thiruppavai-day7-keesukeesenrengum.

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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.