Thirppavai6to10-l please correct the title

[Guest guest]

, "sarojram18" <sarojram18

wrote:

>

> Pasuram-6-PuLLumsilambinakaaN

>

> PuLLum silambina kaaN puLLraiyan kOyilil

> vellaivili sangin pEraravam kettilaiyO

> piLLaai ezundhiraai pEymulainanjundu

> kaLLcchagadam kalakkaziya kaalOcchi

> veLLatthu aravil thuyilamarndhavitthinai

> uLLatthu kondu munivargaLum yogigaLum

> meLLa ezundhu hari enrapEraravam

> uLLam pugundhu kulirndhelO rempaavaai

>

> Translation:

>

> Oh young one, wake up. Don't you hear the chirping of birds and the

> loud sound of conch blown at the temple of the Lord. The sages and

> yogis get up slowly and chant the name of Hari, who is in their

heart

> and who is resting in the bed of Seshnag in the middle of the

ocean,

> the same Hari who killed poothana and sakatasura. The

namasankirtana

> sounds is tumultuous on account of the intensity of devotion.

>

> Commentary:

>

> In the first five pasurams the pavainonbu was extolled . In

> the next five describe the arousal of the girls who are devotees of

> Krishna and who wish to observe the pavainonbu.This implies the

> thruppaLLi ezucchi of the bhagavathas for Bhagavatkainkartya.

>

> Why should one go in a goshti or group to worship the Lord?

>

> 1.An ardent devotee will forget himself in the presence of the Lord

> and will even lose the power of speech and so to have both feet on

> the ground they wish to go in groups.

>

> 2.Moreover any experience of joy is doubled when shared.

>

> 3.Also anything delicious should not be enjoyed alone.Bharatha,

among

> the sins he enumerates that would befall to him if he had any

> suspicion of the intention of his mother,cites the sin of eating a

> delicious sweet without sharing with others in the house.

>

> 4.It is always appropriate to approach the Lord preceded by

> bhagavathas.

>

> 5.Women by nature are softhearted and want to share their joy with

> others.

>

> PuLLum silambina - Birds have better sense of time that humans and

> wake up before them.

> It may have been argued by the girl whom Andal tries to

> awaken that the birds woke up hearing the churning of the curd by

the

> gopis, who perhaps being old could not sleep.So the next sign of

dawn

> is cited.

>

> Pullaraiyan kovilil veLLaiviLi sangin pEraravam - PuLLaraiyan may

> mean Garuda in the sense of his being the king, araiyan of the

> birds,puLL.It could also mean the Lord Himself as He is the ko ,

> master of the puLLaraiyan, that is, Garuda.Koil means the il,abode

of

> the ko.

>

> The reason why the word puLLaraiyan is used maybe due to the

> auspiciousnessof the garudadwani, the sound made by garuda and the

> darsana of garuda.

>

> The worship of Garuda is extolled as being the antidote for

> diseases, troubles from enemies and all misfortunes. It is said

that

> when Garuda flaps his wings the planets are moved.

>

> VeLLaiviLi sangu is white conch used in the temples. The

> white colour stands for suddhasatthva.

>

> PEraravam - The sound of the conch calling the devotees for

> worship sounds magnificent to them as it rouses the Lord in their

> hearts.

>

> PiLLai - The word may refer to a young girl or one who is new

> in the group of devotees.Commentators see a reference to Periazvar

> by this term as he was like a child,piLLai, in forgetting the glory

> of the Lord and sang Pallandu for Him as though fearing for the

> casting of evil eye on Him.PuLLumsilambina may refer to the garden

in

> which Periazvar reared for worship.

>

> Pey mulai najundu refers to Poothana and kaLLa chagadam, to

> sakatasura.Krishna feigned sleep when Poothana was feeding Him

> because she should not get His kataaksha.Inspite of that through

His

> sparsa, body contact itself she went to better loka. Desika says in

> his Yadhavabhyudhaya that for those who even think about this

episode

> will not be born again

>

> When Krishna kicked at the asura who came in the form of a

> cart-wheel it went to pieces but there was not even its dust

> remained, says Narayana Bhattadri in Narayaneeyam. This he says

> happened because the asura merged with the sudhdhasattva of

Bhagavan

> and therefore there was no rajas, with a pun on the word rajas

which

> means dust.

>

>

> veLLatthu aravil thuyilamarndhavitthinai uLLatthu kondu- The Lord

> is the vitthu , the seed or origin of the world, reclining on

> Adisesha in the milky ocean, whom the sages and yogis preserve in

> their hearts.So they are getting up from their sleep slowly meLLa

> ezundhu in order not to disturb Him.

>

> The idea that this pasuram refers to Periazvar conforms to

> the expression veLLatthu aravil-----uLLatthu kondu as per his

pasuram

> in which he says'aravttha maliyinodum

> azagiyapaarkadalodumaravindhappavaiyum thaanumagampadi vandhu

> pugundhu,' (Periazvar thirumozi-452)describing how the Lord entered

> his heart along with adiseah ,parkadal and Lakshmi.

>

> Hari enra pEraravam - When all the sages and yogis in all the

worlds

> chant 'Hari' it becomes a tumultous sound.

>

> ULLam pugundhu kuLirndhelO rempavai - the hari nama enters through

> the ear and reaches the heart and like cool showers bring solace to

> the devotee freeing him from the woes of the world.Rukmini says in

> the bhagavatha in her letter to krishna, ' sruthvaa gunaan

> bhuvansundhara srnvathaam the nivisya karnavivaraih haratho

> angathaapam.' To those who hear His gunas they enter the ears and

> relieves the torment of the body due to the ills of samsara. The

> angathapa here is the viraha or separation from the Lord for the

> devotee.

>

> The spiritual meaning of this pasuram is explained thus: PuLL

> refers to Hamsavathara when the Lord took the form of the Hamsa,

swan

> to teach the sanakadhi the Brahmathathva. silambanam is th speech

of

> the Lord. Since this pasuram has reference to Periazvar it reminds

us

> of his verses in the sengeeraipparuvam whrer he gives importance to

> the hamsavathara by saying,'annamum meenurumaaLariyum

> kuraLumaamaiyumaanavane, ennavalam kalaivai aaduga sengeersai,'

thus

> mentioning the hamsavathara before matsya,and other avatharas.

> (Periazvar thrumozi-74)

>

> PuLLraiyan can also mean that He is the master of all of us who are

> termed as puL in the sense of beibngs like birds and animals

without

> jnana.

>

> Kovil is the ashtakshar mantra while the sangu,onch is

> praNavasvarupa.

> Poothan stands for avidya, ignorance giving rise to ahamkara

> mamakara.

> KaLLAcchgadam refers to the indriyas which takes the sarira,the

cart

> to evil path while veLLattharavu is the sea of samsara and the

> Lord isfeigning sleep inside our heart ready to wake up the moment

we

> call Him.Hari enra

> peraravam is the call for help of the devotee to the Lord to come

and

> destroy,haraNath Harih, the duhkha.

>

> PASURAM 7-Keesu keesenRengum

> KeesukeesenRengum AnaicchAtthan kalandhu

> pesina peccharavam kEttilaiyo pEyppeNNE

> KAsum piRappum kalkalppa kai pErtthu

> vAsa narumkuzal Aycchiyar matthinAl

> Osaippaduttha thiyiraravam kEttilaiyo

> nAyagappeNpillai nArAyaNan moortthi

> kesavanaippAdavum nee kEtte kidatthiyO

> thEsam udaiyai thiravelorempAvai

>

> Oh girl with devilish nature (one having satvik qualities will not

> sleep till the dawn), do you not hear the birds of the kind known

as

> AnaicchaAtthan chirping and the sound of the neck ornament of the

> gopis who have started churning milk?You are the prominant member

of

> our group and how can you be lying in your bed after hearing us

> singing about the Kesava who is none other than NarayaNa?oh

lustrous

> one come and open the door.

>

> The sleeping girl is woken up by citing three signs for the

> advent of morning.

> 1.The chirping of the birds.

> 2. The sound of the churning of milk.

> 3.NarayaNa nama sankirtana.

>

> KeesukeesenRengum - The bird are chirping everywhere-engum. The

girl

> might say that you have only awakened the birds by your singing or

> tey might have awakened by the sound of churnong milk by old ladies

> who could not get sleep. So Andal says 'engum,'everywhere.

>

> AnaicchAtthan kalandhu pesina pEccharavam-The birds seem to

converse

> with their mates.

>

> KEttilaiyo PEyppeNNe- Have you not heard? She is called as

> pEYppeNNbecause only rakshasis will sleep in the daybreak as they

> roam around in the night.

>

> KAsum piRappum kalakalappa -Refers to kAsumalai and thirumAngalyam

> which denotes samsAra and hence gives birth,piRappu.

>

> KaipErtthu- the curd in Ayarpadi is so thick after the birth of

> Krishna and plentiful and it is difficult to churn it..

>

> VAsa naRumkuzal Aicchiyar- The hair of natural fragrance is present

> only to the ladies of devaloka and they are supposed to have been

> born as gopis. So their hair is by nature fragrant,vAsanaRumkuzal.

>

> MatthinAl osaippaduttha- the sound of the churning rod reminds one

of

> that of churning the manthara mountain for amrtha.

> NAyagappeNNpiLlaI- She is of so prominant a family that many

women

> are employed to churn the milk which creates considerable

noise.After

> callin her pEippeNN she is now called nAYagappeNN piLLai and

pacified.

>

> KEsavanaippAdavum- The name kEsava is an exalted one because it

> includes Brahma and Isvara. The word is derived as 'kascha eesascha

> kEsou , thou vasyathayA santhi asya ithi kEsavah.' 'ka' denotes

> Brahma while 'eesa' is Siva

> and both are in His power and hence He is called KEsava.Moreover

> KEsava is theLordof the month of Margazi. The word NArAyaNan

moorthi

> used as an adjective to kEsava is to affirm that He is none other

> than NAraAyaNa.

>

> PAdavumnee kEttEkidatthiyo- Here the reference is to NAMMazvAr, who

> once vowed that he willnever utter the name of the Lord or think

> about Him, not because of loss of faith but only due to his

> awareness of his own worthlessness. But he could not remain so for

> long and as soon as he heard a passerby utter the name his

resolution

> was thrown to the winds. Here the girl is chided that even after

> hearing the Lord's name she is not reponding.

>

> The word AnaicchAtthan may mean the Lord Himself as He

> killed one elephant, kuvalayaApeedam set against Him by Kamsa and

> protected another, GajEndhra, from the jaws of the crocodile.

> Kalandhu pEsina pEccharavam may then refer to both the Lord and

His

> consort , Sri, talking with each other

>

> KAsumpiRappum kalakalappa implies the sruthi and smrthi

> proclaiming about the glory of the Lord and kaipErtthu may mean the

> deep study and contemplation of them by vAsanarumkuzal Aicchiyar,

the

> acharyas who exude the natural frgrance of the Lord.Having delved

> deep into the vedanta sasthra they acclaim loudly His glory,

> KaipErtthu, with upraised arms, uddhrthabujAh.

>

> KAsu, piRappu and thayir are taken to mean ashtaAkshara,

> dhvayamanthra and charamasloka respectively and th epithet

pEyppeNN

> has reference to KulasEkhara azvar who calls himself a madman in

one

> of his pAsurams.

>

> pasuram-8

>

> keezvAnam veLLenru erumaicchiruveedu

> meivAn parandhanakAnn mikkuLLa piLLaigaLum

> pOvAn pOginrArai pOgAmal kAtthunnai

> koovuvAn vandhu ninrOm kOdhu kalmudaiya

> pAvAi ezundhirai pAdipparai konda

> mAvAi pilandhAnai mallarai mAttiya

> dEvAdhidEvanai chenru nAm sEvitthAl

> AvAvenrArAindhu aruLElO rempAvai.

>

> The eastern sky has become bright and the buffaloes are going to

> graze and the girls in the Ayarpadi started going to perform the

> vratha and we have stopped them in order to wake you up.Awake ,

you ,

> who is of pure form that destroys all sins.Let us sing the glory of

> Him who killed the demon Kesi and the wrestlers. He is the Lord of

> the devas who when approached and prayed, will shower His grace on

us

> after judging our fitness.

>

> Andal is waking up another girl by citing the signs of daybreak.

> .

>

> Keez vAnam veLLenru, erumai siru veedu- The eastern sky is lighting

> up before dawn. The buffaloes are sent for grazing the dew covered

> grass in the early morning, as it makes them yield more milk

whereas

> the cows are allowed to graze later as they cannot digest the wet

> grass.

>

> pOvAnpOginrArai pOgAmal kAtthunnai- The rest of the girls have

> already started for the nonbu and Andal says that she has stopped

> them to wait for this girl.

>

> kOdhukalmudaiyapAvai- this girl is pure by which she is capable of

> breaking,udaiya, the sins kOdhukalam. she is called pAvai because

she

> is pretty like an idol.

>

> mAvAi piLandhAn - one who killed the demon Kesi who came in the

form

> of horse to kill Krishna.

>

> mallarai mAttiya - one who destroyed the wrestlers of the court of

> Kamsa.

>

> dhevAdhidhEvanai- He is the Lord of the celestials.The commentators

> find reference here to the expression 'ayarvarum amarargaL

> adhipathi,' the Lord of the immortals, in the first pAsuram of the

> thiruvaimozi of nammAzvAr, who is implied by this pASuram.

>

> For the individual soul it is night till the awareness of the Lord

> dawns, only when, the day breaks. The knowledge dawns through the

> instruction of the Acharyas like Ramanuja and Desika who are

> described by the epithets 'mAvAi piLandhAn,' as they break the

> influence of the senses whcih are compared to the horse that runs

> hither and thither drawn by the sense objects, and mallarai

> mAttiya,because they win over the arguments of the opponents to

> establish thier views firmly.They are the dhEvas who have performed

> the above said feats and the Lord is the dhEvAdhidhEva.

>

> AvAvenru ArAindhu arulElO -,If we go and sing His glory He will

> shower His grace on us after ascertaining our worth.

>

> This pasuram is considered as a reference to nammAzvAr for the

> following reasons.

>

> He refers himself as pAvai in thiruvaimozi.

> The word ezundhirai, get up, may apply to him as he alone is

seated

> among the AzvArs in idol form. .

> He rose as the sun in kaliyuga to dispel the darkness of ignorance

> and his light was visible to Madhurakavi AzVar in kAsi which

> attracted him to the place where NammAZvAr was and he became the

> disciple of NammAZvAr..KeezvAnam veLLenru denotes the light of the

> AzvAr.

>

> Pasuram-9 - thoomaNi mAdatthu

>

> thoomaNimAdatthu suttrum viLakkeriya

> dhoopamkamaZa thuyilaNai mEl kaNvaLarum

> maAmanmagalE maNIkkadhavam thAl thiravai

> mAmeer avaLai ezuppeerO nummagaLthAn

> oomaiyO anri sevidO ananthalO

> EmApperunthuyil mandhirappattALO

> mAmAyan mAdhavan vaikunthan enrenrum

> nAmam palavum navinrElOrempAvai

>

> Oh my uncle's daughter, who is sleeping in a couch in a mansion

> lighted by lamps all around,with fragrant incense around please

open

> your door.Oh my aunt, wake her up. is your daughter dumb or deaf

or

> proud ? Is she under the influence of long sleep? Come and say with

> us the names of Madhava, Vaikunta and the great enchanter of all.

>

> In this world, some come forward to do good things voluntarily.Some

> will join at the end. Others will only come when called and some

> others will not come even when called. This girl is of the third

> category.

>

> suttrum vilakkeriya- All the mansions in Gokula are embedded with

> jewels and it is bright always with the light of the gems but still

> they light lamps for the sake of tradition.So it looks as though

> there are lamps all around,

>

> mAman magale- Andal imagines herself to be the resident of Gokula

> where everyone is related to the others.

>

> manikkadhavm thAl thirvai- the doors are full of gems and the girls

> outside were not able to make out where the opening is and asks

the

> girl inside to come and open it.

>

> Ummagal thAn oomaiyo----The elders came out hearing the call but

the

> girl did not and hence they call her dumb, deaf etc.

>

> ananthalo- pride due to wealth, beauty etc.

>

> Emapperumthuyil mandhirappattALO- A long sleep perhaps induced by

the

> chanting of some manthra.

>

> mAmAyan mAdhavan vaikunthan enrenru -namam palavum- tells the

elders

> to wake the girl up by repeating the sahahranama of the Lord.

>

> The reason of putting the term 'mAman magal 'is to indicate that

the

> real realtives are those who are the devotees of the Lord.

>

> The Lord is called mAmAyan which denotes His soulabhya,easy

> accessibility, and also may mean ma+Ayan, associated with Lakshmi,

> mAdhavan to indicate His assciation with Sri, hence He is full of

> mercy, and vaikunthan which implies His swamithva, being the Lord

of

> the universe.

>

> The maya of the Lord conceals Him to the world but does not conceal

> us from Him like those inside the dark glass window. Viradha says

to

> Rama the 'cows know their calves and vice versa but you know us but

> we do not know you.' Ramanuja calls the maya 'bhagavatsvrupa thirO

> DHAna karee,' the one that conceals the svarupa of the

> Lord.Yamunacharya terms the maya as 'yavanikA jaganmohinee,' the

veil

> that deludes the world.

>

> Indra and others eventhough aware of the identity of Krishna were

> deluded into believing that he was a cowherd lad, which shows the

> power of His maya.NammAzvAr says, 'amaivudai nAraNan mAyaiyai

arivAr

> yAre,' who can understand the maya of the Lord! Desika says in his

> yadhavAbhyudhaya 'yadhgarbhE jagadhakhilam sa Eva garbhO dhEvakyAh

> samajani dhEvadhEva vandhyah,' The one who has the whole universe

in

> Him and who is worshipped by the devensdhra, was born from the womb

> of Dhevaki.

>

> In Varahavathara the ocean was said to cover only the ankle of the

> Lord while in Krishnavathara Yasodha was able to bathe him with

> handful of water! that is the maya of the Lord! Not only that. The

> one who told all to bow down to His feet in the charam

> sloka, 'mAmEkam saranam vraja,' grasped both the feet of Yasodha

> while she bathed Him!

>

> The central idea of the pasuram is that one should not be deluded

> into believing that the house and other possessions, indicated by

> thoomaNi mAdam etc., are real and should acquire knowledge about

the

> Lord who is the only reality behind all.

>

> Chith, achith and Isvara are the three reals of which achith is

> everchanging, chith does not change in form but only in nature and

> Isvara is changeless and the real of the reals, 'sathyasya

sathyam.'

> Therefore He is the 'thoomaNi,' pure gem. The upanishad tells about

> this 'thoomaNi' and the veda which houses it is the 'mAdam,' the

> mansion.The lamps that show the meaning of veda are the purANam,

> smrthi and brahmasuthram. One who has the knowledge of these is

said

> to sleep in the 'thuliaNai,' bed which is the Lord. He is our bed

> because every night we are sleeping in Him but we do not know it

> because of our ignorance.

>

> The lock of the door ,'manikkadhavam thAL,' is our karma which has

to

> be opened in order to get the knowledge for which we need the

favour

> of Acharya and the Lord who is the paramAchArya..If one succeeds in

> acquiring all this he joins the group of bhAgavathas when the

> dumbness, deafness and pride ,meaning that one becomes deaf and

dumb

> to all talk except of Him,and becomes proud of doing His

kainkarya,.

> opens his mouth only to sing the glory of the Lord thus engage all

> his senses in the service of the Lord.

>

> This pasuram is supposed to refer to Thirumazisai azvAr to whom

the

> terms 'mAmAyan, mAdhavan and vakunthan are favourite expressions

and

> he used to sing about the Lord in reclining position 'ThulaNai---'

> The word 'suttrum vilakkeriya' refers to his profound knowledge of

> the vedas and he was dumb and deaf when he was insulted on

receiving

> agrapuja in a yaga by brahmins. He was under the influence of

> Peyazvar 'mandhirappattALO' and sleep for a paramaikanthin is to

turn

> away from worldly pleasures.

>

>

> Pasuram-10-nOttrucchuvargam

>

> nOtrucchuvargam puguginra ammanai

> mAtramum thArArO vAsal thiravAdhAr

> nAtratthuzAimudinarAyanan nammAl

> pOtrapparai tharum puNNiyanAl pandorunAl

> kootratthin vai veezndha kumbakaruNanum

> thOtrum unakkE perumthuyildhAn thandhAnO

> Atraananthal udaiyAi arunkalamE

> thEtrmAi vandhu thiravElOrempAvAi

>

> You who said we should observe the pAvainOnbu and attain the Lord

is

> sleeping now and not even give reply when we call you and do not

open

> the door Had the Kumbakarna, who met his death at the hands of the

> Lord Rama who is none other than our Lord Narayana adorned with

> fragrant thulsi garland and bestows His grace on those who worship

> Him, accepting defeat,gave you his long sleep!We know you are

> feigning sleep, come and open the door, you who are a jewel among

all.

>

> nOtru cchuvargam-This girl told everybody about the vrata and now

she

> herself is sleeping.

> mAtram- reply

> nAtratthuzai-----nammAl- thuzai is thulasi which is most pleasing

to

> the Lord. Thulasi will maintain its fragrance and can be used even

> when faded and it can be reused unlike other flowers.Moreover

thulasi

> is exclusively used for Narayana.

> nArAyanan- transcendent and imminent

> nammAl- He loves us and loved by us because He expects only bhakthi

> and sees no differences due to caste ,age etc.So He uis nam mAl our

> Lord.

> It can also be explauined as nammAl potrapparaitharum punniyan- the

> sacred one who will grae us when we praise Him.

> PuNniyan means Rama who is embodiment of dharma, 'rAmO vigrahavAn

> dharmah.'

> kootratthin vai veezndha- who fell into the jaws of death.Kootram

is

> Yama the lord of death called so because he separates, kooru

> seibavan,the soul from the body.

> Kumbakarna went to the battle on the day he woke up from his long

> sleep and died he same day.So Andakl says that he lost his sleep to

> this girl.

> Atra ananthal - she is feigning sleep and hence cannot be awakened

> unless she herself decides to come out because one can be awakened

> only when really sleeping,

>

>

> Notrucchuvargam,vAsal thiravAdhAr, mAtramum thArAr, pugugunra

ammanai

> in this order means that one who surrenders to the Lord gets the

> highest fruit, moksha without any obstacles (mAtramum thArar) even

> without doing the karma (vAsal thiravAdhAr) which serves as the

> opening to moksha, namely the observance of austerities(nOtru

> cchuvargam) and this refers to a prapanna.

>

> The obstacleas to Moksha are the ognorance about the glory of the

> Lord and desire towards the sensuel pleasures. These are like death

> (kootram) Such a soul is said to have defeated even Kumbakarna who

> was engrossed in sleeping only at which time he was not engaged in

> sensual pleasures. Sleep is only ognorance without desiring for

> sensual objects, which is another kind of sleep and hence it is

> referred to as perumthuyil,long sleep.

>

> Through the mention of Kumbakarne reference has been made to

> Ramavathatra because Rama was saranagatha rakshaka, one who has

taken

> the vow of giving refuge to any one who surrenders to him ' abhayam

> sarvabhoothAnAm dhadhAmi ithyEthadvratham mama,' even if it were

> Ravana himself.'yadhi vAA rAvanassvayam.'

>

> Thispasuram refers to Peyazvar who enjoyed the presence of the Lord

> through the lamp lighted by the other two, poigaiazvar and

> bhoothatthazvar and sang thirukkandEn ponmenikandeEn and hence he

is

> the arumkalam. Vasal thiravAdhAr refers to the fact that when he

came

> the door was open as he was the last to take refuge in the small

> entrance in the house where the other two were already there and

the

> LOrd came as the fourth and gave darsan to them all.Peyazvar was

the

> acharya of Thirumazisai azvar and hence he is referredto as Atra

> anathal meaning the special qualification of being a paramaikanthin.

>