SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 5.1
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming awe-struck seeing the causeless acceptance of AzhwAr by sarvESvaran to make AzhwAr reform samsAris (materialistic people) and is mercifully explaining it.
How is that done? AzhwAr became pleased thinking “I who remained the most advanced in samsAris, without engaging in the means to attain the apt goal, and being engaged in evil aspects, and disregarding the goal, without even realising about my disastrous state, was accepted by emperumAn without any reason and without seeing any of my defects; further he announced my servitude towards his divine feet, turned me to think that I cannot exist without doing kainkaryam to him and created the greatness in me to reform others too; he became infatuated towards me, came to me and united with me”; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 5.1 “kaiyAr chakkaraththu” starting with “kaiyArum chakkaraththOn“.
pAsuram
kaiyArum chakkaraththOn kAdhal inRikkE irukkap
poyyAgap pEsum puRan uraikku – meyyAna
pERRai upagariththa pEr aruLin thanmaidhanaip
pORRinanE mARan polindhu
Listen
word-by-word meanings
kAdhal inRikkE irukka – while there was no bhakthi (towards him)
poyyAgap pEsum – speaking deceptively
puRan uraikku – for the mischievous words
meyyAna pERRai – true result
upakariththa – to bestow
pEr aruLin thanmaidhanai – the state of his great mercy
mARan – AzhwAr
polindhu – in a shining manner
pORRinan – mercifully spoke
Simple Translation
AzhwAr mercifully spoke in a shining manner saying “While there was no bhakthi [from me towards emperumAn] and I was speaking deceptively with mischievous words, he has great mercy to bestow true result to me!”
Highlights from vyAkyAnam
- kaiyArum – mAmunigaL is mercifully saying this based on “kaiyAr chakkaraththu en karu mANikkamE … vidhi vAykkinRu kAppAr Ar” (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! If you are capable, try to leave me) [1st pAsuram]
- kaiyArum chakkaraththOn – One who has his divine hand filled with the divine chakra, having that itself as his identity.
- kAdhal inRikkE irukka – While AzhwAr doesn’t have devotion towards bhagavAn.
- kaiyArum chakkaraththOn kAdhal inRikkE irukkap poyyAgap pEsum puRan uraikku – While I should have love towards him as said in thiruvAimozhi 3.8.6 “pon nedum chakkaraththunnaiyE avivinRi Adharikkum enadhAviyE” (emperumAn has attractive sudharSana chakra which has unsurpassed enjoyment; my prANa (vital air) which is impatient due to the delay, will engage in you), instead of seeing such beauty and having pure love matching him, as I speak about and enjoy him with deceptive love, he sees that refuge-less state of mine and superficial friendship, for such words which are not coming from my heart. poyyAgap pEsum puRan urai means those which are said in “poyyE kaimmai sollip puRamE puRamE Adi” (speaking deceptively while that love is absent and was jumping from one thing to another in worldly pleasures) [1st pAsuram], “enRenRE sila kUththuch cholla” (spoke about different aspects with emotions) [2nd pAsuram], “puRamE sila mAyam solli” ( outside, just from the lips, saying some deceptive words) [3rd pAsuram], “unnaiyum vanjikkum kaLLamanam” (my mischievous mind will even cheat you) [3rd pAsuram].
For such, false lamentation done with superficial friendship,
- meyyAna pERRai upagariththa – Bestowed the true result which is attained by those with true knowledge. The result of making me speak as explained in:
- meyyE peRRozhindhEn (received the true result) [1st pAsuram]
- ennAgi ozhindhAn (came to be in my care) [2nd pAsuram]
- unnaik kaNdu koNdu uyndhozhindhEn (having seen and enjoyed you in front of me, I who was as good as asath (matter) have become uplifted) [3rd pAsuram]
- muRai muRai Akkai pugalozhiyak kaNdu koNdozhindhEn (I have seen the lord in front of me, to eliminate the need for entering many different bodies) [5th pAsuram]
- empirAnum en mElAnE (the benefactor who reformed me, ignoring my inferior nature, has also become intent on pursuing me) [7th pAsuram]
- mAlAr vandhina nAL adiyEn manaththE manninAr (emperumAn, now approaching me in a friendly manner and only considering my subordinate relationship with him, became well settled in my heart) [8th pAsuram]
- adiyEnodum AnAnE (united with me who is his belonging) [9th pAsuram]
- AnAn ALudaiyAn … ennai muRRavum thAn AnAn (emperumAn, being very pleased came by himself without any expectation, gave his infinitely enjoyable mercy to capture me and united with me, manifesting and making me enjoy all his incarnations) [10th pAsuram]
When asked “What is the reason for bestowing me this?” AzhwAr says,
- pEr aruL … – That is, as said in “vidhi vAykkinRu kAppArAr” (when your mercy is materialising, who can avert that?) [1st pAsuram], “emmA pAviyarkkum vidhi vAykkinRu vAykkum” (even for the greatest sinners, when the destiny in the form of unmissable mercy of bhagavAn sets out to bestow the result, it will certainly bring the result) [8th pAsuram].
- pEr aruLin thanmai thanaip pORRinanE mARan polindhu – That is, mAmunigaL is saying that AzhwAr out of great love, spoke about the nature of emperumAn’s overflowing mercy which can give the result of nithyasUris to nithyasamsAris, just as turning iron into gold. As said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “krupayA paryapAlayath” (protected out of his mercy).
adiyen sarathy ramanuja dasan
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