thiruvAimozhi – 3.7.8 – nambanai

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Full series >> Third Centum >> Seventh decad

Previous pAsuram

sita-rama-kakasura

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Those who meditate upon his SrIya:pathithvam (being the consort of SrI mahAlakshmi) which is the cause of all his opulence, along with their descendants, are worshippable to me, in all my births”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLais introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLais introduction.

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

Eighth pAsuram. AzhwAr says “My masters are those who are won over by his SrIya:pathithvam (being the consort of SrI mahAlakshmi)”.

pAsuram

nambanai gyAlam padaiththavanaith thirumArbanai
umbar ulaginil yArkkum uNarvariyAn thannaik
kumbi naragargaL EththuvarElum avar kaNdIr
em pal piRappidai thORu em thozhu kulam thAngaLE

Listen

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

nambanai – being the refuge (unconditionally)
gyAlam padaiththavanai – one who performs creation of the universe (to let others take refuge of him and enjoy him)
thirumArbanai – having SrIya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal)
umbar ulaginil – in higher worlds (which were created by him)
yArkkum – even for the most knowledgeable persons
uNarvu aRiyAn thannai – one who is too great to be known by them
kumbi naragargaLum – even the most sinful persons who reside in kumbI naraka (a region in the hell which is gruesome)
EththuvarEl – if (they) glorify
avar thAngaL kaNdIr – those persons
em pal piRappidai thORu – in our many different births
em thozhu kulam – the clan which is the recipient of our servitude

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

emperumAn is the (unconditional) refuge; performs creation of the universe (to let others take refuge of him and enjoy him); is having SrIya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal); is too great to be known by even the most knowledgeable persons residing in higher worlds (which were created by him); even if the most sinful persons who reside in kumbI naraka (a region in the hell which is gruesome) glorify him, the clan of such persons will be the recipient of our servitude in our many different 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

  • nambanai – one who is trustworthy. Even in the most difficult times, he is the refuge for the soul [Even when kAkAsura was at the receiving end from SrI rAma, kAkAsura only had to surrender to him and be protected by him in the end. Or even if one is harming the self, emperumAn is the only one who can protect]. Even for the previously identified SrIvaishNavas, their trustworthiness is based on emperumAn’s trustworthiness. Those relatives other than him are not to be trusted.  [nampiLLai goes on to explain SrI rAmAyaNam sundhara kaNdam 38.33 to explain emperumAn’s trustworthy nature – kAkAsura hurt sIthA pirAtti and SrI rAma became very angry and fired the brahmAsthram towards him which chases him everywhere]
    • sa pithrA cha – [nampiLLai explaining the essence of this SlOkam – that emperumAn is the only protector even when the individual cannot help himself.] periya thirumozhi 8.9.7 “peRRAr peRRozhindhAr” (the parents abandoned). As a doctor/neighbour would help a patient who is suffering from great disease who declared “at a particular point of time, I will be suffering the ill-effects of this great disease; I will not be conscious of myself at that time; oh my lord! please come and protect me”, [Similarly] emperumAn would help those who can’t protect themselves too.
    • sa pithrA cha – even when one is opposed to ISwaran, ISwaran himself is the protector. On seeing his offense against SrI rAma, kAkAsura’s father indhra abandoned him. “cha” (also) indicates that his mother also abandoned him. [why is mother abandoning the child after father?] As mother helps before father, if father abandons the child, she too needs to abandon. Where there is vAthsalyam (motherly affection), one will take refuge first; that is why kAkAsura approached his mother first; she (mother) stood decorating herself and ignoring her child; and he (father) too abandoned his child.
    • parithyaktha: – Seeing his action [of hurting mother sIthA], everyone said “Have we not abandoned him already? [Yes, We have]”.
    • suraiScha – even when parents abandon a child, the relatives will support him. Even if dhEvas give up, would the compassionate sages not help them?
    • sa maharshibhi: – Even those sages who are focussed on helping others abandoned him. But there is restriction on who can be shown mercy. When the parents disown their child, it is not the responsibility of the others to take care of the child. Thus,
    • thrIn lOkAn samparikramya – He went around the world many times trying to enter any open house thinking “if not the first time, at least subsequently they may show mercy and save me”; but they shut the doors as he tried to enter their houses.
    • thamEva SaraNam gatha: – He came back and fell at the divine feet of the one who fired the brahmAsthram at him as said in perumAL thirumozhi 5.1 “arisinaththAl Inra thAy agaRRidinum maRRavaL than aruL ninaindhE azhum kuzhavi” (even if the mother with great anger pushes away the child, the child will cry seeking her mercy only), except for his divine feet, there is no other refuge [in the end, SrI rAma pardons kAkAsura and lets him go after piercing one of his eyes]. In this way, sarvESvaran is the trustworthy person in all situations.

Where did we see such help from emperumAn?

  • gyAlam padaiththavanai – When the AthmA (sentient) was in achith (insentient) like state during total deluge without any help from self or others, emperumAn created the body [and bestowed it to the AthmA] which can be used to attain the purushArtham (goal).

For whose pleasure was this done?

  • thirumArbanai – For the pleasure of her (SrI mahAlakshmi). kUraththAzhwAn in his SrI sthavam 1 says “yasyA vIkshya mukham thadhingithaparAdhIna:” (emperumAn looking at the face of SrI mahAlakshmi and performs creation etc per her facial expressions).
  • umbar … – One who cannot be known even by the most knowledgeable persons in the higher worlds.
  • kumbi naragargaL … – Even if those who have entered the kumbI region of hell which is the destination of most sinful persons, recite the divine names of bhagavAn,
  • avar kaNdIr – Even if a SrIvaishNava is in the most abominable state, AzhwAr is saying that they are our goal [to be pursued], even in that state.
  • em pal piRappidai thORu em thozhu kulam thANgaLE – In our many types of births and in every moment of such births, not just those who recited the divine names, are our desired target; but even the descendants of such persons are the AchAryas (master) for our clan. Is it possible for some one to recite the divine names when they are going through so much suffering in hell? AzhwAr hopes “Even at that stage, shall they at least not scream ‘ammA! appA” (mother! father!) [since bhagavAn is the natural mother and father, that will indicate him]?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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