tiruppavai 17
Home | SrimAn nArAyaNa | ramanuja | visishta-advaitham | yamuna | alwars | prapatti | practise | scriptures | vishNu-purANa | charama slOka | articles | gallery | temples | FAQ | services | links | disclaimer




  ambarame: thanni:re: so:re: aram seyyum
emberuma:n nandago:pa:la: ezhundira:y
  kombana:r kkella:m kozhunde: kulavilakke:
  emberuma:tti yaso:da:y arivura:y
  ambaramu:daraththo:ngi yulagalanda
  umbar ko:ma:ne: uranga:du ezhundira:y
  sembor kazhaladicchelva: balade:va:
  umbiyum ni:yum urange:lo:remba:vai


Oh, Acharya! Who  can  lead  us  to the  grace of the Lord, by removing our Ahamkara and thereby bestowing  the  fruits  of  our  Kainkarya, please come and join us. Oh, Tirumantra! You are the best among   the   mantras  originated  by  the  Lord,  for  the  uplift  of  the  ‘samsaris’;  You  stand  as  a recommendatory  help  bestowing on us all prosperity! You must reveal your inner meanings to us so

 that we  may  have  a full knowledge about you.

Oh, Purushottam! Who grew aloft  and   was  able  to  include  this  world  under  your  lotus-feet, there by destroying  the  agnostics  and  blessing  the  God-elect! Please come forth to dispel our  ignorance. 

Oh,  Baladeva!  Who  has  the  fortune to do service to Lord Krishna, if both you  and your Krishna, who is much susceptible to your wishes, were to  get  up  and  grace  us, we  will  come  out  successful  in the Kainkarya nonbu which we have undertaken. 


Note:-' Ambaram' stands for the Divine grace to be received by a chetana;

'tannir' stands for the removal of Egotism which stands as a hindrance to achieve that Divine Grace. 'Soru' stands for 'Kainkarya'. These three viz., receipt of Divine Grace, removal of Egotism and the achievement of Kainkarya- will  obtained by only through the help of an Acharya of Guru. So a chetana should approach such a 'Sat-Acharya', should learn the inner pregnant meanings of Tirumantra, should pay no heed to agnostics, but with having the God's eltect as his guide, should achieve God-realisation. (Yashoda sstands for Tirumantra; 'ambaram-' in line-5, for agnostics; and 'umbar'-for God's elect).

Furhter, it is stated  by scholars that this stanza preaches a famous teaching of Vaishnavite philosophy , viz., that one should approach and realise God, as stated in the “DVAYA” mantra, i.e., through  the  purushakaram  or mediation of the Universal Mother. Let us explain this little below:- 

     In this stanza, the Gopis tried to wake up Sri Krishna from sleep, but there was no response from the Lord. This was because, they did not follow the ancient  and proper  path  seeking Him  through  His spouse and our gracious and merciful Mother, who had  incarnated as Nappinnai. “The principle that in  resorting  to  the  Lord,  for  our  deliverance  and  salvation, we  should  go  to  Him  through  the ‘purushakaram’  or  mediation  of  the  Universal  Mother,  who  is  inseparably  stationed in His right bosom  and  forms  part  and  parcel  of  Himself  is  the  most characteristic feature of the Vaishavite religion- and  the  highest teaching of its saints and sages. It is dealt with in the Holy mantra known as “DVAYA”, which  has  been  so  sedulously  guarded and handed down by the Vaishnava Acharyas from generation to generation, as the most  secret, the most efficacious and the most meaningful of all mantras.” 

“We have seen that the Lord is both the  means and the end of salvation. But the Universal Mother is never absent from Him Divine mercy  cannot  be  separated  from Divine Justice. She blesses us with motherly grace and pleads before the Lord for our salvation with all Her irresistible beauty and charm and fascination. She knows the  svatantriyam  or  absoluteness of the Lord and the failings of ‘bound’ children and she therefore places Herself, between  the  two and would not quit Him even for a single moment lest per chance, He might call us  to  account  in  Her  absence… She follows the Lord in all His incarnation. She was Sita inHis incarnation as Rama, and Rukmini when he came as Krishna and it is said she was with Him in  His other incarnations also. In Her incarnation  as  Sita,  she has shown to us what all she does and suffers on our behalf. Did not Sita implore and induce Hanuman to desist from his unholy  request  viz., to  wreak  vengeance  on  the  Rakshasis  for  all  the  wrongs they had inflicted  on  Her?  She   said   “Sinful   or   virtous,  even  to  the  death- deserving, though  monkey! Mercy should be shown by the noble. There is nobody  who  does  not  commit any wrong. That her presence and mediation or  otherwise, make  all  the  difference, may  be  seen from the way in which Kakasura and Ravana were dealt with  by  Lord  Rama. The  former  was  the more guilty and yet he was saved by His mercy, whereas  the  latter  who  was  really  less  quilty  was  made  to  suffer  the extreme punishmenet of death. (V.Bashyam Iyengar-Introduction to Tiruppavai. Pp 14-16) Thus, the highest teaching contained in this stanza deserves special notice. 




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