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Re: Selected excerpts from MahA VidvAn Sri U.Ve. PerukkAraNai Swamy's ThiruppAvai Monograph: Part XXVII-> Twenty First day : " yERRak KalangaL yethir pongi" Dinam

From: Sadagopan (
Date: Fri Jan 05 2001 - 08:13:17 PST

Srimathyai GodhAyai Nama:
SrimathE RaamAnujAya Nama:

Dear BhakthAs: 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 accompanimnet
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 ro 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

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 " Sadhbudhdi: Saadhu sEvi" dealing with 
the Sadh-sishya LakshaNam).PBA Swamy identifies
EmperumAnAr as that SadhAchAryan and KooratthAzhwAn, 
Mudali AaNDAn , EmpAr 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 
intrepretations 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
"OoRRamudayAi": 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 Bhaavthi 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. 

"MaaRRAr": 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.

"pORRIyOM VanthOm": 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) . Thus begins 
the next paasuram for theSRI VAIKUNTA EKADASI DAY of tomorrow ,
" ankaNNmAgyAlatthu arasar abhimAna bangamAI...". 

ANDAL , Azhagiya Singar ThiruvadigaLE SaraNam
RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SatakOpan 

P.S: The subject of AchArya Bhakthi , SadAchArya LakshaNam
has been referred to beautifully in three postings of
the day from Srimans Parthasarathy Sudarsanan ,
MadhavakkaNNan and ParthasArathy Dileepan. 



           - SrImate rAmAnujAya namaH -
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