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.
See nanjIyar‘s introduction.
kESavan thamar kIzh mEl emar Ezh ezhu piRappum
mAsadhir idhu peRRu nammudai vAzhvu vAykkinRavA
Isan en karu mANikkam en sengOlak kaNNan viNNOr
nAyagan empirAn emmAn nArAyaNanAlE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Isan – having lordship (towards everyone)
en karumANikkam – (instead of such common aspect towards everyone) showing his blue-emerald like form
en sem kOlak kaNNan – (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes
viNNOr nAyagan – acknowledged by the nithyasUris too
empirAn – giving me joy
emmAn – due to being my lord
nArAyaNAlE – by SrIman nArAyaNan (who has unlimited vAthsalyam (motherly forbearance)
kIzh mEl Ezh ezhu piRappum – seven generations of ancestors and descendants
kESavan thamar – devotees of kESava (who is greater than all)
emar – mine
idhu – this (unconditional acknowledgement of bhagavAn)
mA – great
sadhir – glory
peRRu – having acquired
nammudaiya – our
vAzhvu – this wealth of SrIvaishNavam
vAykkinRavA – flourishing!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
SrIman nArAyaNan (who has unlimited vAthsalyam (motherly forbearance) who is having lordship (towards everyone) and who is (instead of such common aspect towards everyone) showing his blue-emerald like form and (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes, acknowledged by the nithyasUris too, is giving his experience; By such emperumAn, due to being my lord, those devotees of kESava (who is greater than all) who are my seven generations of ancestors and descendants acquired this great glory which is our wealth of SrIvaishNavam and are flourishing.
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.
- kESavan thamar – [3 explanations] those devotees who are attracted to emperumAn who has beautiful hair locks; those devotees who are attracted to emperumAn being engaged in destroying enemies [like killing the horse demon kESi]; those devotees who are attracted to emperumAn being the controller of all as said in SrIvishNu purANam 5.3.14 “ka ithi brahmaNO nAma IsOham sarvadhEhinAm | AvAm thavAngE sambhUthau thasmAth kEsavanAmavAn ||” (ka indicates brahmA; I am (rudhra) the lord of all entities (in the material world); Both of us appeared from your body as a part; Thus you have the name kESava which means ka and ISa were born from you – as said by Siva towards SrIman nArAyaNan). AzhwAr likes them because they are devotees of sarvESvaran. emperumAn likes them because AzhwAr calls them “emar” (mine). From this we can understand that – to be pursued by emperumAn, one needs to have the affection of a SrIvaishNava.
- kESavan thamar – SrIvaishNavas who are won over by emperumAn‘s divine bodily beauty.
- kIzh mEl … – my ancestors, descendants of seven (many) generations became his devotees. This is explained in following pramANams [For ordinary virtuous acts, great benefits are explained in SAsthram – what to speak of being related to a SrIvaishNava]:
- mahAbhAratham – bhIshma saying to dharmaputhra (yudhishtra) – “EkAhamapi kaunthEya bhUmistham udhagam kuru | kulam thArayathE thAtha! saptha sapthacha saptha cha” (Oh yudhishtra, my dear child! at least one day offer water to earth; that will help uplift your 21 generations of family members).
- bOdhAyana dharmam – “dhaSapUrvAn dhaSAparAthmAnam cha” (10 generations before, self and 10 generations after) [will be purified]
- mA sadhir idhu peRRu – acquiring great glory – thiruvAimozhi 2.7.6 “vidhi sUzhndhadhAl” (due to being drenched in his unconditional grace) or thiruvAimozhi 2.7.3 “mAdhavan enRadhE koNdu” (just for saying mAdhava) or achieving such glory that whatever result he got, the same result was bestowed to his relatives too.
- mA sadhir idhu peRRu – achieving great glory. Having acquired “thadakkai chathuran” (emperumAn who has highly capable (generous) wide hands); if something is acquired by one’s own efforts, there would be an end to the result [hence, the result was bestowed by bhagavAn himself, there is no end to the joy/experience for AzhwAr].
- idhu peRRu – emperumAn is showing his great affection.
- nammudai vAzhvu vAykkinRavA – this is my fortune that he is caring for all those who are related to me.
- nammudai vAzhvu – SrIvaishNava sampath – wealth of SrIvaishNavam.
- vAykkinRavA – like a flood which continuously flows without losing its strength. Before it was said “seven (twenty one) generations” – is this not contradicting by saying “continuous without losing strength”? No – that number is just a sample of the full mercy. [nampiLLai saying] See, it has even reached us.
What is the reason for such mercy of emperumAn?
- Isan – he is the apt/natural lord (so he is caring).
- viNNOr nAyagan empirAn emmAn – Just like winning over nithyasUris by showing his beauty, he would do the same to me and let me experience his beauty – such generous lord.
- nArAyaNanAlE – Disregarding his own supremacy, not giving up even those who don’t accept him – since he is the one with vAthsalyam (motherly forbearance). Instead of saying “samithai pAdhi sAvithri pAdhi” (Half samith (wooden blocks/sticks used in fire sacrifices) and Half sAvithri (gAyathri manthram), it is purely out of bhagavAn‘s nirhEthuka krupai (unconditional grace) [brahmAchAris while performing samithAdhAnam, need to recite gAyathri manthram 1008 times and also place 1008 samith in the hOmam – it cannot be substituted by half count of manthram and samith. Similarly, this can be accomplished only by unconditional grace – not based on the combination of jIvAthmA‘s self effort and his mercy].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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