thiruvAimozhi – 3.4.3 – pangayak kaNNan

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – To equate bhagavAn‘s wealth of material realm with his spiritual divine form that is decorated with divine ornaments etc, AzhwAr speaks about the beauty of emperumAn‘s divine form amidst speaking about the material realm. It is the same purpose when he speaks about his distinguished/special nature in other pAsurams also. kadhir means oLi (radiance).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon emperumAn‘s distinguished form amidst these prakArams (material forms) and the similarity in them.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. Since there is no difference between bhagavAn having the whole creation as his body and having distinguished divine form, AzhwAr enjoys him being the cause of the universe and his divine form.

pAsuram

pangayak kaNNan enkO pavaLach chevvAyan enkO
angadhir adiyan enkO anjana vaNNan enkO
sengadhir mudiyan enkO thirumaRu mArban enkO
sangu sakkaraththan enkO sAdhi mANikkaththaiyE

Listen

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

sAdhi – produced from a mine
mANikkaththai – having a precious-gem like (very radiant) form
pangayam – like a lotus
kaNNan – having eye
pavaLam – like a coral
sem – reddish
vAyan – one who is having lips/mouth
am – beautiful
kadhir – radiant
adiyan – having divine feet
anjana(m) – like black pigment
vaNNan – one who is having complexion
sem – reddish
kadhir – having rays
mudiyan – one who is having divine crown
thiru – in the abode of lakshmI
maRu – scar (caused by SrIvathsa mole)
mArban – one who is having divine chest
sangu chakkaraththan – having completeness in weapons (to protect the private quarters of his divine consort)
enkO – should I call him?

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

Should I call emperumAn as one who is having a precious-gem (that was  produced from a mine) like (very radiant) form? Should I call him as the one who is having a lotus like eye? Should I call him as the one who is having coral like reddish lips/mouth? Should I call him as the one who is having beautiful radiant divine feet? Should I call him as the one who is having black pigment like complexion? Should I call him as the one who is having  divine crown that is having reddish rays? Should I call him as the one who is having the divine chest which is the abode of SrI mahAlakshmi, that is having a scar (caused by SrIvathsa mole)? Should I call him as the one who is having completeness in weapons (to protect the private quarters of his divine consort)?

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

  • pangayak kaNNan enkO – He engages with the chEthanas (sentient beings) through his eyes. AzhwAr is identifying the beauty of the eyes which made first contact with him.
  • pavaLach chevvAyan enkO – Even if someone escapes such glance, they will be captured by his smile – that is explained here.
  • am kadhir adiyan enkO – Those who are captivated by his glance and smile, will fall at his divine feet – that is explained here. Should I call him as the one who is having beautifully shining divine feet?
  • anjana vaNNan enkO – Those who fall at those divine feet get to enjoy the beautiful form – that is explained here.
  • sem kadhir mudiyan enkO – Isn’t it the divine crown that highlights his supremacy and thus the experience with such supreme person is apt [for the jIvAthmA]?
  • thiru maRu mArban enkO – When one observes the divine crown, one may shy away from bhagavAn thinking about his supremely independent nature. Isn’t it the relationship with SrI mahAlakshmi that eliminates that fear [from the jIvAthmA and lets him approach with confidence that thAyAr would facilitate his union with bhagavAn]? Should I call him as the one with SrI mahAlakshmi and the mole in his chest?
  • sangu chakkaraththan enkO – For those who fear unnecessarily for the safety of the divine couple, aren’t the divine weapons [conch and disc] the ones which instill confidence in them and remove their fear, by protecting the divine couple? Even they [periyAzhwAr in thiruppallANdu 2] said “vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu” (Let thAyAr who resides in the right side of your chest live forever) and immediately followed it up with “sudarAzhiyum pallANdu” (Let the radiant disc live forever).
  • sAdhi mANikkaththaiyE – Instead of a counterfeit gem, it is real gem which was fetched from a mine. Like that real gem, emperumAn too has no defects and has natural beauty.

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

Leave a Reply

Your email address will not be published. Required fields are marked *