SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Third Centum >> Ninth decad
avathArikai
thiruvAimozhip piLLai says, in his svApadhESam, that this pAsuram says about the manner in which those who are on one side, immersed themselves in krishNAvathAram.
ennAdhan dhEvikku anRu inbappU eeyAdhAL
thannAdhan kANavE thaN pU maraththinai
vannAdhap puLLAl valiyap paRiththitta
ennAdhan vanmaiyaip pAdippaRa empirAn vanmaiyaip pAdippaRa
Word-by-Word Meanings
en – for me
nAdhan – sarvESvaran [lord of all], who is the SEshi [one who accepts kainkaryam]
dhEvikku – for sathyabhAmaip pirAtti, his consort
anRu – at the time when she desired
inbam – attractive
pU – kaRpagappU [flower from kalpaka, a celestial tree]
eeyAdhAL than – indhrANi, who didn’t offer
nAdhan – indhra, her consort
kANavE – even as he was looking on
thaN – flourishing and being cool
pU – blossomed well
maraththinai – kalpaka tree
nAdham – having sAmavEdham as his form
val – bring strong
puLLAl – through periya thiruvadi [garuda]
valiya – forcefully
paRiththu – uprooting
itta – and planted in the palace of sathyabhAmaip pirAtti
en nAdhan – one, who made me as his servitor
vanmaiyai – ability to carry out the task that he had thought of
pAdi – singing, with joy
paRa – undhi paRa [undhipaRaththal – a literary game, in which two or more persons sing songs, extolling virtues of their chosen entity, in a competition]
em – for us
pirAn – sing, about the capability of one, who is my benefactor, says a girl, who is deeply immersed in krishNAvathAram.
Simple Translation
A girl, who is immersed in krishNAvathAram, says the following: sathyabhAmaip pirAtti is the consort of sarvESvaran [krishNa]. On the day when she desired the flower of kalpaka tree, whey they had gone to svarga [heaven], indhrANi, the consort of indhra, the lord of celestial entities, refused to give the flower to her. Even as her consort, indhra, was looking on, emperumAn, through garuda, forcefully uprooted the tree, and had it planted in the palace of sathyabhAmaip pirAtti. Sing, with joy, about the capability of one, who made me as his servitor, and who has the ability to carry out the task that he has thought of. Sing about the capability of my benefactor.
vyAkhyAnam (Commentary)
ennAdhan dhEvikku – for the consort of my lord. The term nAdhan refers to one who owns. When one is aware of one’s svarUpam [basic nature of a jIvAthmA is to be a servitor to emperumAn], the relationship with emperumAn is such that each person could say “ennAdhan” “ennAdhan” [my lord], individually. The jIvAthmA’s servitude is not merely restricted to only him, but to the two of them [perumAL and pirAtti], together. This is the reason for saying “ennAdhan dhEvikku”. Just as it has been mentioned in SrI sUktham “vishNu pathni” [consort of vishNu, emperumAn], her identification comes from her relationship of being his consort. Usage of the term dhEvi manifests sathyabhAmaip pirAtti’s endearment to him, viz., she is his favourite consort.
thiruvAimozhip piLLai says here that the girl [who sings this pAsuram] considers herself to be on a par with krishNa’s consorts [through the six qualities of ananyAarha SEshathvam (being servitor exclusively to emperumAn), ananya SaraNathvam (taking refuge of only emperumAn), ananya bhOgyathvam (being enjoyed exclusively by emperumAn and in turn, enjoying emperumAn, exclusively) etc] and due to the eminence of mithunam [perumAL and pirAtti, together]. Just as nammAzhwAr had said in thiruvAimozhi 4.5.8 “namakkum pUvinmisai nangaikkum” (emperumAn gives bliss to us, who are very lowly, and to pirAtti, who is the most eminent [citing the jIvAthmA first], the girl speaks about her first and says ennAdhan. It is only after ascertaining her identification that she says ennAdhan dhEvi [consort of my lord]. This is similar to saying, as in thiruvAimozhi 10.10.2 “un thiru” (pirAtti is your wealth). Just as it is mentioned in thiruvAimozhi 10.10.7 “Agiya anbE” (due to the love that you have towards pirAtti, you manifest that towards me too), the repository is mentioned in a concealed way and not directly [the pAsuram says “kOlamalarp pAvaikku anbAgiya en anbEyO”, instead of anbanAgiya en anbEyO]. The term ennAdhan dhEvikku is similar to this, with the relationship not explicitly mentioned.
anRu – on the day when sathyabhAmaip pirAtti had mercifully gone, along with krishNa, after krishNa had annihilated narakAsura [a monster] and provided a place for the celestial entities to live. It was the day, when, without the celestial entities asking or desiring for it, a great treasure [perumAL and pirAtti, together] visited them.
inbappU eeyAdhAL – when the enjoyable flowers from kalpaka tree were brought by indhrANi’s maid, sathyabhAmaip pirAtti expressed a desire for it. indhrANi, citing some unacceptable reasons, and due to her misfortune, refused to offer the flowers to pirAtti.
thiruvAimozhip piLLai says additionally here that while she should have offered the flowers to pirAtti herself even before pirAtti asked for them, she did not offer them, even when pirAtti asked for them.
than nAdhan – indhrANi thought that indhra, being her lord, was a great strength for her.
kANavE – even as he, indhra, who thought that he was the controller of thirty-three classes of celestial entities and had a vanity on account of that, was watching …
thiruvAimozhip piLLai says here that indhrANi is unlike pirAtti, who removes hurdles initially [anishta nivruththi] and then gives that which is desired [ishta prApthi]. Her consort [indhra] is a match for her. Just as emperumAn is referred to as SrIya: pathi [consort of SrI mahAlakshmi], indhra would have thought that he has indhrANi as his consort, due to the emergence of karma bhAvanai [when one engages with emperumAn (through thoughts, speech or deeds], it is referred to as brahma bhAvanai, and when one engages with samsAram, it is karma bhAvanai]. He would have thought “Am I not indhra? Am I not the lord of celestial entities?”
thaN pU maraththinai – the kalpaka tree, which was flourishing, was cool and was abundant with flowers
vannAdhap puLLAl – through periya thiruvadi [garuda], who has the form of sAma vEdham, which is predominantly musical in nature. yajur vEdham says that he has the three vEdhams [rig, yajur and sAma], as his head and gAyathri [an important manthram, recited often], as his eyes. His form, being made of vEdhams, has been clearly stated through these pramANams. For nAdham [vEdham], vanmai [strength] comes from the fact that bhAhyas [those who do not accept the primacy of vEdhams] and kudhrushtis [those who misinterpret vEdhams] cannot wish it away. The term vanmai could also be considered as a distinguishing qualification for garuda. The strength for garuda comes from his quality of completing a task that emperumAn had thought of.
valiyap paRiththitta – uprooting [the tree] forcefully. krishNa did not ask indhra for the gift, indhra did not offer it on his own, to emperumAn, it was not done when indhra was not present. Even as indhra was looking and tried to prevent the action, garuda forcefully removed the tree.
thiruvAimozhip piLLai says additionally here that indhra came with his vajrAyudham [a weapon] to fight with garuda and followed him, in order to get back the tree. This was the same indhra who had just a few moments earlier welcomed krishNa and sathyabhAmaip pirAtti and was affectionate towards them. Through this it is inferred that for those with ubhaya bhAvam (pathos of engaging with emperumAn and also with samsAram), the knowledge and firmness which they get through devotion to emperumAn is not steady. Furthermore, for attaining one’s desire, the affection and hatred which one shows in action too, will not only not bring the desired result, but also make the person to feel ashamed of the action indulged in. This is applicable not only to indhra, but all those who indulge in karma bhAvanai.
ennAdhan vanmaiyaip pAdip paRa – emperumAn carried out the task as a parathanthran [being dependent] om sathyabhAmaip pirAtti, who is his beloved. Through this quality of affection towards his beloved, he made me [this refers to the girl who is singing this pAsuram] as his servitor. Sing, with joy, about the quality of carrying out the task that he had thought of, through the concept of undhi paRaththal.
thiruvAimozhip piLLai says here that the girl says ennAdhan, losing out to the favouritism shown by emperumAn, towards his followers [pirAtti, in this case]. When it comes to protecting his followers, he will not bother about svasankalpa parathanthrars [those who carry out tasks based on his thoughts; entities such as indhra, sUriya, chandhra et al who carry out tasks based on what he had ordained them to carry out]; he will not even look at his ordainment. thiruvAimozhip piLLai cites the example of mudhal thiruvandhAdhi 8 “mayanga valamburi vAy vaiththu …” [krishNa had taken a vow that he will not take to arms during the mahAbhAratha war; however, when arjuna was about to enter fire, to keep his word, he hid the sun with his disc and enabled arjuna to fulfil his vow of killing jayadhrathan, before sunset; to protect his follower, arjuna, he went against his own vow]. Here, the term svasankalpa parathanthrars refers to those who had carried out plenty of virtuous deeds and are dependent on their kAmyadharmam [deeds carried out to fulfil their desires], viz. celestial entities. emperumAn himself has svasankalpa pArathanthryam [when he takes a vow, he has to be within the boundaries of that vow]. The term sankalpam refers to carrying out a remedial action for preventing sin from accruing on account of not taking a specific action. He will keep to within his sankalpam so long as there is no threat to righteousness. If righteousness were to be threatened, he will take the role of upkeeping righteousness and become nirankuSa svAthanthryan (totally independent entity, with uncontrolled freedom) [when there was a threat to arjuna’s life on account of unrighteous activities from kauravas’ side during the mahAbhAratha war, he utilised his weapon, disc, to hide the sun and enabled arjuna to fulfil his vow]. He alone has this strength to carry out such tasks. This is his vanmai.
empirAn vanmaiyaip pAdip paRa – AzhwAr considers the benefit carried out to pirAtti, as the benefit carried out for him. Thus, he says “empirAn”. The reason for repeating the word pAdip paRa is due to the intensity of affection. The term paRa refers to undhi paRaththal.
thiruvAimozhip piLLai says here that since this vanmai [emperumAn’s strength] is of auspicious nature, she says empirAn.
We shall next consider the 2nd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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