thiruvAimozhi – 6.2.11 – Aychchi Agiya

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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

In the end, AzhwAr says “Those who learn this with intent will not go through the suffering I had gone through”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says “For those who recite this decad, there is no poverty of bhagavath alAbham (not having emperumAn)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end AzhwAr says “Those who learn this with intent will not have lack of bhagavAn [i.e., lack of bhagavath anubhavam/kainkaryam]”.

pAsuram

Aychchi Agiya annaiyAl anRu veNNey vArththaiyuL sIRRam uNdazhu
kUththa appan thannaik kurugUrch chatakOpan
Eththiya thamizh mAlai AyiraththuL ivaiyum Or paththu isaiyodum
nAththannAl navila uraippArkku illai nalguravE

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

Aychchi Agiya – born in cowherd clan
annaiyAl – by mother yaSOdhA
anRu – then
veNNey vArththaiyuL – when the news about butter theft came about
sIRRamuNdu – angered upon
azhu – cried and performed sit-ups [as punishment]
kUththan – one who is having joyful pastime
appan thannai – one who is the benefactor for the world
kurugUrch chatakOpan – nammAzhwAr
Eththiya – mercifully spoke in the form of praises
thamizh mAlai – in the form of a garland in dhrAvida (thamizh) language
AyiraththuLLum – among the thousand pAsurams
ivai – these (distinguished pAsurams which turned the unfavourable to be favourable)
Or paththum – ten pAsurams (decad)
isaiyodum – with tune
nAththannAl – as a benefit for the tongue
navila – well
uraippArkku – for those who recite
nalguravu – the poverty of bhagavath alAbham (not having bhagavAn)
illai – is not there.

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

Back then, kaNNan emperumAn was having the joyful pastime of crying and performing sit-ups when angered upon by mother yaSOdhA who is born in cowherd clan. nammAzhwAr mercifully spoke about such emperumAn who is the benefactor for the world, in the form of praises and a garland in dhrAvida (thamizh) language, in these ten pAsurams among the thousand pAsurams. Those who recite this decad well, with tune, as a benefit for their tongue, will not have the poverty of bhagavath alAbham (not having bhagavAn).

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

  • Aychchi Agiya annaiyAl – AzhwAr is specifically highlighting the cowherd mother since kaNNan emperumAn had one kshathriya (kingly) mother and another idaichchi (cowherd) mother. If dhEvakip pirAtti beats him, it will not hurt so much. He remained perplexed thinking that she is going to scold him [for his misdeeds] as said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukkuLaindhOdi” (Feeling perplexed about the stick which mother yaSOdhA carried and ran out of fear). dhEvaki’s motherhood was only known to God [since no one else knew it at the time of birth]; but he was nursed and nurtured here [in gOkulam] only.
  • anRu veNNey vArththaiyuL – Some one said in the town “butter was stolen”; at once emperumAn started crying thinking “we will have to bear the brunt for this”. [An example is cited for such act of emperumAn. A huge choultry [free dormitory] is managed by a person. Someone comes and asks him “Who will clean such big choultry?”; [the manager replied] “aSrOthriyan” [a dumb, ignorant person]; [an ignorant person who was there, at once said] “can I clean this whole place on my own?”, similar to that [emperumAn will start crying as soon as he hears about butter theft]. His mischief is such that whatever anyone else does, he only gets blamed; as said in periyAzhwAr thirumozhi 2.8.5 “pallAyiravar ivvUril piLLaigaL thImaigaL seyvAr ellAm un mEl anRip pOgAdhu” (Though many thousands of children exist in this town and they all may commit mischief, you will be the only one blamed for all such mischief).
  • sIRRamuNdu azhu kUththa appan thannai – As the mother shows her anger, his trembling posture with tears in eyes, and standing as said in thiruvAimozhi 5.10.3paiyavE nilaiyum” (that fearful posture), looks like a seasoned dancer’s posture. Alternatively, it can be construed as the great benefactor who is having the pastime of crying. This proves one thing – this highlights how he, who is free from any expectation, stood fearfully instead of leaving, when they said “pOgu nambI” (Oh complete lord! Go!), and “kazhagam EREl nambI” (Oh complete lord! Don’t enter our assembly!).
  • appan thannai – Manifesting such qualities and attracting/accepting him and bringing him back to life.
  • kurugUrch chatakOpan Eththiya thamizh mAlai – As the “praNaya rOsham” (romantic anger) disappeared, the angry words such as “pOgu nambI“, “kazhagam EREl nambI“, “un puLLuvam aRiyAdhavarkku urai nambI” etc turned to be praises.
  • AyiraththuL ivaiyum Or paththu – This distinguished decad which revealed his special relationship with his devotees.
  • isaiyodum – Just with the mouth [even without understanding the meanings].
  • navila uraippArkku – For those who say with intent/emotions.
  • illai nalkuravE – There is no poverty. That is – sending messengers to him and when he comes, one need not suffer saying “we will not allow you to enter”. Here it is not talking about food and clothing; it is saying that one will not be deprived of enjoyment in spiritual matters; this is because, deprivation for AzhwAr who remains “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” (kaNNan is everything to me – the food that nurtures, the water that sustains and the betel leaf that is enjoyed), is only related to spiritual matters. One’s food and beverages are based on his nature. Those who say as in perumAL thirumozhi 3.4 “uNdiyE udaiyE ugandhOdum im maNdalaththodum kUduvadhillai yAn” (I won’t mingle with these materialistic people who are chasing food and clothes), will not consider worldly matters as wealth. As said in nAnmugan thiruvandhAdhi 61 “senRu onRi ninRa thiru” (emperumAn, the wealth, which came on its own and settled in me), emperumAn would himself come to them and they would eternally enjoy him. For “azhu kUththa appan“, we can recollect perumAL thirumozhi 7.8 “muzhudhum veNNey aLaindhu thottuNNum” [this pAsuram beautifully explains in detail, how kaNNan emperumAn steals butter, how he is caught by mother yaSOdhA, how she scolds and beats him and how he stands trembling in front of her].

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

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