thiruvAimozhi – 3.9.3 – ozhivonRillAdha

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

vishnu-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “What is the benefit of praising lowly human beings instead of praising emperumAn who is very distinguished and greatly benevolent?”.

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

ozhivonRillAdha pal Uzhi thORUzhi nilAvappOm
vazhiyaith tharum nangaL vAnavar Isanai niRkap pOyk
kazhiya miga nalla vAn kavi koNdu pulavIrgAL!
izhiyak karudhi Or mAnidam pAdal ennAvadhE?

Listen

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

ozhivu onRu illAdha – without any break
pal Uzhi thORUzhi – forever (in every kalpa (day of brahmA))
nilAva – stand firm and enjoy
pOm – that goes on
vazhiyai – kainkaryam (service) which is the path
tharum – bestow
nangaL vAnavar Isanai – our lord who is served by nithyasUris
niRka – other than him
pOy – seeking outside
kazhiya – very great
miga nalla – very noble
vAn kavi koNdu – with best poems
pulavIrgAL – you who are wise!
izhiyak karudhi – wanting to lower yourself (like foolish persons)
Or mAnidam – the human race which has no specific glories
pAdal – by singing [the praises]
en Avadhu – what is the benefit?

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

Oh you who are wise! What is the benefit in seeking out others and singing [the praises] of the human race, which has no specific glories, with very great noble, best poems instead of singing our lord who is served by nithyasUris and bestows the path of performing kainkaryam (service) to him forever, without any break?

Implies that there is no benefit for the sthOthA (the one who praises), stuthya (the one who is praised) and the sthuthi (the praise itself) in doing so.

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

  • ozhivu … – Forever without break. nilAva – to live. As said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), forever being free from bondage in material realm. Though, for kainkaryam without any break, experience in paramapadham where time has no control, is explained, since AzhwAr is residing in this material world which is controlled/changed by time, he speaks about such kainkaryam in this context [of time in this material realm].
  • pOm vazhiyaith tharum – Three explanations – 1) emperumAn will give the archirAdhi gathi (path which takes one to SrIvaikuNtam) which has endless bliss and will make the AthmA think “even the joy in paramapadham cannot match the joy in this journey”; 2) alternatively, he will bestow the means through which one can attain him; the routine will involve constant engagement with bhagavAn. 3) vazhi is also explained as prApyam (goal). Bestowing the goal, means he himself becoming upAyam (means). When vazhi is explained as prApyam (goal), here it talks about natural servitude towards bhagavAn.
  • nangaL vAnavar Isanai niRka – The [joyful] result which is explained as in periyAzhwAr thirumozhi 4.5.2 “puNaikkodukkilum pOga vottAr” (nithyasUris will not let those liberated souls to return to material realm, even if some one from material realm guarantees that we will return those liberated souls to paramapadham in a few days). Two explanations  for niRka – giving up, standing. 1) giving up emperumAn who would give to those who sing his praises, think “would this be sufficient for what he has done to me?” and give more. 2) emperumAn patiently waiting for the AthmA to sing his praises thinking “he is capable of glorifying me”.
  • pOy – Seeking out to glorify something else beyond bhagavAn. When the one who is being praised hears that some one is coming to praise him, he runs away. The one who praises is also determined to get some prize from the one who is being praised; so, the one who praises too chases that person (who is to be praised) to fulfil his requirement; so, every one is going. In bhagavath vishayam (matters related to bhagavAn), as said in SrI rAmAyaNam yudhdha kANdam 17.1 “AjagAma” (he came), when one takes a step towards bhagavAn, it will be said as coming to one’s own residence from others’ residence; but in the case of others, even if one is in close proximity [from one’s own place], it will feel like an unnatural residence [which is why the word “pOy” (going) is used instead of “coming”].
  • kazhiya … – Since the one who praises adds non-existing glories about the one who is praised, it will be beyond comprehension; the person being praised will be confused thinking “Who is he really talking about? Is that really me?”; thus, the praises will not stay with the one who is praised. When a poem speaks about the glories which do not exist in a person, such poem points to the person [bhagavAn] who really has [all] such glories.
  • miga nalla – very good. vAn kavi – intense poem. As said in SrI rAmAyaNam bAla kANdam 2.48 “thadhupagatha samAsa sandhiyOgam” (joined words and compound words), having enriched words. With very beautiful, orderly poems.
  • pulavIrgAL – The ones who can differentiate between the poem and the bhagavAn who is the target of the poem. Why did you, who are wise, do this?
  • izhiyak karudhi – If one is intelligent, would one not try to improve ones stature? Is there anyone who will want to fall down from his stature very much?
  • Or mAnidam pAdal – Praising a lowly person.
  • en Avadhu – Will it fit your special intelligence? Will it lead to any benefit for them [who are ignorant humans]? Will it benefit you? Is it matching for the poem itself? What are you singing for?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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