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pAsuram 15
Introduction (given by maNavALa mAmunigaL)
He says that he would not join with those who do not involve themselves in the qualities of emperumAnAr who is interested in serving the divine feet of periyAzhvAr – so I do not have any deficiency.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram, connected kulasEkarap perumAL with emperumAnAr, and said about the magnificence that emperumAnAr would not leave him, and celebrated emperumAnAr; in this pAsuram, after seeing the one who is benevolent to everything and protector of everything, that is sarvEswaran, he did not focus on His nature of His protecting, etc., but with the overflowing love, and with the following fear of what might happen to Him, he lost his sense and protected Him with his thiruppallANdu – that is periyAzhvAr; emperumAnAr has directed his own mind to be devoted to such AzhvAr’s divine feet; (amudhanAr says) I would not connect with those who are not dependent on such emperumAnAr’s auspicious qualities, so, he is saying, I would not have any deficiency.
sOrAdha kAdhal perum suzhippAl thollai mAlai onRum
pArAdhu avanaip pallANdu enRu kAppidum pAnmaiyan thAL
pErAdha uLLAththu irAmAnusan than piRangiya sIr
sArA manisaraich chErEn, enakkenna thAzhvu iniyE 15
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Word by word meaning (given by maNavALa mAmunigaL)
sOrAdha – without having affinity to others (only toward Him)
kAdhal – such overflowing flood of bhakthi (devotion)
perum suzhippAl – caught in its vortex,
thollai – the eternal (emperumAn)
mAlai – for everything other than Him, he is the protector; He is having such a glory;
onRum pArAdhu – not seeing even one of His auspicious grand qualities, like how for those who are anithyar (not going to live forever), and rakshya bhUthar (in need of protection), someone would do mangaLAsAsanam (wishing them well),
avanai – applying that to Him,
pallANdu enRu – saying pallANdu, pallANdu, and increasing His duration/life,
kAppidum – saying “un sevvadi sevvi thirukkAppu [thiruppallANdu – 1]” thus doing mangaLAsAsanam to Him;
pAnmaiyan thAL – doing such mangaLAsAsanam as his nature; such periyAzhvAr’s divine feet
pErAdha – not separating (from such divine feet)
uLLaththu – having such heart/mind;
irAmAnusan than – emperumAnAr’s
piRangiya sIr – infinite qualities
sAra manisaraich chErEn – would not join those who do not depend on (those qualities);
ini – after my getting such mind,
enakku enna thAzhvu – what deficiency would I possess?
—
piRangi – also means brightness; excess;
sOrAdha kAdhal – also means, love that does not shrink; means fully complete devotion.
vishNu chiththar with vishNu chiththa chiththar
vyAkyAnam
sOrAdha kAdhal – love that does not shrink; means fully complete devotion, as said in “punarvislEsha bhIruthvam paramAbakthiruchyathE”(~one who would be afraid whether he would separate Him again – that is bhakthi); Or, sOrAdha kAdhal – devotion without any corruption of directing it to anything else in addition;
perum suzhippAl – the vortex he is caught in is not a negligible one, you see.
perum suzhippu – as the complete devotion flooded out uncontrollably, in the midst of its enormous flow the vortex deep and wide was formed, and he got caught in that;
thollai mAlai – As said in “nithyas sathya:” he is the eternally existing; as said in “EkOhavai nArAyaNa AsIth, na brahmAnEsAna:, sa EkAkIna ramEtha” (~in the beginning only nArAyaNan existed, not brahma, not Isan),
and as said in “achithavishtAn praLayE janthUnavalOkya jAtha nirvEdha:” [In the period of praLayam (annihilation) perumAn loathed that the janthus (chEthanAs being like non-sentients) were inactive along with achith (non-sentients))], emperumAn saw that the AthmAs are lost in the big ocean that is samsAram, and loathed himself – such love towards us; such sriya:pathi.
onRum pArAdhu – (not looking at any of these) – As said in “mangaLAncha mangaLam”, and “navAsudhEvAthparamasthi mangaLam”, and “uyarvara uyar nalam udaiyavan – ayarvaRum amarargaL adhipathi [thiruvAimozhi 1.1.1], and “nigar il amarar munik kaNangaL virumbum thiruvEnkadaththAnE [thiruvAimozhi 6.10.10]”, and “onRum thEvum ulagum uyirum maRRum yAdhum illA anRu nAnmugan thannOdu dhEvar ulagOdu uyir padaiththAn ”, [thiruvAimozhi 4.10.1] not describing Him along these lines where He is identified as the creator of all the worlds, who controls all, and who can give all auspiciousness, but instead as his ecstasy out of love for Him..; that is, not giving consideration to any of these aspects of Him; not paying attention to any of these;
avanaip pallANdu enRu kAppidum pAnmaiyan thAL – Like how in this world where laymen live for a limited time, as said in ‘AyurAsAsthE’, people would wish ‘dhIrghAyushmAnbhavEth’ (~live long), he is doing that to sriya:pathi (thAyAr’s husband), by singing “pallANdu pallANdu pallAyiraththANdu, pala kOdu nUru Ayiram, mallANda thiN thOL maNi vaNNA! un sevvadi sevvith thiruk kAppu [thiruppallANdu – 1]”, and “nin vala mArbinil vAzhginRa mangaiyum pallANdu, sudar Azhiyum pallANdu, ap pAncha channiyamum pallANdu [thiruppallANdu – 2]”, like so AzhvAr is creating extremely long time, and increasing it further, and till the time the time exists, and says should stay with the same wellness and live for ever with all his wealth; doing mangaLAsAsanam thus, and doing so is his nature, that is periyAzhvAr;
such AzhvAr’s divine feet (thAL);
pErAdha uLLaththu irAmAnusan – emperumAnAr’s who is having the mind of never leaving such divine feet (of periyAzhvAr)
piRangiya sIr – ever growing auspicious qualities; As said in “kudhrushti kuhanAmukE nipathitha: parabrahmana: kara graha vichakshaNOjayathi lakshmaNOyam muni:” [emperumAn fell in the cave of wrong meanings propagated by kudhrishti (who understand/explain vEdhas wrongly); it was emperumAnAr who gave his hands and pulled out emperumAn from that cave (by giving srIbhAshyam)” (thus emperumAnAr is equivalent to periyAzhvar in doing mangaLAsAsanam), and made such correct meanings to grow in qualities for ever; so is emperumAnAr’s auspicious qualities are ever growing.
sAra manisarai – the people who have Not considered such emperumAnAr as their destiny. As said in “nrudhEha mAdhyam prathilabya dhurlabham”, even though they are having the body of humans to use for hearing and thinking (about emperumAnAr).
as said in “puvAn bhavApththin natharEth sa Athma:” (not going to easily cross the ocean (samsAram / material life)), humans who would tend to lose their ways; would it be possible to rest thinking that they moved afar due to their ineligibility; unfortunate ones who ignored the abilities of their human form;
sErEn – very determined to not relate to such people ever; as said in “nAsthi sankathi: asmAkam yushmAkanchaparasparam”, left them like the tradition of dripping the water from a holed pot;
enakku enna thAzhvu iniyE – after this, for me who is under emperumAnAr’s kindness, there is no deficiency; there is no inferiority; as said in “thadhEvamushNAthi asubhAnyachEshatha:”, (removes all asubham (inauspiciousness)” and in “sidhdhE thadhIya sEshathvE savarththAs sambhavanthihi” (those who serve other devotees will get all wishes fulfilled), there is no problem and everything is easily obtained in my hand.
From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:
thollai mAlai onRum pArAdhu – periyAzhvAr just saw what was in front of him, the beauty and tenderness of emperumAn‘s form, and not his greatness;
pallANdu enRu kAppidum – like how we would wish someone to live well, those who do not have their own ability to protect themselves, here periyAzhvAr is wishing well for perumAn;
Isn’t AzhvAr‘s behaviour same as normal humans who just see the beauty of outward appearance, and as normal humans wishing well the other people? In the case of AzhvAr this did not happen due to the karmas, but due to excess of his devotion and love towards emperumAn it crossed that stage of expecting something from Him, but to the stage of worrying about His safety.
maNavALA mAmunigaL said, “pongum parivAlE villipuththUr pattar pirAn peRRAn, periyAzhvAr ennum peyar [updhEsa raththina mAlai – 18] (~due to overflowing love, the srIvillipuththUr‘s head of the learned got the name of periyAzhvAr).
Now, can emperumAn not pull AzhvAr out of the vortex of love, by showing his greatness? It seems He was not able to. Only if one had eyes to see would emperumAn be able to show it. Here AzhvAr due to the excess of devotion was behaving like a blind and not seeing the greatness of Him; whatever emperumAn let him know as His greatness, it only increased AzhvAr’s fear for safety of emperumAn, since emperumAn would unnecessarily go to battles due to His strength.
Azhvar: vishNu chiththar; emperumAnAr: vishNu chiththa chiththar.
Since he is always keeping periyAzhvAr in his mind, emperumAnAr also becomes like periyAzhvAr; AzhvAr made emperumAnAr also to look for people who could do mangaLAsAsanam to perumAn; the details of this is present starting from chUrnikai (sentence)-255 in srI vachana bhUshaNam.
sArA manisaraich chErEn – here amudhanAr did not say he would only go with those devoted to emperumAnAr; instead he says, he would not go with those who are not devoted to emperumAnAr; this is to say, even if you do not do the good aspect, at least avoid the bad aspects.
– – – – –
Translation: raghurAm srInivAsa dasan
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