thiruvAimozhi – 3.1.1 – mudichchOdhiyAy

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

Full series >> Third Centum >> First decad

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr becomes delighted thinking about the perfect match between the divine body parts and the divine ornaments.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – based on the perfect match between the divine ornaments and divine body parts of lord SrIman nArAyaNan, AzhwAr gets doubts that could not be comprehended by him and hence he asks emperumAn himself to clarify that doubt.

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

mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO
adichchOdhi nI ninRa thAmaraiyAy alarndhadhuvO
padichchOdhi Adaiyodum palakalanAy nin paim pon
kadicchOdhi kalandhadhuvO thirumAlE katturaiyE

Listen

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

unadhu – your
mugam – divine face’s
chOdhi – radiance
mudi – in the divine crown
chOdhi – radiance
malarndhadhuvO – did it rise upwards?
adi – the divine feet’s
chOdhi – radiance
nI ninRa – where you stand
thAmaraiyAy – the lotus seat
alarndhadhuvO – did it spread downwards?
pai – well spread
pon – having beauty
nin – your
kadi – waist’s
chOdhi – radiance
padi – natural
chOdhi – having radiance
Adaiyodum – with the divine clothes
pal – many
kalanAy – being divine ornaments
kalandhadhuvO – did it spread upwards and downwards?
thirumAlE – since you are the lord of SrI mahAlakshmi

as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who are the controller of words and meanings,
katturai – mercifully explain this to remove my doubts

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

Did the radiance of your divine face rise upwards to become the radiance in your divine crown? Did the radiance of your divine feet spread downwards to become the radiance in the lotus flower where you stand? Did the radiance of your well spread beautiful waist spread downwards and upwards with the naturally radiant cloth and the divine ornaments you wear? Since you are the lord of SrI mahAlakshmi, as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who are the controller of words and meanings, mercifully explain this to remove my doubts.

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

  • mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO – Did your divine face’s radiance extend up to the divine crown and become splendorous? Or it can also be explained as – did your divine crown’s radiance extend down to the divine face and become splendorous? For a SEshabhUtha (servant), the first thing that will be seen is his SEshithvam (that which highlights the supremacy – i.e., his unique and divine crown); the beauty of the crown that highlights his supremacy leads AzhwAr to his divine feet.
  • adichchOdhi – Did the radiance of the divine feet spread over the lotus seat of your highness and become splendorous? Or did the lotus on which you are standing spread to your radiant divine feet and become splendorous [like a lotus flower would be fresh when in contact with water, your lotus feet are looking fresh due to the contact with the lotus seat]?
  • nI ninRaemperumAn who is called EkarUpa (unchanging), stood with great attachment like some one performing penance standing in water. Since this the ultimate goal, there is nothing beyond [below]. So, the radiance of the divine feet rises up [leading AzhwAr to other aspects in emperumAn’s divine form]; like a wooden block in an ocean that is pushed from one tide to another, the beauty of different aspects of emperumAn pushes AzhwAr and AzhwAr enjoys them.
  • padichchOdhi – [padi – thirumEni – divine form] Did the beauty of the divine form spread into the many divine ornaments or did the beauty of the many ornaments spread into the divine form? Did the radiance of the divine clothes spread into the divine waist or did the radiance of the divine waist spread into the divine clothes?
  • nin paim pon kadichchOdhi padichchOdhi Adaiyodum pal kalanAyk koNdu kalandhadhuvO – Did the radiance of your beautiful gold-like waist spread into the naturally radiant divine clothes and other divine ornaments? Like we cannot differentiate when water gets mixed with water, it is impossible to differentiate between the radiance/beauty of these various aspects. Alternatively, padi is also explained as “inherent quality” [i.e., all of these aspects are natural for emperumAn].
  • thirumAlE – This divine togetherness of SrI mahAlakshmi and SrIman nArAyaNan is also another beautiful aspect. Both SrI mahAlakshmi who says as in thiruvAimozhi 6.10.10 “agalagillEn” (will never separate from him) and naturally all-knowing yourself should analyse these and give clarification to me. AzhwAr who started enjoying bhagavAn recently [i.e., new to bhagavath vishayam] would say as in thiruvAimozhi 1.1.6enRum Oriyalvinar ena ninaivu ariyavar” (emperumAn cannot be understood as having such and such qualities). Those who enjoy him eternally (his divine consorts) would say as in periya thirumozhi 8.1.9 “paNdivaraik kaNdaRivadhu evvUril yAm” (where did we see him before?). emperumAn himself who is naturally omniscient as explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (he himself does not fully know his glories). Thus, these doubts remain for AzhwAr who started experiencing bhagavAn recently, as they do for those who eternally experience him and he himself – without any difference. AzhwAr is thinking that just like he is having these doubts, they would also be having such doubts.
  • katturaiyE – please explain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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