January 29, 2017 – dhivya prabandham

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “Your intense love [towards me] is beyond my words”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Can I complete speaking about your nature of supremacy and supreme radiance?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. When asked “Why can’t you speak about what you have perceived/understood?”, AzhwAr replies “Your intense love [towards me] is beyond my words”.

pAsuram

uraikka vallEn allEn un ulappil kIrththi veLLaththin
karaikkaN enRu selvan nAn kAdhal mayalERinEn
puraippilAdha param paranE poyyilAdha param sudarE
iraiththu nalla mEn makkaL Eththa yAnum EththinEn

Listen

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

uraikka vallEn allEn – not capable (to sing your loving attitude towards your devotees);

(why so?)
ulappu il – endless
un – your
kIrththi – overwhelming love
veLLaththin – ocean’s
karaikkaN – shore
nAn – I
enRu – when
selvan – will reach?

(before I set out to speak)
kAdhal – out of love
maiyalERinEn – became bewildered;
puraippu ilAdha – without any falsehood
param paranE – having supremacy over all

(while uniting with me)
poy ilAdha – without any falsehood
param sudarE – oh one who is having infinite radiance!
nalla – having distinguished knowledge
mEl – having supremacy over all
makkaL – nithyasUris
iraiththu – making noise (like rising tides in the ocean)
Eththa – praising saying “hA’hU hA’hU”
yAnum – I too
EththinEn – praised.

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

I am not capable (to sing your loving attitude towards your devotees); when will I reach the shore of the ocean which is your endless love? Out of love I became bewildered; Oh one who is having infinite radiance due to having supremacy without falsehood, over all, and not having any falsehood (while uniting with me)! Just as nithyasUris who are having distinguished knowledge and supremacy over all, are making noise and praising you saying “hA’hU hA’hU“, I too praised.

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

uraikka vallEn allEn – I can only drown in enjoying your praNayithva (loving attitude), but cannot conclude speaking about it.

When asked “You may not be able to speak fully. But can you not explain a little bit?”, AzhwAr replies

un … – Can I even enter the shore of the ocean of greatness which came about due to your endless love?

When asked “If you cannot even enter the shore, why do you set out to talk about it?”, AzhwAr replies

kAdhal maiyal ERinEn – I became bewildered due to my love [towards you]. Would any one ask a mad person “Why are you behaving like this?”?

When asked “Why did you get mad in this matter? Don’t you have some support?”, AzhwAr replies “I saw the nithyasUris madly praising him; I too followed them”. This matter [greatness of bhagavAn] is no different when it comes to nithyasUris, or AzhwAr or bhagavAn himself. Even if emperumAn who is sarvagya (omniscient) and sarvaSaktha (omnipotent) tries to understand himself, he cannot understand that. He will meet with the same fate as vEdhams which set out to comprehend his qualities and failed [thaiththirIya upanishath “yathO vAchO nivarthanthE” (mind/speech returned unable to comprehend emperumAn‘s quality of bliss)].

puraippu ilAdha param paranE poy ilAdha param sudarE – Oh one who does not have any falsehood in the radiance acquired due to uniting with me just as there is no falsehood in your being the supreme lord of all! Alternative explanation – Just as there is no falsehood in your perfect love, Oh one who reveals the radiance acquired by uniting with me without any falsehood!
iraiththu … – AzhwAr says “Did I praise him considering myself capable [of praising him]? [No] As I saw the nithyasUris who have parama bhakthi praise emperumAn like an ocean with rising tides, I too praised him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

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Introduction

ALavandhAr enjoys SrI sEnApathi AzhwAn‘s (vishvaksEna) dhAsya sAmrAjyam (kingdom of servitude) where emperumAn placed all his responsibilities on vishvaksEna and places himself under the control of vishvaksEna.

thvadhIyabhukthOjjithaSEshabhOjinA
thvayA nisrushtAthmabharENa yadhyathA |
priyENa sEnApathinA nyavEdhi thath
thadhA’nujAnanthamudhAravIkshaNai: ||

Word by word meaning

thvadhIya bhuktha ujjitha SEsha bhOjinA – one who eats the food remnants of what you ate
thvayA – by you
nisrushta Athma bharENa – having been placed your burden/responsibility (of managing nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm))
priyENa – dear to (all)
sEnApathinA – by vishvaksEna
yath yathA nyavEdhi – whichever actions requested in any manner
udhAra vIkshaNai: – by your merciful glances
thath thathA anujAnantham – being the one who approves off those actions in the same manner

Simple Translation

One (vishvaksEna) who eats the food remnants of what you (emperumAn) ate, who is placed your burden/responsibility (of managing nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm)) by you, who is dear to all and you who approves off those actions in the same manner by your merciful glances, whichever actions requested in any manner by such vishvaksEna.

vyAkyAnam (Commentary)

thvadhIya … – One who sustains himself by the prasAdham (food remnants) that were there after your highness ate. By saying “thvadhIya” (yours), it implies that the food remnants of the apt lord/master are only to be consumed. Since it is said in thaiththirIya upanishath nArAyaNavalli 38 “yadhuchchishtam abhOjyam” (those contaminated remnants which are forbidden from being eaten), it is clear that the remnants of others cannot be eaten [Not just the remnants of emperumAn, but remnants of pirAttis (emperumAn’s divine consorts), AzhwArs, AchAryas and exalted SrIvaishNavas are also greatly encouraged to be eaten, in AzhwAr/AchArya SrISukthis]. Since it is said as “bhuktha ujjitha“, as said in thiruppallANdu 9 “kalaththathuNdu” (eating off the same vessel or banana leaf), the food that is remaining in the vessel or banana leaf, is to be accepted with great reference. In the case of others, it is forbidden to accept food even from the main container from which others were served in individual vessels/leaves.
SEsha bhOjinA – The food not only sustains him, but as emperumAn said in SrIpAncharAthram “rasAn bhakthasya jihvAyAm” (Oh brahmA! I relish the different tastes through my devotee’s tongue), the food becomes relishable for emperumAn only when sEnApthi AzhwAr accepts his remnants.
thvayA nisrushta Athma bharENa – Hailed by your highness that “He is greater than me, more capable than me” and you have placed your responsibilities with respect to ubhaya vibhUthi (managing spiritual and material realms) on him.
priyENa – very dear to all.
sEnApathinA – As the commander-in-chief of everything, he is known as in thiruvAimozhi 5.8.9 “asaivil amarar thalaivar thalaivA” (leader (emperumAn) of the leaders (anantha, garuda, vishvaksEna) of nithyasUris).
yath yathA nyavEdhi – At whichever time, whichever action was presented; ermperumAn neither sees whether is internal or external aspect; nor he sees in which manner it was presented; ISvara will simply follow his words.
udhAra vIkshaNai: thath thadhAnu jAnantham – As said in SrIvishNu purANam 1.20.16 “avalOkanadhAnEna bhUyO mAm pAlayAchyutha” (prahlAdha says – Protect me by glancing at me again) and periya thirumozhi 7.1.9 “uyirkkellAm thAyAy aLiikkinRa thaN thAmaraik kaNNan” (Like a mother, the cool lotus-eyed emperumAn who protects all), it is through this merciful glance which is laden with infinite kind thoughts and care, emperumAn approves “Let vishvaksEna do it in this manner”.
thadhAnujAnantham – emperumAn mercifully approves with confidence saying “Whatever the elderly statesman requested, let it be implemented in the same manner”.

In the next article we will enjoy the next SlOkam.