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(Telugu)
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(Tamil)
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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
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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 |
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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.
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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.
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