The SriVaishnavite Code of Conduct as prescribed by her is as follows: NAM Pavai Indrajit did a malefic rite to put an end to Rama, but OUR beneficent rite is for securing Lord’s and His World’s prosperity and happiness. She stresses the words “NAMUM NAM Pavaikku”- NAMUM- WE are quite different from others we long for His company and firmly believe that He alone is the Means for achieving it. While we appear to be performing this vow for getting rain, in reality, it is different. She proceeds to prescribe “dos” and “don’ts”( which actually are the SAMBHAVITA SWABHAVA, the natural characteristics of the Adhikari). Seyyaadana seyyom thee kuralai senrodhomĢ) At her cordial invitation a huge crowd gathered and the wonder-struck ANDAL exclaims,”in this ignorance-spreading world, are there so many interested in Emancipation!”. Mai-ittu ezhuthom, malar ittu naam mudiyom Vaiyathu Vaazhveerkaaal! Naamum nam paavaiku

That is the sum and substance of this verse. The safest means of securing Him is not Karma yoga etc but His Grace only. NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam) PARAI (Phala Swarupam) TARUVAN. This strikes the keynote of the Song Divine-TIRUPPAVAI. Sriman Narayana is the SOLE MEANS of attaining His Feet. Yasoda’s over-indulgence of Krishna is responsible for all his pranks and misbehavior towards the young gopis.Ĩ. Nandagopa’s vigilance in guarding Krishna with his very sharp spear in hand symbolises the “ASTHANEīHAYA-SANKA” and “MANGALASASANA-PARATA” characterises a Sri Vaishnava.ħ. The prosperity of Gokula consists of Sri Krishna’s amiable pranks in stealing butter and girls i.e., the wealth of a Sri Vaishnava consists of his intoxicating love for and enjoyment of the Lord’s company.Ħ. NIRAINDA the moon is not in the sky alone!)ĥ. She speaks of the radiance that attended on the face of her companions on hearing her requisition. All those who have a longing for the service of the Lord are qualified to join her. The fruit in getting one’s body is for serving the Lord here and hereafter (NEERADA PODUVIR)ģ. What it means is that for a soul, that day is the Good Day when he understands all about himself and God and their mutual relationship of Lord and Servant which is stated in the Tirumantram.Ģ. Andal praises the day (NANNAL)that has appeared of its own accord for the observance of the vow. The first stanza which states the central premise to be elaborated in the rest of the poem contains the following ideas:ġ. Paaror pugazha-p-padindul-el or empaavaai Kaar mein-ch-chengan kadhir madhiyam pol mukathan Kooerval kodum thozhilam Nandagopan kumaran Neeradap pothuveer pothumino nerizhayeer! Maargazhi-th thingal madhiniraindha nannalal

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