srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Second pAsuram – In the first pAsuram, AzhwAr censured those kEvalar who surrendered to emperumAn but left after fulfilling their goal of self-enjoyment; in this pAsuram, AzhwAr explains emperumAn’s attitude towards those who are fully surrendered to him.
வைப்பு ஆம் மருந்து ஆம் அடியரை வல்வினைத்
துப்பு ஆம் புலன் ஐந்தும் துஞ்சக் கொடான் அவன்
எப்பால் எவர்க்கும் நலத்தால் உயர்ந்து உயர்ந்து
அப்பாலவன் எங்கள் ஆயர் கொழுந்தே
vaippu Am marundhu Am adiyarai valvinaith
thuppu Am pulan aindhum thunjak kodAn avan
eppAl evarkku(m) nalaththAl uyarndhu uyarndhu
appAlavan engaL Ayar kozhundhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
adiyarai – (bhagavAn‘s distinctive) sEshabhUthar (servitors)
val – popular
vinai – karmas
thuppAm – capable
pulan aindhum – senses (which control)
thunjak kodAn – one who does not let them perish
vaippAm – being the wealth (that is their purushArththam [goal])
marundhAm – medicine (that is the means to remove the obstacles to accomplish that goal)
eppAl – all places (starting from Anandham of humans up to brahmA)
evarkkum – all chEthanas (jIvAthmAs)
nalaththAl – bliss
uyarndhu uyarndhu – in large quantity
appAl avan – unreachable (for the words and mind)
engaL – being for us (who are fully for him) alone
Ayar – (ignorant) cow-herd clan
kozhundhu – leader
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
bhagavAn is the wealth (that is the goal) and the medicine (that removes the obstacles in attaining the goal) for his servitors and he protects them from being perished by being caught in the powerful senses which are controlled by the popular karmas (puNyam and pApam). How is that? Though his bliss is unreachable by words/mind compared to all jIvAthmAs in all places, he became the leader of our cow-herd clan (to protect us).
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
AzhwAr says emperumAn being much greater than dhEvathAs starting with brahmA et al with respect to his auspicious qualities such as Anandham (bliss) etc., took birth in the clan of his devotees, and removes their obstacles which stop them from being with him by being their wealth and medicine.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Ayar kozhundhu – the main person in the cow-herd clan. Just like bhagavAn is happy to be the primary deity among the dhEvathAs starting with brahmA, he is also happy to be the primary cow-herd boy among the cow-herd clan. In indiscipline etc., he is the leader among cow-herd boys.
- vaippAm – Just like having some money in a leather pouch which is prepared by taking the skin of a goat and keeping it safely in our waist, that can be used as we desire, bhagavAn too becomes submissive towards his devotees so that they can enjoy him as they please – this explains “prApyathvam” (being the goal) of emperumAn.
- marundhAm – Still, emperumAn who is the greatest of all, makes himself available for the bound souls. In such a case, how can they enjoy him? bhagavAn himself removes the hurdles which stop them from enjoying him and gives them the ability to enjoy him – this explains the “prApakathvam” (being the means) of emperumAn.
For whom is he the prApakam (means) and prApyam (goal)?
- adiyarai – those who have eliminated the thought of “na namEyam” (I will not worship srI rAma – srI rAmAyaNam yudhdha kANdam 36.11)
- valvinaith thuppAm thunjak kodAn avan – For those who approach him and exist for him alone, instead of leaving him after getting ulterior benefits; he protects them from the senses which could finish them off (by engaging them in worldly pleasures). thuppu – sAmarthyam (ability).
Where did he do this?
- eppAl … – Greatness is present based on the place of existence and the species; svargam [heaven] is different from bhUmi [earth]; dhEvas [celestial entities] are different from manushyas (humans); eppAl – in all these places; pAl means place in thamizh as in “appAl” (there), “ippAl” (here); evarkku – all entities; “eppAl evarkkum” means everywhere, everyone.
- nalaththAl uyarndhu uyarndhu – As explained in thaiththiriya upanishath Anandha valli “yathO vAchO nivarththanthE” – even by increasing the bliss 100 folds at each level (humans, dhEvas … brahmA), the bliss (among other qualities) of bhagavAn cannot be comprehended. That is why he is explained in thaiththiriya upanishath as “Anandhamaya:” (filled with abundance of bliss).
- engaL Ayar kozhundhE – supreme person taking birth as one among the cow-herd boys – is this to give up on his devotees? [No – it is to uplift them]. Did he experience sorrow, bewilderment etc., (in avathArams) to let his devotees go through sorrow, bewilderment etc? [No – it is to free them from such sufferings]. The ultimate supreme being, becoming ultimately ignorant cow-herd boy – was this to let his devotees perish? [No – it is to help them].
- engaL – our – couple of explanations:
- AzhwAr cherishes his relationship with the residents of the place where krishNa was born (by saying “leader of our cow-herd clan”].
- avathArams are for the devotees. Though his stealing butter etc., have already happened, AzhwAr previously said “eththiRam” and fainted. Similarly, here too, AzhwAr is saying krishNAvathAram is for him only.
- Ayar kozhundhu – the primary in the cow-herd clan. Such emperumAn will protect his devotees.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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