SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In fifth pAsuram – AzhwAr says “Those who remain indifferent after listening to emperumAn‘s quality of incarnating, with his most distinguished divine form for the purpose of eliminating the enemies of his devotees, are not even considered worthy of existing”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
sAdhu sanaththai naliyum kanjanaich chAdhippadhaRku
AdhiyanjOdhi uruvai angu vaiththingup piRandhu
vEdha mudhalvanaip pAdi vIdhigaL thORum thuLLAdhAr
Odhi uNarndhavar munnA en savippAr manisarE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sAdhu sanaththai – Good natured people such as dhEvaki, vasudhEva et al
naliyum – hurting
kanjanai – kamsa
chAdhippadhaRku – to control
Adhi – primordial
am – spiritual
sOdhi – having divine splendour
uruvai – form
angu – in paramapadham (spiritual realm)
(vaiththu) – as had there
ingu vaiththu – having it here also
piRandha – one who was born
vEdham mudhalvanai – the primary lord whose distinguished incarnations are revealed in vEdham [as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births) etc]
pAdi – singing (such glories)
vIdhigaL thORum – in all streets
thuLLAdhAr – those who do not dance
Odhi – having studied SAsthram
uNarndhavar – wise
munnA – in their presence
manisar – like humans
en – what
savippAr – chanting they do?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The primary lord whose distinguished incarnations are revealed in vEdham [as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births) etc] was born with his primordial spirital form which is having divine splendour as in paramapadham, to control kamsa who was hurting good-natured people such as dhEvaki, vasudhEva et al. Those who do not sing (such glories) such emperumAn and dance in all streets, what is the use, even if they chant like a human being in front of wise scholars who have studied vEdham? Implies that they are neither qualified to be called human beings nor their japam (chanting) is worthy.
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.
- sAdhu sanaththai naliyum – SrI vasudhEva and dhEvaki indicated by sAdhu janam (sAthvika, good-natured people). kamsa tortured and imprisoned the ones who he wanted to have as his parents as said in SrI rAmAyaNam bAla kANdam 77.26 “… pitharam rOchayAmasa …” (bhagavAn decided to accept dhaSaratha as his father). SrI bhagavath gIthA 4.8 “parithrANAya sAdhUnAm … ” (I descend time and again to protect the sAdhus …) [sAdhu is explained as one who is dear to bhagavAn – i.e., his devotees]. Also to kill kamsa.
- Adhi am sOdhi uruvai – His divine form is such that everyone will be amazed at it being the source of all the effects (material manifestation) here [as indicated in SrIvishNu purANam asthrabhUshaNa adhyAyam where each aspect of the creation such as AthmAs (souls), prakruthi (matter) etc are related to a divine part, ornament or weapon of bhagavAn], that which reveals his gyAnam (knowledge) etc., making one thing his form seems to be made of his auspicious qualities.
- angu vaiththu ingup piRandha – Born here with the same features as in paramapadham. In SrI bhagavath gIthA 4.6, he himself said “prakruthim svAmadhishtAya” (I am born … with my divine body). He took birth so that the residents of leelA vibhUthi (material realm) can enjoy him the same way as the residents of nithya vibhUthi (spiritual realm) would do. AzhwArs mercifully explained in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen his divine form and known him?) and iraNdAm thiruvanthAdhi 82 “sevvip padikkOlam” (the beauty of his fresh divine form). When he incarnates thinking “I should appear in many ways and many forms to protect them”, their [samsAris – materialistic people] nature/form is such that they refuse to reform and be protected. purusha sUktham “ajAyamAnO bahudhA vijAyathE” (the unborn (one who has no necessity to take birth due to karma), assumes many births). mahAbhAratham “na bhUthasangasamsthAnO dhEhO’sya paramAthmana:” (The divine body of paramAthmA is not made of five gross elements) and “na thasya prAkruthA mUrthi: …” (The divine body of paramAthmA is not made of worldly matter such as blood, flesh, bones etc). mahAbhAratham mausala parvam “… kalpE kalpE jAyamAna: svamUrthyA” (In every kalpa (day of brahmA), you should appear with your divine original form and protect us). He appears in many different forms as said in periya thirumozhi 4.9.8 “munnai vaNNam pAlin vaNNam muzhudhum nilai ninRa, pinnai vaNNam koNdal vaNNam” (first in sath yugam, you appeared in milky white complexion and subsequently you appeared in dark cloud-like complexion which remains firmly since it happens in kaliyugam) and thiruchchandha viruththam 44 “pAlinIrmai semponIrmai pAsiyin pasumpuRam pOlunIrmai poRpudaith thadaththu vaNdu viNdulAm neelanIrmai” (emperumAn appears assuming different forms having various complexions such as milky white, molten gold like red, green, blackish-blue which is the color of a flower surrounded by golden colored bumble bees in a pond). [appearing] In different forms. Though he is born [like this in this world], there is no direct involvement of him in a mother’s womb as said in mahAbhAratham “naisha garbathvamApEdhE na yOnyAvasath prabhu:” (this krishNa did not acquire the binding of being in a womb and did not reside in a womb). One should not wonder “How is this possible?”. In ikshvAku vamSam (clan), a king named “yuvanASva”, drank sanctified water and became pregnant due to special powers [of the sanctified water]. There he did not give birth as a result of union of a man and woman. Similarly [if it can be said in a normal human being, why not in case of supreme lord], this principle could be understood by bhagavAn‘s omnipotent nature.
For this, Sruthi (vEdham) declaring “ajAyamAnO:” is the authentic proof. AzhwAr is explaining this further.
- vEdha mudhalvanai – Singing the one who is known from vEdham only. Singing the one who is highlighted as the supreme lord in vEdham. After saying “piRandhavARu” as in thiruvAimozhi 5.10.1 [since previously “piRandha“, his birth is highlighted], AzhwAr would be like “eththiRam” (how is this possible?) as in thiruvAimozhi 1.3.1 and will not be able to move to his subsequent activities which are highlighted in thiruvAimozhi 5.10.1 “vaLarndhavARu“. After saying “eththiRam“, one can only repeat “eththiRam” again and cannot move any further [due to overwhelming emotions]. As said in purusha sUktham “thasya dhIrA: parijAnanthi yOnim” (the upAsakas (devotees) would keep going around bhagavAn‘s birth), they will keep focussing on it [his birth].
- vIdhigaL thORum thuLLAdhAr – miLagAzhwAn’s words should be remembered [in the eighth pAsuram, it is explained that when miLagAzhwAn was asked if we dance like this, would the on-lookers not laugh at us? he replies “their laughing will be our ornaments/decoration]. Not just in big streets where there is lot of people, but in all streets/lanes. Those who don’t dance in every such streets.
Are you condemning such people who are not dancing and ignorant?, AzhwAr says
- Odhi uNarndhavar munnA – Starting with those fully knowledgeable scholars who have studied [learned the vEdham] and heard [the meanings of vEdham]. [But why are scholars condemned?] “vidhushO’dhikramE dhaNdabhUyasthvam” (when the learned scholars cross the boundaries of vEdham, don’t they deserve greater punishment?].
- en savippAr – What is the use of their existence? What is the purpose learning the manthram secretly and chanting it [savippAr – japippAr]?. Also explained as – Are they capable of cursing [savippAr – sabippAr] or blessing others?
- manisarE – AzhwAr is clarifying that though they are born in human form which is bound by SAsthram, they will not be considered as humans. periya thirumozhi 11.7.9 “mAnidavar allar enRu en manaththE vaiththEnE” (I placed in my mind that they are not to be considered as humans). Since the purpose of human birth is to surrender unto bhagavAn, those who don’t do that will not be considered as humans. en manaththE vaiththEnE – Even ISwara cannot help him now. Like it is inscribed on copper plate or stone, I, who will not give up easily on those even if ISwara gave up on them, myself have given up on them.
In the previous decad, AzhwAr enjoyed this material realm considering it to be a property of bhagavAn. In this decad, as said in periya thirumozhi 11.6.7 “eNNAdha mAnidaththai eNNAdha pOdhellAm iniyavARE” (when I don’t think about those who don’t think about bhagavAn, it is very pleasant) and periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai oru kAlum pirigilEnE” (I will never separate from those great souls who constantly recite the names of supreme lord), AzhwAr accepted some and rejected others. Why is this contradiction? Previously, though he realized his position of being in this material realm, he was overwhelmed with considering everything as owned by bhagavAn and expressed his emotions liked that. AzhwAr has different states [at different times]. [pUrvAchAryas] would explain that AzhwAr can be said to have the state of muktha (liberated soul) by seeing the previous decad; He can be said to have the state of mumukshu (desirous to be liberated) by seeing this decad.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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