SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr tells his heart to keep enjoying further the boundless greatness of emperumAn. His heart asks him “I have been enjoying his greatness. What else should I do?“. AzhwAr says “you have only learnt to attain him after controlling your sensory perceptions. What have you seen among his qualities?”.
Let us go through the pAsuram and its meanings:
padi kaNdu aRidhiyE pAmbaNaiyinAn puL
kodi kaNdu aRidhiyE kURAy vadivil
poRi aindhum uLLadakki pOdhodu nIr Endhi
neRi ninRa nenjamE nI
Word for Word Meaning
vadivil [vadivu il] – without any form
poRi aindhum – the five sensory perceptions
uL adakki – controlling them inside the body
pOdhodu nIr Endhi – taking flowers and water
neRi ninRa – standing firmly in the good path (of attaining emperumAn)
nenjamE – Oh heart!
nI – you
pAmbu aNaiyinAn – emperumAn who has thiruvananthAzhwAn (AdhiSEshan) as his mattress
padi – divine form
kaNdu aRidhiyE – have you seen and enjoyed?
puL kodi – (his) garuda flag mast
kaNdu aRidhiyE – have you worshipped?
kURAy – (you) tell
padi kaNdu aRidhiyE – this can be construed as AzhWar asking his heart whether it has seen and known emperumAn’s qualities or it has seen and known emperumAn’s divine form. padi can mean either quality or physical form. emperumAn’s divine physical form is a part of his qualities.
pAmbu aNaiyinAn puL kodi kaNdu aRidhiyE – have you seen the way emperumAn has given his divine form to thiruvananthAzhwAn (AdhiSEshan) and known about it? Have you seen his divine form in front of his garuda flag mast and known about it?
kURAy – you, who said that you have seen everything, please say what you have seen.
vadivil poRi aindhum uLLadakki – controlling inside the body, without letting them wander outside, the five sensory perceptions starting with ear etc. Alternatively, controlling the formless sensory perceptions. It is implied here that sensory perceptions have diversified desires, instead of converging interests. Has not thirumangai AzhwAr said in periya thirumozhi 1-6-3 “kaNdavA thirindha” (wandering as pleased)!
pOdhodu nIr Endhi neRi ninRa nenjamE nI – Oh my heart! you have controlled your senses and you are worshipping emperumAn with flowers and water. Please say what you have seen as the result of your devotion (did you see his divine form when he came in front of his flag?). Can you feel smug with the knowledge about him, before seeing him? While one should feel deeply desirous about enjoying emperumAn more and more, can you feel satisfied with mere knowledge? If one were satisfied with a little bit of enjoyment, it would not amount to really attaining emperumAn. If one were satisfied with mere knowledge, what had been attained would not be considered as knowledge at all! It would be considered as ignorance. Even nammAzhwAr, who was granted knowledge with the dimension of devotion, through “madhinalam aruLinan” (emperumAn granted knowledge and devotion), did not feel satiated with that and with the anguish of seeing that emperumAn immediately, in the thiruvAimozhi 5.3 “mAsaRu sOdhi”, threatened to carry out madal on emperumAn (in ancient literature, madal is a method by which the beloved girl will inform the whole town about the way the beloved boy had given hopes to her and then showed disinterest in her, with the aim of appealing to the townspeople to get them together)!
We shall consider the 86th pAsuram next.
adiyEn krishNa ramanuja dhAsan
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