tiruppavai 15
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  elle: ilankiliye: innamurangudiyo
sillainrazhaiye:nmin nagaimi:r po:daruginre:n
  vallai yun katturaigal pande:yun va:yarithum
  valli:r gal ni:ngale: na:ne:da:na:yiduga
  ollai ni:po:da:y u:nakkenna me:rudaiyai
  ella:rum po:nda:ro: po:nda:r po:ndennikkol
  valla:nai konra:nai mu:ththa:rai mu:ththazhikka
  valla:nai, ma:yanai ppa:de:lo:remba:vai

(girls outside)
ilamkiliye: = O ! girl who speaks sweet like a parrot !
Yelle: !  = what a wonder !
innam = still
uranguthiyo: =you  are  asleep ?

(girl inside)
nangaimi:r = O ' full blown girls !
po:daruginre:n = I am coming
sillenru = Don't yell
azhaiye:nmin = and call

(girls outside)
vallai = Yes! you are very clever orator
arithum = we know
pande:  =  well before
unkatturaigal = your sharp words
unva:y =  and the strength of your mouth
(girl inside)
ni:ngal = you are all
valli:rgal = very efficient.
na:ne:da:n = I myself am
a:yiduga = so !
(girls outside)
ni: = You
ollai = immediately
po:tha:i = wake up and come
unakku = To you
ve:ru = separately
enna = what purpose
udaiyai = is there ?
(girl inside)
ella:rum = All those who are supposed to come
po:nda:ro:  = did they come ?
(girls outside)
po:nda:r = Yes!  they have come.
po:ndu = come out  and
ennikkol = count.

konra:nai = He who killed
valla:nai = the strong elephant "Kuvalaya:pi:dam"
azhikka = who kills
ma:ththu = the enemity
maththarai = of the enemies

valla:nai = the able,
ma:yanai = one with mysterious deeds
ollai ni: po:da:i = Come immediately !
pa:da = to sing such a one.

Short  Meaning -
girls outside - 
O ' girl who speaks sweet like a parrot ! what a wonder ! still you  are  asleep ?
girl  inside   - 
O ' full blown girls !  I am coming Don't yell and call
girls outside - 
Yes! you are very clever orator. We know well beforeyour sharp words and the strength of your mouth
girl inside  - 
You are all  very efficient.  I myself am so !

girls outside - 
You immediately wake up and comeTo you  separatelywhat purpose  is there ?
girl inside  -  
All those who are supposed to come,  did they come ?
girls outside - 
Yes!  they have come. Come out  and  count. He who killed the strong elephant "Kuvalaya:pi:dam",  who kills the enemity of the enemies, the able, one with mysterious deeds.  Come immediately ! to sing such a one. 

“Oh Swamin!  Who is aware of the eminence of the God’s elect! What is this wonder! Even after all of us got up early and assembled before your house, is  it  reasonable  that  you  should still be abed? Please rise up” so said the Bhagavatars. To this, he replied “Your words   interrupt my ‘dyana’ about the Lord; so please be patient and wait for sometime; meanwhile, I will  join you”. Having heard such a reply, the God’s elect ejaculated ‘We already know that  you   are  having the knack of speaking in such terms hiding  the highest  truths  of  philosophy  in  them’  and  the  Swamin  retorted  ‘you  have

interrupted  my  God –realisation  and  you  must  feel for the wrong done to me.but  you  never  realized  your own faults; never  mind  about  it; anyhow Bhagvata-seshatvam  is  my  svarupa  (i.e. servitude to god’s elect is always  my aim)and such, I am prepared to accept the blame thrust by youonmyself.’ Hearing this they said. ”Oh, Swamin! leaving all these  things, you  must  also now  come  out quickly to join us for it  is  not  proper  to do  individual  and secret devotion to the Lord.” To this, he inquired as to whether all theothers    

 have  assembled  in  the  hall od service, and he was answered in the  affirmative, adding at the same time that he himself  can  come out and satisfy himself. Then he asked them as to what he is excepted to do, and they said  that  “if  you  join  us in our singing about Narayana, the Lord, who dispelled the ‘ego’ in  us, and  who  destroyed  all  the  evil  (Kama,  Krotha  etc.) in  us, our kainkarya nonbu will fructify  successfully.” 

 In  this  pasuram  is awakened a girl resembling Tirumangai Alvar. This can be substantiated as follows:-

This  Alvar  has  followed  the  argumentative method in the Padiham “Manamarum mel nokki” (Peria Tirumoli, 11-5.)  as  if  the  argument  is  between  two  Ayar  girls,  similar  to the lie of this pasuram.

Ilankiliye:-  This   expression   can   be   fitting   applied   to  this  Alvar. This  Alvar  in  his  immortal  Tirunedun-tandaham, refers  to  the  parrot  in  the  pasurams  beginning  with  ‘Kalleduttuk-kal  mari kattay’ (St. 13)  and  in  ‘Mulaik- katiraik- kurungudiyul  muhilai’ (St.14). The  Alvar  calls  himself a parrot: cp. ‘Kili pol milarri nadandu’ (Periya Tirumoli 3-7-2). And  ‘men  kili  pol  miha  milarrum  en pediye’ (Tiruneduntandaham St. 15). More ever, he  repeated  like  a  parrot  the  Harinama  in ‘Nan kandu Konden Narayana  ennum  namam’ –I have found out the truth and that is , Narayana Namah. Further, he  repeated  the  substance of  Nammalvar’s  four  works,  in his six prabhandas: Compare, ‘Maran panitta Tamil  maraikku Mangaiyar kon Arangam kura; (Upadesarathnamalai-9).besides, the Alvar possessed a beautiful personality, and so he was termed as ‘parrot’.

Innam urangudiyo:- In the early  stage  of  his  life,  Tirumangai Alvar was steeped in ‘ajnana’ and this can be inferred from his utterances:-

(a)    ‘Vadinen vadi varuntinen’ (Peri Tirumoli, 1-1-1).

(b)   ‘Aviye! Amude!….paviyen unaradu ettanaipagalumpaludu poy olindana nalgal’ (1-1-2)- (Oh my life! My nectar! I, this sinner, have wasted many a precious day of my life without realizing you, the All-supreme).

(c)    ‘Kalvanenanen’ (1-1-5) –I became a thief, a dacoit.

(d)   The padiham beginning with ‘Taye Tantaiyenrum tarame kilai makkal enrum, Noye pattolinden etc.,’ (1-9-1 to 10). 

“I have been worn out completely by the disease of illusion that is , of false notion about my relations-as my mother, my father, my wife, my relatives and my children.

(e)    ‘Idumbaiyal adarppundu’ (1-9-5) -Hemmed in on all sides by  distresses. 

Vallai-un-katturaigal:- The word ‘Katturai’ means words pregnant with meaning and emphatic in their ideas !   Tirmangai   Alvar   had   sung   such   beautiful   songs    that    he    termed    popularly    as  ‘Narkaviraj-perumal’ (a master of the  four  kinds  of  Tamil  verses). There  is  nothing  to  equal the sound and symphony of this Alvar’s compositions  and  that is why  the expression ‘kaliya oli  ceyda’ (Kaliyan     rhythnmically  sang )  is  commonly   found   as   contrasted   with   ‘Kurugur   Satagopan sonna’- (Satagopan  of  Kurugur  trasted  with  ‘Satagopan of  Kurugur  spoke). Moreover, whereas Nammalvar  composed  the  ideas  of  the  four  Vedas  in Tamil, Tirumangai Alvar composed the six Vedangas  in  beautiful    Tamil  verses  : He  is  the  prince  of  Chitra-kavi  as  seen  by  his  Tiruvelu -kurrirukkai. Moreover, his composition have been eulogized as follows:- 

“Nenjuk-kirul kadi teepam adanga nedum piravi

 Nanjukku-nallamudam Tamila nanaut turaigal

Anjukku-ilakkiyam Arana saram parasmayap

Panjuk-kanalin poori parakalan panuvalgale.”  (Tanian by Alvan) 

[The  compositions  of  Tirumangai  Mannan  act  as  a  light  to  dispel  the  darkness of ignorance or ‘ajnana’, as  nectar  the  poision  of rebirths, as a model for the five divisions of Tamil grammer as the quaint essence  of  the Vadas, and as a fire spark to cotton of other religions (i.e., religion  dogamas). Note here  the  incident  that  Bhattar  was  able  to  win  over  Nanjeeyer,  through  the  weapon  of  Tirunedunatandham of Tirumangai Mannan.] 

Pande un vay  arridum:- (We  know  already  your  hard  speech  and  skillful  tongue):- This  is  also applicable to Tirumangai Alvar. He  waylaid  the Lord Himself and showed Him his sword and at last gained  from  Him  the  Mahanatra  ‘NARAYANA’. Further, He  is  one  who cannot be limited to a restricted vocabulary of words or ideas. He will never obey  him. Again, “Pande un vay aridum:- This can be inferred by his utterances:-

 I.      ‘En ciragin kil adangappenaip peren’ (Tiruneduntandaham,12)

 (I gave birth to a daughter who never obeys my instructions).

II.     ‘Perren vay sol iraiyum pesak kelal’. (Tiruneduntandaham,19)

 (I gave birth to her; that is all: she never pays any heed to my words even a bit.)

III.     Tan-kalum Tand-kadunatai nagarum pandit tankovalur-padi adak-kettu, ?Nangay!Nan

          kudikku iduvo nanmai enna  Naraiyurum panduval navilginrale.(Tiruneduntandaham,17).

       (I as  a  mother, chastised  her  by  saying  ‘Is it proper to our family tradition to dance in glee singing always about the centres Titut-tangal, Tirukkundanti, and Tirukoilur and do you know the resilt of my chastisement ? She  began  to  sing  further  about  Tirunaraiyur and thus added fuel  to the fire.)

 More over, Tirumangai Mannan told the Lord of Tiruvindalur “Vasivallir Indalurir! Valnde pom nire” (Peria Tiruimali 4-9-4). (O Lord  of Indalur! You are capable of Partiality; may you alone Live long!) This is  an  example  of  his  hard  speech. Besides his hard speech is evident in:- 

           “Perun-teruve, Urar Igailum  uradoliyen  nan 

            Varar pum-pennai madal” (Siriya Tirumadal). 

(I will come out in the oopen big street  on  the  palmyra-horse  caring  a jot  for  the  contemptuous  talk  of  the  commonalty ) and in

          “Unni ulava ulagariya urvan nan 

           Manniya pum pennai madal”. (Periya Tirumadal) .

(I   will come out in the open  on a palmyra  horse  so  that  the public may   look at me.) 

Leaving  this apart, the expression ‘pande un vay aridum’ can be interpreted as:- that Tirumangai Alvar has given  expression through his own mouth that he was an ‘amsam of “Sranga”, the bow of Vishnu. How  is  this idea obtained, one may  be  tempted  to  ask:- The  answer  is :- that  the Alvar  sings  about  Sarnagpani., the  Lord of Kundantai  (or  modern Kumbakonam) at the outset in his Peria Tirumoli, and also at the end of his last prabhanda,  the  Tirneduntandaham,  thus  giving  a  clue  that  he himself is an “amsam” of  Sarnga.

 Unak kenna Verundaiyai:- can be easily applied to his  Alvar  for  of  all the Alvars, Tirumangaiyar is the  only  one  who  sang  the  peculiar  Tirumadals  and the Chitrakavi Tiruvelukurrikukkai’.

 Ellarum pondaro  pondar  pondu  ennik  kol:- The  ‘bhava’  in  this   line   can  also  be  fittingly  attributed  to Tirumangaiyar’s life. According to the directions from Kumudvalliyar his wife, the Alvar used to feed thousand eight Brahamins daily in his household, and it  might so happen, that she could have asked him as to whether all the thousand eight had turned up, and he could have retorted “All  have  come;   if you so desire, you  yourself can go over and count.”

Besides, the expression ‘Vallanai konranai’……..Vallanai Mayanai reminds one of Tirumangai Alvar who  has  got  a  great  liking  to  address  the  Lord  as “Anay!”, “Anay!”, Vide the stanza, 10 of the Tiruneduntandaham  beginning  with ‘Ponnanay’ etc. Also he mentions the killing of kuvalayapeetam in stanze  “Avarivai  ceydariyar  anjana  ma-malai  pole, Mevu  cinattu-adal  velam vila munindu” (Peria Tirumoli,  3-3-7)  and  also  in  “Kavala  yanai  kompositta  Kannaenrum  (Peria  Tirumoli,  4- 8- 1 ).

 From  the  above  elucidation, it  is  inferred  that  Tirumangai  Alvar  is  innately   referred  to  in  this parsuram. The  jeeyar  School  also  is  of  the  same  opinion.  

According  to  Guru  Paramparai, it is Nammalvar  that  is  awaked  in  this  parsuram (vide the expression ‘Srimathe Satagopaya namaha’)  .




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