Dhanurmasam | Tiruppavai | Pongal Month

Thiruppavai means penance/ pious observance that includes fasting and prayers for achieving something good.

The word "Thiru" translates to holy. The word "Pavai" refers to the rituals performed by unmarried girls to God to uphold a vow. Pavai is also a genre. It is the melodious singing of songs by the devotee to please God.

One popular religious observance kept by people of Southern India is the Dhanurmasam month, also known as the Pongal Month. During this month, devotees sing Thiruppavai hymns, one each per day, for 30 days and offer the Pongal as Naivedyam to Lord Krishna/ Lord Ranganatha Swamy.

Dhanurmasam is the name of a solar calendar month that falls between the 15/16th of December to 14/15 th of January. It is the Sagittarius month. It is also known as "Margazhi" month in the Tamil Calendar.

Pongal is a recipe prepared during this month by the devotees with rice and split moon dal (cooked well in steam) and then topped with pepper, ginger, cashew nuts, cumin, etc. This Pongal is offered to God as naivedyam after the worship during these 30 days. So, it is known as Pongal Month also.

Now, coming to Tiruppavai, the original ritual was performed by a saint known as Goda Devi to uphold her wish to marry God. She is a Tamil saint born in Sri Villiputtur, Tamil Nadu, in the 8th century CE. She was a priest's daughter and naturally was attached to God from her childhood. She loved her God so dearly that she vowed to marry Him only and performed the ritual of worshiping God in the form of Krishna assuming herself as a cowherd. She created verses, one each per day for 30 days, and sang them melodiously with pure devotion abstaining from all worldly desires. She invited other maids from her village also to join in her worship. She offered flower garlands after testing them herself to assure herself they were fresh and good. In the end, she got married to the Temple God Ranganatha Swamy in Sri Rangam as per the wish of God (who appeared in a dream to her father and ordered him to do so) and transformed into an idol beside him in that temple.

From that period onwards, the devotees started to perform this ritual during the same period every year worshiping Goda Devi as Andal (or as Ranganayaki Taayar) and Lord Ranganatha Swamy.

During this period, we worship Vishnu in the form of Sri Ranganatha Swamy or Krishna and Lakshmi as Andal or vice versa. Each day, we chant one Pasuram from Tiruppavai (chronologically) and offer Pongal as naivedyam to God after the worship. It culminates on the final day as Makar Sankranti.

Tiruppavai Essence

Thiruppavai is a profound expression of Vedic knowledge, summarized in 30 hymns. On the surface, it involves the performance of rituals through the chanting of hymns and observing fasts to attain material benefits, such as enjoying a feast with Krishna or receiving a small drum-like instrument from Him. However, if you delve deeper, you will discover the true treasure: a transcendental spiritual reunion with God. It requires a lot of deep meditation into the meanings of each hymn.

For the time being, I am providing the general layman's perception of the significance of Tiruppavai.

Tiruppavai contains 30 hymns which are to be recited daily during the month of Margazhi (Dhanurmasam) with true devotion to God for attaining some spiritual benefits. It was performed by Andal, a divine saint, more than a millennium ago to marry Lord Krishna (replicating the ritual performed by Radha and other Gopis during the Dwaparayuga). So, if we observe this ritual, we too can attain a reunion with God.

The first five hymns of the Tiruppavai introduce the main theme of the ritual. They emphasize the importance of maintaining purity in both body and mind and of abstaining from all material pleasures during the Margazhi season. Devotees are encouraged to focus on the virtues of God and to sing songs that glorify Him. Offering flowers to God is also an important practice. By engaging in these actions, the sins from both our past and present lives can be eradicated through God's grace. Ultimately, He will grant us the Parai, which represents the eternal blissful reunion with Him.

In the next ten hymns (hymns 6 to 15), Andal emphasizes the awakening of her friends, encouraging them to take a purifying bath, wear clean clothes, gather flowers, and perform the ritual together so that everyone can benefit from it. She inspires each gopika by reminding them of their inherent virtues and urges them to leave their homes to participate in the ritual and enjoy its spiritual rewards. 

 

Andal describes the natural daily life and activities occurring in the surroundings, such as the blossoming flowers, the chirping of birds, the churning of milk, the ringing bells around the necks of the cattle, the echoes of temple bells, and the melodious tunes sung by the sages visiting the temple. She points out to her companions that all of these elements are signs of the approaching dawn and the time for worship.

Hymns 16 to 20 describe her visit to the temple. The temple in this case is supposed to be that of Lord Krishna's house. She approaches the gate along with her companions and requests the guards to open the gates as she, along with her friends, likes to sing the awakening songs to Lord Krishna. She awakens Krishna's father and mother, and brother Balarama along with Krishna. But, She needed to awaken Niladevi before Krishna. So, she awakens her in the stanzas 18 to 20.

The last nine Pasurams (21 to 29) deal with the glorification of Krishna's virtues. In  the 27th pasuram, Goda Devi enlists her desires to feast with him. The 28th and 29th Pasurams describe her ignorance and her surrendrance before Him.

The 30th hymn is a concluding envoie attesting herself as the daughter of the temple priest, Vishnu Chitta, and the assertion that whoever sings these 30 hymns with pure devotion to God will attain Krishna's grace. 

For Tiruppavai Pasurams (with full meanings), you may go to this link and read the hymn you want.

For Makar Sankranthi celebrations (and 4-Day Pongal festivities), you may like to view this post.

Thiruppavai Thaniyan and Meaning of Taniyan

What is Taniyan

A taniyan is a composition glorifying a Guru, an Acharyan, or the author of a spiritual rendition. It is a song or hymn paying respects in cognizance of the reverential intellectual being.

In Tamil literature, according to their grammatical rules, there are prefatory verses/songs known as "Paayirams". These Paayirams are known as Taniyans in the Vaishnava Sampradayam.

Taniyan is composed at the beginning of any divine or literary composition. It has been an obligatory ritual to revere the great seers of divine literature before presenting their works in script form.

The name or title "taniyan" is a Tamil word. It combines the words "tani" and "yaan". Tani means that which stands alone or unique. The suffix of "yan" is an affectionate personification mark.

Thiruppavai Thaniyans

Thiruppavai taniyans are hymns composed in praise and reverence of Sri AandaL who provided us a holy composition of 30 hymns glorifying an observance known as "Paavai' or Vrat by performing which a devotee can attain moksha or reunion with God.

These taniyans were composed by ParAshara Bhattar and Uyyakondar swAmigaL during the 12th century and 9th century AD, respectively.

We sing ParAshara Bhattar's taniyan first and, then, 2 taniyans of Uyyakondar before starting Thiruppavai. In all, three hymns are sung before starting the Dhanurmasam Vrat.

I am presenting the taniyans in order of rendition, the first one from ParAshara Bhattar and the other two taniyans from Uyyakondar.

NeeLAtungastana giritatee suptamudbhOdhya krishNam

paarArthyam svam shruti shata Sirah siddham adhyApayantee|

svOcchishtAyAm sraji nigaLitam yaa balAkritya bhunktE

gOdA tasyai nama idamidam bhooya EvAstu bhooyaha|| (1)

Meaning:

Awakening Krishna who was resting on the breasts of NeeLa, and imparting him the truth of her own (Goda's) dependence on Him as established by the hundreds of hymns from the crowns of Vedas (namely Upanishads, Vedanta, etc.), Goda Devi forcefully enjoys Krishna by binding him with the flower garlands (which she tests herself by wearing them before offering to him).

I pay my respects to such Goda Devi again and again.

Here, Krishna was blissfully sleeping with NeeLa Devi when Goda Devi arrived to offer her services to Him. She reminds him of her dependence on Him (that she is living only to do services to Him) and thus binds Krishna with her love and bhakti.

annavayal puduvai AndAL arangarku 

pannu tiruppAvai palpadiyam innisaiyaal

pAdikoduttAL narpAmAlai poomAlai

choodi koduttALai sollu || (2)

Meaning:

Annavayalai refers to the Swan (annam) and paddy or green (vayal) fields. Puduvai refers to Srivilliputtur where AndAL was born. Goda Devi was born in the beautiful place of Srivilliputtur where there was an abundance of paddy fields and lakes full of swans, She offered a garland of melodious Thiruppavai songs and garlands of flowers to God. Let us pray to her (sollu) and sing her poems.

Goda Devi was born and walked through the green fields of Srivilliputtor like swans. She composed the beautiful Thiruppavai Paasurams and sang them melodiously to God Sri Krishna. She offered Him flower garlands, after wearing them with love, and thus bonded Krishna to marry her. Let us pray to her and sing her songs so that she can lead us to Moksha.

choodi kodutta sudarkodiyE tolpAvai

paadi yaruLavalla palvaLayAi naadi nee 

vEnkadavaRku ennai vidhi enra immAtram

nAm kadavA vaNNamE nalgu || (3)

Meaning:

O AndAL, shining like a flare of lightning, you are the first one to offer garlands adorned by you to God! You composed songs and sang them melodiously like the sounds of beautiful bangles to please God. Just like you obtained Lord Venkata's grace, please take us also to His abode with your graceful guidance.

Goda Devi was the first blessed being to offer garlands worn by her to God. She tested the flower garlands by wearing them on her neck and around her bun (she used to tie her hair into a bun similar to Krishna who used to wear a peacock feather in his tied-up bun). So the embedded hair of Goda used to glow like a lighting spark. Her colorful bangles used to make beautiful sounds while she sang her composed hymns. Lord Venkateswara refers to Lord Krishna as both are the forms of The Supreme God.

So, above are the important taniyans to be recited while performing the Thiruppavai recitation. Even though these taniyans are perhaps intended for the Dhanurmasam Vratam, I sing these three taniyans daily during my everyday worship. These three taniyans and the concluding hymns from Thiruppavai (Paasurams 29 and 30) are performed by me daily. It gives much satisfaction.

Thiruppavai Pasuram 15 - Elle Ilamgiliye

This 15th Paasuram of Thiruppavai is very beautifully crafted with great dialogues between the sleeping girl and the one who wakes up her. It is considered as the greatest and beautiful verse of Thiruppavai which itself is a great work among all works of Azhwars.

Thiruppavai Pasuram 15

EllE iLangkiLiyE! innam uRangudhiyO,
Sil enRu azhayEn min nangaimeer! pOdharukinREn
Vallai un katturaigaL pandeyun vAy aRidhum
ValleergaL neengaLE naanEthaan aayiduga
Ollai nee pOdhaay! unakenna veRudaiyai
Ellaarum pOndhaarO? pOndhaar pOndhu eNNikkoL,
Vall aanai konRaanai maatRaaRai maatRazhikka
Vallanai, maayanai ppaadElOr embaavaay.


Outer, Explicit Meaning of this Pasuram 15

Oh, little bird (because she chatters like a bird)! Are you still sleeping?

Don't talk harshly to me, oh gentle ones! I am coming.

Oh, we know your tactics in your speech and behavior.

Let it be, you are the more competent; leave me alone (I am the harsher).

Oh, come on! why it is different for you?

Have all gone? Gone, come and count yourself.

That Lord who killed the big elephant and destroyed the enmity of enemies;

Please get up and sing the praises of that great enchanter.


Inner, Implicit Meaning of Thiruppavai Pasuram 15

This 15th Paasuram of Thiruppavai showcases the great qualities of an awakened soul.

A true devotee who seeks spiritual enlightenment and moksha should be very sweet and noble in his character. He should approach his superiors with respect and humbleness. He shouldn't talk harshly or loudly.

Further, one should be ready to accept his faults, even though he is not at fault, to please his superiors and in order to not disrespect him.

Now, the essence is that a Shishyan should approach his teacher with complete humbleness and devotion towards him, praising his good qualities, to attain the spiritual enlightenment through him. He should not speak loudly in his presence or hurt his feelings in the slightest kind with his acts or words.

Thiruppavai Pasuram 14 - Ungal Puzhakkadai

In this 14th Paasuram of Thiruppavai, AndAL and the gopis awaken a peculiarly talented girl who is very fluent and eloquent in her speaking powers and can persuade anybody with her talents.

Thiruppavai Pasuram 14

UngaL puzhakkadai thOtaththu vaaviyuL

Sengazhuneer vaay nekiLndhu aambal vaay koombinakaaN

SengaR podikkoorai veNbal thavaththavar,

ThangaL thirukkOil sangiduvaan pOkinRaar

EngaLai munnam ezhuppuvaan vaay pEsum

Nangaay! ezhundhiraay! naaNaadhaay naavudaiyaay!

Shangodu sakkaram Endum tadakkaiyan

Pangaya kaNNaanai ppaadElOr embaavaay.


Outer, Explicit Meaning of this Pasuram 14

In the pond located in the backyard of your house, the Red Lotuses have opened their mouths (petals) and the Blue Lily flowers have closed their petals.

The saffron-color-clothes wearing sages with their white shining teeth are going to their temples to blow the conch.

You promised to awaken us earlier, you modest girl! Are you not ashamed, oh chatter-box!

The Lord who holds the conch and the wheel (chakram) in his hands; let us sing His praise, oh My Dear!


Inner, Implicit Meaning of this Thiruppavai Pasuram 14

The flowers referred to in the pond point towards the abodes of knowledge. When one reaches his teacher, the ignorance from his heart vanishes and the awareness of the supreme knowledge blooms in that place.

Ignorance is compared to the blue lily flower and the illumination to the red lotus.

The AchAryan is the abode of knowledge. Wearing glowing clothes of illumination, they concentrate on their inner awareness of the Supreme Being. The conch blowing is their act of spreading the knowledge to their sishyans (students).

Goda Devi and the gopis remind the sleeping girl (who is spiritually more elevated than them) that she had promised to impart her experiences of God to them.

The literal meaning of the words "naaNaadaay" and "naavudaiyaay" should not be taken here. Nangai refers to a modest person and so a modest person can't be selfish or cunningness. They are free from bad qualities and have a tremendous influence on others with their commanding and pleasing voice.

Goda Devi tells here that the AchAryan takes us from the ignorance to the illumination through the knowledge of the Supreme Being who holds a conch and chakram in his hands to save and bless the people.

Thiruppavai Pasuram 13 - Pullin Vaai Keendanai

In this 13th Pasuram of Thiruppavai, Andal awakens a gopi who already had experienced the company of Lord Krishna for a short while on a previous occasion. This particular girl is lying on her bed deeply immersed in the nostalgic thoughts of Lord's company thereby ignoring to get up from her bed and prepare for the Pavai Vrat ceremony that was pre-planned by her group of gopis.

Thiruppavai Pasuram 13

PuLLin vaay keeNdaanai pollaavarakkanai
KiLLi kkaLaindhaanai keerthimai paadippOy
PiLLaigaL ellaarum paavai kaLambukkaar
VeLLi ezhundhu viyaazhamuRangitRu
PuLLum silambinakaaN pOdharik kaNNinaay
KuLLakkuLir kudainthu neeraadaadhE
PaLLikkidaththiyO paavaay nee nannaaLaal
KaLLam thavirndhu kalandhElOr embaavaay


Outer, Explicit Meaning of this Pasuram 13

After breaking the beak of BakAsura and the heads of Ravana, Krishna and Rama had killed them.

• Singing these glorious deeds of those Krishna and Rama, our companions have already reached the place of taking our bath for the Pavai Vrat.

The Venus star already arose and the Jupiter had set.

O, Beautiful Deer-like and charming-eyed girl!

Without dipping yourself, again and again, to take the bath in the ice-cold waters, passing time by laying on the bed; is it proper?

Discard your loneliness and come with us, Oh Dear girl.


Inner, Implicit Meaning of Thiruppavai Pasuram 13

The implicit meaning of this Paasuram is about the great qualities of the AchAryan (teacher) and the need for the purification of body and mind of the Shishyan or the student receiving the knowledge from his Guru.

The AchAryan is addressed as the great personality who has defeated his senses and weaknesses through the deep knowledge possessed from his illuminated soul.

The student should seek the AchAryan company by discarding his laziness and the wavering thoughts of his mind. This can be done by taking bath in ice-cold water and reciting the names of God or by thinking about his AchAryan's good qualities.

Thiruppavai Pasuram 12 - Kanaithilam Katrerumai

In this 12th paasuram of Thiruppavai, Goda Devi awakens another gopi who is the sister of a noble virtuous brother of her that always kept the company of Sri Krishna like a shadow of him performing his duties. So, this one day, he had to neglect his daily duty of milking the cows and go out in performing the work of Sri Krishna.

Thiruppavai Pasuram 12

Kanaithilam katReRumai kanRukkirangi
Ninaiththu muzhaivazhiyE ninRu paal sOra
Naniththillaam sERaaRkkum naRchselvan tanGaay!
Paniththalai veezha nin vaasaR kadai patRi
Sinaththinaal tennilangkkai kOmaanai setRa
Manaththukkini yaanai paadavum nee vaay tiRavaay
Iniththaan ezhundhiraay eedhenna pErurakkam
Anaiththillaththaarum aRindhelOr embaavaay.


Outer, Explicit Meaning of the Pasuram 12 of Thiruppavai

O young sister of the prosperous cowherd, whose cows spilled continuous flows of milk from their udders experiencing as if feeding their unfed calfs!

So, your front yard has become very slushy and muddy with the flowing milk due to which we are unable to enter your doorstep thereby waiting outside even though the cold dew is drenching our heads.

And, we are singing the glories of Lord Rama to our heart's satisfaction who killed with great anger the Southern Lanka King.

Even then, you are not opening your mouth.

At least get up now. Why this deep sleep?

Even all the neighbors are becoming aware. Oh, my Dear!


Inner, Implicit Meaning of Thiruppavai Pasuram 12

In the previous paasuram, it was mentioned that milking of cows is the duty of a cowherd which he should do. But, here, the referred cow has not been milked and the cowherd had gone on awork of Lord Krishna. Thereby, Goda Devi signifies the importance of Bhagavad Kaimkaryam. God's work is more important than one's duty. One should perform the service of God first and then only attend to his routine duties.

The udders overflowing and spilling refer to the flow of Jnanamrutam (the nectar of knowledge) that flows in abundance from an enlightened soul (the AchArya) to quench the thirst of good disciples or students (seeking it).

The other gopis held up outside might not yet have been fully eligible to receive that illuminated supreme knowledge and hence held up unable to enter.

Goda Devi stresses that one should be fully immersed in the devotion to God even discarding his worldly duties so as to receive the eternal bliss of God's companionship by breaking the shackles of laziness, ignorance, and material enjoyments.

Thiruppavai Paasuram 11 - Katru Karavai

This 11th Paasuram of Thiruppavai is about the awakening of a brave, virtuous (blemishless) daughter of the cattle baron.

Thiruppavai Paasuram 11

KatRu kkaRavai kkaNangaL palakaRundhu

SetRaar thiRalazhiya chenRu seruscheyyum

KutRamonRillaadha kOvalar tam paarkodiyE

Puththaraval kul punamayilE pOdharaay

suTraththu thOzhimaar ellarum vandhu, nin 

mutRam pukundhu mukila vaNNan pEr paada,

SiththaadhE pEsaadhe selva ppendaatti, nee

ettRukkuRangum poruLElOr embaavaay.


Outer, Explicit Meaning of Pasuram 11 of Thiruppavai

Oh, Golden Creeper of all maidens born in the superior clan of cowherds who can milk even the strongest of the cows without any assistance, who can fight with the enemies alone and defeat them, and who are blemishless in their thoughts and deeds! Oh, precious shining gem with the peacock-like beauty and with the wide cobra-hood like hips!

All your kinswomen and friends have come and standing here in front of your house singing the songs of praise of our Lord who is blue-hued like the blue sky.

Why are you neither moving nor talking and keeping yourself immersed in such a deep trance, oh beautiful precious gem of ours! Please get up, my dear.


The Inner, Implicit Meaning of Thiruppavai Paasuram 11

Through this Paasuram, Goda Devi describes the good qualities of this Gopi who is being awakened. She is a well illuminated maiden in the knowledge of Paramatma as she has drunk the milk of jnanam from her AchAryas which they have obtained from their own AchAryas and through a deep research of the Vedas and Upanishads.

These AchAryas are always ready to impart the Veda saaram and jnaanam to their deserving shishyas who come to them relinquishing the laziness and material indulgences.

You are a blemishless deserving candidate for the receipt of this knowledge as you are already immersed in deep knowledge of the God and are already shining like the crown of a dancing beautiful peacock. Further, you are very humble and gentle like the majestic huge cobra which shrinks itself when about to enter into its abode in the earth. So, get up from your deep sleep and receive the moksha jnanam from your great AchaAryas who are waiting to provide you the support you require.

Thiruppavai Paasuram 10 - Notru Chuvarkam

 In the 10th paasuram of Thiruppavai, Andal awakens another deeply devoted gopi who considers herself as a great bhakta and hence confident of possessing the grace of union with God.

Thiruppavai Paasuram 10

NOtRuch suvarkkam pukukinRa vammanaay!
MaatRamum taaraarO vaasal thiRavaathaar,
NaatRaththuzhaay mudi NaaraayaNan nammaal
PotRappaRai tharum puNNIyanaal, pandorunaaL
KootRaththin vaay veezhindha kumbakaraNanum
TOtRum unakkE perunthuyil thaan thandhaanO,
AatRav anandhaludaiyaay! arungkalamE!
ThetRamaay vandhu tiRavElOr embaavaay.


Outer, Explicit Meaning of this Pasuram 10

Oh, Blessed Girl! Do you want to enjoy Lord's company alone thinking that he will certainly come to you because of your noble qualities?

Just open the door even though you do not want to reply to us.

If you sing the praises of that great Sriman Narayan who wears a garland of Tulasi that emits very nice fragrances, he will gift the great Parai as a result of your noble deeds.

Did you receive the whole sleep of Kumbhakarna also as a gift due to his losing the sleeping competition with you?

Oh, Precious Girl! Please awaken and open the door without staggering due to the deep sleep.


Inner, Implicit Meaning of this Thiruppavai Paasuram 10

In the first line, the phrase "NotRuch suvarkkam" is "NOtRu" + "Swargam" which means one who is experiencing the heavenly joys. Since the gopi is very much immersed in Lord's love and devotion, she is blessed with a very happy life and she enjoys the company of God always within her heart. This companionship with God is the real heaven for any person. One should seek this kind of heavenly pleasure.

The "Parai" referred to in this paasuram and all other paasurams is the gift of moksha or the companionship of God. God will bestow his grace and allow the devotee to reach his abode for staying in his company with no further births to him because of the sincere devotion and noble qualities of that devotee.

Goda Devi tells people to renounce their laziness and pride or ahamkara in order to possess the God's companionship and His everlasting blessings.

Thiruppavai Paasuram 9 - Thoomani Madathu

In this 9th Paasuram of Thiruppavai, Andal awakens another gopi who is more luminous in the knowledge of ParamAtman but still in a state of sleep, may be due to the spell of spiritual powers.

Thiruppavai Paasuram 9

ThoomaNi maadaththu sutRum viLakkeriya
Thoopam kamazha ththuyilaNai mEl kaN vaLarum
Maamaan magaLE! maNikkadhavam taaL tiRavaay;
Maameer! avaLai yeLuppeerO, un magaL thaan-
OomaiyyO? anRichchevidO! anandhalO!
YEma perumthuyil mandhirappattaalO?
Maamaayan Maadhavan Vaikunthan enRenRu
Naamam palavum navinRElOr empaavaay.


Explicit, Outer Meaning of this Paasuram 9

O (maternal) Uncle's Daughter! You, who is resting on a sofa bed in the splendid mansion whose walls are inbuilt with gemstones and lit up with glowing lights all around, in the midst of fragrance filled rooms! Please open the lock of the door.

Oh, Aunty, please awaken her, isn't she your own daughter? Is she dumb? Deaf or lost in senses!
Or is she under the spell of some magical power of any manthram?

Let us recite the numerous names of Lord like Maamaayan (Great Magician), Maadhavan (Bearer of Goddess Lakshmi), and Vaikunthan (One whose abode is Vaikuntham) to get awakened from the spell, Oh My Dear!


Inner, Implicit Meaning of Thiruppavai Paasuram 9

Thoomani Maada is that place or abode from where you can see everything clearly.

The abode of all knowledge is the Vedas. Vedas reveal the supreme essence of Paramatma.
 Thoomani Maada refers to the deep knowledge of Veda which illuminates the possessor of that knowledge with a resplendent glow like the building made up of gemstones.

Thoomani Maada can also refer to the abode of the Teacher (AchAryan) which is lit up with the glow of his spiritual knowledge and spiritual powers.

The lock referred to in the above Paasuram is the hindrance of ignorance and lack of determination. So, one should overcome these weaknesses to unlock the door of knowledge.

Maamaan Magal refers to the dearest devotee or bhakta of God and also to the dearest and sincere disciple of an AchAryan.

Sometimes, the bhakta or the disciple gets overconfident or careless due to his indifference, lack of complete knowledge, and lack of determination, etc. and so is unable to unlock the doors.

So, Goda Devi asks them to recite the innumerable names of God to unlock the door and attain that supreme knowledge and enjoy God's companionship.

Thiruppavai Paasuram 8 - Keezh Vaanam Vellendru

In this 8th Paasuram of Thiruppavai, Andal (Goda Devi) wakes up another gopi who is somewhat more spiritually oriented so that she also can join them in performing this Dhanurmasam Vrat and obtain the fruits of it.

Thiruppavai Paasuram 8

KeeL vaanam veLLenRu erumai siRuveedu
MEyvaan paranthana kaaN! mikkuLLa piLLaigaLum
POvaan pOkinRaarai pOgaamal kaaththu, unnai
Kkoovuvaan vandhu ninROm; kodhukulamudaya
Paavaay! ezhundhiraay ppaadi ppaRaikondu
Maavaay piLandhaanai mallarai maattiya
DEvaadhidEvanai chchenRu naam sEviththaal
Aa vaa enRu arayndhu aruLElOr embaavaay.


Outer, Explicit Meaning of this Paasuram 8

O noble lady of wisdom! The dawn is brightening to white glow from its earlier red-hued color. The Buffaloes (Goda Devi refers to the buffaloes instead of cows here) have set out on their graze. All the other gopis have decided to go to the place of performance of the Vrat. But, we stopped them and came to your door to take you also along with us.
So, please get up and come. Sing with us and obtain the gifts from our Lord who has defeated so many wrestlers (evil demons). If we reach him before he awakens, and sing his praises, he will become very kind and gracious enquiring our wellbeing and will definitely bestow us with our gifts. So, get up and come, please.


Inner, Implicit Meaning of Thiruppavai Paasuram 8 

The buffaloes referred to in the above first line of the Paasuram, denotes to the laziness and lack of determination.

The Buffaloes generally, while going on their graze, do not follow discipline. They go haphazardly and stop many times at water pits or ponds on the way before reaching their destination. It shows the carelessness of the devotee who pursues in his worship and meditation. So, he requires the proper guidance from his AchAryas to control his mind and senses.

Cows, on the other hand, are more disciplined and determined. They reach their destination more swiftly due to this without any distractions. The enlightened soul is like this.

So, the real devotee who seeks moksha should be well-disciplined by going through the medium of surrendering to his teachers and treating himself as the servant of God and his teachers. He should seek their refuge and guidance defeating the selfishness, pride, and laziness.

The act of Lord Krishna defeating the warriors refers to this aspect of the defeating the bad qualities of selfishness, anger, laziness, etc.

Goda Devi tells all that they should surrender themselves by singing the praises of God or their AchAryan and reaching his presence before his awakening so that he should not be made to wait for them to arrive. Thereby, the AchAryan or God get pleased and enquire about their wellbeing or about their problems and will be most ready to help with bounties and favors.

Thiruppavai Paasuram 7 - Keesu KeesenRu Engum

In this Thiruppavai 7th Pasuram, Andal or Goda Devi awakens the second gopi who is a devotee of Krishna but not that much spiritually involved or sincere. She was sleeping neglecting the worship time of God or to attend the AchAryan to gain knowledge.


Thiruppavai Paasuram 7

Keesu keesenRu engum aanaichchaattan kalandhu
PEsina pEchcharavam kEttilaiyyO pEyp peNNE!
Kaasum piRappum kalakalappak kai pErththu
VashanarunguLal aaychchiyar maththinaal
Oshai paduththa tayiraravam kettilaiyO                                             
Naayaga ppeN piLLaay! NaaraayaNan moorthy
Keshavanai ppaadavam nee kEttE kidaththiyO
Teshamudaiyaay! ThiRavElOr Embaavaay!


Outer, Explicit Meaning of this 7th Paasuram

The Bharadwaaja birds (aanai chchaaththan bird) are making repeated noises of keesu keesu as they have to go out in search of food leaving their children by noticing that the morning time has arisen.

Don't you hear that busy noise of those birds disturbing your sleep?

There are many more sounds of the world awakening around you.

Don't you hear the rhythmic sounds made by the mangal sutras in the women's necks and the beautiful sounds of those bangles from their hands as they are churning the curds from the milk?

Their rhythmic body movements are spreading fragrances from the flower-adorned locks and braids of their head. Don't you realize these are signs of the morning already dawn?

Get up O Precious Gem of Gopis! How can you ignore the singing of our chants praising the Lord Keshavan who destroyed the Horse shaped demon?

O luminous girl, get up and sing along with us with your sweet voice.


Inner, Implicit Meaning of Thiruppavai Paasuram 7

The word "Anai shaaththan" used by Goda Devi in the first line refers to the Paramatma who killed an elephant (Gajaasura) and saved another elephant (Gajendra).

"Keesu Keesu enRu Engum" refers to the utterances of bhagavannaama by the sages and yogis and the blessings granted by the Lord to them.

"Kaasum PiRappum" denotes the wealth of Achaaryas and Brahmins that are the Vedas and Smruthis.

"Kalagalappa Kkai pErththu" refers to the descriptions of those Vedas made by the Acharyas to students and devotees by raising their hands.

The churning of curds refers to the research made and the essence derived that "Sriman Narayan is the supreme being of all beings".

Thiruppavai Paasuram 6 - Pullum Silambina KaaN

With the 6th paasuram of Thiruppavai, Goda Devi starts awakening the gopis so that they can also participate in the Dhanurmasam Vrat and attain the grace of God.

She awakens each gopi with one paasuram from the 6th to 15th paasurams starting from the lesser spiritually awakened gopi to the fully awakened one. We should here assume that each gopi represents thousands or even millions of people similar to her.

Thiruppavai Paasuram 6

PuLLum silambina kaaN puLLaRaiyan kOilil
VeLLai ViLisangin pEraravum kEttilaiyO?
PiLLaai, ezhundiraay pEymulai nanzundu
KaLLa chagadam kalakkazhia kkaalOchchi
Vellaththaravil tuyil amarndha viththinai
ULLaththu koNdu munivargaLum yOgigaLum
Mella vezhundu arienRa pEraravam
ULLam pugundhu kuLirndhu ElOr empaavaay


Outer, Explicit Meaning of this Paasuram 6

The birds have already woke up and making chirping sounds to announce the arrival of the morning.

Don't you hear the loud sound coming from the white conch of the temple of our Lord who travels on Garuda?

Oh, Young Girl, awaken!

This is how we got awakened. The incidents of Lord Krishna sucking the blood also along with milk of the Demon Puthana, and his kicking of the demon Shakata who came in the shape of a cart, are being discussed by the Sages and the Yogis who always meditate on the wonderful miracles of God who sleeps on the great serpent Adi Seshan in the Milky Ocean.

The Sages and Yogis have slowly come out of their meditation and discussing these things and reciting the name of Hari loudly that entered our mind and hearts also.

Don't you also hear those sounds? Please wake up.


Inner, Implicit Meaning of Thiruppavai Paasuram 6

Through this paasuram, Goda Devi refers to the 5 forms of Paramaatman or the Supreme Being in the forms of Param Atman roopam at Vaikuntam, vyuha roopam Bhujaga Sayanan in the Milky Ocean,  vibhava roopam Lord Krishna, Archa roopam idol in the temple of Sri Villiputtur, and the inner self or antharyaami Brahman.

She also pointed out at the significance of the Ashtakshara thirumanthram which we should obtain from our Achaaryas after purifying our soul by performing this Vrat. The Thirumanthram is the place where Lord resides.

The sound of conch is the "Om" sound that is all-pervasive which drives away ignorance and darkness and leads you towards bliss.

The breasts of Putana are indicative of Evils that should be dragged out and destroyed.

The cart of Shakatasura is our mind which needs to be controlled by strict discipline and by being indifferent to desires.

So, we should be well disciplined to get the true knowledge of God and, by reciting the Ashtakshari Mantra and the name of Hari, we will be able to possess the Lord's grace and blessings.
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Thiruppavai Paasuram 5 - Mayanai Mannu Vadamadurai

This Paasuram is the 5th and the last one of the first pentad describing the ways of performing this Pavai Vrat.

Through this paasuram, Goda Devi stimulates confidence in the minds of those Gopis who are doubtful regarding the successful performance of the Vrat.

Thiruppavai Paasuram 5

Maayanai mannu vadamadurai maindanai
Ththooya peruneer yamunai ththuRaivanai
Aayar kulaththinil thOnRum maNiviLakkai
Thaayai kudal viLakkam seydha Daamodaranai
ThooyOmaay vandhu naam thoomalar thooviththozhudhu
Vaayinaal paadi manaththinaal sindhikka
PpOyapizhaiyum pugutharuvaan inRanavum
Theeyinil thooshaagum seppElOr embaavaay


Outer, Explicit Meaning of this Paasuram

Goda Devi tells that Lord Krishna is a mysterious God who took birth as a brave, courageous child in North Madhura.

He is considered as the Lord of the sacred, holy river Yamuna where he played.

Let us worship Him, the glowing lamp and prince of cowherds clan.

He, who illuminated Yasodha's womb and has been tied with a rope around his waist.

Let us worship Him with sincerity and by offering purest homegrown flowers.

Pray by singing with mouth and concentrating with the mind.

By doing so, all our previous sins and wrongdoings will vanish like the cotton thrown into a fire.

So, come, let us sing in praise of His name.


Inner, Implicit Meaning of Thiruppavai Paasuram 5

The in-depth meaning of this paasuram leads us to the Supernatural miracles performed by God as Sri Krishna and Narayana. His amazing deeds at North Madurai, Gokulam, and Brindavan as a child and a young man are possible for him only.

Vadamadhurai refers to the real abode of Vishnu which is Vaikuntham. He played many tricks on people keeping them in an artificial world of Maya. He played with the Gopis in the Yamuna river. Allowed his mother to tie up him to a rock mortar and then dragged the mortar through trees liberating two bhaktas of him. The rope marks on his waist made his name as Damodaran.

So, let us worship this God with pure heart and devotion, offering the homegrown flowers like Tulasi pushpam which is dearest to him. Sing prayers in his praise and meditate on his greatness so that he will lead us from innocence to knowledge and bliss by destroying the sins and any hindrances in our path.

Thiruppavai Paasuram 4 - Azhi Mazhai Kanna

In this Fourth Paasuram of Thiruppavai, Goda Devi along with her companions worship the rain God to bless them with a bounty of rains for the well being of the world and also that they can take a complete bath to make their bodies and souls purified to perform the Vrat.

Thiruppavai Paasuram 4

Aazhi Mazhai KaNNaa onRu nee kai karavEl
Aazhi yuL pukkumugandhu kodaartERi
Oozhi mudalvan uruvambOl mey kariththu
Paazhi yandOLudai PaRpanaaban kaiyil
Aazhi pOl minni valamburi pOl ninRadhirundhu
Taazhaa dE shaarngam udaiththa saramaalai pOl
Vaazha ulaginil peydhidaay naangaLum
MaargaLi neeraada magizhndhu ElOr embaavaay


The explicit, outer Meaning of this Paasuram

Goda Devi addresses to the Rain God Varuna.

"O Lord Varuna, the angel of bursting rains! Please bring an abundance of rains without being a miser. Please collect all the water from the deep sea, go high up and roar with your dark-blue-hued clouds spreading throughout the sky resembling the appearance of that blue-hued Sriman Narayan. Thereafter sparkle like the glowing wheel (Sudarshan Wheel) in the beautiful hand of broad-shouldered Lord Padmanabhan and bring down incessant rains with thunderous sounds like the sounds made by the conch, Panchajanya of God. The thundershowers of that incessant rain should resemble the incessant rows of arrows released from the bow (Shaarngam) of Lord Vishnu. The rains should be for the betterment of the entire world. We will also take our bath in those rains to purify ourselves and thereby perform our Vrat.


The Inner, Implicit Meaning of this Thiruppavai Paasuram 4

Goda Devi equates the Aachaaryas (spiritual teachers) to the Rain Gods. Just like rains bring abundance, AchArya brings Jnaanam (wisdom). She requests the teachers or Gurus to impart knowledge to their students or ShisyAs without holding back any secrets.

The teachers attain their knowledge by immersing themselves in the sea of knowledge through incessant meditation and their bodies begin glowing just like the blue-hued clouds or Lord Vishnu.

She asks them to impart the knowledge of three secrets or mantras just like the Sudarshan Wheel emitting the radiance all around, the Panchajanya Conch sounding solid sounds that drive away evil aspects, and the incessant arrows released from the Shaarngam Bow raining wisdom thoughts into every mind.

They should shower this knowledge incessantly for the good and betterment of the people so that they can purify their bodies and souls in that knowledge and attain God's grace.

Thiruppavai- Pasuram 3 - Ongi ulagalandha uttaman

The third Paasuram of Thiruppavai narrates the greatness of God and the benefits or fruits of performing this Pavai Vrat. Goda Devi tells her companions to participate in this ritual along with her to possess all those noble gifts from the compassionate God.

Thiruppavai Paasuram 3

ONgi ulagaLandha uttaman pEr paadi
NaaNgaL nambaavaikku chaatti neeraadinaal
TeeNginRi naadellaam tiNgaL mummaari peyidu
ONgu perum shennel oodu kayalugaLa
PooNguvaLai pOdil pORivandhu kaNpaduppa
ThEngaadE pukkirandhu sheertamulai paTTi
Vaanga kkudam niRaikkum vaLLal perum pasukkaL
Neengaadha selvam niRaindElor embaavaay


The Outer Explicit Meaning of Paasuram 3 

ONgi ulagaLanda (ulahu + aLandha) means one who grew up and measured universe. So, Goda Devi tells her companions to come and sing the names in praise of that great Uttaman (Supreme Being) who measured the earth and sky with his two steps.

The second line and the third one tell that if we take bath in the holy waters of the Yamuna reciting the glorious names of that Lord, the whole world (earth) will get the three showers of rain in a month that are essential for fields.

The fourth, fifth, and sixth lines describe the beautiful grown-up paddy fields dancing with their steep stalks, the fish jumping with content in the waters of those paddy fields, and the honey-bees coming attracted by the abundance of those fields to suck honey with full content and then sleep in the blue-lotus petals in the midst of those fields. Goda Devi tells that by performing this Vrat there will be so much abundance of everything for them.

The seventh line tells that the cows and cattle that graze in those rich meadows will yield pots of milk.

In the eight line, Goda Devi says that such will be the prosperity if we sing the glories of God with a pure heart.

Inner, Implicit Meaning of this Tiruppavai Paasuram 3

The inner in-depth meaning of this paasuram refers to the great spiritual benefits attained through the observance of this ritual. Chanting the names of Lord Narayana (Vishnu) and surrendering yourself at his feet through learning the three mantras that are imparted to you by the AchAryan, reciting those mantras always with true devotion, involving yourself in spirituality and pilgrimages growing your knowledge and spreading it all around, all these acts lead to abundance of God's grace and you will be blessed with never-ending prosperity and happiness and the ultimate moksha.

Thiruppavai Paasuram 2 - Vaiyaththu Vazhveergal

In this second paasuram of Thiruppavai, Andal mentions to his companions what they should do and how they are going to perform this pavai ritual to get Lord's grace.

Thiruppavai Paasuram 2

Vaiyaththu vaazhveergaaL naamum nambaavaikku

Seyyum kirisaigaL kELeerO paaRkadalul

PeiyaththuinRa paramanadi paadi

NeyyuNNom paluNNOm naatkaalE neeraadi

Meiyuttu eZhudOm malarittu naamudiyOm

Seyyaadhana seyyOm theekkuraLai senROdhOm

Aiyyamum pichchaiyum aandhanaiyum kai kaatti

UyyumaaReNNi ugandhelOr embaavaay

The outer, explicit meaning of this Paasuram

Oh, people of this world! Listen to these austerities to be followed during the observance of our Pavai nonbu ritual.

We shall sing the praises of the glorious feet of Lord Narayan sleeping pleasantly in the milky ocean.

We shall refrain from consuming Ghee and Milk.

We shall take bath early in the morning.

We will not apply the eye lotion or decorate flowers to our hair.

We will not indulge in prohibited conduct nor speak hurting words.

We will give away liberally charities and alms to those who seek and also to those who do not seek.

In this way, we will perform our nonbu ritual to seek Lord's grace.


The inner, in-depth meaning of this Paasuram 2 of Thiruppavai

Andal, through this paasuram, refers to the self-discipline and sincere effort needed in attaining any desired goals.

She tells that one should control his body and mind with punctuality and self-imposed austerities.

He or she should refrain from bodily pleasures and decorations and concentrate on spiritual activities to be able to realize the Almighty, Supreme Being.

Thiruppavai - Pasuram 1 - Margazhi Thingal

Goda Devi, also known as Andal, was determined to have Lord Krishna as her husband. To achieve this, she initiated the auspicious pavai ritual by performing a Vratham. Throughout the month, she composed 30 beautiful lyrics that praised the glories of Lord Krishna and were dedicated to Him. She worshiped Lord Krishna in the form of Vatapatrasaayee for a full month. In this process, she gathered her companions as well, so they too could be blessed with the gift of the Lord's companionship.

For this purpose, she considered her birthplace (Srivilliputhur) as Gokulam and her father's temple (Vatapathrasayi temple) as Krishna's home, and herself as a gopi, cowherdess.

Andal composed this Thiruppavai magnificently, ecstatically filling each pasuram with in-depth spiritual and intellectual knowledge incorporating beautiful descriptions. Many hidden meanings and blissful revelations have been filled in each of these paasurams.

I am trying to fill some light on each of these paasurams in a very simple way with my own humble efforts.

Paasuram 1 of Thiruppavai

Maargazhi thhingaL madhi nirainda nannaaLaal
Neeraada ppOdhuveer pOdumino neriLaiyeer
Seermalgum aayppaadi chelva chchiru meergaaL
KoorvEl kodunthozhian NandagOpan kumaran
Eraarnda kaNNi Yasodai iLamsingam
KaarmenichengaN kadir madiyambol mugathhaan
NaaraayaNane namakke Parai tharuvaan
PaarOr pugazhappadindeLor embaavaay

The outer explicit meaning of this paasuram is as follows:

On this auspicious Margazhi month's full moon day, oh you, the well-ornamented (jewel-like) girls, let us (whoever wants to observe this holy ritual) go to Aayppaadi (Gokulam, the residential village of Krishna)) that is full of virtues and wealth and is the abode of noble people and Lord Krishna Himself, to take the holy bath.
He (Krishna) is the son of King Nandagopan, who holds a sharp spear always to protect his people, and, is (like) the lion-cub of beautiful-eyed Yasodha.
Krishna whose complexion is like dark clouds and whose face is like vibrant Sun and pleasing Moon, that Lord Narayana Himself will grant us the Parai (a musical instrument).
The whole world will witness it, O my dear friends.

The inner, in-depth meaning of this Thiruppavai Pasuram:

The first paasuram of Thiruppavai highlights the deep love and commitment that God has towards His devotees, emphasizing His unwavering dedication to protecting them from ignorance and the evil forces in the universe. It suggests that just as moonlight dispels darkness, God’s grace will shield them from all worldly evils and ultimately grant them moksha (liberation).

The auspicious month of Margazhi is described as a celestial period, particularly the early morning hours. It assures that the Lord will listen to those who pray to Him during this sacred time, rewarding them for their pure dedication and self-discipline in thoughts and actions.

Through this first paasuram, Goda Devi emphasizes that Lord Narayan is the only true savior of our worldly lives. To attain salvation and seek His protection, one must earn His grace.

Thiruppavai Paasuram 30 - Vanga kadal kadaindha Madhavanai

This paasuram is the last one of the literary garland of thirty paasurams created by Goda Devi (Andal) to provide the people with a very simple and an easy spiritual path of attainment of moksha and the blessings of Lord Vishnu or Sriman Narayana through the observance of Dhanurmasam or the ritual of sacred Pavai Vrat.

Paasuram 30

Vanga kadal kadaindha Maadhavanai KEsavanai
ThingaL thirumugaththu sey izhayaar senRu iRainji
Anga paRai konda aaRtRai aNi pudhuvai
PaingamaLa ththandheriyal bhattar piraan kOdai sonna
Sanga thamizh maalai muppadhum thappaamE
Ingu ipparisuraippaar eerirandu maalvarai thOL
Sengan thirumugaththu selva thirumaalaal
Engum thiruvaruL petRu iNbuRuvar embaavaay

Literal, explicit meaning of this paasuram

Thus, the gopis who are shining moon-like faced (adorned by new clothes and ornaments), attained moksha by approaching the Lord, who is called as Madhavan (because of possessing Goddess Lakshmi obtained during the churning of the Milky Ocean) and Keshavan (because of the curly hair head).
That story of their attaining moksha is told by Goda who is the daughter of Bhattar piraan (a superior or great person is referred to as Piraan) who used to wear the garlands prepared with Tulasi and lotus beads around his neck.

Whoever recites this garland of Tamil songs (especially recited in groups) honestly without any break will obtain eternal bliss, now itself and thereafter, through the overwhelming grace of that Lord, who has beautiful eyes with a red hue and divinely faced and glorious with all good qualities.

Inner, in-depth meaning of this Thiruppavai Paasuram 30

Andal tells people, through this last paasuram, about her authorship and about her father cum teacher (Achaaryan) and regarding the benefit of performing this Pavai nonbu or Vrat. She also hints at the supreme qualities and benevolence of God who will definitely bless His devotees with the eternal bliss or moksha.

It asserts the importance and valuable worthiness of the Thiruppavai, the authenticity of its writer who is the disciple of a great worthy Achaaryan, the quality, and essence of the contents of this work, and the great benefits obtained by reciting or hearing of these paasurams with sincere honesty.

A concluding paragraph
Goda Devi performed the Vrat of Thiruppavai by preparing a garland of 30 paasurams in this manner and dedicating one paasuram each day to Lord Vatapatra Shaayi at Srivilliputtur temple. After completion of this penance by Goda Devi, Lord, one day, appeared in her father's dreams and also in the dreams of the King and a temple priest of the Sri Rangam Temple, and instructed them to arrange for the marriage of Goda Devi with Himself, the Lord, inside that temple of Sri Rangam. So, Goda married God and became an idol to his side there and is being worshiped as Andal since that time.

For full story of Andal, read at this link.

Thiruppavai Paasuram 29 - SitRam siRukaale on 13-01-2017

This paasuram once more asserts the determination and commitment by the gopis to keep the penance or performance of Paavai for attaining their goal of moksha and plead Lord to keep away all other desires and thoughts from their mind.

Paasuram 29

SitRam siRu kaalE vandhu unnai sEviththu unn

PotRaamarai adiyE pOtRum poruL kELaay

PetRam mEyuththu unnRum kulaththil piRandhu nee

KutREval engaLai koLLaamal pOgaadhu

ItRai paRai koLvaan AnRu kaaN Govindhaa

EtRaikkum EzhEL piravikkum undhannOdu

UtROmE aavOm unakkE naam aatseyivOm

MatRainam KaamangaL maatRelOr embaavaay

Literal, explicit meaning of this Paasuram

Oh, Lord! We come early in the morning before dawn to visit you. After the darshan bhaagyam, we get pleased and sing prayers at your lotus-like feet in great pleasure.
We are blessed to have you born in our clan (even though we are very ordinary beings). Due to this attachment with you and our utter ignorance, You cannot do away without blessing us.
Oh, Govindha! We are not simply here to get the Parai from you.
We want to keep an eternal close relationship with you throughout the coming seven births and much more than that so that we can perform our humble services to you in all ages.
Oh, Lord! Please remove all the obstacles faced by us and fulfill our desires.

Inner, in-depth meaning of this Thiruppavai Paasuram 29

Through this paasuram in the voice of gopis, Goda Devi spreads the message that those who discard all their material desires and enjoyments and indulge in the sincere services of God with pure love, attachment, and submission, seeking no returns from Him for those services rendered, will be rewarded by Lord, on his own, without your requests. Because he loves his true devotees and grants them with the permanent bliss of moksha removing all the physical barriers coming between Him and His devotees.

Thiruppavai Paasuram 28 - Karavaigal pin senru Dated 12-01-2017

In this paasuram, the gopis acknowledge their ignorance as they are simple cattle feeders and do not know what is good or bad and ask for his forgiveness if they committed any mistakes.

Paasuram 28

KaRavaigaL pin senru kaanam serndhu uNbOm

ARivonRum illaadha aay kulaththu undhannai

PiRavi peRundhanai puNNiyam yaam udayOm

KuRai onRum illaadha Kovindhaa undhannOdu

uRavEl namakku ingu ozhikka ozhiyaadhu

ARiyaadha piLLaigaLOm anbinaal undhannai

SiRu pEr azhaiththanamum seeRi aruzhaadhE

IRaivaa nee thaaraay paRaiElOr embaavaay

Literal, explicit meaning of this paasuram

Oh, Krishna! We are very simple ignorant people going behind the cattle to the forests and eating there even without washing the hands.
In such a clan, you have arrived taking your birth. This is our great fortune.
Oh, Govinda! You are complete with all qualities and so capable of removing all our weaknesses.
This relationship between us cannot be undone even if we desire.
We are like little children unaware of any manners. So, kindly forgive us as we have addressed you with little names.
Please, oh God, bless us with the PaRai (moksha).

Inner, in-depth meaning of this Thiruppavai Paasuram 28

Through this paasuram, Andal refers to the ignorance of people in realizing the greatness of God.
We are unaware about His paramathmathathvam and His being the only savior of all our problems. But, once when we get some hints and glimpses of His image, we are able to recognize his Omnipotence and Omniscience qualities. Then, we discard all our lust for material pleasures and long for His union. We realize that we are too much inferior and discard all our ego and pride to seek His pardon and refuge.