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 fifth pAsuram – AzhwAr says “Those who meditate upon, become emotional and glorify emperumAn who is having the nature of fulfilling the desires of prayOjanAntharaparar (those who worship him with ulterior motives), are the masters who protect us in this world and higher world”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
peru makkaL uLLavar tham perumAnai amarargatku
arumai ozhiya anRAramudhUttiya appanaip
perumai pidhaRRa vallAraip pidhaRRum avar kaNdIr
varumaiyum immaiyum nammai aLikkum pirAkkaLE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
peru makkaL uLLavar – for the nithyasUris who have greatness of having parama sAmyApaththi (having similar qualities that are of bhagavAn‘s)
tham perumAnai – the distinguished emperor
amarargatku – for the dhEvas (celestial beings) who desire for immortality
arumai ozhiya – eliminating difficulty
anRu – previously (when they were cursed by dhurvAsa muni)
Ar amudhu Uttiya – feeding them the nectar fully
appanai – towards the one who ensured their existence
perumai – his greatness of favouring others
pidhaRRa vallArai – those who can speak about it (in a disorderly manner due to overflowing love)
pidhaRRum avar kaNdIr – those who speak about them (in turn being overwhelmed with love)
varumaiyum immaiyum – in aihika (of this world – material realm – samsAram) and Amushmika (belonging to the other world – spiritual realm – paramapadham)
pirAkkaL – those who provide us favours
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is the distinguished emperor for the nithyasUris who have greatness of having parama sAmyApaththi (having similar qualities that are of bhagavAn‘s) and fed the nectar fully to the dhEvas (celestial beings) who desired for immortality previously (when they were cursed by dhurvAsa muni) and ensured their existence; SrIvaishNavas can speak (in a disorderly manner due to overflowing love) about his greatness of favouring others; those who speak about such SrIvaishNavas (in turn being overwhelmed with love) are the ones who provide us favours in this (material) world and the other (spiritual) world.
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.
- peru makkaL – nithyasUris; As said in “periyOr” (respected elders). They are said as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOr” (the respected persons who recite the names of the great lord). The words of SEshi (the lord) also glorify them as in SrI bhagavath gIthA 9.13 “mahAthmanas thu” (but those great souls), 7.19 “sa mahAthmA su dhurlabha:” (such great souls are rare to find) and “EthE vai sumahAthmana:” (these are great souls). If these can be said for those mumukshus (desirous of mOksham) in this samsAram (material realm) who become favourable towards emperumAn, there is no surprise for nithyasUris to be called in this way.
- uLLavar – Always present instead of as in thaiththiriya upanishath “asannEva” (as good as non-existing) until one day and became “santhamEnam” (existing) one day [for those who are ignorant of true knowledge about their servitude towards bhagavAn, they are said to be as good as non-existing and when they realize that true knowledge, they exist]. That is, since their true nature of servitude is never lost. When nirUpaka [the attribute which is used to identify an entity – here, the servitude which identifies the jIvAthmA] is not present, nirUpyam [the entity which is identified through the attribute – here, the jIvAthmA which is identified by the servitude] is considered to be non-existing too. Those whose servitude is never diminished.
- tham perumAnai – bhagavAn who being the reason for their existence and the one who conducts such existence.
- amaragatku – [amarar means immortal – really indicates nithyasUris] for indhra et al – though they live a few days [years] longer than us, they carry the name “amarar” [pretending to be really immortal].
- arumai ozhiya – emperumAn churned the ocean and gave the results to them to relieve them from the insults of being tortured by the asuras (demons). Also explained as, he took up the difficulty of churning the ocean himself and engaged them in enjoying the resulting nectar.
- anRu – when they were suffering due to the curse of dhurvAsa muni.
- Uttiya appanai – He is known as in periya thirumozhi 2.6.1 “vAnavarip peNNAgi amudhUttum perumAn” (emperumAn who assumed a feminine form and fed the dhEvas). appan – upakArakan – one who bestows favours. The favour done by the mother to her children is to nourish the child and raise him/her.
- perumai … – As said by himself in SrI bhagavath gIthA 7.8 “udhArA:” (they are generous). His generosity of being magnanimous towards those who desire for worldly wealth etc., as we would be towards those who desire for emperumAn himself. He would think “At least I am able to help them in this manner; they are doing sarvasvadhAnam [offering themselves – emperumAn magnanimously thinking like this]!”. His greatness is not the same as the greatness of worldly people. In this world, those who give are considered to be generous. But here, those who accept [from emperumAn] are considered (by emperumAn] to be generous. If one eliminates others’ suffering, are they not said to be generous? [Since only if some one accepts, he can be glorified of being generous – so he glorifies them to be generous to make him generous.]
- pidhaRRa vallArai – As said in thiruvAimozhi 1.7.1 “aRavanai” (most benevolent), those who can meditate in their heart upon his greatness of even helping prayOjanAntharaparar and glorify him in a disorderly manner.
- pidhaRRum avar kaNdIr – The manner in which those devotees feel “how magnanimous emperumAn is even towards those who are desiring for ulterior motives!” and be attached to him, for those who have the same kind of attachment towards such devotees.
How long will you desire for them?
- varumaiyum immaiyum – As said in sthOthra rathnam 2 “athra parathra chApi” (in both this material realm and spiritual realm) – both here and in paramapadham. In this world, they would be as said in thiruvAimozhi 10.6.2 “nAttArOdu iyalvozhiththu nAraNanai naNNuviththu” (eliminating the relationship with worldly people and bringing closer to SrIman nArAyaNan) and in paramapadham they are the ones who bestow favours as said in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLilE udankUttum” (will make us unite with the groups of devotees in paramapadham).
- nammai aLikkum pirAkkaL – The lords who uplift us. sarvESvaran would keep us inside him [in subtle form] some times [during deluge] and also would keep us in samsAram as said in perumAL thirumozhi 5.1 “tharu thuyaram thadAyEl” (not removing the sufferings which were given by you); the nature of SrIvaishNavas is such that, when associating with them, we would think that “even samsAram (material realm) is a fine place to be”. AzhwAr himself said in thiruvAimozhi 8.10.3 “… naRumAvirai nAL malar adik kIzh pugudhaluRumO” (When SrIvaishNavas are present here, would it be apt for me to reach the very fragrant fresh lotus feet of vAmanan emperumAn?).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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