SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, AzhwAr vows on periya pirAttiyAr to emperumAn so that emperumAn cannot avoid fulfilling AzhwAr’s desires.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
mAyanjeyyEl ennai un thirumArvaththu mAlai nangai
vAsanjey pUnguzhalAL thiruvANai ninnANai kaNdAy
nEsanjeydhu unnOdu ennai uyir vERinRi onRAgavE
kUsanjeyyAdhu koNdAy ennaik kUvik koLLAy vandhandhO
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(As he manifested his qualities and pacified me previously whenever I called with great sorrow and remained away)
ennai – me (who is in the state of perishing even in a moment of separation)
mAyam seyyEl – do not continue to deceive;
(If you are set to manifest your independence saying “I will do as I please”)
un – for you
thiru – due to being your natural wealth, being the identity of your supreme nature over all
mArvaththu – having a contrasting complexion to your divine chest (which is desired by her as said in thiruvAimozhi 6.10.10 “agalagillEn“)
mAlai – like a golden garland
(being the identity for your divine form)
nangai – (due to her being complete in all qualities just as you are as said in “dharpaNa iva prachuram svadhanthE“, just as the shadow will appear in a mirror, these qualities) because of whose presence your qualities acquire more shine
vAsam sey – brings great fragrance (even to you who is hailed as “sarvagandha:“)
pU – distinguished
kuzhalAL – having divine hair
thiru – (due to being an enjoyable entity, being the controller of wealth) lakshmi’s
ANai – (honourable) order
nin – your (you who conduct the whole world by your order)
ANai – your order
kaNdAy – see;
(thinking that this forceful ordering is out of my craving)
nEsam seydhu – showing friendship (without any reason)
unnOdu – with you (who are opposite of all defects)
ennai – me (who is full of defects)
uyir vERu inRi – (as said in thiruvAimozhi 4.3.8 “unnadhu ennadhAviyum ennadhu unnadhAviyum“) to have no difference between AthmAs (jIvAthmA and paramAthmA)
onRu AgavE – (by the inseparable nature) to consider both to be one
kUsam seyyAdhu – without feeling disgusted (seeing my defects)
koNdAy – (from the beginning) mercifully acknowledged me;
ennai – me (who knows your acts in this manner)
vandhu – arriving (in front of me)
kUvik koLLAy – mercifully invite me (with your divine voice saying “AzhwIr! Let us go”).
andhO! – Alas! I have to order for what you are craving already!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Do not continue to deceive me; let the order of lakshmi, due to being your natural wealth, being the identity of your supreme nature over all, having a contrasting complexion to your divine chest like a golden garland, because of whose presence your qualities acquire more shine, who is having distinguished, divine hair which brings great fragrance, become your order; showing friendship, you mercifully acknowledged me without being disgusted with me, and to make it appear that both you and I have no difference between each other; arriving here, mercifully invite me. Alas! I have to order for what you are craving already!
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.
- mAyam seyyEl – What a sorrow AzhwAr has to repeat the same words “mAyam seyyEl” as in the previous pAsuram! Even after AzhwAr forcefully pleaded, emperumAn does not say “Alright! I won’t deceive you any further”; as emperumAn did not say as in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve), AzhwAr again pleads saying “don’t deceive me”.
- ennai – Just by delivering me, your leelA vibhUthi (material realm) will not meet its end.
- mAyam seyyEl ennai – Do not deceive me who believed your vow in SrI bhagavath gIthA 7.14 “mAmEva yE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who are surrendered to me, can cross over) and surrendered unto you saying as in thiruvAimozhi 6.10.10 “alarmEl mangai uRai mArbA – un adikkIzh amarndhu pugundhEnE” (Oh one who has SrI mahAlakshmi on your chest! I surrendered unto your divine feet and remained there)!
As emperumAn does not say “mA Sucha:” even after AzhwAr forcefully pleaded to him, AzhwAr vows on periya pirAttiyAr, which even he cannot refuse.
- un thiru – As said in SrI vishNu purANam 1.8.17 “vishNOSrI:” (Wealth of vishNu), for the whole world, he is the wealth and for him, she is the wealth. Alternatively, it can also be said as in “vishNO:” (vishNu’s belonging). [Explanation for 1st view] As said in periya thirumozhi 7.7.1 “thiruvukkum thiruvAgiya selvA” (one who is the wealth for pirAtti who is embodiment of wealth), sthOthra rathnam 45 “Sriya:Sriyam” (one who is the wealth for pirAtti who is embodiment of wealth) and SrIvaikuNta sthavam 29 “thvAmhi Sriya: Sriyam udhAhu: udhAravAcha:” (You are hailed by great devotees who have benevolent speech). [Explanation for second view] As per second view, being AdhAra pradhAnam (being primary for bhagavAn, the AdhAram (substratum)) and AdhEya pradhAnam (being primary among the supported aspects, like fragrance of flower) as said in vEdham “SradhdhayA dhEvO dhEvathvamaSnuthE ” (due to pirAtti, the supreme entity attains radiance) and SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka); the AdhEya (supported object/aspect) cannot exist without the AdhAra (substratum); the nirUpyam (AdhAra which is identified) cannot sustain its true nature without the nirUpaka (identity, AdhEya); both cannot exist without each other; nAchchiyAr thirumozhi 8.4 “thannAgath thirumangai thangiya sIr mArvaRku” (to emperumAn in whose divine chest, SrI mahAlakshmi has taken residence), SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even for a moment if I don’t see sIthA).
- mArvaththu mAlai – Not just the wealth but she is also the decorative garland for his divine chest. For the divine chest, she is the decoration and for her, the divine chest is the decoration; jithanthE sthOthram “bhakthAnAm” (everything is for your devotees).
- nangai – She is not just a decoration for his form, but his svarUpam (true nature), guNa (qualities) and vibhUthi (wealth) are also because of her. She is as good as bhagavAn with respect to gyAnam (knowledge).
- nangai – Even for the one who is hailed in nArAyaNa sUktham “pathim viSvasya” (lord of universe), her completeness brings in value. This is the main difference between him and others [dhEvathAs like brahmA, rudhra et al]; those [dhEvathAs] who are without SrI cannot be a match for SrImAn [bhagavAn].
- vAsam sey pUnguzhalAL – The hair which gives fragrance to the entity ‘fragrance’. The hair which adds fragrance to the one who is hailed as “sarvagandha:” (root of all fragrance). He got that fame of being known as “sarvagandha:” due to her only.
- thiruvANai nin ANai kaNdAy – Since you are sarvAdhika (greater than all), for everyone, your order works for everyone; for you, your beloved one needs to order. Also explained as periya pirAttiyAr’s order will be your order as said in SrI rAmAyaNam ayOdhyA kANdam 112.27 “mayA cha sIthayAchaiva SapthOsi raghunandhana” (SrI rAma said “Protect your mother without getting angry with her. You are taken this vow thus by me and sIthA).
emperumAn said “Your order is contradictory to your true nature; if you are a SEshabhUtha (servitor), you should remain as per my desire”; AzhwAr proves that it is not contradictory in the rest of this decad. That is, he remedies it by explaining the magnitude of his sorrow. When emperumAn said “If your nature is pArathanthriyam (to be totally subservient to me), you should remain as per the desire of the SEshi (lord, me)”, AzhwAr’s helplessness is explained in the rest of the decad where AzhwAr says “the servitor should exist for that in first place”. AzhwAr asks “If pArathanthriyam is the nature, are existing separately and appearing to be separate applicable?”
- nEsam seydhu – You showed the affection towards me which was not even shown towards periya pirAttiyAr. Did you do it based on my affection? [No] Isn’t my craving towards you, based on your initial craving towards me? [Unlike in my case] You showed great affection towards her due to her saying in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I cannot leave even for a moment).
- unnOdu ennai – Did you understand about you? Did you understand about me? You are as said in thiruvAimozhi 3.6.7 “vizhumiya amarar munivar vizhungum kannaRkani” (One who is consumed by the best immortal personalities and sages of SrIvaikuNtam, who is perfectly sweet like a fruit mixed with sugar) and I am exact opposite to that; did you see “he is atomic, controlled; we are great, controller”?
- uyir vERinRi onRAgavE – Did you not accept me to not have any difference between yourself and myself? As said in thiruvAimozhi 4.3.8 “unnadhu ennadhAviyum ennadhu unnadhAviyum” (My AthmA’s nature is enjoyable for you and your divine AthmA’s nature is enjoyable for me), you held me in your head so that I cannot be seen separate from you. He enjoyed with me in the manner that even what is said in SrI rAmAyaNam sundhara kANdam 21.15 “bhAskarENa prabhAyathA” (as sun is with the rays), cannot be compared here [since sun and rays are still different].
- kUsam seyyAdhu koNdAy – You who are sarvagya (omniscient), did not differentiate me while uniting with me. You accepted me without seeing my inferiority. At first you blessed me unblemished knowledge and devotion, without seeing my previous acts; in thiruvAimozhi 1.5 “vaLavEzhulagu” when I moved away from saying “I am unqualified”, you did not let me leave and accepted me by showing your sorrow in separation from me. Had you not done it then, I would not be suffering now.
- ennaik kUvik koLLAy vandhu – Now, try to come to me quickly. It is not sufficient to announce through SAsthram; it is not sufficient to just manifest your qualities; it is not sufficient to have visualisation; you should ensure that I reach you and enjoy you.
- andhO – You created this state of being unable to live without you in me, but now you are not showing your physical presence!
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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