SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth Centum >> Third decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In seventh pAsuram – AzhwAr becomes astonished thinking “Though I don’t have the friendship or activities matching such friendship, my existence is the cause for your life! How great is your praNayithva (love towards me)!”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “Though I did not do anything for you, the nature of your divine form enslaves me and makes me exist exclusively for you; it has accepted my soul”.
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.
kurai kazhalgaL nItti maN koNda kOla vAmanA!
kurai kazhal kai kUppuvArgaL kUda ninRa mAyanE!
virai koL pUvum nIrum koNdu EththamAttEnElum un
urai koL sOdhith thiruvuruvam ennadhAvi mEladhE
kurai – having brave ornaments (which were added for his activities which make others exist exclusively for him)
kazhalgaL – divine feet
nItti – lifted
maN – universe
koNda – measured and accepted
kOlam – having beauty
vAmanA – being vAmana
kurai kazhal – towards those divine feet
kai kUppuvArgaL – those who perform anjali
kUda – to attain (only him)
ninRa – stood (as upAyam (means) and upEyam (goal))
mAyanE – Oh amazing lord!
virai koL – abundantly fragrant
pUvum – flower
nIrum – and water
koNdu – having
Eththa mAttEnElum – even if I am incapable of praising you (to worship you)
urai – through words of vEdhAntha
koL – unlimited
sOdhi – having thEjas (radiance)
un – your
thiru uruvam – divine form
ennadhu Avi mEladhu – intent on my AthmA
Oh amazing lord who lifted your divine feet with brave ornaments and measured and accepted the universe as vAmana and stood for those who perform anjali towards those divine feet to attain (you)! Even if I am incapable of praising you (to worship you) with abundantly fragrant flower and water, your divine form which is having unlimited thEjas through the words of vEdhAntha, became intent on my AthmA.
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
- kurai kazhalgaL nItti – As said in thirunedunthANdagam 5 “maN muzhudhum agappaduththa ninRa” (stood capturing all the worlds), lifting his divine feet to have the full vastness of the world under his divine feet. kurai indicates parappu (vastness) and Osai (sound).
- maN koNda kOla vAmanA – Even after emperumAn completing the measurement [and had become thrivikrama], AzhwAr‘s divine heart is attached to the vAmana form. AzhwAr feels that emperumAn assumed the form of vAmana to please him and not to redeem indhra’s lost kingdom.
Previously, the attainable goal is explained. Further, the nature of such goal, i.e., being easily attainable simply by an anjali (joined palms) is explained.
- kurai kazhal kai kUppavArgaL – You stood to be united with those who performed anjali towards your divine feet. Alternative explanation – oh amazing person who is united with those who performed anjali having their feet held together [without going anywhere else]! The divine feet are attained [easily] by anjali [upAyam/means] and the target of that anjali [upEyam/goal]. Like indhra is attached to his rAjyam (kingdom), AzhwAr is attached to the beautiful divine feet [kurai indicates beauty]. The divine feet which were the means for indhra [to redeem his kingdom], are the goal for AzhwAr.
- mAyanE – How amazing! you are attainable by a simple anjali! – says AzhwAr.
- virai … – When you are attainable simply by an anjali, it is naturally fitting for the chEthana (sentient entity) to serve you with pushpa (flowers) etc; even if I did not get do that. Even if I did not engage in natural service towards you with fragrant flowers and water as said in SrI rAmAyaNam yudhdha kANdam 130.6 “sinchanthu vasudhAm kruthsnAmhimaSithEnavAriNA” (Let the earth be covered with cool water; then, let them throw rice flakes and flowers).
- un urai koL sOdhith thiru uruvam – “urai koLLugai” means continuously reciting it; the residents of ayOdhyA were like that as said in SrI rAmAyaNam yudhdha kANdam 131.7 “rAmOrAmOrAma ithi prajAnAmabhavankathA: | rAma bhUtham jagathabhUth rAmE rAjyam praSAsathi ||” (When chakravarthi thirumagan (SrI rAma, son of dhaSaratha chakravarthi) was ruling the kingdom, every one was constantly reciting “rAma rAma rAma”; everything in the world was seen as SrI rAma only). Alternatively – the divine form which is beyond words; another meaning – divine form which has no match or words to explain. It is said as in thiruvAimozhi 3.1.2 “sutturaiththa nan pon un thirumEni oLi ovvAdhu” (best molten gold will not match your divine form’s radiance).
- ennadhu Avi mEladhE – Such distinguished divine form of yours is all over my existence. The divine form that is enjoyed by nithyasUris is now sustained by my existence! As said in “kaliyar sORRin mEl manam” (hungry person’s mind is all over food). AzhwAr‘s nature is as said in thaiththirIya upanishath bhrugu valli “aham annam aham annam aham annam” (I am the food [for bhagavAn] – repeated three times for emphasis).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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