thiruvAimozhi – 2.7.8 – vAmanan

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Seventh decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “There can be no reciprocation for the favours done by emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “is there a reciprocation for emperumAn‘s favour of eliminating the mind which is not useful to enjoy him?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr struggles due to not finding a way to reciprocate the favour done by emperumAn to him.

pAsuram

vAmanan en maradhaga vaNNan thAmaraik kaNNinan
kAmanaip payandhAy! enRenRu un kazhal pAdiyE paNindhu
thUmanaththananAyp piRavith thuzhadhi nInga ennaith
thImanam keduththAy unakken seygEn en sirIdharanE!

Listen

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

vAmanan – Oh (most easily approachable) vAmana!
en – for me to experience
maradhaga vaNNan – Oh one who is having a beautiful form resembling emerald!

[those eyes] which would happily and completely bless those who enjoy them,
thAmarai – like lotus flower
kaNNinan – Oh one who is having such eyes!
kAmanai – for cupid (who is loved by all)
payandhAy – Oh one who is the creator!
enRu enRu – saying so
un kazhal – your divine feet
pAdiyE – sing
paNindhu – bow to them
thU manaththananAy – having pure mind (which does not hanker for ulterior goals)
piRavi – caused by birth
thuzhadhi – sufferings
nInga – to eradicate
ennaith thImanam keduththAy – reformed my evil mind (which was focussed on worldly pleasures)
en – being the helper for such me
sirIdharanE – Oh SrImAn (lord of SrI mahAlakshmi)!
unakku – for you (who is complete)
en – what
seygEn – can I do?

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

Oh (most easily approachable) vAmana! Oh one who is having a beautiful form resembling emerald, for me to experience! Oh one who is having lotus flower like eyes that would happily and completely bless those who enjoy them! Oh one who is the creator of cupid (who is loved by all)! You reformed my evil mind to say these, sing your divine feet, bow to them, to have a pure mind and to eliminate the sufferings caused by birth [in material realm]; Oh you who is SrImAn (husband of SrI mahAlakshmi) who is complete in all manners and who has done such favours to me! what can I do in return?

It is implied that since bhagavAn is Sriya:pathi (husband of SrI mahAlakshmi) who is complete in all aspects, there is nothing that can be done in reciprocation.

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

  • vAmanan – this explains his divine bodily beauty; also explains him as the well-wisher who does good to others.
  • en maradhaga vaNNan – one who let me enjoy his divine form which removes all fatigue.
  • thAmaraik kaNNinan – Not just external beauty, his mercy dripping heart is exposed through his divine eyes.
  • kAmanaip payandhAy – oh the creator of manmatha (cupid) who threatens/bewilders everyone with his extreme beauty! On meditating upon emperumAn, sometimes AzhwAr speaks in first person with emperumAn (you, here etc – as if he is in front of him); but when he further desires for affectionate exchanges which would not happen, he will speak in third person [he, there etc] to him; his great attachment to emperumAn is the reason for both types of dealings.
  • enRu enRu  … – reciting these divine names and falling at his lotus feet
  • thU manaththananAy – mind is generally explained as the cause for both bondage and liberation; leaving that aside having a heart which is fully focussed on liberation; that is, having pure internal sense (mind). As a result, one need not take birth again [in this material realm]; piRavith thuzhadhi – sufferings in birth, eliminating that.
  • ennaith thImanam keduththAy – You reformed the mind which would desire for both you and worldly pleasures like a person who would desire for both nectar (which would give immortality) and poison (which would kill). Not only you bestowed me a good mind, you also eliminated my evil mind (explained in previous pAsuram).
  • unakku … – Seeing the favours done by you, I cannot bear myself not reciprocating the same; but I am not finding ways to reciprocate; Neither am I able to reject your favour, nor are you in need of something. What can I do to you who is already complete in all aspects?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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