SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction
The previous three pAsurams talked about her inability to hear His divine name (as she was in fainted state, and (as she gained a bit of consciousness) in the next pAsuram it was not clear whether she could take in His divine name, and in the previous pAsuram she herself started saying His divine names and as she recited those names, the parrot repeated it. But she thought ‘He who saves during times of danger has not helped us’ and fainted which is said as ‘sOrginRALE’ in previous pAsuram. Seeing this, the parrot, using its common sense, started saying His divine names in the same order, for her to recover from fainted state and sustain herself, the divine names which she taught earlier when she was able to sustain herself.
In this pAsuram, she, after hearing those names, recovers and sustains herself, and rejoices about her parrot by saying ‘vaLarththadhanAl payan peRREn varuga’ (Oh come to me dear parrot! I attained the goal of nurturing and raising you).
muLaikkadhirai kuRunkudiyuL mugilai,
mUvAmUvulagum kadandhappAl mudhAlAy ninRa
aLappariya Aramudhai arangam mEya
andhaNanai andhaNar tham sindhaiyAnai
viLakkoLiyai maradhakaththaith thiruththANkAvil
vehhAvil thirumAlai pAdakk kEttu<
vaLarththadhanAl payan peRREn varugavenRu
madakkiLiyaik kai kUppi vaNanginALE 14
parakAla nAyaki with madakkiLi
Word by word meaning
muLaikkadhirai – He who is like a young sun
kuRunkudiyuL mugilai – and bright in thirukkurunkudi as a rainy cloud
mUvA mUvulagum kadandhu – and ever present and beyond the three types of worlds
appAl – in paramapadham
mudhalAy ninRa – being present as the leader (for both the worlds (leelA and nithya vithi),
aLappariya – who is not measurable by number (of auspicious qualities of true nature and form)
Ar amudhai – who is like a specal nectar
arangame mEya andhaNanai – who is the ultimate purity, present in great city of thiruvarangam
andhaNar tham sindhaiyAnai – who is having His abode as the mind of vaidhikas (those who live based on the words of vEdhas),
thiruththaNkAvil viLakku oLiyai – who provides dharSan as the deity viLakkoLip perumAL in thiruththaNkA,
maradhakaththai – who is having a beautiful form like the green of gem of emerald,
vehhAvil thirumAlai – who the sarvESvaran, who is the husband of SrIdhEvI, who is in reclining resting pose in thiruvekhA,
pAdak kEttu – as the (parrot) sung (about Him), and she listened (to its pAsurams),
madak kiLiyai – looking at that beautiful parrot,
vaLarththadhanAl payan peRREn varuga enRu – She called it, saying – ‘I got the fulfilment due to nurturing/raising you; come here’
kai kUppi vaNanginAL – and joined her hands in anjali form, and prostrated to it.
vyAkyAnam
muLaikkathirai – This pAsuram includes the divine names in the order in which she had taught the parrot when she was able to sustain herself. Addressing the parrot, “Thou say ‘muLaik kadhir’, thou say ‘kuRungudiyuL mugil’” is how she had taught.
muLaikkathirai – He who is having divine and auspicious form (body) which can be devoured by eyes like the sun that rises in the morning. As said in ‘thathra gOvindhamAsInam prasannAdhithavarchasam | upAsAnchakrirE sarvE kurava: rAjaBhi: saha || (mahAbhAratham – udhyOga parva – 89-10] ( (kaNNan the messenger sat in a priceless seat in dhuryOdhana’s palace). All the kaurvas with other kings attended to krishNa who sat there with his brightness like a clear sun)), where the greatness of His divine body was told.
After emperumAn recovered this AzhvAr from worldly matters, and created interest in him towards Himself, were all done by showing His divine body only, so she taught that first to the parrot. In the first pAsuram too, she said ‘maNi uruvil bhUtham aindhAy’, referring to His divine body that reformed him first. There he talked about His black coloured divine body as ‘maNi uruvil’ – But, here, by saying ‘muLaik kadhirai’, would it not mean, like the rising sun His divine body is said to be reddish? How would that fit with the earlier pAsuram? In here, by ‘muLaik kadhirai’, it does not talk about reddish divine body. It is only talking about the brightness of His divine body like that of the rising sun. So, even though black, it shined like a rising sun, is the meaning.
kuRum kudiyuL mukilai – He did not show this divine body through SAsthrams. Nor did He show it through the advise of an AchAryan. He let me know this only through the divine body in thirukkuRunkudi. In the 2nd pAsuram, by ‘mukil uruvam’, he meant ‘divine body like a cloud’ by considering the nature of removing the suffering, and about his generosity. AzhvAr is meaning the same thing here too in ‘kuRunkudiyuL mukil’. Like saying that if the cloud sets on top of this particular mountain then it would definitely rain, if emperumAn stands in thirukkuRunkudi, then the whole world would benefit from it, is how He is present.
uL mukilai – It is unlike the clouds that come from some place, pour rain, and go away. This is a cloud that stays put firmly in thirukkuRunkudi.
In the next phrase he says where He, who is affable, came to thirukkuRunkudi and stood steadfast, had come from
mUvA muvulakum kadanthu appAl – By ‘mUvA mUvulagu’, he is divining about the eternal AthmAs of three categories (nithyar, mukthar, badhDhar).
kadanthu – He being of great stature than all the sentient and insentient.
appAl – in paramapadham.
mudhalAy ninRa – Being the reason for both (nithya, leela) worlds to exist. For nithyaSuris, based on His enjoyability He is the reason for their existence; for people of this world, He gives body and faculties to them such that they would exist (do actions).
aLappariya Aramudhai – Being immeasurable in each – His nature, form, and qualities (svarUpa, rUpa, guNam), like a sea of nectar, being enjoyable unlike anything that could equal or exceed it.
arangam mEya andhaNanai – It is like a bubble out of that sea of nectar coming up and getting setting in a pond – His state of being in the lying posture in SrIrangam. periya perumAL did not come from the divine milky ocean (as is generally said) but He is from SrIvaikuNtam itself – It is said as in ‘aNdarkOn aNi arangan [amalanAdhipirAn – 10]’ (periya perumAL from paramapadham).
arangam mEya – The way He is present in paramapadham is apt to lead to Him wishing to do incarnations; it would be apt for each of His incarnations (like SrI rAma, SrI krishNa) to end one day (and return to SrIvaikuNtam); His saying “Until all the people end their worldly affairs (and wish to go to His abode in paramapadham only) I will not leave and go’, is how He is present here (in SrIrangam, other dhivyadhEsams). Even at the end of a kalpam, when praLayam occurs, He returns only because there is no one here wait for.
andhaNanai – He who is having the purity of removing the impurities ahankAram (sense of independent self) and vishyAnthara prAvaNyam (interest in worldly affairs), by showing His beauty.
andhaNar tham sindhaiyAnai – He who would live in the heart of those who became pure. His presence in Srirangam periya kOyil is based on His consideration of the heart of someone who is not interested (in worldly affairs), and so not having hatred (due to not getting the object of his interest). This is as said (by thirumazhisai AzhvAr) in ‘anRu vekhaNaik kidanthadhu ennilAdha munnelAm [thiruchchandha viruththam – 64]’ (emperumAn being present in dhivyadhEsams in various postures, was when I was indifferent (now He is in my heart doing all these postures)).
viLakkOliyai – He who not just removes ahankAram and vishayAnthara prAvaNayam, but then enters their heart and shows their relationship with Him;
viLakkoLiyai – He who brought out the knowledge; that is – AthmA’s nature, His nature, hurdles in reaching Him, and the nature of means (Him) which helps overcome the hurdles to attain the benefit (Him).
thiruththaNkAvil maradhagaththai – Like how one would say ‘elephant of arumaNavan’ – this elephant is from arumaNavan (burmA/myanmAr) to imply its good quality, AzhvAr is saying ‘the emerAld of thiruththaNkA’, to say that if it is the form of the One lying down in thiruththaNkA then it would be distinguished (periyavAchchAn piLLai would often say this). Having the form that is green in colour like that of emerald, as said in ‘pachchai mAmalai pOl mEni [thirumAlai – 2]’. (periyavAchchAn piLLai would say) His being in the state of lying down here is to welcome and remove the tiredness of people coming from north.
(Some say that this is about the dhivya dhEsam famously named ‘pachchai vaNNar’ which is in the city of kAnchIpuram. This is only about thiruththaNkA viLakkoLip perumAL so says periyavAchchAn piLLai).
vekhAvil thirumAlai – Like how the greatness of form is shown in ‘thiruththaNkAvil – maradhakam’, his nature of being the husband of periya pirAtti (SrI lakshmI) became meaningful after He came to thiruvekhA. That is how he divined earlier too – ‘villiRuththu melliyal thOL thOyndhAy enRum”, “vekhAvil thuyil amarndha vEndhE enRum” – emperumAn marrying pirAtti, and then both coming with their wedding decoration and staying put (in thiruvekhA). Whether it is the time of surrendering or the time enjoying, it is their togetherness is what is the shelter.
pAda – as parakAla nAyaki is able to bear His divine names, thinking that I got the opportunity to help at the right time, with that happiness, (the parrot) said (the divine names); and when it said,
kEttu – as her love incited, she heard (the parrot’s words). Earlier, ‘sollE enRu – sOrginRAL’ – when the parrot recited the divine names she was unconscious so no one heard it; now since it is bearable for me to hear His names, the parrot got me to hear it, says she. Like ‘selvan nAraNan enRa sol kEttalum [thiruvAimozhi – 1.10.8]’ (nammAzhvAr melting at the hearing of His divine name selva nAraNan).
vaLarththadhanAl payan peRREn – Since the divine name that it said is life-sustaining for her, she is saying – I got the benefit of fostering you. She is saying ‘The one who is a friend during danger had gone away creating the danger; even in that state, I got you as a friend who helps during danger’.
varuga enRu – (asking the parrot to come near, or, welcoming the parrot) – the parrot in her forearm seemed like being at a thirty miles (due to her excessive happiness).
madak kiLiyai – parrot that is shy; parrot that is obedient.
(that is),
vaLarththadhanAl payan peRREn – meaning, the parrot thought – ‘Oh she is making her natural relationship to me as based on some reason!’, and “As I did little service to her as a disciple, she is talking as if I helped her!’, so it felt shy. As the disciple performed some service as suitable for his true nature (of subservience), the master said ‘dharmatha: parirakShithA: [SrI rAmAyaNam – yudhDha kANdam – 1-11]’ ((SrI rAman said to hanUman who performed the service as per his true nature) – “We got saved due to your noble deed (of finding seethA)”);
As she praised, the parrot stood with obedience as per its subservience, like how hanUman stood in front of seethA pirAtti when he went to inform her about SrI rAman, as said in ‘niBRtha: praNatha: prahva: [SrI rAmAyaNam – yudhDha kANdam – 113-4]’ (prostrated, humble and without movement, stooping).
kai kUppi vaNanginAL – Not satisfied with saying so to show her appreciation for its help, she also showed reverence by joining the palms of her hands (anjali). It got rid of its shyness (after seeing that). Reason for that is – it thought that it should not argue about proper etiquette when she did that out of affection.
vaNanginALE – Thinking that the parrot was able to tolerate her anjali, (she proceeded further and), she fell on its feet. When udaiyavar along with his disciples was going for taking bath, periya nambi prostrated due to affection of seeing the divine group – udaiyavar was thinking “If I stopped him to show my humility, then it would amount to accepting his prostration”, (and so, udaiyavar) proceeded without saying anything.
{valarththadhanAl payan peRREn varuga enRu -When some people complained to perumAL that piLLailOkAcharyar has written in SrIvachanabhUshaNam some things that are not as per SAsthram, perumAL called for him to inquire. At that time he had gone to cauvEry so his younger brother azhagiya maNavALap perumAL nAyanAr went to perumAL sannidhi, and explained the accuracy of his brother’s grantham. perumAL was very happy and honored him with prasAdham etc. When the elder brother came back to his thirumALigai and found out the details from his brother he was very happy with azhagiya maNavALap perumAL nAyanAr [and said] – vaLarththadhanAL payan peRREn varuga.
Another incident – ananthAzhvAn had gone to thirumalai to do service of making and presenting garland of flowers to thiruvenkatamudaiyAn. This was based on emperumAnAr’s wish. ananthAzhvAn created a flower garden and named it as rAmAnusan, and used the flowers from there for his service. When emperumAnAr visted thirumalai later, he saw the garden and was very happy about ananthAzhvAn and said ‘vaLarththadhanAl payan perRREn varuga‘.
}
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Translation by raghurAm SrInivAsa dhAsan.
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