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nOtru(ch) chuvarkkam puguginRa ammanaay!
maatramum thaaraarO vaasal thiRavaadhaar
naatra(th) thuzhaay mudi naaraayaNan nammaal
pOtra(p) paRai tharum puNNiyanaal pandu oru naaL
kootraththin vaay veezhndha kumba karaNanum
thOtrum unakkE perunthuyil thaan thandhaanO
aatra anandhal udaiyaay arungalamE
thEtramaay vandhu thiRavElOr embaavaay.

 Prior to the coverage of today's Paasuram, adiyEn would like to refer to a SampradhAyam observed by PurvAchAryAs in their commentaries. That is ANDAL's suprabhAtham for AzhwArs.

AzhwArs' ThirupaLLiyezhucchi by ANDAL
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Now From the Sixth to the Fifteenth Pasurams ,  ANDAL is said to have awakened Her " Fathers " , the Ten AzhwArs excluding Madhura Kavi , who is adakkam in Swamy NammAzhwAr . These ten ThiruppAvai Paasurams ( 6-15 ) are considered the AzhwArkaL ThirupaLLi Yezhuchci Paasurams .

The First Ahwar to be awakened according to this view is Her Own AchAryan and Foster Father PeriyAzhwAr in " PuLLum Silambina KaaNN PULLARAYAN KOIL " paasuram."Keesu Keesu YenRu " Paasuram is linked to KulasEkharar and "Keezh Vaanam VeLLenRu " is associated with Swamy NammAzhwAr,"ThUmaNi Maadatthu" is connected to Thirumazhisai in  this samprahAyam. Srimath PeriyANDavan described  the connection between Thirumazhisai and the Utthama Naayaki of "ThumaNi maadatthuu" in one of his recent Tele-UpanyAsam . The three Mudal AzhwArs' ThirupaLLiyezhucchis are connected to the 10th, 11th and the 12th Paasurams . With Her Jn~Ana Dhrushti , ANDAL is said to have awakened the remaining Three AzhwArs , who incarnated after Her  (viz)., ThoNDaradippodi, ThiruppANar and Thirumangai  in her 13th, 14th and 15th paasurams.

A request to fellow bhakthAs of ANDAL! adiyEn does not have  the commentary of HH 44th Pattam Srimath Azhagiya Singar
with me. If any one has a copy , can they add appropriate excerpts in areas that are not covered ? alternatively ,  the BhakthA can lend me the copy of Srimath Azhagiya Singar's commentary for the month of Marghazhi for me to include the special aspects of Srimath Azhagiya Singar's Sri Sookthi on ThiruppAvai .

The Identity of the Gopi being awakened here
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Here a Gopi , who thinks of herself as one deeply immersed in Bhagavath Bhakthi ( Who has always followed the divine path and sought BhagavAn's Thiruvadi as the sole UpAyam ) is being awakened .She belongs to the category of "krutha-- Kruthyai " and is therefore an UtthamAdhikAri.Sri PBA Swamy  describes this Utthama adhikAri as " Saaraj~nar" or Utthama- sathpAthram.

Literal meaning of the Paasuram (Dr.V.K.N.S.Raghavan)
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" Oh Dear girl, who is very much confident of practising nonbhu (KanyA vratham)and entering heaven (Svargam)!  Is it your custom not to open the doors and not even respond to our calls ? (Without getting any reply from her, the Gopis assembled outside her door try to make  her listen to their talk as follows):  If we sing in praise of Lord NarAyaNA (viz.,KrishNA, contextually) adorning the fragrant  TuLasi garland on His head , He will surely bless us with the drum for our Vratham. (So, you also wake up
and come with us ). Is it that KumbhakarNan--who was ,  in days of yore , made to leap to his death by Lord RamachandrA , the embodiment of Dharamam--has ceded his long spell of sleep to you after he was defeated  (by you in a sleeping contest)? O Girl overpowered by  heavy dose of (spellbound by) sleep! You are however the precious jewel of our group .Hence , Kindly (get up)
and come to the door with clear mind and open it."

The inner meanings of the Paasura Vaakyams : Two Key Words
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(1) Svargam :Sri U.Ve. BhUvarAhAcchar Swamy focuses on two key words used by ANDAL in this Paasuram: "Svargam and
ArumkalamE ". Svargam here is not Indra"s heaven , but union with God . The Gopi here has completed all her  rites of self-surrender to the Lord and hence is enjoying  His company. This situation is similar to that of a Sri VaishNavA ; for him/her , nothing remains to be done by way of "upAyA " after acepting our Lord as the sole refuge and protector (SaraNAgathi).The word Svargam can also be split into SU+Vargam ( Nalla GhOshti  or the Sri Vaishnava Saadhu GhOshti)).That GhOshti is Sushtu GhOshti according to Sri PBA Swamy . The members of Sushtu GhOshti will not mingle with those , who chase worldly matters and will run away from them.

Abhinava Desikan points out that Svargam is not Indra Lokam but Bhagavath anubhavam associated  with Moksham .Being without the Lord is narakam and  being with Him is Svargam ( YasthvayA saha sa SVARGHO nirayO yasthvayA vinA ).
 
ARUMKALME
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Regarding "ArumkalamE" , Sri BhUvarAhAcchAr Swamy gives two meanings:(1) a vessel and (2) an ornamaent. A Sri VaishNavA is the vessel to contain His grace. A Sri VaishNavA possesses superior ornamments in the form of Aathma GuNams; or he himself is the best ornament embellishing the sathsangams of Sri VaishNavAs. Sri BhUvarahAcchAr Swamy  seems to  follow mostly  Periya VaacchAn PiLlai's and 6000 paDi commentaries.

Abhinava Desikan points out the reason for the usage of  the address of this Gopi as "arumkalamE". The Gopis waiting outside and appealing to the UtthamAdhikAri inside to wake up are happy that latter woke up finally heeding their appeals. Hence they praise her by addressing her as "arumkalamE" or the one with adhbhutha GuNams and adhbhutha Soundharyam.

Inner meanings of other words of this Paasuram
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PerukkAranai Swamy observes that the 9th and 10th Paasurams of ThiruppAvai suggest that those who perform auspicious deeds will enjoy sukham here as well as in the other world. This goPi is one , who gives aanandham to KrishNan. She vowed to observe the Vratham and yet she is "sleeping" now ( observing Mouna Vratham ). The other gOpis make fun of  her (this gOpi) by reminding her of her earlier resolutions. The gOpis outside address the sleeping gOpi semi-seriously  as "ammanAi" ( YajamAni or SWamini).The door still  did not open after requesting her ( MaRRamum thArArO Vaasal  ThiRavAthAr).

ThuLasi Maahthmyam
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Salutation to Sriman NaarAyaNan and His glories are housed in the passage "NaaRat thuzhAi mudi NaarAyaNan " Here the Lord
is invoked in the form of wearing the sacred ThuLasi on His Siras to assure us that His Vratham is to give the boon of Moksham for those , who perform SaraNAgathi at His feet(nammAl pORRa Parai tharum PuNNiyan).
 
ThuLasi's glory is also indicated in this Paasuram ( nARRa ThuzhAi Mudi NaarAyanan) . "nARRa Thuzhai " is  fragrant ThuLasi adorning His Siras (over the Kiritam).It has been presented by Soodikkoduttha NaacchiyAr earlier. Lord KrishNA says in this context in MahA BhAratham:

" Among Pushpams, ThuLasi flower is the most sacred ".

Blue Lotus is lofty in status , when it is used in Bhagavath AarAdhanam; Red Lotus flower is loftier than blue lotus; the hundred petalled red lotus is loftier than the ordinary red lotus with fewer petals;PuNDarIkam ( 1000 petaled lotus ) is more venerable than the 100 petaled variety of red lotus.SvarNa Pushpam is loftier than the PuNDarIkam; even loftier in hierarchy of venerable flowere is ThuLasi.It tops the list.

ThuLasi was born during the time of the churning of the milky ocean(amrutha Matanam) by the Lord.The Thulasi flower , leaves, kattai/log ( Kaashtam) and root are all important in Bhagavath AarAdhanam , Pithru SrArdham and Yaagams/Yaj~nams. At Oppiliappan Koil, SravaNa dheepam has at its center ThuLasi Kaashtai covered by rags . This KshEthram is ThuLasi Vanam .At SrivilliputthUr ,ANDAL incarnated at the foot of a ThuLasi plant.   During the month of Marghazhi, any one performing
Pongal naivEdhyam for our Lord cooked in the fire made  from ThuLasi Kaashtai obtains indescribable auspiciousness;
so does one , who is cremated with Thulasi Kaashtai sambhandham. He ascends to Vaikuntam.In Maasi Ratha Sapthami and EkAdasi,  naivEdhyam for PerumAl with food cooked over ThuLasi Kaashtai gives the phalan of 1000 year long AarAdhanams.
Infinite inded are the glories of TuLasi  and the TuLasi  Vana Sudari , SaakshAth KashamA (Godhai).
 

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

Day-11 Katruk KaRavai