{"id":3648,"date":"2015-08-09T00:05:39","date_gmt":"2015-08-09T00:05:39","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=3648"},"modified":"2015-08-09T00:05:39","modified_gmt":"2015-08-09T00:05:39","slug":"thiruvaimozhi-1-5-2-ninainthu-nainthu","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/08\/thiruvaimozhi-1-5-2-ninainthu-nainthu\/","title":{"rendered":"thiruvAimozhi – 1.5.2 – ninaindhu naindhu"},"content":{"rendered":"

srI:
\nsrImathE satakOpAya nama:
\nsrImathE rAmAnujAya nama:
\nsrImath varavaramunayE nama:<\/p>\n

Full series<\/a> >> First Centum<\/a> >> Fifth decad<\/a><\/p>\n

Previous pAsuram<\/a><\/p>\n

\"dhevas-worshipping-vishnu\"<\/a><\/p>\n

Introduction for this pAsuram<\/strong><\/h3>\n

Highlights from thirukkurugaippirAn piLLAn<\/a>‘s introduction<\/strong><\/p>\n

No specific introduction.<\/p>\n

Highlights from nanjIyar<\/a>‘s introduction<\/strong><\/p>\n

In the second pAsuram – AzhwAr<\/a> says “Who am I to say I am not qualified to glorify you? Only brahmA, rudhra et al can say that they are not qualified to glorify you”.<\/p>\n

Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/strong><\/p>\n

Subsequently – AzhwAr<\/a> considering that\u00a0emperumAn<\/a>\u00a0is asking him “How would your relationship with me cause disrepute to me?” replies “Even if the great dhEvas et al approach you with the sole aim of serving you [which in itself is a rarity], for your distinct greatness, it is a disgrace” (even if they come with pure thoughts, that is no match for your greatness).<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n

See nanjIyar<\/a>‘s introduction.<\/p>\n

Highlights from nampiLLai<\/a>‘s introduction as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n

Second pAsuram – Previously<\/a> , AzhwAr<\/a> said “I committed a mistake (causing disrepute to you) by thinking in my mind (about you), by speaking (about you) and by becoming physically depleted”. Here he says “I committed the mistake of saying that I caused disrepute to you. My saying that I am unqualified and leaving you is like a chaNdALa (abominable person) saying that he is not qualified (he is not even qualified to say that). Because, only brahmA et al who have overflowing love for emperumAn<\/a> can say that they are not qualified to glorify him”. AzhwAr<\/a> is now cursing himself for claiming his disqualification and leaving emperumAn<\/a> (since he considers himself most lowly even to do that).<\/p>\n

pAsuram<\/strong><\/h3>\n

\u0ba8\u0bbf\u0ba9\u0bc8\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba8\u0bc8\u0ba8\u0bcd\u0ba4\u0bc1 \u0b89\u0bb3\u0bcd<\/em> \u0b95\u0bb0\u0bc8\u0ba8\u0bcd\u0ba4\u0bc1 \u0b89\u0bb0\u0bc1\u0b95\u0bbf \u0b87\u0bae\u0bc8\u0baf\u0bcb\u0bb0\u0bcd \u0baa\u0bb2\u0bb0\u0bc1\u0bae\u0bcd \u0bae\u0bc1\u0ba9\u0bbf\u0bb5\u0bb0\u0bc1\u0bae\u0bcd
\n\u0baa\u0bc1\u0ba9\u0bc8\u0ba8\u0bcd\u0ba4 \u0b95\u0ba3\u0bcd\u0ba3\u0bbf \u0ba8\u0bbf\u0bb0\u0bcd \u0b9a\u0ba8\u0bcd\u0ba4\u0bae\u0bcd \u0baa\u0bc1\u0b95\u0bc8\u0baf\u0bcb\u0b9f\u0bc1 \u0b8f\u0ba8\u0bcd\u0ba4\u0bbf \u0bb5\u0ba3\u0b99\u0bcd\u0b95\u0bbf\u0ba9\u0bbe\u0bb2\u0bcd,
\n\u0ba8\u0bbf\u0ba9\u0bc8\u0ba8\u0bcd\u0ba4 \u0b8e\u0bb2\u0bcd\u0bb2\u0bbe\u0baa\u0bcd \u0baa\u0bca\u0bb0\u0bc1\u0bb3\u0bcd\u0b95\u0b9f\u0bcd\u0b95\u0bc1\u0bae\u0bcd \u0bb5\u0bbf\u0ba4\u0bcd\u0ba4\u0bbe\u0baf\u0bcd \u0bae\u0bc1\u0ba4\u0bb2\u0bbf\u0bb2\u0bcd \u0b9a\u0bbf\u0ba4\u0bc8\u0baf\u0bbe\u0bae\u0bc7
\n\u0bae\u0ba9\u0bae\u0bcd \u0b9a\u0bc6\u0baf\u0bcd \u0b9e\u0bbe\u0ba9\u0ba4\u0bcd\u0ba4\u0bc1 \u0b89\u0ba9\u0bcd \u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bc8 \u0bae\u0bbe\u0b9a\u0bc2<\/em>\u0ba3\u0ba4\u0bcb \u0bae\u0bbe\u0baf\u0bcb\u0ba9\u0bc7<\/p>\n

ninanidhu naindhu uL karaindhu urugi imaiyOr palarum munivarum<\/em>
\npunaindha kaNNi nIr sAndham pugaiyOdu Endhi vaNanginAl<\/em>
\nninaindha ellAp poruLgatkum viththAy mudhalil sidhaiyAmE<\/em>
\nmanam sey gyAnththu un perumai mAsUNAdhO mAyOnE
\n<\/em><\/p>\n

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

imaiyOr – dhEvas starting with brahmA, who don’t blink their eyes (ever)
\nmunivarum – those great sages who are constantly meditating on you – such as sanaka kumAras
\npalarum – many more
\nninaindhu – thinking (about your auspicious qualities in their hearts\/minds)
\nnaindhu – body becoming\u00a0 weak\/depleted due to such constant meditation
\nuL karaindhu – being heart-broken
\nurugi – becoming melted
\npunaindha – prepared\/made (with such great love)
\nkaNNi – garland
\nnIr – water for arghyam (washing hands), etc.
\nsAndham – sandalwood paste
\npugaiyOdu – with fragrant incense sticks
\nEndhi – holding them (for your acceptance)
\nvaNanginAl – when they worship (you for having accepted their offerings)
\nmAyOnE – Oh the one who is always present together with the magnificent and distinct realm!
\nninaindha – (out of mercy during creation) thought upon
\nellAp poruLgatkum – for all entities
\nviththAy – being the upAdhAna kAraNa (raw-material cause)
\nmudhalil sidhaiyAmE – without any change in your true nature
\nmanam – in heart\/mind
\nsey – performed
\ngyAnaththu – having knowledge in the form of sankalpam (vow)
\nun – your
\nperumai – glories
\nmAsUNAdhO? – would they not be tarnished?<\/p>\n

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

Oh the one who is always present together with the magnificent and distinct wealth (realm)! dhEvas who don’t blink their eyes, the sanakAdhi (sanaka et al) rishis who are always meditating upon you, and many more, are on constant meditation upon your auspicious qualities, becoming depleted (due to great emotions out of such meditation) and becoming heart-broken and totally melted for you. They stand seeking your acceptance holding garlands which were prepared with great love\/affection, water (for washing hands etc), sandalwood paste, fragrant incense sticks and worship you gratefully on your acceptance. But even when such great personalities worship you, who out of great compassion became the material-cause for all entities through your knowledge in the form of a vow, without any transformation to your true nature, would that not tarnish your glories?<\/p>\n

The inner meaning is – bhagavAn<\/a> is worshipped by nithyasUris and mukthas who are free from any bondage in parampadham. In such case, though the dhEvathas, rishis et al are great, since they are conditioned souls with ignorance etc., they cannot do full justice in worshipping bhagavAn<\/a> to match his lofty glories.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s vyAkyAnam<\/strong><\/p>\n

See vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s translation.<\/p>\n

Highlights from nanjIyar<\/a>‘s vyAkyAnam
\n<\/strong><\/p>\n

See nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s vyAkyAnam<\/strong><\/p>\n

See nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

For emperumAn<\/a>‘s compassion during srushti (creation), periyavAchchAn piLLai quotes srIrangarAja sthavam uththara sathakam 41 “achidhavisEshithAn praLayasImani samsaratha: karaNakaLEbarair gatayithum dhayamAnamanA: …<\/em>” (During praLayam (annihilated state), AthmAs were in the state of achith (matter), i.e., in a subdued\/inactive state; out of your compssion, to engage them in activities (which will lead them to mOksham), you provided them body and senses by mercifully transforming subtle matter into gross matter, just out of your sankalpam (vow)).<\/p>\n

Highlights from nampiLLai<\/a>‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n