thiruvAimozhi – 1.6.1 – parivadhil Isanai

srI:
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Full series >> First Centum >> Sixth decad

krishna-gopi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says that since emperumAn is fully complete and very simple, he will be satisfied with leaf, flowers etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr explains the practicability in worshipping emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

In first pAsuram – AzhwAr explains that no specific offerings are expected from those who approach emperumAn.

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

See nanjIyar‘s introduction.

pAsuram

பரிவது இல் ஈசனைப் பாடி
விரிவது மேவல் உறுவீர்
பிரிவகை இன்றி நல் நீர் தூய்
புரிவதுவும் புகை பூவே

parivadhil Isanaip pAdi
virivadhu mEval uRuvIr
pirivagai inRi nal nIr thUy
purivadhuvum pugai pUvE

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

parivadhil – one who rivals all inauspicious qualities
Isanai – sarvESvaran (who is the controller of all and who is complete in all auspicious qualities)
pAdi – singing (in the form of sAma gAnam which is an outcome of love due to divine experience)
virivadhu – blossoming of true nature
mEval – on acquiring
uRuvIr – Oh those who have strong conviction!
piri vagai – passing over (with ulterior motives)
inRi – not doing that
nal nIr – pure water
thUy – offering it (with love) even irregularly
purivadhuvum – submitting that
pugai pUvE – simply some fragrance stick and flower

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

Oh those who have strong conviction on singing (the glories) of sarvESvaran who rivals all inauspicious qualities and acquiring natural blossoming of oneself (self-realisation)! Instead of moving away from emperumAn (after getting your desires fulfilled), just offer pure water (even irregularly but with love) and submit some incense and flowers.

It is also explained as “purivadhum Avadhu pUvE” (flower which is easy to find).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

piLLAn calls out for those bhakthi yOga nishtas (those who are practicing bhakthi yOgam) and tells them that it is difficult to perform bhakthi yOga incessantly and thus give up such efforts and take up to performing some tiny little kainkaryam  to emperumAn which will be accepted by him happily.

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

  • parivadhu – explained as both dhukkam (sorrow) and pakshapAdham (partiality)
  • il – (short form of illai) not present.
    • there is no sorrow – when the devotee feels sorrow thinking “will he accept my offering or not”, emperumAn feels sorrow for that. So, the devotee need not feel sorrow about the offering.
    • there is no partiality – having partiality means favouring a person since he offered lots (or something of higher value). If he has such partiality, that will be a defect for bhagavAn. So, there is no such partiality. Because of not having sorrow/partiality, he is called “hEyaprathyanIkan” (opposite of all defects).

Why does he not show any partiality?

  •  Isanai – Because he is the real master (for everyone). When hEyaprathyanIkathA (opposite of defects) is explained, it also indicates kalyANaguNayOgam (being the abode of all auspicious qualities). When we offer a feast to an outsider, even if we did it with great care, we would still wonder “How is he going to like it?” But when we offer a feast to our own father, even if there are any defects, the father will consider it as his own – so we need not have any worry about our offerings – such is the relationship between jIvAthmA and paramAthmA.
  • pAdi – To let out the emotions by singing about him on approaching him.
  • pAdi virvadhu mEval uRuvIr – Just as it is explained in thaiththirya upanishath “Ethath sAmagAyannAsthE” (He is singing the manthra which is mentioned subsequently), those who want to have their knowledge expanded by singing the glories of emperumAn.

That is a great result (having full expansion of knowledge). What do we have to do?

  • pirivagai inRi – Instead of saying as in thiruvAimozhi 1.5.2 “imaiyOr palarum munivarum punaindha kaNNi nIr sAndham pugaiyOdu Endhi vaNanginAl … un perumAi mAsuNAdhO” (Even if the dhEvas, rishis et al came with pure garlands, water, incense to worship you – would that not cause disrepute to your glories?) and leaving him.
  • nal nIr – Just pure water is sufficient. No need to even add cardamom etc.
  • thUy – throw at him (even if not offered humbly) – as explained in sthOthra rathnam 28 “yathA thathA vApi” (in any manner).
  • purivadhuvum – offering those which are already given to him by emperumAn out of his mercy only.
  • pugai pUvE – Instead of special fragrance, flower etc. – any flower or any incense.

bhattar explains “one can even burn some dry leaves and offer that smoke; one can even offer kaNtakArikA (nightshade) flower”. Hearing this nanjIyar highlights a pramANam which says “na kaNtakArikA pushpam dhEvAya vinivEdhayEth” (one should not offer nightshade flower to sarvEsvaran). bhattar explains for that saying “It is not because it is unacceptable for him. It is rejected due to itsz having thorns which may hurt the devotee who plucks that flower”.

bhattar further explains periya thirumozhi 11.7.6 pAsuram here “kaLLAR thuzhAyum kaNavalarum kUviLaiyum muLLAr muLariyum Ambalum” – different kinds of flowers soft or thorny are cited here without any discrimination – this is to highlight that emperumAn does not distinguish between the variety of offerings. In the same pAsuram it is explained “puLLAy Or EnamumAyp pukkidandhAn” – If he thought that he wanted pure offerings, would he not have stayed in paramapadham itself? But he descended as a bird (swan), a wild boar etc (to accept the offerings of his devotees without any discrimination). Once when nanjIyar was reading vArAha kalpam (varAha purANam), it is noted there that varAha bhagavAn accepts muththakkAsu (a type of root which is liked by pigs) – nanjIyar became astonished by bhagavAn‘s true association with the form he accepts. The pAsuram ends with “uLLAthAr uLLaththai uLLamAk koLLOmE” (we will not consider the hearts of such persons as hearts) – the plural in “we will not consider” indicates thirumangai AzhwAr is including all the other AzhwArs as well and indicates that all 10 AzhwArs are in the same mood.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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