thiruvAimozhi – 2.3.9 – kadivAr thaNNanthuzhAy

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Full series >> Second Centum >> Third decad

Previous pAsuram

krishna-thulasi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says that he enjoyed emperumAn‘s guNams (qualities) with great thirst and felt blissful.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram – As said in thaiththirya upanishadh Anandhavalli “sOshnuthE sarvAn kAman saha brahmaNA vipaSchithA” (He experiences all auspicious qualities of bhagavAn who is omniscient), AzhwAr says that he experienced bhagavAn and eliminated all his difficulties and becomes delighted.

pAsuram

kadivAr thaNNanthuzhAyk kaNNan viNNava perumAn
padivAnam iRandha paraman paviththiran sIr
sediyAr nOygaL kedap padindhu kudaindhAdi
adiyEn vAy maduththup parugik kaLiththEnE

Listen

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

kadi – fragrance
vAr – flowing
thaN am thuzhAy – one who is wearing fresh thuLasi (garland)
kaNNan – krishNa (who is submissive towards his devotees)
viNNavar perumAn – for him who has supremacy (which is enjoyed by) nithyasUris who are matchingly glorious
vAnam – in paramapadham (spiritual sky)
padi – match
iRandha – since (it is) not there
paraman – the supreme who has no one greater than him
paviththiran – one who is so pure (that he purifies even those who are ignorant and don’t have this proper understanding and give them divine experience)
sIr – in the qualities (that manifest his supremacy, simplicity, purity, etc)
sediyAr – densely populated, abundant
nOygaL – great diseases (starting with worldly attachments)
keda – to destory
padindhu – approached
kudaindhu – completely immersed
Adi – bathed (drenched/drowned)
adiyEn – I who is fully existing for bhagavAn
vAy maduththu – keeping my mouth (which is the desire that is the tool to enjoy) ready
parugi  – consumed it (like a greatly thirsty person drinking water) for full satisfaction
kaLiththtEn – attained unsurpassed bliss.

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

One who is wearing fresh thuLasi which has flowing fragrance, one who is krishNa (who is submissive towards his devotees), one who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris (who are appropriately glorious), one who is so pure (that he he purifies even those who are ignorant and don’t have this proper understanding and gives them divine experience); To destroy the great diseases (starting with worldly attachments), I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy.

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

  • kadivAr thaNNanthuzhAyk kaNNan – krishNa who is wearing thuLasi garland which has abundance of fragrance; krishNa who is wearing thuLasi garland which has honey flowing.
  • viNNavar perumAn – With this mesmerizing form, he wins over nithyasUris such as anantha (AdhiSEsha), garuda et al.
  • padi vAnam iRandha paraman – 3 explanations:
    • the supreme lord to whom even those nithyasUris are no match
    • having supremacy such that even those nithyasUris who are at par with emperumAn are not a match for his true nature
    • for his divine form (padi), even cloud (vAnam (sky) represents mEgam (cloud)) is not a match
  • paviththiran sIr – having purity to make such divine beautiful form available for samsAris (worldly people) too; sIr – such emperumAn‘s auspicious qualities;
  • sediyAr …. – the dense/abundant difficulties (such as avidhyA (ignorance), etc) of this material realm which blocks my experience of such qualities; approached such emperumAn, experienced him in all directions, deeply immersed in him; I, who is fully existing for him, fully experienced him, placed my feet on the heads of yama et al (won-over death) and became blissful. vAy maduththup parugi – quenched my great thirst.
  • kaLiththEnE – Just like worldly matters are filled with sorrow, experience of bhagavAn is fully joyful.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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