thiruvAimozhi – 3.7.6 – aLikkum paramanai

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Those who enjoy in heart, all the previously mentioned qualities such as saundharyam (beauty) etc. collectively, are my protectors always”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who enjoy the radiant emperumAn who lets the ananyaprayOjanars (devotees who are exclusively focussed on kainkaryam) enjoy his divine bodily beauty are my protectors”.

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

aLikkum paramanaik kaNNanai Azhip pirAn thannaith
thuLikkum naRum kaNNith thUmaNi vaNNan emmAn thannai
oLik koNda sOdhiyai uLLaththuk koLLumavar kaNdIr
salippinRi ANdu emmaich chanma chanmAntharam kApparE

Listen

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

aLikkum paramanai – (while helping others) there is none greater than him in giving (himself)
kaNNanai – being subservient (to be at the disposal of his devotees)
Azhip pirAn thannai – the beautiful combination of his divine hand and the sudharSana chakra (disc)
thuLikkum naRum kaNNi – the beauty of the fragrant garland with flowing honey
thU maNi – like a flawless precious stone
vaNNam – form
pirAn thannai – bestowing (manifesting)
emmAn thannai – being the master who enslaved me
oLik koNda – acquiring shine (as a result of that)
sOdhiyai – one who is having splendour
uLLaththu – through the heart
koLLumavar kaNdIr – those who enjoy
emmai – us
salippu inRi – firmly (ensuring that we don’t seek ulterior benefits)
ANdu – engaging us in their service
sanmam – in this birth
sanmAntharam – in the subsequent births
kAppar – they will protect

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

emperumAn (while helping others) has none greater than him in giving (himself) and is subservient (to be at the disposal of his devotees); he became my master by manifesting the beautiful combination of his divine hand and the sudharSana chakra (disc), his form which resembles a flawless precious stone and as a result of that acquired shining splendour. Those who enjoy him through their heart will protect us firmly (ensuring that we don’t seek ulterior benefits) both in this birth and in the subsequent births.

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

  • aLikkum paramanai – When it comes to protecting these AthmAs, there is none matching his ability to do so. Alternatively, when it comes to bestowing, there is none matching his ability to do so. aLikkai – rakshikkai (protecting) and kodukkai (bestowing).
  • kaNNanai – He gives himself. AzhwAr himself said in thiruvAimozhi 2.7.11enakkE thannaith thandha kaRpagam” (emperumAn is the kalpaka tree which gave itself to me).
  • Azhip pirAn thannai – As said in jithanthE sthOthram 5 “… nAyudhAni …” (Your everything (nature, form, ornaments etc) is for your devotees), emperumAn considers his weapons as well as himself existing for his devotees only as said in the same SlOkam “bhakthAnAm” (for his devotees only). Here, AzhwAr is thinking about thiruvAimozhi 3.7.2ALum paramanai” pAsuram.
  • thuLikkum … – His garland is present to trap those who have not been captured by his beautiful weapons [kaNNi means both garland and trap].
  • thuLikkum naRum kaNNi – One who is adorning thiruththuzhAy (thuLasi) garland which acquired freshness due to coming in contact with his divine body, which is having flowing honey and beautiful fragrance; Here, AzhwAr is thinking about thiruvAimozhi 3.7.3naRum thuzhAyp pOdhanai” (one who is adorning fragrant thuLasi garland).
  • thUmaNi vaNNan emmAn thannai – One who showed his divine form which resembles a blue gem which is free of any impurity and enslaved me; as said in thiruvAimozhi 1.10.10 “maNiyai vAnavar kaNNanai” , like he enslaved nithyasUris, he also enslaved AzhwAr [by showing his beautiful form]. It is said in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen his divine form and known about him). Here, AzhwAr thinks about thiruvAimozhi 3.7.2thOLum Or nAngudaith thUmaNi vaNNan” (emperumAn who has pure gem like form with four shoulders).
  • oLik koNda sOdhiyai – One who has infinitely radiant form. Here, AzhwAr thinks about thiruvAimozhi 3.7.1payilum sudaroLi” (emperumAn with abundant radiance).
  • uLLaththuk koLLumavar kaNdIr – Those who meditate upon emperumAn‘s auspicious qualities, become emotional and unable to speak out due to the overwhelming emotions.
  • salippu inRi ANdu emmai – When one takes refuge of bhagavAn, one may still move away from bhagavAn by being attracted to great wealth of brahmA et al. Only when one becomes a servitor of a thadhIya (bhAgavatha/devotee), one will remain firm. Even if they moved away from bhagavAn, they will be as said in kaNNinuN chiRuth thAmbu 3thirithanthAgilum dhEva pirAnudaik kariya kOlath thiruvuruk kANban” (Even if I slipped (giving up) nammAzhwAr, I will see the divine blackish form of emperumAn who is the master of nithyasUris). As said in periya thirumozhi 1.1.3 “therivaimAr uruvamE maruvi” (being attached with the forms of women), bhAgavathas ensure that we are focussed on madhurakavi AzhwAr‘s stature of being focussed on one form (nammAzhwAr) instead of thirumangai AzhwAr‘s stature of being engaged in many different forms of emperumAn [Here, uru is explained as form]. Also, explained as – emperumAn will have to teach this many times, but AzhwAr (bhAgavathas) will make us understand in one time [Here, uru is explained as repetition].
  • sanma sanmAntharam kApparE – They will protect us from not taking subsequent births. In previous pAsurams, out of attachment towards SrIvaishNavas, he favoured more births; in this birth, he is explaining their action [in stopping our worldly births].

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 *