Thiruppavai pasuram12

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Pasuram12-kanaitthiLam kattrerumai

 

kanaitthiLam kattrerumai kanrukkirangi

ninaitthu mulaivaziyE ninru pAl sOra

anaitthillam sErAkkum narselvan thangai

panitthalai veeza nin vAsalkadaipattri

sinandhingu thennilangai kOmAnai chettra

manatthykku iniyAnai pAdavum nee vai thiravAi

initthAn ezundhirAi eedhenna pErurakkam

anaitthu illatthArum arindhElOrempAvai

 

You, the sister of the rich man in whose house the buffaloes let out

abundant of milk on account of the memory of their calves and the

whole place is wet and marshlike with the milk,open your mouth and

answer us.We have come here at your doorstep and stand with dew

drops falling on our heads. Wake up , why is this long sleep? Come

and sing of the Lord who wrathfully vanquisherd the lord of Lanka.

 

In the last pasuram the glory of the father of the girl who was

being awakened was mentioned and in this, the brother of the girl,

who is called, is praised. There is an opinion that this brother

mentioned has reference to the close friend of Krishna, named

Sridhama.

 

KanaittiLam kattrerumai- The buffalo which has been let out to graze

on the wet grass as mentioned in the pasuram " keezvanam. " It is

making sound 'kanaiitthu' remembering its calf , which alone is

enough to make the milk flow, unlike the cow which gives milk only

in the presence of the calf.

 

sinandhingu----komanaicchettra- reference is to Ramavathara and

Ravana is mentioned as thennilangaikkOmAn to indicate that Rama did

not destroy Lanka because he has already given it to Vibheeshana

and only killed the king of Lanka.

 

Manatthukku iniyAn- Rama was described by Valmiki

as 'sOmavathpriyadarsanah,' because by looking at him the heart gets

joy as by the sight of the moon. He is a delight to all the senses

and to the mind.

 

initthAn ezundhirai- You get up at least now after hearing about

Rama because he is 'vigrahavaAn dharmah,' the embodiment of dharma

and Bharatha, listing the sins that may come to him if he was

guilty of plotting for Rama's exile, mentions the sin of not doing

the daily duties according to sasthras.and hence not to get up in

the morning and worship the Lord is also one of them.

 

Anaitthu illatthArum arindhu- Every one is here already and hence

know that you are still sleeping.

 

As the buffalo gives out milk by the mere remembrance of its calf

and its milk flows everywhere at all levels, the Lord remembers us

and makes His mercy flows to us without distinction.

 

The words 'erumai' and 'narselvan' denote Lakshmi and the Lord

respectively. The word for buffalo in sanskrit is mahishee which

also means the wife usually used to mean the queen. The

word 'narselvan' refers to the Lord as he has Lakshmi with Him and

hence rich .

 

This pasuram has the implication of the dvaya

manthra, 'sreemannarayanacharanou saranam prapadhye, sreemathe

narayanaya namah,' as both the Lord and Sri are referred to, .

 

Sridevi thinks of us, her children and takes pity on us and

recommends our case to the Lord. As sinandhingu mentions Ramavathara

the Sita devi who said " who does not err " , 'na

kaschithnAparAdhyathi.' is compared to the buffalo which gives out

milk at the memory of its calf. She also advised Rama about mercy

and to Ravana about dharma trying to save him from his doom. The

same divine mother as the bhudevi incarnating as Andal now instructs

us about saving ourselves by saying His name. Thus the

epithet 'kanaitthiLam-----serAkkum' qualifying the word 'thangAi'

instead of 'narselvan' denotes the infinite mercy of the divine

mother and the same in connection with the latter word may mean the

infinite mercy of the Lord. ThangAi is to be taken not as sister in

this context but Lakshmi who is 'hiranmayi', thangAi meaning thangam

or gold.

 

Lanka is the sarira .and the word sinam here may mean the chinnam (

there is no difference between cha and sa in Tamil script) meaning

the marks of shanku and chakra on those who have done saranagathi

through the acharya. With this mark one wins over the KomAn, the

monarch of the sarira , namely the ego.The word 'pErurakkam' means

denoted the sarirAthma buddhi, the identification of oneself with

the body.

 

By the grace of the divine mother giving out the milk of her mercy

thinking about the plight of her children , that is, us, the heart

becomes marshy with devotion. Then such a person is narselvan, one

owning real riches in the form of bhakthisamrajya.

 

'vAsarkadai' means doorstep and here it denotes the indhriyas, sense

organs which are the gateways of experience. When the senses are

engaged in the thought of 'Sinandhingu----mantthukku iniyAn,' the

shower of dew, in the form of self knowledge falls on the

head, 'panitthalai veeza.'

 

The reference is to poygai AzvAr, as he was born on a lotus in a

lake open to dew drops.He is compared to 'kanaitthiLam kattrerumai'

as he was the first of the three mudhalAzvArs to sing on the Lord

(kanaitthu) and gave out his experience at the darsan of the Lord or

the sake of all out of mercy

 

Pasuram 13.-puLLin vAi keendAnai

 

puLLin vAi keendAnai pollA arakkanai

kiLLikkalaindhAnai keerthimai pAdippoi

piLLaigal ellAtrum pAvaikkaLam pukkAr

veLLi ezundhu viyAzam urangittru

puLLum silan mbinakANpOdharikkaNNinAi

kuLLakkuLira kudaindhu neerAdAdhE

paLLikkidatthiyO pAvai nee nannALal

kaLLam thavirndhu kalandhElOrempAvAi.

 

You with lotus like eyes, all the girls have gone