thiruvAimozhi – 7.1.2 – ennai ALum

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Seventh Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “You are tormenting me who is weak, with the senses throughout the day and night to stop me from reaching you and you are not even present to be informed about my suffering”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

ennai ALum vankO Oraindhivai peydhu irAp pagal mOdhuviththittu
unnai nAn aNugA vagai seydhu pOdhi kaNdAy
kannalE! amudhE! kAr mugil vaNNanE! kadal gyAlam kAkkinRa
minnu nEmiyinAy! vinaiyEnudai vEdhiyanE!

Listen

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

kannalE – having complete sweetness
amudhE – not just that, but being the sustainer, and with enjoyability

(while being enjoyable like this)
kAr mugil vaNNanE – having the generosity without any restriction like dark clouds which help everyone

(while helping)
kadal – surrounded by ocean
gyAlam – world
minnu – radiant
nEmiyinAy – having divine chakra
kAkkinRa – being the protector, nourisher
vinayEnudai – to be heard by me who is having the sin which stops me from attaining you
vEdhiyanE – oh one who is revealed by vEdham only!
ennai – me (who is your servitor)
ALum – to be ruled over by them to be obedient

(being my senses)
van – very strong
kO – having independence
Or – distinguished
ivai – these
aindhu – five senses
peydhu – using them against me to harm me
irAp pagal – continuously throughout day and night
mOdhuviththittu – to be affected
unnai – you who are apt and enjoyable
nAn – I (who know your greatness)
aNugAvagai – to not reach
seydhu – do
pOdhi kaNdAy – gone away from me

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

Oh one who is having complete sweetness, not just that, but being the sustainer, and with enjoyability, who is having the generosity without any restriction like dark clouds which help everyone, who is having divine chakra which is radiant in the world surrounded by ocean, who is being the protector and nourisher, who is revealed by vEdham only, to be heard by me who is having the sin which stops me from attaining you! You are using these distinguished, very strong, independent five senses against me to harm me continuously throughout day and night and to be ruled over by them, to be obedient towards them; being affected by them, you who are apt and enjoyable, have affected me and stopped me from reaching you and have gone away from me.

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

  • ennai ALum van kO – While you care for my sustenance, there are others who are using my service. While the fact is, there is ISvara, AthmA is subservient to such ISvara, manas (mind) is a confidential instrument for the AthmA, and indhriyas are subservient to the mind, here the senses are ruling over me as it happens during chaotic scenarios.
  • van kO – I am disgusted having served the very strong senses who are unnatural inhabitants on my body. vanmai – forceful. periya thirumozhi 7.7.9 “kOvAy aivar en mey kudiyERik kURai sORivai thAvenRu kumaiththup pOgAr” (these five senses occupied my body as rulers, and pestered me for clothing, food etc). Why is emperumAn who has good qualities, avoiding to be the SEshi (master)! vanmai – hard-hearted. Instead of emperumAn who is with all auspicious qualities being the master, these cruel senses became the masters.
  • Or aindhu – Instead of each sense individually tormenting based on its own nature, they are together tormenting me. The state of being the servitor of the apt lord is gone. emperumAn who is said in nArAyaNa sUktham as “pathim viSvasya” (the lord of the universe) and thiruvAimozhi 6.7.10anaiththulagum udaiya aravindhalOchanan” (the lotus-eyed lord who owns all the worlds) is not the master.
  • aindhu – That we are servitors to one single master is no longer true.
  • ivai peydhu – How can we blame the senses? Aren’t you the one who is tormenting us with them? Just as hiraNya sent the snakes to torment SrI prahlAdha, you are tormenting me with these senses.
  • irAp pagal mOdhuviththittu – What a [bad] way to spend my time! I desired to serve you as said in thiruvAimozhi 3.3.1 “ozhivil kAlam ellAm” (at all times, without a break). I prayed in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (When will I be amidst the nithyasUris?), but now I have been united with these senses!
  • unnai nAn – You who are to be attained to survive, and I who cannot survive without reaching you. You who are infinitely enjoyable and I who cannot sustain without enjoying you.
  • aNugA vagai seydhu – Stopping me from reaching you.
  • pOdhi kaNdAy – This is similar to how you separated sIthAp pirAtti, who was fully inclined to enjoy you, from you by showing her the mystical deer, and led her to the EkAkshi (one-eyed rAkshasi), EkakarNikA (one-eared rAkshasi) et al.
  • kannalE amudhE – Am I satisfied with just some sort of enjoyability? He is said in “sarvagandha: sarvarasa:” (root of all fragrance and taste), being unlimited as in thiruvAimozhi 4.7.2koLLa mALA inba veLLam” (flood of bliss which cannot be easily held). kannal – block of sugar. amudhu – enjoyable and that which leads to immortality.
  • kAr mugil vaNNanE – He bestows such enjoyability for his own sake [without any other expectation]. He is said to be most generous. Alternative explanation – saying “like clouds in rainy season, oh one who is having an attractive form!”.
  • kadal gyAlam … – Now you are away – but did you protect the worlds on anyone’s request! Did anyone pray to you saying “we are tormented by the senses” to have you protect them! Would you not protect even those who don’t know that you are enjoyable? Are you not having the nature of protecting the world which is surrounded by ocean, under your watchful eyes?
  • kAkkinRa – Is protecting others an occasional activity for you?
  • minnu nEmiyinAy – As you have the ability, would you simply protect using your vow? Don’t your protect with your hand readily holding the weapon! It is said in thiruviruththam 33 “aruLAr thiruchcharaththAl agal visumbum nilanum iruLAr vinai kedach chengOl nadAvudhir” (With your merciful divine chakra, you are conducting the vast sky and earth by removing the ignorance and thus having your sceptre ruling over everything). Would you not protect by not placing the sword in it’s sheath? The shining divine chakra.
  • vinaiyEnudai vEdhiyanE – While you are equally placed towards everyone as said in jithanthE sthOthram 2 “dhEvAnAm dhAnavAm cha sAmAnyamadhidhaivatham” (emperumAn is equal toward dhEvas [celestial persons] and demons) and mUnRAm thiruvandhAdhi 88podhu ninRa ponnam kazhal” (the divine feet which are equal towards everyone), when it comes to me, you are being vEdhaikasamadhigamyan (known through vEdham only), and I am being sinful to hear about you only through the scriptures [and not having your dharSan].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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