<< previous – 13 – kal eduththu<\/a><\/p>\n T<\/span>he 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 \u2018He who saves during times of danger has not helped us\u2019 and fainted which is said as \u2018sOrginRALE\u2019<\/b><\/i> 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.<\/p>\n In this pAsuram, s<\/span>he, after hearing those names, recovers and sustains herself, and rejoices about her parrot by saying \u2018vaLarththadhanAl payan peRREn varuga\u2019<\/b><\/i> <\/b>(Oh come to me dear parrot! I attained the goal<\/span> of nurturing and raising you).<\/p>\n muLaikkadhirai kuRunkudiyuL mugilai, muLaikkadhirai –<\/i> He who is like a young sun muLaikkathirai – <\/b><\/i><\/span>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, \u201cThou say \u2018<\/span>muLaik kadhir\u2019, thou say \u2018kuRungudiyuL mugil\u2019<\/i><\/span>\u201d<\/span> <\/i>is how she had taught.<\/span><\/p>\n muLaikka<\/b><\/i><\/span>t<\/b><\/i><\/span><\/span><\/span>hirai – <\/b><\/i><\/span>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 \u2018thathra gOvindhamAsInam prasannAdhithavarchasam | upAsAnchakrirE sarvE kurava: rAjaBhi: saha || (mahAbhAratham – udhyOga parva – 89-10] ( (kaNNan the messenger sat in a priceless seat in dhuryOdhana\u2019s palace). All the kaurvas with other kings attended to krishNa who sat there<\/span> with his<\/span> brightness like a clear sun)), where the greatness of His divine body was told.<\/span><\/p>\n After emperumAn recovered this AzhvAr<\/a> 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 \u2018<\/span>maNi uruvil bhUtham aindhAy\u2019<\/i><\/span>, referring to His divine body that reformed him first. There he talked about His black coloured divine body as \u2018<\/span>maNi uruvil\u2019 –<\/i><\/span> But, <\/span>h<\/span><\/span><\/span>ere, by saying \u2018muLaik kadhirai\u2019, 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 \u2018<\/span>muLaik kadhirai\u2019, <\/i><\/span>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.<\/span><\/p>\n kuRum kudiyuL mukilai – <\/b><\/i><\/span>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 2<\/span>nd<\/span><\/sup> pAsuram, by \u2018mukil uruvam\u2019, he meant \u2018divine body like a cloud\u2019 by considering the nature of removing the suffering, and about his generosity. AzhvAr<\/a> is meaning the same thing here too in \u2018kuRunkudiyuL mukil\u2019. 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.<\/span><\/p>\n uL mukilai – <\/b><\/i><\/span>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.<\/span><\/p>\n In the next phrase he says where He, who is affable, came to thirukkuRunkudi and stood steadfast, had come from <\/span><\/p>\n mUvA muvulakum kadanthu appAl – <\/b><\/i><\/span>By \u2018mUvA mUvulagu\u2019, he is divining about the eternal AthmAs of three categories (<\/span>nithyar, mukthar, badhDhar<\/i><\/span>).<\/span><\/p>\n kadanthu – <\/span><\/b><\/i>He being of great stature than all the sentient and insentient.<\/span><\/p>\n appAl – <\/span><\/b><\/i>in paramapadham.<\/span><\/p>\n mudhalAy ninRa – <\/b><\/i><\/span>Being the reason <\/span>f<\/span><\/span><\/span><\/span>or both (nithya, leela) worlds to exist. For <\/span>nithyaSuris, <\/i><\/span>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).<\/span><\/p>\n aLappariya Aramudhai – <\/b><\/i><\/span>Being immeasurable in each – His nature, form, and qualities (<\/span>svarUpa, rUpa, guNam<\/i><\/span>), like a sea of nectar, being enjoyable unlike anything <\/span>that could<\/span><\/span><\/span><\/span> equal or exceed it.<\/span><\/p>\n arangam mEya andhaNanai – <\/span><\/b><\/i>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 \u2018<\/span>aNdarkOn aNi arangan<\/span><\/i> [amalanAdhipirAn – 10]\u2019 (periya perumAL from paramapadham).<\/span><\/p>\n arangam mEya – <\/b><\/i><\/span>The way He is present<\/span> 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 \u201c<\/span>U<\/span><\/span><\/span><\/span>ntil all the people end their worldly affairs (and wish to go to His abode in paramapadham only) I will not leave and go\u2019, is how He is present here (in SrIrangam, other dhivyadhEsams<\/a>). Even at the end of a <\/span>kalpam<\/i><\/span>, when<\/span> praLayam<\/i><\/span> occurs, He returns only because there is no one<\/span> here <\/span>wait for.<\/span><\/p>\n andhaNanai – <\/b><\/i><\/span>He who is having the purity of<\/span> removing the impurities<\/span> ahankAram <\/i><\/span>(sense of independent self)<\/span> <\/i>and <\/span>vishyAnthara prAvaNyam<\/i><\/span> (interest in worldly affairs), by showing His beauty.<\/span><\/p>\n andhaNar tham sindhaiyAnai – <\/span><\/b><\/i>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<\/em><\/a>) in \u2018<\/span>anRu vekhaNaik kidanthadhu ennilAdha munnelAm <\/span><\/i>[<\/span>thiruchchandha viruththam<\/span><\/i> – 64]\u2019 (emperumAn being present in dhivyadhEsams<\/a> in various postures, was when I was indifferent (now He is in my heart doing all these postures)).<\/span><\/p>\n viLakkOliyai<\/span><\/b><\/i> – He who not just removes <\/span>ahankAram <\/span><\/i>and <\/span>vishayAnthara prAvaNayam, <\/span><\/i>but then enters their heart and shows their relationship with Him;<\/span><\/p>\n viLakkoLiyai – <\/b><\/i><\/span>He who brought out the knowledge; that is – AthmA\u2019s nature, His nature, hurdles in reaching Him, and the nature of means (Him) which helps overcome the hurdles <\/span>to<\/span> attain the benefit (Him).<\/span><\/p>\n thiruththaNkAvil maradhaga<\/b><\/i><\/span>ththai – <\/b><\/i><\/span>Like how one would say \u2018<\/span>elephant of arumaNavan\u2019<\/i><\/span> – this elephant is from <\/span>arumaNavan <\/i><\/span>(burmA\/myanmAr) to imply its good quality, AzhvAr<\/a> is saying<\/span> \u2018the emerAld of thiruththaNkA<\/em><\/span>\u2019, to say that if it is the form of the One lying down in thiruththaNkA then<\/span> i<\/span>t would be distinguished (periyavAchchAn piLLai<\/a> would often say this).<\/span> Having the form that is green in colour like that of emerald, as said in <\/span>\u2018<\/span><\/em>Introduction<\/h3>\n
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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/i>1<\/i><\/span>4<\/i><\/span><\/span><\/span><\/p>\n![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2019\/02\/Thirumangaimannan-parakala-nayaki-edit.jpg\")
<\/a>parakAla nAyaki with madakkiLi<\/em><\/p>\nWord by word meaning<\/span><\/h3>\n
kuRunkudiyuL mugilai – <\/i>and bright in thirukkurunkudi as a rainy cloud
mUvA mUvulagum kadandhu – <\/i>and ever present and beyond the three types of worlds
appAl – <\/i>in paramapadham
mudhalAy ninRa – being present as the leader (for both the worlds (leelA and nithya vithi),
aLappariya – <\/i>who is not measurable by number (of auspicious qualities of true nature and form)
Ar amudhai – <\/i>who is like a specal nectar
arangame mEya andhaNanai – <\/i>who is the ultimate purity, present in great city of thiruvarangam
andhaNar tham sindhaiyAnai – <\/i>who is having His abode as the mind of vaidhikas<\/i> (those who live based on the words of vEdhas),
thiruththaNkAvil viLakku oLiyai <\/i>– who provides dharSan as the deity viLakkoLip perumAL in thiruththaNkA,
maradhakaththai – <\/i>who is having a beautiful form like the green of gem of emerald,
vehhAvil thirumAlai – <\/i>who the sarvESvaran, who is the husband of SrIdhEvI, who is in reclining resting pose in thiruvekhA,
pAdak kEttu – <\/i>as the (parrot) sung (about Him), and she listened (to its pAsurams),
madak kiLiyai –<\/i> looking at that beautiful parrot, <\/b>
vaLarththadhanAl payan peRREn varuga enRu <\/i>– She called it, saying – \u2018<\/span>I got the fulfilment due to nurturing\/raising you; come here\u2019 <\/span>
kai kUppi vaNanginAL<\/i><\/span><\/i> – and joined her hands in <\/span>anjali form, and prostrated to it<\/span>.<\/i><\/span><\/i><\/p>\n<\/a>vyAkyAnam <\/span><\/h3>\n