thiruvAimozhi – 6.8.6 – en minnu nUl

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Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki says to some mynAs “Since emperumAn is enjoying together with his devotees, he will fulfil our desires; you go to him and inform him if this matches his mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some mynAs which she raised “krishNan who is totally obedient will certainly give the thiruththuzhAy (thuLasi) from his lotus feet for us; you go and tell him what I have taught you”.

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

en minnu nUl mArvan en karum perumAn en kaNNan
than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn
kanmingaL enRu ummai yAn kaRpiyA vaiththa mARRam solli
senmingaL thIvinaiyEn vaLarththa siRu pUvaigaLE!

Listen

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

thI – cruel (instead of my serving you, I am making you serve me)
vinaiyEn – I (who am having sin)
vaLarththa – raised
siRu – young
pUvaigaLE – Oh mynAs!
en minnu nUl mArvan – one who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body
en karum perumAn – my lord who let me enjoy (not only the part-by-part beauty, but also) his wholly beautiful dark-coloured body and my swAmy (Lord) who made me his servitor
en – totally obedient to me
kaNNan – krishNa
than – his
nIL – which stretch up to the location of his devotees
kazhal – divine feet
mEl – on
mannu – fittingly present
thaN – invigorating
thuzhAy – thiruththuzhAy
namakku – to us
anRi – but
nalgAn – will not give joyfully (to anyone else)
kanmingaL – Learn now!
enRu – that
ummai – you (who are young and prideful)

(forcefully)
yAn – I (who am ready to accept your service)
kaRpiyA vaiththa – taught (saying “en minnu nUl mArvan … nalgAn”)
mARRam – words
solli – saying that
senmingaL – go!

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

Oh mynAs raised by cruel (person like) me! I have taught you saying “Learn now! krishNa, who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body, who is my lord and made me his servitor, who let me enjoy his wholly beautiful dark-coloured body, who is totally obedient to me , will joyfully give the invigorating thiruththuzhAy which is fittingly present on his divine feet which stretch up to the location of his devotees”; now you go [to him] saying the words I taught you.

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

  • en minnu nUl mArvan … – One who made me fully exist for him by manifesting the divine yagyOpavIdham (sacred thread) as if it is shining in my heart. Even while my belonging (emperumAn) is separated from me, would he offer my belonging (his thiruththuzhAy) to others?
  • en minnu nUl mArvan – One who eradicated the darkness from my heart by manifesting the beauty of his divine yagyOpavIdham. By manifesting the nUl (thread) on his chest, he made me follow in line with the nUl (SAsthram).
  • en karum perumAn – He acquired me by manifesting his divine dark form which contrasts with the bright yagyOpavIdham like a lightning in a cloud.
  • en kaNNan – Accepting me by manifesting these aspects and then offered himself fully to me. Due to individual attachment towards the beauty of his decoration, divine form and simplicity, AzhwAr is repeatedly saying “en” in every one of these aspects.
  • than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn – Whatever he does, he would not offer that which is said in jithanthE sthOthram “bhakthAnAm” (for the devotees), to others. This is the main pAsuram in this decad. Since emperumAn is ASritha parathanthran (submissive towards his devotees), parAnguSa nAyaki is sending a messenger considering his aikarasyam (being fully attached to his devotes), thinking “he will come to me if we inform him, after he becomes owned by his devotees).
  • than – nIL kazhal – mannu – thaN thuzhAy namakkanRi nalgAn – He will never offer the invigorating thiruththuzhAy which is fittingly placed on his boundlessly relishable divine feet, to others. SrI rAmAyaNam sundhara kANdam 37.57 “mayi jIvitham Ayaththam rAghavasya mahAthmana:” (My life is dedicated to SrI rAma, his brothers and the dynasty) – emperumAn made himself and his belongings to exist for me. She is not thinking about self and speaking like this; but she is thinking about emperumAn’s nature and speaking like this; he spoke like this in SrI rAmAyaNam yudhdha kANdam 18.25 “kim puna: madh vidhOjana:” (How much more should I do for those who surrender unto me) [SrI rAma explains to sugrIva and his associates that a female pigeon gave its life to feed a hungry hunter who previously hunted its male companion]. During the final moments of aruLALap perumAL emperumAnAr, he was asked “what are you thinking about now?”; he replied “I am thinking about how a bird hurt the feelings of perumAL (SrI rAma)”. For this, nampiLLai mercifully explains – Our act of surrender is not going to get us the result; yet, due to the great qualities of emperumAn who accepts our surrender, we have no shortcoming. (Hurting the feelings of perumAL is explained as – when SrI vibhIshaNa surrendered to perumAL, instead of accepting him at once, there was a delay and others wanted him to be killed too – this caused great hurt in emperumAn‘s divine heart where he thought “I could not even do what a pigeon who does (save the surrendered person)”.
  • namakku anRi nalgAn – He will not enjoy the sweet thuLasi alone.
  • kanmingaL enRu ummai yAn kaRpiyA vaiththa – When the heart is stable, she will teach them what sustains her. Just as our AchAryas would teach dhvayam to their children, grand children et al. I who am the protector, taught you who are the protected.
  • mARRam – That is – what I taught you always saying “namakku anRi nalgAn“, or what I taught saying that you ask him “idhuvO thakkavARu“.
  • sollich chenmingaL – This is what you have as company for your journey; don’t become dumbfounded when you reach there. Don’t wait until he starts speaking about it, you inform him as soon as you reach there.
  • thI vinaiyEn – forget about you going there, speaking to him, his arrival etc; see my sin – I have become like the one who lost one’s child. Instead of him and I both being together, celebrating you, I am sinful enough to get my desire fulfilled through you. There is nothing inferior to sending one’s own children to bring over the one who is very dear [Here, the birds are considered as parAnguSa nAyaki‘s children, and emperumAn as her consort].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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