Tiruppāvai – Pāśuram 20
When the World Stands Behind Him
முப்பத்து மூவர் அமரர்க்கு முன்சென்று
கப்பம் தவிர்க்கும் கலியே! துயிலெழாய்!
muppattu mūvar amararkku mun sendru
kappam tavirkum kaliyē! tuyilezhāy!
Āṇḍāḷ now speaks of Krishna in a way that opens the frame far wider than Gokula.
The phrase “முப்பத்து மூவர் அமரர்” refers to the principal categories of divine forces that uphold cosmic order. It is not meant as a narrow count, but as a way of pointing to the entire structure of the world that depends on protection.
Krishna is described as one who “முன்சென்று” — one who moves ahead of them, not in rank, but in position. He places himself in front, so that fear (கப்பம்) does not reach those who stand behind him.
This is the meaning of “கப்பம் தவிர்க்கும்” — fear is averted because he absorbs it first.
And so Āṇḍāḷ calls him “கலியே” — the one who subdued Kāliya — not merely recalling a past event, but naming a constant quality: the Lord who steps forward before danger takes shape.
செப்பமுடையாய் திறலுடையாய் செற்றார்க்கு
வெப்பம் கொடுக்கும் விமலா! துயிலெழாய்!
seppam uḍaiyāy tiṟal uḍaiyāy seṭṟārkku
veppam koḍukkum vimalā! tuyilezhāy!
Āṇḍāḷ now balances two aspects of Krishna.
To those who seek him rightly, he possesses seppam — measured speech, assurance, grace.
To those who threaten order, he possesses tiṟal — strength that becomes veppam, a burning force that stops harm.
Yet he is called “விமலா” — the spotless one. Even his severity is pure. Protection and correction arise from the same clarity.
This is the one the companions (sakhis — companions who walk together in the vow) have come to awaken.
செப்பன்ன மென்முலைச் செவ்வாய் சிறுமருங்குல்
நப்பின்னை நங்காய்! திருவே! துயிலெழாய்!
seppanna menmulai sevvāy siṟumaruṅgul
nappinnai naṅgāy! tiruvē! tuyilezhāy!
Now the address turns to Nappinnai.
There is no explanation here, only invocation. Her presence is already understood. She is addressed with affection and dignity — auspicious, composed, luminous.
The companions do not bypass her. They do not hurry past what is proper. The request must pass through the one who makes approach gentle and rightly timed.
உக்கமும் தட்டொளியும் தந்துன் மணாளனை
இப்போதே எம்மை நீராட்டலோரெம்பாவாய்!
ukkamum taṭṭoḷiyum tantuṉ maṇāḷanai
ippōdē emmai nīrāṭṭalōr empāvāy!
The request is now spoken plainly.
Let Krishna come — not in display, but with fan and lamp, signs of service and readiness. Let the vow be completed. Let the companions be received.
Āṇḍāḷ insists on “இப்போதே” — now — because nothing remains undone. Discipline has been learned, unity formed, restraint practiced, responsibility accepted.
This is not haste.
It is preparedness.
Why Pāśuram 20 Matters
This pāśuram corrects a subtle misunderstanding.
Krishna is not approached because he is intimate.
He is approached because he is dependable.
The same one who stands in front of the cosmic order, shielding it from fear, will not turn away those who have come in the right way, at the right time, with the right spirit.
From here onward, Tiruppāvai moves from preparation to response.
Āṇḍāḷ Thiruvadigalai Shar
anam
We take refuge at the sacred feet of Andal.
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