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 eighth pAsuram – AzhwAr says “Even if I set out to glorify other lowly persons my speech will not co-operate; I can only praise emperumAn who is opposite of all inauspicious aspects, abode of all auspicious qualities and the dear consort of nappinnaip pirAtti [incarnation of neeLA dhEvi who is one of the primary divine consorts of bhagavAn]”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, Can I who is desirous of praise krishNa who is the ultimate goal and get him, praise lowly persons?
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
vEyin mali purai thOLi pinnaikku maNALanai
Agiya perum pugazh ellai ilAdhana pAdip pOyk
kAyam kazhiththu avan thALinNaik kIzhp pugum kAdhalan
mAya manisarai en solla vallEn en vAy koNdE?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vEyin – when compared to bamboo (for freshness, roundness, smoothness)
mali – being greater
purai – shining
thOLi – one who is having shoulders
pinnai – for nappinnai
maNALanai – krishNa who is always desired by her
Aya – befitting his nature
perum – individually unlimited
ellai ilAdhana – countless
pugazh – qualities
pAdi – singing
pOy – spending long time
kAyam – body
kazhiththu – shedding
avan thAL iNaik kIzh – at the lotus feet of him (who is the ultimate goal)
pugum – taking shelter
kAdhalan – I who have desire
mAyam manisarai – men who are bound in material bondage
en vAy koNdu – with my speech (which is qualified to praise bhagavAn)
en solla vallEn – what can I say?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
What can I say with my speech (which is qualified to praise bhagavAn) about men who bound in material bondage? I am desirous of shedding my body and taking shelter at the lotus feet of krishNa (who is the ultimate goal) by spending long time in singing the individually unlimited countless qualities of him which matching his nature, and who is always desired by nappinnai who is having shining shoulders which are greater in comparison to bamboo (for freshness, roundness, smoothness).
pOy is also explained as “going to the distinguished abode (paramapadham) after shedding the body”.
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.
- vEyin … – [Summary meaning] AzhwAr says – I am desirous of praising sarvESvaran who is dear to nappinnaip pirAtti, who is abode of all auspicious qualities, shed my body, subsequent to that, acquire a spiritual body which is useful in serving bhagavAn and serve them; In such case, how can I sing with my speech, the praises of lowly persons who are like a bubble in the water [which will burst any time]?
- vEyin … – emperumAn who is dear to nappinnaip pirAtti who has shoulders which are comparable only to themselves, and are greater in freshness [beauty], roundness and smoothness when compared to bamboo. malidhal – abundance. purai – comparison. It is said that – napinnaip pirAtti is doing purushakAram (recommendation) [to bhagavAn] to eliminate the connection with this material body which makes one praise others and to acquire a distinguished body to engage in service at the lotus feet of bhagavAn. How can I who praised such divine couple, will engage in praising others? Would AzhwAr who sings the praises of such pirAtti and perumAL being close to pirAtti, be abandoned by them?
- pinnaikku maNALanai – emperumAn who is specifically born to enjoy nappinnai’s beauty etc.
[Aya, perum pugazh, ellai ilAdhana are adjectives for his auspicious qualities.]
- Aya – Well analyzed. Also explained as, being opposite of all inauspicious aspects. Alternatively – Aya means Ana, which is befitting the nature of bhagavAn.
- perum pugazh – Whether it is the rUpa guNa (qualities of divine form) or Athma guNa (qualities of his true nature), each one of those qualities are infinite in nature.
- ellai ilAdhana – there are such countless qualities.
- pAdip pOyk kAyam kazhiththu – As said in SrI rAmAyaNam ayOdhyA kANdam 2.7 “pANdarasyAthapathrasya chAyAyAm jaritham mayA” – dhaSaratha chakravarthi kept going around the kingdom in protection of the citizens and became old staying under the pearl studded ceremonial umbrella, speaking about the auspicious qualities of bhagavAn as the regular routine and finally shedding the body.
- avan … – I who have the desire to take shelter of his divine feet as a breast-feeding child will take shelter of mother’s breast, after shedding this body, instead of engaging in self-enjoyment (kaivalya mOksham) or accepting other worldly pleasures, accepting a spiritual body which is apt for serving bhagavAn,
- mAya manisarai – Those persons death which is earmarked as soon as they were born. That is, those who could die even before completing the song in praise of them.
- en vAy koNdu en solla vallEn – Even to praise them with the mouth (without the heart’s involvement) is not possible.
- en vAy koNdu – May be others speech can praise them [not my speech]. “mana: pUrvO vAguththara:” (whatever occurs in mind first is then spoken by mouth). After having great devotion towards bhagavAn, how can I praise others? Would we desire for one thing and speak about some thing else? For all sensory organs, mind is the root; all sensory organs would follow the mind only. What is the reason for AzhwAr highlighting this? That is because – though everyone has the same privilege to serve bhagavAn, it is seen that some people are glorifying mortal beings, AzhwAr says “I have fortunately escaped from such situation from the beginning”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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