made beautiful due to ball games played with Krishna. The allusion here is to the softness of those hands: merely playing with a ball as a pastime has reddened them. Soft as a freshly blooming lotus are her delicate hands – an epitome of gentleness is Piratti. She will certainly hear our appeals and open the door. All we want is to sing in praise of your beloved who is dear to us too. So, you can receive us without reservations, says Andal.

Tiruppavai: Verse 17

ambaramE thaNNIrE

thaNNIrE sOrE aranjeyyum

emperumAn nandhagOpAlA yezhundhirAi

kombanArkku yellAm kozhundhE kulaviLakkE

emperumAtti yashOdhAi arivurAi

ambaram Udaruththu Ongi ulagaLandha

umbar kOmAnE urangAdhE yezhundhirAi

sempor kazhaladich chelva baladEvA

umbiyum nIyum urangElOr empAvAi

Essence of the verse

Andal’s larger purpose is to seek to awaken all jIvAtmas (sentient beings) to the significance of doing every act as a kainkarya – an offering – to the Absolute. However, in this hymn, Andal seeks to awaken Krishna himself to the purpose of his incarnation.

When the paramAtma comes down to earth, as an incarnation or as a revelation, the Azhwars, immersed as they are in love for God, hasten to protect him concerned that he has exposed himself to various dangers from hostile mortals (See commentary, verse 16). The tone adopted by Andal in this verse in on the lines of such concern exhibited by the Azhwars from time to time.

Word meaning

ambaramE

• Clothes

thaNNIrE

• Water

sOrE

• Food

aram seyyum

• You generously offer in charity

emperumAn nandhagOpAlA

• My lord, Nandagopala!

yezhundhirAi

• Be pleased to awaken

kombu anArkkellAm

• For all the young women, slender and sturdy like a tree’s bark

kozhundhE

• You who are the leader

kulam viLakkE

• You are the shining light of the (cowherd) clan

emperumAtti ashOdhAi

• My lady, Yashodha!

arivurAi

• Regain your consciousness

ambaram Udu aruththu

• Over and above the skies

Ongi

• You grew

ulagu aLandha

• (And) measured out the worlds

umbar kOmAnE

• Lord of lords!

urangAdhu

• Abandon your slumber

yezhundhirAi

• Arise

sem pon kazhal adi

• One whose foot is adorned with the red gold anklet (an honour bestowed as an insignia of valour)

selvA baladEvA

• Your lordship, Baladeva!

umbiyum nIyum

• Your sibling and yourself

urangEl

• Shake off your slumber

Or empAvAi

• Resolve to do as said, my girl.

Commentary

Awaken, regain your consciousness, abandon your slumber, shake off your sleep – so does Andal arouse Krishna, his parents and his sibling. Purvacharyas (spiritual scholars of yore) have pronounced that the paramAtma is happiest when he is among the devotees. Since Aaypaadi (the cowherd settlement) provides him with such an experience, Andal feels Krishna has forgotten his divine origin and the immediate purpose of his incarnation, which is to rid the world of the menace of Kamsa.

The hymn also seeks to awaken Nanda, Yashodha and Balarama to their roles as God’s subjects though in their respective mortal roles they were led to believe they were Krishna’s protectors and providers.

Tiruppavai: Verse 16

nAyaganAi nindra

nAyaganAi nindra nandhagOpanudaiya

kOyil kAppAnE kodithOndrum thOraNa

vAyil kAppAnE maNikkadhavam thAl thiravAi

Ayar sirumiyarOmukku araiparai

mAyan maNivaNNan nennalE vAi nErndhAn

thUyOmAi vandhOm thuyil ezhap pAduvAn

vAyAl munnamunnam mAtrAdhE ammAnI

nEya nilaikkadhavam nIkkElOr empAvAi

Essence of the verse

Andal, with her friends, has reached their destination, Krishna’s mansion. In order to be let in, she declares that they have already informed Krishna and been promised audience by him. In addition, it is with a pure heart that we come, she says, meaning that theirs is not a self-seeking venture but a mission with the singular goal of getting Krishna to accept their offering of service to him.

Word meaning

nAyagan Ai nindra

• He who is in the position of our chief

nandhagOpanudaiya

• That Nandagopa’s

kOyil kAppAnE

• You who guard it

kodi thOndrum

• With flags aflutter

thOraNa vAyil

• Entrance decorated with streamers

kAppAnE

• You who guard

maNi

• Gem-studded

kadhavam

• Door

thAL

• Latch

thiravAi

• Please open

Ayar sirumiyarOmukku

• For girls of the cowherd clan

mAyan

• He who is known for incredible feats

maNivaNNan

• He with the complexion of a sparkling blue gemstone

nennalE

• Yesterday itself

arai parai vAi nErndhAn

• Promised us the thunderous parai-drum

thuyil ezha

• So as to awaken him from slumber

pAduvAn

• To sing

thUyOmAi vandhOm

• With virtuous intention we have come

ammA

• Sir

munnam munnam

• At the outset itself

vAyAl mAtrAdhE

• Without repulsing us with your verbal skill

nEyam nilai kadhavam

• This affectionate door that steadfastly protects Krishna

nI

• You

nIkku

• Unlock

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

In his composition Prameyasaram (verse 3), Arulaala Perumal reminds us of the fact that Narayana, in his Trivikrama incarnation (see verse 3, Tiruppavai) has already declared to be His, and therefore under his protection, all that exists. This attitude of submission by the jIvAtma (mortal) to the paramAtma (The Absolute) being the de facto situation, and protection by the latter being voluntary and inclusive are sentiments that have their origin in the divine poetry of the Azhwar saints. The ‘gift’, namely protection, has already been promised to us, says Andal. We have come here merely to remind he who promised it, she says to the door keeper. She also assures him that they have come with a pure heart, with love for Krishna, and not one corrupted by desire stemming from self love.

It is significant that Andal praises the door itself as one that lovingly protects the Lord. The Azhwar saints, literally named for plumbing ‘the depths’ of divine love, were so protective of God that sometimes they felt constrained to themselves assume the role of protector. Tiruppallandu, a composition by Andal’s parent, Vishnuchitta, who came to be known as Periazhwar, is an ode to the devout, calling upon them to come in great numbers to safeguard God from the malevolent intentions of earthly denizens.

Tiruppavai: Verse 15

yellE iLaNkiLiyE

yellE iLaNkiLiyE! inam urangudhiyO?

sil endrazhaiyEnmin nangaimIr pOdhargindrEn

vallaiyun katturaigaL paNdEyun vAyaridhum

vallIrgaL nINgaLE nAnEdhAn Ayiduga

ollai nI pOdhAi unakkenna vErudaiyai

yellArum pOndhArO pOndhAr pOndheNNikkoL

vallAnai kondrAnai mAtrArai mAtrazhikka

vallAnai mAyanaip pAdElOr empAvAi.

Essence of the verse

This verse is in the form of a dialogue between Andal and the friend she is seeking to awaken and take along to Krishna’s mansion. Though seemingly light-hearted, it serves to emphasise that social harmony stems from togetherness – no one is to be left out in this ritual that seeks God’s blessing to be able to be of service to him.

Word meaning

iLam kiLiyE

• Young parrot (attractive in speech and appearance, and also naïve to imagine we will believe that you’re still asleep)

yellE

• Enchantress!

innam

• Still (even at this late hour, despite all of us knocking at your door)

urangudhiyO

• Are you sleeping (really)?

nangaimIr

• Girls!

sil endru azhaiyEnmin

• Don’t call out in that shrill manner

pOdhargindrEn

• I’m coming

vallai

• Glib tongued girl!

un katturaigaL

• Your oratory

un vAi

• Your way with words

paNdE aridhum

• Are legendary

nIngalE vallIrgaL

• You all are the eloquent ones (not me)

nAnEdhAn Ayiduga

• (Or) let it be that I am as you say (the eloquent one)

nI ollai pOdhAi

• You should join us soon

unakku yenna vErudaiyai

• What other prize do you cherish?

yellArum pOndhArO?

• Has everyone come?

pOndhAr

• They have come

pOndhu yeNNikkoL

• Come and count them yourself

vallAnai

• The mighty one

koNdrAnai

• He who destroyed (the evil forces)

mAtrArai mAtrazhikka vallAnai

• He whose strength rendered the hostile forces powerless

mAyanai

• The enigmatic one

pAda

• To sing in praise of

El Or empAvAi

• Hear and resolve to do as said, my girl.

Commentary

Andal and her cohort of village girls are at the doorstep of a young woman who is feigning sleep. The hymn is in the form of a dialogue between this girl and the group of girls who have all responded to Andal’s call. Significantly, the young woman who is hesitant to join is not shying away because of apathy. Rather, she is already in close communion with Krishna and is loath to break away from the experience. However, she is well aware of the importance of communality and conviviality in achieving social harmony. Her true nature is revealed by her inquiry if anyone one has been left behind (yellArum pOndhArO?) and her desire to not hurt another even in jest (After saying you all are the people who have a way with words, she corrects herself and says, never mind let it be as you say… let it be me that is ‘eloquent’).

Tiruppavai: Verse 14

ungaL puzhaikkadai

ungaL puzhaikkadaith thOttaththu vAviyuL

senkazhunIr vAinegizhndhu Ambal vAi kUmbinakAN

senkal podikkUrai veNpal thavaththavar

thangaL thirukkOyil sangiduvAn pOgindrAr

yengaLai munnam yezhuppuvAn vAipEsum

nangAi! yezhundhirAi nANAdhAi! nAvudaiyAi!

sangodu chakkaram yEndhum thadakkaiyan

pangaiyak kaNNAnaip pAdElOr empAvAi.

Essence of the verse

As in the previous verses, Andal continues to illustrate the growing day with images of various routine activities and occurrences that serve as markers for the time of the day. The purpose is to urge one and all to reach the goal of submitting to Krishna as soon as possible.

Word meaning

yengaLai

• Us, your companions

munnam yezhuppuvAn

• To awaken in the pre-dawn hours

vAi pEsum

• You gave your word

nangAi

• Flawless one!

nANAdhAi

• You remain unabashed (though you haven’t kept your word)

nA udaiyAi

• You who have a way with words!

ungaL puzhaikadai thOttaththu vAviyuL

• In the pond in the garden in your backyard

senkazhunIr vAi negizhndhu

• Senkazhunir flowers have bloomed

AmbalvAi kUmbina kAN

• Ambal flowers have closed their petals

senkal podi kUrai

• Those wearing ochre robes

veNpal

• Those with bright teeth

thavathavar

• Those who are ascetics

thangaL thirukkOil

• In their shrines

sangu iduvAn

• To blow their conches

pOgindrAr

• Are on their way

sangodu chakkaram

The conch and the discus

yEndhum

• He sports

thada kaiyan

• He with strong arms

pangaya kaNNAnai

• He with eyes like lotus blooms

pAda

• To sing

yezhundhirAi

• Arise

El Or empAvAi

• Hear, and resolve to do as said, my girl

Tiruppavai: Verse 13

puLLinvAi kINdAnai

puLLinvAi kINdAnaip pollAvarakkanaik

kiLLik kaLaindhAnaik kIrthimai pAdippOip

piLLaigaL ellArum pAvaik kaLam pukkAr

veLLi yezhundhu vyAzham urangitru

puLLum chilambinakAN pOdharik kaNNinAi!

kuLLak kuLirak kudaindhu nIrAdAdhE

paLLik kidaththiyO pAvAi nI nannALAl

kaLLam thavirndhu kalandhElOr empAvAi

Word meaning

puLLin vAi kINdAnai

• He who tore open the mouth of the demoniac bird (Baka, an asura (ogre) who had come in the guise of a bird intending to make a meal of infant Krishna)

pollA arakkanai kiLLi kaLaindhAnai

• He who eradicated fiends, simply plucking and throwing them aside as it were.

kIrthimai pAdi pOi

• Singing about his valorous deeds

piLLaigaL ellArum

• The youth, en masse

pAvai kaLam

• The ground, where rites are to be performed

pukkAr

• Have assembled

veLLi yezhundhu

• Venus has arisen

vyAzham urangitru

• Jupiter has receded

puLLum silambina kAN

• See! Even the birds have flown away

pOdhu ari kaNNinAi

• One with eyes as gentle as a flower and as lovely as a doe’s

pAvAi

• One blessed by Nature with all the feminine graces

nI

• You

nal nAL

• On this auspicious day

kaLLam thavirndhu

• Eschew slyness

kalandhu

• Join together (with us)

kuLLak kuLira kudaindhu nIrAdAdhE

• Refraining from reveling in bathing together in the icy cold waters

paLLi kidaththiyO

• Are you asleep on your bed?

Al!

• Incredible!

Commentary

Periazhwar called upon all the devout to come together in worship. Andal, who grew under his care, follows his lead. She insists on taking everyone along to Krishna’s mansion. Indeed, she describes worshipping in seclusion as ‘surreptitious’. Here, she contrasts this form of personal or individualistic worship with the gathering of young women arrayed on a ceremonial ground (pAvaikkaLam) as if on a battlefield (pOrkkaLam): ‘United, we’ll succeed in our mission,’ is the message.

While other young women are all together, recalling Krishna’s glories in song, you want to worship him all by yourself. It is unbelievable that you can still be in bed when even the birds have left in search of their food.  Stop pretending to be asleep and come and join us, urges Andal.