SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram, emperumAn asks “We have shown you our presence in SrIvaramangA dhivyadhESam, why are you being ungrateful?” and AzhwAr replies “that is not sufficient”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says to emperumAn “I have seen you who are of the nature of destroying the enemies of your devotees, descended here to be enjoyed by your devotees; is it apt for me to engage in self-efforts to attain you who are of such nature?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Fifth pAsuram. emperumAn says “I have manifested you my partiality towards my devotees and my presence in SrIvaramangala nagar. Why are you calling out saying ‘engu eydhak kUvuvan‘, as if you have not received anything?”, and AzhwAr says “I understand what you have bestowed on me so far, but I am not satisfied with that”.
pAsuram
eydhak kUvudhal AvadhE enakku? evvadhevvath thuLAyumAy ninRu
kaithavangaL seyyum karumEni ammAnE!
seydha vELviyar vaiyath thEvar aRAch chirIvaramangala nagar
kai thozha irundhAy adhu nAnum kaNdEnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
enakku – for me (having the nature of not seeking any other protector)
eydha – as means (for the attainment of my goal)
kUvudhal – desiring
AvadhE – does it match?
(without any expectation, the enemies of devotees of emperumAn)
evva – any type
thevaththuL – the demoniac group who are inimical
AyumAy – assumed the forms such as budhdha et al and mingled
ninRu – stood
kaithavangaL – deceptive acts (of decreasing their attachment in vEdham and increasing their attachment in worldly matters)
seyyum – performed
karumEni – having dark forms (which bewilders their heart)
ammAnE – Oh lord!
(since there is no scope for presence of hurdles)
seydha vELviyar – being kruthakruthya (one who has fulfilled all duties)
vaiyam – on earth
thEvar – comparable to nithyasUris (eternal residents of paramapadham) in their wealth of gyAnam (knowledge etc)
aRA – living without any break
sirIvaramangala nagar – all of SrIvaramangala nagar dhivyadhESam
kai thozha – to be served
irundhAy – remained there as the master;
nAnum – I too (who have comparable knowledge as they)
adhu – that presence
kaNdEn – have seen.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Does it match me to consider my desire as means to attain you? Oh lord who assumed the forms such as budhdha et al and mingled and stood amidst any type of demoniac groups who are inimical, and performed deceptive acts and who is having dark forms! You remained as the master of those who are kruthakruthya and are comparable to nithyasUris on earth and are living without any break in SrIvaramangala nagar dhivyadhESam and to be served by all of them; I too have seen that presence. It is implied by AzhwAr “Hence, it is your duty to remove my hurdles and make me enjoy you”.
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
- eydhak kUvudhal AvadhE enakku – Leave it. Let it be so. Look at me, who am a Sriya:pathi [This is explained as viparItha lakshaNai, which means speaking the opposite while trying to explain something. AzhwAr is citing himself as one who is having all the wealth/capabilities in a sarcastic way], does it appear to you that “He (AzhwAr) can engage in sAdhanam (means)”? I can only desire to attain you. I know myself better than you! Since AzhwAr always considers his gain to be the result of emperumAn‘s mercy, he says “is there anything I can do [No]?”; when you give up on me, do I appear like you, who are Sriya:pathi (lord of SrI mahAlakshmi) to engage in some means [to attain you]?
- enakku – [When emperumAn says “why don’t you pursue your own means to attain me?”] AzhwAr feels as if a mountain was placed on a weak person’s head. If you said as in SrI bhagavath gIthA 9.34 “mAm namaskuru” (worship me), AzhwAr will cease to exist [In this SlOkam, krishNa tells arjuna to practice bhakthi yOgam. Since practicing bhakthi yOgam is contrary to the true nature of the soul which is totally dependent on lord, and only lord himself can be the means, AzhwAr will not be able to accept that and survive]. Now, one who is strong should discard those means, and tell “do not fear”.
- evva … – You broke the faith [of being devoted to vEdham] of those who were not devoted to you. Similarly, are you intent on breaking the faith of me [of being who has no other refuge than you? [simple meaning of the phrase] Entering into any type of enemy camps.
- evva – any type. thevvar – enemies. thevvam – groups of enemies. It is said in perumAL thirumozhi 10.3 “thevvar anja” (to frighten the enemies).
- kaithavangaL seyyum – Will perform deceptive acts. That is, emperumAn entering the enemy camp as budhdha, standing in their amidst and eliminating their faith in vEdham [As budhdha, emperumAn preached against vEdham, to deceive the leaders of three towns who were demoniac yet were faithful towards vEdham and hence were drawing their strength from their practice of vaidhika principles. Eventually rudhra destroys the three towns and their leaders, by the grace of emperumAn].
- kaithavangaL seyyum karu mEni ammAnE – By deceiving them through his speeches and tricks, and eliminating their faith in vEdham. For those who did not listen to him, he showed his [beautiful] form and shut them up. Through his speeches, he made them like dead bodies and made them the target of rudhra’s arrow [Though rudhra shot the arrow, it was emperumAn who facilitated the whole process and rudhra was merely an instrument in the hands of emperumAn] .
- ammAnE – Did you not finish those who are not devoted to you, for your devotees, while your relationship is the same with everyone? You are telling me who said “there is no other God” to do this [engaging in bhakthi yOgam] just as you destroyed those who are saying “there are other Gods”. AzhwAr said in thiruvAsiriyam 7 “oru mA theyvam maRRudaiyamO yAmE” (Do we have any other greater God than you?). emperumAn‘s act of engaging AzhwAr in other means [such as bhakthi yOgam] after reducing his faith in sidhdha sAdhanam (bhagavAn, who is already existing/established means) is similar to his act of eliminating faith in vEdham for those demoniac people.
- seydha vELviyar – mahAbhAratham says “vidhu: krishNam brAhmaNAs thathvathOyE thEshAm rAjan sarva yagyAssamApthA:” (Those brAhmaNas who know krishNa truly, have completed all the yagyas (sacrifices) they were to perform). While engaging in any other means, there will always be something which is left to be done. But those who accepted bhagavAn as their means, are known as kruthakruthya (one who has fulfilled all duties).
- vaiyath thEvar – bhUsura (celestial beings of this world). You remained in SrIvaramangala nagar which is occupied by such devotees and you considered their service as your sustenance. When emperumAn asked “I who have the great abode of SrIvaikuNtam, have descended here for your sake and why are you still saying that I have not done anything?”, AzhwAr replies “I am not saying that I have not enjoyed anything; I am just saying that I am not satisfied with what I have enjoyed [and I need more]”.
- adhu nAnum kaNdEnE – Your highness have done a lot, there is no shortcoming in it; but that is not enough for me. The remainder of the pAsuram [to be assumed] is – I should perform continuous kainkaryam (service) at your divine feet.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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