SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In first pAsuram – AzhwAr briefly and mercifully explains the principles that are explained in this decad.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
In first pAsuram – AzhwAr captures bhagavAn‘s qualities and pancha bhUthams which are the cause for the material realm and briefly and mercifully explains the principles that are explained in detail in this decad.
pugazhum nal oruvan enkO poruvil sIr bhUmi enkO
thigazhum thaN paravai enkO thI enkO vAyu enkO
nigazhum AkAsam enkO nIL sudar iraNdum enkO
igazhvil ivvanaiththum enkO kaNNanaik kUvumARE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kaNNanai – krishNa
kUvumARu – the method of explaining him
pugazhum – praised by (vEdhams and vaidhikas)
nal – having distinguished forms and wealth
oruvan – adhvithIya – unparalleled one
enkO – should I say?
poru – match
il – not having
sIr – having completeness in all qualities (such as bearing everything etc)
bhUmi enkO – should I say earth?
thigazhum – radiant (due to its purity)
thaN – naturally cool
paravai enkO – should I say water forms?
thI enkO – should I say fire (that removes coolness)?
vAyu enkO – should I say air (which is the cause for prANa (vital air) etc)?
nigazhum – proximate (surrounding all those that were born out of it)
AkAsam enkO – should I say ether?
nIL – (through the rays) reaching radiantly everywhere
sudar iraNdum enkO – should I say the two luminous objects (moon and sun)
igazhvil – without leaving out anything
ivai – these
anaiththum enkO – should I say all?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
While speaking about the method of explaining the unparalleled krishNa who is praised (by vEdhams and vaidhikas) and is having distinguished forms and wealth – should I say he is the matchless one who is having completeness in all qualities (such as bearing everything etc)? should I say he is the radiant (due to its purity) naturally cool water forms? should I say he is fire (that removes coolness)? should I say he is air (which is the cause for prANa (vital air) etc)? Should I say he is proximate ether (surrounding all those that were born out of it)? should I say he is the two luminous objects (moon and sun) which are reaching radiantly everywhere (through the rays)? should I say he is all of these without leaving out anything?
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.
- pugazhum nal oruvan enkO – AzhwAr mercifully explains the meanings that were propounded from thiruvAimozhi 1.1.1 “uyarvaRa uyar nalam” until now, in a single phrase. Should I say that he is the unique person who has distinguished qualities and is praised by Sruthi (vEdham), smruthi, ithihAsa etc? enkO means “should I say?”. First AzhwAr explains the glories of emperumAn due to being with auspicious qualities and further explains his wealth.
- pugazhum nal oruvan enkO – nal – Anandham (bliss) – Should I say one who is having auspicious qualities such as bliss etc? oruvan – unique – Should I say one who has none equal or greater?
- poruvil … – Like AzhwAr enjoyed the beauty of his divine face and divine crown as in thiruvAimozhi 3.1.1 “mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO“, since there is match between his auspicious qualities and wealth, after enjoying his qualities, he is enjoying emperumAn‘s wealth. poru – oppu – match. il – not present. Should I say he is the matchless earth which has qualities such as patience etc? Since it is said in “padhbhyAm bhUmi:” (Earth was created from the divine feet of bhagavAn), AzhwAr is saying it to be matchless.
- thigazhum … – bhUmi which was explained before is hard by nature. To use it effectively, it should be loosened up. So, water which will loosen up earth is explained. Should I call him as water which has the radiance of being the cause and also being the one which removes fatigue?
- thI enkO – If that loosened up earth is still not usable, fire will help prepare it better. Should I call him as fire which has flames that rise up?
- vAyu enkO – If that is too hot, we need air to dry it. Should I call him as air which dries?
- nigazhum – To breathe, everyone needs space. nigazhum – present. Two explanations – 1) even when the four elements (earth, water, fire, air) are destroyed, ether exists (consuming all other elements); 2) alternatively, ether is present such that all other elements rest on it. Thus, the pancha bhUthams (five great elements) which are cause, are explained.
- nIL sudara iraNdum enkO – Now, as a sample to the effect [of the five great elements], moon and sun are explained. Sun is present to extract the water from everything [sucks the water and evaporates] and moon is present to eliminate the fatigue for everyone [pleasant].
- igazhvil – Should I say bhagavAn is everything without leaving anything? krishNa himself said in SrI bhagavath gIthA 10.39 “… mayA vinA yathasyAth na thadhasthi …” (I am the seed for everything, movable/immovable does not exist without me). Alternatively – Since all these appear as his wealth instead of just some objects, should I say all of these are acceptable instead of being dismissible?
- kaNNanaik kUvumARE – For AzhwAr, saying “poruvil bhUmi” [etc] is not different from arjuna saying “hE krishNa” (Oh krishNa!).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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