ANDALS THIRUPPAVAI PASURAM 27

FOR DAY 27 OF MARGAZHI, JAN 10, 2015

Pasuram 27: KooDaarai vellum seer Govindaa!

See also https://www.scribd.com/doc/119782775/Pasuram-27-of-Andal-sThiruppavai
Todays Pasuram 27, for day 27 of Margazhi, is also the 12th pasuram after
Pasuram 16 (Naayaganaai ninDRa NandagopanuDaiya koyil kaappaanE)
when Andal and her friends arrive at the mansion (or temple, Andal uses the
word Nandagopan koyil in pasuram 16). Todays pasuram starts with
KooDaarai vellum seer Govindhaa and for the first time in the entire
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Thiruppavai Andal addresses the Lord as Govindhaa. As noted by Sriman

Sadagopan in his commentaries, Govinda Naama Sankeertanam actually starts
with this pasurams. Andal addresses the Lord as Govindhaa three times, in
todays pasuram 27 and also pasurams 28 and 29. This is the finale of the
Thiruppavai the joyous singing (or bhajans) by blowing conchs (to awaken
all who are still asleep so they too can join), beating nice big drums, waving
lamps, waving flags and holding banners and going around the streets singing
the glories and the praises of the Lord. This was described in yesterdays
pasuram 26 and, spiritually speaking, Andal is actually describing what is
known as the Ekadasi vratam the 11th day of the fortnight when one is
supposed to fast and pray. This is the significance of the count from pasuram
16 and in this count, todays pasuram 27 describes the celebrations on
Dwaadasi day (12th day of the fortnight) when one breaks the fast and enjoys
a big feast. This is the deeper esoteric significance of todays pasuram (see
commentary posted at the end by VaishNavite scholar PerukkaraNai Swamy).
With this background, it is now easy to enjoy the description in pasuram 27.
Andal says, O Govinda, behold all the gifts that are showered upon us (yaam
perum sammaanam) who have been singing Your praises and glories (paaDi
paRai koNDu). The whole world is showering us with gifts (parisu) and
praising us (naaDu pugazhum). We will adorn ourselves beautifully
(nanDRaaga) with lovely bracelets (chooDagamE), ornaments for our arms
(armlets?? thOL), bangles for our hands (vaLaiyE), ornaments for our ears
(thODE). We will adorn ourselves with flowers that go even around our ears
(chevi poovE). We will wear anklets (paaDagamE) and many many more
lovely ornaments (pal kalnum yaam aNivOm). We will wear wonderful clothes
(aaDai uDuppOm). And, after all this (adhan pinnE), we will enjoy a
sumptuous meal with made from milk and rice (in other words, the sweet
pongal famous in Tamilnadu). This will made especially deliciously with lots
of ghee (clarified butter, mooDa ney) so much so that when we eat, the ghee
will drip and run down our hand all the way to the elbow (muzhangai) and
will enjoy it all by licking our hands all the way from the fingers to the elbow
itself (muzhangai vazhivaara).

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Notice the huge huge difference between what Andal describes here and in
pasuram 2 where she lays out the rules and regulations for her nombu,
vratam, or religious vow. There she told us that the damsels will not eat
anything made of ghee (ney uNNom), or milk (paal uNNom), will not adorn
themselves forsaking even flowers (malariTTu naam moDiyom) to adorn thir
hair and eye ointments (maiyiTTu ezhudhom). All of this is now totally
reversed. In pasuram 2, Andal talked about practicing strict austerities and
offering charity (this is also described in the Gita, in chapters 17). Now the
austerity has turned into a BIG feast.
What Andal is describing is how we progress as we practice austerities as also
described by Krishna Himself in the Gita, as He tries to console a lamenting
Arjuna. The description in Andals pasurams 2 matches the description in
chapter 17 of the Gita, in terms of the austerities practiced in the food eaten
and those performed with the body, mind, and speech. This continues through
the month and the Ekadasi and Dwaadasi vratam is now described in
pasurams 26 and 27. The joyous eating and singing described follows exactly
what our elders and acaryas tell us to this day about what should be done on
these two days of the fortnight.
It should be noted that all of this is not enjoyment of material pleasures.
Surely, women like to adorn themselves with all kinds of gold jewelery and
the choicest silk garments and apply all kinds of make up. The point of all this
decorating and decking is to serve the Lord Himself. Now, according to the
drama as described by Andal in the Thiruppavai, all of them are now
essentially in Union with the Lord and directly serving Him. The hands that
serve Him must be beautifully adorned with golden bangles. The arms that
serve, the feet that serve, and food that is offered, must all be at its best. This is
NOT the enjoyment of material pleasures but the offering of Divine service.
Finally, the Lord, who is called NarayaNa in pasuram 1 and who is described
various by His incarnations (Vamana, Rama) is primarily addressed as
Krishna. It is Krishnas child leelas (pastimes) that are repeatedly described by
Andal in several pasurams, starting with pasuram 5 (Damodara). It continues
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in pasurams 6 (drinking milk from Putanas breasts), and other episodes like
the Shakataasura (pasurams 6, 24), Dhenukaasura (pasuram 24) and
Govardhana giri dhaari (pasuram 24) leela. In this last leela the young boy
Krishna lifted the Govardhana hill and held it high with just the tip of his little
finger to save the residents of Gokula from the torrential rains unleashed by
Indra when Krishna stopped the annual festivities in honor of Indra (the king
of the gods, who live in swargam, or heaven, notice I have used small g these
gods are NOT the same as the Supreme Being or God, with a capital, there is
only one Supreme Being, see chapter 15 of Gita, the concluding slokas from 15
onwards). Although Indra was angered, he was finally won over and Indra
expressed his remorse and understood that the young boy Krishna, holding
the Govardhana hill was indeed the Supreme Being.
At the end of this episode (called the Indra yajna), Indra begged forgiveness
and actually coronated Krishna with all the gopis and the gopas watching. It
was Indra who named Krishna as Govindaa after the Govardhana-giri-dhaari
episode, which literally means one who saved all the cows (and residents) of
Gokula. KooDaari vellum seer Govindaa is actually a reference to this. KooDaar
means those who are opposed, who do not get along. Indra was one of them.
But Krishna, Govindaa, wins even such koodars over and makes them His
devotees. Every leela of the Lord is aimed not at destroying of killing the
enemies (or asuras) but to kill their enmity. All those killed by Krishna
attained liberation (moksham). This is also mentioned in the line 7 pasuram
24, where the spear (vEl) is mentioned as conquering (veNDRu) the enemy
and then destroying their enmity (pagai keDukkum). Indra is the perfect
example and so Andal calls the Lord Govindaa here in pasuram 27.
From pasurams 26 onward, Andal is actually describing the Divine Union
(saayujyam) or liberation (moksham, paRai) that she seeks. In pasuram 26,
therefore, and not surprisingly, she invokes the Lord as Bala Mukunda which
was discussed in several posts made yesterday on my Facebook page. Aalin
ilaiyaai means the Lord lying on His back on the leaf of a banyan tree, or the
VaTapatra shaayin, as described beautifully in the Bala Mukunda Ashtakam

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(see post made yesterdays on Facebook page and also compiled in the
document posted at www.scribd.com, here .)
KaraaravinDena padaaravinDam mukhaaravinDe viniveshayantam l
Vatsya patrasya puTE shayaanam Balam Mukundam manasaa smaraami ll

Enjoy now the Govindaa Naamvali today, which I have

also posted and added two additional naamas in honor
of the above Bala Mukunda.

VaTapatra shaayinE Govindaa

Baala Mukundaa Govindaa
The following is the verbatim reference to Ekadasi and Dwaadasi from
the commentaries mentioned earlier. I have also provided links to the
discussion on pasuram 26 and the Govindaa Naamvali. The Sanskrit text
has already been posted and the English transliteration is included here.
THE FEASTING REFERRED TO HERE (PERUKKARANAI SWAMY) The first five
paasurams of ThiruppAvai are about the rules of the nOnpu and the state of preparation.
From the Sixth to Fifteenth, it is for the awakening of fellow-gOpis. The 16th
paasuram is connected with the arrival of the gOpis atthe Lord's house (NaayakanAi).
In this count, MaalE maNivaNNA paasuram becomes the eleventh. It symbolizes
EkAdasi, the day of UpavAsam(fasting). The Twelveth one (Koodarai vellum Seer
GovindhA) denotes DhvAdasi, the day to break the fast and feast. The nOnpu is for feasting on
DhvAdasi day after observing the vratham. AndAl seems to be saying to the Gopis
to present their naivEdhyam of KsheerAnnam (akk
aara Vadisil) to the Lord (of ThirumAlirumchOlai): nooRu taDA niRaintha
AKKAARAVADISIL SonnEn yERu ThiruvudayAn inRu vanthivai koLLUnkolO

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Govinda Namaavali
English

rnivs govind
r vekae govind (2)
bhakta vatsala govind
bhgavat priya govind
nitya nirmala govind
nlamegha yma govind
pura puru govind
puarkka govind
govind hari govind
gokula nandana govind

nanda nandan govind

navanta cor govind
pauplaka r govind
ppa vimocana govind
dua sahra govind
durita nivraa govind
ia pariplaka govind
kaa nivraa govind
govind hari govind
gokula nandana govind

st nyaka govind
ritapariplaka govind
daridrajana poaka govind
dharma sasthpaka govind
antha rakaka govind
padhbhndava govind
aragatavatsala govind
karu sgara govind
govind hari govind
gokula nandana govind
5

kamala dak govind

kmita phaladta govind
ppa vinaka govind
phi murre govind
rmudrkita govind
rvatskita govind
dhara nyaka govind
dinakara tej govind
govind hari govind
gokula nandana govind
padmvat priya govind
prasanna mrte govind

varha nrusiha govind

vmana bhgurma govind
balarmnuja govind
bauddha kalkidhara govind
veu gna priya govind
vekaa rama govind
govind hari govind
gokula nandana govind

vajra makuadhara govind

varha mrt govind
gopjana lola govind
govardhanoddhra govind
daaradha nandana govind
daamukha mardhana govind
paki vhan govind
pava priya govind
govind hari govind
gokula nandana govind
3
matsya krma govind
madhu sdhan hari govind

abhaya hasta pradarshana govind

marty avatar govind

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akha cakradhara govind

sraga gaddhara govind
virja trtha govind
virodhi mardhana govind
govind hari govind
gokula nandana govind

slagrma hara govind

sahasra nma govind
lakm vallabha govind
lakmagraja govind
kastri tilaka govind
kcanmbaradhara govind
garua vhan govind
gajarja rakaka govind
govind hari govind
gokula nandana govind
8
vnara sevita govind
vrathi bandhana govind
eLu malai vs govind
eka svarp govind
rma kri govind
Raghu kula nandana govind
pratyaka deva govind
parama daykara govind
govind hari govind
gokula nandana govind
9
vajra makuadara govind
vaijayanti mla govind
va ksu priya govind
vasudeva tanay govind
bilvapatrrcita govind
bhikuka sastuta govind
str pu rp govind
ivakeava mrti govind
govind hari govind
gokula nandana govind

10

VaTa patra shaayinE govind

brahmnanda rp govind
bhakta trak govind
nitya kaya govind
nraja nbh govind
hati rma priya govind
hari sarvottama govind
janrdhana mrti govind
jagat ski rp govind
govind hari govind
gokula nandana govind

11

abhieka priya govind

pannivraNa govind
ratna kireeT govind
rmnuja-nuta govind
swayam praksh govind
shrita paksh govind
nitya ubhta govind
nikhila loke govind
govind hari govind
gokula nandana govind

12

nanda rp govind
adhyanta rahita govind
ihapara dyaka govind
iparja rakaka govind
parama daylO govind
padmanbh hari govind
tirumala nivs govind
tulas vanamla govind
govind hari govind
gokula nandana govind

13

edri nilaya govind

ea syinE govind
r rnivs govind
r vekae govind
govind hari govind
gokula nandana govind

14

bla mukund govind

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Pasurams 26 and 27
Andals Thiruppavai Pasuram 26 for Day 26 of Margazhi, Jan 9,
2015https://www.scribd.com/doc/252115174/Andal-s-ThiruppavaiPasuram-26-for-Day-26-of-Margazhi Published on Jan 9, 2015
Govinda Namaavali: Addition Inspired by Andals Thiruppavai Pasuram 26
https://www.scribd.com/doc/252185900/Govinda-Namaavali-AdditionInspired-by-Andal-s-Thiruppavai-Pasuram-26 Published on Jan 9, 2015.
Pasuram 26 of Andals Thiruppavai
https://www.scribd.com/doc/119619594/Pasuram-26-of-Andal-sThiruppavai Published on Jan 9, 2013.
Pasuram 27 of Andals Thiruppavai
https://www.scribd.com/doc/119782775/Pasuram-27-of-Andal-sThiruppavai Published on Jan 10, 2013.

Facebook posts on Jan 9, 2015

TODAY, DAY 26 OF MARGAZHI, IS EKADASI: FAST TODAY AND FEAST
TOMORROW
Are you wondering what is going on? Yesterday, Jan 8, 2015, was Sankatahara Chaturthi
according to the Sri Balaji Temple religious calendar ... and so fasting day was actually yesterday
and many do observe the fast. Let me explain why today is Ekadasi, which I discovered from a
different type of calendar that is used for the month of Margazhi according to the Thiruppavai
commentaries by SriVaishNavite scholars.
Pasuram 16 (Naayaganaai ninDRu NandagopanuDaiya kovil kaappanE) describes the arrival of
Andal and her friends at the door of the mansion of Nandagopa Maharaja. The word used for the
mansion is kovil, or temple. If we start counting the days taking day 16 as day 1, then today is
the 11th day or Ekadasi, the day of fasting. Notice that in pasuram 26, Andal describes all that
she needs to perform a nice bhajanai and sing the glories of the Lord and praise Him. She wants
the Lord to give her (and her friends)
1, Shangu (conch) that blows well and loud to wake up all to join her.
2. PaRai (drums) nice and big that make wonderful sounds
3. PallaNDu isaipar (singers) to join and sing the glories and praises
4. Kola viLakku (lamps) to light the way (in the dark hours of the dawn) and also to perform
aarthi during the prayers.
5. koDi (flags) and Vidhaanam (flag posts or canopy) to herald to others afar what the singing
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ghoshti is doing and who they are (a solider, a ship, even athletes during Olympics, are identified
by the flag they carry).
This is what one is supposed to do on Ekadasi day - fast and sing the glories of the Lord. The
following day is Dwaadasi, or the day of feasting and, indeed, in tomorrow's pasuram 27, Andal
describes a feast and all the wonderful goodies that she will taste. Fasting and ritual avoidance of
food was described in Pasuram 2 (no ghee, no milk products, etc.) and a big feasting is described
in pasuram 27, signifying Dwaadasi. This is mentioned in the commentary attributed to
PerukkaraNai Swamy, see below (and the link given for original source).
THE FEASTING REFERRED TO HERE (PERUKKARANAI SWAMY) The first five
paasurams of ThiruppAvai are about the rules of the nOnpu andthe state of preparation. From the
Sixth to Fifteenth, it is for the awakening of fellow-gOpis. The 16th paasuram is connected with
the arrival of the gOpis atthe Lord's house (NaayakanAi). In this count, MaalE maNivaNNA
paasuram becomes the eleventh. It symbolizes EkAdasi, the day of UpavAsam(fasting). The
Twelveth one (Koodarai vellum Seer GovindhA) denotes DhvAdasi, the day to break the fast
and feast. The nOnpu is for feasting on DhvAdasi day after observing the vratham. AndAl seems
to be saying to the Gopis to present ther naivEdhyam of KsheerAnnam (akkaara Vadisil) to the
Lord (of ThirumAlirumchOlai): nooRu taDA niRaintha AKKAARAVADISIL SonnEn yERu
ThiruvudayAn inRu vanthivai koLLUnkolO
https://www.scribd.com///Pasuram-27-of-Andal-s-Thiruppavai
P. S. Thus far I had only been sipping coffee and some hot water. I think I will skip lunch at least
and fast on this special Ekadasi of Thiruppavai. The arrival at mansion (or temple) of Nandagopa
can be taken as coinciding with Amavasya if the first day is taken as full moon day (Margazhi
thingaL madhi niraindha nannaaLaL).

Ourgitapage 8 minutes ago (as of Jan 9, 2015, 3:32 pm)

ADDING TO GOVINDA NAMAAVALI INSPIRED BY THIRUPPAVAI:

BEGINNING OF GOVINDA NAAMA SANKEERTANAM IN THIRUPPAVAI ON
DAY 27, WITH PASURAM 27 (KOODAARAI VELLUM SEER GOVINDHAA)
I am adding the following, on THE AUSPICIOUS Jan 9, 2015, to the Govinda
naamvali, based on reading of Andals Thiruppavai pasurams 25 to 27.
VaTa patra shaayinE Govindaa
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Baala Mukundaa Govindaa

In Pasuram 26, for day 26 of Margazhi (Jan 9, 2015), Andal calls the Lord
aalin ilaiyaai. This would be on the 11th day since Pasuram 16 when
everyone arrived at the mansion, or kovil (temple), of Nandagopa
(Naayaganaai NinDRa NandagopanuDaiya koyil kaappaanE). Pasuram 26 is
therefore a reference to baby Krishna as Bala Mukunda, lying on the leaf of a
banyan tree (vata patra shaayi).
Pasuram 26 actually describes the Ekadasi vratam, where everyone sings the
glories and praises of the Lord, as a bhajan ghoshti, by blowing conchs,
beating drumming, holding lamps, waving flags and carrying banners and
going through the streets chanting and dancing and singing. It is a joyous
celebration with FASTING on that day. The ultimate goal of all this celebration
is attaining moksham, or liberation, which is granted by Bala Mukunda, the
VaTa patra shaayin.
Today, day 27 of Margazhi (Jan 10, 2015) is therefore the day of the feasting,
or Dwaadasi. In Pasuram 27, Andal actually describes how each will enjoy
sumptuous naivedya prasadam offered to the Lord, made with lots of ghee
that drips down the hand all the way to the elbow and she is going to be
licking it all! This is the opposite of the description in pasuram 2, where Andal
says she will not eat ghee, milk, etc. to perform her nombu (or vratam) for
moksham.
Furthermore, in pasuram 27, Andal starts with KooDarai vellum seer
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Govindhaa and addresses the Lord for the first time in the entire Thiruppavai
as Govindhaa. She calls him Govindhaa three times, in Pasurams 27, 28, and
29. Thus, Govindhaa naama sankeertanam actually begins with Pasuram 27,
as also noted by Sriman Sadagopan in his commentary on the Thiruppavai.
So, let us celebrate with these two additional namaas that occurred to me
today, on the Ekadasi day according to the Thiruppavai calendar. Let's add
this to our Govinda naamvali, at least tomorrow when we chant at Sri Balaji
Temple of Great Lakes.
VaTa patra shaayinE Govindaa
Baala Mukundaa Govindaa

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