SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Sixth pAsuram. parAnguSa nAyaki and her friends were hiding what is going on in their mind and remaining to be not overcome; seeing them, emperumAn manifested facial expressions, emotional words and pleasing acts which matched such speech, and changed their mind. Now, having them dumbfounded to not object to his actions, he approached closer to them and picked up their doll, which is part of their play.
kuzhagi engaL kuzhamaNan koNdu kOyinmai seydhu kanmam onRillai
pazhagiyAm iruppOm paramE iththiruvaruLgaL?
azhagiyAr ivvulagu mUnRukkum dhEvimai thaguvAr palar uLar
kazhagam EREl nambI! unakkum iLaidhE kanmamE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kuzhagi engaL kuzhamaNan koNdu – picking up our doll which is used in our play
kOyinmai seydhu – feeling superior due to the pleasure of having got hold of it
onRu – any
kanmam – use
illai – not there;
(your elegance and supremacy)
yAm – we
pazhagi – previously used
iruppOm – to it;
i – these
thiru – great
aruLgaL – mercies
paramE – we cannot handle;
azhagiyAr – having beauty (fitting to receive your mercy)
i – (target of your supremacy,) these
ulagu mUnRukkum – for the three worlds
dhEvimai – to be crowned along with you
thaguvAr – deserving
palar – many (as said in “dhEvyas sahasram“)
uLar – are present;
nambI – aren’t they fitting for you who are complete in all qualities!
kazhagam – in our assembly
EREl – do not mingle;
unakkum – for you (who have the nature of only harming others)
kanmam – this act
iLaidhu – childish.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
There is no use in picking up our doll which is used in our play and feeling superior due to the pleasure of having got hold of it; we are previously used to it; we cannot handle your great mercies; there are many who are having beauty fitting to receive your mercy, deserving to be crowned along with you for these three worlds; aren’t they fitting for you who are complete in all qualities! do not mingle in our assembly; this act is childish for you [to do]. By highlighting the doll, it implies that the devotees’ play items are also desirable for him.
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.
- kuzhagi engaL kuzhamaNan koNdu – kuzhagugai means the [crazy] acts of youth which are done to unite with their counterparts when they are not honouring their attempts to speak to them. Whether by showing supremacy or humility; he set out to somehow approach them, change their mind and pick up their doll.
- engaL kuzhamaNan koNdu – Who did you think is its owner? It is not owned by those who you think, but it is ours. There is no use for you with this. They said “as soon as we said ‘it belongs to us’, you should drop it and leave”; but that itself led to his pursuit of it.
When they asked “don’t you need our permission to take it?”, he said “Is there any one who can question me! Can I not do do what I like to do?”. They said,
- kOyinmai seydhu kanmam onRu illai – There is no use of whatever improper acts you do. Here karma implies karma palam (result of the action). Don’t do here what is done in a headless region. At least if there is any benefit, you can do it. kOyinmai seygai means grabbing their doll without their permission, not giving it back to them etc.
- kanmam onRu illai – You cannot carry these along to where you are going; you don’t need them; and these are dear to us; hence, what is the use of this act [of picking those up]? Even if you carry those there, since they are not their belongings, they won’t care for them; since these don’t belong to those who are dear to you, you don’t need them, and since you took them without our permission, it [the act] does not please us as well! They said “Hence, there is no use of this act”.
He said “leave it aside; previously we were like minded; I too have no specific expectation and I did not do this expecting any other benefit; this itself is my benefit; can there be any benefit for a benefit; if we try to imagine such benefit that will lead to an endless chain”. They said,
- pazhagi yAm iruppOm – Aren’t we used to your lies! You cannot tell these to us! They said – Why don’t you go and tell these to those who believe your lies to be truth.
emperumAn, acted as if saying “I cannot sustain without you”. They said,
- em paramE ith thiruvaruLgaL – You are showing great love towards us. Are your such acts bearable for us, just as the ocean cannot be placed in small spot? They said “there are others who can tolerate all your actions”.
He asked them “who are they?”. They said,
- azhagiyAr ivvulagu mUnRukkum – SrI rAmAyaNam sundhara kANdam 16.14 “thrailOkya rAjyam sakalam sIthAyAnApnuyAth kalAm” – if the three worlds and emperumAn who himself is called by the term “viSva” are placed in one side of the weighing scale, they will not match a fraction of sIthAp pirAtti’s beauty.
He asked them “What are their qualities?”. They said,
- dhEvimai thaguvAr – They are qualified to be crowned along with you.
He said “But I also need some one to dislike”. They said,
- palar uLar – There are some who are present there to be rejected by you too. When something is natural for a person, it will not change even when he goes to a different place; similar to what he did to their own group, they imply that he would reject some persons there too. They said “You are not limited to a few of us; you have many persons! You go to them”. He said “Alright! But I need to know how to go there and what to do after reaching there and I need to hear that from you; it is usually instructed only to anthEvAsis (close Sishyas); those who heard from learned persons are explained in SrI bhagavath gIthA 4.34 ‘paripraSNEna sEvayA‘ (by asking questions with proper attitude and by performing service)” and hence entered the assembly of parAnguSa nAyaki and her friends.
- kazhagam EREl nambi – Let them be the primary ones; is it possible for us to assume a teacher’s position? First, you don’t enter our assembly. Here bhattar mercifully explains – sarvESvaran who is filled with all auspicious qualities, the lord of both spiritual and material realms, greater than all and controller of all, is unable to resist entering the assembly of a few cowherd girls, and they say “you cannot enter here” He feels shackled and is neither able to leave nor able to stay and stumble upon there – such is his sauSeelyam (quality of mingling with inferior persons without any hesitation) – vyAsa et al documented this [in purANams] – who did they think are going to celebrate this great quality of emperumAn?”. When one says “the controller of all, assumed such a simple position to be controlled by a few”, there will be no one who thinks “it is true”. When all of SAsthram distinguishes between the supreme lord and the subordinate entities, here the roles are reversed! periyAzhwAr thirumozhi 3.6.11 “sAdhu gOttiuL koLLap paduvAr” (will be accepted in the assembly of vaishNavas) – when someone enters an assembly of vaishNavas, it is apt for him to not manifest great pride and instead mix as water mixes with water, and them accepting him naturally; this is not just for vaishNavas but applicable for emperumAn too; as said in SrI rAmAyaNam bAla kANdam 4.31 “sa chApi rAma parishadh gathaSSanair bubhUshaya AsakthamanA babhUva” (SrI rAma with the desire to enjoy the singing of kuSa and lava, entered amidst the audience and listened from there) – SrI rAma arranged kuSa and lava’s singing in the royal assembly to be heard by greatly knowledgeable scholars and himself, being seated on the royal throne; but their being in a lower platform and his being in a higher platform, was not pleasing to his heart; so he quietly slid down from the throne, and entered the audience. That is because – if we rose making noise, the assembly will be disturbed; it is said in the SlOkam “to avoid that, he quietly stepped down from the throne”. What is the need for that? anububhUshayA implies “to enjoy being amidst the audience” and “bavithumichchayA” implies “to sustain himself”.
- nambI – See the great difference between you and us! Is there anything that you have to ask and get? They said “For you, who is a lord, is it apt to enter our place?”. He said “Good! It does not matter whether I am the lord or a small [child like insignificant] person; don’t you know me! I am known as said in nAchchiyAr thirumozhi 2.1 “thImai seyyum sirIdharan” (SrIdhara, who is engaged in mischievous acts)? Thus, isn’t it natural for me to engage in mischievous acts wherever girls are present?
- unakkum iLaidhE kanmamE – Even for you who are an expert in mischievous acts, this is childish. Some relationship is necessary between you and the ones who are affected by your mischievous acts – isn’t it?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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