SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram – AzhwAr becomes pleased saying “You mercifully entered into me and stayed firmly and removed my sufferings which were highlighted in AdiyAdi, made me devoted to you and took charge of my senses fully”. It is also explained as AzhwAr becoming pleased saying “After I enjoyed you with devotion, you eliminated my hurdles, bestowing on me unsurpassed joy by placing yourself in me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
See nanjIyar‘s introduction.
pAsuram
சிரீதரன் செய்ய தாமரைக் கண்ணன் என்று என்று இராப்பகல் வாய்
வெரீஇ அலமந்து கண்கள் நீர் மல்கி வெவ்வுயிர்த்து உயிர்த்து
மரீஇய தீவினை மாள இன்பம் வளர வைகல் வைகல்
இரீஇ உன்னை என்னுள் வைத்தனை என் இருடீகேசனே!
sireeidharan seyya thAmaraik kaNNn enRu enRu irAp pagal vAy
vereei alamandhu kaNgaL nIr malgi vevvuyirththu uyirththu
mareeiya thIvinai mALa inbam vaLara vaigal vaigal
ireei unnai ennuL vaiththanai en irudIkESanE !
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
[Translator’s note: In all the four lines of this pAsuram, there is a short syllable immediately after the long syllable (for example, sireeidharan, vereei alamandhu etc). The purpose of this is to pronounce these syllables for a short moment longer than the regular time. We have used ‘ee’ to denote the longer syllable instead of the usual connotation of ‘I’ so that thee reader does not confuse with the alphabet ‘l’ (el)].
sireeidharan – one who is Sriya:pathi (husband of SrI mahAlakshmi)
seyya – fresh (due to the joy acquired after uniting with her)
thAmarai – like a lotus flower
kaNNan – one who has eyes
enRu enRu – saying so
(as said in thiruvAimozhi 2.4.5 “ivaL irAp pagal vAy vereei“),
irAp pagal – night and day
vAy vereei – repeatedly saying/blabbering
alamandhu – (as said in thiruvAimozhi 2.4.1 “engum nAdi nAdi“) looking blank and confused
kaNgaL nIr malgi – (as said in thiruvAimozhi 2.4.5 “kuvaLai oN kaNNa nIr koNdAL” and thiruvAimozhi 2.4.10 “kEzhil oN kaNNa nIr koNdAL“) shedding tears
vevvuyirththu uyirththu – (as said in thiruvAimozhi 2.4.4 “uLLam malanga vevvuyirkkum” and thiruvAimozhi 2.4.8 “nenjam vEva nedithuyirkkum“) breathing hot and long, continuously
mareeiya – suffered (as in thiruvAimozhi 2.4 “AdiyAdi“)
thIvinai – vices
mALa – to eradicate
inbam vaLara – to increase the joy (starting from thiruvAimozhi 2.5 “andhAmaththanbu“)
vaigal vaigal – always
en irudIkESanE – since you are the controller of my senses
en uL – in my heart (which is submissive towards you)
unnai – you (who are the controller, enjoyer)
ireei – (as said in thiruvAimozhi 2.6.2 “pakka nOkkaRiyAn“) keeping
vaiththanai – placed
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes (due to the joy acquired after uniting with her)) night and day and blabber that, looking blank and confused, shedding tears, breathing hot and long, continuously and suffered; to eradicate such vices and to increase the joy always, you placed yourself by keeping you in my heart since you are the controller of my senses.
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
- sireeidharan – one who has periya pirAttiyAr in his chest.
- seyya thAmaraik kaNNan – Like crops which look fresh when watered, having cool beautiful eyes due to her presence in his chest. This is explained in vishNu dharamam – mangalyasthavam “… vakshasthalEna Sriyamudhvahan vibhu: | visthAri padhmOthpala pathralOchana: …” (one who is having SrI mahAlakshmi in his chest, who is sarvESvara and whose divine eyes resemble lotus leaf or waterlily flower).
- enRu enRu – saying thus
- irAp pagal … – Previous AchAryas explained this as “Since he is overwhelmed with devotion, this is how his activities would be [constantly crying, longing for bhagavAn etc]”. But, bhattar explained it as “upto ‘mareeiya thIvinai mALa‘ as the state of AzhwAr which was elaborated in ‘AdiyAdi‘ decad and ‘inbam vaLara‘ explains the loving devotion which flourished in AzhwAr starting from ‘andhAmaththanbu‘ decad up to ‘kESavan thamar‘ decad”. “irAp pagal vAy vereei” indicates thiruvAimozhi 2.4.5 “ivaL irAp pagal vAy vereei“. “alamandhu” indicates thiruvAimozhi 2.4.1 “engum nAdi nAdi“. “kaNgaL nIr malgi” indicates thiruvAimozhi 2.4.5 “thana kuvaLai oN kaNNa nIr koNdAL“. “vevvuyirththuyirththu” indicates thiruvAimozhi 2.4.4 “uLLam malanga vevvuyirkkum“.
- mareeiya thIvinai mALa – His suffering in “AdiyAdi” was like the suffering of gajEndhrAzhwAn (elephant) due to the crocodile. To eradicate such well established sufferings.
- inbam vaLara – the joyful love which started from “andhAmaththanbu“.
- vaigal vaigal – every moment that has passed
- unnai en uL irIi vaiththanai – you placed yourself within me.
- en irudIkESanE – Those senses which were mine and did harm to me by opposing me, gave up their arms (surrendered to you). Would the ones (senses) which have seen parama SEshi (ultimate master – bhagavAn) stop at dhvAra SEshi (local master – jIvAthmA)? [No – they will become subservient to bhagavAn.]
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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