Audio of Thiruppavy Goshti 

neeLaathunga sthanagiri thatee suptha mudbhodhya kR^iShNam 
paaraadyam svam shruthi shatha shhiras sidhda madhya payanthee
svocchiShtaayaam srajinigaLitham yaa balaath kR^ithya bhungkte
godaa thasyai nama idamidam bhooya evaasthu bhooyaah

anna vayal pudhuvai aandaaL arangaRkup
pannu thiruppaavai palpadhiyam
innisaiyaal paadikkoduththaaL naRpaamaalai
poomaalai soodik koduththaaLaich collu

soodik koduththa sudark kodiyE tholpaavai
paadi aruLavalla palvaLaiyaai
naadi nee vEngadavaRku ennai vidhi onRa immaaRRam
naangadavaa vaNNamE nalgu.

Andaal tiruvadigaLe SaraNam


Commentary By Sri.V.Satakopan

Selected Excerpts from MahA VidvAn Sri U.Ve. PerukkAraNai Swamy's 'ThiruppAvai Monograph'

Dear BhakthAs:

adiyEn will provide a short Introduction on MahA PravEsam (Grand Entry ) to ThiruppAvai and cover the highlights of the First slOkam .  adiyEn will cover the literary meaning and follow it by the section on Inner Meanings by Sri PerukkAranai Swamy. In view of the very limited space to cover these articles, adiyEn will be very brief with respect to references to other commentaries.

MahA PravEsam( Grand Introduction )
" Every one of us is an ANDAL and like Her must long for union with the Lord. This is SuddhAntha-SiddhAntham , the doctrine of King's harem, the doctrine of Bridal mysticism. ANDAL was born as a girl and it was easy for Her to become a bride for the eternally youthful Bridegroom, Sri RanganAthan. Other AzhwArs were males and they had to adopt the sentiments, language and dress of ANDAL to become the bride, which they did successfully (as Parankusa Naayaki/Swamy NammAzhwAr and ParakAla Naayaki/Thirumangai AzhwAr) to a large extent. THAT MUST BE OUR GOAL; we must acquire right knowledge sitting at the feet of a SadAchArya; The AchAryan will transform  us as a bride and offer us to the Lord , who is eager to accept us. So long as we are in this world, we must try to do KAIMKARYAM to BhagavAn and His devotees, which is like the foretaste of what we are going to enjoy ultimately in the Transcendent World "-- Professor A.SrinivAsa Raaghavan(1986)

There are many, many commentaries for ThiruppAvai. They are classified into different groups based on their length. Twenty four padhams ( grantham in Sanskrit and PaDi in Tamil) are the units of measurement . For instance ,MoovAyirappadi commentary ( that of Swamy PeriyavAcchAn  PiLlai ) has 3000x24 Padhams. The various ThiruppAvai Commentaries are :

(1) OrAyirappadi ( 1000x 24 padhams)
(2) IrAyirappadi of JananyAcchAr of Melkote (2000x24)
(3) MoovAyirappdi of Swamy PeriyavAcchAn PiLLai(3000x24)
(4) NalAyirappadi of JananyAcchAr of Melkote(4000x24)
(5) EiyAyirappadi ( 5000x 24 Padhaams)
(6) ArAyirappadi of Azhagiya MaNavALa PerumAL NaayanAr (6000x24)
(7) Upanishad BhAshyakAra Sri RangarAmAnuja's Sanskrit commentary
(8) Sri UtthamUr Swamy's Prabhandha Rakshai(1986)
(9) Sri PrathivAdhi Bhayankaram Swamy's ThiruppAvai NaRu manam(1983)
(10)Sri PerukkAraNai Swamy's SudhA SvAdham commentary (2000 A.D)

We have to be necessarily brief in these daily postings and we refer you to these original commentaries and special articles on Bridal Mysticisms et al assembled under Bhakthi List Archives and Sri VaishNavA Home pages under ANDAL subtitle by Sri MaNi VaradarAjan.  
Sri Varadarajan's article on ANDAL's life and works there along with the most beautiful home pages created for Srivilliputthur by Sri Venkat Iyengar are most valuable for NhakthAs.

The Saint-poetess ANDAL, the avathAram of BhUmi DEvi observed Paavai Nonbu ( Paavai vratham) to attain Lord KrishNA as Her Husband (BharthA). She observed a Vratham ,which is a variation of the KaathyAyini Vratham described in Srimath BhAgavatham.The Month chosen for the vratham was Marghazhi or Dhanur Maasam.This vratham takes a whole Month to complete. ANDAL became one of the Gopis of Gokulam -- who observed the Marghazhi Vratham --and joined Her young friends to obtain the PurushArtham ( the choicest /Highest boon) of Nithya Kaimkaryam (eternal service to the Lord )and to have Him as their BharthA. ANDAL addresses Her play mates and fellow Vratham observers as " yElOrempAvAi" . Sri UtthamUr Swamy has explained that this "yElOrempAvai " refrain found in the 29 of the 30 paasurams of ThiruppAvai as Yel+ ohr+ YempAvAi ( Oh My dear friend ! I will describe the facets of this Paavai Nonbu and please understand them , accept their meanings and practise them ).

The words "NeerAdap pOthuveer" in this paasuram and elsewhere has nothing to do with taking a bath in the YamunA river at early morning as an essential preparatory step of the Vratham. NeerAttam (Bathing) means really the KrishNa samsLesham ( or Union with Lord KrishNa). Sunai Aadal is an ancient expression denoting the same and has been used from Sanga Kaalam .

ANDAl considered SrivilliputthUr of South as the AayarpAdi of North, the girls of Her birth place as Gopis and Herself as one of the Gopis and the temple of Vatapathra Saayee as NandhagOpar's ( father of KrishNa at Aayar Paadi) house and Lord VatapathrasAyee as Lord KrishNa Himself and performed the Vratham. This feeling-state (Bhavaanai) ripened and yielded the sought-after fruits of that Vratham. She blessed us to follow this vratham and be blessed.

Soodikkoduttha NaacchiyAr ThiruvadigaLE Saranam ,
Sarvam KrushNArpanam asthu
RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SatakOpan

Day-1 mArkazhi