<< previous – 12 – nenjurugik kaN panippa<\/a><\/p>\n The respected mother thought, \u201cShe (the daughter, parakAla nAyaki, that is, thirumangai AzhvAr), is able to say with her mouth the divine names (of Him); she is in a state of being able to tolerate singing His names\u201d; furthermore, \u201cIf we brought and placed the parrot which is sad due to not hearing her words, and make it say the divine names, then that would bring solace to her\u201d – thinking so she brought the parrot and placed it in front of her.<\/p>\n (Translator\u2019s note<\/b><\/i>: In the kAlakshEpams of both SrI u.vE. koil vidhvAn narasimhAchAriar swami and of SrI u.vE. vElukkudi krishNan swami that are available to adiyen, this is the meaning provided. In the \u2018vivaraNam\u2019<\/i> (detailed meanings) by SrI u.vE. S. krishNaswAmy iyengAr (sudarsanar) swamy, it is given as – [(If we brought and placed the parrot which is sad due to not hearing her words), then she <\/i>(parakAla nAyaki<\/i>) would teach the parrot the divine names,<\/i> (and that would bring<\/span><\/span><\/span> solace to her)]. End of Translator\u2019s note).<\/p>\n But when the parrot stayed put without saying anything, the mother said \u2018kindly say the divine name\u2019 (addressing it in a respectable way as required to do for any one who recite divine names); since the parrot was sad due to seeing her state, and thinking \u201cas her servant due to being her disciple, we shall not say it in front of her even though it is she who taught me\u201d, it avoided saying any words. This shows the meaning of SA<\/span><\/span><\/span>sthram \u201cEven it is the words taught by AchAryan, one should not say those words in his presence [i.e.one should let the AchArya speak always and not boast one’s own oratory skills in front of the AchArya]\u201d.<\/p>\n Seeing this, she said \u2018It is okay for you to follow me and recite a<\/span><\/span><\/span>s I recite the divine name\u201d. Since that is how it was taught by her in the beginning, the parrot agreed to this. As she said the divine name, it repeated; after it said the name, as the lady started thinking about the meaning of the divine name, rued – this emperumAn, who would help anyone in danger, is not helping me, and so became weak – says the divine mother in this pAsuram.<\/p>\n Is it possible for his divine name to<\/span><\/span><\/span> help sustain life at one time, and the same name would weaken us at another state<\/span><\/span><\/span>? At every different state, the divine name would influence a different effect. In one state the divine name would purify; in one state it would bring happiness; in one state it<\/span><\/span><\/span> would remove the fear of living in this material world; in one state it would be the means for getting something; in one state it would help sustain the life in oneself; in one state it would be like a poison and make one lose one\u2019s life (due to desperation of separation from Him),<\/p>\n We see this in the case of samsAris as related to food they eat. As said in \u2018AhAra-SudhDhau saththva SudhDhi: saththva SudhDhau DhruvAsmRthi: | smRthi lamB<\/span><\/span><\/span>hE sarvagranTheenAm vipramOksha: || [chAndhokyOpanishad 7-26-2] (mind is purified by pure food; if mind is purified then thoughtfulness will be established well; if that happens then all the knots like bad karmas would go away), food would make one pure, bring happiness, would be a means for some benefit as in the form of donating it etc., and if taken in excess that food would be poisonous as well. In the same manner, for one who is having the thought \u2018This AthmA is a servant of emprumAn\u2019, the divine name would be a purifier at first, then would give mOksham and save us, and since it is auspicious it would be a sweet one to be attainable;<\/span><\/span><\/span><\/p>\n This is as said in \u2018<\/span><\/span><\/span>pavithrANAm hi gOvindha: pavithram paramuchyathE | puNyAnAmapi puNyA(S)sau mangaLAnAncha mangaLam <\/i><\/span><\/span><\/span>[mahAbhAratham – AraNya parvam – 86-23] ((Dhaumyar said to yuthishtra) – Among those that purify, gOvindha is said as the most purifier; He is the most virtuous among the virtues that elevate a human being; He is the most auspicious among all the auspiciousness); <\/span><\/span><\/span><\/p>\n As said in \u2018<\/span><\/span><\/span>yannAma sankeerthanathO mahABhayAth vimOkshamApnOthi na samSayam nara: | sa sarvalOkArththiharO nRukEsaree mamAsthu mAngaLya vivrudhDhayE hari: || <\/i>[<\/span><\/span><\/span>vishNu Dharmam 431-24] (Reciting the divine name of whom would let a person relieve from the fear of material world, that narasinga who removes sorrows of all the world shall grow auspiciousness for me), the divine name would help remove the sorrows of the material world. These are states talked about when it comes to the rishis. <\/span><\/span><\/span><\/p>\n Among the AzhvArs, the divine name is famously known as enjoyable, life sustaining, purifying, and, poisonous. They said about the divine name being sweet and enjoyable, in \u2018<\/span><\/span><\/span>achyuthA amararErE Ayar tham kozhundhE <\/i><\/span><\/span><\/span>[thirumAlai – 2<\/a>]\u2019. They said about it being purifier in \u2018<\/span><\/span><\/span>nin nAmam kaRRa Avalippu<\/i><\/span><\/span><\/span> [thirumAlai – 1<\/a>]; they said about it as being life sustaining in \u2018<\/span><\/span><\/span>gOvindhan guNam pAdi Avi kAththiruppEnE <\/i><\/span><\/span><\/span>[nAchchiyAr thirumozhi – 8.3]\u2019; they also said about it being poisonous in \u2018<\/span><\/span><\/span>kaNNan nAmamE kuzhaRik konReer <\/i><\/span><\/span><\/span>[thiruvAimozhi 9.5.8<\/a>] and in \u2018<\/span><\/span><\/span>pizhaippil perum peyarE pEsi <\/i><\/span><\/span><\/span>[iraNdAm thiruvanthAdhi – 50] (talking about the divine name which makes those who think about it be involved and then destroy them (due to separation))\u2019.<\/span><\/span><\/span><\/p>\n kalleduththuk kalmAri kAththAy! enRum kAththAy –<\/b><\/i> (This little girl is saying these -) Oh You who<\/span><\/span><\/span> protected<\/span><\/span><\/span><\/p>\n kalmAri<\/b><\/i><\/span><\/span><\/span> \u2013 <\/b><\/i>from the r<\/span><\/span><\/span>ain that is hail (which was set to be poured by indhra)<\/p>\n kal eduththu – <\/b><\/i>as you lifted and held a mountain<\/p>\n enRum<\/b> – and,<\/p>\n kAmaru pU kachchi UrakaththAy enRum – <\/b><\/i>Oh You who is having divine presence in thiru Uragam of kAncheepuram which is loveable and beautiful!, and,<\/p>\n vil iRuththu melliyal thOL thOyndhAy enRum – <\/b><\/i>Oh You who broke the bow and got the hand of seethA pirAtti!, and,<\/p>\n vehkAvil thuyil amarndha vEndhE enRum –<\/b><\/i> Oh You the King who is reclining in thiru vehkA!, and<\/p>\n anRu – <\/b><\/i>that day (when you incarnated as kaNNan),<\/p>\n mal adarththu – <\/b><\/i>restraining<\/span><\/span><\/span> their strength<\/p>\n attA<\/b><\/i>y<\/b><\/i><\/span><\/span><\/span> –<\/b><\/i> you destroyed<\/p>\n mallarai<\/b><\/i> – the wrestlers,<\/b><\/i><\/p>\n enRum –<\/b><\/i> and<\/p>\n en m<\/b>y<\/b><\/span><\/span><\/span>ndhA –<\/b> Oh! my lord<\/p>\n kaiththalaththu – <\/b><\/i>having beautiful divine hands that<\/p>\n mA keeNda –<\/b> destroyed by tearing kEsi who came as a horse!<\/p>\n enRum<\/b> – and<\/p>\n than kiLiyai – <\/b><\/i>looking at her parrot<\/p>\n sol eduththu – <\/b><\/i>and prompting it so with the first word of divine name,<\/p>\n sol enRu – \u2018<\/b><\/i>you say (the rest of the name) yourself\u2019, saying so, (and after it started saying the divine name),<\/p>\n thuLi sOra – <\/b><\/i>with tears rolling down<\/p>\n thuNai mulai mEl – <\/b><\/i>upon<\/span><\/span><\/span> both the divine breasts,<\/p>\n sOrginRAL – <\/b><\/i>she is suffering.<\/p>\n kal eduththu, <\/b><\/i><\/span>etc.- Since the girl is in the state of suffering due to separation from emperumAn, she prompts the divine names of emperumAn that would remove sufferings, and asks the parrot to recite those names.<\/span><\/p>\n kal <\/b><\/i><\/span>etc. – This talks about how indhr<\/span>a<\/span><\/span><\/span>, he who was placed to protect the worlds, himself became the harasser, and so those people of AyarpAdi the cows etc., who were to be protected by him had suffered in his hands, and were saved by Him who is a natural protector. As <\/span>t<\/span><\/span><\/span>hose in thiruvAyppAdi were set to worship indhra for rain, krishNan stopped that and said \u201c<\/span>P<\/span><\/span><\/span>rotection for us is the forest and the mountain; it would be appropriate to worship them\u201d, and they followed suit and worshipped them, and He ate those food as the god in the form of the mountain.<\/span><\/p>\n He thought that <\/span>t<\/span><\/span><\/span>hose who were loved by Him doing this worship of someone else is like – giving own wife to someone else. That is how emperumAn (krishNAn) felt. At this point, <\/span>indhra should have thought <\/span><\/span><\/span>\u201cHe, instead of as antharyAmi, directly ate the food <\/span>Hi<\/span><\/span><\/span>mself which was offered to only me as part of worship; (He, with kindness, <\/span>ate it<\/span><\/span><\/span>) without thinking that <\/span>the food<\/span><\/span><\/span> was meant for <\/span>me<\/span><\/span><\/span> (lesser god)\u201d, and so indhra should have given himself as a servant in writing; instead he was angry, and thought \u201c<\/span>T<\/span><\/span><\/span>hese cowherds with the dependency towards krishNa nullified the festival meant for me!\u201d, and called the group of clouds that can destroy the world and said \u201cDestroy away this thiruvAyppAdi by pouring hail!\u201d; and the people of thiruvAippAdi suffered due to the hail stones, as said in <\/span>\u201cthathasthath gOkulam sarvam gO gOpee jana sankulam | atheevArththam harir dhrushtvA maithrEyOchinthayath thadhA || <\/i><\/span>[vishNu purANam 5-11-13] (Hey maithrEya! Then, krishNan saw <\/span>the<\/span><\/span><\/span> whole gOkulam filled with cows and gOpikAs was sad, and started thinking about it), at that time (after deciding to save them), <\/span>emperumAn<\/span><\/span><\/span> thought that they should not think \u2018<\/span>W<\/span><\/span><\/span>e worshipped the mountain (but) krishNan saved us\u2019, and so he lifted the mountain itself that they worshipped, and saved them.<\/span><\/p>\n kalleduththu – <\/b><\/i><\/span>As said in \u2018<\/span>sOlai sUzh kunRu eduththAy<\/i><\/span> [mudhal thiruvanthAdhi – 69<\/a>]\u2019 (You lifted the mountain that is surrounded by gardens), it is such a mountain surrounded by gardens that he lifted, but she is using the simple word<\/span> kal<\/i><\/span> (rock) here, as if He lifted some insignificant piece – <\/span>because<\/span><\/span><\/span> she saw how playfully He lifted the SrI gOvardhana mountain, the strength of lifting such a mountain is what is deep seated in her heart. This girl is of the state \u2018<\/span>Getting<\/span><\/span><\/span> Him to be near, enjoying Him, and getting Him is all due to the power of E<\/span>Introduction<\/h3>\n
<\/i>kAmarupUngachchi UrakaththAy! enRum
<\/i>villiRuththu melliyal thOL thOyndhAy! enRum
<\/i>vehkAvil thuyilamarndha vEndhE! enRum
<\/i>malladarththu mallarai anRattAy! enRum
<\/i>mAkeeNda kaiththalaththu en myndhA enRum
<\/i><\/span>solleduththuth than kiLiyaich chollE enRu
<\/i><\/span>thuNai mulai mEl thuLi sOrach chOrkinRALE. 13<\/i><\/span><\/p>\nWord by word meaning<\/span><\/h3>\n
vyAkyAnam <\/span><\/h3>\n
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