|Verse 17 Word For Word Translation Commentary Errors|
amparamE thaNNIrE cORE aRaNYceyyum * The clothes cool water food (You who) gave to charity emperumaan nan^thakOpaalaa ezhun^thiraay * Our leader NandaGopAlan wake up . kompanaarkku ellaam kozhun^thE kula viLakkE * The women folk - all - (the) leader (of) (and the) light of the family emperumaatti yacOthaay aRivuRaay * Our Lady YasOdha come to senses . amparam UtaRuththu ONGki uLaku aLan^tha * Sky (you who) split open (You the) giant (the) world (that) measured umpar kOmaanE uRaNGkaathu ezhun^thiraay * devAs King (of) stop sleeping (and) wake up . cem poR kazhal atic celvaa palathEvaa * Pure gold anklets (on) feet (wearing) prosperous BalarAma umpiyum nIyum uRaNGk Your brother and you wake up . El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu
Translation By Dr. V.K.S.N. Raghavan
Oh King NandagOpA , Our Sire and the one reputed for high charity in giving away
many clothes, abundant water,and large quantity of food! Kindly awaken ! Oh
Queen yasOdhA, the foremost scion among women of sterling character (lit.
who are slim and firm like Vanjik Kombhu)! Oh Devi, who is the beacon
light (of the whole woman kind ! Please rise up! Oh Lord of Gods , who grew
(into a gigantic form) and pierced through the space , and measured (with
two steps) all the worlds! Please refrain from sleep and get up! Oh Prince
BaladEvA ( the strong and powerful Lord) adorning the golden anklets of a Hero !
May Your younger brother and yourself get up without prolonging your sleep
Commentary By Oppiliappan Koil VaradAchari Sadagopan
In the previous Paasuram , the gatekeepers were requested to open the doors of NandagOpan's palace so that the Gopis can get inside and wake up King NandagOpan , Queen YasOdhA , Lord KrishNA and Prince BaladEvan , the elder brother of Sri KrishNA .The gatekeepers obliged and the Gopis stand now in front of the bed chambers of each of them and appeal to them to awaken.
Literal Meaning of the Paasuram ( Dr.V.K.S.N.Raghavan):
Oh King NandagOpA , Our Sire and the one reputed for high charity in giving away many clothes, abundant water,and large quantity of food! Kindly awaken ! Oh Queen yasOdhA, the foremost scion among women of sterling character (lit. who are slim and firm like Vanjik Kombhu)! Oh Devi, who is the beacon light (of the whole woman kind ! Please rise up! Oh Lord of Gods , who grew (into a gigantic form) and pierced through the space , and measured (with two steps) all the worlds! Please refrain from sleep and get up! Oh Prince BaladEvA ( the strong and powerful Lord) adorning the golden anklets of a Hero ! May Your younger brother and yourself get up without prolonging your sleep (uRangEl).
The Inner Meanings of the Paasuram (Sri PBA Swamy)
Here NandagOpar, YasOdhai, KrishNan and BalarAman are sequentially awakened as symbols of AchAryan, Thiru Manthiram , the Meaning of Thiru Manthiram and the Essence of Thiru Manthiram (AshtAsharam , Moola Manthram ).
The ascendance of NandagOpar in this order of salutation (EmperumAN NandagOpAlA )may sound odd , but he is the NiyAmakan ( commander ) of even the Sarva NiyAmakan ( Our Lord, the controller and commander of one and all).
In this paasuram EmperumAn NandagOpan is identified as performing dhAnam of Amparam , TaNNIr and sORu. Amparam stands for AakAsam ( Sri Vaikuntam: ParamAkAsa sabdha Vaachya pradesam /"nalamanthamillAthOr Naadu"). NandagOpan is invoked FIVE times in ThiruppAvai (Paasurams 1,16,17,18 and 21) to perform MangaLAsAsanam for His generosity, parAkramam and wealth.
YasOdhai is awakened next as "kompanArkellAm kozhundhE KulaviLakkE". She is the One , who has the bhAgyam of having the Lord as Her son ( ThiruvilEn yEnonRum peRRilEn, YELLAAM DHAIVA NANGAI YASODHAI PERRAALE ). YasOdhA is the brightest lamp of the GopAla kulam (Kula ViLakku) for enhancing the radiance of "Aayar kulatthinil thOnRum aNi viLakku" ( Lord KrishNA). NandagOpan and YasOdhA are extrapolated to the ranks of the Lord and His PirAtti here.
Next KaNNan (YasOdhai iLam singam) is awakened with the appeal ( ampara
mooDaRutthu Ongi ulahaLantha Umbar kOmAnE ! urangAthu yezhunthirAi). Here,
the link between KrishNan and His earlier ThrivikramAvatharam is made.Thrice in
ThiruppAvai , ANDAL refers to ThrivikramAvatharam ( Paasuram 3,17 and 18)
as "Ongi UlahaLantha Utthaman , UlahaLantha Umbar KomAnE and
anRivvulaham aLanthAi adip pORRI" . YasOdhai herself warns the people of
Gokulam not to mistake the Kuttik KaNNan as helpless One and asks them to
go find out about His power and soulabhyam from MahA Bali Chakravarthy (SiRiyan
yenRu yenniLam singatthai ihazhEl KaNDAi, siRumayin vaarthayai Maavaliyidaic-
chenRu kEL). In ThrivikramAavthAram, His sacred feet touched every one in the
Universe independent of their rank, status , education or tapas.
KaNNan at Gokulam mingled with the cowherd girls and boys as well as with kings and sages later at BrundhAvanam and DhvArakai. Thus, this ease of access (Soulabhyam) is common both to KrishNAvathAram and ThrivikramAvathAram and the Gopis celebrate this aspect of BhagavAn's kalyANa guNams .
The Gopis awaken KrishNA ; He does not stir.They recognize that He has to be awakened through His elder brother, BaladEvan and address latter as the heroic one ( SempoRRk Kazhaladi SelvA Bala dEvA"). They ask the brothers to awaken together and bless them ( Umpiyum Neeyum uRangEl ).The combined appeal to the BhAgavathOtthaman BalarAman ( AdhisEshAvathAram) and BhagavAn is for reminding us that BhAgavatha Seshathvam and Bhagavath Seshathvam are inseperable.
Sri P.B.A. Swamy referred to "Ama-param" earlier as AakAsam or Sri VaikunTam (ParamAkAsam). The next dhAnam that NandagOpan is known for is the giving away of water (TaNNIr) for those , who are thirsty. TaNNIr here stands for Virajai, the sacred river in Sri VaikuNTam. The One , who bathes people in Virajai is recognized as NandagOpan. "sORu" is the annam identified in Upanishad ( annam BrahmEthi vyajAnAth). AchAryan is the One , who helps us experience BrahmAnubhavam with Saama GhAnam ( ahamanAthOham annAthOham). As Swamy NammAzhwAr recognized ( " Yeduttha pErALan NandhagOpan " ), the king of Gokulum is equatable to AchAryan.He had the incomparable wealth of KaNNan as his child and had ParipUrNa BrahmAnubhavam.
Inner Meanings: Abhinava Desika UtthamUr Swamy
In the pancha kaala PrakriyAs , this paasuram is linkable to the stage of Bhagavath AarAdhanam ,where AdhisEshan and othe Nithya Sooris are invoked to join the AaarAdhanam for BhagavAn. "SempoRRk Kazhaladi" identifies with the samarpaNam of Paadhukai for the Lord (AdhisEshan ) during one stage of the AarAdhanam.
When one porceeds to perform AarAdhanam , the first salutation goes to
AchAryans. In Sri Vaikuntam itself , the first salutations are to AchAryAs
before approaching the Lord and His dEvis.The awakening (salutation) of
the AchAryan in Bhagavath sannidhAnam is covered in this "AmparamE TaNNIrE
Amparam can be split into am+Param . am means beautiful and Param means
ParamAthma Vasthu. Therefore amparam means altogether the sarva VyApi Lord ,Sri
VishNu- NaarAyaNan , the AkAra Vaachyan. "TaNNIr " or water is
absolutely essential to grow annam .Hence , "TaNNIr " is UpAyam
or Bhakthiroopa DhyAnam . sORu is parama purushArtham as described in
Upanishad Vidhyais (Aanandhamaya , Samvarga and VaisvAnara Vidhyais): the
parmaanna Parama Purusha Prabhu is the PurushArtham (Ultimate goal and end ).
Inner Meanings by PerukkAraNai Swamy ( Selected Excerpts)
The gopis say : " Oh NandagOpA ! You give away generously food ,
clothing and water to all those , who seek them. These are anithya (perishable
items)vasthus .Please grant us as DhAnam , the food known as Kuttik KaNNan . He
is "uNNUm sORu, Paruhu neer ,Thinnum VeRRilai" for us . He is our
Taaraka , Posahaka BhOgya Nithya vasthu .
The AaypAdi girls had grat attachment to ThrivikramAvathAram. That is why
they referred thrice in ThiruppAvai the mysterious deeds of Thrivikraman (
Ongi UlahaLantha, amparam oodarutthu Ongi ulhaLanatha and anRi ivvulaham
alanthAi adip pORRI). When One has reverence and attachment for an object , we
invoke its name thrice The peace invocation for instance is made thrice in
vedhams (PraNavam ShAnthi: ShAnthi:ShAnthi:).
" SempoRRk Kazhaladi BaladEvA": the Paadhukai , which is
embellished with Gold (Kaanchana/SvarNa Paadhukai)of the Lord (PadhukE
Hema BhUshithE)is saluted here.
In the previous Paasuram, the three Sri VaishNava Rahasyams were
referred to.In this Paasuram , the MEANINGS of the three rahasyams are alluded
to. Amparam is PraNavam; sORu is "NaarAyaNAya"; TaNNIR is Nama:
Sabdham of the Moola manthram. ANDAL uses "Am " , the
BhIjAksharam as a woman through choice of the word Amparam. TaNNIr can be split
into TaNN + Neer ( Cool water fall).The UpAyam of Bhakthi that flows like Tila
Thail TAArai is implied here. Nama: sabdham includes SaraNAgathi.SaraNAgathi is
an angam for Bhakthi and therefore the two upAyams of Bhakthi and Prapatthi are
included by use of the word , "TaNNIr ".Our Lord is "SORu
" in the spirit of Swamy NammAzhwAr's anubhabhavam ( UNNum SORu, Paruhu
>From "AmparamE--NandagOpAlA" , AchAryan , who stands in the
form of PithA is invoked. From "KompanArkkellAm-- --YasOdhA ", the
Manthram that stands in the role of Mother is invoked.YasOdhA is the Yasas
giving Mother. The Vedam says in this context :"YasO Brahma:" In
"SempoRRk Kazhaladi--Umpiyum Neeyum uRangEL", anugraham from the Lord
and His Tamar (BhAgavathAs) are beseeched.
May the anugraham of the SaraNya Dampathis and our AchAryans bless
every one of the electronic sathsanghams in this new Millenium(01/01/01)and
bring us closer to Them .
NaarAyaNa , NaarAyana , NaarAyana !