Thiruppavai pasuram20

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Pasuram20-muppatthumoovar

 

muppatthumoovar amararkkum mun senru

kappam thavirkkum kaliyE thuyil ezAi

cheppam udaiyAi thiraludaiyAi chettrArkku

veppam kodukkum vimalA thuyil ezAi

cheppenna menmulai sevvAi sirumarungul

nappinnai nangAi thiruvE thuyilezAi

ukkamum thattoLiyum thandhunmaNAlanai

ippOdhE emmai neerAttElOrempavai

 

O Lord, who goes in front to help the thirtythreecrores of devas,awake.You who is pure and perfect , with Lakshmi and burn your foes, get up. Nappinnai of slender and beautiful form , the incarnation of Lakshmi, awake. Give the fan and the mirror necessary for our vratha and unite us with the Lord and enable us to take the holybath.

 

muppatthumoovar- eight vasus, eleven rudras, twelve Adhithyas, Indra and Prajapathi, all told thirtythree and their vibhoothi, power is thirtythree crores.

 

amarakkumunsenru-He is the agresara, the first and foremost of all, 'ayarvarum amararga adhipathi,' as He is described by NammAZvar.He goes in front and protects them.

 

kappam thavirkkum- He removes their fear, kappam meaning kampam or shaking with fright.

 

kaliyE-glorious.

 

cheppam - Arjavam, thrikaraNaSuddhi, truthful in thought word and deed. and thiral is strength or power.

 

chettrAr- there are no enemies for the Lord as he says 'samoham sarva bhoothEshu, I am impartial to all. The term refers to those who harm the good.

 

Cheppenna ----sirumarungul- denotes the young age of Nappinnai

 

ThiruvE- The divine mother is even higher than the Lord Himself. She is full of mercy and forgiveness. As Sita, she says to Anjaneya, 'SubhAnAm vA vaDHArhANA plavangaama kAryam karuNamAryENa na kaschith nAparAdhyathi.' Whether they are sinners or good people , even if they deserve to be killed a noble person should show mercy. Who is without fault? That is why she is first awakened even before the Lord.

 

The words ukkam and thattoLi mean the removal of ahamkara and mamakara and granting of svarupa jnana.The grace of the divine mother is required to fan away the ego, the cause of ahamkara and mamakara and to mirror the real nature of the self.