SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In the previous pAsuram, AzhwAr had spoken ill of those who are ignorant of matters relating to emperumAn by calling them as “perumAnai EththAtha pEygAL” (the foolish people who do not praise emperumAn). Some people asked him “You are full of sathva guNa (purely good qualities). This being the case, could you use lowly words such as pEy (foolish people) or nAy (dog) and talk ill of others? Don’t elders say that we should avoid abusing others?” to which AzhwAr responds in this pAsuram saying “It is not out of taste in abuse that I spoke that way. Those who do not involve themselves with matters relating to emperumAn not only destroy themselves but are fools who destroy the basic nature of others too. If those who I had abused as fools become followers of emperumAn, they would become acceptable people to me too!”
Let us go through the pAsuram and its meanings:
kadhaip poruLdhAn kaNNan thiruvayiRRinuLLa
udhaippaLavu pOdhu pOkkinRi vadhaipporuLdhAn
vAyndha guNaththup padAdhadhu adaiminO
Ayndha guNaththAn adi
Word for Word Meanings
kadhaip poruLdhAn – smruthi, ithihAsa, purAnas (narratives which are quoted as authentic texts)
kaNNan thiruvayiRRinuLLa – owe their existence to the supreme being’s sankalpa (vow)
udhaippu aLavu – every moment
pOdhu pOkkinRi – without spending (in any other manner)
vAyndha guNaththup padAdhadhu – without involving in the amazing auspicious qualities (of emperumAn)
vadhaipporuLdhAn – is only hurting others
Ayndha guNaththAn – emperumAn who has faultless qualities, his
adi – divine feet
adaiminO – attain
kadhaipporuLdhAn – ithihAsas (epics)and purAnas (old, yet remaining fresh, treatises) which have narration as the primary focus and smruthis (explanatory texts for vEdhas) which have philosophy as the primary focus. In the previous pAsuram, AzhwAr had mentioned about karumAyam pEsil kadhai (if one were to talk about the sufferings of people in their mothers’ wombs, it would be as expansive as mahAbhAratha), hence he is referring to it here.
kadhaipporuLdhAn kaNNan thiruvayiRRinuLLa – AzhwAr says that the ithihAsas and purANas which talk about our karumAyam (what we endure in our mothers’ wombs) are dependent on emperumAn’s vow. The implied meaning is that only emperumAn is capable of removing them.
thiruvayiRRinuLLa – the term vayIru actually refers to the inner seat of mind and thus to its activity of sankalpa or vow. From authentic sources such as (1) ALavandhAr’s chathu:SlOkI “aravindha lOchanamana: kAnthA” (he is dear to the entity with lotus-like eyes); (2) SrI rAmAyaNam sundhara kANdam SlOkam “asyA dhEvyA manasthanmin thasyas chAsyAm prathishtitham” (this dhEvi’s mind is established in his (emperumAn’s) divine mind, and his divine mind is fixed in hers); (3) thiruvAimozhi 10-3-9 “undhan thiruvuLLam idarkedundhORum” (whenever your divine mind is pleased), it is clear that emperumAn has an aprAkrutha manas (mind, not made of primordial matter). pramANams (authentic sources of information) such as “aprANO hyamanA:” (lifeless; mindless), “paSyathyachakshu: ya SruNOthyakarNa:” (even though he is without eyes, he sees; even though he is without ears, he hears) affirm that emperumAn does not have primordial mind, eyes, ears etc and that he does not have to see with eyes, does not have to hear with ears and does not have to carry out a vow with his mind. Thus the term vayiRu would refer to his mind and to its activity of carrying out sankalpa.
kadhaipporuL …… pOdhu pOkkinRi – vyAkyAthA appiLLai construed this to mean that all the jIvAthmAs who are referred to in ithihAsas and purANas sustain their existence every moment, through emperumAn’s sankalpa.
udhaippaLavu pOdhupOkkinRi vAyndha guNaththup padAdhadhu vadhaipporuLdhAn – instead of continuously involving with the amazing qualities of emperumAn, being engaged with other matters is considered as causing hurt to the world. How can such people be called other than as pEygAL (ignorant fools)? If one were to ask whether calling such people as fools is not abusing others, all that one can say is that such people, apart from losing their existence (asannEva bhavathi), will make those who follow them also as non-existing. Thus they will be the leaders of hurting others.
udhaippaLavu …. vadhaipporuLdhAn – it will be termed as hurting others if they do not involve with emperumAn’s matters even for a moment. Haven’t rishis too mercifully said “yanmuhUrtham kshaNam vApi vAsudhEvO na chinthyathE I sA hAnis thanmahachchidhram sA brAnthis sA cha vikriyA II” (if vAsudhEva (emperumAn, referred to here as son of vasudhEva) is not thought of for a muhUrththam (a time frame equivalent to 48 minutes) or even for a moment, that itself is cause for lowliness; that is a great trouble; that is bewilderment; that is distortion or ugliness)! udhaippu – moment.
vadhaipporuLdhAn vAyndha guNaththup padAdhadhu – jIvAthmAs who engage with worldly matters and get destroyed [of their svarUpam] will not involve with emperumAn’s auspicious qualities.
adaiminO Ayndha guNaththAn adi – attain the divine feet of emperumAn who has faultless qualities. When he has qualities which are the exact opposite of lowliness, is it proper not to attain his divine feet?
adaiminO – implied meaning here is that those who were called as pEygAL would be referred to by a dignified name if they become favourable to emperumAn.
We will take up the 33rd pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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