srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
First pAsuram – this pAsuram explains emperumAn‘s sincere engagement with the residents of paramapadham. There is no lack of sincerity in nithyasUris [so, where is the question of emperumAn having to deal with them sincerely?] – but still, since they are many with each one having different desires/tastes, emperumAn understands their desire and engage with them per that desire – this is where his Arjavam (sincerity/honesty) comes into use.
Odum puL ERi sUdum thaN thuzhAy
nIdu ninRu avai Adum ammAnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ammAn – nirupAdhika swAmy (unconditional master)
puL ERi – climbing on periya thiruvadi (garudAzhwAr) fulfilling his desire (to carry emperumAn)
Odum – wander around
thaN – cool (stress-busting)
thuzhAy – thiruththuzhAy (thuLasi)
sUdum – wearing (on his divine body parts maintaining the freshness of thuLasi)
nIdu ninRu avai – with those entities that will live eternally
Adum – be joyfully engaged
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
bhagavAn, the unconditional master (of all), climbing on garudAzhwAr wander around (fulfilling his desire to serve him), wearing cool thuLasi garland and joyfully engage with those entities that are eternal.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
- Odum puLLERi – “puLLERi Odum” – climb the bird (garudAzhwAr) and wander around; [arumpadham – would it not be a pain to carry some one?] Just like the queen would enjoy the touch of the king on her breasts, garudAzhwAr desires bhagavAn climbing and riding on him. Him climbing garudAzhwAr solves two purposes – to bless the residents of paramapadham with that divine dharsan and to fulfill the nature (servitude) of garudAzhwAr. ALavandhAr highlights in sthOthra rathnam 41 “thvadhangri sammarthdhakiNAngasObhinA” [shining radiantly due to the scars which were received by the pressing of bhagavAn‘s divine feet] – just like for a kAmini (lover-girl) sustains herself by seeing the love-marks on her body, garudAzhwAr sustains himself by the scars from the divine feet of bhagavAn.
- sUdum thaN thuLAy – Wearing fresh thuLasi where the freshness will be lost even if there is a slight delay by bhagavAn (out of thuLasi’s anxiety on not being able to serve bhagavAn) . Do they (garudAzhwAr (bird), thuLasi (leaves), etc.,) have consciousness? Yes – as explained in paushkara samhithA “…chinmayais svaprakAsaischa…” (bhagavAn is with flower garlands, pearl necklaces, clothes, etc., which are with knowledge/consciousness, self-luminous, etc and are increasing the radiance to each other) – some chEthanas assume the form of garudAzhwAr, thuLasi, etc., as required for bhagavAn‘s sport/pleasure. But then, should these not have the quality of ignorance, (not-so-developed intelligence, ) etc., that are seen in these species? No, these are like the clowns, hunch-backs, etc., who are seen in a king’s court (for his joy). In the spiritual realm, all forms are assumed by jIvAthmAs based on desire and not based on karma as in material realm. In samsAram (this material realm), plant/animal forms are due to ones karma [In arumpadham, famous verse “vAchikai: pakshimrugathAm mAnasairanthyajAthithAm | sarIrajai: karmadhOshair yAthi sthAvarathAm nara:” is quoted – A human being who commit offenses/sins through words will be born as birds/animals (their speech will be curtailed); those who commit sins through mind will be born as lowly beings (their purity in mind will be curtailed); those who commit offenses/sins through body will be born as plants (their physical movement will be curtailed)] but in paramapadham (the spiritual realm), all forms are based on the desire (of the jIvAthmAs who are there). Only samsAris (bound souls in this material realm) have differences in desires and dishonesty; For nithyasUris, since the goal is only to serve emperumAn, there is no difference in desires and no dishonesty; Why then there is need to specifically say that bhagavAn deals with them honestly/sincerely? Though everyone’s goal is to serve bhagavAn, since bhagavAn has different activities/manifestations, the tastes will be different for different individuals in spiritual realm.
- nIdu ninRu – Only when something happens due to karma, its temporary. Since these engagements (in paramapadham, etc) are befitting the nature of bhagavAn and jIvAthmAs, they will be permanent – eternal. bhagavAn cannot sustain himself without them and they cannot sustain themselves without him.
- avai – Since, AzhwAr said “puL” and “thyzhAy” before, he is now saying “avai” (indicating insentients – plural).
- Adum – Instead of saying they will bhagavAn will engage with them, AzhwAr is saying they will enjoy him sportingly – just like a very tired/thirsty person jumped into a cool pond and enjoy it, all of them will be immersed in enjoying bhagavAn.
- ammAnE – Though, he is the master for all irrespective of one being nithyasUri (eternally free soul) or nithyasamsAri (bound soul), he still engages with them like this.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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