Thiruvaimozhi-1.7.5 and 1.7.6

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1.7.5

 

viduvEno en viLakkai en

aaviyai

naduvE vandhu uyyakkLginRa

naadhanai

thoduvE seidhu

iLavaaicchiar kaNninuL

vidavE seidhu vizhikkum

piraanaiyE

 

Will I ever forsake my Lord who has removed my

ignorance by His light and who is my very life and who came and saved me from

going away from Him? He is the saviour of all who turned the mind of the

cowherd girls who came to complain about Him by simply looking at them.

 

To the question whether he will give up the thought

of the Lord if he found himself under the circumstances in which it is

impossible to do so due to the over powering impulses that take him away from

the thought of the Lord, Azvar answers in this verse.

 

viduvEnO – will I ever give

Him up

 

en viLakkai- since He is the light

that dispelled my ignorance

 

en aaviyai- and the very life of me?

 

naduvE vandhu

uyyakkoLginra naadhanai

 

Moreover He came to me by Himself and made me His.

Azvar refers to the time when he decided not to resort to the Lord thinking that he did not deserve His

grace and the Lord made him forget his resolve by His maya. (Thiru.1.1.5)

 

Once the ignorance is removed it is not likely to

occur again. Azvar says that the Lord has removed his ignorance though His

light. A light shows everything in its real state and also show itself.

Similarly the light of the Lord shows the world as it is and the real nature of

the self as well as the nature of the Lord Himself.

 

Also "the Lord is my life" , says Azvar and "how can

I leave him, in which case I cease exist?"

 

thoduvE

seidhu-

refers to the stealing of butter and other mischief Krishna

did to the cowherd girls, iLavaaicchiyar,

who came to report to Yasodha.

 

kaNNin

uL vidavE seidhu vizikkum piraanai Krishna looked at them and

enchanted or hypnotized them with his eyes

so that they forgot their purpose. This denotes His ability to win over

even those who are against Him, maattraarai maatrazhikkum vallan as

Andal calls Him in Thiruppavai.

 

The central idea of this pasuram is that once we resort

to Him the Lord does not leave us and we cannot give Him up even if we want to.

This idea is reiterated in the next verse.

 

1.7.6

 

piraan

perunilam keendavan pinnum

viraai

malartthuzbhaai veindha mudiyan

marraamaram

eidha maayavan ennuL

iraan

enil pinnai yaan ottuvanO

 

Will the Lord, the enchanter, who

had dug out the big earth and pierced the maraa trees with His arrow, ever

forsake me? If He does so will I exist afterwards?

 

piraan- He is referred to as

piraan since all His doings are for others, piRar, His devotees as the mmon , wind etc. exist

only for the enjoyment of others. In Jithatha sthothram we have the following

lines,

 

na

the roopam na cha aakaaro

na

aayuDhaani na cha aaspadham

thTha

api putrushaakaaro

bhakthaanaam

thvam prakaaSase

 

This means, the form, manifestation, the weapons and

the abode and also the mediating

influence of the divine mother everything is for the sake of the devotees.

 

Perunilam

keendavan

 

 

Azvar cites two instances to prove that He will do

anything for His devotees. He dug out the big earth, as the mighty boar to protect the earth

goddess who is His devotee and consort .

 

maraamara

eidha maayavan

And to save another, namely, Seetha who was Lakshmi herself, He befriended

Sugriva to instill confidence in whom He pierced the seven mara trees,. This shows,

among so many other incidents like being

the messenger to the Pandavas and driving the chariot for Arjuna etc., that He

will go to any extent for the sake of His devotees. He is referred to as maayavan , the one who enchants by His

wonderful deeds.

 

ennuL

iraan enil- "If He is not in me,

 

pinnai

yaan ottuvEnO- will I exist afterwards?" meaning that the very fact that he is

existing signifies that the Lord has not left him. After saying that he will

not let the Lord go away he further says that even the Lord will not leave him

in the next pasuram.