|Verse 21 Word For Word Translation Commentary Errors|
ERRa kalaNGkaL ethir poNGki mIthaLippa * Holding containers , (the) milk overflows over the top (of) maaRRaathE paal coriyum vaLLal perum pacukkaL * (by the cows who) without fail milk yield generous great cows aaRRap pataiththaan makanE aRivuRaay * (of which You have )lots son (of Lord NandagOpan) (please) come to your senses . URRam utaiyaay periyaay * ulakinil Powerful one , great one , (In this) world (the) thORRamaay ninRa cutarE thuyilezhaay * visible standing light (please) wake up . maaRRaar unakku vali tholain^thu un vaacaR kaN * Enemies (to) your strength yielded (at) your door step aaRRaathu van^thu un ati paNiyumaa pOlE * uncontrollably coming (to) your feet surrendered ; like that pORRi yaam van^thOm pukazhn^thu to worship we (have) come (and to) praise (You) . El Or empaavaay Come (Let us do) (the penance of) paavai nOmbu
Translation By Dr. V.K.S.N. Raghavan
(In the strain of a true heroine's singing the praise of her hero , the young
girls give expression to their humble prayer): " Oh Lord , Kindly get up;
You are the son of Lord NandhagOpan , who is the owner of innumerable , generous
and big cows that pour forth , incessantly , copious milk into the vessels ,
kept (below their udder) in quick succession , so that in a trice , these
vessels are filled up (and) are overflowing .Oh Lord , who is very much attached
to us ! Oh Supreme One! The effulgent streak of light arisen in this World
! Be pleased to rise up. Just as Your enemies come to You , in front of Your
house, even so we have come to You singing Your praise and proclaiming Your greatness.( Kindly lend Your ears and fulfil our prayerful requests).
Commentary By Oppiliappan Koil VaradAchari Sadagopan
In this paasuram , Gopis enjoy the sight of " NandhagOpAlan
MarumahaL, Gandham kamazhum Kuzhali , panthAr- Virali" coming and opening
the "MaNikkathavam " of Her bed chambers with Her "SenthAmaraik
Kai" and with the accompanimnet of the mangala dhvani of Her "SeerAr
VaLai " sunAdham.
Nappinnai aligned Herself to the side of the Gopis and identified Herself as
one of their own group and explained to them that She was not being indifferent
to their earlier appeals. She pointed out that She was waiting for the right
timing ro advocate their cause to Her Lord. The joyous Gopis eulogize the Lord
with heightened vigor and recognize the Lord of their desire as"
OoRRamudayAi, PeriyAi , Ulahinil ThORRamAi ninRa SudarE " .They
recognize Him as "Dhruda-tara PramANa Siddhan " ( One who is
comprehended with the help of the powerful VedA pramANams). They wake up the
Lord along with Nappinnai with this praise-laden appeal:
" Aasritha VishayE abhinivEsa Saalin , Mahathva guNa saalin ,lOka
prakAsamAna JyOthirmaya-vigraha yuktha ! Jaagruhi " ( Sri Upanishad
BhAshyaArar's translation of Paasuram passage: " OoRRamudayAi PeriyAi
, Ulahinil ThORRamAi ninRa SudarE").
The JyOthirmaya Vigraha-Yukthann shining as Param JyOthi and Svayam JyOthi (
Ulahil ThORRamAi ninRa Sudar) is recognized as the Supreme One , even
while He appears among the Gopis and GopAs as a ManushyAvathAran ( ManushyathvE
The Inner Meanings of this glorious Paasuram (Sri PBA Swamy)
Sri PBA Swamy identifies the theme of this paasuram as the blessed relationship between SadAchAryan and Sadh-sishyan described by Swamy Desikan in His NyAya Vimsathi SlOkams ( "Sidhdam SathsampradhAyE" dealing with AchArya LakshaNam and " Sadhbudhdi: Saadhu sEvi" dealing with the Sadh-sishya LakshaNam).PBA Swamy identifies EmperumAnAr as that SadhAchAryan and KooratthAzhwAn, Mudali AaNDAn , EmpAr and KuruhaippirAn as Sathsishyans. These mahAns are Sishya Lakshana SampannarkaL (Fully endowed with the ideals of a great sishyan of a SadAchAryan). These Utthama sishyAls are " AchAryaadhisaya prabhAvasaalis " ( the great disciples , who are the cause for the wonderment of the SadAchAryan himself due to their (Sath-SishyA's) extraordinary intellect and skills to absorb and develop the upadEsams and Sri Sookthis of the SadachAryan to raise aloft the vijaya dhvajam of the Sath SampradhAyam without any distortions .
Sri PBA Swamy covers further the theme of PoorvAchAryAs that Swamy
AaLavanthAr is the creator of these " VaLLal Perum PasukkaL " the five
AchAryAs for Swamy RaamAnujA to gain the title of "Pancha-AchArya
PadhAsrithar" . These five AchAryAs raised (created well:
"AaRRap PadaitthAN)) by Swamy AaLavanthAr are: Periya Nampi,Thirumalai
Nampi , ThirukkOttiUr Nampi and ThirumAlai AaNDAn. "AaRRap PadaitthAn
Mahan" is identified with AchArya RaamAnujA in this nirvAham.
" MaaRRAthE Paal sorium VaLLal Perum PasukkaL " passage
refers to the Sath-Sishyans pouring out their anubhavam of the anantha KalyANa
GuNams of the dhivya dampathis in a manner consistent with their poorvAchArya
Upadesams. These Sath-sishyAs reverence for the Sri Sookthis and intrepretations
of the PoorvAchAryAs is demonstrated through the strictest way in which they
propagate them without changing them even an iota for the next generation
sath-sishya paramparai .
AchArya RaamAnujA"s introduction to Sri BhAshyam while stating his
approach is a classical example of such strict and deliberate adherence to the
poorvAchArya's well honed commentaries: " Bhagavath BhOdhAyana-Kruthaam ,
VistheerNAm , Brahma Soothra Vrutthim , PoorvAchAryA: Sanchikshipu: ,
TannmathAnusArENa SoothrAksharANi VyAkyAsyanthE ". It is not allowed to
intrepret the holy tatthvams according to one's own will . " MaaRRAthE
" here means "NishkrushtamAna poruLai nilai kulayAme solluthal".
"MaaRRAthE" also means "YEmARRAthE" ( not cheating/vnachitthal).
Without Vipralipsai ( the thought of injecting views not sustained by PramANams
due to the human dhOshams of Brahmam , pramAtham and ego ).
" Paal Soriyum " stands for the suddha artham like the white hue of
milk given by "VaLLal Perum PasukkaL ( SadAchAryAs).These great VaLLals
holding AchArya Padhavi were Sath-sishyAs before of other " VallaL Perum
pasukkaL". Many generations are thus maintained in the SadAchArya
SampradhAyam .In this 21st paasuram , four generations of AchArya-SishyA lineage
(1)The first talaimuRai is "yERRak KalangaL"
(2)The second talaimuRai is "VaLLal Perum PasukkaL"
(3)The third talaimuRai is "AaRRap PadaitthAn "
(4) The fourth talaimuRai is "MahanE"( AchArya RaamAnujA).
"MaaRRAr unakku vali tholainthu unn vaasark kaNN aaRRAthu vanthu
Unnadi paNIyumAp pOlE" :
MaaRRAr means those , who had strong differences of opinion with
Sath-SampradhAyam at one point in their lives. These are mathAntharasthars , who
misintrepreted the PramANams, PramEyams and PramAthA. They were defeated
in fair debates later and sought the refuge of the AchAryAs , whom they
opposed ( Yaadhava PrakAsar , Yaj~na Moorthy et al). Some were jealous ones ,
who opposed SadAchAryaas although they belonged to the same Parama-
Vaidhika Sri vaishNav SampradhAyam (KanthAdai ThOzhappar , Naduvil Thiruveethi
PiLlai et al).The importance of the change in mind states of former dhvEshis and
prathikoolars is referred to here as being better than the adhvEshis/abhimAnis
and anukoolars flocking to the door steps of the Lord ( just like the
adoring Gopis at Nandha Bhavanam).
Inner Meanings: Anubhabvam by PerukkAraNai Swamy
The Lord , who is magnanimous in forgiving the dhOshams of the one surrenders
to Him, even if he had committed aparAdhams earlier. Our Lord is intense on
removing these dhOshams .He is the "PeriyAi" or the Supreme one
towering over all since He has the rare combination of DayA and Sakthi.Without
the combination of DayA and Sakthi, all efforts at rakshaNam will be
unfruitful.Just having DayA or Sakthi alone wont do so much good for a Rakshakan
"Ulahinil thORRamAi ninRa" :
PerumAL's avathAram as RaamA and KrishNA experienced with human eyes
during their VibhavAvatharams is referred to here ( sakala manuja Nayana
vishayathAm gatha: (PaarthasArathy = naam paartha-Saarathy ).
Vedam declares ," Sa U srEyAn Bhaavthi JaayamAna:" .
"U" here stands for AvathAranam saluted by AazhwArs "
nilavarambil PALA PIRAPPAI " ," YenninRa YoniyumAi
PIRANTHAAI".The five states ("avathArams"/manifestations) of the
Lord are also described here:
(1)" OoRamudayAi " is linked to Para VasudEvan desirous of creating
the beings of the world (Jagath Srushti).
(2) "PeriyAi " is connected to VyUha roopa EmperumAn.
(3) " Ulahinil " stands for the Vibhava avathArams like RaamA and
(4) " NinRa " refers to His standing steadily as
ArchAvathAran at dhivya dEsams amidst us .
(5) " SudarE" means the JyOthi Svaroopa Roopam inside us as
We have abndoned all loukika , Vaidhika Chathrus (enemies /prathikoolars)
such as dEhAthma abhimAnam , SvAtantriya abhimAnam ,anya Seshathva abhimAnam and
attachmment to bandhus and sought You alone as UpAyam in the context of our
adherence to the doctrine of Your nirupAdhika sEshathvam (our unconditional
status as Your Servants ) .
" MaaRRAr Vali tholainthu unn Vaasark KaNN":
We the Gopis, who had ego earlier about our physical beauty have been
defeated by Your dhivya Soundharyam and KalyANa GuNams and have now sought
refuge at Your lotus feet in all humility.
"adi paNiyumAp pOlE" :
just as Your enemies fall at Your feet after being defeated by Your arrows,
we have fallen at Your feet after being defeated by Your KalyANa guNams.
We have come to Your door steps singing Your glories just as PallANDU sayers
. We have arrived in a state of celebration hailing Your Soulabhyam and
The stage is set for them (Gopis)to approach the foot of the Lord's bed (paLLik
Kattil Keezh) as the ones free from ahankAra dhOshams of any kind (
abhimAnabhnagars) . Thus begins the next paasuram for theSRI VAIKUNTA EKADASI
DAY of tomorrow , " ankaNNmAgyAlatthu arasar abhimAna bangamAI...".
Soodikkoduttha NaacchiyAr ThiruvadigaLE Saranam ,
Sarvam KrushNArpanam asthu
RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SatakOpan