thiruvAimozhi – 3.10.3 – muttil pal

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “For me who is forced into serving sarvESvaran as a result of meditating upon his sweetness, there is no sorrow in my mind”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In third pAsuram – AzhwAr says “For me who is forced into serving sarvESvaran as a result of meditating upon his sweetness, there is no sorrow in my mind which arises out of attachment to lowly pleasures”.

pAsuram

muttil pal bOgaththoru thani nAyagan mUvulagukkuriya
kattiyaith thEnai amudhai nan pAlaik kaniyaik karumbu thannai
mattavizh thaNNan thuzhAy mudiyAnai vaNangi avan thiRaththup
patta pinnai iRai Agilum yAn en manaththup parivilanE

Listen

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

mUvulagukku uriya – being the distinguished lord for three types of chEthana (nithya, muktha and badhdha) and achEthana (sudhdha sathvam, miSra sathvam, kAlam)
muttu il – without break
pal bOgam – having multifarious enjoyable aspects
oru – unparalleled
thani nAyagan – being the distinguished leader
nal kattiyai – block of sugar which is sweet inside and outside
nal thEnai – honey which has collection of all tastes
nal amudhai – eternally sweet nectar
nal pAlai – milk which has the goodness of natural sweetness
nal kaniyai – well ripened fruit which is tempting to be eaten immediately
nal karumbu thannai – sugarcane which is sweet in each piece (thus emperumAn who is having all kinds of enjoyable aspects)
mattu – with honey
avizh – blossoming
thaN – cool
am – beauiful
thuzhAy – being decorated with divine thuLasi
mudiyAnai – having divine crown
vaNangi – (being won over by these enjoyable aspects) worshipping him,
avan thiRaththu – in his matters
patta pinnai – being totally surrendered (as ananyArha – not existing for any one other than bhagavAn)
yAn – I (who am immersed in bhagavAn, who is complete)
iRai Agilum – even a little bit
parivu – continuous craving (for sorrows due to unfulfilled worldly desires)
manaththu – in my mind
ilan – not having

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

emperumAn, being the distinguished lord for three types of chEthana (nithya, muktha and badhdha) and achEthana (sudhdha sathvam, miSra sathvam, kAlam); being the unparalleled primmordial leader having varieties of joy; he resembles block of sugar which is sweet inside and outside, honey which has collection of all tastes,  eternally sweet nectar, milk which has the goodness of natural sweetness, well ripened fruit which is tempting to be eaten immediately and is sweet in each piece (thus emperumAn who is having all kinds of enjoyable aspects); after becoming emperumAn’s devotee who has very nice divine crown which is well decorated with divine thuLasi; (being won over by these enjoyable aspects) I am worshipping him and becoming totally surrendered (as ananyArha – not existing for any one other than bhagavAn); this being the case, I (who am immersed in bhagavAn, who is complete in bhagavath vishayam) have not even a little bit of continuous craving in my mind (that arises due to sorrows from unfulfilled worldly desires).

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

  • muttu il … – Unlike having hurdles/break after a few days, emperumAn who is the unparalleled distinguished leader who has countless enjoyable aspects. That is, when he is said as the “leader”, there is no second person to be counted along with him in his capacity. Even brahmA et al are glorified as “leader”; to distinguish from them, AzhwAr says “adhvithIyanAna [oru] thani nAyagan” (unparalleled distinguished leader). It should be read as “mUvulugakku uriya – oru thani nAyagan” (for the 3 types of both chEthana and achEthana – the unparalleled distinguished leader). muttil pal bOgam – Differentiates this pleasure from the pleasure acquired from aisvarya (worldly wealth) and kaivalyam (enjoying oneself). AzhwAr feels – As said in SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) and in SrI rAmAyaNam yudhdha kANdam 17 “sarvalOka SaraNyAya” (rAgava, the refuge for all worlds) – can anyone praise emperumAn like me [without any break]? Alternatively – “mUvulagukkuriya – kattiyaith thEnai” – his enjoyable nature is also common for everyone to be enjoyed.
  • kattiyai – being rasagana (filled with taste) inside and outside; thaiththirIya upanishath “rasOvai sa:” (bhagavAn is embodiment of taste).
  • thEnai – same sweetness without the hardness of the katti (sugar block).
  • amudhai – that which gives immortality and has a distinguished taste.
  • nan pAlai – enjoyable for even ordinary persons. “nanmai” adjective is applicable for all these aspects.
  • kaniyai – well ripened such that one would want to eat as soon as seeing it
  • karumbu thannai – [sugarcane] being free from the defect of having to process it to sweeten it – naturally sweet without any additional process. Thus, as said in vEdham “sarvarasa:”, since none of these can fully explain his nature, AzhwAr is saying emperumAn himself (“thannai” on its own mean “himself”). This is AzhwAr’s shadrasam (aRusuvai – six tastes).
  • mattu avizh … – Having a divine crown that is decorated with thiruththuzhAy (thuLasi) which has abundance of honey in it. With these, the nature of emperumAn who is the refuge, is established.
  • vaNangi avan thiRaththup patta pinnai – It is the intrinsic nature of SEsha bhUtha (servitor) to worship him and approach his divine feet. After approaching him properly unlike kAla yavana, jarAsandha et al who surrounded his town with their armies and approached him.
  • iRai Agilum – even little bit.
  • yAn – I who am averse to worldly/sensual pleasures.
  • en manaththup parivilanEAzhwAr says – Do I have any sorrow in my mind for “If I reach paramapadham I can enjoy him fully as said in thaiththirIya upanishath “rasam hyEvAyam labdhvAnandhI bhavathi” (this jIvAthmA reaches paramAthmA who is embodiment of all tastes, and acquires joy) but here in samsAram I can enjoy only a portion of it”? [No. He is already enjoying here like he would in paramapadham].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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