thiruvAimozhi – 4.4.7 – ERiya piththinOdu

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Full series >> Fourth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – parAnkuSa nAyaki‘s mother says “My daughter is saying that she does not know anything but emperumAn‘s features whether she is stable or bewildered”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “Whether my daughter is bewildered thinking about emperumAn‘s symbols of supremacy or stable, she is always engaged in his features only”.

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

ERiya piththinOdu ellA ulagum kaNNan padaippennum
nIRu sevvEyidak kANil nedumAl adiyArenROdum
nARuthuzhAy malarkANil nAraNan kaNNi Idhennum
thERiyum thERAdhum mAyOn thiRaththanaLE iththiruvE

Listen

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

ERiya – greatly
piththinOdu – being bewildered

(as said in “krishNa Eva hi lOkAnAmuthpaththi:” by great vEdhAnthis)
ellA ulagum – the whole world
kaNNan – krishNa’s
padaippu – creation
ennum – says;
nIRu – [some one] with ashes
sevvE – straight up [vertically]
ida – applied
kANil – if she sees

(without knowing the material that is used, simply considering the Urdhva puNdra as the identity)
nedumAl – to sarvESvaran who has great attachment (towards his devotees)
adiyAr – devotee
enRu – being bewildered
Odum – runs (towards the place where they are present);
nARu – very fragrant
thuzhAy malar – thiruththuzhAy (thuLasi) garland
kANil – if she sees
nAraNan – nArAyaNa who is sarvasvAmi (lord of all)
kaNNi – garland
Idhu – this
ennum – says;

(in this manner,)
thERiyum – when in stable state of mind
thERAdhum – as well as in confused state of mind
iththiru – (Unlike the other divine consort sIthA who was very stable minded and said “nAnyArtham kshubhyathE” and “thadhdhasya sadhruSam bhavEth“) this consort (who is bewildered in separation and seeking out for similar entities and related entities)
mAyOn – on emperumAn who has amazing symbols of supremacy
thiRaththanaL – is engaged in his features.

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

Being greatly bewildered, my daughter says “the whole world is krishNa’s creation”; if she sees some one with ashes applied vertically, she runs behind that person, thinking that person to be a devotee of sarvESvaran who has great attachment (towards his devotees); if she sees very fragrant thiruththuzhAy (thuLasi) garland, she says this is nArAyaNa, the sarvasvAmi’s garland; when in stable state of mind as well as in confused state of mind, this consort is engaged in his features.

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

  • ERiya … – To hear her bewildered words, like maithrEya et al [who posed questions to other great sages which resulted in vishNu purANam etc], the divine mother needs to follow her around. She quotes SrIvishNu purANam 1.1.32 “vishNOssakASAdhudhbhUthamajagath” (Everything springs from close proximity of vishNu; everything submerges into vishNu). Like a brAhmaNa will continuously recite vEdham even if he becomes bewildered, her nature is such that she will constantly speak about krishNa. In mahAbhAratham, during rAjasUya yAgam bhIshma says “krishNa Eva hi lOkAnAm uthpaththirapichApyaya:” (krishNa [is the cause for] creation and krishNa [is the cause for] deluge; this is well-known) – there is no confusion for her in this principle [whatever may be her state]; even while being bewildered, she will say everything is created by krishNa.
  • nIRu sevvE idak kANil – As part of sections explaining atonement for sins, for those thAmasa purushas (ignorant persons) who have committed great offense like killing a brAhmaNa, it is explained that ashes should be applied and such persons will apply that; instead of looking at the material (ashes), she simply looks at the vertical manner in which they applied it and becomes bewildered; she does not realize the true nature of the substance. Would they apply it vertically? Yes, those who are totally ignorant (as intelligent as a mosquito), will apply ashes in vertical manner [It is explained that ashes should be applied in a horizontal manner and thirumaN (sacred soil) should be applied in a vertical manner – some people don’t even know this]. Considering UrdhvathA mathram (only the vertical application) of the ashes, she thinks that it is devotees who have applied the soil from divine abode of emperumAn as said in “udhrudhAsivarAhENa” (you [bhUmip pirAtti] were lifted by emperumAn who assumed the mahA varAha (great wild boar) form), and runs behind them.
  • nARu thuzhAy malar kANil – One who confuses fake with real, will not leave when she sees the real thing. He wears that [thuLasi garland] on his head and then gives that to his devotees. That is, he presents it to SrIsatakOpam (SatAri). thiruvAimozhi 1.9.7 “… sudarmudi mElum thALiNai mElum punaindha thaN am thuzhAy” (the cool beautiful thuLasi which was at his radiant head, his shoulders and his divine feet). If she sees fragrant thuLasi garland, she says this is a fitting garland for sarvESvara who is the lord of ubhaya vibhUthis (both spiritual and material realms).
  • thERiyum … – thERiyum (stable minded stated) applies to “thuzhAy malar kANil” (when she sees the thuLasi garland); thERAdhum (bewildered state) applies to “nIRu sevvE idak kANil” (when she sees some one with vertically applied ashes). Alternative explanation – these two indicate her state in thiruvAimozhi 4.3kOvai vAyAL” decad and this decad.
  • mAyOn – The amazing lord who can cause bewilderment through the knowledge acquired [i.e., the more one knows about him, the more bewildered one becomes]. This consort who is engaged in such emperumAn.
  • ith thiru – Her characteristics are such that, she can be distinguished from SrI mahAlakshmi who never separates from him. For SrI mahAlakshmi, he is the goal; for parAnkuSa nAyaki, both SrI mahAlakshmi and SrIman nArAyaNan are the goal.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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