Meaning of Thiruppavai pasuram 24  -Anru ivvulagam alandhaai adi

The gopis are now so overcome by the beauty of Lord Kṛṣṇa that they not only praise Him but also pronounce benedictions on Him out of profound love, just as the Rishis of Daṇḍakāraṇya forgot the humiliations they had suffered at the hands of the Rākṣasas when they saw the gorgeous form of Rāma standing before them, and began to bless Him. Thus, so great indeed, has been the love roused in some of the eminent saints by the charming personality of God, that they have even forgotten the relationship of superior and inferior, of protector and protected, and blessed him, the Omnipotent Lord. The most notable instance of such a saint, being Periyāḷvar, (the father of our Poetess) who sang the Tiruppallāṇḍu.  Lord Kṛṣṇa may be contemplated in two aspects:—   (1) His Being and  (2) His exquisite beauty. When one contemplates upon his Being (svarūpa) one regards oneself as the protected and the Lord as the Protector. When one contemplates Kṛṣṇa’s saukumārya (exquisite beauty), the position is entirely reversed. The former is the stage of knowledge, the latter that of extreme love which transcends the highest knowledge and holds even the Most-high and Allpervading Lord in its lap. Here one may ask “is it not a paradox or perversion of knowledge (viparita jñāna) to bless the Lord instead of importuning Him for the attainment of desires?”. The answer is, that because of profound devotion, His Omnipotence (sarva-balamai), all-protecting ability (sarvarakṣagatvata) and other qualities are completely forgotten when one comes face to face with Kṛṣṇa. Attracted like a magnet by his exquisite beauty (saukumārya) the devotee begins to bless Him and pray for His safety.   Moreover, it is the duty of a servant to pray for his master’s welfare. Even ādiśeṣa becomes anxious for the safety of the Lord, and emits fire from his thousand mouths in paramapada  so what is wrong in these poor girls, pouring forth their blessings on Kṛṣṇa, being afraid for the safety of their Lord, in the Gokula.  Now, another question may be asked—   “Instead of blessing Lord Kṛṣṇa Himself, why should they bless His feet etc?”. The answer is that these bodily parts are  instrumental in the  fulfillment of His glorious exploits.  The feet are a focus for much devotion and ritual worship because they are the lowest part of the body. In an attitude of utter humility and self surrender one takes the lowest part of the Body of the Lord and places it upon the highest or cleanest part of the body of the devotee – the head. This is the symbology behind the wearing of the tirunāmam or white and red lines upon the forehead. The two white lines represent the feet of the Lord and the red center line represents Lakṣmi.

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