SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, AzhwAr starts explaining “vIdu mudhalAm” (cause of liberation) and says “Is he needed to give liberation? Is the relationship with him alone not sufficient?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “the relationship with emperumAn is the cause for liberation after eliminating the relationship with samsAram (material realm)”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Second pAsuram. AzhwAr says, “Is emperumAn needed to bestow liberation? Isn’t the relationship with him sufficient?” by saying “en thani nAyagan puNarppE” (the relationship with my singular master alone).
nIndhum thuyarp piRavi utpada maRRu evvevaiyum
nIndhum thuyar illA vIdu mudhalAm
pUm thaN punal poygai yAnai idar kadindha
pUm thaN thuzhAy en thani nAyagan puNarppE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
As a visible proof of elimination of samsAram (material realm),
pU – having flower
thaN – cool
punal – having water
poygai – in the pond
yAnai – for the elephant (gajEndhrAzhwAn)
idar – trouble (caused by the crocodile)
kadindha – one who eliminated
pUm – fresh
thaN – cool
thuzhAy – wearing thiruththuzhAy (thuLasi)
(due to that)
en – for me
thani nAyagan – unique/singular lord
puNarppu – relationship
nIndhum – for the jIvAthmA who is finding it difficult to cross-over
thuyar – sorrowful
piRavai – birth
utpada – including
maRRu – other
nIndhum – to cross over
evvevai – all types of aspects (such as old-age, death etc)
thuyarum – sorrows
illA – untouched by
vIdu – liberation
mudhalAm – cause
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
My unique/singular lord who is wearing fresh and cool thiruththuzhAy (thuLasi) is the one who eliminated the trouble (caused by the crocodile) for the elephant (gajEndhrAzhwAn). The relationship with such emperumAn is the cause for liberation that is untouched by the sorrows (of this material realm) for the jIvAthmA who is finding it difficult to cross-over the sorrowful samsAram which has all types of sorrowful aspects such as birth, old-age, death etc. This pAsuram explains “vIdu mudhalAm” which is mentioned in the first pAsuram.
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
- nIndhum … – This pAsuram is explanation of “piRavik kadal nIndhuvArkku“. It should be understood as “nIndhum thuyarp piRavi utpada maRRu evvevaiyum nIndhum; thuyarillA vIdu mudhalAm“; Alternatively “nIndhum … thuyarillA” could be considered as adjective for vIdu.
- nIndhum … – Since “nIndhum” is a word in present tense, it implies that all sorrowful aspects which are difficult to overcome such as birth, decay, death etc will be eliminated.
- thuyarillA vIdu mudhalAm – he is the cause for mOksham (liberation) where there is no trace of sorrow. This implies that emperumAn is the cause for the liberation which has no trace of any sufferings such as birth etc which are difficult to overcome. AzhwAr is not just implying elimination of samsAram (engagement in material realm) by saying “vIdu”, he implies attainment of bhagavAn which is filled with joy only. This is explained in nigaNdu (dictionary) as “mukthirmOkshO mahAnandha:” (mukthi (liberation), mOksham (liberation and mahAnandham (great joy) are synonyms).
Where did we see him eliminating sorrows and bestowing joy?
- pUm thaN … – emperumAn is the one who completely removed the sufferings of the elephant which was caught by the crocodile while entering the pond that is filled everywhere with blossomed cool flowers. gajEndhrAzhwAn (elephant) desired that he would submit the flower without losing its freshness at the lotus feet of emperumAn – he was suffering since his desire was not fulfilled – it was emperumAn who removed that suffering and facilitated him to fulfil his desire.
- pUm thaN thuzhAy en thani nAyagan – he flew and jumped near the pond with the thuLasi bunch placed on his head! Just like fragrance is natural for thuLasi, removing the sorrows of the elephant (devotee) is natural for emperumAn. The suffering of elephant can also be explained as thinking – What if some one thinks “We believed that sarvESvaran will protect us during dangers; but he is unfortunately not helping! Why is he behaving like someone who is devoid of good qualities?”.
- en thani nAyagan – AzhwAr feels that emperumAn removed his (AzhwAr’s) own suffering instead of elephant’s suffering [focussing on “en” – my].
- puNarppu – relationship with bhagavAn. The connection with his divine feet will remove the sufferings and also bestow the blissful result [of service to bhagavAn in paramapadham].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org