thiruvAimozhi – 6.2.8 – piNakki yAvaiyum

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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

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki and her friends thought “only if we remain in his presence, he will discuss secrets with us” and set out to leave, and he blocked their way; seeing him they said – if you who are sarvagya (omniscient) forcefully stop us as said in “don’t you who know everything, know this?”, what would those who are unfavourable say?.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. He approached them and tried to trouble them; they thought “only if we remain here, we have to go through these”. One by one, they started to leave; he thought “is this what you are planning” and blocked their way. Since it is a garden, there is only a small pathway. When nanjIyar was mercifully explaining this pAsuram, AppAn [thiruvazhundhUr araiyar] asked “What will he do if they just cross over him?”, he mercifully said “Who is going to benefit out of it? [emperumAn only] He blocked the way thinking either one of two will happen [i.e., if they remained,  his desire will be fulfilled, and if they crossed, the objective of his efforts to unite will fructify, because they will come in contact with him while crossing]”.

You are standing in our way; when others see what you do, they will think that you are related to us and doing such things out of such relationship; is there any limit to your playful acts towards everyone? You are such that, you will bring in transformation for everything else other than you and will remain unchanged; similarly you have charged us emotionally and you remain unchanged!

pAsuram

piNakki yAvaiyum yAvarum pizhaiyAmal bEdhiththum bEdhiyAdhadhu Or
kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy!
iNakki emmai em thOzhimAr viLaiyAdap pOdhumin ennap pOndhOmai
uNakki nI vaLaiththAl en sollAr ugavAdhavarE!

Listen

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

yAvarum yAvaiyum – all chEthanas (sentient beings) and achEthanas (insentient entities)
piNakki – mixing (at the time of deluge not to have name and form)
pizhaiyAmal – without causing (any effect to karmas (deeds) of those chEthanas)
bEdhiththum – while causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants)
bhEdhiyAdhadhu – not to have the true nature impacted (due to the defects in those forms)
Or – unparallel
kaNakku il – unlimited
kIrththi veLLam – having ocean of glories
kadhir – in the form of rays (radiance)
gyAnam – gyAnam (knowledge) in the form of sankalpa (will)
mUrththiyinAy – oh you who are having as form!
em – belonging to the same category [as we] and having equal sorrow [as we]
thOzhimAr – friends
emmai iNakki – convincing us
viLaiyAda – “to play
pOdhumin – go”
enna – as they told us, considering such playing as the reason
pOndhOmai – us who came here (without knowing that you are here, just to play)
uNakki – make us wither, being unable to even eat
nI – you
vaLaiththAl – block us

(seeing this)
ugavAdhavar – those people who don’t like this
en – what
sollAr – will they say?

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

You (emperumAn) mixed with all chEthanas and achEthanas causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants) without causing any effect in their karmas, not to have the true nature impacted; oh you who are having gyAnam (knowledge) in the form of radiant sankalpa (will) as form which is having unlimited ocean of glories! As our friends belonging to the same category [as we] and having equal sorrow [as we] convinced us saying “go and play”, considering such playing as the reason, we came here; if you make us wither, being unable to even eat, and block us, what will those people who don’t like  this, say?

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

  • yAvaiyum yAvarum piNakki – Mixing with those [insentient] entities which have no consciousness to recognise their togetherness with him and with those [sentient] entities which consciously do not recognise their togetherness with him, and remaining indistinguishable from them as said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA).
  • pizhaiyAmal bEdhiththum – Separating them without missing anything. Protecting them by keeping them in his stomach [during intermediary deluge] and then letting them free, and letting them free after a [total] deluge. Just as those who migrated from a place during disturbed times, would return to their original residence once peace returns, and would continue with their routines. Separating the AthmAs and karmas from him, such that one person’s karma does not get consumed by some one else.
  • bEdhiyAdhadhu Or kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy – Though it is the same brahmam which is the effect and the cause, it remains with EkarUpa (singular form), adhvithIya (without second), unlimited ocean of glories and knowledge in the form of radiance and divine will, without manifesting the differences such as subtle transformation of achith (insentient), ignorance of the chith (sentient), achith’s nature of the object itself transforming into some other form and chith’s nature of having changes in qualities. Oh such empermAn! He is said in thiruvAimozhi 1.5.2 “ellAp poruLgatkum viththAy mudhalil sidhaiyAmE manam sey gyAnam” (being the seed for all entities, without losing any of his attributes, in the form of knowledge). With this – it is explained that emperumAn remains EkarUpa – without grief in separation and joy in union.
  • kaNakkil kIrththi veLLam – If one sets out to say “he is of such qualities”, he will only become tired in trying to measure it fully.
  • kadhir gyAna mUrththiyinAy – Having no shortcoming in knowledge even when entities unite with him or get separated.
  • kadhir gyAna mUrththiyinAy – Not losing the shine after completing the task; shine increases as he engages in his tasks.
  • kadhir gyAna mUrththiyinAy – Oh one who is an embodiment of knowledge!
  • iNakki … – Speaking to convince. They said “that is a place to which krishNa does not come”
  • emmai – Us who don’t know that it is dangerous to be united with you.
  • en thOzhimAr – What is the point in hating you? Is there any fault in you? All this is due to those who united us with you! It is implied that one will celebrate those who do favours in bhagavath vishayam, when one understands about the distinguished nature of bhagavAn. Both here [in material realm] and there [in spiritual realm], everything is due to them as said in sthOthra rathnam 2 “… nithyam yadhIya charaNau SaraNam madhIyam” (My salutations to SrIman nAthamunigaL whose divine feet are always my refuge in this world and the other world as well).
  • en thOzhimAr – Only those belonging to same clan will unite [us].
  • viLaiyAdap pOdhumin ennap pOndhOmai – We did not know that they are actually helping you. We believed their words and did not look deep into their heart. If we knew that you were here, we would not have thought of coming here; we did not know that you are seeing us through them.

emperumAn asked “Leave that aside; so what? If you had come here on their advice, what have you lost now?”; they said,

  • uNakki nI vaLaiththAl – uNakkugai means making them wither to be unable to sustain themselves. What else do we need to get now? Neither we are able to leave from here; nor we are able to come close to you and enjoy your face.

They asked – [Others – people of the town] What would those who don’t like to see this [our interaction] say? emperumAn replied – What shall I say? As I am considered “ISvara” (supreme lord), and you are just “lowly cowherd girls”, what is there to say [there is no real match for us to be discussed by others]. They said – You being the sarvESvara and we being cowherd girls is the reason why they will speak about us. [Another view. Others – those other girls who are attached to emperumAn] To be spoken at par with ISvara, they are not like nappinnai pirAtti. emperumAn asked “If you consider yourself not having any attachment towards me, what is there to worry about this?”.

  • en sollAr ugavAdhavarE – Would those who don’t like our interaction know that we do not have attachment towards you? As you delay a little bit here, would they not cite this as the reason saying “they are being together now”? Would they speak knowing about you who are blocking and us who are blocked?
  • en sollAr ugavAdhavarE – Your dear girls who have lightning like waist would speak to you harshly. What will those who cannot tolerate your separation say?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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