[Oppiliappan] Thiruvaimozi-1.7.2,, 1.7.3
sarojram18
1.7.2
vaippaam marundhaam adiyarai valvinaith
thuppaampulan aindhum thunjakkodaanavan
eppaal yavarkkum nalatthaaluyarndhuyarndhu
appaalavan engaLaayarkozundhe
Our Lord who is the sprout of the cowherds and who is higher than the highest joy does not let the devotees get lost by the senses which cause evil karma and He is the medicine for the ills of samsara as well as the goal of life.
vaippaam- The Lord is the goal to be attained. Hence one should ask Him only for the union with Him and not for anything inferior. Compared with the bliss enjoyed by attaining the Lord even the freedom from the cycle of birth and death is inferior , implying what has been said in the previous pasuram about those who aspire for kaivalyamukthi.
marundhaam- The Lord is not only the upeya , the goal but also upeya, the means of attaining Him. He is the elixir to those who suffer from the ills of samsara by giving them strength to conquer the senses which have the power to destroy the individual by creating evil karma.
adiyavarvalvinai the evil karma of the devotees which are created by the five powerful senses , thuppaam pulan aindhum.
thunjakkodaan avan- but the Lord does not allow the senses of the devotees to overpower them.
aayar kozundhe- kozundhu means young sprout. Usually it is the sprout that reflects any ill effect of the tree by fading first. The Lord as Krishna used to show signs of grief if anything happened to the cowherds. This shows the vathsalya of the Lord towards those who resort to Him and hence He never allows them come to harm due to the play of the senses. Also usually only the sprouts from the tree like neem are used in medicine. Hence the epithet shows His effectiveness as the medicine for the ills of samsara.
The Lord is the ultimate joy higher than the highest known from the mortal world up to the world of Brahma. Thaithareeya Upanishad mentions the joy of a man who is blessed with everything and goes on to relate that of celestial beings, devas etc multiplying each by hundred to measure the successive one ending with the bliss of Brahma, the creator and mentioning that to be a particle of the bliss of the Supreme Being, Brahman. Hence He is eppaal yavarkkum nalatthaaluyarndhuyarndhu appaalavan, higher and higher to all in respect of Bliss and beyond everything that could be counted as joy.
1.7.3
aayaakozundhaai avaraal pudai uNNum
maayappiraanai en maaNikkacchodhiyai
thooyavamudhaipparugi parugi en
maayappiRavi mayarvaRutthEnE
I have abolished my ignorance which deludes me into further births by drinking forever the pure nectar , that is my Lord, who is wonderful, shining like an emerald, the sprout of the cowherds who got beaten by them.
aayarkozundhai- the sprout of the cowherds, the offspring of Nandagopa , the cowherd.
avaraal pudaiyuNNum- refers to Krishna being beaten by the gopis and Yasodha for his pranks.
mayaappiraanai- the wonder , maayam is that the Lord of the Universe, has taken birth among the cowherds and also like an ordinary mischievous child got punished by them for his pranks.
en maaNikkappiraanai- Azvar remembers the `pacchaimaamali pOl mEni' of the Lord, the form like an emerald and shining.
thooyavamudhai- The Lord is the pure nectar meaning that the enjoyment of the Lord is higher than that of drinking the nectar that came from the milky ocean. The latter gives only immortality but does not remove sensuality as the devas did not get moksha but only attained freedom from death , na mrtham amrtham. But the enjoying the gunas and forms of the Lord gives real bliss of immortality, the moksha.
parugipparugi- there is no satiety in enjoying the Lord and the devotee goes on drinking the nectar.
maayappiRavi mayarvu- the delusion out of of ignorance that causes rebirth.
aRutthEnE- The Azvar says that by experiencing the bliss of the Lord he has abolished the ignorance that causes rebirth once for all.
The krishnavathara has the greatest fascination for all the Azvars as it is for all the devotees of the Lord. Nammazvar after composing the pasuram `patthudai adiyavarkkeLityavan,' (1.3.1) lost his consciousness at the word `etthiram,' referring to the Lord being tied to the mortar. Here also he refers to the balaleela of the Lord as Krishna when He stole butter .curd etc. and was punished for that.
The Lord is referred as maayappiraan because even though He was avaapthasamasthakaama, who has nothing to be achieved and sathyasankalpa, who is of infallible will, He acted as though He had a desire for butter and had to steal for it. It was his souSeelya ,which is, mahathah mandhaihi saha neerandhra samslesha svabhaavah, the nature of the great to have close association with those who are at lower level from theirs intellectually or otherwise and to move as one of them.
Azvar means that the cowherds did not know the real identity of Krishna as that of the Lord Himself but he knows it and hence he could destroy his karma through devotion which makes him savour the rasa of the experience of the Lord.
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