Author Archives: Sarathy Thothathri

thiruvAimozhi – 6.3.4 – puNNiyam pAvam

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “All his wealth/forms which appear in the form of puNyam (virtues), pApam (vices) etc, were created due to his mercy; you can analyze and understand that none of those is false “.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The radiant glories which were explained previously are all krishNa’s nirhEthuka krupai (causeless mercy) who is having all objects which have puNyam and pApam as his wealth”.

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

puNNiyam pAvam puNarchchi pirivenRiyavaiyAy
eNNamAy maRappAy uNmaiyAy inmaiyAy allanAy
thiNNa mAdangaL sUzh thiruviNNagar sErndha pirAn
kaNNanin aruLE kaNdu koNmingaL kaithavamE

Listen

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

puNNiyam pAvam – puNyam and pApam which lead to desirable and undesirable results respectively
puNarchchi pirivu – the union and separation with such results
enRu – that
ivai Ay – being these
eNNam – thoughts about such union and separation
Ay – being
maRappAu Ay – being the forgetful state about the same
uNmai Ay inmai Ay – being the existence and non-existence of those aspects
allan Ay – being free from bondage of such aspects
thiNNam – firm
mAdangaL – mansions
sUzh – surrounded
thiruviNNagar – in thiruviNNagar
sErndha – reached [descended]
pirAn – supreme lord
kaNNan – krishNa’s
in – greatly enjoyable, without any expectation
aruLE – mercy only
kaNdu koNmingaL – know that this is the glorious means which was explained previously.
kaithavamE – is there any mischief in this?

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

The supreme lord krishNa, who is residing in thiruviNNagar which is surrounded by firm mansions, is puNyam and pApam which lead to desirable and undesirable results respectively, the union and separation with such results, the thoughts about such union and separation, the existence and non-existence of those aspects, and is free from bondage of such aspects; know that, such emperumAn’s greatly enjoyable mercy only which does not expect anything, is the glorious means which was explained previously. Is there any mischief in this? Implied that, this is the highest truth.

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

  • puNNiyam pAvam – puNyam which is means to joy and pApam which is means to sorrow,
  • puNarchchi pirivu – union which is result of puNyam and separation which is result of pApam.
  • eNNamAy maRappAy – Remembrance in desired aspects and forgetfulness in undesired aspects.
  • uNmaiyAy inmaiyAy – Being what is explained by the words “asthi” (exists) and “nAsthi” (does not exist). Also explained as existence and non-existence. Also explained as chEthanas (sentient beings) and achEthanas (insentient objects).
  • allanAy – Being the controller of puNyam and pApam, and not being bound by them.
  • thiNNam … – krishNa, the benefactor who has descended to thiruviNNagar which is surrounded by firm mansions which will not be destroyed even during deluge as said in SrIvishNu purANam 5.38.9 “vAsudhEva gruham dhvEkam naplAvayathi sAgara:” (the ocean [which breached its shores] did not destroy krishNa’s palace alone).
  • innaruLE – Everything which appears as his wealth/forms in the form of puNyam and pApam, occurs due to his mercy. Is pApam too his mercy? Yes – since it occurs based on chEthana’s previous karma, that is also his mercy only. Irrespective of what he does, can bad things happen due to his mercy? As he shows the bad effects to reform the individual and lead him into good path, that can also be considered as part of his mercy.
  • in aruL – Causeless pursuit [merciful act towards the jIvAthmA to accept it].
  • kaithavamE – There is no exaggeration in what I explain here.
  • kaNdu koNmingaL – You all can see for yourself.

Alternatively,

  • kaithavamE – all that are kruthaka (this world which is recreated during partial deluge), are created due to his causeless pursuit.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.3.3 – nagaramum nAdugaLum

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “There is no means [for being uplifted] other than the auspicious qualities of emperumAn who descended to thiruvinNNagar”.

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

nagaramum nAdugaLum gyAnamum mUdamumAy
nigaril sUzh sudarAy iruLAy nilanAy visumbAych
chigara mAdangaL sUzh thiruviNNagar sErndha pirAn
pugar koL kIrththi allAl illai yAvarkkum puNNiyamE

Listen

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

nagaramum – city which has many knowledgeable persons
nAdugaLum – countryside which has many ordinary persons

(the cause for such situations)
gyAnamum – knowledge
mUdamum – foolishness
Ay – being

(having equality for such gyAnam and agyAnam)
nigar – match
il – not having
sUzh – expansive
sudar – radiance
Ay – being
iruL – darkness (which is lacking such radiance)
Ay – being
nilan – (abode of such darkness) earth
Ay – being
visumbu – (abode of radiance) sky
Ay – being
sigaram – having peaks
mAdangaL – mansions
sUzh – surrounded
thiruviNNagar – in thiruviNNagar
sErndha – one who is residing well
pirAn – sarvESvaran’s
pugar – radiance
koL – having
kIrththi – glorious qualities
allAl – other than
yAvarkkum – for everyone
puNNiyam – fortune which leads to uplifting
illai – not there

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

sarvESvaran who is being [having forms as] city which has many knowledgeable persons and countryside which has many ordinary persons, knowledge and foolishness, matchless, expansive radiance and darkness, earth and sky, is residing well in thiruviNNagar which is surrounded by mansions having peaks; for everyone, there is no other fortune which leads to uplifting, than such emperumAn‘s radiant, glorious qualities.

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

  • nagaramum nAdugaLum – City people who are engaged in enjoyment and countryside people who work hard to earn their livelihood. Alternatively – this could imply limited (urban) and unlimited (rural) aspects.
  • gyAnamum mUdamumAy – Knowledge which facilitates true understanding of objects, and ignorance which leads to misunderstanding the objects.
  • nigaril sUzh sudarAy iruLAy – Being the all-pervading radiance which is incomparable and the darkness which is the opposite to that.
  • nilanAy visumbAy – Earth which has [a beautiful] form and sky which is formless. Also explained as earth which is hard and sky which is light.
  • sigaram … – The benefactor who is residing perfectly in thiruviNNagar which is surrounded with mansions which are having terraces which resemble mountain peaks.
  • pugar koL kIrththi allAl illai – His glories are diminished in paramapadham; [that is because] there is no one lesser than him there; everyone is equal to him in paramapadham as said in SrI bhagavath gIthA 14.2mama sAdharmyam AgathA:” (having attained equanimity with me), muNdaka upanishath “paramam sAmyam upaithi” (Attaining complete equanimity) and periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (He will bless his devotees to become equal to him). Wouldn’t one’s glories shine only when helping inferior persons?
  • yAvarkkum puNNiyamE – Other than his glories, there is no means for the uplifting of everyone. Whatever one seeks for one’s own uplifting will only be a hurdle in reality; in “minnidai madavAr”, as he was coming, AzhwAr said “don’t come” and was going to be finished; the means sought by AthmA is a hurdle for himself; the means shown by emperumAn will bind emperumAn himself [for uplifting; this is the firm nature of the upAyam [means].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.3.2 – kaNda inbam

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

Full series >> Sixth Centum >> Third 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 “emperumAn who is having expansive and contrary wealth, and is being very great not to be seen by anyone due to his mighty shoulders, yet accepted my service; such emperumAn’s abode thiruviNNagar is better than all of his other divine abodes”.

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

kaNda inbam thunbam kalakkangaLum thERRamumAy
thaNdamum thaNmaiyum thazhalum nizhalumAyk
kaNdukOdaRkariya perumAn ennai ALvAnUr
theN thiraip punal sUzh thiruviNNagar nannagarE

Listen

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

kaNda – seen in this world
inbam thunbam – joy and sorrow
kalakkangaLum – the mental worries which arise from such sorrows
thERRamum Ay – being the serenities which arise from joy
thaNdamum – the anger (which arises from such worries)
thaNmaiyum – clarity (which arises from such serenities)
thazhalum – fire (which has anger-like heat)
nizhalum – shadow (which has serene coolness)
Ay – being
kaNdukOdaRku – to be seen similar to other species
ariya – one who is difficult
perumAn – being sarvESvaran (supreme lord)
ennai – me
ALvAn – one who accepted as servitor
Ur – divine abode
theN – pristine
thirai – having rising tides
punal – water
sUzh – surrounded
thiruviNNagar – thiruviNNagar
nal nagar – beautiful town

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

emperumAn being the joy and sorrow which are seen in this world, the mental worries which arise from such sorrows and the serenities which arise from joy, the anger and clarity, the fire and shadow,  and who is difficult to be seen similar to other species; such sarvESvaran who accepted me as servitor is residing in the divine abode of thiruviNNagar, a beautiful town which is surrounded by pristine water having rising tides.

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

  • kaNda inbam – Limited joy as said in “aingaruvi kaNda inbam” (the joy experienced by the five senses).
  • thunbam – the sorrow which is the same as “joy” [in this material realm], but having a different name.
  • kalakkangaLum thERRamumAy – The worries which accumulate due to non-achievement of worldly pleasures and the clarities which arise from such achievement.
  • thaNdamum thaNmaiyum – anger and serenity.
  • thazhalum nizhalumAy – fire which causes heat and shadow which gives coolness.
  • kaNdukOdaRkariya perumAn – By all these, his immeasurable nature is explained. [nampiLLai becomes amazed at AzhwAr’s knowledge and devotion] What expansive knowledge AzhwAr has [i.e., he is seeing everything as brahmam]! While speaking about emperumAn‘s attributes, he is speaking about him saying “emperumAn is inconceivable”; previously, while highlighting some aspects he said in the first pAsuram “pal vagaiyum parandha perumAn” (emperumAn who permeated in many ways); what an amazing way of meditating/speaking! Nothing exists without emperumAn. While nallAr and SrI sEnApathi dhAsar were going to thirumalai (thiruvEngadam) [most likely while walking on the mountain], SrI sEnApathi dhAsar hit some bushes with a stick [to clear the path]. nallAr’s saying of “While you have no enmity towards these bushes due to earning wealth or enjoyment, why are you hurting the belongings of ISvara unnecessarily!” should be remembered.
  • ennai ALvAnUr – The abode of emperumAn who suffered in thiruvAimozhi 6.2 “minnidai madavAr”, not willing to lose me.
  • theN thirai … – The beautiful town of thiruviNNagar which is surrounded by water having clear tides.
  • theN thiraip punal sUzh – The town is having the river which is a replica of the divine river virajA. If emperumAn himself descends from paramapadham to here, nothing stops other things to follow him.
  • thiruviNNagar nannagarE – As SrIvaikuNtam is still not seen, should it even be considered as an abode? The abode [thiruviNNagar] which is dear to him is our destination.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.3.1 – nalguravum selvum

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

Full series >> Sixth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen sarvESvaran who is having contrary entities as his wealth/form, in thiruviNNagar”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen emperumAn who is sarvavyApaka (omnipresent)  and is having contrary entities which cause pleasure/pain, as his wealth/form, in thiruviNNagar”.

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

nalguravum selvum naragum suvarggamumAy
vel pagaiyum natpum vidamum amudhamumAyp
pal vagaiyum parandha perumAn ennai ALvAnaich
chelvam malgu kudith thiruviNNagark kaNdEnE

Listen

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

nalguravum – the poverty of having contracted forms
selvum – the wealth of having expanded forms
naragum – hell which is the abode of sorrow
suvarggamum – heaven which is the abode of joy
Ay – being [having as his form/attribute]
vel – knocking down the opponents
pagaiyum – hostility
natpum – friendship which is the opposite of that
vidamum – poison which finishes [the one who consumes it]
amudhamum – amrutham (nectar, which gives immortality) which redeems the life
Ay – being [having as his form/attribute]

(in this manner)
pal vagaiyum – in many ways
parandha – one who has permeated
perumAn – greater than all
ennai – manifesting such forms to me
ALvAnai – the master (who accepted me as a servitor)
selvam – the wealth of experiencing bhagavAn
malgu – abundant
kudi – having group of virtuous people
thiruviNNagar – in thiruviNNagar [oppili appan temple]
kaNdEn – I have seen.

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

emperumAn is having the poverty of having contracted forms, the wealth of having expanded forms, hell which is the abode of sorrow, heaven which is the abode of joy, hostility which knocks down the opponents, friendship which is the opposite of that, poison which finishes [the one who consumes it] and amrutham which redeems the life, as his forms/attributes. I have seen such emperumAn who has permeated in many ways [in all these aspects], who is greater than all and the master who is manifesting such forms to me, in thiruviNNagar which is having abundant group of virtuous people who are having the wealth of experiencing bhagavAn.

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

  • nalguravum selvum – Poverty and its opposite, wealth.
  • naragum suvarggamum – Hell which is the abode of sorrow, and heaven which is the abode of joy.
  • vel pagaiyum natpum – Hostility which eliminates any scope of truce and [friendly] relationship which is opposite of that.
  • vidamum amudhamum Ay – Poison which will kill and nectar which will bring back life in a dead person. The nectar both redeems lost life and is also enjoyable. AzhwAr likes both poverty which is undesired and wealth which is desired, considering them both to be owned by emperumAn. “Ay” (being) is added to every word [i.e., nalguravumAy, selvumAy and so on].
  • pal vagaiyum parandha perumAn – Even emperumAn who is most knowledgeable withdrew saying in SrI bhagavath gIthA 10.19nAsthyanthO vistharasya mE ” (there is no end to the full expansion of my wealth), while trying to explain his wealth; such wealth cannot be spoken by AzhwAr who is in the mood of loving devotion. Yet, he should speak at least a little bit. An entity is not seen without its attributes; he is not speaking mAyAvAdha philosophy which speaks about brahmam without any attributes, as in “nirviSEsham vasthu” (entity (brahmam) is devoid of any attributes). If that is the case [i.e., entity is devoid of attributes], there is no need for mOksha SAsthram (the sacred text which speaks about liberation [which leads to eternal kainkaryam to bhagavAn]). When accepting the existence of an entity, the attribute will only show the differentiation [between this entity and others]. When something becomes an attribute for an entity, the attribute cannot be explained unless it is considered as anyayOga vyavachchEdham (exclusive distinction – an attribute which is exclusively held by this entity) [“rAma is the only archer” – this establishes the exclusive nature of archery in rAma]; since all other entities are his [emperumAn’s] attributes, anyayOga vyavachchEdham is inapplicable; but, how can contrary attributes be present in a single entity? It is applicable as per ayOga vyavachchEdham (co-existing distinction) [“rAma is archer only” – this implies, he is not the only archer, but archery is his main skill, and he will have other qualities as well] and AzhwAr is setting out to enjoy such emperumAn. What is the purpose of his explaining such contrary attributes in him? That is to see him truly and enjoy him. For a prince, both his father’s grand assembly which is the enjoyable spot and the prison house are equally treated as “my father’s wealth”. AzhwAr’s meditation here [in this samsAram] is similar to that of the mukthAthmA’s (liberated souls) about the material realm. Though it is said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), for the mukthAthmA, this material realm is desirable when considered as bhagavAn’s wealth; for AzhwAr too, similar to mukthAthmAs, to have his views only based on the thinking that, this material realm is owned by bhagavAn, emperumAn removed his ignorance. When looked at it from own perspective, it is seen to be thyAjyam (given up); one will urge to give up this world where there is room for both knowledge and ignorance, and to reach the spiritual abode where there is no scope for ignorance.
  • pal vagaiyum parandha perumAn – emperumAn who is expanded in multifarious ways through his wealth.
  • parandha perumAn ennai ALvAnai – AzhwAr thinks that emperumAn has permeated everything to capture him; just as a town is rounded up to capture a single person.
  • selvam malgu kudith thiruviNNagark kaNdEnE – Like seeing an oasis in a desert.
  • selvam malgu kudi – thiruviNNagar which is having greatly opulent communities. As said in SrI rAmAyaNam bAla kANdam 18.28 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with wealth of kainkaryam), like iLaiya perumAL (lakshmaNa) who had the same relationship with SrI rAma as SrI bharathAzhwAn, he served SrI rAma, while bharathAzhwAn could not – similar to such lakshmaNa.
  • thiruviNNagark kaNdEnE – Just as one gets food when/where he is hungry, AzhwAr enjoyed per his desire [of seeing emperumAn] right here [in thiruviNNagar], instead of assuming a different body, reaching a different [spiritual] abode and seeing emperumAn there. As said in periya thirumozhi 6.8.1 “nAn senRu naRaiyUril kaNdEnE” (I went to thirunaRaiyUr and saw the emperumAn there).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.3 – nalguravum

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

Full series >> Sixth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the third decad – AzhwAr thinking about how emperumAn turned him who was unfavourable towards emperumAn to be favourable, visualized ISvara’s agadithagatanA Sakthi (ability to accomplish the impossible), i.e., having contrary objects as his forms/wealth and highlights the following aspects:

  1. his omnipresence, which is the cause for such having contrary objects as his forms/wealth
  2. his differentiating nature from all other entities
  3. his radiant fame
  4. his great compassion
  5. his control over leelA vibhUthi (material realm)
  6. his radiance which is enjoyed by his devotees
  7. his being the refuge for all worlds
  8. his humility towards his devotees
  9. his great benefactorship
  10. his distinguished protectorship

Meditating upon these aspects, AzhwAr thinks “emperumAn who can manage contrary aspects in this manner, can unite us who are nithyasamsAris (eternally suffering souls in material realm) with nithyasUris (eternally free souls in spiritual realm)”, meditates upon his ability to bestow the results and instructs others as seen by him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The preceptors mercifully explain “the one who took up a very humble position is [not any ordinary person, but] sarvESvaran himself”. That is – AzhwAr is mercifully elaborating emperumAn‘s supremacy which is cited in “yAvaiyum yAvarum pizhaiyAmal – piNakki” (mixing with everything without missing any sentient and insentient entities).

nanjIyar mercifully explains “bhattar would mercifully explain this with a difference” [i.e., though this decad talks about emperumAn‘s supremacy, it is specifically addressing the concept of holding together contrary entities].  That is – AzhwAr becoming amazed thinking how emperumAn united with him who said “I won’t unite with you”. His efforts are many in this uniting; first, when AzhwAr remained ignorant about self and bhagavAn, emperumAn revealed those to AzhwAr and accepted him [this was in thiruvAimozhi 1.1.1]; when AzhwAr entered emperumAn’s proximity, he started thinking about the lowly nature of self and emperumAn’s greatness and tried to leave saying “we are unqualified to be with emperumAn”, emperumAn manifested his great attachment for AzhwAr and accepted him [this was in thiruvAimozhi 1.5]; here, the situation is unlike those previous ones; this cannot be solved easily. Here, if he leaves, he will be blamed; and if he comes closer, he will be blamed too! If one cites a jAthi chaNdALa (born and raised as a dog-eater – i.e., one with very lowly conduct), he can perform atonement [to be relieved of the sins]; but if one cites a praNaya aparAdha chaNdALa (one who has become a chaNdALa, having committed offense towards his lover and has thus fallen), there is no atonement that will relieve him from the sin [Though it may look strange that AzhwAr appears to be blaming emperumAn, this is explained in arumpadham clearly. AzhwAr is really damning himself. That is, the anger which he acquired due to separation, led to sins (as anger leads to sin), which belongs to AzhwAr. Thus, AzhwAr is saying that there is no atonment for his sin which he acquired due to the anger towards emperumAn]. Thus, emperumAn eliminated AzhwAr’s anger by manifesting his great love towards AzhwAr and accepted him, and AzhwAr became amazed at that. emperumAn tells such AzhwAr “This is not the limit for my amazing aspects; you observe that I am united with many contrary entities; hence, no one can remain separated from me!” and manifests his virudhdha vibhUthikathvam (his being together with contrary aspects).

AzhwAr sees those entities and feels “How amazing these are”, and thinks,

  • while these entities can leave emperumAn with the intelligence given by him to them, he holds them all together
  • now, [in this world], what is efficient cause, will not be material cause and vice versa; this being the case – emperumAn being all of them himself [i.e., having them all as his body], though he is with all of them, he remains unaffected by their defects, being the controller, though not being away to be unaffected by their defects
  • now, in this world, what is means, will not be the goal and vice versa; this being the case, his being the means and the goal

And moreover, AzhwAr meditates upon his qualities such as saundharyam (beauty), Seelam (simplicity) etc and thinks “such sarvESvaran who is the benefactor, descended to thiruviNNagar and manifested his presence here”. He says with finality “there is no higher relative than he for us” and explains “there is nothing other than his divine feet which is our refuge”.

After enjoying his supremacy in thiruvAimozhi 1.1, AzhwAr fell unconscious thinking “eththiRam” (how is this possible) in thiruvAimozhi 1.3. Here, he first meditated upon emperumAn‘s simplicity of not leaving him even after he said “pOgu nambI” (Oh complete lord! Go!), and now enjoying the supremacy which is opposite of simplicity; as AzhwAr was divinely blessed with unblemished knowledge and devotion, his meditation upon emperumAn’s supremacy and simplicity are the same.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 6.2.11 – Aychchi Agiya

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn this with intent will not go through the suffering I had gone through”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says “For those who recite this decad, there is no poverty of bhagavath alAbham (not having emperumAn)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In the end AzhwAr says “Those who learn this with intent will not have lack of bhagavAn [i.e., lack of bhagavath anubhavam/kainkaryam]”.

pAsuram

Aychchi Agiya annaiyAl anRu veNNey vArththaiyuL sIRRam uNdazhu
kUththa appan thannaik kurugUrch chatakOpan
Eththiya thamizh mAlai AyiraththuL ivaiyum Or paththu isaiyodum
nAththannAl navila uraippArkku illai nalguravE

Listen

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

Aychchi Agiya – born in cowherd clan
annaiyAl – by mother yaSOdhA
anRu – then
veNNey vArththaiyuL – when the news about butter theft came about
sIRRamuNdu – angered upon
azhu – cried and performed sit-ups [as punishment]
kUththan – one who is having joyful pastime
appan thannai – one who is the benefactor for the world
kurugUrch chatakOpan – nammAzhwAr
Eththiya – mercifully spoke in the form of praises
thamizh mAlai – in the form of a garland in dhrAvida (thamizh) language
AyiraththuLLum – among the thousand pAsurams
ivai – these (distinguished pAsurams which turned the unfavourable to be favourable)
Or paththum – ten pAsurams (decad)
isaiyodum – with tune
nAththannAl – as a benefit for the tongue
navila – well
uraippArkku – for those who recite
nalguravu – the poverty of bhagavath alAbham (not having bhagavAn)
illai – is not there.

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

Back then, kaNNan emperumAn was having the joyful pastime of crying and performing sit-ups when angered upon by mother yaSOdhA who is born in cowherd clan. nammAzhwAr mercifully spoke about such emperumAn who is the benefactor for the world, in the form of praises and a garland in dhrAvida (thamizh) language, in these ten pAsurams among the thousand pAsurams. Those who recite this decad well, with tune, as a benefit for their tongue, will not have the poverty of bhagavath alAbham (not having bhagavAn).

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

  • Aychchi Agiya annaiyAl – AzhwAr is specifically highlighting the cowherd mother since kaNNan emperumAn had one kshathriya (kingly) mother and another idaichchi (cowherd) mother. If dhEvakip pirAtti beats him, it will not hurt so much. He remained perplexed thinking that she is going to scold him [for his misdeeds] as said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukkuLaindhOdi” (Feeling perplexed about the stick which mother yaSOdhA carried and ran out of fear). dhEvaki’s motherhood was only known to God [since no one else knew it at the time of birth]; but he was nursed and nurtured here [in gOkulam] only.
  • anRu veNNey vArththaiyuL – Some one said in the town “butter was stolen”; at once emperumAn started crying thinking “we will have to bear the brunt for this”. [An example is cited for such act of emperumAn. A huge choultry [free dormitory] is managed by a person. Someone comes and asks him “Who will clean such big choultry?”; [the manager replied] “aSrOthriyan” [a dumb, ignorant person]; [an ignorant person who was there, at once said] “can I clean this whole place on my own?”, similar to that [emperumAn will start crying as soon as he hears about butter theft]. His mischief is such that whatever anyone else does, he only gets blamed; as said in periyAzhwAr thirumozhi 2.8.5 “pallAyiravar ivvUril piLLaigaL thImaigaL seyvAr ellAm un mEl anRip pOgAdhu” (Though many thousands of children exist in this town and they all may commit mischief, you will be the only one blamed for all such mischief).
  • sIRRamuNdu azhu kUththa appan thannai – As the mother shows her anger, his trembling posture with tears in eyes, and standing as said in thiruvAimozhi 5.10.3paiyavE nilaiyum” (that fearful posture), looks like a seasoned dancer’s posture. Alternatively, it can be construed as the great benefactor who is having the pastime of crying. This proves one thing – this highlights how he, who is free from any expectation, stood fearfully instead of leaving, when they said “pOgu nambI” (Oh complete lord! Go!), and “kazhagam EREl nambI” (Oh complete lord! Don’t enter our assembly!).
  • appan thannai – Manifesting such qualities and attracting/accepting him and bringing him back to life.
  • kurugUrch chatakOpan Eththiya thamizh mAlai – As the “praNaya rOsham” (romantic anger) disappeared, the angry words such as “pOgu nambI“, “kazhagam EREl nambI“, “un puLLuvam aRiyAdhavarkku urai nambI” etc turned to be praises.
  • AyiraththuL ivaiyum Or paththu – This distinguished decad which revealed his special relationship with his devotees.
  • isaiyodum – Just with the mouth [even without understanding the meanings].
  • navila uraippArkku – For those who say with intent/emotions.
  • illai nalkuravE – There is no poverty. That is – sending messengers to him and when he comes, one need not suffer saying “we will not allow you to enter”. Here it is not talking about food and clothing; it is saying that one will not be deprived of enjoyment in spiritual matters; this is because, deprivation for AzhwAr who remains “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” (kaNNan is everything to me – the food that nurtures, the water that sustains and the betel leaf that is enjoyed), is only related to spiritual matters. One’s food and beverages are based on his nature. Those who say as in perumAL thirumozhi 3.4 “uNdiyE udaiyE ugandhOdum im maNdalaththodum kUduvadhillai yAn” (I won’t mingle with these materialistic people who are chasing food and clothes), will not consider worldly matters as wealth. As said in nAnmugan thiruvandhAdhi 61 “senRu onRi ninRa thiru” (emperumAn, the wealth, which came on its own and settled in me), emperumAn would himself come to them and they would eternally enjoy him. For “azhu kUththa appan“, we can recollect perumAL thirumozhi 7.8 “muzhudhum veNNey aLaindhu thottuNNum” [this pAsuram beautifully explains in detail, how kaNNan emperumAn steals butter, how he is caught by mother yaSOdhA, how she scolds and beats him and how he stands trembling in front of her].

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 6.2.10 – ninRilangu mudiyinAy!

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, after looking at his face and saying “muga oLi thigazha muRuval seydhu ninRilaiyE“, they forgot their internal anger, and thinking about his many efforts to turn them favourable towards him, being pacified, parAnguSa nAyaki says “We are tormented by you who are the protector in all ways!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Tenth pAsuram. They stood there saying “nin muga oLi thigazha muRuval seydhu ninRilaiyE” without seeing what is coming; he did not destroy just their sandcastle but the anger in their heart; once that anger was eliminated, they looked up and observed him from his divine feet to his divine head; he stood there with the joy of winning over them; they are now talking about the greatness of such form.

pAsuram

ninRilangu mudiyinAy! irubaththOrukAl arasu kaLai katta
venRi nIL mazhuvA! viyan gyAlam mun padaiththAy!
inRivvAyar kulaththai vIduyyath thOnRiya karu mANikkach chudar!
nin thannAl nalivE paduvOm enRum AychchiyOmE

Listen

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

(as there is no shortcoming in protection of the whole universe)
ninRu – to remain firmly
ilangu – shining
mudiyinAy – wearing divine crown
irubaththOrkAl – twenty one generations
arasu – kings
kaLai katta – destroyed
venRi – victorious
nIL – big
mazhuvAl – one who is having the axe!
viyal – vast
gyAlam – world
mun – during srushti (creation)
padaiththAy – one who created
inRu – now as well
i – this
Ayar kulam – cowherd clan
vIdu – with their families
uyya – to uplift
thOnRiya – one who appeared
karu mANikkach chudar – oh one who is having the form which is radiant like blue gem!
nin thannAl – by you (since you are the protector in all ways, you being our lord who eliminated our anger, and brought us back to life, and having relationship with us and are having an enjoyable form)
AychchiyOm – we who are born in this ignorant cowherd clan
enRum – always
nalivu – suffering
paduvOmE – will go through – she is recollecting and telling about the previous sufferings after being pacified.

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

Oh one who is wearing the shining, divine crown to remain firmly! Oh one who is having the big, victorious axe which destroyed twenty one generations of kings! Oh one who is having the form which is radiant like blue gem, who created the vast world during srushti and now appeared in the cowherd clan to uplift them with their families! We who are born in this ignorant cowherd clan will always go through suffering caused by you – she is recollecting and telling about the previous sufferings after being pacified. The plural used in all the pAsurams after “nAnadhunjuvan” (I fear for that) in the first pAsuram [as singular], can be construed as “royal we” [treating oneself respectfully] or speaking on behalf of self and her friends.

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

  • ninRu ilangu mudiyinay – Before winning them [parAnguSa nAyaki and her friends], the crown remained heavy as mere weight on his divine head; only then, it started shining. Just as some kings will wear crowns of valour and victory after winning over other kings, though emperumAn was crowned before, before winning over them, it was insignificant. Winning over the beloved consorts is unlike winning over rAvaNa et al [this is much more pleasing]. Only after eliminating their hesitation and accepting them, his crown became significant, having supremacy and radiance. SrI rAmAyaNam bAla kANdam 1.85 “abhishichya cha lankAyAm rAkshasEndhram vibhIshaNam kruthakruthya: …” (SrI rAma crowned SrI vibhIshaNa as the king of lankA and felt fulfilled and relieved from shivers) – SrI rAma became pale thinking “What if SrI vibhIshaNa too refuses to be crowned and requests me to take care of the kingdom as done by SrI bharathAzhwAn?”; “at least one major weight is eliminated; what if this [kingdom of lankA] also had become my responsibility?”. It is natural for the descendants of ikshvAku to shy away from the throne [Here SrI vibhIshaNa is also considered as descendant of ikshvAku since he was accepted by SrI rAma as brother]. It is our true nature to accept the divine feet of emperumAn and shy away from the throne.

emperumAn said “Leave that aside; Have I not eliminated your hesitation and won over you?”.

  • irubaththOr kAl … – For you who had won over 21 generations of prideful kings, is it difficult to win over us who are helpless girls? For you who can easily win over those who consider them to be their own, is it a great thing to win over us who are fully existing for you? Oh one who uprooted the demonic kings who tormented the citizens! For you who won over the kings, is winning over the cowherd girls a great thing?
  • viyan gyAlam mun padaiththAy – Just as you recreated the earth which was totally destroyed during deluge, you have brought us back to life after we became totally destroyed by the romantic anger. viyan – amazing. Just as you lifted up the earth which was consumed by the deluge, you lifted us up from the deluge of the suffering in separation. You protected the earth there since there was none to reject your help [considering earth to be insentient], but here, have you not brought our life back even while we stopped you saying “kazhagam EREl” (Don’t enter our assembly)?
  • inRu … – Should we go searching [for your helpful acts] in general creation as said in thaiththirIya upanishath “bahusyAm” (Let me be many)? Have you not taken birth in our own cowherd clan and protected everyone in this clan by showing your divine form? Your partiality towards your devotees, which you did as your own benefit, is well manifested in your form.
  • vIduyya – To uplift everyone along with their descendants as said in “saputhra pauthras sagaNA:” (With the belongings such as sons, grandsons et al).
  • thOnRiya – Appeared. They are saying “karu mANikkach chudar” (shining like blue gem) since he united with those who were refusing to unite with them due to praNaya rOsham (romantic anger).
  • nin thannAl … – It has so happened that we are being tormented by you instead of either getting killed as enemies or moving away from you as materialistic people! Now, these words are spoken by parAnguSa nAyaki after she united with emperumAn and in embrace with him. Until now, she was talking about her victory, and only now she has accepted defeat at his hands.
  • nalivE paduvOm – Did we really achieve this [union]? We will only get what we usually have. What they usually have is suffering only as said in thiruviruththam 16 “kUdilum nIngilum yAm melidhum” (we are weakened both in union and separation).
  • AychchiyOmE – We who don’t even know the difference between left hand and right hand.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.2.9 – ugavaiyAl nenjam

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, as he blocked the way, parAnguSa nAyaki and her friends went away from him and started building a sand castle; he became angry thinking “instead of acknowledging me, they are ignoring me” and knocked their sand castle; they become upset saying “instead of letting us build the sand castles while looking at your beautiful face, you destroyed it!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Ninth pAsuram. parAnguSa nAyaki and her friends thought “Only when we interact with him as per his desire, there is benefit for his blocking us”. They remained silent thinking “We will not look at his face” as mukthar (liberated persons) would remain unrelated to samsAris (worldly persons) in certain places (paramapadham); they further thought “if we remained like this, he would think that we are thinking about him” and said “let us engage in building a sand castle to show that we are focussed on something else” and set out to do that; he became angry thinking “Not only are you ignoring me, you have also started focussing on some other activity” and kicked and destroyed the sand castle and their food; they in turn became angry and started speaking to him forgetting their vow [of not speaking to him]. Even his own desires get fulfilled with the help of his divine feet only. Whoever has the divine feet can have his desires fulfilled.

pAsuram

ugavaiyAl nenjam uL urugi un thAmaraith thadangaN vizhigaLin
agavalaip paduppAn azhiththAy un thiruvadiyAl
thagavu seydhilai engaL siRRilum yAm adu siRu sORum kaNdu nin
muga oLi thigazha muRuval seydhu ninRilaiyE

Listen

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

ugavaiyAl – due to the internal joy
nenjam – heart
uL urugi – melted
un – your
thAmarai – lotus like
thada – broad
kaN – eye’s
vizhigaL – glance
valai – in the net
agappaduppAn – to capture
engaL – our
siRRilum – sandcastle
yAm – we
adugiRa – heating
siRu sORum – food
kaNdu – seeing
nin – your
mugam – in the divine face
oLi thigazha – to have shining glow
muRuval – smile
seydhu – doing
ninRilai –  instead of standing and observing
un – your
thiruvadiyAl – with the divine feet
azhiththAy – destroyed;
thagavu seydhilai – you did this mercilessly.

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

To have our heart melt with internal joy and to be captured in the net of the glance of your broad eye, we are building the sandcastle and heating our food; instead of seeing that, standing there and smiling to show the shining glow in your divine face, you destroyed those with your divine feet mercilessly. With this, it is implied that emperumAn will destroy the attachment of devotees in the material realm.

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

  • ugavaiyAl nenjam uL urugi – Come on! Your task is useless; you are really looking to create joyful melting of our heart instead of melting of our heart due to your hurting us in separation; you cannot do that.
  • un thAmarai … – He will capture us by trapping in the same pit which we fell in the day time [i.e., capturing us showing the same eyes as done previously]; it is by this bonding through his glance that he makes one exist fully for him. To capture by the net in the form of the glance of the divine eyes which have lotus like fragrance, coolness, redness and enjoyability which cannot be fully enjoyed by the enjoyers.
  • agavalai – Inside the net. agavalai can also be construed as agaviya valai (vast net). It is said in nAchchiyAr thirumozhi 14.4 “kaNNennum nedum kayiRu” (the vast net in the form of your eye). If one gets caught in such an eye, he will blabber like being affected by fever [which causes shivers];  as said in thiruvAimozhi 2.6.3thAmaraik kaNNanai viNNOr paravum thalai maganai” (emperumAn who is lotus-eyed, and [hence] being the leader, worshipped by nithyasUris (permanent residents of paramapadham)).
  • azhiththAy un thiruvadiyAl – His own sandcastle [material realm] is destroyed just by his will; but their sandcastle needs to be destroyed by his physical touch; can you not use the same tool as you do for your sandcastle? He causes deluge using his sankalpam (will) only. Just as the SEshabhUtha (servitor) desires for the divine feet, the beloved girls in separation too desire for the divine feet.
  • azhiththAy – You did not just destroy our sandcastle; but you destroyed our heart too; nAchchiyAr thirumozhi 2.9 “siRRilOdu engaL sindhaiyum sidhaikka” (will you destroy our sandcastle and heart?). They are saying – you destroyed the sandcastle with your divine feet and our objective with your eyes.
  • thagavu seydhilai – You did not behave like a merciful person. Did you not discard the love while separating from us? Now, you are also not behaving like one who is having kaN (eye, mercy). Isn’t it the purpose of having eye to see good things ? nAchchiyAr thirumozhi – “un mugaththana kaNgaLallavE” (Aren’t those [beautiful] eyes in your face?).

He asked “What mistake did I commit?”, they said,

  • engaL siRRil … – Is our srushti (creation) unacceptable like yours? Isn’t it acceptable? He asks “How is my creation unacceptable and yours acceptable?”; Did we create this according to karma (collective deeds of the souls), using fire and air, sunshine and droplets? Isn’t this built as said in nAchchiyAr thirumozhi 2.3 “vaNdal nuNmaNal theLLi yAm vaLaik kaigaLAl siramappattOm” (Putting efforts with our hands having bangles, built with the sand from the sand banks).
  • yAm adu siRu sORum kaNdu – The food you cook [material realm] cannot be consumed by anyone else; it is consumable only by you as in the case of nirmAlyathvam (food remnants of other dhEvathAs); isn’t the food we cook, consumed together as said in thiruppAvai 27 “mUda ney peydhu muzhangai vazhivArak kUdi irundhu” (Covered with ghee which drips through the forearm, it is eaten together)?
  • kaNdu nin muga oLi thigazha muRuval seydhu ninRilaiyE – You are not standing with a radiantly shining, smiling face, being pleased upon seeing our amazing activity; they become grieved that he is not showing his mercy on seeing their efforts.
  • thagavu seydhilai – You are not allowing us to enjoy your radiantly shining face and smile with our peripheral vision, pretending to be building the sandcastle. If we looked at you straight, it will be common for everyone; doesn’t one see her beloved with her peripheral vision only? How did they even build the sandcastle without seeing!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.2.8 – piNakki yAvaiyum

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki and her friends thought “only if we remain in his presence, he will discuss secrets with us” and set out to leave, and he blocked their way; seeing him they said – if you who are sarvagya (omniscient) forcefully stop us as said in “don’t you who know everything, know this?”, what would those who are unfavourable say?.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Eighth pAsuram. He approached them and tried to trouble them; they thought “only if we remain here, we have to go through these”. One by one, they started to leave; he thought “is this what you are planning” and blocked their way. Since it is a garden, there is only a small pathway. When nanjIyar was mercifully explaining this pAsuram, AppAn [thiruvazhundhUr araiyar] asked “What will he do if they just cross over him?”, he mercifully said “Who is going to benefit out of it? [emperumAn only] He blocked the way thinking either one of two will happen [i.e., if they remained,  his desire will be fulfilled, and if they crossed, the objective of his efforts to unite will fructify, because they will come in contact with him while crossing]”.

You are standing in our way; when others see what you do, they will think that you are related to us and doing such things out of such relationship; is there any limit to your playful acts towards everyone? You are such that, you will bring in transformation for everything else other than you and will remain unchanged; similarly you have charged us emotionally and you remain unchanged!

pAsuram

piNakki yAvaiyum yAvarum pizhaiyAmal bEdhiththum bEdhiyAdhadhu Or
kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy!
iNakki emmai em thOzhimAr viLaiyAdap pOdhumin ennap pOndhOmai
uNakki nI vaLaiththAl en sollAr ugavAdhavarE!

Listen

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

yAvarum yAvaiyum – all chEthanas (sentient beings) and achEthanas (insentient entities)
piNakki – mixing (at the time of deluge not to have name and form)
pizhaiyAmal – without causing (any effect to karmas (deeds) of those chEthanas)
bEdhiththum – while causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants)
bhEdhiyAdhadhu – not to have the true nature impacted (due to the defects in those forms)
Or – unparallel
kaNakku il – unlimited
kIrththi veLLam – having ocean of glories
kadhir – in the form of rays (radiance)
gyAnam – gyAnam (knowledge) in the form of sankalpa (will)
mUrththiyinAy – oh you who are having as form!
em – belonging to the same category [as we] and having equal sorrow [as we]
thOzhimAr – friends
emmai iNakki – convincing us
viLaiyAda – “to play
pOdhumin – go”
enna – as they told us, considering such playing as the reason
pOndhOmai – us who came here (without knowing that you are here, just to play)
uNakki – make us wither, being unable to even eat
nI – you
vaLaiththAl – block us

(seeing this)
ugavAdhavar – those people who don’t like this
en – what
sollAr – will they say?

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

You (emperumAn) mixed with all chEthanas and achEthanas causing differences in the form of dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants) without causing any effect in their karmas, not to have the true nature impacted; oh you who are having gyAnam (knowledge) in the form of radiant sankalpa (will) as form which is having unlimited ocean of glories! As our friends belonging to the same category [as we] and having equal sorrow [as we] convinced us saying “go and play”, considering such playing as the reason, we came here; if you make us wither, being unable to even eat, and block us, what will those people who don’t like  this, say?

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

  • yAvaiyum yAvarum piNakki – Mixing with those [insentient] entities which have no consciousness to recognise their togetherness with him and with those [sentient] entities which consciously do not recognise their togetherness with him, and remaining indistinguishable from them as said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA).
  • pizhaiyAmal bEdhiththum – Separating them without missing anything. Protecting them by keeping them in his stomach [during intermediary deluge] and then letting them free, and letting them free after a [total] deluge. Just as those who migrated from a place during disturbed times, would return to their original residence once peace returns, and would continue with their routines. Separating the AthmAs and karmas from him, such that one person’s karma does not get consumed by some one else.
  • bEdhiyAdhadhu Or kaNakkil kIrththi veLLak kadhir gyAna mUrththiyinAy – Though it is the same brahmam which is the effect and the cause, it remains with EkarUpa (singular form), adhvithIya (without second), unlimited ocean of glories and knowledge in the form of radiance and divine will, without manifesting the differences such as subtle transformation of achith (insentient), ignorance of the chith (sentient), achith’s nature of the object itself transforming into some other form and chith’s nature of having changes in qualities. Oh such empermAn! He is said in thiruvAimozhi 1.5.2 “ellAp poruLgatkum viththAy mudhalil sidhaiyAmE manam sey gyAnam” (being the seed for all entities, without losing any of his attributes, in the form of knowledge). With this – it is explained that emperumAn remains EkarUpa – without grief in separation and joy in union.
  • kaNakkil kIrththi veLLam – If one sets out to say “he is of such qualities”, he will only become tired in trying to measure it fully.
  • kadhir gyAna mUrththiyinAy – Having no shortcoming in knowledge even when entities unite with him or get separated.
  • kadhir gyAna mUrththiyinAy – Not losing the shine after completing the task; shine increases as he engages in his tasks.
  • kadhir gyAna mUrththiyinAy – Oh one who is an embodiment of knowledge!
  • iNakki … – Speaking to convince. They said “that is a place to which krishNa does not come”
  • emmai – Us who don’t know that it is dangerous to be united with you.
  • en thOzhimAr – What is the point in hating you? Is there any fault in you? All this is due to those who united us with you! It is implied that one will celebrate those who do favours in bhagavath vishayam, when one understands about the distinguished nature of bhagavAn. Both here [in material realm] and there [in spiritual realm], everything is due to them as said in sthOthra rathnam 2 “… nithyam yadhIya charaNau SaraNam madhIyam” (My salutations to SrIman nAthamunigaL whose divine feet are always my refuge in this world and the other world as well).
  • en thOzhimAr – Only those belonging to same clan will unite [us].
  • viLaiyAdap pOdhumin ennap pOndhOmai – We did not know that they are actually helping you. We believed their words and did not look deep into their heart. If we knew that you were here, we would not have thought of coming here; we did not know that you are seeing us through them.

emperumAn asked “Leave that aside; so what? If you had come here on their advice, what have you lost now?”; they said,

  • uNakki nI vaLaiththAl – uNakkugai means making them wither to be unable to sustain themselves. What else do we need to get now? Neither we are able to leave from here; nor we are able to come close to you and enjoy your face.

They asked – [Others – people of the town] What would those who don’t like to see this [our interaction] say? emperumAn replied – What shall I say? As I am considered “ISvara” (supreme lord), and you are just “lowly cowherd girls”, what is there to say [there is no real match for us to be discussed by others]. They said – You being the sarvESvara and we being cowherd girls is the reason why they will speak about us. [Another view. Others – those other girls who are attached to emperumAn] To be spoken at par with ISvara, they are not like nappinnai pirAtti. emperumAn asked “If you consider yourself not having any attachment towards me, what is there to worry about this?”.

  • en sollAr ugavAdhavarE – Would those who don’t like our interaction know that we do not have attachment towards you? As you delay a little bit here, would they not cite this as the reason saying “they are being together now”? Would they speak knowing about you who are blocking and us who are blocked?
  • en sollAr ugavAdhavarE – Your dear girls who have lightning like waist would speak to you harshly. What will those who cannot tolerate your separation say?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org