thiruvAimozhi – 4.5.7 – enRum onRAgi

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

Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, AzhwAr says “I got all these wealth due to his mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What worries are there for me who got to praise krishNa whose enjoyment has none equal or greater?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Seventh pAsuram. When asked “How did you attain this perfection of saying ‘there is nothing unattainable by me’?”, AzhwAr replies “I got that by the mercy of bhagavAn“.

pAsuram

enRum onRAgi oththArum mikkArgaLum than thanakku
inRi ninRAnai ellA ulagum udaiyAn thannai
kunRam onRal mazhai kAththa pirAnaich chol mAlaigaL
nanRu sUttum vidhi eydhinam enna kuRai namakkE

Listen

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

enRum – in all states (whether it is parathvam (in paramapadham) or in his avathArams (incarnations))
onRu Agi – having a prakAra (form)
oththArum – equal
mikkArgaLum – greater
than thanakku – for his unsurpassedly enjoyable distinct aspects such as saulabhya (simplicity) etc
inRi – without
ninRAnai – remained

(as said in “krishNasya kruthE“, in that state)
ellA ulagum – all worlds
udaiyAn thannai – having subservient to him
mazhai – the danger in the form of heavy rain (with which indhra threatened emperumAn’s dependents)
kunRam onRAl – with a mountain (which he set his sight on)
kAththa – protected
pirAnai – great benefactor
sol mAlaigaL – garlands with abundance of words
nanRu sUttum – to prepare so that he wears them with great liking
vidhi – fortune (in the form of his mercy)
eydhinam – got
namakku – for us
enna kuRai – is there any worry?

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

emperumAn remained in a form without an equal or greater person in all states for his unsurpassedly enjoyable distinct aspects such as saulabhya (simplicity) etc; [during krishNAvathAram] while having all worlds subservient to him, when there was the danger in the form of heavy rain, he, the great benefactor protected [his dependents] with a mountain; is there any worry for us who got the fortune to prepare garlands with abundance of words so that he wears them with great liking?

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

  • enRum – at all times.
  • onRAgi oththArum mikkArgaLum – It is not that there is no match for his form of having all aspects of the world [such as virAt rUpa (universal form)], even for a single aspect of his, there is no equal or greater entity. As said in SvEthAsvathara upanishath “na thathsamaScha abhyadhikaScha dhrusyathE” (No one equal to or higher than bhagavAn  is seen); some one with a form/aspect which is equal to or greater than emperumAn.
  • than thanakku inRi ninRAnai – When emperumAnAr visited southern region, ALavandhAr‘s son sottai nambi mercifully explained – “than thanakku” means “thAnAna thanakku” (bhagavAn‘s form/incarnation). When [SAsthram is] saying “there is no equal/greater entity for emperumAn, it is not talking about emperumAn’s parathvam (supreme state); but in his incarnations where he assumes human forms as said in SrI rAmAyaNam yudhdha kANdam 120.11 ‘AthmAnam mAnusham manyE‘ (I am only a human being)”.
  • ellA ulagum udaiyAn thannai – krishNa who is sarva lOkESvara (lord of all worlds). It is said in mahAbhAratham bhIshma parvam “krishNa Eva hi lOkAnAm” (Creation and annihilation of the worlds are in krishNa).

In this manner, being the prideful owner of everything, would he let his dependents suffer?

  • kunRam … – The saviour who protected the cattle and cowherds when angry indhra out of hunger [since cowherds stopped their offerings to indhra] showered heavy rains on them,  [emperumAn] lifted up the hill which he set his sight on and averted the disaster. thiruvAimozhi 7.4.10 “thImazhai” (rain of fire).
  • sol mAlaigaL … – In parathvam (supremacy), the qualities simply exist; only in avathArams, those qualities shine; as emperumAn is perfect, instead of withdrawing from my praises saying “it’s impossible to speak about him”, I became consumed by such qualities and spoke. I got the great fortune of offering these words to be worn by him. AzhwAr now indicates bhagavath krupA (bhagavAn‘s mercy) by “vidhi“. Since it fructified in him and bhagavAn could not avoid [showering his mercy], he is using the term “vidhi” (destiny). He already said in thiruvAimozhi 2.7.6vidhi sUzhndhadhAl” (wrapped by mercy in the form of unavoidable destiny).
  • enna kuRai namakkE – For us who have become the target of his krupA (mercy) instead of his wrath as said in “nakshamAmi” (SrI varAha emperumAn – I will not forgive), is there any worry? If we have any worries, that means, we are limiting his mercy. [SrI rAmAyaNa SlOkam sundhara kANdam 38.34 is explained elaborately to highlight how emperumAn is bound by his mercy]
    • sa: – emperumAn who is having protection of all, as his nature.
    • tham – kAkAsura, who was situated in ultimate unfavourable attitude.
    • nipathitham bhUmau – he who would not have his feet touch the earth due to pride of being a dhEva (celestial being) is now fallen on the ground; just as a child, caught doing mischief, will go and fall at the feet of its mother when its father chases to punish it, [kAkAsura] fell on [mother] earth.
    • SaraNya: – emperumAn who is the refuge in any situation.
    • SaraNAgatham – one who sought protection with no other refuge to go.
    • vadhArham api – Even by [the most merciful] SrI rAma’s principle, he deserves to be killed [for his mistake].
    • kAkuthstha: – He protected due to his hereditary compassion. But, would his lineage not make him punish those who are worthy to be punished?
    • krupayA – just as we cannot successfully complete the actions which we take up due to our karma [which stops them], he too, since is bound by his krupA, would not complete what he desired [i.e., he cannot punish even if desires to do so]. kAkAsura reached [fell on] the [mother] earth which is the origin of mercy, since that triggered emperumAn‘s krupA; how will he punish?
    • [parya pAlaya: – [emperumAn] protected].
  • enna kuRai namakkE – [Hence] If I have worries, that implies that his mercy is limited.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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