thiruvAimozhi – 3.9.10 – ninRu ninRu

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Full series >> Third Centum >> Ninth decad

Previous pAsuram

Mahavishnu-universes

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “For me who is sarvESvaran kavi (poet who exclusively glorifies the supreme lord), it does not fit to praise others”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

ninRu ninRu pala nAL uykkum ivvudal nIngip pOych
chenRu chenRAgilum kaNdu sanmam kazhippAn eNNi
onRi onRi ulagam padaiththAn kavi AyinERku
enRum enRum ini maRRoruvar kavi ERkumE?

Listen

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

pala nAL – forever
ninRu ninRu – remaining steadfast without any break
uykkum – will make (the chEthana (sentient being) exist for)
iv udal – this body
nIngip pOy – leaving
senRu senRu Agilum – even if a long period of time had elapsed
kaNdu – seeing (this chEthana) in front
sanmam kazhippAn – to eliminate worldly birth
eNNi – having his divine will
onRi onRi – in every srushti (creation), carefully with his full heart
ulagam padaiththAn – of the one who created the world
kavi AyinERku – for me (AzhwAr) who is the poet
ini – further
enRum enRum – ever
maRRu oruvar kavi – praising any one else
ERkumO? – would it be suitable?

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

emperumAn is the one who carefully created the world in every srushti (creation), with his full heart, having his divine will to eliminate worldly birth, seeing this (this chEthana) in front, even if a long period of time had elapsed after leaving the body which will remain steadfast without any break in making the chEthana exist for the body forever. Would it suitable for me (AzhwAr) who is the poet of such emperumAn, to praise any one else ever?

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

  • ninRu ninRu … – since time eternal without any break.
  • uykkum – will conduct. [The body] will cause hindrance for the AthmA [in it’s spiritual progress].
  • iv vudal – [this body] AzhwAr feels great fear in seeing the body like seeing death. This body and the previous bodies which are all same in category [that they are all made of worldly matter]. For AzhwAr, even the previous bodies [births] feel connected with the current body [like a train which has many compartments which are all connected] and appear like present.
  • nIngip pOy – leaving/shedding it
  • senRu senRu Agilum – if not in one birth at least in some future birth
  • kaNdu – this chEthana will see me (bhagavAn) [as thought by bhagavAn “this chEthana will realize me some day”]
  • sanmam kazhippAn eNNiemperumAn desiring “let him be relieved from the bondage in this world [by realizing me]”. Alternative explanation – considering “senRu senRAgilum kaNdu” as a single connected phrase – he contemplates “even if it takes a very long time, I should make sure that these souls do not take birth again”.
  • onRi onRi ulagam padaiththAn – As said in periya thiruvanthAdhi 18 “sOmbAdhu ippal uruvai ellAm padarviththa viththA” (Oh the primordial lord who expanded the variegated manifestation without any lethargy repeatedly), instead of giving up if there is no result in one creation, emperumAn who is putting his full heart engages in creation; as a farmer would plant the seeds and if it does not give a proper yield, do it over and over again until he gets the result, emperumAn too creates with the thought that “if not today, some one will reach me some day”; this material realm is as said in nAnmugan thiruvanthAdhi 23 “paththi uzhavan perum punam” (the great field of bhagavAn who is the farmer who plants the seed of devotion in the heart of jIvAthmAs). [summarizing, ] emperumAn carefully creates the world (again and again) to free the AthmAs from the bodies which keep hindering the AthmAs by making them realize about bhagavAn.
  • ulagam padaiththAn kavi AyinERku – For me who became a poet of him by his efforts as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • enRum enRum … – Can I praise anyone else ever (until eternity)? It is his sauhArdham (kind heart) which made this happen [for me]. If that is the case, should it not happen for everyone? His sankalpam (divine will) will take effect over a period of time and it will not happen [for everyone] at once; thus, he will keep seeing (blessing) as jIvAthmAs are uplifted.
  • enRum enRum … – From now on, this [praising of emperumAn] is my routine forever in this body. Subsequently, for me who is going to praise him [in paramapadham] as said in thaiththiriya upanishath “Ethath sAma gAyan nAsthE” (they are singing the sAma gAnam) and in same upanishath “aham annam aham annam aham annam” (I am the food enjoyed by bhagavAn (repeated three times for emphasis)).
  • maRRu oruvar kavi ERkumE – After being like this, can I praise anyone other than bhagavAn? Also explained as – Am I fit to being the poet who praise others? Another explanation – Will I engage in hearing the praises of other poets?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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