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
Subsequently, parAnguSa nAyaki says “It is inapt for you who are having the greatness of protecting all the worlds without expecting any benefit in return, to touch us and grab our doll”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Seventh pAsuram. emperumAn went through all difficulties which SrI bharathAzhwAn had gone through by pursuing many means towards him, with parAnguSa nAyaki and her friends. SrI bharathAzhwAn struggled greatly to bring SrI rAma back as said in SrI rAmAyaNam ayOdhyA kANdam 82.19 “vinivarthayithumbalAth” (I am going to pursue all means to bring SrI rAma back). I will make sure that he himself will show his mercy; should he hear it from anyone else? – SrI rAmAyaNam ayOdhyA kANdam 111.14 “SEshyE purasthAth SAlAyA yAvan mEna prasIdhathi” (I shall remain lying down at the entrance of SrI rAma’s hut until he returns to ayOdhyA); he said “purasthAth” (in front) [so his efforts are clearly visible to SrI rAma]. Similarly, though emperumAn tried hard various means, they remained firm to not let him get closer; he thought “what shall we do next?”; he determined “let us accomplish this task by force”, and set out to pick up their doll; as said in “prEkshithagyAsthu kOsalA:” (the residents of kOsala kingdom will read the thoughts of others based on the way they see), since they can read emperumAn’s thoughts, everyone picked up her doll; emperumAn thought “this is what we wanted too”. He thought “now, I don’t have to go and try with every one of them [since they have all collectively taken their doll]”. He did not have to hold everyone’s hand individually [by assuming multiple forms] as he did in thirukkuravai (rAsa krIdai); he thought “this is a good opportunity” and went and grabbed their doll.
kanmam anRu engaL kaiyil pAvai paRippadhu kadal gyAlam uNditta
ninmalA! nediyAy! unakkElum pizhai pizhaiyE
vanmamE solli emmai nI viLaiyAdudhi adhu kEtkil ennaimAr
thanma pAvam ennAr oru nAnRu thadi piNakkE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
engaL – our
kaiyil – in the hand
pAvai – doll
pArippadhu – touching and grabbing
kanmam – apt acts
anRu – not;
kadal – submerged in the causal ocean
gyAlam – world
uNditta – consumed and protected by placing in stomach
ninmalA – Oh one who is having radiance due to doing that as a great accomplishment!
nediyAy – Oh one who is having greatness (of letting them out and protecting them thinking “what I have done is not sufficient”)!
unakkum – even for you (who are having such greatness)
pizhai – mistake (of touching and grabbing the doll from us, the helpless girls)
pizhaiyE – is a disgrace;
nI – you (who are great in this manner)
vanmam – (saying “Shall I touch you? Who were you thinking before?”, reminded us about our previous union) secrets (which cannot be thought about or spoken about by us)
emmai – towards us
solli – telling
viLaiyAdudhi – teasing playfully;
ennaimAr – our brothers
adhu kEtkil – if they hear that
thanmapAvam – will not analyse whether it is right or wrong;
ennAr – will not prove
oru nAnRu – one day they will come
thadi – picking up a stick
piNakku Am – will engage in fight.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Touching and grabbing the doll in our hand are not apt acts; oh one who consumed the world and protected it by placing in stomach when it was submerged in the causal ocean, and is having radiance due to doing that as a great accomplishment! Oh one who is having greatness! Even for you, such an act is a disgrace; you are telling us secrets and teasing us playfully; if our brothers hear that, they will not analyse and prove whether it is right or wrong; one day they will come with a stick and engage in fight [with you].
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.
- kanmam anRu – They said “Come on! It is not apt for you do this”.
He asked “Why is it not apt for me to do?”, they said,
- engaL kaiyil pAvai paRippadhu – They said “Who did you think are the owners of this? It does not belong to those you think it belongs to! It is ours!”. He said “that is true!”; mahAbhAratham udhyOga parvam “yasyaithE thasya thadhdhanam” (to the one who owns a person, his property also belongs to the same owner). The reason for his liking towards the doll is their claim of ownership. His goal is to make them claim ownership of the doll; their goal is to tell him that it is not owned by those who he thinks to be its owner.
- engaL kaiyil pAvai paRippadhu – He is grabbing as if he is leaving part of the doll in their hands! If they fully leave it, there is no use for him; only when they have part of it and he has part of it, it is enjoyable like [closely related persons] eating out of the same plate.
- kaiyil pAvai paRippadhu – While there is so much to do, it is not proper for you to grab the doll from our hands. You are doing what is not allowed to be done; there is no use in doing it – they said. Hence, what is understood from this? When a vaishNava claims ownership for a particular object, that is what is desirable for emperumAn.
emperumAn asks – How come you are telling me “you are doing what is not allowed to be done”! Isn’t it I who set the rules of what can be done and what cannot be!”.
- kadal gyAlam uNditta – Did I not protect all of these objects during the dangers such as praLayam (deluge) etc? But their situation [danger] is not as limited as that of the worlds [i.e., it is greater]. Their state is such that, had he not gone and grabbed the doll, they would have been finished. But this world would still exist [in a subtle form] even during deluge; for them, in his absence, their existence itself is destroyed! He said “Am I not Apathrakshaka (saviour when in danger)! Hence, all my acts will be without any expectation; hence, this itself is my benefit! when there is a benefit for benefit, it will lead to anavasthA (unending chain); only when I consider this as means, I will look for a separate result”; they said “you cannot talk like this; while we don’t accept your approach, you are forcefully doing this and calling yourself ‘Apathrakshaka’ is not acceptable; now, this will only lead to a faulty quality in you”.
- ninmalA nediyAy! – emperumAn asked “While I have so many auspicious qualities, do you only see this one fault in me?”.
- ninmalA! nediyAy! – Even for chandhra (moon) who is known as ninmala (pure), there is scar! So, where the auspicious qualities shine, the faults shine too!! Oh one who is opposite of all faults and filled with unlimited, great qualities!
- unakkElum pizhai pizhaiyE – Even for you who have unlimited auspicious qualities, a fault remains a fault.
On hearing this from them, as he could not give an apt reply, he set out to whisper in their ears, what could not be shared with others; they are saying “vanmamE solli” (saying secrets). Only their hearts and his heart know about those; and it cannot be explained explicitly.
- emmai nI viLaiyAdudhi – When you tell those secrets, should you not tell knowing about you who tells and us who hear [only when we have a good relationship, you can tell such things]. (When some devotees asked embAr, “what secrets did he tell”, embAr mercifully replied “when AzhwAr who was divinely blessed with unblemished knowledge and devotion himself just says ‘vanmam’ (secret), how can you expect me to explain what secrets are they?”).
- viLaiyAdudhi – He transformed himself [minimizing his stature] and told a secret; but they consider it as his playful act; they ask “when you tell something just for the sake of it, what is the benefit?”.
He again tried to say something.
- adhu kEtkil ennaimAr – If our relatives hear your words, it will lead to undesirable results. ennaimAr – brothers.
- thanma pAvam ennAr – They do not know that we have no attachment for you. On seeing you coming at us, they will harm you without thinking about what can be done and cannot be.
emperumAn asked “So what? Would they know that? They are not here now!”, they said,
- oru nAnRu – Oh! Now they may not know, but some day they will come to know.
He asked “Alright! What would they do when they come to know?”, they said
- thadi piNakkE – It will end up in fights and tussles. As he would use his bow in SrI rAmAvathAram for everything, in krishNAvathAram, he would use his stick for everything [so they would also fight him with their sticks].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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