srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
Since krishNan did not get up and open the door even after everyone tried, nappinnai pirAtti tells gOpikAs that she will also join them and plead krishNan to wake him up and to enjoy him, if they have come here for bhOgam with krishNan.
In this pAsuram they list what those who are lost to his beautiful guNams would say, and ask him to wake up.
eRRa kalangaL edhir pongi mIdhaLippa
mARRAdhE pAl soriyum vaLLal perum pasukkaL
ARRap padaiththAn maganE aRivurAi!
URRam udaiyAy! periyAy!
ulaginil thORRamAi ninRa sudarE! thuyil ezhAi
maRRAr unakku vali tholaindhu un vAsaRkaN
ARRAdhu vandhu un adi paNiyumApOle
pORRi yAm vandhOm pugazhndhu ElOrempAvAi
vaLLal – generous
perum pasukkaL – big cows
pAl soriyum – can produce out milk
ERRa kalangaL – (such that) all the containers placed to get the milk (that is produced out automatically)
edhir pongi – get filled out
mIdhu aLippa – and pour outside
mARRAdhE – without any break;
ARRap padaiththAn maganE – son of such a person having such cows
aRivuRAi – please wake up (thiruppaLLi uNara vEnum / தி்ருப்பள்ளியுணரவேணும்)
URRam udaiyAy – vEdhas which are the top most reference/pramAnam talks about your having the determination / enthusiasm
periyAy – (you) having the greatness (which the vEdhAs are not able to completely determine)
thORRam Ay ninRa – did avathAram (for everyone to see)
ulaginil – in this world
sudarE – and are very bright in appearance
thuyil ezhAi – please wake up from sleep;
mARRAr – your enemies
unakku vali tholaindhu – lose (their) strength because of you
ARRAdhu vandhu – came without any other place/person to go to
un vAsal kaN – to the entrance of your thirumALigai (house)
un adi paNiyum A pOlE – and be praying unto your divine feet, (in the same way),
yAm – we
vandhOm – have come and reached (your thirumALigai entrance)
pugazhndhu – praising (you)
pORRi – and doing mangaLAsAsanam (to you)
ERRa kalangaL edhir pongi mIdhaLippa
Any container kept under it will get filled up so quickly; there may be a limit to the number of containers, but there is no limit to the milk from them; it would even fill the sea; these cows have been touched by krishNan and they are like him – krishNan would bless everyone; it is their mistake if someone doesn’t accept it well; He wants everyone.
ERRa kalangaL – sishyAs who are amicable to receive upadhEsam (advise/rahasyams); he who is qualified to receive; qualification – the thought that He is the means.
edhir pongi mIdhaLippa – sishyas have gained full knowledge due to AchAryan, such that the knowledge pours out to the extent that people would say they are better than AchAryan himself.
This makes AchAryan say to sishyan like – “vaLarththadhanAl payan peRREn varugavenRu madakkiLiyaik kai kUppi vaNanginALE – வளர்த்ததனால் பயன் பெற்றேன் வருகவென்று மடக்கிளியைக் கைகூப்பி வணங்கினாளே“.
(kAnchi swAmi’s): Even after arjunan was convinced during gIthai, bhagavAn kept him listening and continued the flow of upadhEsam. Arjunan did not say ‘don’t continue’, so krishNan used that as acceptance and continued.
maRRAdhE pAl soriyum
Even if someone does not put the container, it would not hesitate – would continue giving milk.
Even when a sishyan/bhakthan is not interested, AcharyAn/perumAn would continue giving their blessing/knowledge.
AchAryas follow and advise what they heard from their AchAryas, they do not change (mARRAdhE). munnOr mozhindha muRai thappAmal kEttu / முன்னோர் மொழிந்த முறை தப்பாமல் கேட்டு பின்னோர்ந்து
vaLLal perum pasukkaL
Cows are not helping just a few, but helping as if doing for nandhagOpa’s own benefit. Like how krishNan made it easy for women and girls to hug him;
these cows are obedient like krishNan;
perum pasukkaL – with krishNan’s touch they are also big – like krishNan; like sathrunjayan the elephant of chakravarthy thirumagan. AzhwAr says ‘sirumAmanisar‘ in thiruvAimozhi 8-10-3.
perumAn thinks his adiyArs are vaLLal (udhArar / generous) for allowing Him to get the name that he gives everything that his adiyArs pray for. Someone who is always looking to provide thadhiyArAdhanam would praise if someone is available to eat.
vaLLAl – AzhwAr => enakkE thanaith thandha kaRpagam – He provided gyAnam to me, he attracted and made me His, and now He is thankful to me as if adiyEn did all these for Him.
nandhagOpa, who has got fulfilling wealth (that is krishNan);
wealth of countless number of cows. We could count His kalyANa guNams, but not nadhagOpa’s cows.
The wealth nandhagOpa got working hard, krishNan got because of his birth to him.
maganE – calling krishNan who is the son (to get up).
krishNan is happy to be known as a son and not as nArAyaNan. pUrvAchAryArs also call perumAL as chakravarthy thirumagan because that is how He liked to be called. He enjoys saulabhyam (simplicity) more than parathvam (supremacy). Since as nArAyaNan He does not have a father (தான் தோன்றித்தனம்), he is more happy to be associated with the father he got during his avathAram.
[maganE – refers to an AchAryAn. ARRap padaiththAn is AchAryAn’s AchAryAn (periya swAmi)].
AchAryAn becomes so much happy if his sishyan shows greater gyAnam and anushtAnam; emperumAnAr -> AzhvAn (example, while returning from kAshmIr), mudhaliyANdAn, and piLLAn; embAr -> bhattar; bhattar->nanjIyar; nanjIyar->nampiLLai …. maNavALa mAmunigaL who was the only AchAryAn who was in a position to learn ALL of their pUrvAchArya’s granthams, because of which namperumAL waited till then, and wanted to be mAmunigaL‘s sishyan.
edhir pongi-> sishyar knowing and following more than his AchAryAn.]
Since He is in yOga nidhrA it is easy to awaken him (not actually sleeping, but enjoying about the innocent gOpikAs that he already befriended, and deeply thinking about any remaining gOpikAs).
He thought, ‘these cows were there even before I came here, they are saying that they are like this because of my birth; does this say anything great about me’, and so he was lying down and not moving.
Also they thought that he might think that they are talking about some other gOpar who owns a lot of cows; so they decide to talk about his greatness in other ways..
you who is identified in the vEdhas; whom yasOdhai is fond of;
when you wanted to accept vibhIshaNan, you convinced mahArAjar (sukrIvan) and others, and accomplished that. vibhIshaNan is like anRu InRa kanRu (new calf born on that day) so he was more determined to accept him, against mahArAjar.
[AchAryAns’ enthusiasm to teach their sishyas]
how much ever vEdhas tried to explain you fully, they finally gave up – you are bigger than anything.
Even after doing everything for your saraNAgathas, you look as if you did not do much; as if it is your pleasure/opportunity; blesses us with the greatness that matches his greatness.
ulaginil thORRamAi ninRa
but without just stopping with the knowledge that no one can fully explain about you as said in the vEdhas, you decided to come to this world to help the samsAris, for sAdhu parithrANam, as you said ‘sambhavAmi‘. You came to this world for everyone to see.
You not only are, but you also make it famous about being, partial to those who surrendered to you;
Like how you were partial to pANdavas because they depended on you and you made that clear to dhuryOdhanan and his people and to this world.
this guNam (characteristic) of yours shows brightly as/after you came to this world, unlike that of samsAris’ births which make AthmAs more and more covered with karmAs.
please wake up, don’t let your wonderful guNam sung as above become dull because of your sleep.
mARRAr unakku vali tholaindhu un vAsal kaN vandhu adi paNiyumA pOlE
maRRAr – your enemies, that is those who are enemies of your devotees
vali – strength
You make your enemies lose their strength and come fall on your feet; they would not want to go back after seeing you. They may die and thus be saved (from further agony / to go to next birth/moksham, etc).
We are lost to your beauty and guNams, and we also come and fall on your feet; but we cannot be saved if you don’t show us your face;
svApadhEsam – we are lost to your sEshithvam (lordship), got rid of dhEhAthbhimAnam (giving importance to dhEham as if it is AthmA), svasvAthanthriyam (behaving as if independent of you), anya sEshathvam (serving others), svAdhIna-karthruthva-bhOkthruthvam (independent efforts and self enjoyment), upAyantharam (using other means to reach you), and upEyAntharam (aiming for other benefits/goals); even if you ask us to take up any of these again, we think of the sadness/emptiness of it all and say “we don’t want them”, and come to the entrance of your thirumALigai, and say you are all kinds of means and goals for us, and so praise your lotus feet, and we came to do mangaLAsAsanam to you and surrender to you.
Also, people of other philosophies lose their strength after debate with sampradhAya AchAryas and come to their thirumALigai.
Singing thirupallaNdu for you (may you live forever). We came like periyAzhwAr.
Like how he (periyAzhvAr) did not worry about his living but sang for you, we also did not worry that we should wait for you to come and bless us, but we came here to see you; we could not wait in our place because we could not bear the separation.
(we came) while praising your guNams that made us lose to you.
ElOrempAvAi – commit and follow our path
English translation raghurAm srInivAsa dhAsan
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