Author Topic: Tiruppavai.  (Read 41321 times)


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« on: December 16, 2012, 10:41:15 AM »
Today is the first day of Margazhi (Dhanur) month and from today, both Tiruppavai and Tiruvembavai are chanted in the\
early mornings, along with two Tiruppalli Ezhucchi's of Manikkavachagar and Thondar Adippodi Azhwar. I and my wife got
up at 5 am and sang three songs from each of these four works.

Thanks to Kanchi Mahaswami, this practice is even now there in Tamizh houses and also in Tamizh knowing Karnataka
Sri Vaishnavas. I know Tiruppavai in Tamizh and know its literal meaning and not the esoteriic ones and the purport of
each verse. I request Sri Ravi to cover each song on a day and complete the work by the end of Margazhi month. I am sure
he will oblige since he is the right person to give such posts on Tiruppavai.

The first verse is: 

மார்கழித் திங்கள் மதி நிறைந்த நன்னாளால்
நீராடப் போதுவீர் போதுமினோ நேரிழையீர்
சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்
ஏரார்ந்த கண்ணி யசோதை இளம் சிங்கம்
கார் மேனி செங்கண் கதிர் மதியம் போல் முகத்தான்
நாராயணனே நமக்கே பறை தருவான்
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்  1.

Arunachala Siva.




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Re: Tiruppavai.
« Reply #1 on: December 16, 2012, 11:11:07 AM »
Thanks to Kanchi Mahaswami, this practice is even now there in Tamizh houses and also in Tamizh knowing Karnataka Sri Vaishnavas.

Yes very true that Sri Kanchi Mahaswami was the main force behind the Thiruppavai and Thiruvembavi revival in Tamil Nadu .

I request Sri Ravi to cover each song on a day and complete the work by the end of Margazhi month. I am sure he will oblige since he is the right person to give such posts on Tiruppavai.
Me too would be happy to have a more than literal meaning of these verses .
I am right now learning it using Sulamangalam Sisters Audio for Thiruppavai and Sri Dharmapuram Swaminathan's Audio for Thiruvempavai .

Om Peace .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Tiruppavai.
« Reply #2 on: December 16, 2012, 12:14:36 PM »
Indeed today ushers in The auspicious month of margazhi and every morning is agog with the chanting of Tiruppavai and Tiruvempavai.
Thanks very much for subramanian's kind words;yet,I am not at all  sure of embarking on venturing to expound the Tiruppavai,even if it is only to transcribe the wonderful talks of TGN on these 30 verses of Andal.I will make a tentative beginning and without any timeframe and see if it takes shape.
TGN has covered this in 45 days spread over years!One of the Key aspects in both tiruppavai and Tiruvempavai is the power of satsangha-where each and every member helps to reinforce the spiritual aspiration of every other member of the Satsangha.In Tiruppavai,Andal gives the clarion call to all seekers to join in this satsangh in the early predawn period in the auspicious month of margazhi,gathering the various seekers on the way to take a spiritual Bath in the Holy waters of jnAna and to usher oneself into the Divine Presence.
I have already posted a brief in the 'musings' thread of Nagaraj.I am posting it here for the benefit of readers:
mAnikkavachakar's tiruvembAvai is indeed wonderful,as they express hymns of Peak devotion and jnAna.Yet AndAl's TiruppAvai is not just a வழிபாட்டு நூல்(Hymns) but also more importantly a வழிகாட்டு நூல்(Scripture)wherein AnDAL has clearly delineated the step by step method of Deliverance.This is the Reason that in the whole of Divya prabhandham(with 4000verses),it occupies a unique place and revered and accepted as such.
Master TGN with a penetrating insight brings out this aspect in his talks spread over 45 days:He has categorized and grouped the 30 verses as follows:
Verses 1-5:உய்வதற்கான மார்க்கம் (Path to Salvation)
Verses 6-15:உறங்கியது போதாதோ!(Emerge out of Slumber!)
verses 16-20:தட்டுங்கள் திறக்கப்படும் (Knock and it shall be Opened)
Verses 21-30:வேண்டியதைப் பெறலாம்(Achieve all your desires)

The 45 days Talk titles are quite descriptive and purposeful:1.AnDAl,Incarnation of Bhoodevi 2.Advent of ANDAL 3.ANDAL's Reign of Grace 4.ANDAL'S union with the supreme Being 5.calling all seekers(pOdhuminO ner izhiyeer) 6.calling all seekers continued(vaiyathu vaazhveergAL) 7.Way to liberation 8.way to liberation continued... 9.Meditation in Depth 10.Meditation in depth continued... 11.Social Capital 12.Release from Sin Imprints 13.Release from Sin Imprints continued... 14.Seed of Seeds 15.Seed of Seeds continued... 16.Why this slumber? 17.Dawn of Wisdom 18.Lord of Wondrous deeds 19.Rare receptacle(eRRa kalangaL) 20.Peacock and Rain Cloud 21.ceaseless stream of Milk 22.Give up artifice(கள்ளம் தவிர்ந்து) 23.Your own garden 24.count yourself 25.count yourself continued... 26.Knock and it shall be opened unbounded 28.last of Doors 29.Not your nature 30.Fan and Mirror 31.Surrender to effulgence 32.Power from Eyes(Angan mA jnAlaththu arasey) 33.Lion Awakens 34.praise unto you 35.peace and happiness 36.prescribed by elders 37.Total serenity 38.Total serenity continued... 39.Total serenity continued... 40.Kinship indissoluble 41.Kinship indissoluble 42.Servitors forever 43.Servitors forever continued... 44.Servitors forever continued... 45.Happiness here and hereafter.

TGN has said that in these 30 verses ANDAL has given the approach,the method and tools ,and all that is needed for a seeker.He has wonderfully brought all these aspects and has invoked the Benign presence of ANDAL to guide the seeker through this wonderful poem that he spontaneously composed:

வளந்தரும் ஆற்றலாம் வானத்தின் நீலம்

அளப்பரிய ஆற்றலது ஆண்டாள்-களமமைத்து

ஆண்டகதை யான்சொல்ல ஆர்வமொடு தான்கேட்டோர்

ஈண்டடைவர் மெய்யாம் இனிமை.

The prowess it is that yields plenitude and prosperity

vast as the infinite blue as the sky-Such is Andal’s field of spiritual energy

and they who come to listen  to my account of her Reign of Grace

are assured of attaining to the sweetness of Unison with the Absolute

here in this world and in this very birth
 –– Sage TGN

« Last Edit: December 16, 2012, 12:17:12 PM by Ravi.N »


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Re: Tiruppavai.
« Reply #3 on: December 16, 2012, 12:35:12 PM »
The Theme of Satsangha is intrinsic to appreciation of Tiruppavai.I will post excerpts from the Talks of Sri Sudarshan on this binding theme that expresses itself in charming ways in the verses of Tiruppavai.

In verse 35 of Chapter X in the Bhagavath Gita,Lord Sri Krishna says:

      "... mAsAnAm mArgasIrshO'aham...!"

i.e."Amongst the months of the calendar, know Me to the month of "mArgasIrsha:!"

Such is this month of margazhi(margasirsha in Tamizh),so auspicious.



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Re: Tiruppavai.
« Reply #4 on: December 16, 2012, 12:43:18 PM »
The Theme of Satsangha in Tiruppavai (excerpted from the talk by Sri Sudarshan)

One very valuable lesson to be learnt from a study of AndAl's famous Tamil song of "tiruppAvai" is that
spiritual effort is more likely to be fruitful when undertaken collectively than individually.

The pathway to God is not necessarily a lonely one.When we think of religious or spiritual men, our
immediate impression is of ascetics and hermits living alone in forest or caves, doing practically nothing
all day but sit meditating upon their navels. AndAl's 'tiruppAvai' paints a contrasting picture. If there is
one clear message the simple maidens of the TiruppAvai have for us, it is that religion need not always be a
reclusive pre-occupation.

Worship can be, and is indeed an essentially democratic or communal endeavour. The pilgrim need not
fear that his progress might only come through ploughing a lonely furrow in life. He must know that
the pursuit of God is quite easily accomplished in the pleasant and plentiful company of like-minded souls.
Spiritual activity is intense and rigorous, no doubt, but it can be sporting and companionable effort too.
Hence take heart, says AndAl to the spiritual aspirant, take heart for there is not only safety in
numbers but Salvation too!

Collective worship is called "satsangh". Members of an Indian household, even in this day and times, can be
observed to assemble daily at a pre-determined hour in the prayer-room to offer 'pujA' to a family deity.
They are said to constitute a household 'satsangh'.

In village communities in India, it is usual for many such households to get together for what is often
known as the weekly 'bhajana-sammiti'. Here they sing religious songs, dance, clap their hands and happily
recount stories from 'pUrANa' and 'itihAsa'. This is also a 'satsangh'.

In the large temples of India, it is custom to celebrate annual 'brahmOtsava' or 'mahOtsavams'. These
are grand religious affairs celebrated in the spirit of mega-carnivals to which thousands of devotees
throng. These congregations are also large-scale 'satsanghs'.

The principle and practice of collective worship is a timeless one in India. "Satsangh" is as old as the
very idea of Bhakti and the two are, in fact, inseparable. If Bhakti is seed, 'satsangh' is soil. If
God is the destination and Bhakti is the journey, then 'satsangh' is the ticket. If Bhakti were regarded as a
holy game of life that God-seekers engage in, then 'satsangh' would be the field on which it is played.
And as in most games of the world, in this one where the Almighty is the goal, it is team-effort that
accomplishes what is beyond individual capacity

Mahatma Gandhi once echoed this very principle of 'satsangh' in truly stirring words:

"I want to find God, and because I want to find God, I have to find God along with other people. I don't
believe I can find God alone. If I did, I would be running to the Himalayas to find God in some cave
there. But since I believe that nobody can find God alone, I have to work with people. I have to take them
with me. Alone I can't come to Him."

The preponderant theme of AndAl's Tiruppavai is a joyous celebration of the 'satsangh' tradition.
Implicit in her song is the affirmation of what I call the all-embracing 'collectivism' of the Vedantic
faith? best expressed in the words of the Mahatma -- "Nobody can find God alone, I have to work with
people. I have to take them with me. Alone I can't come to Him."

In the final 30th stanza of her song, AndAl refers to the 'tiruppAvai' as "sangha-tamizh-mAlai" (a garland
of the finest Tamil verses). The word "sangha", if we reflect on it deep enough, is a significant pun: It
refers, on the one hand, to the marvelous classicism of Tamil employed in the song. But on the other hand
and at a deeper, more meaningful level perhaps, it is AndAL's own tribute to 'satsangh' -- the mode of
worship most preferred at all times by common people all across India.



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Re: Tiruppavai.
« Reply #5 on: December 16, 2012, 01:05:33 PM »
Dear Ravi,

Thank you for responding to my earnest request to start writing about Tiruppavai, from today, the first day of Margazhi.,
As the posts proceed, I shall intervene with my doubts once in a way, if they arise.

Thanks once again,

Arunachala Siva.


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Re: Tiruppavai.
« Reply #6 on: December 16, 2012, 01:05:53 PM »
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

In the classic Sanskrit hymn "bhaja-gOvindam", composed by Sri Adi Sankara , there is a crisp but eloquent verse hailing the
efficacy of collective worship through 'satsangh':

     satsangh-gatvE nis-sangatvam
       nis-sangatvE nirmOhatvam       
     nirmOhatvE nischala-chittam
       nishchala-chitthE jivan-mUkti

                     (Verse 9: "bhaja-gOvindam")

 Rajaji went on to explain the use of 'satsangh':
"Association with good and enlightened men ('satsangh') provides the easiest occasion for the
practice of withdrawal from desire and attachment. Everyone is aware of the effects of good company. It
is more effective than mere precept. Calmness and equanimity are the results of good company. As desires
and attachments become fewer and fewer, Man's delusion which preys upon his life too diminishes".

Hymns like the 'bhaja-gOvindam' help us understand that throughout the history of religious
life in India, it was through the 'collectivism' of 'satsangh' that individual love of God, or Bhakti,
found its best and most enduring expression.

Given 'satsangh's' generally exalted position as a popular mode of worship, it should hardly surprise us
to see the protagonists of the TiruppAvai, those comely maidens of AndAL's famous idyll, seeking out
each other's 'satsangh' or company first even before they go forth seeking their tryst with God.

In the cold and misty pre-dawn hours of the month of holy 'mArgazhi' (Dec-Jan) we see the milkmaids of the
TiruppAvai going from house to house virtually pulling each other out of bed. They cajole and browbeat one
another, crying out "ElOr-empAvaay!" They entreat each other to rise, shine and go out together for a ritual
bath of purification ("neerAda") in the icy but sacred waters of the village stream(of jnAna). They beckon everyone in
the community to join in a ritual procession ("vrata") that should convey them to the very doorsteps of God
("manikadhavu"). There they would beseech His Grace, they say, and succeed in securing the ultimate goal of
human life (the "parai" or "parama-purushArtha") viz. everlasting servitude to God. (In the parlance of
SriVaishnava theology this is called "nitya-kainkarya-prApti").

The many curious and charming ways in which the simple-minded girls of the  'aayarpAdi' village go
about gathering a 'satsangh' serve as perfect narrative backdrop against which AndAl wonderfully
expounds for us the theme of Bhakti in the TiruppAvai.

And how AndAl tells the tale indeed! In 30 verses of dazzling poetry that has remained to this day
unsurpassed in all the annals of Tamil religious literature or scripture, AndAL beautifully and
seamlessly blends the fervor of Bhakti with the flavour of Vedanta



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Re: Tiruppavai.
« Reply #7 on: December 16, 2012, 01:17:02 PM »
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

The statement that 'satsangh' enables and nourishes Bhakti (and that there truly is "salvation in
numbers") is not mere theological speculation. It has been clearly and amply vouched for in the philosophy
of Vedanta.

Authoritative confirmation of the efficacy of 'satsangh' is available in no less a scriptural source
as that fountainhead of all Vedantic truth -- the 'Srimad Bhagavath-Gita'. In two splendid verses the
Almighty, Lord Krishna himself underscored the pre-eminence of 'satsangh' as a form of worship:

      "macchitthA matgatha-prANA
        bOdha-yanta: parasparam     I
      kathayantascha mAm nityam
        tUshyanti cha ramanti cha"  II
      "tEshAm satata yUktAnAm
         bhajatAm preeti-pUrvakam    I
       dadAmi buddhi-yOgam tam
        yEna mAmupayAnti tE          II
                             (B.Gita: X.9 & 10)

"They (i.e. the members of the 'satsangh')", said Krishna, "they inspire one another ("bOdha-yanta:
parasparam") by constantly exchanging and sharing with each other their thoughts and feelings ("macchitthA
matgatha-prANA") about Me and My attributes which they themselves are ever experiencing. By narrating to each
other about my divine deeds born of my adorable nature ("kathayantascha mAm nityam"), they live in
contentment at all times. The speakers are delighted by their own speech, because it is so spontaneous! And
the listeners too feel their speech to be of unsurpassed beauty! They live thus in bliss!
("tUshyanti cha ramanti cha")"

"To such an assembly of my beloved devotees, I lovingly grant ("preeti-pUrvakam") that rare but
supreme mental disposition ("buddhi-yOgam") by which they come to Me" ("dadAmi buddhi-yOgam tam yEna
mAmupayAnti tE").

The essence of 'satsangh', as the Gita reveals to us, is "bOdha-yanta: parasparam" --- the unique spirit of
collaboration that rules amongst 'bhaktA-s'.

The word "parasparam" may be variously translated as "mutuality", "inter-dependence", "symbiosis" etc.
Quite simply, it means sharing things with one another in a spirit of empathy? with an all-abiding attitude
in daily life of "all-for-each, each-for-all". "Parasparam" is really power of spiritual synergy at work

The other word "bOdha-yantah" is ordinarily translated as "enlightenment", "spiritual illumination" or
"awakening consciousness".

Thus, in the best possible translation into Sanskrit, the term "bOdha-yanta: parasparam" would roughly mean
"collective enlightenment through mutual collaboration".

Worship of God through means other than 'satsangh' is often a severely solitary experience. The seeker of
God engaged in purely meditative exercises of Bhakti (such as "dhyAna", "manana" or "japa") is absolutely
alone in his state of immersion. None else can recognize, let alone partake of his inner ecstasy or
illumination; nor is the person really keen to share such experience with anyone else.

Worship through 'satsangh', in stark contrast, spreads the benevolence of Bhakti with the force of a
contagion. The enlightenment it bestows on devotees is infectious and transparent. Even they who lack
meditative capacity nevertheless get to experience God through sheer collaborative inspiration. The reason
why Bhakti through 'satsangh' is naturally filled with so much wholesome contentment ("tUshyanti cha ramanti
cha") is precisely because of this all-important element of 'collectivity'. And the Gita calls it:
"bOdhayanta: parasparam". 



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Re: Tiruppavai.
« Reply #8 on: December 16, 2012, 01:26:05 PM »
Long ago, a conference on Thiruppavai & Thiruvembavai was organised by Kanchi Maha Periyava. Dr. U Ve Swaminatha Iyer- Tamil Tthatha was also present. Maha Periyava remarked that both Thriuppavai and Thiruvembavai are like eyes- .Dr. U Ve Sa intervend -"Both are Pavai- pupil of the eyes .

Maha Periyava gracefully accepted the correction and  complimented "நன்று சொன்னீர் பண்டிதரே, நன்றுசொன்னீர்
"Well said, my great scholar . Well said"

In this context,you may recall the lines of Bharathi--என் கண்ணின் பாவை அன்றோ . Of course,in these two great work Pavai refers to "maiden" . Their conversation was just a pun to stress the importance


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Re: Tiruppavai.
« Reply #9 on: December 17, 2012, 04:36:41 AM »
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

To the discerning reader of the TiruppAvai, whose appreciation of the Tamil language is no less than his
grasp of Vedantic fundamentals, all of the song will present itself as truly a wonderful allegory on Bhakti
rooted as it is in the principle of "bOdhayanta: parasparam". He will observe that in every single
verse, through a certain phrase here and a particular expression there, AndAL makes reference, subtly at
times and explicitly at others, to the precept and practice of "parasparam" in 'satsangh'.

As we read the TiruppAvai, we cannot fail to be struck by the fact that in all the 30 stanzas there is rarely
any use of the Tamil first-person-singular -- "nAn" or "ennudaiyathu" -- "I", "me" or "mine". It is a
deliberate and significant choice of the poetess and we should pause and ask ourselves why

Within a true 'satsangh' there is really no place for the sense of individual ego -- of "I", "Me" or "Mine".
A true "satsangh" is entirely ego-less because everyone within it abides by the selfless rule of
"parasparam" -- the "all-for-each" and "each-for-all" attitude in life. Evidently AndAL wanted to make the
point overwhelmingly clear in her song
. To that end she ensured that even poetic grammar in the TiruppAvai
was appropriate and abundantly reflected the fact. She studiously avoided using the Tamil first person

In verse after verse of the song, we see AndAl however stressing, emphasizing and reiterating -- again and
yet again -- the element of 'collectivity' (while avoiding individuality or personal ego) through
profuse, even plethoric, employment of the Tamil first-person-plural --i.e. "nAnggal", "nAm",
"nammudaya", "namakkE", "enggaL""ellArUm", "yAm" i.e. "we", "ours", "us", "our own", "we alone",
"altogether"? Anyone who carefully examines the 30 stanzas of the TiruppAvai will not miss noticing this
grammatical but purposeful over-use of the Tamil first person plural

AndAL resorted to another method too, in order to effectively evoke, maintain and underscore the
predominant mood of joyous 'satsangh' right throughout the TiruppAvai. It was through the use of Tamil
metaphor and imagery that is at once apt and sparkling.

If we carefully study the 30 verses of the TiruppAvai, one by one, we can surely appreciate how AndAl's
grammar and metaphor both combine with and alternate each other to conjure up for us a grand vision of the
true nature of 'satsangh' and the 'collectivism' that is at its very core -- the core of "bOdhayanta:


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Re: Tiruppavai.
« Reply #10 on: December 17, 2012, 04:46:19 AM »
The Theme of Satsangha in Tiruppavai continued(excerpted from the talk by Sri Sudarshan)...

let us examine, stanza after stanza, and together enjoy the delight there is in the many felicitous expressions
and phrases of AndAl's "tiruppAvai" evoking the spirit of "satsangh" and "parasparam".


(1) "nArAyaNanE namakkE parai taruvAn"

In the very opening verse, AndAl begins with "namakkE". It is meant to denote, at the very outset, the sense of distinct identity possessed by a 'satsangh'.

A 'satsangh' is not any motley group, party or association of persons. A band of devotees in sole
pursuit of Narayana, the Supreme One, alone qualifies to be called 'satsangh'. It is not therefore without
significance that AndAl chose to insert the  term "narAyAnanE" immediately ahead of "namakkE" in the
line "nArAyaNanE namakkE parai taruvAn...". It leaves no question in our minds about the definitive identity
of a 'satsangh' -- they are "NArAyanA's  people, His very own!" Make no mistake about it

(2) "neyy-unnOm pAl unnOm nAtkAlE neerAdi?myittu ezhudOm malarittu nAmmudiyyOm.."

Flowing naturally from the strong sense of identity is the 'satsangh's' single-mindedness of purpose.

The 'satsangh' will do all that it takes and go to any lengths to realize its purpose. To this end the
'satsangh' will subject itself to the severest of tests, austerities and self-denial in life. This idea
is conveyed through the expressions of "neyy-unnOm, pAl-unnOm?seyyAdana-seyyOm..."  meaning, "We shall
deny ourselves milk, we shall give up ghee? we shall desist from everything that is to be rightly

These expressions contain yet another message for the seekers of God? one that is greatly reassuring.

Spiritual vows and austerities are by nature extremely arduous. But 'satsangh' can help take away much of the
pain involved. This is the reason why the ancient scripture or "sAstrA" of India enjoins us all to
jointly undertake ritual fasting on certain pre-designated days of the calendar (such as
"ekAdasi", "sravanam" etc.).

Fasting undertaken alone, either by individual choice or initiative, is often filled with martyred misery
(anyone who is on a self-imposed dieting regime will attest to this). The will to stay the course often
wavers and completely collapses along the way. When vows fail a sense of defeat and despair grips the

Not so, however, when fasting is undertaken as a matter of holy ritual and collectively in the company
of a 'satsangh'. For reasons the human mind has never yet been able to fathom, hunger pangs somehow seem
less acute when it is seen that many around too are equally suffering it.(The Fast undertaken by Muslims during the Holy Month of Ramadan is also illustrative of this theme-Ravi)



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Re: Tiruppavai.
« Reply #11 on: December 17, 2012, 06:01:20 AM »
We will take a break from Sri Sudarshan's wonderful exposition and take a look at the First verse of Tiruppavai:

மார்கழித் திங்கள் மதி நிறைந்த நன்னாளால்
நீராடப் போதுவீர் போதுமினோ நேரிழையீர்
சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்
ஏரார்ந்த கண்ணி யசோதை இளம் சிங்கம்
கார் மேனி செங்கண் கதிர் மதியம் போல் முகத்தான்
நாராயணனே நமக்கே பறை தருவான்
பாரோர் புகழப் படிந்தேலோர் எம்பாவாய்  1.

mArgazhi thinggaL madhi niRaindha nannALAl
neerAda pOdhuveer!pOdhumiNO,nayrizhaiyeer!
seermalgum AyppAdi chelva chiRumeergAL!
koorvayl kodundthozhilan nandagOpan kumaran,
erArndha kaNNi yasOdhai iLanchingam,
kArmayni chengkaN kadhirmadhiyam pOlmugaththAn
nArAyaNanAY,namakkAY paRai tharuvAn,
pAror pugazha padindhElOr empAvAy.

In this the month of margazhi and on this the day auspicious,when the moon is in full bloom
all ye that desire to take the holy dip,step forth,ye the damsels bedecked in ornaments so bright and straight,
ye the prosperous girls of affluent aaipadi!
He who is the son of nandagopan of cruel deed who holds a sharp pointed spear
and He who is the lion-cub of yashoda whose eyes are abrim with charm and beauty.
He whose complexion is dark as the rain-cloud,whose eyes are balanced in justice and fairplay,
and whose visage mirrors the effulgent sun and the moon-He is Narayanan and He Himself would surely
present to us the Drum for this our penance chosen,to the knowledge and acclaim of the entire world.
Listen and ponder(El  Or),our(em)  Girl(pAvAi)!

Meaning of words:
1.thingaL-month  2.madhi -moon,also mind(In English also we have lunar-pertaining to the moon and Lunatic-means ,one who is mad)
3.niRaindha-full 4.madhi niRaindha -means Full moon day and at the same time refers to the brimming ardour in the minds of the seekers in satsangh. 5.nannALAl-nan=nalla,meaning Good,auspicious nAL=day, al=Agaiyal=also as it is,-----so nannALAl=as it is this auspicious day(auspicious it is ,on account of everyone turning to seek God and calling each other to join in this endeavour and this spirit permeates the early pre dawn period)6.pOdhumiNO-come/let us go 7.seer=esteem; malgum=abounding in Riches,seermalgum=abounding in riches and highly esteemed 8.AyppAdi=Ayar +pAdi,Ayar=cowherd,Aah=cow;(AyppAdi=refers to the simple village where these cowherdesses lived;these are simple people ,not given to LEARNING ,POMP and WORLDLY RICHES.Hence the rural setting.The only worth and this is why they are so immensely rich is that they belong to the Lord!The Lord himself was born in their midst as Lord Sri Krishna and they loved him,as their own kith and kin.)9.koorvEl=sharp spear 10.kodunthozhilan=one who does 'cruel deed'-here AndAL is using this most 'inappropriate' word to describe nanada gopan,father of Lord Sri Krishna;She is referring to the utterly innocent father of Lord Sri Krishna-in his love to protect Baby Krishna from the many harms devised by his cruel uncle kamsa,Nanda gopa armed himself with a sharp spear and was prepared to even commit 'cruel deeds' to defend Baby Lord Sri Krishna!11.ErArndha kaNNi-of bright eyes 12.kAr=dark 13.meni=body 14 .kadhir=sun 15.madhiyam=moon 16.paRai=drum and most importantly Boon or grace of the Lord that he takes over the seeker and bestow on him/her 'everlasting servitude'.17.nArAyaNaNE=Narayana Himself!assuring that it is not Tom ,Dick and Harry but the supreme Lord himself will grant us HIS Grace!So, no need to be discussing endlessly and arguing what is right and what is wrong!This is essential for True Satsangha,that all seekers participating in it are humble,helpful to each other,learn from each other and open and worthy  to receive The Grace of God.18.El=Listen and 19 Or=ponder El Or refers to sravanam and Mananam.

« Last Edit: December 17, 2012, 06:04:34 AM by Ravi.N »


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Re: Tiruppavai.
« Reply #12 on: December 18, 2012, 07:00:19 AM »
Tiruppavai Verse 1:

போதுமினோ நேரிழையீர் -pOdhuminO nErizhaiyeer

"Come,Let us Go ,Ye who are 'Straight jewelled'"

Why they are nErizhaiyeer?What is it that they are adorning?What is adornment?

TGN refers to this TirukkraL:

பணிவுடையன் இன்சொலன் ஆதல் ஒருவற்க்கு
அணி;அல்ல மற்றுப்பிற (verse 95)

Humility and to speak sweet(true)words are one's
adornment;all the rest are not.

Andal in tiruppavai is calling to all the 'young and Rich' Damsels of Aypadi.

"சீர் மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள் "
"seermalgum AyppAdi chelva chiRumeergAL!"

TGN points to TirukkuraL:

செல்வத்துள் செல்வம் செவிச்செல்வம் அச்செல்வம்
செல்வத்துள் எல்லாம் தலை  (verse 411)

Wealth of Wealth is sravanam;that wealth
Among (varieties)of Wealth is Ultimate.

We already have understood that all genuine seekers are 'damsels' only;if there is a 'male' (with Egoistic outlook),he is a misfit in the satsangha!

"chelva chiRumeergAL!"-'Rich and young girls'-refers to this 'Richness of sravanam' and 'young' refers to the attitude of setting aside all the 'Old' learnings and be fresh and pure!Innocent and sprightly!



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Re: Tiruppavai.
« Reply #13 on: December 19, 2012, 06:46:54 AM »
Verse 2:

வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச்
செய்யும் கிரிசைகள் கேளீரோ! பாற்கடலுள்
பையத் துயின்ற பரமனடி பாடி
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி
மையிட்டு எழுதோம் மலரிட்டு நாம் முடியோம்
செய்யாதன செய்யோம் தீக்குறளைச் சென்றோதோம்
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி
உய்யுமாறெண்ணி உகந்தேலோர் எம்பாவாய்.

vaiyaththu vAzhveergAL!nAmum nampAvaikku
cheyyum kirisaigaL kELeerO!pARkadauL
paiya thuyindRa paraman adipAdi,
neyyuNNOm;pAluNNOm;nAtkAlai neerAdi
maiyittezhudhOm;malarittu nAm mudiyOm;
seyyAdhana seyyOm;theekkuRalai chenROdhOm;
aiyamum pichchaiyum Anddhanaiyum kaikAtti
uyyumAReNNi uganddhElOrempAvAy.

(Way to Liberation)
O Ye people all,Living in the world process!(Oh Citizens of the World-Ravi)
Hearken to the code we've set for our penance chosen;
singing the praise of the feet of the absolute,
who is in gentle slumber in the ocean of milk.
we shall forswear ghee and milk also;
taking our bath in the predawn time.
we shall not apply collyrium to our eyes
nor plait our tresses with flowers of any kind.
We shall not do what we should not be done
and we shall not voice around malefic complaints;
charity we shall extend even when it is unsought,
apart from giving away to those who seek aid;
and this our hand shall do to the extent of resource.
Thus we are Gladdened to have ascertained
The way to Liberation,Listen and Ponder,our Girl!

Translation by TGN being faithful to the Literal Meaning-We will see the import of this verse as it sets the Rules of 'pavai Nonbu'-'Nonbu' means 'Austerity' and this is essential to make this 'course correction' as a fundamental and necessary condition for spiritual Living.We need to bear in mind that no Translation can match the majesty and flow and Depth of the Original verse.Yet,it is something we have to accept and try to make up for it by understanding it in a way that does away with 'words'!We will attempt this hopefully through the Grace of our Lady Andal.
One key thing that we get straight away is that our Guru(Andal)is calling forth all citizens of the world-not just the 'aypadi village' girls!The call is for one and all,all those who have spiritual ardour,irrespective of where they are born,irrespective of class,clan,language,Social status,Faith,etc.The Discipline that our Lady is setting forth can be practised by one and all,truly secular and universal.
« Last Edit: December 19, 2012, 06:49:53 AM by Ravi.N »


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Re: Tiruppavai.
« Reply #14 on: December 19, 2012, 07:07:15 AM »
Verse 2 ,Meaning of some words in tamizh:

வையத்து vaiyaththu =in this world
நம்பாவைக்குச்-nampAvaikku=Our Vow(pAvai nOnbu)
கிரிசைகள் kirisaigaL =Tasks/Disciplines
நாட்காலே natkalE+Early morning
தீக்குறளை theekkuRaLai=Speaking Ill of someone,Malefic speech
ஐயமும் aiyyamum=Giving charity unsought
பிச்சையும் pichchaiyum =giving alms.
உய்யுமாறெண்ணி uyyimARReNNI=ascertained the way to upliftment/liberation.
உகந்தே uganddhE=Gladdened/Pleased (This Nonbu  is not something to be 'Endured' with Grit!It is something that one takes to with Entusiasm and a Glad Heart-considering that it leads to liberation.It is thus an opportunity to join the satsangha of our Lady AndaL along with other kindred souls!)