<< previous – 2 – pAr uruvil<\/a><\/p>\n In the first pAsuram \u2013 AzhvAr<\/a> was astonished about the series of help of emperumAn<\/a> to him, starting from removal of vishayAnthara prAvaNyam<\/em> (interest in other things of material world) through giving him the destiny (divine feet) which is the gain for true nature of AthmA<\/a>,\u00a0 and He showed him all this while considering it as an honour for Himself;<\/p>\n (Why the astonishment of AzhvAr<\/a> when emperumAn<\/a> is doing these for His own benefit?) \u2013 If AzhvAr<\/a> requests for it and emperumAn<\/a> performs help on that request, then that would be understandable\/valid; but while I am averse\/turned away from Him, He Himself is eagerly performing such help, so it is astonishing).<\/p>\n In the second pAsuram \u2013 AzhvAr<\/a> said that emperumAn<\/a> cut his subservience towards others.\u00a0 Mistaking due to the misunderstanding that the three deities are equivalent would be subservience to others, isn\u2019t it?<\/p>\n In this pAsuram – \u00a0As said as \u2018maNi uruvil bUtham aindhAy <\/em>[thirunedunthANdakam – 1<\/a>]\u2019, <\/em>\u00a0and \u2018mugil uruvam<\/em> [thirunedunthANdakam \u2013 2<\/a>]\u2019, that which is illuminating the svarUpam (for (parama) Athma vasthu<\/em> (entity)),\u00a0 and for the qualities present in such vasthu <\/em>(entity),<\/em> and which is of unsurpassed enjoyment, and which is having the colour like that of rainy clouds \u2013 the way in which emperumAn<\/a> helped by showing such divine body\/form of His, to those having even a tiny affection, based on their taste, even by affecting His stature\/original form (azhiya mARi<\/em>),<\/em> and the way in which emperumAn<\/a> showed him due to His voluntary kindness His natural body\/form \u2013 AzhvAr, seeing these as He showed them, says who would be able to see this like he did.<\/p>\n (Why enjoy His divine body instead of focusing on working for emperumAn\u2019s excellence (athisayam<\/em>) as dictated by subservience?)<\/p>\n Like how a virtuous woman would be focused on being in unison with her husband, if one gets subservience, and also get the state of not yielding\u00a0 to others (ananyArhathai<\/em>), then he would just be involved in enjoyment of Him isn\u2019t it? His qualities are such that one would enjoy them more than His svarUpam; but one would enjoy His form more than both His svarUpam and His qualities \u2013 such is the enjoyability of His body\/form, isn\u2019t it?<\/p>\n By this pAsuram, AzhvAr<\/a> is enjoying that form\/body\/beauty.<\/p>\n thiruvadivil karunedumAl sEyan enRum<\/em> karu neela vaNNan thannai<\/em><\/strong> – <\/em>One naturally having blue colour among the colours, thiruvadivil \u2013 <\/em><\/strong>\u00a0In the matter of divine form\/body.<\/p>\n Like how in the first pAsuram it was about (His help in) SEshathvam<\/em> (subservience), and in the second pAsuram it was about anyaSEshathva nivruththi <\/em>(removal of subservience to others), now in this pAsuram it is about His (His help about) divine form, you see! says AzhvAr.<\/p>\n thiru vadivu – <\/em><\/strong>Distinguished form. periya pirAttiyAr<\/a>\u2019s form (form enjoyed by Her).<\/p>\n When it could have been said as (just) vadivu<\/em>, <\/strong>saying thiru vadivu<\/em> <\/strong>is – Like said in \u2018agalakillEn iRaiyum<\/em> [thiruvAimozhi<\/a> – 6.10.10]\u2019 (will not leave you even a fraction of a moment), the form is such that pirAtti<\/a>\u2019s state is like (a thirsty one saying) \u2018water! water!’, it is such difficult to attain and get Him in such form, and it is such status He lowered Himself from, and showed it to the world – it is for this, that AzhvAr<\/a> is saying \u2018thiru\u2019 vadivu.<\/strong><\/em><\/p>\n Now it talks about how emperumAn<\/a> helped by giving such divine from.<\/p>\n karu nedu mAl – <\/em><\/strong>Having the form of colour like black rainy cloud (karu<\/em>)<\/strong>, having the great glory that is beyond both the worlds (nedu<\/em>)<\/strong>. By this – One who is having distinguished divine body, not needing\/expecting from anyone else (having everything by Himself) (mAl<\/em>)<\/strong>, and superior to everything, is the one, you see, become like these (as shown by phrases that follow)! – says AzhvAr.<\/p>\n Or, by mAl – <\/em><\/strong>with maddening love, He is of deep (nedu<\/em><\/strong>) love. By this, the One who is of greatness as aforementioned, is lowering\/changing himself and showing himself due to His being of deep love (vyAmOghatha<\/em>).<\/p>\n karu<\/em><\/strong> -> <\/strong>kALa,<\/em> in samskrutham, both meaning black. kALa mEgham <\/em>-> black cloud.<\/p>\n sEyan enRum thirEthaikkaN – <\/em><\/strong>When considering thrEthA yugam,<\/em> He would be having reddish (sEy)<\/em><\/strong> form. People of that time were having more quality of rajas<\/em> (action\/anger), so their interest would be in red colour only isn\u2019t it? (rajas is represented as red). Based on that interest of those people, He would present himself to them in reddish colour.<\/p>\n rajas<\/em> (anger\/active) is reddish, sathvam<\/em> (tranquillity) is whitish, and thamas<\/em> (ignorance\/laziness) is blackish.<\/p>\n For prakruthi<\/em> (material realm) specific properties are these three qualities as said in \u2018lOhitha Sukla <\/em>krishNAm [SvEthasvathara Upanishadh – 4.5]\u2019 (red, white, and black) (samsAri (worldly person) with the mind of enjoyment follows the woman that is prakruthi <\/em>having red (rajas), <\/em>white (sathvam)<\/em>, black (thamas<\/em>) colours (qualities) and which can create various things equal to it; the other one that is muktha jeevan<\/em> (liberated), even though enjoys the woman that is prakruthi<\/em> for some period, then hates it and leaves her [gets liberated]. This prakruthi <\/em>and these beings are eternal (meaning is taken from pramANath thirattu<\/em> (collection of authoritative references) given along with vyAkyAnam).<\/p>\n Reason for talking about red first is – to show that it is in the order of word of Sruthi in ‘lOhitha Sukla krushNam\u2019.<\/em><\/p>\n While it is for the subservient to set himself for the happiness of the lord, it is the lord who is changing Himself against His superiority according to the taste of His subjects.<\/p>\n (This can be seen in), As said in \u2018thamar ugandhadhu evvuruvam<\/em> [mudhal thiruvanthAdhi – 44]\u2019 (whatever form the devotees enjoy), the \u2018enRum enRum<\/em><\/strong>\u2019<\/em> ((praise him) as, as) seen in multiple lines of this pAsuram is to be read with \u2018Uzhi thORu Uzhi ninRu EththalallAl\u2019 <\/em><\/strong>(other than praising him in each such yugam).<\/em><\/strong> <\/p>\n peruvadivil kadal amudham koNda kAlam – <\/em><\/strong>When considering krutha<\/em> yugam<\/em>; \u00a0not saying (explicitly) krutha yugam <\/em>in the pAsuram, like saying \u2018thirEthaik kaN<\/em><\/strong>\u2019 <\/em>(in previous line) , but saying about it as \u2018kadal amudham koNda kAlam<\/em><\/strong>\u2019<\/em> (time when He churned milky ocean) – <\/em>Saying \u2018thirEthaik kaN\u2019<\/strong><\/em> appears as barren time for AzhvAr<\/a> (As SrI rAman with anger bridged on the ocean just for killing the asura <\/em>and so AzhvAr<\/a> is not considering that as great, whereas here He with kindness churned the ocean (and gave nectar)), and so AzhvAr<\/a> is talking about the specifics of emperumAn\u2019s glory of krutha yugam<\/em> since the activities of emperumAn<\/a> of this time is loved by AzhvAr;<\/em><\/p>\n This is similar to how those (in SrIrangam) having love towards periya thirunAL<\/em> (panguni uththram<\/em> day when perumAL and pirAttiyAr<\/a> grace together once a year) would say \u2018I will do it (some activity) after periya thirunAL\u2019<\/em> instead of saying based on the month, as, \u2018I will do after the month of panguni\u2019, thus basing it on the activity of emperumAn. (In the same way AzhvAr<\/a> is talking about the time of churning of milky ocean).<\/p>\n But, is it not enough to say \u2018kadal amudham koNda kAlam\u2019<\/em> <\/strong>why say \u2018peru vadivil<\/u><\/em> kadal amudham koNda kAlam<\/strong>\u2019? (huge form)<\/p>\n kSheerAbdhi<\/em> (milky ocean) is big such that it covers fourteen hundred thousand miles (14 lakh miles (kAdham<\/em><\/strong> -> around a mile);\u00a0 <\/p>\n Isn\u2019t He reclining in that ocean as said in \u2018thALum thOLum mudigaLum samanilAdha pala parappi<\/em> [thiruvAimozhi<\/a> – 8.10.8]\u2019, such that the whole area of the ocean swells and splashes.<\/p>\n With that form itself as He gets up and churns, it would look like an ocean churning an ocean, so AzhvAr<\/a> is divining so (as peru vadivil<\/em><\/strong> (huge form));<\/p>\n Ocean is such that it relieves our burdens, and it is boundless; likewise, (emperumAn\u2019s form) also relieves our burden, is boundless, and enjoyable.<\/p>\n Or, as peru vadivu – <\/em><\/strong>by the form that cannot be measured; for the manthara<\/em> mountain not to drown He took the form of kUrmam<\/em> (tortoise), and to control the turbulence above, the form of bruhathrUpi <\/em>(brahma rUpi<\/em> (as said in \u2019uparyAkrAnthavAn Sailam bruhadhrUpENa kESava:<\/em> [SrIvishNu purANam – 1.9.90]\u2019) (kESavan)), thus being in a form among the dhEvas and in a form among asuras, and pulling \/ churning amidst them, and being as strength for vAsuki the snake (used as rope for churning), and as said in \u2018yanna dhrushtam surAsurai:\u2019<\/em>, thus permeating everywhere whether mountain, dhEvas, asuras, and gave strength – thus taking many forms in these ways.<\/p>\n kadal amudham koNda kAlam – <\/em><\/strong>All the dhEvas <\/em>without anyone missing, who due to the curse of dhurvAsa muni<\/em> became losers of wealth, losing nectar and becoming poor, and so as said in \u2018SaraNam thvAmanuprApthA: samasthA dhEvathAgaNA:\u2019 – <\/em>surrendered, and the way He churned the ocean and gave nectar to them.<\/p>\n koNda -><\/em><\/strong> having (as against \u2018gave\u2019 the nectar))- \u00a0<\/em><\/strong>He was thinking that it is his gain\/blessing to give them nectar.<\/p>\n kadal amudham koNda kAlam – <\/em><\/strong>The time when He created nectar for the dhEvas, for Himself, and for me (AzhvAr<\/a>).<\/p>\n dhEvas got the goods of nectar and went away; He took the nectar that is periya pirAttiyAr<\/a> (who came from the ocean and settled on His divine chest);\u00a0 These two, as said in \u2018viNNavar amudhuNa amudhil varum peN amudhuNda <\/em>[periya thirumozhi – 6.1.2]\u2019 <\/em>(dhEvas got the nectar, emperumAn<\/a> got the nectar that is thAyAr) are not enjoyment\u00a0 for AzhvAr. It is as said in \u2018nAl thOL amudhu<\/em> [thiruvAimozhi<\/a> – 6.10.9]\u2019<\/em> (emperumAn the divine nectar), with his hands arms and divine conch, the One who churned the ocean is the One that is the enjoyment for him (AzhvAr<\/a>).<\/p>\nIntroduction<\/strong><\/h3>\n
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\n\u00a0 thirEthaikkaN vaLaiyuruvAyth thigazhndhAnenRum<\/em>
\nperuvadivil kadal amudham koNda kAlam<\/em>
\n\u00a0\u00a0 perumAnaik karuneela vaNNan thannai<\/em>
\noruvadivaththOruruvenRu uNaralAgA(dhu)<\/em>
\n\u00a0\u00a0 Uzhi thORuzhi ninREththal allAl<\/em>
\nkaruvadiviR chenkaNNa vaNNan thannaik<\/em>
\n\u00a0 katturaiyE yAroruvar kANkiRpArE<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3<\/p>\nWord by word meaning<\/strong><\/h3>\n
\nperumAnai<\/em><\/strong> – <\/em>that is sarvESvaran,
\nthiruvadivil<\/em><\/strong> – <\/em>in the matter of his divine body,
\nkarunedumAl<\/em><\/strong> – <\/em>(like rainy clouds) emperumAn<\/a> naturally having black colour, having a lot of love towards devotees,
\nsEyan enRum<\/em><\/strong> – <\/em>that He is having reddish colour
\nthirEthaikkaN<\/em><\/strong> – <\/em>in the thrEthA yugam;<\/em>
\nperu vadivil kadal amudham koNda kAlam<\/em><\/strong> – <\/em>in the krutha yugam <\/em>when having many forms, and took nectar from the divine milky ocean
\nvaLai uruvAyth thigazhndhAn enRum<\/em><\/strong> – <\/em>He was having white colour like a conch;
\nUzhi thORu Uzhi ninRu EththalallAl<\/em><\/strong> – <\/em>other than being in each kalpam<\/em> and praise Him (like this),
\nuNaral AgAdhu<\/em><\/strong> – <\/em>It is not possible to know (Him)
\noru vadivaththu Or uru enRu<\/em><\/strong> – <\/em>as having one specific form of divine body, or as having one type of colour;
\nkatturaiyE<\/em><\/strong> – <\/em>other than (everyone) be (only) talking about
\nkaru vadivil sem kaNNa vaNNan thannai<\/em><\/strong> – <\/em>that emperumAn<\/a> having bluish divine body, and reddish divine eyes,
\nyAr oruvar kANkiRpArE<\/em><\/strong> – <\/em>who can see Him (like I did as He showed to me)?<\/p>\nvyAkyAnam<\/strong><\/h3>\n