thiruvAimozhi – 4.3.2 – pUsum sAndhu

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

Full series >> Fourth Centum >> Third decad

Previous pAsuram

krishna-gopi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr becomes pleased thinking “my remembrance etc are his angarAga (scented cosmetic) etc”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “For the lord who is sarvaniyanthA (controller of all) and sarvarakshaka (protector of all), my karaNathrayam (three faculties – mind, speech, body) became enjoyable”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

My remembrance etc which are the effects of faculties became enjoyable tools for emperumAn who is paripUrNa (complete).

pAsuram

pUsum sAndhu en nenjamE punaiyum kaNNi enadhudaiya
vAsagam sey mAlaiyE vAn pattAdaiyum ahdhE
thEsamAna aNikalanum en kai kUppuch cheygaiyE
Isan gyAlam uNdumizhndha endhai Eka mUrththikkE

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

Isan – being natural controller
gyAlam uNdu umizhndha – being the protector of all since he consumes everything and spits  them out again (during the danger of praLayam (deluge))
endhai – being my lord (enslaving me by manifesting this activity)
Ekam – matchless
mUrththikku – for the one who has form
pUsum – suitable (as given by kUni [vendor of sandal paste])
sAndhu – sAththuppadi (sandalwood paste)
en nenjam – my heart;
punaiyum – adorning (as joyfully offered by SrImAlAkArar [vendor of garlands])
kaNNi – divine garland
enadhudaiya – my
vAsagam – the words which are the result of my speech
sey – strung
mAlai – garland;

(As said in mudhal thiruvanthAdhi 53 “pUmpattAm“, as given by thiruvananthAzhwAn (AdhiSEsha)
vAn – best
pattAdaiyum – garment
ahdhE – those words only;
thEsamAna – adding thEjas (radiance)
aNi – worn
kalanum – AbharaNams (ornaments)
en – my
kai kUppuch cheygaiyE – the anjali (salutation with joined palms)

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

For the emperumAn who is the natural controller, the protector of all since he consumes everything and spits  them out again, and hence my lord, and who has matchless form, my heart is the suitable sandalwood paste; the garland strung with the words which are the result of my speech is the divine garland; only those words make the best garment; my anjali is the ornaments worn by him adding radiance to him.

My words becoming silk garment for him implies that they bring completeness to him. My anjali becoming ornaments for him implies that the anjali performed by AzhwAr by placing his hands on top of his head, becomes radiance to emperumAn as done by the divine crown on his head.

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

  • pUsum sAndhu en nenjamE – After meditating upon the distinguished nature of emperumAn‘s divine form, and emperumAn’s attachment towards him, AzhwAr repeats this sequence [these were the last few words of previous pAsuram].
  • punaiyum kaNNi – Not some inferior garland, but the best garland.
  • enadhudaiya vAsagam sey mAlaiyE – He need not specifically say “vAsagam sey avar [emperumAn’s] mAlaiyE“; whatever belongs to AzhwAr naturally belongs to emperumAn.
  • vAsagam sey mAlaiyE – Seems that his words are more fragrant than his heart. sandalwood paste’s fragrance is increased by the presence of fragrant garlands.
  • vAn pattAdaiyum ahdhE – The same words are the garments which manifest his supreme masculinity. Since his pA (poems) are of best nUl (double meaning in thamizh – thread as well as SAsthram), they make the best silk garment. He prayed in the beginning itself that his poems should come out as best.
  • thEsamAna aNikalanum – the ornaments which bring about radiance to him.
  • en kai kUppuch cheygaiyE – His anjali (joined palms) brought about radiance as done by the ornament named chEra pANdiyan [namperumAL’s unique ornament].

Does emperumAn who has acquired great radiance through these, have any limitations?

  • Isan – sarvEsvaran.

Since he is the rakshaka (protector), would he let his belongings suffer?

  • gyAlam uNdumizhndha – he is the protector in all ways for the jagath (worlds).
  • endhai – one who enslaved me by showing such protection.
  • Eka mUrththikku – for the one who has matchless divine form.
  • Eka mUrththikku – pUsum sAndhu en nenjamE – For his divine form which is known as in chAndhOgya upanishath “sarvagandha:” (source of all fragrances), would my heart be suitable?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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