ஏற்ற கலங்கள், எதிர் பொங்கி மீதளிப்ப*
மாற்றாதே பால் சொரியும் வள்ளல் பெரும் பசுக்கள்*
அற்றப் படைத்தான் மகனே! அறிவுறாய்*
ஊற்றம் உடையாய்! பெரியாய்!** உலகினில்
தொற்றமாய் நின்ற, சுடரே! துயிலெழாய்*
மாற்றார் உனக்கு வலிதொலைந்து உன் வாசர் காண்*
ஆற்றாது வந்து உன் அடி பணியுமா போலே*
போற்றி யாம் வந்தோம் புகழ்ந்தேலோரெம்பாவாய் (௨௧)
ఏఱ్ఱ కలఙ్కళ్, ఎదిర్ పొంకి మీదళిప్ప*
మాఱ్ఱాదే పాల్ శొరియుం వళ్ళల్ పెరుం పశుక్కళ్*
అఱ్ఱప్ పడైత్తాన్ మగనే! అఱివుఱాయ్*
ఊఱ్ఱం ఉడైయాయ్! పెరియాయ్!** ఉలగినిల్
తొఱ్ఱమాయ్ నిన్ఱ, శుడరే! తుయిలెళాయ్*
మాఱ్ఱార్ ఉనక్కు వలితొలైందు ఉన్ వాశర్ కాణ్*
ఆఱ్ఱాదు వందు ఉన్ అడి పణియుమా పోలే*
పోఱ్ఱి యాం వందోం పుగళ్ందేలోరెమ్పావాయ్ (౨౧)
ಏಱ್ಱ ಕಲಙ್ಕಳ್, ಎದಿರ್ ಪೊಂಕಿ ಮೀದಳಿಪ್ಪ*
ಮಾಱ್ಱಾದೇ ಪಾಲ್ ಶೊರಿಯುಂ ವಳ್ಳಲ್ ಪೆರುಂ ಪಶುಕ್ಕಳ್*
ಅಱ್ಱಪ್ ಪಡೈತ್ತಾನ್ ಮಗನೇ! ಅಱಿವುಱಾಯ್*
ಊಱ್ಱಂ ಉಡೈಯಾಯ್! ಪೆರಿಯಾಯ್!** ಉಲಗಿನಿಲ್
ತೊಱ್ಱಮಾಯ್ ನಿನ್ಱ, ಶುಡರೇ! ತುಯಿಲೆಳಾಯ್*
ಮಾಱ್ಱಾರ್ ಉನಕ್ಕು ವಲಿತೊಲೈಂದು ಉನ್ ವಾಶರ್ ಕಾಣ್*
ಆಱ್ಱಾದು ವಂದು ಉನ್ ಅಡಿ ಪಣಿಯುಮಾ ಪೋಲೇ*
ಪೋಱ್ಱಿ ಯಾಂ ವಂದೋಂ ಪುಗಳ್ಂದೇಲೋರೆಮ್ಪಾವಾಯ್ (೨೧)
ERRa kalangkaL, edir pongki mIdaLippa* maaRRaadE paal soriyuM vaLLal perum pasukkaL* aRRap paDaittaan maganE! aRivuRaay* URRam uDaiyaay! periyaay!** ulaginil toRRamaay ninRa, suDarE! tuyilezhaay* maaRRaar unakku valitolaindu un vaasar kaaN* aaRRaadu vandu un aDi paNiyumaa pOlE* pORRi yaaM vandOm pugazhndElOrempaavaay (21)
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 accompaniment 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 to 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 Parathvam).
Literal Meaning of the 21st Paasuram (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).
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 ” Sadhbuddhi: Saadhu sEvi” dealing with the Sadh-sishya LakshaNam).PBA Swamy identifies EmperumAnAr as that SadhAchAryan and KooratthAzhwAn, Mudali AaNDAn , EmbAr 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 interpretations 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 is hinted:
(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 Bhavati 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 KrishNA .
(4) ” NinRa ” refers to His standing steadily as ArchAvathAran at dhivya dEsams amidst us .
(5) ” SudarE” means the JyOthi Svaroopa Roopam inside us as antharyAmi Brahmam.
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 Soundharyam.
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) .
English Text: Sri Oppiliappan Koil VaradAchAri SatakOpan