SrI: 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
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
epporuLum thAnAy maradhagak kunRam okkum
appozhudhaith thAmaraip pU kaN pAdham kai kamalam
eppozhudhum nAL thingaL ANdu Uzhi Uzhi thoRum
appozhudhaikku appozhudhu en ArA amudhamE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
eppozhudhum – all moments
ennAL – all days
eththingaL – all months
evvANdu – all years
evvUzhi Uzhi thoRum – all yuga cycles
appozhudhaikku appozhudhu – every such moment
en – being united with me
ArA – unquenchable
amudham – nectar
Due to the pleasure acquired by that,
epporuLum – all objects
thAnAy – feeling satisfied for being the AthmA of everything
maradhagak kunRam okkum – having greatness (in height), complexion and strength like an emerald mountain
appozhudhai – freshly blossomed
thAmaraip pU – like a lotus flower
kaN – eyes
appozhudhaik kamala – freshly blossomed lotus flower like
pAdham – divine feet
kai – divine hands acquired freshness
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is like nectar which will tempt to be consumed again and again, united with me every moment, day, month, year and yuga cycle; due to the pleasure acquired by that, he was satisfied by being the in-dwelling soul of every entity and became like an emerald mountain having greatness, complexion and strength; his freshly blossomed lotus like eyes, freshly blossomed lotus like feet and hands acquired freshness.
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.
- epporuLum thAnAy – bhagavAn is the prakAri (Entity) and all other entities are prakAra (form/attribute) to him and thus all entities are contained in bhagavAn. Is he getting affected by an entity which he has no control over? [No, he is getting affected by AzhwAr who is well within his control, as are all other entities]
- maradhagak kunRam okkum – Previous term (epporuLum thAnAy) explains generally that everything is sustained by bhagavAn and everything is his body; here – his specific divine form is explained. In previous pAsuram “minnum sudar“, AzhwAr explained the radiance acquired by bhagavAn after uniting with him; here, AzhwAr explains the divine/distinct form/body which is the abode for that radiance.
- appozhudhai – Here AzhwAr is repenting for showing lotus flower asan example previously. If we just compare with lotus flower, even dry flower may be thought about. Here he is emphasising that it is freshly blossomed lotus flower.
- kaN pAdham – kAN – eyes which induce the relationship with him; pAdham – divine feet – when the relationship is realised, this is where the focus would be.
- kai kamalam – (hands) became fresh when they came in contact with AzhwAr. All of these will resemble freshly blossomed lotus flower.
- eppozhudum – momentary joyful experience, joyful experience for a day, joyful experience for a month, joyful experience for a year, joyful experience kalpa (day of brahmA) after kalpa. Even if one enjoys emperumAn forever, as said previously, emperumAn is like nectar which cannot be consumed just once; we would want to consume him again and again. The experience of one moment is unlike the experience next moment. It is not just the experience of oneself which is acquired based on the change in time, place etc., based on the knowledge of the one who is experiencing; here, emperumAn himself looks new/fresh every moment.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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