thiruvAimozhi – 3.4.6 – pAlenkO

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Fourth decad

Previous pAsuram

krishna-messenger

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr speaks about emperumAn having the wealth of all sound forms, be it prose or musical poetry, starting with vEdham.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

pAl enkO nAngu vEdhap payan enkO samaya nIdhi
nUl enkO nudangu kELvi isai enkO ivaRRuL nalla
mEl enkO vinaiyin mikka payan enkO kaNNan enkO
mAl enkO mAyan enkO vAnavar AdhiyaiyE

Listen

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

vAnavar – for all dhEvas
Adhiyai – one who is the cause for their existence etc
nAngu vEdham – vEdhams’
pAl – classifications such as SAkA (branch) etc
nAngu vEdham – such four vEdhams’
payan – result
samayam – establishing the meanings
nIdhi – explaining logic
nUl – mImAmsA SAsthram
nudangu – engaging (the listeners)
kELvi – having sounds
isai – songs/tunes
ivaRRuL – in these (which have been discussed)
nalla – distinguished
mEl – unlimited, wondrous enjoyment
vinaiyil – not matching the effort
mikka – great
payan – result
kaNNan – krishNa (who is blissful, in the form of such result)
mAl – who enjoys (those who enjoy him) with great love
mAyan – having matching amazing activities
enkO – should I call?

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

What should I call emperumAn who is the cause for existence etc of all dhEvas? Should I call him as classifications such as SAkA (branch) etc of vEdhams? Should I call him as the result of such four vEdhams? Should I call him as mImAmsA SAsthram which explains logic and establishes the meanings? Should I call him as songs/tunes that are having sounds that engage (the listeners)? Should I call him as the distinguished unlimited, wondrous enjoyment in these (which have been discussed)? Should I call him as the great result that does not match the [minimal] effort? Should I call him as krishNa (who is blissful, in the form of such result) who enjoys (those who enjoy him) with great love and has matching amazing activities?

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

  • pAl enkO – Reminded of the taste that was discussed in the previous pAsuram.
  • nAngu vEdhap payan enkO – Should I call him as vEdham which is the essence of all authentic scriptures? Only if there is a portion of vEdham which glorifies any one else, it should be said “result of four vEdhams”. Since that is not there, AzhwAr is saying “the result of vEdham which has four different aspects”. Alternatively, it is explained as – since emperumAn is fully explained while explaining the nature of worship and the object of worship, since there is nothing except him in vEdham in all four corners of it, he says so. emperumAn himself said in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (In all of vEdhams, I am only fully explained).
  • samaya nIdhi nUl enkO – Should I call him as the ithihAsas (epics) and purANas (ancient history) which establish the principles of vaidhika samayam (vEdhic religion)? It is said in bArhaspathya smruthi “ithihAsapurANAbhyAm vEdham samupabrumhayEth” (vEdham should be explained through ithihAsams and purANams).
  • nudangu kELvi isai enkO – Should I call him as tunes/songs having sounds which mesmerize those who heard them?
  • ivaRRuL nalla mEl enkO – Should I call him as something that is beyond these great aspects that have been highlighted? He should tell about all, but will not do so [since he is going to explain further that he is greater than the means that help achieve him].
  • vinaiyil mikka payan enkO – Should I call him as many great results which are accomplished by insignificant efforts? Like planting a handful of paddy seeds and reaping a huge harvest as result. [As said in SrI rAmAyaNam yudhdha kANdam 18.3] In this side [of jIvAthmA], there is “mithra bhAva” (pretending to be friend) and in that side [of bhagavAn], there is “na thyajEyam” (I will never leave you).
  • kaNNan enkO – Should I call him as krishNa who said “I am there for you”, as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not grieve)? krishNa is the one who tells “All you need to do is to not reject what I provide you and accept the same. I will be there for you”.
  • mAl enkO – Should I call him as totally mad for his devotees? While reciting this SlOkam (SrI bhagavath gIthA 18.66), he did not say before “idham thE nAthapaskAya” (Do not reveal this to those who are not austere … – SrI bhagavath gIthA 18.67). Like he warned in SrI bhagavath gIthA 9.1 “idham thu thE guhya thamam pravakshyAmi” (I am speaking to you this most confidential knowledge about bhakthi yOgam) [before instructing bhakthi yOgam], it should have been proper to speak “idham thE nAthapaskAya” before revealing it [i.e., the principle of surrender in charama SlOkam, that is SrI bhagavath gIthA 18.66]. Instead, he first spoke about surrender and then said “idham thE nAthapaskAya” after that. When nanjIyar asked bhattar “Why did he do like this?”, bhattar mercifully explained “Unable to bear witnessing dhraupathi’s untied hair [she vowed to knot her hair only after the kauravas were killed and it is generally considered inauspicious to have the hair left untied. Also dhraupathi is so very dear to krishNa that he could not bear her grief at all], wanting to have it tied, without knowing what to do, he brought out the great principle in the open battle field; after doing so, he contemplated about the confidentiality of the principle, and thought ‘who is qualified to hear this? I have thrown a priceless gem in the ocean’ and said ‘pathaN pathaN’ [a phrase that identifies he worried greatly]”.
  • mAyan enkO – Should I call him as some one who performs amazing activities for his devotees such as going as messenger and being their charioteer? mahAbhAratham udhyOka parvam “kruthArthA bhunjathE dhUthA:” (krishNa to dhuryOdhana – Messenger will eat in the home and accept the worship (of the host) after completing their task. If you fulfill my desire, I will accept your food/worship).
  • vAnavar AdhiyaiyE – What can I say about emperumAn who is the cause for existence etc of brahmA et al, who considers me as the cause for his existence etc?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

Leave a Reply

Your email address will not be published. Required fields are marked *