thiruvAimozhi – 4.6.9 – kIzhmaiyinAl

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Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, parAnkuSa nAyaki‘s friend says “I cannot witness your worship of this petty dhEvathA, which does not lead to any benefit; if you want parAnkuSa nAyaki to be saved, you think about krishNa’s divine feet and perform mangaLASAsanam to them”.

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

kIzhmaiyinAl angu Or kIzh magan itta muzhavin kIzh
nAzhmai pala solli nIr aNangAdum poy kANgilEn
Ezhmaip piRappukkum sEmam innOykkum IdhE marundhu
Uzhmaiyil kaNNa pirAn kazhal vAzhththumin unniththE

Listen

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

kIzhmaiyinAl – lowliness (due to non-definability)
angu Or – one who cannot be explained as “He is from this place, of this nature”
kIzhmagan – lowly person
itta – promoted by
muzhavin kIzh – playing the musical instruments
nAzhmai pala – praising the greatness of other dhEvathAs in many ways
solli – speaking
nIr – you all
aNangu Adum – engaged in worshipping those dhEvathAs being engrossed in them
poy – useless activity
kANgilEn – I cannot witness;
Ezhmaip piRappukkum – (as said in “sapthasapthachasapthacha” (twenty one births)), all births which can be one among the seven types
sEmam – comforting
IdhE – this
innOykkum marundhu – the medicine for this disease;
Uzhmaiyil – befitting the true nature of self and following the ancient practice
kaNNapirAn – krishNa who is a benefactor through his saulabhyam (simplicity)
kazhal – divine feet
unniththu – meditating upon
vAzhththumin – perform mangaLASAsanam (wishing well)

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

I cannot witness you all speaking about and praising the greatness of other dhEvathAs in many ways such as playing the musical instruments, which are promoted by a lowly person whose lowliness cannot be explained as “He is from this place, of this nature” and engaged in the useless activity of worshipping those dhEvathAs, being engrossed in them;  befitting the true nature of self and following the ancient practice, you perform mangaLASAsanam to the divine feet of krishNa who is a benefactor through his saulabhyam; this is the comforting aspect for all births which can be one among the seven types and the medicine for this disease.

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

  • kIzhmaiyinAl – Due to your lowly nature. Being lowly in their case is, being consumed by rajO guNam (passion) and thamO guNam (ignorance). It is due to this reason, they are engaged in such [inferior] activities.
  • angu Or … – Playing the musical instruments which are promoted by a chaNdALa (very lowly person) who cannot be said “He is from this place, of this nature” [his identity, nature are not worthy of discussion].
  • nAzhmai pala solli – nAzhmai – faults; praising those dhEvathAs with non-existing greatness in them. They would praise those dhEvathAs saying “He did this, he did that” as sarvEsvaran is [naturally] glorified as in thiruvAimozhi 4.5.10uNdum umizhndhum kadandhum idandhum” (emperumAn placed the world in [his] stomach, spat it out, measured it and placed it under his foot, lifted it up, laid down [as SrI rAma]). nAzh indicates faults, speaking of non-existing greatness and considering oneself to be great.
  • nIr … – Your fake engagement being possessed by this dhEvathA does not appear as a [worthy] matter for me. As said in katavalli upanishath 2.4.11 “nEhanAnAsthi kinchana” (There is no plurality of entities), only when one considers “any other dhEvathA has existence independent of bhagavAn“, can think that their act is in line with truth.

The relatives ask “If you consider our acts to be fake, until when will your prediction/suggestion be true?”. She replies,

  • Ezhmaip piRappukkum sEmam – When something good happens, it is usually multiplied by 7 and presented. This is the protection in all births. “Ezhmaip piRappu” is also explained as lowly birth – i.e., it is the protection even in lowly births.

They ask “Are we seeking for protection in our births? Are we not simply seeking the cure for her disease? Why are you speaking about some thing other than that?”, she says “After having the grass cut by one person, do we seek some one else to organize it?”,

  • innOykkum IdhE marundhu – This is the medicine which holds on to the divine feet of emperumAn. Uzhmaiyil – in proper way. Instead of what you are doing now, this process is done as per the norms.
  • kaNNa pirAn … – Praise and sing mangaLASAsanam to the divine feet of krishNa. This medicine is very worthy.

While doing that,

  • unniththu – As said in SrIvishNu purANam 1.17.78 “smruthOyachchathiSOpanam” (As soon as one thinks about bhagavAn, bhagavAn brings auspiciousness to them), all of you together meditate and perform mangaLASAsanam to him. By doing this, it will be the protection for all births; and the cure for her disease too; it is also done in the proper way.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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