SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr identified emperumAn to be present in distant land in thiruvAimozhi 5.3.9 “sENuyar vAnaththirukkum” (the supreme lord of celestial beings, who resides in the very lofty paramapadham), prayed if he would be able to recite emperumAn’s divine names in thiruvAimozhi 5.9.10 “nArAyaNan nAmangaLE – thol aruL nal vinaiyAl solak kUdum kol” (Will we be able to praise him by his virtuous deeds out of his mercy?) and prayed to emperumAn to let him sustain and enjoy emperumAn in thiruvAimozhi 5.10.10 “urukki uNdiduginRa nin thannai nAdum vaNNam sollAy” (Tell me the way in which I can reach you who melt and consume me) respectively in thiruvAimozhi 5.3 “mAsaRu sOdhi“, thiruvAimozhi 5.9 “mAnEy nOkku” and thiruvAimozhi 5.10 “piRandhavARum“. emperumAn incarnated as krishNa and manifested all the divine activities mercifully performed by him and the auspicious qualities which facilitate such activities, to AzhwAr who desired for them previously, and AzhwAr fully sustained himself, immersed in them and enjoyed them and blissfully spoke about them. mAmunigaL mercifully explains this principle explained in “kuravai Aychchiyar” starting with “kuravai mudhalAm“.
kuravai mudhalAm kaNNan kOlach cheyalgaL
iravu pagal ennAmal enRum paravumanam
peRREn enRE kaLiththup pEsum parAngusan than
soRREnil nenjE thuvaL
kaNNan – krishNa’s
kuravai mudhalAm – performing rAsakrIdA etc
kOlach cheyalgaL – divine activities
iravu pagal ennAmal – without seeing any difference between night and day
enRum – always
paravum manam peRREn enRu – that he got the heart to praise
kaLiththup pEsum – spoke pridefully
parAngusan than – AzhwAr’s
sol thEnil – honey of divine words
nenjE – Oh heart!
thuvaL – immerse.
Oh heart! Immerse in the honey of divine words of AzhwAr who spoke pridefully that he got the heart to always praise without seeing any difference between night and day, krishNa’s divine activities such as performing rAsakrIdA etc.
Highlights from vyAkyAnam
- kuravai mudhalAm kaNNan kOlach cheyalgaL – That is, mAmunigaL is thinking about the following pAsurams:
- “kuravai AychchiyarOdu kOththadhum” (danced with the cowherd girls) [1st pAsuram]
- “kEyath thInguzhal UdhiRRum” (played sweet songs with his flute) [2nd pAsuram]
- “nigaril mallaraich cheRRadhum” (defeated the matchless wrestlers) [3rd pAsuram]
- “nOva Aychchi uralOdArkka irangiRRum” (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) [4th pAsuram]
- “vENdith thEvar irakka vandhu piRandhadhum” (dhEvas prayed and emperumAn descended out of his own desire and incarnated) [5th pAsuram]
- “igal koL puLLaip piLandhadhum” (emperumAn tore the beak of bakAsura who came focussed in battle) [6th pAsuram]
- “manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu thanakku vENduruk koNdu” (Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires) [7th pAsuram]
- “nINilaththodu vAn viyappa niRai perum pOrgaL seydhu vANanAyiram thOL thuNiththadhum” (To the amazement of the expansive earth and sky, performing great battles with bANa and his many strong associates, krishNa severed the thousand shoulders of bANa) [8th pAsuram]
- “kalakka Ezh kadal Ezh malai ulagEzhum kazhiyak kadAy ulakkath thEr kodu senRa mAyamum” (emperumAn used the chariot which is a part of the resulting material realm to reach beyond the top of the oval shaped universe which has seven oceans, seven mountains and seven worlds fitting well in it, and reaching up to the end) [9th pAsuram]
- “maN misaip perum bAram nInga Or bhAradhamA perum pOr paNNi mAyangaL seydhu” (krishNa who is in a radiant form, caused the great bhAratham battle in order to eliminate the great burden on earth) [10th pAsuram]
- kuravai mudhalAk kaNNan kOlach cheyalgaLenRu – AzhwAr highlighted thirukkuravai (rAsakrIdA) first to enjoy the grandeur and sustain with that. AzhwAr did not highlight krishNa’s birth as in “vENdith thEvar irakka vandhu piRandha” [5th pAsuram], since he may become unconscious as he did in thiruvAimozhi 5.10 “piRandhavARum“.
- kaNNan kOlach cheyalgaL – As SrI vAlmeeki enjoyed the history of SrI rAma fully as said in SrI rAmAyaNam bAla kAndam 4-7 “kAvyam rAmAyaNam kruthsnam sIthAyA: charitham” (the entire Sri RamAyaNam epic is about the story of sIthA), AzhwAr too enjoyed all activities of krishNa. That is, the activities of “dhEvak kOlap pirAn” (divine, beautiful benefactor).
- iravu pagal ennAmal – Without any difference between night and day. Forever.
- enRum paravum manam peRREn enRE kaLiththup pEsum – Speaking pridefully due to the overwhelming bliss attained by having the heart which praised at all times. That is, as said in:
- “mAya vinaigaLaiyE alaRRi iravum nan pagalum thavirgilam enna kuRaivu enakkE” (what shortcoming is present in us who are reciting his amazing activities night and day?) [1st pAsuram]
- “nEyaththOdu kazhindha pOdhu enakku evvulagam nigarE?” (I spent my time with love towards him; for me [who is having such experiences], which world will be a match?) [2nd pAsuram]
- “nugara vaigal vaigap peRREn enakku en ini nOvadhuvE?” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time; now, for me [who has such enjoyment], why would there be any suffering?) [3rd pAsuram]
- “mEvak kAlangaL kUdinEn enakku en ini vENduvadhE?” (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?) [4th pAsuram]
- “INdu nAn alaRRap peRREn enakkenna igal uLadhE?” (I got to speak out about all these from here; what hurdle is there for me?) [5th pAsuram]
- “pagalirAp paravap peRREn enakkenna manap parippE?” (having got to praise these amazing activities day and night, without any difference, what grief is there?) [6th pAsuram]
- “ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?” (for me who is having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?) [7th pAsuram]
- “ennappan than mAyangaLE kANum nenjudaiyEn enakkini enna kalakkam uNdE?” (I am having the heart to see in front of me and enjoy these and many other amazing activities of krishNa, the benefactor; now, for me what bewilderment is present?) [8th pAsuram]
- “mAl vaNNanai malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?” (For me who is having the powerful tongue which can bring bliss and bewilderment to emperumAn who is having a dark form and having these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand, is there any opposition on this earth?) [9th pAsuram]
- “naNNi nAn vaNangap peRREn enakkAr piRar nAyagarE?” (I got to approach and serve the divine feet of such emperumAn; is there any other controller for me?) [10th pAsuram]
- enRum paravum manam peRREn enRE kaLiththup pEsum – azhagiya maNavALap perumAL nAyanAr too mercifully said “urugAmal dhariththum naNNi vaNangap paliththavARE” in AchArya hrudhayam.
- kaLiththup pEsum parAngusan than – Since AzhwAr is saying “valakkai Azhi idakkaich changam udai mAl vaNNanai malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?” [10th pAsuram], mAmunigaL is explaining AzhwAr as the ankuSam (controlling hook). As said in “kavISam chakra hasthEbha chakram“, since mAmunigaL is the divine son of thirunAvIRudaiya pirAn dhAsar (one who has great tongue power), he is understanding the principle and identifying AzhwAr as parAngusan (one who controls bhagavAn). This thiruvAimozhi is sweet like honey as said in thiruvAimozhi 6.5.2 “amudha menmozhiyALai” (sweet words of parAngusa nAyaki) and due to bhagavAn who is said as in thiruvAimozhi 5.1.2 “thEnE innamudhE” (honey, sweet nectar), being the subject discussed in this as said in “vAlmeekE: vadhanAravindha gaLitham rAmAyaNAkyam madhu” (The honey of ripened rAmAyaNam which emanated from the lotus mouth of SrI vAlmeeki) and SrI bhAgavatham 1.1.3 “Sukha mukhAdh amrutha dhrava samyutham pibhatha bhAgavatham rasam” (drink the fluid nectar of bhAgavatham which emanates from the mouth of SrI Sukha rishi). Oh heart! Instead of indulging in lowly taste, being a sAragrAhi (one who grasps the essence), you become attached to this thiruvAimozhi which is the essence. It is said in rAmAnusa nURRandhAdhi 105 “pOndhadhen nenjennum ponvaNdu” (my mind, which is a beetle, came).
adiyen sarathy ramanuja dasan
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