thiruviruththam – 5 – panippiyalvAga

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series Previous avathArikai (Introduction) All the materials in this world are present to remind us about emperumAn. But these thoughts are also hurtful. As said in chAndhOgya upanishath “na cha punarAvarthathe” (one does not return again), one can reach that land of no return only after getting rid of all the contractions to knowledge. It is only after reaching that place could one know about him and entities connected to him, fully. Wouldn’t those entities, which are connected to him, remind about him, only after that? How is it then that it was possible for AzhwAr to be reminded of these entities, even while he was living in this world? The knowledge which AzhwAr had, was not obtained due to his effort. That was granted to him by emperumAn through his causeless mercy. Since he was granted faultless knowledge and devotion by emperumAn, it was possible for him to attain the states of parabhakthi (knowledge about emperumAn), paragyAnam (inability to sustain self when separated from emperumAn) and paramabhakthi (attaining emperumAn) simultaneously, even while living here. Thus, the entities connected with emperumAn are capable of reminding him about emperumAn even when he is still here and they are capable of hurting him, too. This is the nature of his knowledge. Let us go through the pAsuram and its meanings: panippiyalvAga udaiya thaNvAdai ikkAlam ivvUrp panippiyalvellAm thavirndhu erivIsum andhaNNandhuzhAy panippuyal sOrum thadangaNNi mAmaith thiRaththuk kolAm panippuyal vaNNan sengOl orunAnRu thadAviyadhE Word-by-Word Meanings panippu – creating chillness iyalvAga udaiya – having as its nature thaN – being cool vAdai – northerly wind ikkAlam – at the present time ivvUril – in this place panippu – making it cold iyalvellAm – all its basic nature thavirndhu – leaving aside eri vIsum – started to emit fire am – beautiful thaNNam – having coolness thuzhAy – for the sake of divine thuLasi pani – cold puyal – tears, like a rainfall sOrum – shedding thadam – expansive kaNNi – this girl with eyes mAmai thiRaththukkolAm – for the sake of beauty pani – cool puyal – like a cloud vaNNan – sarvESvaran, who has such a complexion sengOl – order oru nAnRu – today thadAviyadhu – became bent Simple Translation Making things cool is the nature of northerly wind. But even that wind, in this place and at this time, discarding its nature, is emitting fire everywhere. Why did the sceptre of sarvESvaran, who has the quality of a cool, rain-bearing cloud, bend like this? Was it to destroy the complexion of this lady, who desired his beautiful, cool thuLasi and who sheds tears like rain-bearing clouds? vyAkhyAnam panippu iyalvAga udaiya thaN vAdai – the northerly wind which has chillness alone as its basic nature. ikkAlam ivvUr panippu iyalvu ellAm thavirndhu eri vIsum – Since it is emperumAn who changes the basic nature of the wind, at that place and during that time, the wind is bewildered because of him. Many entities stood there, determined to destroy her, by changing their form and nature. When the form and nature of sarvESvaran could change in her case, should one say anything about the entities which follow him! Protection is emperumAn’s basic form and mercy is his basic nature. He changed his basic form from being protective to causing harm and his basic nature from being merciful to being cruel. Thus the wind also sheds its basic nature of being cool and emits fire. am thaNNandhuzhAy panippuyal sOrum thadam kaNNi – She stood there, shedding tears copiously, after desiring sarvESvaran’s cool and beautiful thuLasi. Is desiring his divine thuLasi a crime? Even if it were, should one, who has committed such a crime, suffer to this extent? Her eyes are pouring out tears, just like a rain-bearing cloud would let out water that it is bearing. If the tears in her eyes dry up, all the water in the ocean would not be sufficient to fill the eyes again. mAmaith thiRaththuk kolAm – Was it not for changing her complexion that emperumAn and his entities changed their basic form and nature so arduously? panippuyal . . . – there are two interpretations for these terms. pani would refer to coolness; puyal is cloud and vaNNan is one who has that complexion. Thus, this combination would refer to emperumAn who removes the three types of anguish (thApathrayam which would refer to anguish brought on by self (by indulging in forbidden activities); anguish brought on by nature (floods, cyclone, drought etc); anguish brought on by emperumAn based on our karma) that samsAris suffer from. Alternatively, the term vaNNan could be taken as referring to nature; then this would mean emperumAn who showers mercy without any reason, just like cloud showers rain without expecting anything in return. sengOl – we suffer due to his orders. Let it be so. We may suffer, but nothing untoward should occur to his sceptre (his orders). In other words, even if the cool wind starts emitting fire, if it had been done under his orders, let me suffer because of that; however, his order should not be crossed. oru nAnRu thadAviyadhE – to attain her, his sceptre bent a little, today. The lady’s mother laments that it should not bend any further. svApadhEsam (distinguished meaning): While for all the people, in samsAram (materialistic realm), while outside entities (those which are not connected with emperumAn) are favourable, for AzhwAr who cannot sustain himself without emperumAn, even the entities which are close to emperumAn are creating trouble. adiyEn krishNa rAmAnuja dhAsan archived in pramEyam (goal) – pramANam (scriptures) – pramAthA (preceptors) – SrIvaishNava education/kids portal –

SrI: SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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adiyEn krishNa rAmAnuja dhAsan archived in pramEyam (goal) – pramANam (scriptures) – pramAthA (preceptors) – SrIvaishNava education/kids portal –

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