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
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 to the place of pavai nonbu singing about the glory of Him who killed Bakasura by plunging his hand into the beak and who plucked off the ten heads of Ravana.. The Jupiter has set and venus has risen. See, the birds are chirping. and instead of bathing in the cool waters of the river you are pretending to sleep.
puLLin vAi keendAnai pollAvarakkanai-kiLLikkaLaindhAnai- refers to Krishnavathara and Ramavathara respectively.Krishna killed the asura who came in the form of stork.He extended his hand into the mouth of the stork and tore the beaks and killed the asura. Rama killed the evilminded Ravana(pollAvarakkan) by cutting his head as easily as plucking it with nails. Some say that this may also refer to Narasimha as the Lord killed Hiranyakasipu with his nails and kiLLi may refer to this act. But arakkan means rakshasa while Hiranyakasipu and Hiranyaksha were asuras, the half brothrs of suras,devas..Still, from the words of Kamban '' irakkam enru oru poruL illAdha nenjinar arakkara enru uLar silar aratthin neenginar," the arakar , rakshasa are those who have no pity and follow adharma, the word arakkan may even refer to Hiranyakasipu. Also if the word 'pollAvarakkan' is split as pollA +varakkan, it may refer to Hirayanyakasipu who got his powers through 'vara,' boon.
There is an alternative explanation also which takes the phrase 'puLLinvai-----kiLLikkalaindhanai as one long adjective qualifying Rama only. Here puLL means Jatayu and 'vAi keendAnai pollA arakkanai' refers to Ravana who killed Jatayu and kiLLikkalaindhan is Rama who killed him.
pOdharikkaN- means eyes like flower or pOdhu+ari, that is, like the bee in a flower, describing the pupil inside the flowerlike eyes.
kuLLa------nannAlal- In this auspicious day of Margazi, one should not sleep but should get up early and take bath in the river before worshipping the Lord. The words 'paLLikkidatthiyO' instead of using the term 'urangal ' implies that she is only pretending sleep and hence she is asked not to be deceitful 'kaLLam thavirndhu.'
'veLLi ezundhu viyAzam urangittru' means the setting of ignorance and the rise of knowledge.
kuLlakkuLira kudaindhu netrAttam is explained as follows:
NeerAttam = think of the Lord.
kudaindhu neerAttam= to worship Him in archavathara.
kuLira neerAttam= worship Him in His incarnations.
kuLlakkuLira neerAttam=to worship Him in Vaikunta.
This pasuram has reference to Thondaradippodi AzvAr as he was born on this day of Margazi. KaLLam thavirndhu kalandhu and kudaindhuneerAdAdhE paLLikkidatthiyo implies the days when he forgot the Lord and his reawakening.
Pasuram 14- ungaL purakkadai
ungal purakkadai thOttatthu vAviyuL
senkazuneer vai neg izndhu Ambalvai koombina kAN
sengal podikkoorai veNpalthavatthavar
than gaL thirukkoil sangiduvAn podhandhar
engalai munnam ezuppubvAn vai pEsum
nangAi ezundhirai nANAd hai nAvoudaiyay
sangoduchakkaram endhumthadakkaiyan
pangayakkaNNAnai pAdElorempAvai
In the pond in your backyard the lilies are closing and the senkazuneer flowers are blossoming.The ascetics wearing ochre robes and having white teeth go towards their temple to blow the conch for morning worship.Are you not ashamed of your bragging about waking us up as you are still not awake. Wake up and come to sing the lotus-eyed Lord who wields the disc and the conch in His broad hands.
sengazuneer------koombinakAN- the flower known as senkazuneer seems to smile happily with the expectation of adorning the body of the Lord and for the same reason the lily seems to be closing down with disappointment.
sengarpodi------thavatthavar-those ascetics who have the duty of blowing the conch signifying the opening of the temple.
nANAdhai nAvudaiyAy- After saying "are you not ashamed " they want to pacify her by saying nAvudaiyaAy which may mean loud -mouthed as well as one of good speech or singing ability. So they call her to come out and sing about the Lord.
UngaLpurakkadai- the back yard of the house, means the samsara and the thOttam, garden, is the satrira. Senkazuneer denotes the atmagunas, ahimsa, sense control,mercy to all, patience,jnana, thapas, dhyana and sathyam. These are blossoming when one awakes from the slumber of ignorance on the rising of awareness of the Lord. Ambal refers to the kamakrodhadhi which close or cease to trouble the one who has experienced the presence of the Lord in the heart.
nANAdhai- implies that one should not feel shy of singing the name of the Lord.
nAvudaiyai-one who has a tongue, meaning speech.Only the one by whose words the world redeemed is fit to be called nAvudaiyay and in which the wisdom and learning shine.
sA jihvA syath yayA sarve jeevanthi prANinah bhuvi
sA jihvA yathra rAjanthE vidhya hrdhyA chathurdasA
nArAyananE- the E-kara denotes that Narayana is the only one who grants our wishes.
sengalpodi----------thavatthavar-denotes the prapannas with thirumaN and srichoorNam and white cloth with red border.
thangal---pOdhandhAr-The temple is their heart where the Lord resides and they are meditating on Him
senkazuneer vAi negizndhu-senkazuneer refers to the word namah in the ashtAkshara manthra . When the ashtAkshara is chanted the parathanthrya jnana dawns, that is the awareness of belonging to the Lord whcih is signified by the opening up of senkazuneer (vAi negizndhu) and the closing up of Ambal means the giving up of svAthanthrya buddhi, that one is an independent agent of his actions.The word sengalpodikkoorai refers to the seshathvajnana.
This pasuramrefers to ThiruppANAzvAr, who is addressed as nANAdhai, one who has no nAN,ego, and as nAvudaiyAy his being born in the family of bards.
.
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 to the place of pavai nonbu singing about the glory of Him who killed Bakasura by plunging his hand into the beak and who plucked off the ten heads of Ravana.. The Jupiter has set and venus has risen. See, the birds are chirping. and instead of bathing in the cool waters of the river you are pretending to sleep.
puLLin vAi keendAnai pollAvarakkanai-kiLLikkaLaindhAnai- refers to Krishnavathara and Ramavathara respectively.Krishna killed the asura who came in the form of stork.He extended his hand into the mouth of the stork and tore the beaks and killed the asura. Rama killed the evilminded Ravana(pollAvarakkan) by cutting his head as easily as plucking it with nails. Some say that this may also refer to Narasimha as the Lord killed Hiranyakasipu with his nails and kiLLi may refer to this act. But arakkan means rakshasa while Hiranyakasipu and Hiranyaksha were asuras, the half brothrs of suras,devas..Still, from the words of Kamban '' irakkam enru oru poruL illAdha nenjinar arakkara enru uLar silar aratthin neenginar," the arakar , rakshasa are those who have no pity and follow adharma, the word arakkan may even refer to Hiranyakasipu. Also if the word 'pollAvarakkan' is split as pollA +varakkan, it may refer to Hirayanyakasipu who got his powers through 'vara,' boon.
There is an alternative explanation also which takes the phrase 'puLLinvai-----kiLLikkalaindhanai as one long adjective qualifying Rama only. Here puLL means Jatayu and 'vAi keendAnai pollA arakkanai' refers to Ravana who killed Jatayu and kiLLikkalaindhan is Rama who killed him.
pOdharikkaN- means eyes like flower or pOdhu+ari, that is, like the bee in a flower, describing the pupil inside the flowerlike eyes.
kuLLa------nannAlal- In this auspicious day of Margazi, one should not sleep but should get up early and take bath in the river before worshipping the Lord. The words 'paLLikkidatthiyO' instead of using the term 'urangal ' implies that she is only pretending sleep and hence she is asked not to be deceitful 'kaLLam thavirndhu.'
'veLLi ezundhu viyAzam urangittru' means the setting of ignorance and the rise of knowledge.
kuLlakkuLira kudaindhu netrAttam is explained as follows:
NeerAttam = think of the Lord.
kudaindhu neerAttam= to worship Him in archavathara.
kuLira neerAttam= worship Him in His incarnations.
kuLlakkuLira neerAttam=to worship Him in Vaikunta.
This pasuram has reference to Thondaradippodi AzvAr as he was born on this day of Margazi. KaLLam thavirndhu kalandhu and kudaindhuneerAdAdhE paLLikkidatthiyo implies the days when he forgot the Lord and his reawakening.
Pasuram 14- ungaL purakkadai
ungal purakkadai thOttatthu vAviyuL
senkazuneer vai neg izndhu Ambalvai koombina kAN
sengal podikkoorai veNpalthavatthavar
than gaL thirukkoil sangiduvAn podhandhar
engalai munnam ezuppubvAn vai pEsum
nangAi ezundhirai nANAd hai nAvoudaiyay
sangoduchakkaram endhumthadakkaiyan
pangayakkaNNAnai pAdElorempAvai
In the pond in your backyard the lilies are closing and the senkazuneer flowers are blossoming.The ascetics wearing ochre robes and having white teeth go towards their temple to blow the conch for morning worship.Are you not ashamed of your bragging about waking us up as you are still not awake. Wake up and come to sing the lotus-eyed Lord who wields the disc and the conch in His broad hands.
sengazuneer------koombinakAN- the flower known as senkazuneer seems to smile happily with the expectation of adorning the body of the Lord and for the same reason the lily seems to be closing down with disappointment.
sengarpodi------thavatthavar-those ascetics who have the duty of blowing the conch signifying the opening of the temple.
nANAdhai nAvudaiyAy- After saying "are you not ashamed " they want to pacify her by saying nAvudaiyaAy which may mean loud -mouthed as well as one of good speech or singing ability. So they call her to come out and sing about the Lord.
UngaLpurakkadai- the back yard of the house, means the samsara and the thOttam, garden, is the satrira. Senkazuneer denotes the atmagunas, ahimsa, sense control,mercy to all, patience,jnana, thapas, dhyana and sathyam. These are blossoming when one awakes from the slumber of ignorance on the rising of awareness of the Lord. Ambal refers to the kamakrodhadhi which close or cease to trouble the one who has experienced the presence of the Lord in the heart.
nANAdhai- implies that one should not feel shy of singing the name of the Lord.
nAvudaiyai-one who has a tongue, meaning speech.Only the one by whose words the world redeemed is fit to be called nAvudaiyay and in which the wisdom and learning shine.
sA jihvA syath yayA sarve jeevanthi prANinah bhuvi
sA jihvA yathra rAjanthE vidhya hrdhyA chathurdasA
nArAyananE- the E-kara denotes that Narayana is the only one who grants our wishes.
sengalpodi----------thavatthavar-denotes the prapannas with thirumaN and srichoorNam and white cloth with red border.
thangal---pOdhandhAr-The temple is their heart where the Lord resides and they are meditating on Him
senkazuneer vAi negizndhu-senkazuneer refers to the word namah in the ashtAkshara manthra . When the ashtAkshara is chanted the parathanthrya jnana dawns, that is the awareness of belonging to the Lord whcih is signified by the opening up of senkazuneer (vAi negizndhu) and the closing up of Ambal means the giving up of svAthanthrya buddhi, that one is an independent agent of his actions.The word sengalpodikkoorai refers to the seshathvajnana.
This pasuramrefers to ThiruppANAzvAr, who is addressed as nANAdhai, one who has no nAN,ego, and as nAvudaiyAy his being born in the family of bards.
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