Daily Archives: November 4, 2017

thiruvAimozhi – 6.2.4 – AlinILilai

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, emperumAn angrily said “As I delayed a little bit to go to tend the cows, should you consider me to be focussed on something else?”, parAnguSa nAyaki says “For you who can make the impossible happen, what can not be said?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. emperumAn thought “They are misunderstanding whatever I am saying due to the anguish in separation and inability to tolerate my fractional delay” and said “Can you speak to me like this? Am I not obedient to my parents? Can I refuse to them if they hand over a cane to me to tend the cows?”. She replied “Is this how one who is obedient towards his parents and goes to tend the cows behaves? Only when your acts remain truthful, your words will remain truthful!”.


AlinILilai Ezhulagum uNdu anRu nI kidandhAy un mAyangaL
mElai vAnavarum aRiyAr ini em paramE?
vElinEr thadam kaNNinAr viLaiyAdu sUzhalaich chUzhavE ninRu
kAli mEykka vallAy! emmai nI kazhaRElE


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

Ezhulagum – all worlds
uNdu – consuming them (to keep them in his small stomach)
Alin – the peepal’s (which makes one wonder “where did this spring from”)
nIL – stretched (having blossomed)
ilai – on the leaf
anRu – on that day (when all worlds were not present due to the total deluge)
nI – you (who has childishness of not knowing that you may slip and fall into the deluge)
kidandhAy – did you not lie down without any worries!

un – your
mAyangaL – mischievous acts
mElai – those who are without any contact with materialistic aspects
vAnavarum – nithyasUris (permanent residents of paramapadham)
aRiyAr – will not know (as they let you go and seek out for butter as said in thiruviruththam 21 “Or mAyaiyinAl Ittiya veNNey thoduvuNNap pOndhu“);
ini – now
em – to speak about (this)
paramE – is it possible?

(leave that aside)
vElin nEr – destroying people like a spear
thadam – vast
kaNinAr – those who are having eyes

(due to not leaving their sight)
viLaiyAdu – playing
sUzhalai – sand hill
sUzha – surrounding
ninRE – standing there
kAli – cattle
mEykka vallAy – aren’t you greatly skilled to accomplish the impossible tasks such as tending the cows to their stomach’s full satisfaction?

emmai – we who know your mischief
nI – you
kazhaREl – don’t try to fool us (by saying “why are you blaming me for telling lies, when I had gone to tend the cattle?”)

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

Once upon a time, did you not lie down on the stretched peepal leaf without any worries, after consuming all the worlds! Even the nithyasUris who are without any contact with materialistic aspects will not know your mischievous acts; now, is it possible to speak about it? Aren’t you greatly skilled to accomplish the impossible tasks such as standing around the sand hills which are part of the playing arena for those who are having vast spear like eyes and tending the cows to their stomach’s full satisfaction? You don’t try to fool us who know your mischief.

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

  • Alin nIL ilai Ezhulagum uNdu anRu nI kidandhAy – A peepal leaf, which is only stretched as much as it has blossomed; on that, you slept having the seven (all) worlds in your stomach, and rested when even yaSOdhA et al were not there for your protection. Aren’t you the one who places the whole creation inside your stomach and having a small form and resting alone during total deluge! Is it difficult to handle these matters when you can unite those aspects which cannot be united? Whatever you say [about being obedient towards parents] cannot work in the group of lovers; here you should mingle along as said in “pithA nAma mUrdhnaS SirO rOga:” (the great disease named father) and SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi” (what would the elders do to us). You should remain as said in 5.3.6 “annai en seyyilen? Ur en sollilen?” (What shall we do if mother does something? What shall we do if the people of the town say something?). Will they satisfy our needs by pouring water as said in SrIvishNu purANam 5.18.22 “dhagdhAnAm virahAgninA” (I am burnt by this fire of separation)? You should not tell these reasons to me while you should be coming to us without their knowledge!
  • un mAyangaL mElai vAnavarum aRiyAr – [vAnavar] Not the created beings such as indhra et al, but even nithyasUris don’t know your mischief. Though it is said in “brahmAbinivEdha nArAyaNam prabhum” (Even brahmA does not know SrIman nArAyaNan, the sarvESvaran) to indicate that brahmA et al also have ignorance about emperumAn, since the current context is talking about emperumAn ignoring his dear ones, it is more apt to talk about nithyasUris (who are most dear to him); while they wait to worship him with the necessary paraphernalia as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands),  he went seeking for butter “Ittiya veNNey thoduvuNNap pOndhu“; then he gave up the butter and went seeking nappinnaip pirAtti as said in “kOttidai AdiRRu adalAyar kombinukkE“. The current situation is where he is discarding the older consorts and seeking newer consorts. [He is] like those who manifest the desire for the newly married wives.
  • ini em paramE – They are considering themselves on a par with nithyasUris. Is it possible for us to understand what is inconceivable by them? You tell those details to some one else other than us. He asks “Why? Are you saying that I did not tend the cows? Or are you saying that you don’t know? Or are you saying me that I am telling lies?”; [they said] even if we agree that you tended cows, is this how you did it?
  • vElin nEr thadam kaNNinAr viLaiyAdu sUzhalaich chUzhavE ninRu kAli mEykka vallAy – It appears that you are captivated by the beautiful eyes of the girls, while tending the cows! Having vast, beautiful eyes which are lot greater in capacity than those who can enjoy them. emperumAn who torments the girls who saw his beautiful eyes as said in nAchchiyAr thirumozhi 14.4 “kArththaN kamalak kaNNennum nedum kayiRu paduththennai, Irththuk koNdu viLaiyAdum Isan thannaik kaNdIrE” (Have you seen my lord who is binding me with the lengthy rope of his cool cloud like eyes and attracting me), is now tormented by these girls with their eyes.
  • viLaiyAdu sUzhalaich chUzhavE ninRu kAli mEykka vallAy – Did your parents not say “You should not return until your stomach gets filled [with the food that is given to you] and the stomachs of the cattle also get filled”? Did they tell you to tend the cows at a particular location? If you are to do something different from what they instructed [that tending cows within our vision], could you not do it here? We see not even a blade of grass, and you are tending the cows where these girls are playing with the sand hills; it is unbelievable that you could fill the stomachs of the cattle. As you filled the stomachs of the cattle where there is no opportunity to do that, this can also be considered as a special skill of yours in accomplishing impossible tasks as explained previously [in resting on the peepal leaf].
  • vallAy – She is saying – aren’t you the one who only does what you like irrespective of anyone telling you to do anything! Instead of understanding their sarcasm, he thought “they are praising my ability” and tried to speak about his own greatness; she remained “we spoke for a while to stop him from arguing; and he is speaking more”. SrI rAmAyaNam sundhara kANdam 36.31 ithIva – Previously hanuman spoke at length; sages [hanuman et al] would not understand what is going on in the minds of the lovers; he is saying “in this manner”. dhEvI – an outsider [hanuman] will not understand the exchanges between the lovers. vachanam mahArtham – not only for outsiders, even the visionary leaders [SrI rAma] will not know [what sIthAp pirAtti is thinking]. tham vAnarEndhram – There is none comparable to hanuman; though sugrIva mahAraja was crowned for his SEshathvam (servitude), hanuman was the epitome of pArathanthriyam (being totally dependent on SrI rAma). Among everyone present, even sugrIva did not have the opportunity to meet sIthAp pirAtti and speak to her. madhurArtham – one cannot withdraw from speaking [due to the words being very sweet]. ukthvA – she spoke to have him [hanuman] and his [hanuman’s] entourage sustain. SrOthum punas thasya vachObirAmam – she herself saw that “he can bring back dead people to life”; she wanted to hear hanuman speak about SrI rAma who she quashed [by blaming him previously]. rAmArtha yuktham – for the benefit of SrI rAma; knowing that only he can fulfil her desire; virarAma – as she spoke at length and also cannot speak overriding the words about her swAmi (SrI rAma), she stopped speaking and let him speak. rAmA – we are not fortunate to see SrI rAma directly witnessing this beautiful quiet moment instead of her lengthy speech. [In this manner] He (emperumAn) tried to argue [with parAnguSa nAyaki].
  • emmai nI kazhaRElE – Would those who tormented, try to finish us as well?
  • emmai – we who are suffering in separation from you,
  • nI – You who never separate from us, You who are not bothered by the separation.
  • kazhaRElE – don’t keep arguing with us; you cannot speak like this. When it is just you [who has committed offense of discarding us] and us [who are suffering], how apt is it for you to argue with us? You are speaking considering us to be chEthana (one who has knowledge)!  That too you are speaking more and more. Only those who have helped in difficult times, can speak [as you have not helped, you cannot speak like this]!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 35 – inidhenbar kAmam

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

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AzhwAr says that if people of the world do not shun emperumAn when he repeatedly comes, even as a mendicant, falling head over heels, and if they do not engage with worldly pursuits, suffering the consequences and are thus a bit well disposed towards him, that would protect them.  He detests that the world thinks [people of the world think] that worldly pursuits are sweet when emperumAn is like this.

Let us go through the pAsuram and its meanings:

inidhenbar kAmam adhanilum ARRa 
inidhenbar thaNNIrum endhAy – inidhenRu
kAmanIr vELAdhu nin perumai vEtparEl
sEmanIrAgum siRidhu

Word by Word Meaning

endhAy – Oh my Lord!

(the common people)
kAmam – lowly pursuits such as Sabdham etc (five sensory perceptions such as sound etc)
inidhu enbar – will consider as fit to be enjoyed

(Even those who have renounced everything)
thaNNIr adhanilum ARRa inidhu enbar – will say that water is sweeter than those pursuits such as Sabdham etc
kAmam nIr – the lowly pursuits and water, mentioned above
inidhu enRu vELAdhu – without desiring them as being enjoyable
nin perumai siRidhu vEtpar El – if they desire even a little bit, you as being enjoyable

sEmam nIr Agum – (in all situations) will have the characteristic of protecting [them]


inidhu enbar kAmam – worldly people [those in this samsAram, materialistic realm] will consider lust as being sweet. AzhwAr has heard this from such people. Since he has used the term inidhu enbar (will say that it is sweet), it implies that he has had no connection with such pursuits. Just as lowly people will say that the food that they eat is very delicious, people who are after lust will say that it is sweet.

adhanilum ARRa inidhu enbar thaNNIrum – they will say that water is even sweeter than that [lust]. Even those who are experts in lust need water to sustain them. Even though the food that people take may differ, isn’t water the same for everyone! Just as it is said “Apa Eva hi sumana” (water is liked by all) those who have renounced the world as well as those who haven’t, will be happy about water, without any distinction. AzhwAr doesn’t desire even that. Those who are engaged with worldly pursuits will say that lust is sweet and those who are interested in nurturing their bodies will say that water is sweet.  AzhwAr has no connection with either. Just as the people of the world cannot know his qualities, he is also unable to know the qualities of worldly people.

enbar – people of the world will say that these are sweet. Since he does not exist in this world [mentally], he says will say.

endhAy – For him, emperumAn is the object of lust as well as water. For him, emperumAn is the only matter which counts. Isn’t the AzhwAr one who considers that emperumAn is everything as mentioned in SrI bhagavath gIthA 7-19vAsudhEvas sarvamithi sa mahAthmA” (vAsudhEvan is everything to me) and in thiruvAimozhi 7-1-1 “uNNum sORu parugum nIr thinnum veRRilai ellAm kaNNan” (kaNNan is everything to me – the food that nurtures, the water that sustains and the betel leaf that is enjoyed).

inidhu enRu – it implies that something which is not sweet is being considered as sweet. It is similar to imagining fire to be water and entering it to remove one’s ennui.  One gets engaged with worldly pursuits only because of lack of good fortune.

kAma nIr vELAdhu – not desiring lust and water as sweet, since they are really not sweet.

nin perumai vEtparEl – if they desire your qualities. Since enjoyment in this world has limitation and is nonsensical, it will not remain unchanged for ever. But in the case of emperumAn, since he is very sweet, during the time of attaining him by adopting suitable means as well as enjoying the result of attaining him, it would be very sweet without any limitation and it will not be possible for one to get fulfilment after enjoying him. It would be similar to what has been mentioned in thaiththiriya upanishath Anandhavalli 7 “Esha hyEvAnandhayAthi” (isn’t it only the paramAthmA [emperumAn] making the jIvAthmA to be happy).

nin perumal vEtparEl – if one were to ask “if it cannot be avoided, should it not be somehow  enjoyed?”, instead of doing that ….

nin perumal vEtparEl – one need not desire to enjoy all his greatness. If one were to meditate on his auspicious qualities, that itself would provide protection. One need not lose a hand or leg, unlike what could happen if one were to pursue lust and water mentioned earlier. It is enough if one has the feeling of being friendly towards emperumAn.

sEma nIr Agum – that will have the quality of protecting that person. emperumAn is one who says, just as he said in SrI rAmAyaNam yudhdha kANdam 18-3 “mithrabhAvEna samprAptham na thyajEyam kathanchana” (there is no place for letting go of this person who has come in the guise of a friend). Hence it is enough if we give up the posture of being unfavourable to him. In the other matters [worldly pursuits] being favourable too will destroy us. If one were to get involved with worldly matters, it will lead to a situation as mentioned in SrI bhagavath gIthA 2-63bhudhdhi nASAth praNachyathi ” (due to destruction of intelligence, he submerges in samsAram and is destroyed). Even if one feigns desire in emperumAn, that would protect him as mentioned in SrI rAmAyaNam yudhdha kANdam 18-33 “abhayam sarvabhUthEbhyO dhadhami Ethath vratham mama”(I protect from all creatures; this is my vow). Hasn’t krishNa mentioned in SrI bhagavath gIthA 9-31kaunthEya prathijAnIhi na mE bhakthi: praNaSyathi” (Oh arjuna! Take a pledge yourself that my devotee will not be destroyed)! Hasn’t he said “arjuna! For this meaning, you take the pledge”! Should one, who desires to get the fame of leading a great life, attain one such as rudhra who gives us up at the hands of his enemies? Should he not attain one who took the arrows directed at his follower, on his own chest!

We shall take up the 36th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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