thiruvAimozhi – 3.4.2 – kUvumARu

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

lotus-eyed-krishna-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr explains the (transformed) effects of five great elements in proper order and explains bhagavAn being owner of those.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the effects of the five great elements which were discussed in previous pAsuram.

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

kUvumARaRiya mAttEn kunRangaL anaiththum enkO
mEvu sIr mAri enkO viLangu thAragaigaL enkO
nAviyal kalaigaL enkO gyAna nal Avi enkO
pAvu sIrk kaNNan emmAn pangayak kaNNanaiyE

Listen

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

kunRangaL anaiththum – all mountains (that are effects of earth due to their hard nature)
mEvu sIr – having glorifiable qualities (due to helping all living beings) and an effect of water
mAri – rain
viLangu – effect of fire (due to its radiance)
thAragaigaL – stars etc
(effect of air) nA – in the tongue
iyal – being created
kalaigaL – vidhyAsthAnams (fields of knowledge)
gyAnam – for in-depth knowledge
nallAvi – being the SarIra (body/tool), the sounds which are effects of AkASa (ether)
enkO – Should I say or call him?
pAvu – vast
sIr – having qualities and wealth
kaNNan – one who is easily accessible for me
pangayak kaNNan emmAnai – my lord who won over me by the beauty of his lotus eyes
kUvumARu – method of speaking about him
aRiya mAttEn – I am not knowing

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

I am not knowing the method of speaking about my lord who won over me by the beauty of his lotus eyes, who is easily accessible for me, who is having vast (number of) qualities and wealth. Should I call him as all mountains (that are effects of earth due to their hard nature)? Should I call him as rain that is having glorifiable qualities (due to helping all living beings) and an effect of water? Should I call him as stars etc that are effect of fire (due to its radiance)? Should I call him vidhyAsthAnams (fields of knowledge) that are created in the tongue? Should I call him the sounds which are the SarIra (body/tool) for in-depth knowledge and effects of AkASa (ether)?

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

  • kUvarmARu – I don’t know how to compile a song on him to call him. kUvudhal – calling. It is said in periyAzhwAr thiruvAimozhi 1.4.5 “kUvak kUva nI pOdhiyEl” (even as I am calling, you keep going). Since AzhwAr acquired his fully expanded knowledge by the causeless grace of bhagvAn [instead of self-effort] all aspects are known to him. It is due to overwhelming devotion he is unable to speak; Or, he is unable to speak since bhagavAn‘s wealth is boundless and cannot be easily spoken.
  • kunRangaL – Mountains are the effect of Earth (cause) that was mentioned as “poruvil sIr bhUmi” [in previous pAsuram]. It looks like all the hardness of earth came together to be as the mountain. Should I call him as the mountains that support the earth?
  • mEvu sIr mAri enkO – This is the effect of water that was identified in previous pAsuram as “thaN paravai“. Should I call him as the cloud which has beauty and coolness that attract those who see it. Clouds are desirable for AzhwAr in two ways – first, they are wealth of bhagavAn and second, they are also comparable [in some sense] to physical form and compassion.
  • viLangu thAragaigaL enkO – Should I call him as the shining stars etc which are effect of fire that was explained in previous pAsuram as “thI enkO“? Stars are a sample for all illuminous objects.
  • nAviyal kalaigaL enkO – This the effect of vAyu (air) as highlighted in previous pAsuram as “vAyu enkO“. The 64 branches of knowledge which were derived (spoken/taught) using the tongue. [Isn’t sound an effect of ether? Yes. But ] Manifestation of sound happens as an effect of air [different frequency of air manifests different sounds]. All efforts depend on air to succeed.
  • gyAna nal Avi enkO – Sabdham (SAsthram) is the quality of ether which is said in previous pAsuram as “AkAsam enkO“. The quality in the cause is the cause for the quality in the effect. Isn’t the whiteness in the thread the cause for the whiteness in the cloth [produced from that thread]? Also, since AkASam (ether) is the only element remaining [among the five great elements], this should point to ether only. When it says Avi (AthmA), it indicates body (sounds, the effect) through lakshaNA (indication). Sabdham (word, SAsthram) is laden with artham (meanings). AzhwAr says “nallAvi” (good sound), since there is no defect in Sabdham unlike our senses.
  • pAvu sIrk kaNNan – krishNa who is filled with auspicious qualities that are spread everywhere as said in rI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (SrI rAma is well known as one who is well anchored in dharma).
  • emmAn … – emperumAn keeps AzhwAr attracted towards him by showing his beautiful eyes. For AzhwAr, there is no distinction between “pangayak kaNNan” (lotus eyed lord) and “kunRangaL anaiththum” (all mountains) [he sees everything as belonging to bhagavAn]. Here “kunRangaL anaiththum” is explained as a comparison of bhagavAn’s form to the the form of mountains and “mEvu sIr mAri” is explained as a comparison of bhagavAn’s complexion to the color of clouds – this is similar to how it is explained in periya thirumozhi 7.10.1 “perumpuRakkadal” (bhaktha vathsalan emperumAn in thirukkaNNamangai dhivya dhESam is explained in one point of view to be looking similar to a great ocean instead of explaining him as the ocean itself by sAmAnAdhikaraNa nyAyam].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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