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
In seventh pAsuram – AzhwAr says “To unite with me, emperumAn has decorated his divine form with thuLasi and entered my tongue”. It can also be explained as AzhwAr saying “he came to be praised by me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
thOLiNai mElum nal mArbin mElum sudar mudi mElum
thALiNai mElum punaintha thaN am thuzhAy udai ammAn
kELiNai onRum ilAthAn kiLarum sudarOli mUththi
nALaNainthu onRum agalAn en udai nAvin uLAnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thOLiNai mElum – On the shoulders (that give protection)
nal – that which is desirable for the lover
mArbin mElum – on the chest
sudar – having radiance indicating the lordship
mudi mElum – on the head
thALiNai mElum – the lotus feet that is held by the servitors
punaintha – worn
thaN am thuzhAy udai – having cool/beautiful thuLasi
ammAn – being the master
kEL – matching (such decoration)
iNai – comparable example
onRum – even in a single aspect
ilAthAn – having none
kiLarum sudar – having abundant radiance (natural radiance and the radiance of thuLasi added)
oLi mUrththy – having a shining divine form
nAL – everyday
aNainthu – approached
onRum – even little
agalAn – being inseparable
en udai nAvinuLAn – entered into my tongue
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is wearing cool/beautiful thuLasi on his shoulders, chest, head and lotus feet, being the master, having none comparable to him even in a single aspect, having a abundantly radiant shining divine form approached me ever, being inseparable, entered into my tongue.
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.
- thOLiNai … – When one goes to meet his lover, he would decorate himself to please her, similarly when emperumAn goes to visit AzhwAr, he wears thuLasi everywhere. AzhwAr desires for thuLasi and emperumAn too gives him that. Many pAsurams are quoted citing AzhwAr‘s love for emperumAn wearing thuLasi and him presenting that to AzhwAr.
- thOLiNai mElum – As explained in srIvishNu purANam 5.18.2 “…sugAdam parishasvajE” (krishNa embraced akrUra tightly), those shoulders that make one long for their embrace.
- nal mArbin mElum – chest where the one who facilitates such embrace (srI mahAlakshmi) resides
- sudar mudi mElum – After the embrace, if we lift up the face and looked up, (on) the crown which indicates bhagavAn‘s lordship
- thALiNai mElum punaintha thaNNan thuzhAyudai ammAn – sarvEsvaran whose lordship is established by his lotus feet who is wearing thuLasi in all these parts of his divine form.
- For this section, bhattar gives a nice explanation. Brave men would first decorate their weapons/muscles. So, he placed thuLasi on his shoulders. Ones who are in love, would decorate their lovers. So, he then placed thuLasi on his chest where his dear-most consort lives. After giving to the weapons and lovers, they would themselves wear it. So, he wore it on his crown. The remnants are given to adiyArs (double meaning – lotus feet and devotees). So he gives thuLais to his lotus feet. It is those devotees who come for the rescue when one is in danger. Just like his lotus feet protecting us, for him too, his lotus feet protects him (when the sakataAsura came to attack krishNa, krishNa’s feet kicked him to death and protected him).
- kEL iNai onRum ilAthAn – When kEL is treated as kEzh, kEzh and iNai both mean comparable. In this case, it means there is none comparable to bhagavAn individually or even collectively. Alternatively, kEL means sadhrusam (like) and iNai means comparable. In this case, it means there is none like him to compare with him.
- kiLarum – raising like a flood
- sudar oLi – having unlimited divine auspicious form
- mUrththi – having a form which does not need any additional decorations that were described previously
- nAL aNainthu – Will not give up until he is with me every day (eternally ever after)
- ennudai nAvinuLAnE – Became to be praised by me; Became to be the controller of my speech.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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