Thiruppavai16 -Nayaganai ninra

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Pasuram16- nAyakanAi ninra

 

nAyakanAi ninra nandagOpanudaiya

kOilkAppAnE koditthOnrum thOraNa

vAyilkAppAne maNikkadhavamthAL thiravAi

Ayar sirumiyarOmiukkaraiparai

mAyan maNivaNNam nennalE vAi nErndhAn

thooyOmAi vandhOm thuyilezappduvAn

vayAl munnammunnam mAttradhE ammAnee

nEyanilaikkadhavam neekkElorempAvai

 

You , the guard of the

palace and the festooned gateway of Nandhagopa,

our master, open the jewelled door. The enchanting and lustrous Lord Krishna has

promised to grace us, the cowherd girls, who have come pure, to

awaken Him .with our singing.

Please open the main door without saying anything to the contrary.

http://www.sendspace.com/file/mklzg5 audio of the same in Tamil

Before getting the darsana of the Lord the dvarapalakas

have to be entreated for granting permission to go in. It is called thadheeyapurskAra in vaishnavasampradhaya,

which means that the bhagavathArAdhana will be

fruitful only through bhAgavathArAdhana.

 

nayakana---vAyilkAppAne- It

may mean that the guard at the palace and the one at the door are appeased or

it may be that there is one guard who is referred to as both koil kAppAn and vAyil kAppAn.

 

The palace is called Koil because it is the abode of the Lord. The gate

keeper is called by his occupation to please him like calling a minister by his

position. The word nayakanai ninra

may also be combined with koilkAppAn extolling him as

the nayakan or prime factor in enabling the darsan of the Lord like the acharya

who makes it easy for the disciple to approach the Lord.

 

koditthOnrum thOraNavayil-The flag flutters and

the palace gate is decorated with festoons only when the king is there. The flag on the mansion of Nandhagopa indicated the

presence of the Lord. It is interesting to note here what VlliputthoorAr

,who wrote Mahabharatha in Tamil, says about

the flag moving on the top of the palace

of Krishna when DuryOdhana was coming to ask his help in the war.

 

'eendu nee varinum engaL eziludai

ezuvivaNNan pAndavarthangatkallAl

padaitthuNai AgamAttAn;meendu

nee pOga------kaigaLAl thaduppappOnru.'

 

It looked as though the flags waved its hands as if telling Duryodhana that Krishna will

be helping only Pandavas and signing him to go back.

 

Kamban gives even a more beautiful picture about the flag

that fluttered on the palace

of Janaka

as though calling Rama telling him that ho is wife is

there.

maiyarumalarinneengi yAn sei mAthavatthin

vandhu

seyyavaL irundhAL

enru sezumaNikkodigaL ennum

kaigalai neetti andhakkadinaga rkamalacchengaN

ayyanai ollai vA enru azaippadhanpOnradhammA

 

It looked as though the

flags extended their hands and invited the lotus eyed Rama

to the city saying, "Sridevi leaving her abode

of lotus has come here due to our penance and so you also come here."

 

kAppAnE-These

guards protect Him who protects the whole world. Andal

is the daughter of Periazvar who sang pallAndu to the Lord to protect Him from evil eyes

and hence says that the guards are protecting the Lord.

 

Ayarsirumiyar-we are only cowherd girls and harmless and so you

need not hesitate to let us

in.

 

 

maNikkadhavam- the doors are imbedded with gems. Even the

mansions of others in Ayarpadi are described as thoomaNimAdam

and it is obvious that the palace

of Nandhagopa

should be even more rich in appearance. The attention

is diverted to the external decor as long as one has not seen the deity inside

the temple. But once we stand in front of the Lord we

notice nothing except His form. Likewise till they go in, the appearance of the

mansion, flag etc. are mentioned but once they stand in front of Him they could

talk about nothing else but His glory.

 

Mayan-the

word is used in three pasurams

before this.

1. Mayanai mannu vadamadurai maindhanai-Pasuram no.5.-The wonder of his avathara

is expressed here.

2.MAmAyan mAdhavan-

in the pasuram 'thoomaNimAdatthu,' pasuram

no.9-This is supposed to refer to the story of Muchukundha,

who was sleeping inside a cave and Krishna led Kalayavana

into the cave as though he is fleeing from him out of fear and Kalyavana attacked Muchukundha

thinking that he was Krishna and was burnt by his look. I

t was one of the mayaleela of the Lord.

3.MayanaippadelorempAvai-in

the preceding pasuram 'elle ilamkiliye..

This has reference to the glory of Bhagavathas. The mayam of the Lord in enchanting even Narada,

who became proud once that the worldly desires could not touch him and Krishna

asked him to fetch a cup of water and when Narada

went to the river, by the maya of the Lord he saw a

beautiful damsel and married her and lived happily. When she and the sons he

had from her died he sat on the bank and cried when Bhagavan

approached him and asked him that what ever happened

to the cup of water he was supposed to fetch. Then

only Narada realised that all was the maya of

the Lord.

 

In this pasuram it is mentioned 'mAyan maNivaNnan

nennal vAinErndhAn,'

which refers to the episode of the hunchbacked whose hunch Krishna straightened

and went to her house later as promised earlier 'nennalE vAi nErndhAn..' Also He promised Droupadhi

that he will come to her rescue when needed. Rama will promise easily and keep His

promise at any cast but Krishna will

not promise unless He is sure that He will fulfil it.

He says to Droupadhi that the sky may fall down and

the Himalayas may be reduced to pieces but His

word will not be untrue. The same promise He gives in

Gita ' kounthEya prathjaaneehi na mE bhakthah praNasyathi,

that His devotee will never come to harm..

 

These are the

explanations given by the great scholars and devotees.

 

ThooyOmAi vandhom- They

have come with thrikaraNasuddhi, that is

purity of body, mind and intellect.

 

ThuyilezappaduvAn-They want to sing in order

to awaken Him so that His glance will fall on them first as mentioned in a

later pasuram.

 

vAyAl munnam----amma- As

the tamil saying goes, 'sAmi varam kodutthAlum poojari varam kodudukkaNum,'

the great personages may be quite accessible but the people around them may

prove to be difficult. So the girls are requesting

the door keeper to allow them in, telling him not to say anything on the

contrary.

 

This pasuram

contains all the three manthras of vaishnava tradition namely, he ashtakshara,

Om namO nArAyanAya., the dvayamanthra,

SreemannArAyanacharanou Saranamprapadhye;Sreemathe

nArAyanAyanamah, the charamasloka,

sarvadharmAn parithyajaya

mAmEkam Saranam vraja ;aham thvaa sarvapApEbhyO mOkshayishyAmi mA Suchah.

 

NAyakanAi---koilkAppAnE-denotes

the moolamanthra. Nayakan is the Lord who

is the nayaka of the world. His

koil

is praNava, Om. Nandhagopan

means the one who gives bliss ,Anandha

and who is the protector, gOpa. As the bliss is given only through surrender

the nama

sabdha is included in this. The word ninra refers

to Narayana and hence the moolamanthra is implied

by this sentence.

 

koditthOnrum thOraNavayilkAppAnE- is

the dvayamanthra. KoditthOnrum thoraNavasal

meaning Vaikunta and the word kAppAn means the Lord. He gives mOksha to those

who surrender to His feet.

 

Ayarsirumiyar -----nErndhaAn

refers to the promise of the Lord in the Gita that He

will redeem the one who surrender to Him, the caram

sloka which is the only qualification whether the prpanna is learned or low born.

 

Thuyileza-----amma- To wake up from the sleep of samsara

the acharya is entreated to instruct the three manthras without reserve and the word ammA

refers to the acharya.

 

neya nilaikkadhavam- the doors are two in each manthra

, Om

and namOnArAyanAya, in the moola manthra and the two

parts of the dvaya and the two lines of the charamasloka.

They should be opened in

the sense that the secret of the meaning should

be opened by the acharya.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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