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
In third pAsuram – AzhwAr becomes delighted thinking “emperumAn has blessed me with the ability to describe his saundharyam (beauty) etc like nithyasUris (who have great ability); how generous he is!”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
thAmaraik kaNNanai viNNOr paravum thalai maganaith – thuzhAyviraip
pUmaruvu kaNNi empirAnaip ponmalaiyai
nAmaruvi nangEththi uLLi vaNangi nAmmagizhndhu Ada – nAvalar
pAmaruvi niRkath thandha pAnmaiyE vaLLalE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thAmarai – like a lotus flower
kaNNanai – having eyes
with that beauty,
viNNOr – nithyasUris
paravum – being eternally glorified
thalai maganai – having greatness
virai – buds
pU – flowers
maruvu – filled
thuzhAyk kaNNi – being the one who is decorated with thuLasi garland
em – for us
pirAnai – being the lord
ponmalaiyai – (due to that togetherness) one who is shining like a golden mountain
nAm – we (without leaving seeing our own lowly nature)
maruvi – approached
nangu – (like nithyasUris, to be qualified for paramapadham) in a fine manner
Eththi – glorifying
uLLi – meditating like them (nithyasUris) in our mind
vaNangi – falling at his lotus feet
due to the engagement of all 3 senses as such,
nAm – we
magizhndhu – being joyful
Ada – to dance
nA – in the tongue
alar – born
pA – in the poem
maruvi – being attached
niRka – to be singing thiruvAimozhi
thandha – one who bestowed
pAnmai – svabhAvam (nature/quality)
Ey – fitting
vaLLal – one who is with generosity
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is having lotus like eyes; (due to that beauty) he is eternally glorified by nithyasUris and is wearing thuLasi garland that is filled with buds and flowers; he is being our lord and (due to the togetherness with us) is shining like a golden mountain; we (instead of leaving him seeing our lowly nature) approached him and in proper manner (engaged all our three senses) glorified him, meditated upon him and fell at his lotus feet; (due to this experience in all 3 senses) the most generous emperumAn having such svabhAvam (quality) of magnanimity, bestowed us to have beautiful poems arising from our tongue, that lead us to joy and dancing – Such generous emperumAn would be single-focused on me (AzhwAr).
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.
- thAmaraik kaNNanai … – nithyasUris are of such nature that when emperumAn glances at them once, they would feel totally defeated and start glorifying emperumAn like some one blabbering while being affected with fever; This is as explained in mOksha dharmam “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha: …” (This meaning is heard from paraSurAma and vyAsa in a disorderly manner).
- thalai maganai – Though they glorify him, as said in SrIvishNu purANam 5.1.48 “niravadhya: para: prApthE:” (excellent and unreachable), he remains supreme.
- thuzhAy … – He won over the nithyasUris by showing his beautiful eyes; he caught AzhwAr through his garland. He got AzhwAr to become bewildered by showing his garland. emperumAn who is having a garland which has abundance of fragrance and flowers.
- ponmalaiayai – he who has become beautiful after uniting with me and who keeps growing. He grew in stature by my glorification. Thus – it is established that emperumAn became radiant after acquiring AzhwAr.
- nAm maruvi – we who said “aruvinaiyEn” (very sinful) and shied away, are now approaching him.
- nangu Eththi – Glorifying such emperumAn who is glorified by nithyasUris; AzhwAr previously said in thiruvAimozhi 1.10.7 “vAnavar sindhaiyuL vaiththuch chollum selvanai, endhaiyE enban” (I call him my father – he is the wealthy one who is meditated upon and glorified by nithyasUris) and shied away; Even when vEdham itself gave up on glorifying bhagavAn as said in thaiththiriya upanishath “yathO vAchO nivarthanthE” (the words are returning from glorifying that brahmam), AzhwAr followed him and glorified him.
- uLLi – meditating upon; instead of trying to leave emperumAn, AzhwAr thought about emperumAn.
- vaNangi – worshiped him without any ego, after being forced by bhagavAn’s auspicious qualities. AzhwAr who said in thiruvAimozhi 1.5.2 “vaNanginAl un perumai mAsUNAdhO” (If I worship you, would that be an insult), fell at emperumAn‘s lotus feet now.
- nAm magizhndhAda – we who did not have any idea about this divine joy derived from experience with bhagavAn, are now dancing out of great joy.
- nAvalar … – Like a fresh flower arising, the pAsuram which arises out of my tongue and stayed firm in me – Oh such generous emperumAn who is having such generosity as a natural quality!
- nA alar pA – simply arising out of the tongue – even without the help of mind.
It is also explained as AzhwAr saying “Oh lotus eyed lord! Oh you who resembles golden mountain! you have such quality which made us approach you and sing your glories! what a beautiful quality this is! Oh generous one!”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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