Direct answer
Which names and narrative images cluster in this unit?
Hart’s translation places Māyōṉ, Māyan or Māyavan, Kaṇṇan, Tirumāl, Neḍumāl, Madhava, Govinda, Madhusudana, Kesava, and Sridhara in one compact unit. Cowherd, butter, Nappinnai, world-swallowing, cosmic creation, Vaikuṇṭam, and Pūtanā imagery appear together. This is strong occurrence-level evidence for a connected later name field, not proof that every form has identical scope or history.
Passage map
What the translated unit contains
Pāsurams 2835–2841 move rapidly among several names while retaining one speaking relationship.
Pāsurams 2842–2843 connect childhood episodes with world-scale and salvific language.
The closing verse preserves dark color and Māyavan as named descriptors.
Place and poetic voice
No single terrestrial place controls this unit; any cosmic, domestic, or natural setting remains part of the translated poetic scene.
First-person praise and complaint, densely organized around names and remembered narratives.
Divine names and identity relationships
- Māyōṉ
- Māyan
- Māyavan
- Kaṇṇan
- Tirumāl
- Neḍumāl
- Madhava
- Govinda
- Kesava
Māyōṉ, Māyan, Māyavan, Kaṇṇan, Tirumāl, Neḍumāl, Madhava, Govinda, Kesava are indexed as names or related figures occurring in this unit. Co-occurrence does not make them context-free synonyms; identity is asserted only where the translated passage itself relates them.
Devotional context
The unit develops a dense sequence of divine names; cowherd and childhood narratives beside cosmic imagery; devotional intimacy joined to transcendence within a translated devotional-poetic frame.
Connected occurrence-level name field
Context-free synonym table
The unit supports recording connections while preserving each exact occurrence; it does not support replacing every form globally.
Does not establish
The passage does not establish the first historical use or etymology of any name, nor does it make earlier Māyōṉ evidence merely a copy of this later usage.
Evidence layers
Five kinds of authority remain separate
- Primary text
- Pāsurams 2835–2845 identify the printed unit. This guide does not reproduce or claim to establish the critical Tamil wording.
- Named translation
- Every passage observation is bounded to Kausalya Hart’s English rendering and retains the exact numbered locator.
- Scholarship
- Attributed scholarship supplies literary and reception context; it does not silently rewrite or certify the passage.
- Historical inference
- Dating, institutional continuity, social practice, and material history require independent evidence and are not inferred from this unit alone.
- Theology
- Divine identities, promises, polemics, and supernatural acts are reported as claims made within the poem, not as externally certified facts.
Questions this passage guide answers
Which names and narrative images cluster in this unit?
Hart’s translation places Māyōṉ, Māyan or Māyavan, Kaṇṇan, Tirumāl, Neḍumāl, Madhava, Govinda, Madhusudana, Kesava, and Sridhara in one compact unit. Cowherd, butter, Nappinnai, world-swallowing, cosmic creation, Vaikuṇṭam, and Pūtanā imagery appear together. This is strong occurrence-level evidence for a connected later name field, not proof that every form has identical scope or history.
tiruvaymoli-q021 · pāsurams 2835–2845
Which divine names occur in Tiruvāymoḻi 2835–2845?
The named translation uses Māyōṉ, Māyan, Māyavan, Kaṇṇan, Tirumāl, Neḍumāl, Madhava, Govinda, Kesava in this unit. These are occurrence-level forms; the list is not a claim that every name is interchangeable in every text.
tiruvaymoli-q022 · pāsurams 2835–2845
What poetic voice is used in Tiruvāymoḻi 2835–2845?
First-person praise and complaint, densely organized around names and remembered narratives.
tiruvaymoli-q023 · pāsurams 2835–2845
What themes organize Tiruvāymoḻi 2835–2845?
a dense sequence of divine names; cowherd and childhood narratives beside cosmic imagery; devotional intimacy joined to transcendence. Each description is bounded to this translated unit.
tiruvaymoli-q024 · pāsurams 2835–2845
What does Tiruvāymoḻi 2835–2845 not establish?
The passage does not establish the first historical use or etymology of any name, nor does it make earlier Māyōṉ evidence merely a copy of this later usage.
tiruvaymoli-q025 · pāsurams 2835–2845
Limits
- The page describes a named English translation; it does not claim that its wording is identical to the Tamil source text or every other translation.
- A theological claim made by a poetic speaker is evidence about the poem’s discourse, not independent empirical or historical verification.
- One numbered unit cannot establish the whole theology, chronology, performance history, or reception of the Tiruvāymoḻi.
Still unresolved
- How do the Tamil wording and other translations handle the key terms in pāsurams 2835–2845?
- Which commentaries and performance traditions give this unit a different emphasis?