tiruppavai 13
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  pullin va:y ki:nda:naippolla varakkanai,
  killikkallainda:nai ki:rthimai pa:dippo:y
  pillaigalellarum pa:vaikkalam pukka:r
  velliyezhundu viya:zhamurangiththu
  pullum silumbina ka:n po:darikkannina:y
  kullakkulirakkudaindu ni:ra:da:de:
  pallikkidaththiyo pa:va:y ni:nanna:la:l
  kallam thavirandu kalade:lo:remba:vai!

Oh Swamin!  who  has  realized  about his won self! please wake up  from your bed and join us. the Bhagavatas have  already  reached  the hall  of  culture, singing  about  the qualities of that Lord  who destroys the Arishat vargas and the ‘ego’ in  us. as a consequence, ignorance vanished  and   sublime knowledge emanated; even  other  Bhagavatas  have  quickly   assembled  in  the hall; and so it is not proper  on  your  part  to  think  of the Lord’s qualities in solitude. as the day is quite auspicious, you  should  leave this mental reserve, and come forth and join us so that our nonbu may end successfully. 

The  girl  that  is  awakened  in this pasuram is Tondaradippodi Alvar. In  the vocative  expression ‘podarik-kanninay’ the word ‘ari’ refers to the plucking out of  flowers  and  such  there is a reference to the flower-service rendered by  Tondaradippodi  Alvar to the Lord, as is seen in the line in his Tirumalai:- “Tulavattondaya   tol   sir  Tondaradip-podi”  (st.45)  and  by  the  phrase  in Tiruppalli- eluchhi   “Todaiyotta   tulavamum  kudaiyum  polindu,  tonriya  tol Tondaradip-podi”. (st. 10). 


Nannalal:- Note that this Alvar was born in this month of Margali.

 Kallam tavirndu:- This  expression  fits  in well with some of the incidents in the life of this Alvar, as is evidenced by his own words “Sudanay kalvanagi” (Tirumalai, 16), “Kallame kadhal ceydu” (24), and “kallat-ten nanum tonday”. (34).

Kalandu:- This refers to this Alvars later life, and devotion to the Lord.

Kullak- kulira….Kidattiyo:- This  phrase  refers  to the time when this Alvar had left off his kainkarya for sometime when he was in bad company.

The  first  two  lines  also  fit  in  well  with  this  Alvar;s  attitude,  for  he also sang about Sri Rama in Tiruppalli-elucchi  as  “mamuni  velviyaik-kattu….Ayoddhi  em  arase (St .4)  and  of  Sri  Krishna in Tirumalai  as  ‘Valavelun,  Tavalamada  Mathurai ma nagaran tannul, kavala mal yani konra  kannanai’ (st 45). 

Some   scholars   (Jeeyar  School)   hold   the   view   that   in   this   pasuram   is   awakened  a   girl resembling Tiruppanalvar. The reference to the beauty of the eyes (Podarik-kanninay) in this  pasuram is also referred to by this Alvar  in  his  Amalanadhipiran  as  “Kariya  vagip  pudai  parandu  milirndu cevvari odi ninda   ap-periya   vaya  kankal” (8).

 According to Guru Paramparai, Uyyakkondar, also known  as  ‘Pundarikatchan  is  awakened  here (vide the expression ‘Sri  Pundarikatchaya Namaha) Note how admirably the expression ‘Podarik-kanninay’ fits in with ‘Pundarikatchan’.




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