thiruvAimozhi – 1.10.6 – nIyum nAnum

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

Full series >> First Centum >> Tenth decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuramHighlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – When the heart said “such easily approachable emperumAn will not leave us”, AzhwAr says to his heart “If we stop leaving him citing our disqualification and acknowledge his help, he will never leave us”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to his heart “if both of us are aligned in our speech, emperumAn who has most distinct relationship with us, will never let us grieve”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

நீயும் நானும் இந் நேர் நிற்கில் மேல் மற்றோர்
நோயும் சார் கொடான் நெஞ்சமே! சொன்னேன்
தாயும் தந்தையும் ஆய் இவ் உலகினில்
வாயும் ஈசன் மணிவண்ணன் எந்தையே

nIyum nAnum in nEr niRkil mEl maRROr
nOyum sAr kodAn nenjamE! sonnEn

thAyum thandhaiyum Ay iv vulaginil
vAyum Isan maNivaNNan endhaiyE

Listen

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

thAyAyum – being affectionate like mother
thandhaiyAyum – looking after the well-being like father
ivvulaginil – in this world (which does not understand his glories)
vAyum – descended
Isan – out of his eternal lordship
maNivaNNan – manifesting his beautiful bluish gem like form to me, benevolently
endhai – being my master accepting my service (by doing all which had been said thus far)
nenjamE – Oh heart!
nIyum – you (who are humble to be ordained to worship) also
nAnum – me (who is having you as my tool)
i – in this manner explained thus far
nEr – not reject his favour
niRkil – if we stand by
mEl – future
maRRu – anything else (other than what is natural)
Or nOyum – any disease
sArkodAn – will not let them approach us
sonnEn – told you (this most important meaning)

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

bhagavAn who is like mother who looks after the desires of the children and father who looks after the well-being of the children, descended into this world solely due to his eternal relationship and favoured me with his bluish gem like form and thus became my master. Oh heart! If you and I stand by the aspect of not rejecting his help as explained thus far, I tell you that emperumAn will ensure that no diseases would approach us for eternity.

nOy – disease – Here it indicates ahankAram (ego), arththa (material wealth), kAma (lust) and sarIra sambandham (being attached to material body), karma sambandham (being bound in worldly activities) which are the causes for such ahankAra etc. It also indicates the aspect of separating from emperumAn considering one’s own disqualification.

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

  • nIyum nAnum innEr niRkil – If you, who went behind garudAzhwAr (in search of bhagavAn) and I, having you as my assistant. who are going to enjoy the results, remain without excluding his help, i.e., as long as we are not like it is stated in srI rAmAyaNam yuddha kANdam 36.11 “na namEyam” ( I will not worship).
  • mEl maRROr nOyum sArkodAn – he will protect from following types of diseases of leaving emperumAn:
    • considering oneself very lowly and leaving emperumAn
    • praying for ulterior benefits from emperumAn and on acquiring them, leaving him after that
    • considering oneself as disqualified to approach emperumAn and thus leaving him
    • pursuing other means (like karma gyAna bhakthi yOgams etc) and leaving emperumAn [It would take a really long time to reach emperumAn by these means]
    • reaping the results of previous sins which will lead to leaving emperumAn
  • nenjamE sonnEn – In this situation, AzhwAr is like thirukkOshtiyUr nambi who preserved the confidentiality of bhagavath vishayam from others [Even to instruct the meanings of charama slOkam, he made emperumAnAr walk 18 times and he instructed only after emperumAnAr vowed not to reveal it to unqualified persons]! After explaining to his heart, AzhwAr regrets/censures like krishNa who said in bhagavath gIthA 18.67 “idham thE na athapaskAya” (Do not reveal to those who are not austere). krishNa revealed charama slOkam (bhagavath gIthA 18.66) to arjuna after seeing dhraupathi’s pitiful state of disheveled hair. But after revealing that, thinking about the greatness of charama slOkam, he thinks “I have thrown a very expensive gem into the sea” and said “padhaN padhaN” (alas! alas!). Second explanation is: my instruction is valuable, but those who do not have faith in this will not benefit.
  • thAyum thandhaiyumAy – Caring like mother and father, but is much greater than they are.
  • ivvulaginil vAyum Isan – When a child falls into a well, the mother will jump in there as well to rescue the child – similarly, emperumAn jumps into samsAram to rescue the jIvAthmAs from here.

What is the reason for him descending here?

  • Isan – Since he is the rightful master. Alternatively it can be explained that he descends into the material realm, eliminates the lordship of others and thus establishes his supremacy over all.
  • maNivaNNan endhaiyE – By showing his physical beauty, he eliminated my material desires, he showed his lordship and established my servitude towards him.

As declared [by vEdha vyAsa bhagavAn] “…sathyam sathyam…” (There is no sAsthram greater than vEdham, there is no God superior to kEsava – this is truth, truth and truth again), this is truth.

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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