THIRUPPAVAI | DAY 5 | VIVEKHA LOGANATHAN | AANDAL THIRUPPAVAI

SINGER : VIVEKHA LOGANATHAN
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The Thiruppavai (Tamil: திருப்பாவை) is a Tamil devotional poem attributed to the female poet-saint Andal (also known as Nachiyar, Kodhai or Goda Devi). It consists of thirty stanzas (paasurams) in praise of Thirumal (a manifestation of Lord Vishnu). It is a part of Divya Prabandha, a collection of the works of the twelve Alvars, that is considered an important part of the devotional genre of Tamil literature. In Thiruppavai, Andal gives a universal call to all people to recite the name and glories of Lord Vishnu.
DAY 5:
(māyanai) Supreme Being who is inscrutable, beyond the comprehension of the human mind, residing in paramapada (srivaikunta); Surprisingly that supreme Lord who the nithyasuris enjoy always now has descended making Himself so very accessible by the innocent cowherds who beat Him and tie Him and enjoy all His mysterious pastimes;
(mannu vaḍa madurai maindanai) Yet this Transcendent Godhead (Para-Vasudeva) has taken birth due to His boundless compassion, in the humble circumstances of a prison in the Northern city of Mathura (here differentiated from the Southern city of Madura).
Mathura has always been associated with the Lord; It was the place of penance of the Lord during the vamanavatara; During the Ramavatara, shatrugna won over lavanasura and ruled over from Mathura; And now Krishna has taken birth in this divine place; Only after His birth in mathura did the almighty’s glory spread everywhere; He was born as the boy who immediately after birth broke His parents bondages. He was like a son to everyone in Mathura and He was celebrated as the king of Mathura (maindan-can mean- strength, son or king)
(tūya perunīr yamunai turaivanai) it is said that the purity of the waters of the Yamuna river is due to Lord Kṛṣṇa and the Gopis playing in them, gargling and splashing themselves. The waters experienced the Divine touch of the Lord and therefore have become pure.
The Godāvari River never imparted any information to Sri Rāma about Sitā Devi, due to fear of Rāvaṇa, though Sitā had specifically requested her to do so. Yamuna by contrast, assisted Vāsudeva to carry the child Kṛṣṇa to Gokula, not being afraid of Kaṃsa, although she was flowing underneath the very palace of the demon - herein lies the purity of the Yamuna. The Yamuna helped Vāsudeva by flowing knee deep at first, then with a desire to touch of the lotus feet of the Lord; she began to rise up higher and higher until she reached the mouth of Vāsudeva. Vāsudeva in fear raised the child from his shoulders over his head and while he was doing so the child Kṛṣṇa stretched out his leg and touched the waters and lo and behold, the water-level suddenly dropped and flowed once again knee-deep.
If they say the name Krishna then kamsa might get alert and come to kill Him so andal hides and says yamunai turaivan;
(āyar kulattinil tōndrum aṇi-viḷakkai) born in the cowherd clan and thereby glowed like an auspicious lamp; tōndrum - indicates that He was not born like others due to karma but due to His divine wish; His greatness illuminated only after He reached gokula not while He was in Srivaikunta or while born in Mathura;
(tāyai kuḍal viḷakkan ceyda dāmodaranai) Kṛṣṇa brought such fame to His mother that the entire world wonders what austerity she did in order to beget such a son! Kṛṣṇa was born to Devakī but was fostered out to Yaśoda; so here the reference to "mother's womb" applies to Yaśoda who acted as the functional mother of Kṛṣṇa, and not to Devakī who was the natural mother. The name Damodara refers to His pastime of breaking the butter pots and Yaśoda in order to restrain him tried to bind Him with a piece of rope needless to say she did not succeed in her endeavour with her effort but Krishna made it happen.

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