thiruvAimozhi – 4.5.4 – mEvi ninRu

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Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, AzhwAr meditates upon emperumAn being the leader of nithyasUris (eternally free souls of paramapadham) yet accepted AzhwAr who is very lowly and becomes emotional thinking about emperumAn’s great favour.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I praised emperumAn who has the vehicle, weapons etc to protect/nurture those who are exclusively focussed on him, and attained him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. AzhwAr says “emperrumAn who is having ananya prayOjanars (who exist for exclusive enjoyment of emperumAn) and nithyasUris who never engage in any act of ulterior benefits, and who is beyond the reach of nithyasUris, performed great favour towards me who is a nithya samsAri (fully materialistic). I cannot comprehend such great favour of his”.

pAsuram

mEvi ninRu thozhuvAr vinai pOga mEvum pirAn
thUvi am puL udaiyAn adal Azhi ammAn thannai
nAviyalAl isai mAlaigaL Eththi naNNap peRREn
Avi en Aviyai yAn aRiyEn seydha ARRaiyE

Listen

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

mEvi – (being ananya prayOjana) united
ninRu – staying firmly
thozhuvAr – those who enjoy
vinai – sins (which are hurdles for such enjoyment)
pOga – to be destroyed (naturally)
mEvum – (he) uniting (with them)
pirAn – great benefactor
thUvi – wings (to bring him to where they were as said in periya thirumozhi 9.2.8 “anjiRaip puLLum onRu ERi vandhAr“)
am – having beauty
puL – periya thiruvadi (garudAzhwAr)
udaiyAn – having as vehicle
adal – for battle (as said in periya thiruvanthAdhi 87 “kaikazhalA nEmiyAn nam mEl vinai kadivAn” (one who has the sudharSana chakra in his hands to eliminate our sins), having it for destruction of the enemies of the devotees)
Azhi – having thiruvAzhi (divine chakra)
ammAn thannai – sarvESvara
nA – for the tongue
iyalAl – action
isai – in the form of a song
mAlaigaL – with collections (garlands)
Eththi – glorifying
naNNa – activity
peRREn – I got;
Avi – my antharyAmi (indwelling super soul), who sustains me
en – my (body’s)
Aviyai – AthmA (soul – me)
seydha ARRai – manner in which he made me praise him, made me enjoy that and desire for that
yAn – I
aRiyEn – (as “Evam vidham” (in this manner)) cannot examine and know.

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

emperumAn , a great benefactor unites with those who are united and are firmly staying and enjoying him, to have their sins destroyed; he is having beautiful winged periya thiruvadi as vehicle, having the thiruvAzhi to help him in battle; I got to engaging in glorifying through my mouth by offering the collections of the words which come out in the form of songs from my tongue; I cannot examine and know his being my antharyAmi and sustaining me and favouring me in making me praise him, making me enjoy that and desire for that.

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

• mEvi ninRu thozhuvAr – After approaching him, instead of begging for ulterior results and leaving as said in “dhEhimE dhadhAmi thE” (You fulfil my desires, I will give you this [in return]), these are the ones who worship emperumAn, having him as the result/goal exclusively as said in mudhal thiruvanthAdhi 26 “vazhuvA vagai ninaindhu vaigal thozhuvAr” (continuously thinking about him and worshipping him every day). Those who worship him saying as in nAchchiyAr thirumozhi 9.7 “inRu vandhu iththanaiyum seydhidap peRil …” (If I am able to serve you in this manner, I will desire for more such service).
• vinai pOga – Would they still have sin [after approaching emperumAn]? Yes, to be freed from sins that lead their heart to ulterior benefits.
• mEvum pirAn – Just as the AthmA pursued emperumAn without any other expectation, emperumAn too pursued the AthmA without any other expectation; in the mean time, since there is no place to rest for the sins, they will naturally vanish. AzhwAr himself said in periya thiruvanthAdhi 30 “valvinaiyAr thAm – madi adakki niRpadhanil – mINdu adi eduppadhanRO azhagu” (Those sins – instead of staying here where there is no space – isn’t it better for them to leave this place?).
• pirAn – One who is having such helping of others as his natural quality.

Previously, AzhwAr explained about those who were initially focussed on ulterior benefits and then became focussed on bhagavAn himself; now, he explains about those who never focussed on anything other than emperumAn; he is talking about emperumAn having anantha [AdhiSEshan] , vainathEya [garudan] et al [as his servitors].

• thUvi – Wings. This implies that emperumAn has the means which will carry him, wherever he desires.
• am puL – Having the greatness of being beautiful as explained in sthOthra rathnam 41 “thvadhanghrisammardhagiNAngaSObhinA” (shining due to being identified by the scars caused by pressing of your divine feet).
• adal Azhi – Since his devotees have always unnecessary fear (for emperumAn‘s safety), he always carry his weapons. adal – midukku – pride.
• ammAn thannai – As he is sarvAdhika (greater than all), he is expert in remaining seated on periya thiruvadi (garudAzhwAr) always and in holding the thiruvAzhi AzhwAn (sudharSana chakra) always.
• nA iyalAl isai mAlaigaL Eththi – Without the engagement of the mind, his actions of speech themselves became a garland of words. Whenever he twists his tongue, it will result in beautiful poem and tune.
• Eththi naNNap peRREn – He did not perform something and sing his praises; his praises were the activities.
• Avi en Aviyai seydha ARRai yAn aRiyEn – Avi – nirUpAdhika sarvAthmA (unconditionally present in every entity as antharyAmi). thiruvAimozhi 8.1.5 “ulagangetkellAm Oruyir” (he is the soul of entire world), thaiththirIya upanishath “Athmana AkASa: sambhutha:” (ether appears from paramAthmA), “sarvAthmA” (AthmA of all).
• en Aviyai – Me who is very lowly.
• seydha ARRai aRiyEn – He who is vibhu (omnipresent), made that me who is aNu (miniscule) attain bliss which matches his, as said in thaiththirIya upanishath Anandhavalli 7 “Esha hyEvAnandhayAthi” (He only gives pleasure to jIvAthmA) and thiruvAimozhi 4.5.3 “vIvil inbam miga ellai nigazhndhanan” (endless bliss of continuous [joyful] aspects occurred). How amazing that emperumAn who is sarvaSarIrI (soul of all), selects one of his forms/bodies and blesses great results to him.
• yAn aRiyEn – We can only get drowned in the experience and cannot speak about it. Even upakAra smruthi (remembering the favour with gratitude) is his.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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