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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
manisarum maRRum muRRumAy mAyap piRavi piRandha
thaniyan piRappili thannaith thadam kadal sErndha pirAnai
kaniyaik karumbin insARRaik kattiyaith thEnai amudhai
munivinRi Eththik kunippAr muzhudhuNar nIrmaiyinArE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
[In the forms of [human] SrI rAma, krishNa et al, [celestial] upEndhra (vAmana), [animal] mathsya (fish), kUrma (tortoise) etc]
manisarum – as humans
maRRum – other celestial forms
muRRumAy – assuming other animal forms
mAyam – amazing
piRavi – incarnations
piRandha – assuming
thaniyan – (though born in same species) one who is totally distinguished, incomparable person
piRappili thannai – one who is not having births (not being bound by karma, which is the reason for this distinction)
(for such incarnations)
thadam – vast
kadal – in the milk ocean
sErndha – one who is resting
pirAnai – one who does favours
kaniyai – like a fruit (which tempts every one to eat as soon as it is seen)
in – faultless sweet
karumbin sARRai – sugarcane juice
kattiyai – and the block of sugar (which is tasteful in every particle)
thEn – honey (which is fully tasteful)
amudhai – most enjoyable like nectar (which gives immortality to the one who drinks it)
munivu – hatred (in considering the incarnations to be inferior)
inRi – without
Eththi – praising (the qualities of such incarnations such as simplicity, easy approachability etc)
kunippAr – those who dance with somersaults (out of that joy)
muzhudhu – all SAsthrams
uNar – knowing
nIrmaiyinAr – having the nature
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn, (though born in same species) one who is totally distinguished, incomparable person, one who is not having births (not being bound by karma, which is the reason for this distinction) assumes amazing incarnations [In the forms of [human] SrI rAma, krishNa et al, [celestial] upEndhra (vAmana), [animal] mathsya (fish), kUrma (tortoise) etc] as humans, other celestial forms and other animal forms. One who does favours is resting in the milk ocean (for such incarnations); he is like a fruit (which tempts every one to eat as soon as it is seen); he is like sugarcane juice which has faultless sweetness and the block of sugar (which is tasteful in every particle); he is like honey (which is fully tasteful); he is most enjoyable like nectar (which gives immortality to the one who drinks it); those who praise (the qualities of such incarnations such as simplicity, easy approachability etc) without hatred (in considering the incarnations to be inferior, dance with somersaults (out of that joy) are having the nature of know all SAsthrams.
From kani (fruit) to thEn (honey), four types of food stuff – that which is eaten (fruit), that which is drunk (sugarcane juice), that which is bitten while eating (sugar blocks) and that which is licked (honey), are identified.
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.
- manisarum maRRum muRRumAy – human forms, celestial forms and all other forms that are not spelt out such as animal forms, plant forms. varadharAja sthavam 18 “suranarathiraSchAmavatharan” (born amidst celestial beings, humans, animals and plants).
- mAyap piRavi piRandha – Though there is no binding for him, he would assume the forms that are hated even by those who are bound. One who assumes many amazing incarnations.
- thaniyan – While incarnating, he would go with the clothes he was wearing [as in the case of SrI rAma going to forest giving up everything]. In rAmAvathAram, we have heard that only a few accompanied him to the forest. They not only forget to think “emperumAn appeared for our upliftment”, they also explain his birth as a fault in him [like, people saying “he incarnated in a particular form due to the curse of a rishi” etc., without understanding his true nature].
- piRappili thannai – [Though unborn] While being born for others’ benefit like this, even if he does not succeed in his mission, instead of giving up thinking “though we are taking so much efforts, there is no success”, he again takes birth.
- thadam kadal sErndha pirAnai – His form of performing penance to be born again. The anirudhdha form which is lying/resting on milk ocean is the root of all incarnations. He is explained in thiruppAvai 6 as “veLLaththaravil thuyil amarndha viththu” (emperumAn who is the seed who is resting on AdhiSEshan in the ocean). To remove the ocean of birth/samsAram of the bound souls, he descends and rests on the ocean,
- kaniyai … – Like the ocean became a fruit; Or, it has become a fruit having soaked in milk. The sweetness due to the beauty acquired as a result of resting in the milk ocean. Unlike it is said in chAndhOgya upanishath “sarvarasa:” (all the tastes), AzhwAr cannot say it in one word. He cannot stop glorifying emperumAn while attempting to do so. He is just describing in a few ways based on his personal experience [of emperumAn]. Thus, he is praising emperumAn as “fruit”. The fruit which is so tempting to be eaten as soon as it is seen [kani – fruit], the juice of such fruit after removing all the pulp etc [karumbin sARu – juice], the block which is made of such juice [katti – sugar block], that which can be drunk [thEn – honey] and not just enjoyable but also can give immortality (amudhu – nectar]. AzhwAr is reminded by his sweetness which he enjoyed in previous decad – thiruvAimozhi 3.4.3 “nalam kadal amudham enkO“.
- munivinRi Eththik kunippAr – munivu inRi means without jealousy. When hearing about bhagavAn, those who praise him without jealousy. People may be jealous when a co-human is praised. Would they be jealous if the supreme lord is glorified? Yes, there are many who are jealous of bhagavAn’s great quality [of avathAra saulabhyam – his simplicity in his incarnations], not only that, they also find faults in him [in his incarnations, that they are mere mortal forms and not the forms of supreme]. krishNa told arjuna in SrI bhagavath gIthA 9.1 “idham thu thE guhyathamam pravakshyAmi anasUyavE” (I am talking to you this most secret knowledge, since you are not jealous of me) “When I explained to you my true nature, forms, qualities and wealth, you did not show any jealousy, and I have not seen any one who is (receptive) like you. So, I will reveal you more which I have not explained to you previously, please come near me”. [Would there be jealousy/hatred towards emperumAn in his devotees or favourable persons?] krishNa performed many great tasks to help/protect pANdavas such as presenting sanganidhi and padhmanidhi (great wealth), building a palace/capital inside the ocean (dhvArakA) and accepting the arrows of their enemies on his own chest. Even after doing that, for very insignificant matters, they would say “who is this krishNa? what is he doing?”. krishNa himself said in mahAbhAratham “dhAsyamaiSvaryavAdhEna” (I am serving them (pANdavas) in the name of protecting them) – in the name of rakshakathvam (protecting them), I served them in various ways; when I received something good, I shared with them; still whatever harsh words they say, I bear them. When a precious gem was lost, being stolen by some one else, krishNa was blamed for it and nambi mUththa pirAn (balarAma) went on a pilgrimage citing this insult [syamanthaka jewel was taken by a lion which eventually reached jAmbavAn – but krishNa was blamed by his own relatives that he stole the jewel]. Alternatively, munivu means munithvam (being a muni – one who has clear state of mind due to constant meditation); so munivu inRi means having disturbed mind. This is explained as those who sing and dance in a disorderly manner.
- muzhudhuNar nIrmaiyinArE – As said in “Eka vigyAnEna sarva vigyAnAm” (one who knows that one [supreme] thing, he knows everything), they become all-knowing; i.e., omniscient. Once they know the result of true knowledge [bhagavAn and his qualities], there is nothing they don’t know. Just by the emotional manifestation in their body, their great knowledge can be understood. They become fully knowledgeable.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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