thiruvAimozhi – 1.5.5 – mAnEy nOkki

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Fifth decad

Previous pAsuram

Lotus feet of srI ranganAtha

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – emperumAn thinks “if I suddenly show my face to AzhwAr (who is thus convinced), he may again try to leave; Let me wait to approach him until he prays for the same” and waits – AzhwAr then prays “You ensure that I serve your lotus feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr prays to emperumAn who performs many actions to please his devotees “based on our (eternal) relationship, bless me the union in the form of blissful experience”.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fifth pAsuram – 2 introductions:

  • AzhwAr, after turning towards emperumAn, prays to him to engage him in kainkaryam as explained in srI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to srI rAma – order me in what to be done).
  • On seeing AzhwAr turning towards him, emperumAn delays a little to appear. Unable to bear that, AzhwAr says “Please bless me”.

pAsuram

mAnEy nOkki madavALai mArvil koNdAy mAdhavA
kUnE sithaiya uNdai vil niRaththil theRiththAy gOvindhA
vAnOr sOthi maNivaNNA madhusUthA nI aruLAy
un thEnE(y) malarum thiruppAdham sErumARu vinaiyEnE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

mAnEy – similar to deer
nOkkin – having eyes
madavALai – the ultimate women who is an embodiment of humility
mArbil – in your chest
koNdAy – you who is keeping/having
mAdhava – and thus being called as mAdhava
kUnE – hunch-back
sithaiya – breaking
uNdai vil niRaththil – in the form of a bow (which is used to shoot clay-balls)
theRiththAy – straightened it (effortlessly)
gOvindhA – one who protected the ignorant cows (with great joy)
vAn – the land of the wise persons
Ar – filled
sOthi – having radiance
maNivaNNA – having form of precious gems
madhusUdhA – the destroyer of madhu (who is an enemy of devotees)
nI – you
un – your
thEnE – honey
malarum – blossoming
thiruppAdham – divine feet
vinaiyEn – I who have sins (that make me hesitate even after you accepting me)
sErumARu – to approach/surrender
aruLAy – bless me

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh emperumAn! you are called mAdhava since you have srI mahAlakshmi (who has eyes which resemble the eyes of deer and who is the embodiment of humility and ultimate femininity) in your chest. Oh gOvindha (who protected ignorant cows with great joy)! You straightened the hunch-back by hitting it with clay-balls shot from (play) bow. Oh maNivaNNa – one who has beautiful form like a precious gem – the radiance of which (gem) reaches the land of the wise persons. Oh madhusUdhana – who is the destroyer of the enemies (such as madhu) of your devotees! You bless me that I who have sins (that make me hesitate even after you accepting me) surrender unto your lotus feet.

From this, we can understand –

  • the worshippable person’s (srIman nArAyaNan’s) eternal togetherness with purushakAra bhUthai (srI mahAlakshmi)
  • bhagavAn‘s honesty will remove the devotee’s crookedness
  • the desire of emperumAn to protect
  • the beauty of the ultimate destination (paramapadham)
  • removal of hurdles

Hitting of hunch-back is also explained in relation to mantharA – in this case, gOvindha means protector of earth (Explained further in nampiLLai‘s vyAkyAnam).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • mAnEy nOkki … – Why should I (separately) pray for his blessings when the one who triggers his mercy (srI mahAlakshmi) is right next to him?
  • mAnEy nOkki – having eyes similar to that of deer
  • madavALaisrI mahAlakshmi who is endowed with all auspicious qualities. Two explanations:
    • madappam is explained auspicious qualities – she is so ideal that the moment she glances at emperumAn, emperumAn will fully shower his mercy on us immediately.
    • madappam is explained as being very weak/humble – the moment he looks at him, she becomes fully withered like a flower that had its honey sucked out by bee.
  • mArbil koNdAy mAdhavAbhagavAn is named mAdhava due to his eternal relationship with srI mahAlakshmi and having her in his chest always unlike an insect that is named “mAmbazha uNNi” which has no relationship with “mAmbazham” (mango) – this applies to others who are addressed as “srImAn” at times – though they are not directly related to srI mahAlakshmi, they are called “srImAn” due to having wealth, etc.  But emperumAn‘s eternal relationship with thAyAr is well-established. Another explanation – Oh the one who is called mAdhava, since srI mahAlakshmi is eternally residing in your chest as explained in srIvishNu purANam 1.9.104 “vishNu vakshassthalasthayA” (srI mahAlakshmi who resides in the chest of srI mahAvishNu who never fails his devotees).
  • kUnE sithaiya – two explanations one with respect to srI rAma and another with respect to krishNa.
    • Explaining srI rAma’s childhood play, where he would hit mantharA’s hunched-back without hurting any other part. It was this act of srI rAma which infuriated mantharA and lead her cause srI rAma to go to vanavAsam (forest dwelling) to ultimately destroy rAvaNa. In this context, gOvindha means “one who protects the earth” – he protected the earth by killing rAvaNa and other demoniac persons. It can also be said that “pOm pahzhiyellAm amaNan thalaiyOdE” (whoever commits mistake, only one person is accused) – emperumAn doing mischief in whichever avathAram (in this case, srI rAmAvathAram), only krishNa (gOvindha) is accused for that. A funny story is narrated in arumpadham to explain this statement of nampiLLai. Once a robber tries to drill a hole in a brAhmaNa’s house to steal materials and in the process the wall collapses and the robber gets killed. The robber’s relatives come to the brAhmaNa and ask for compensation. The brAmaNa refuses to pay any compensation and they complain to the king. The king says the brAhmaNa needs to compensate since it was his fault in not building the wall properly. brAhmaN thinks for a moment and says “It was the builder’s fault for having too much water in the mix that lead to the wall collapsing”. The king brings the builder and charges him. The builder knowing the situation, says “It was the potter who gave bigger pot than usual which caused more water to be added in the mix and thus it was his fault”. The potter is brought to the king’s court and he says “It was because I was attracted to a prostitute who was roaming here and there and lost focus in making the pot”. The prostitute is brought to the king’s court and she says “The clothes-cleaner delayed returning my saree, which is why I was roaming here and there waiting for it”. The clothes-cleaner is brought to the king’s court and he says “The place where I usually dry the saree was taken by a monk and thus it got delayed to dry the saree”. Finally the monk was brought to the court and he was charged. Since the monk had taken a vow of silence, he never refuted the charge verbally. The foolish king ordered the killing of the monk as punishment for him. Similarly, whoever commits mischief, kaNNan emperumAn gets blamed for those mischief.
    • Explaining this as krishNa’s leelA – when kubjA (hunched-back lady) gave him pure sandalwood, krishNa became mighty pleased and straightened her back effortlessly. Here him having “vil” (bow) is questioned – but other pAsurams are quoted where krishNa having bow is highlighted such as periyAzhwAr thirumozhi 2.6.1 “vElikkOl vetti viLaiyAdu villERRi“, nAchchiyAr thirumozhi 14.6 “tharumam aRiyAk kuRumbanaith than kaichchArngam athuvE pOl“.
  • vAnAr sOthi maNivaNNA – having the forms that pleases your devotees! Like a precious gem in a beautiful glass box – even in paramapadham the radiance arising out of his divine form is uncontrollable/inconceivable.
  • madhusUdhA – For those who desire to enjoy your divine form, you are remover of the hurdles. Just like how you eliminated madhu, you eliminated my hurdles too.
  • un thEnE(y) malarum thiruppAdham – Even if don’t see your divine form, pastimes and qualities – your divine feet which is so enjoyable itself is enough to not give up on you. yajur vEdham – vishNu sUktham says “vishNO: padhE paramE madhva uthsa:” (honey is overflowing from your great lotus feet). AzhwAr desired in thiruvAimozhi 1.3.10 for “peru nilam kadantha nalladippOthu” (the divine lotus feet which measured the great world). So, emperumAn showed him “thisaigaL ellAm thiruvadiyAl thAyOn” (thiruvAimozhi 1.5.3 – he measured all the directions with his lotus feet) and AzhwAr also requests for the same here.
  • sErumARu vinaiyEnE – Please bless me to be at your lotus feet – I am so sinful like some one who is served food but disallowed to eat the same. Here, AzhwAr says “vinaiyEn” to indicate his sinful nature which stops him from enjoying emperumAn even after approaching him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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