Daily Archives: January 13, 2018

thiruvAimozhi – 6.4.4 – nOva Aychchi

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Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “For me who got to enjoy krishNa who is obedient to mother yaSOdhA and who killed the enemies during such time, there remains nothing to be attained”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I got to enjoy the childhood activities of krishNa who has a divine form; is there anything more for me to desire for?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

nOva Aychchi uralOdArkka irangiRRum vanjap peNNaich
chAvap pAl uNdadhum Ur sagadam iRach chAdiyadhum
dhEvak kOlap pirAn than seygai ninaindhu mananguzhaindhu
mEvak kAlangaL kUdinEn enakku en ini vENduvadhE?

Listen

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

nOva – to hurt
Aychchi – the cowherd woman [mother yaSOdhA]
uralOdu – with the mortar
Arkka – binding him tightly
irangiRRum – being immersed in that experience
vanjam – came with mischief (assuming the motherly form)
peNNai – pUthanA, the demoniac woman
sAva – to kill
pAl – breast milk
uNdadhum – consumed
Ur – moving towards him, being possessed by a demon
sagadam – wheel
iRa – to break
SAdiyadhum – kicked with his divine feet
dhEvak kOlam – with divine form
pirAn than – krishNa‘s
seygai – activities
ninaindhu – thinking about
manam – heart
kuzhaindhu – melted
mEva – to fit well
kAlangaL – times
kUdinEn – attained;
enakku – for me
en – what else is
ini – now
vENduvadhu – needed?

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

krishNa was bound tightly to the mortar by mother yaSOdhA, the cowherd woman, with the intent to hurt him, and he immersed himself in that experience; he killed pUthanA, the demoniac woman who came with mischief, by consuming her breast milk;  he broke the wheel which moved towards him, being possessed by a demon, by kicking it with his divine feet; thinking about the divine activities of krishNa, my heart melted and had the time to fit well in them; now, what else is needed for me? Implied that the eternal enjoyment itself is the goal.

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

  • nOva Aychchi uralOdu Arkka irangiRRu – When nanjIyar explains this pAsuram, the way he says “nOva” is very beautiful. AzhwAr is saying “nOva” as if he the rope was tied to his own divine form and bothered him.
  • Aychchi uralOdu Arkka irangiRRum – She is not binding him with hatred, but is angry on him out of love; so, as long as there is love, anger would also remain. As said in periya thirumozhi 8.3.5 “thAyeduththa siRu kOlukku uLaindhOdi” (running out of fear for the small stick held by his mother) and in periya thirumozhi 6.7.4 “viLiyAvArkka vimmiyazhudhAn” (due to being angrily bound by his mother, he sobbed) – AzhwAr is grieving since krishNa could not even cry out loud [out of fear].
  • Aychchi uralOdu Arkka – periya thirumozhi 2.10.6 “thaRiyArndha karungaLiRE pOla ninRu thadangaNgaL pani malgum thanmaiyAnai” (emperumAn who appears like a black elephant and having expansive, teary eyes) – it appears as if an elephant is tied to the mortar! He is of the nature where he stood crying there even when bound by a helpless woman, instead of freeing himself. She said as in SrIvishNu purANam 5.6.15 “yadhiSaknOshi” (free yourself up, if you can).
  • uralOdu Arkka irangiRRum – He became immersed on seeing her binding him to the mortar; if dhuryOdhana [or some unfavourable person] binds him, he will think about freeing himself up.
  • irangiRRumAzhwAr thinks about emperumAn‘s grief. irakkam – his attachment [towards his mother].
  • vanjap peNNaich chAvap pAl uNdadhum – Oh my god! what will I [AzhwAr] do, if he remains like that towards the fake mother too?
  • sAvap pAl uNdadhum – Unlike rAmAvathAram, where he just caused disability to sUrpaNAkA which caused further harm, here krishNa killed her completely.
  • pAl uNdadhum – Just as he would consume mother yaSOdhA’s milk to sustain himself, here too, he consumed pUthanA’s milk to sustain himself [by killing her]. He is said in periya thirumozhi 1.3.1 “peru mulaiyUdu uyirai vaRRa vAngi uNda vAyan” (emperumAn who has the mouth which sucked her life through her huge bosom). He consumed her milk as a child would do; but due to his nature, she, who was unfavourable towards him, died.
  • Ur sagadam iRach chAdiyadhum – Instead of being triggered by someone else, [the demon in the form of] the wheel, came itself towards him and tried to kill him. If he [the demon] is coming in a human form, he may be stopped. From this [Ur – moving on its own] we can understand that the demon is trying to fiercely attack krishNa on his own without the help of anyone else.
  • iRach chAdiyadhum – It is said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum sagadavasurar udal vERAp piLandhu” (the body of demon in the wheel, became tired and broke into pieces).
  • chAdiyadhum – Though krishNa effortlessly lifted his divine feet, since its a child’s act, AzhwAr is praising it greatly. It is said in thiruvAimozhi 5.10.3pErndhOr sAdiRach cheyya pAdham onRAl seydha nin siRuch chEvagamum” ( your childish valorous act of mercifully kicking the wheel possessed by the demon, by your reddish divine foot, to be thrown up and be finished).
  • dhEvak kOlap pirAn than – He did not do all of these as a worldly person. Since he performed these acts during infant stage, his form appears to be divine for him.
  • than seygai ninaindhu manam kuzhaindhu mEvak kAlangaL kUdinEn – Enjoying his activities, having a melted heart, I got to spend my time without any other expectation. Having melted heart, with the heart focussing well on his activities, I got to spend my times.
  • enakku en ini vENduvadhE – Now, there is nothing to be attained for me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 69 – kOvAgi mAnilam kAththu

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avathArikai

AzhwAr says that it is not only dhEvas who approach emperumAn and get their needs fulfilled, but even the kings, who are seen by us protecting the world, approach the divine feet of emperumAn who is the cause for the world and these kings obtain their positions through emperumAn only.

Let us go through the pAsuram and its meanings:

kOvAgi mAnilam kAththu nangaN mugappE
mAvEgich chelginRa mannavarum pUmEvum
sengalanAbiyAn sEvadikkE EzhpiRappum
thaN kamalam EyndhAr thamar

Word by Word Meaning

kO Agi – being king of kings
mA nilam kAththu – ruling over the expansive earth
nam kaN mugappE – in front of our eyes
mA Egi selginRa – riding atop horses
mannavarum – kings
sem kamalappU mEvum – one with the reddish lotus flower adorning
nAbiyAn – emperumAn with divine navel
sE adikkE – to the divine feet
Ezh piRappum – over many births
thaN kamalam – cool lotus flowers
EyndhAr – offered
thamar – followers

vyAkyAnam

kOvAgi – being the leaders of the world; since they are ruling the world, they will be very egoistic. They will think that they are also like emperumAn and will be very conceited. They will be egoistic like pouNdra vAsudhEvan, who thought that he was like emperumAn. vishNu dharmam 43-47 says “dhEvEndhras thribhuavanam arthamEka pinga: sarvardhitham thribhuvanagAm cha kArthavIrya:, vaidhEha: paramapadham prasAdhya vishNum samprAptha: sakalapalapradhO hi vishNu:” (worshipping vishNu, dhEvendhra obtained the three worlds, kubEra obtained wealth, kArthavIrya obtained greatness in the three worlds and janaka attained paramapadham (SrIvaikuNtam). Isn’t vishNu bhagavAn the magnanimous person who gives what we ask of him!)

mAnilam kAththu – protecting the expansive earth

nam kaN mugappE mA Egich chelginRa mannavarum – the kings who mount elephants, horses etc even as we are seeing them

pUvEgum sengamala nAbiyAn sEvadikkE – other flowers, when they look at the beauty of the lotus flower shooting from the divine navel of emperumAn, being unable to compete with that, lose out and get pushed over. On the divine feet of such emperumAn who has such a divine navel with beautiful lotus flower…

pU mEvum – sweet lotus; if the text is taken as pU Egum the meaning will change to: the divine navel of emperumAn,  like a lotus, never changing  its beauty. Since the other flowers will lose their beauty in a moment, they cannot compete with emperumAn’s divine lotus like navel and will get pushed over.

Ezh piRappum thaN kamalam EyndhAr thamar – they (the kings) would have offered cool flowers at the divine feet of emperumAn throughout their multitudinous births. Alternatively, this can be construed as: they would be the followers of those who had offered cool flowers at the divine feet of emperumAn over many births. Thus, AzhwAr says that those who had become followers of emperumAn have become kings in this birth, going atop horses.

We shall move on to the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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