tiruppavai 14
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  ungal puzhaikkadaiththo:ttaththu va:viyul
engazhu ni:rva:ynegizhandua:mbalava:y ku:mbinaka:n
  sengal podikku:rai venpal thavaththavar
  thangal thirukko:yil sangiduva:n po:ginra:r
  engalai munnam ezhuppuva:n va:y pe:sum
  naga:y ezhundira:y na:na:da:y na:vudaiya:y
  sangodu sakkaram e:ndum thadakkaiyan
  pangayakkanna:nai ppa:de:lo:remba:vai

ungal = In your
puzhaikkadai = backyard
tho:ttaththu = garden
va:viyul = in the waterwell
senkazhuni:r = red Kaluva flowers
va:y neginzhindu = have blossomed
a:mbal = black kaluva flowers
va:y ku:mbinaga:n = have shrunk

thavaththavar = ascetics, those who do thapas
sengal podikku:rai = having clothes dipped in saffron water
venbal = having white shiny teeth
po:ginra:r= are going 
thangal = to their
thirukko:yil =  temple
sangiduva:n = to worship God

engalai = us
munnam = at first
ezhuppuva:n = to wake up
va:ype:sum = having promised(not kept up)
nanga:i = O !  fullblown naughty girl  !
ezhundira:i = wake up and come
na:na:da:i = O ' shyless girl !
na:vudaya:i = having sweet tongue.

sangodu = who is with conch
sakkaram = and with Discus
e:ndum = worn on him
thadakkaiyan = who is having wide hands
pa:da = we came to sing
pangayakkanna:nai = such Pundarikaksha

Oh,  one  who  can  create  relationship  between  the  Lord  and  ourselves! please arise you are the repository of knowledge; for, in  you the ‘paratantriyam’ denominated by the middle word ‘namah’in the   Tirumantram   became   sublime,   and   the   Svatantriyam   perished.  Those  others  who have seshatva-jnana   and   who   want  to attain  their  desires,  have  gone  to their  respective temples to worship the Lord. Even before we expressed our desire, you, out of your profound grace, wanted to make  us  jnanis,  and  to  that  effect have enunciated golden utterances; are you not expected to act according to your utterances; else, it will bring you shame. Oh, one who can speak so beautifully that even  Iswara  will  be  captivated  by  your  speech!  come  and join us and let us all sing about Lord Krishna, who bears the weapons  Chakra  and  Chanka in his hands and who has lotus-eyes. he will see that our nonbu ends successfully. (In this stanza, the esoteric meaning of certain important words are as follows:- 

Vay:-  Tirumantram.  Sengaluneer- the word ‘namah’: vay nehildal- Arising of Paratantriyam;   ambal   - Svatantriyam:  Sengalpodikkurai - Seshatva- jnana)

In  this  pasuram  is  awakened  a  girl  resembling Tiruppanalvar. Here all the three  expressions  ‘Nangay’,  ‘Nanaday  ‘ and   ‘Navudaiyay’ fit in well with Tiruppanalvar.  ‘Nangai- denotes  the perfection of gunas; else how can Lord Ranganatha  order Sage Loka Sarangar to bring the Alvar on his shoulders to His  temple?  The   Alvar,  without   hesitating   even  a  little,  mounted up on the shoulders of the sage, because he had fully realized the ‘Paratantriya svarupa’ and herein  lies  the ‘guna’ perfection.


  Nanaday:- ‘Nan’  here  means Ahamkara, and our Alvar had no Ahamkara at all even when he was on the shoulders  of a sage, but simply said “Adiyarkku-ennai atpadutta   vimalan.” (Amalanadhipiran St.1).

 Navudaiyay:- Sri Vedanta Desikar said ‘Pan perumal arul ceyda padal pattum, pala  maraiyan  porul enru paravuginrom’ (Amrithaswadhini, 37).

 The phrases ‘Chankodu chakkaram  enthum  tadakkaiyan’ and  Pangayak-kannanai’  fit in well with Tiruppanalvar, for  he  also  sang, “Kaiyinar suri chankanal Aliyar” (Amalanadhi, 7) and “Kariyavagip pudai milirndu cevvari  odi  ninda ap-periya vaya kankal”. (Amalanadhi,8).Then the expression ‘ungal pulaikkadai’ suggests  his  abode  suited  to  his  supposed  low caste.Some scholars (Jeeyar School) hold the view  that,  in  this  pasuram  is awakened a girl resembling Nammalvar. The delineation is as follows:-

 The  expression  ‘ungal pulaikkadai’  connotes  that  the backyard of her house possesses a peculiar feature, viz., that the sun’s rays will never penetrate through the thick foliage of trees in her garden; so also the ‘jatavayu’ cannot approach this Nammalvar who was thick with ‘Parama-jnana’. further,  by quoting a natural phenomenon which occurs in her own backyard, as a sign, the ‘bhava’ is that she  is one  who  has  not  ventured  much  out  of  her  foot  of  the tamarind tree, where he took his abode, immersed  in  ‘jnana’.Then, the words ‘sengaluneer’ and ‘ambal’ will denote respectively ‘jnana’ and ‘ajnana’ in  swapadesartha  and  thus  we  can  deduce, that the ‘inner darkness’ which cannot vanish before Aditya, the sun, disappeared in toto when  the Vahulabushana Divakara began to shed its rays of Tiruvaymoli. Further, just  as the Bhagavan is  said  to  reside  in  the  midst of  the sun, so  also  He resides in the heart of Nammalvar and this can be attested by the Alvars’s own words:-

“Kankal civandu periavay vayum civandu kanindu ulle

 Venpalilagu sudarilagu ilagu makara kundalattan

 Kondal vannan sudar mudiyan nangu tolan kuni sarngan

 On Chankathai val aliyan oruvan adiyen ullane.” (8-8-1)

 (The eyes are large and of  a  red tint. The mouth is scarlet. The teeth inside are white. The fish-rings shine with a  luster. The colour of  the  body  is  that  of dark cloud. The crown is glowing with Divine Effulgence. There  are  four  arms. There  is  a  well bent bow. There is a beautiful conch-shell. There is  the club. There is  the  sword. There  is  the disc. The  one who possesses all these  is in my heart)

 Moreover, just  as  the  ambal  flower  closes  its buds as soon as the sun makes its apperarence, so also as soon as the name of Nammalvar  is  mentioned  when  reciting  his  Tiruvaymoli, everyone will close his hands in ‘anjali’ in  reverence  to  him. This can  be  evidenced  by  the words of Kamban in Sadagoparandadi:-

“Aranattin, Padieduttuk-konda Maran enral padumak-karangal,

 Mudi eduttuk-konda Antanar.” (St. 28).

Further  the  line  ‘Engalai  munnam  eluppuvan  vay pesum’ clearly refers to Nammalvar; Nammalvar occupies  the  first  place  in Acharya Paramparai; in addition he is  known as ‘Prapannajanakutastar’ Villiputturar also refers to him in the following stanza as the foremost of all:-

“Chit-achittodisanenru ceppuginra muvagait-

 Tattu-vattin mudibu kanda chaturmaraip-purohitan

 Kottavilta solai mannu Kurugai adhi”.

 (Vth-Por-carukkam, St.1.)

Sri Vedanta  Desikar  states  that  we  have  attained  the  lotus  feet of the Lord through the grace of Nammalvar, our chief and foremost guide. The idea that Nammalvar is the chief guide for all chetanas can  be  attested  by the  following  pasurams beginning with “Vidumin murravum” (1-2-1), “Kandom Kandom kannuk-kiniyana kandom”(5-2-2).

Vay-pesum:-  Moreever,  he  wanted  to  awake  others  from  the  disillusionment of Samsara in this world, and began to preach to  them  about  the  essentials  of  His philosophy, and commenced with “Vidumin   murravum” (1-2-1);  but   at   the   next   stage,  when   he   began   to   preach  “pattudai adiyavarakku-eliyavan  etc., ” pasuram  (1-3-1),  he  fell  flat  unconscious  having  been lured by the Saulabya guna  of  the  Lord  and  he  had  to be awakened instead from this stupor. Similarly, he fell unconscious  entrapped  by  the  Lord’s  qualities  in “Pirandavarum valarndavarum” (5-10-1) and  in “Kankal civandu”. (8-8-1).

Then the expressions ‘nangay’ and nanaday’ and ‘navudaiyay’ fit in well with Nammalvar.

Nangay:- Nammalvar  is  perfect  in  his  knowledge  and  he has preached the fruits of philosophy  in such  a  marvelous  way  in   his  Tiruvaymoli,  that   even   the   Sarvajna   Iswara   appreciated  him.

Nanaday:-  This can be seen in his utterances:-

(a)    “Kangulum pahalum kan tuyil ariyal “ padikam(7-2-1 to 10);

(b)   “Ten tirup-pereyil virrirunda nangal piranukku ennenjam Toli!

        Nanum niraiyum ilandanave.” (7-3-3); and

(c)  “ Nagaramum nadum piravum terven nan enakkillai en Tolimirgal! (7-3-10).

 Navudaiyay:- Nammalvar is noted for the excellence of his tongue which bespeaks his erudition. The Silappadhikaram  says  that  ‘that  tongue  is  not  fit  to  be  called  tongue’  which does not speak of Narayana’ and our Alvar speaks  about  the  Lord  in more than a thousand pasurams with his silvery tongue. Compare  the  line,  “nan  Madurakavi  vanangum  Navveeran valiye” in the Vali Tirunamam.

Chankodu chakkaram enthum tadak-kaiyan:- The same idea is mentioned by Nammalvar in:-

 “Changu Chakkaram

   Ankaiyil Kondan

   Engum tanaya

   Nangal nathane”. (1-8-9)

Moreover, ‘ Pangaiyak-kannanip-pada’ denotes “to sing only about  the Lord aqnd not about men”:- Compare the following utterances of Nammalvar in the same strain:-

(a) “Sonnal virodamidu agilum colluvban kenmino

       Ennavil in-kavi yan oruvarkkum kodukkilen” .   (3-9-1).

 (‘If  thus I speak, it means hostility. Yet speak I will, so hark to me!…. never to man shall be the gift  of my lips minstrelsy.’

(b)    “ Kannan allal illai kandir saran.” (9-1-10).

         (Behold ! If  Krishna is not your refuge you have no others.)

(c)    “ Ilingat-titta puranattirum samanarum sakkiyarum

         Valindu vattu ceyvirgalum marrum deivamumagi ninran

         Malindu cennel kavari visum Tiruk-kurugur adanul  

         Polindu ninra kandir onrum poyyil-lai porrumine. (4-10-5)

(You  men!  Eager  to  establish the statements of the Puranas about Linga! ‘you sramanas’ ! and you sakyas! You  all  discuss  and dispute with great zeal. He is you all. He is all your Gods. He resides in Holy Kurugur  where  the  fields  bend  to  wave with red-paddy crops. There resides the self-shining God,  the  doer  of  good.  You  must  all  praise  Him  only.  There is no falsehood in my statement.)


Also   note   Nammalvar   also   singing   ‘Pangayak - kannan  engo’  (3-4-3.) 


 Acccording  to  Guru Paramparai,   Sriman   Nathamunigal   is   awakened  in  this  pasuram, (vide  the  expression  Sriman Nathamunaye Namaha).  By  his  Yog-nishtai,  he  was  able  to  get  good  ‘jnana’ by dissipating his ‘ajnana’. This is derived  from  the  Swapadesartha for ‘sengaluneer vay nehilndu ambal vay kumbina kan’. Besides  he  was  not  ashamed  (nanaday)  in  the  least  to  learn  the Divya-prabhandas under Nammalvar, who belonged to the last varna. 




athAto "brahma" zignAsA - Then thereafter be inquisitive to enquire about "the Absolute"