thiruvAimozhi – 3.3.9 – OyumUppu

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

Full series >> Third Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “To bestow us the kainkaryam and to remove our hurdles, thirumalai is not needed; thiruvEnkatamudaiyAn who is a part of thirumalai, himself is sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the ability to remove the hurdles by thiruvEnkatamudaiyAn who is dhESikan (leader), is due to his relationship with the dhESam (divine abode), thirumalai”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. AzhwAr explained in the previous two pAsurams that thirumalai AzhwAr (divine hill) himself will remove his hurdles and bestow the goal. Here he asks “Is thirumalai AzhwAr required to remove my hurdles and bestow the goal? Is a part of thirumalai AzhwAr not sufficient to accomplish that?”. Here “a part” indicates “thirumalai appan” (SrInivAsan). thiruvEnkatamudaiyAn is glorified in periya thirumozhi 7.10.3 as “vadamAmalai uchchi” (the peak of the great northern hill).

pAsuram

OyumUppup piRappiRappup piNi
vIyumARu seyvAn thiruvEnkataththu
Ayan nALmalarAm adith thAmarai
vAyuLLum manaththuLLum vaippArgatkE

Listen

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

nAL malarAm – very tender (like a flower that has just blossomed today)
adith thAmarai – lotus feet
vAy uLLum – in speech
manaththuLLum – in the heart/mind
vaippArgatku – to those who place
Oyum – that would cause disturbance in attaining the result
mUppu – old age
piRappu – birth (the basis for the body)
iRappu – destruction (of such body)
piNi – diseases (which come along with the old age)
vIyumARu – to destroy
seyvAn – one who does
thiruvEnkataththu – residing in thiruvEnkatam
Ayan – krishNa

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

krishNa who is residing in thiruvEnkatam is the one who destroys old age  that would cause disturbance in attaining the result, birth (basis for the body),  destruction (of such body) and diseases (which come along with the old age), to those who place his very tender (like a flower that has just blossomed today) lotus feet in their speech and mind.

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

  • OyumUppup piRappu iRappu – janma (birth), jarA (old age), maraNa (death) and vyAdhi (disease) will disappear. Since it is saying “Oyum” (will be gone) now, we understand that since time immemorial they have continuously troubled us without giving any break.
  • piNi vIyumARu sevyAn thiruvEnkataththu Ayan–  Should be read as “piNi vIyumARu sevyAn thiruvEnkataththu Ayan” (krishNa residing in thiruvEnkatam will remove the diseases/sufferings) [“piNi vIymARu seyvAn” (one who eliminates hurdles) is an adjective for “thiruvEnkataththu Ayan“]. One who is now residing in thiruvEnkatam to eliminate our sufferings, would he not have stayed in “kalangAp perunagaram” (unshakeable paramapadham) if were to let us continue to toil here? Here piNi includes all types of sufferings which arise from bodily bondage (birth, old age, disease. death). But why is it said “piNi vIyumARu seyvAn” (will remove all diseases” here? It is to indicate that he has descended here to eliminate the sufferings of this world. Thus, it indicates that bhagavAn‘s nature is to eliminate others’ sufferings. Unless he himself descends and removes these hurdles, for this AthmA who is eli elumban (very meek and incapable), there is no way to eliminate them.
  • nAL malarAm adith thAmarai … – On seeing his feet, “old age, birth, death, disease” will be destroyed. To eliminate the hurdles, one is asked to drink this bitter pill (sarcasm – it should be read as “the most enjoyable divine feet”). Like the ones who keep fresh flowers on their head, to carry heavy burden.
  • vAy uLLum … – vAy (speech) and manas (mind) is indicated as a sample for speech, mind and body. For those who pursue the divine feet through their mind, speech and body. Placing in speech means as said in mudhal thiruvandhAdhi 95 “OvAdhuraikkum urai” (constant recital without any break). Placing in mind means not forgetting subsequently. Thus by engaging in the natural duty of the senses, the hurdles that are contrary to the nature of the self and those that come about incidentally, will disappear.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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