tiruppavai 9
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thu:mani ma:daththu suththum vilakkeriya
  thu:pam kamazhaiththuyilanai me:l kan valarum
  ma:ma:n magale:! manikkadavan tha:l thirava:y
  ma:mi:r! avalai yezhuppi:ro:! un magal da:n
  u:maiyo:! anri cchevido? anandalo:
  ye:mapperunthuyil mandirappattalo:?
  ma:ma:yan, ma:davan; vaigunda nenrenru
  na:mam palavum navi nre:lo:remba:vai

thu: = Pure
mani = diamonds
ma:daththu = fixed in the places
suththum = all around
vilakku = lamps
eriya = glowing
thu:pam = fragrance sticks
kamazha = are spreading perfumes
unmagalda:n =  Is your daughter
u:mayo: = dumb ?
anri = otherwise
chevido: = is she deaf ?
anandalo: = or lethargic ?
e:mappatta:lo: = or is she protected from not coming out ?
manthirappatta:lo: = Is she hypnotised by some magic
perum thuyil = to sleep for long period
thuyil = soft
anai me:l = on the luxury bed
kanvalarum = sleeping
ma:ma:n magale: = O' the daughter of my mother-in-law
manikkadavam = doors adorned with diamonds
tha:l = the bolt
thirava:y = open
ma:mi:r = O' Mother in law !
avalai yezhuppi:ro:  = wake her up

vaikundan = the dweller of paramapadam
ma:ma:yan = with great mysterious traits
ma:davan = the consort of mother Lakshmi

enru enru = said so again and again
navinru = (thus) we have chanted
palavum = so many of
na:mum = those holy hames

O Chetana! A pet of the lord! You are having a beautiful frame;  your  face  beams  with  intelligence and your habits are perfect; we feel highly elated to see you, for you make no effortof your own,  but only meditating on the lord realizing that he is the only solace. We pray to you to redeem us from  our Mamakara and to guide us along the lines of your meditation; but still you are  turning  a  deaf  ear  to out entreaties. Then turning of Goddess Lakshmi, they said, ‘O Universal Mother! Can you not make him reply to our entreaties and has he completely immersed himself in Bhagavat vishaya  unmindful of 

worldly affairs? Or has he engrossed himself  deeply  in  solitary meditation     after  having   realized   the   significant   meaning   of  ' namas'         sabda  in   the Ashtakshara mantra. We sing of the glories of the  lord  as  that  He  is  easily accessible, that He is  the  consort  of  Sri  or  Lakshmi,  and  that  He  is  All Supreme. We sing of His namas and Kalyana  Gunas.  At least,  now,  please make him come out of his meditation to join us, for only in  his  company,  we will be able of fulfil our nonbu  successfully.     

In  this   pasuram  is  awakened a  girl  possessing  the   characteristics  of   Tirumalisai   Alvar.  This  is   inferred   form  the  address, Mamanmagale .   This address is able to create a sort of relationship between  Sri  Andal and Tirumalisai Alvar.   Sri andal is an Avatar of Lakshmi as Sri Vdanta Desikar puts it in Gotha  Stuthi, "Kamalamai vanyam ngotham" and Lakshmi is said to be born in  the  Brughu race according  to the Puranas and Amarakosa, and that is why she  is  also  called  ‘Bhargavi’. That Tirumalisai Alvar was born in the brughu race is also well-known; and hence one can easily formulate a certain  sort of relationship between  the  two.  Further  the  expression,  “tumani  madattu  churrum vilakku eriya” denaotes that the Lord residing in the heart of this Alvar was male visible to others  like a thing kept inside an emerald-case; ‘Ut kidanata-vanname puram  posindu  kattide’, is  than  Alvar’s expression.

 “Churrum vilakku eriy” denotes his profound jnana. This  alvar  studied  sankya,  Buddhistic.  Saivite and to the systems of Philosophy and was well-versed in all  of them.  Compare:- ‘Sakiyam  karrom sankaranar  akkiya   agama  nul  arayndom.’  He  was  a  ‘jnani’  as  evidenced  by  his  utterances:- “Yanarindavaru …..  ararivar”  (Nanmugar  Tiruvandadi- 3)  and  “En madikku  vinnellamundo  vilai” (Nanmugan Tiruvandadi-51).

 ‘Tupam kamala’:- This imples that to worship Lord Vishnu  only,  is  the  true  rest  of  having  good jnana,  as  is  evidenced  in  his  line, “ Marandum   puram  tola  mandar”  (Nanmugan Tiruvandai,68)

 Then ‘tuyil anai mel kanvalarum’-This Alvar always use  to  sing  about  the  Lord  in   His   reclining position on His serpent couch, as we find in :-

 “Nahat tanaik –kundantai vehha tiruvevvul

Nahat tanaii Arangam perabil-nahat

Tanai prakandal kidakkum adi nedu Mal.

Anaippar karutana van”. (Nanmugan Tiruvandadi.36)

 Un magal tan umaiyo:- This alvar once gave a hint to the Brahimins of  Perunbuliyur village about  the line where they had stopped when chanting the Vedas, by splitting   the  paddy  with  his   nails  like a dumb man without talking to them.

Cevido:- When he was insulted by many, for receiving the   Akra-puja at the yaga  performed  by the Brahims of Prumbuliyur, he turned a deaf ear to their insults. Hence the term cevido  fits in  well  with this Alvar.

 Anandalo:- (sleep):- The sleep for a prarmaikanti (one who  is  deeply  devated  to  the  Lord)  is  to keep away from the worldly pleasure of life. This can be seen in this Alvar, as he  himself  says  in  his pasurams :-

 “Unnai terindeludi, vasittum kettum vanangi valipattum, pustittum pokkinen podu” (Nanmugan Tirvandadi 63); and

 “Tolilenakkut tollai mal tan namam ettap, poludenakku marraduve podum”

 Emap-perun tuyil  mandirap-patalo:-This alvar will not even turn his  eyes to other Gods except Lord Naryana: “Pidiru manamilen Pinnakantanodu etirven avan enakku neran “ (Nanamugan Tirunvadadi, 84) –Further this Alvar came completely under the influence of Peyalvar and this was practically hypnotized by his to Vaishnavism.

Mamayan, Madhavan, vaikunthan:- These treee expressions are favourites with this Alvar.We see in his pasrams their usage:-

“Mayamenna mayamo”. (Tiruccanda virutam,34)

“M ya maya makkinay un maya muram mayame”. (Truccanda viruttam, 41).

“Madhavanail ettadar Inavare”.(Nanmugan Tiruvandadi,6).


“Vaikuntha celvanar cevadimel pattu”.(Nanamugan Tirvandadi,75).


Hence, it may be taken that a girl prssessing the characteristicsof Tirumalisai Alvar is beingawakened in this pasuram.The jeeyar School also had the same opinion.

(Note:- In Stanzas, 6 to 15 it is only the Vocative case expression that determine,what kind of Alvars are said to be awakened in each parsuram  and  the genius  of  the  commentators in this aspect need commendation)

According to Acharya Paramparai, Emberumanar is said  to be awakened in this pasuram.




athAto "brahma" zignAsA - Then thereafter be inquisitive to enquire about "the Absolute"