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 fourth pAsuram – Mother says “Her daughter is desiring for the thiruththuzhAy from the divine feet of sarvESvaran who is greater than all and residing in thirunAdu (paramapadham)”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Fourth pAsuram. When asked “Where will I search for the thuLasi from avathArams which helped everyone long ago and disappeared like a river in floods which dried up?”, parAnkuSa nAyaki replies “Leave that aside. What is the hurdle in getting the thuLasi from the divine feet of paramapadhanAthan (emperumAn in SrIvaikuNtam) who remains unchanged forever?”.
kOdhila vaN pugazh koNdu samayigaL
bEdhangaL sollip pidhaRRum pirAn paran
pAdhangaL mElaNi paim pon thuzhAy enRE
OdhumAl Uzh vinaiyEn thadam thOLiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kOdhu – defect (of looking for self praise)
ila – without that (purely existing for others’ enjoyment)
vaN – distinguished
pugazh – qualities
koNdu – having
samayigaL – [philosophers, thinkers] focussed on groups of qualities such as Seelam (simplicity) etc , Sauryam (valour) etc, Anandham (bliss) etc
bEdhangaL – differences (in greatness of such qualities)
solli – saying them
pidhaRRum – one who gives experience to make them speak in a (very relishable) disorderly manner
pirAn – great benefactor
paran – greater than all
pAdhangaL mEl – at the divine feet
aNi – decorated (by nithyasUris)_
pai – greenish [fresh]
pon – attractive
thuzhAy enRE – “thiruththuzhAy (thuLasi)” only
Odhum – (always) recites [desiring it];
Uzh vinaiyEn – I who have great sins which are existing with me since time immemorial
thadam – rounded
thOLi – having shoulders.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn (in paramapadham) is without any defect having distinguished qualities; he gives experience to make the nithyasUris speak in a (very relishable) disorderly manner, [each one is] focussed on the differences of groups of qualities such as Seelam (simplicity) etc , Sauryam (valour) etc, Anandham (bliss) etc; such great benefactor who is greater than all, has his divine feet decorated with greenish [fresh] attractive thiruththuzhAy (thuLasi); I who have great sins which are existing with me since time immemorial; my daughter who has well rounded shoulders, always recites such thuLasi [desiring it].
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.
- kOdhu ila – faultless; opposite to all faults. Qualities of emperumAn being faultless implies, when one meditates upon a particular quality, it will bind the person who meditates into that quality and would not let him/her move on to the next quality. If that is not the case, there is no difference between this (emperumAn’s qualities) and other worldly pleasures [where one will be constantly seeking new things].
- vaN pugazh – auspicious qualities. Meditating upon them.
- samayigaL – Those [nithyasUris (eternally free souls) and mukthas (liberated souls)] who engage in one quality and will not move on to the next one. Those who are focussed on different qualities saying “emperumAn’s sauSeelyam [simplicity] is very attractive; his valour is more attractive than that; the qualities of his form such as beauty etc are even more attractive”. Further, it can also indicate different types of upAsakas who are engaged in different types of practices such as sadhvidhyA (focussing on bhagavAn’s nature along with his qualities such as omniscience etc), dhahara vidhyA (focussing on both his qualities and his nature), upakOSala vidhyA (focussing on bhagavAn who resides in everyone’s eyes), SANdilya vidhyA (focussing on bhagavAn in his viSwarUpam) etc.
- bEdhangaL solli – Glorifying the qualities they enjoy. For example – one who enjoys his sauSeelyam will say “There is no comparison of this quality. Can his valour match his simplicity?” and so on.
- pidhaRRum – Being immersed in such qualities, they would call him out speaking incoherently like a person affected with high fever would do.
- pirAn paran – SrIvaikuNtanAthan who blessed them this situation. Being a benefactor for them means – as said in thiruviruththam 98 “imaiyOr thamakkum sevvE nenjAl ninaipparidhAl veNNey UNennum Inach chol” (this amazing incident of krishNa accepting butter as his food, is difficult to comprehend even for nithyasUris), he presented such qualities within their reach for them to enjoy – so AzhwAr calls him “pirAn“.
- paran pAdhangaL mEl aNi paim pon thuzhAy enRE OdhumAl – She always speaks about the fresh and attractive thiruththuzhAy (thuLasi) which was offered at his divine feet by nithyasUris who are great servitors as said in thiruviruththam 21 “sUttu nan mAlaigaL thUyana Endhi” (carrying beautiful pure garlands which are ready to be worn).
- Uzh vinaiyEn – I who have sins which have properly reached me. Uzh – in proper sequence.
- thadam thOLiyE – My daughter who is extremely beautiful is desiring for the thiruththuzhAy from the divine feet of emperumAn, which is the abode of auspicious qualities. Who will babble in such incoherent manner – the one who is the target of these beautiful shoulders (emperumAn) or she herself? [He should be longing for her instead].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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