thiruvAimozhi – 1.9.8 – nAvinuL ninRu

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Ninth decad

Previous pAsuram

lotus-eyed-krishna

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “emperumAn who establishes the relationship for the words and their meanings for all types of knowledge, who handles the sustenance and annihilation of the same, entered into my eyes”. It is also explained as AzhwAr saying “emperumAn became visible to my eyes”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn entered into my eyes with a most beautiful form”.

Highlights from periyavAchchAn piLLai‘s introduction

In eighth pAsuram – AzhwAr says “Once my tongue consumed the experience, he became visible to my eyes”.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Eighth pAsuram – AzhwAr says “sarvEsvaran, who is the object of all knowledge, manifested his form that is visible through pramANams (sAsthram) to my eyes”.

pAsuram

nAvin uL ninRu malarum gyAnak kalaigaLukku ellAm
Aviyum Akkaiyum thAnE azhippOdu aLippavan thAnE
pUviyal nAl thadam thOLan poru padai Azhi sangu Enthum
kAvi nal mEnik kalak kaNNan en kaNNin uLAnE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nAvinuL ninRu – from the tongue
malarum – permeate/spread
gyAnam – tools for knowledge
kalaigaLukku ellAm – for all those abodes (pramANams/sAsthram/scriptures)
Aviyum – essential meaning which is the soul
Akkaiyum – the word which is the body
thAnE – having them under his disposal
azhippOdu aLippavan thAnE – having their creation, annihilation at his full disposal
pUviyal – fresh like a flower
nAl thadam thOLan – one who is having four wide shoulders
poru – to destroy the enemies of devotees
padai – weapons
Azhi – sudharsana chakram – disc
sangu – pAnchajanyam – conch
Enthum – holding them
kAvi – a dark-coloured flower
nal – good-looking
mEni – divine bodily complexion
kamalam – lotus like
kaNNan – having the eyes
en kaNNin uLLAn – (with this beauty) entered my eyes

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn who is having the tools for knowledge that spread everywhere from the words and meanings that emanate from the tongue at his full disposal. He also has their creation and annihilation at his full disposal.  Such emperumAn who is having four wide and fresh shoulders, who is having the sudharasana chakram and pAnchajanyam in his hands to destroy the enemies of his devotees, who is having the divine bodily complexion of kAvi flower and who is having lotus-like eyes entered into my eyes.

vyAkyAnams (commentaries)

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.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nAvinuL … – For all the vidhyA sthAnams (abodes of knowledge – sAsthram) that are the tools that reveal knowledge that shine/emanate from the tip of the tongue.
  • Aviyum Akkaiyum thAnE – Avi (soul) – meaning; Akkai (body) – word. It is bhagavAn who establishes “this meaning is identified by this word”. Thus, he is the full controller of the relationships between the words and their meanings.
  • azhippOdu aLippavan thAnE – When the real meanings of words diminish due to the lack of faith in the people with ignorant intellect, writing/recording mistakes [when some one writes down something, he/she may make a mistake] and pAtabhEdhams (differences in recordings – a word/phrase may be recorded/recited in different ways due to different ways of understanding the same), he destroys such words. He then creates those words (with the proper meanings) again when he desires so. Alternatively, Some explain this as generally talking about creation, annihilation of the universe.
  • pUviyal … – Shoulders which have the tender quality of flowers or that are decorated with flowers. And, shoulders that are well expanded like kalapaka tharu (kalpaka tree, a celestial tree) and four in numbers.
  • poru padai – weapons that are used in wars. After having the shoulders expanded, they are decorated with the weapons.
  • kAvi nal mEni – After having eliminated the hurdles, one can enjoy the beautiful form of emperumAn.
  • nal mEni – Since kAvi flower is not direct comparison for mEni (form), nal (good/beautiful) is also added as adjective.
  • kamalak kaNNan en kaNNin uLAnE – If emperumAn stays away from AzhwAr‘s eyes, he will be named “kaN vattak kaLLan” (like a friend who does not help in need tries to stay away from the sight). The eyes are like a swirl in a great flood.
  • en kaNNin uLAnE – emperumAn became visible to me who was seeing (enjoying) worldly pleasures.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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