SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In first pAsuram, AzhwAr becomes pleased thinking “While I was very much looking away from emperumAn and falsely said those words that are said by those who are attracted by his beauty etc, out of his own mercy, he mercifully bestowed me the benefit which is attained by his great devotees”.
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
kaiyAr chakkaraththu en karu mANikkamE enRenRu
poyyE kaimmai sollip puRamE puRamE Adi
meyyE peRRozhindhEn vidhi vAykkinRu kAppArAr
aiyO kaNNa pirAn aRaiyO inip pOnAlE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kai – with the divine hand
Ar – well fixed
chakkaram – having divine chakra
en karu mANikkamE – one who made me enjoy your attractive blue gem like divine form!
enRu enRu – saying this repeatedly like those who are devoted to higher aspect (bhagavAn)
poyyE – while that love is absent [in me]
kaimmai – (to have even the enemy to believe) saying deceptive words
solli – saying
(contrary to those words)
puRamE puRamE – jumping from one thing to another in worldly pleasures
Adi – engaged constantly
meyyE – the benefit attained by those who have great love towards bhagavAn
peRRu ozhindhEn – have attained
vidhi – by your mercy (which is being the cause for such benefit, which makes you consider my lie to be truth, and which is indicated by the term “vidhi” which makes you bless me even if you do not want to do that)
vAykkinRu – this (when materializing)
Ar – who can
kAppAr – avert?
(the reason for that)
kaNNan – being very easily approachable
pirAn – you who favoured me
(being capable, due to your independence)
ini – after your mercy leading to the benefit
pOnAlE – can you withdraw?
aiyO – alas!
aRaiyO – if you are capable, try to leave me
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
I was repeatedly saying the deceptive words “one who made me enjoy your attractive blue gem like divine form with the divine chakra which is well fixed in your divine hand!” like those who are devoted to higher aspect (bhagavAn) while that love is absent and was jumping from one thing to another in worldly pleasures and was engaged constantly in those pleasures. By your mercy, I have attained the benefit attained by those who have great love towards bhagavAn; who can avert this? Oh you who are very easily approachable and who favoured me! After your mercy leading to the benefit for me, can you withdraw? Alas [saying joyfully in a challenging mood to see emperumAn can withdraw]! If you are capable, try to leave me [saying pridefully, knowing well that emperumAn will not leave].
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
- kaiyAr chakkaraththu – He held up the divine chakra in the divine hand which should be rid of evil eyes even as it is. This acts as both weapon when there is danger and ornament [otherwise]. In one hand, it is like an army [on its own]. This the cause for the love of favourable persons [devotees] towards emperumAn as said in thiruvAimozhi 6.9.1 “kUrAr Azhi veN sangEndhi vArAy” (Come to us carrying the sharp chakra and white conch), and it is also the one which destroys the enemies.
- kaiyAr chakkaraththu en karu mANikkamE – “aththu” is an extraneous suffix and has no specific meaning. Same can be understood wherever it occurs.
- en karu mANikkamE – After enjoying the beautiful combination of the divine hand and the chakra, he is not able to move on to the divine conch in sequence, yet he fell in love with the beauty of the divine form. He would not crossover the divine form and go to something else. Oh one who fully gave your invigorating, blue gem like invaluable divine form for my enjoyment.
- enRu enRu – Did I tell this once and leave it? Everything is good in bhagavAn‘s matters. Why is AzhwAr feeling bad for repeating this multiple times? Since he feels that “there is not enough love in it”. AzhwAr saying – If I were telling this with true emotions, it is good [but I was only faking it].
- poyyE kaimmai solli – poy and kaimmai are synonyms for lie. This implies – Not that, I was making others believe what I say, I was able to convince sarvagyan (omniscient lord) himself to make him think that “This is truth”. I did not even speak partial truth and partial lie [it was pure lie].
- puRamE puRamE Adi – Here puRam (external) means worldly pleasures acquired through Sabdha (sound) etc. Even after saying that “I don’t have enough love towards bhagavAn” and declaring that his love is fake, worldly pleasures seem external to AzhwAr; [it is because] AzhwAr is of the nature in saying in thiruvAimozhi 6.9.9 “pAviyEnaip pala nI kAttip paduppAyO” (will you divert this sinner from you by showing worldly pleasures). As a species is pervading all the forms of that species, AzhwAr is saying that his love for worldly pleasures is spread over every aspect of them. If we enquire “which state of his, is he talking about?”, we can either say – as he says past, present and future clearly, he is talking about his past. Or, it can be said that – as he has acquired full knowledge and devotion towards emperumAn, he considers his love is not matching emperumAn’s greatness and saying this.
When asked “If this is the case, what is the nature of the benefit/result you attained?”, AzhwAr says,
- meyyE – Just as whatever comes from me is false only, whatever comes from him is truth only. There is no shortcoming in the benefit/result.
- peRRu ozhindhEn – Even after reaching paramapadham, I will keep recalling this result. emperumAn cannot do anything more than this to me.
When asked “You said that there is no reason, but the result is great; what is the reason for this?”, AzhwAr says,
- vidhi vAykkinRu – If bhagavAn‘s mercy crosses over the boundaries, what can we do? vidhi – bhagavAn’s mercy. After thiruvAimozhi 2.8 “kEsavan thamar” decad, whenever AzhwAr says “vidhi”, he means bhagavAn’s krupA (mercy). Reason for saying so is – he cannot escape that mercy.
- vAykkinRu – When the flood of bhagavAn’s mercy crosses over the dam of his independence.
- kAppAr Ar – Who can stop that? Why is AzhwAr saying “kAppAr Ar” instead of saying “kAppadhu edhu [what can stop]” [kAppAr and Ar indicate chEthanas [sentient beings]? That is to indicate that, neither the jIvAthmA, who is subservient, nor the paramAthmA, who is independent, can stop this mercy from flowing. Neither the enjoyer of the benefit (jIvAthmA), nor the provider of the benefit (paramAthmA) can stop the mercy from flowing.
- kAppAr Ar – Can she who is the instigator of [bhagavAn’s] krupA (mercy) stop it? Can you who are bound by your own mercy stop it? Can I who am the target of your mercy stop it? While explaining SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach SrI rAma as a friend) SlOkam, embAr mercifully explains “Even for emperumAn who is sarvagya (omniscient), there is one ignorance and forgetfulness, even for him who is sarvaSaktha (omnipotent), there is one incapability”. When some one surrenders to emperumAn, emperumAn will forget his previously committed intentional offenses, in the mistakes committed unintentionally after acquiring true knowledge, emperumAn manifests ignorance and when it comes to giving up such person, emperumAn manifests incapability; the reason for this behaviour of emperumAn is his eternal motherly relationship with all AthmAs.
emperumAn asks “Why are you saying ‘Ar’? Me being independent, why can’t I stop the flow of my mercy?”,and AzhwAr says
- aiyO – You can try to do it if it is possible for you. It is said out of great joy.
- kaNNa pirAn – Oh krishNa who is a benefactor! Are you, who did not leave being bound by bodily relationship, going to leave me due to my fake words? Are you, who did not know how to escape when tied by a cowherd girl, going to leave me now? (Implies that emperumAn who did not untie the honest bondage, will also not untie the deceptive bondage).
- aRaiyO inip pOnAlE – If you go now, that is it [“aRaiyO aRai” is a victorious chant recited by the winner usually]. After accepting my fake words as truth, if you leave me, that will be victory for me. Depending upon bhagavAn‘s krupA, he is challenging ISvara’s svAthAnthriyam (independence). “kaNNa pirAn” is treated as sambudhdhi (calling out); alternative explanation – if kaNNa pirAn leaves me, then it is victory.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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