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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “For krishNa who is enjoyable, the lord, the benefactor and is easily approachable, my prEma (love) etc are the ornaments etc”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
kaNNi enadhuyir kAdhal kanagach chOdhi mudi mudhalA
eNNil palkalangaLum Elum Adaiyum ahdhE
naNNi mUvulagum naviRRum kIrththiyum ahdhE
kaNNan empirAn emmAn kAla chakkaraththAnukkE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kAlam – to control the time
chakkaraththAn – having the thiruvAzhi (divine chakra [disc])
emmAn – (by showing such beauty) being the lord who enslaved me
empirAn – my great benefactor (one who lets me enjoy such beauty eternally)
kaNNanukku – krishNa (who incarnated with simplicity synchronous with the time)
enadhu – my dear
uyir – AthmA
kaNNi – became the garland (which is placed on his head);
kAdhal – prEma [love] (which is the natural expression of this AthmA)
kanagam – golden
sOdhi – radiance (which reveals his supremacy over all)
mudi mudhalA – crown etc
eN il pal – innumerable
kalangaLum – became ornaments;
Elum – matching (revealing his supremacy over all)
Adaiyum – his divine pIthAmbaram (garment)
ahdhE – the same;
mU ulagum – three types of AthmAs [nithya (eternally free), muktha (liberated), badhdha (bound) souls]
naNNi – approach
naviRRum – continuously recite
kIrththiyum – eulogies
ahdhE – the same
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
For krishNa who is having the divine chakra to control the time, who is the lord who enslaved me and who is my my great benefactor, my dear AthmA became the garland; my prEma (love) became his innumerable ornaments such as the golden radiant crown etc; the same [prEma] became his divine pIthAmbaram (garment); the eulogies which were continuously recited by the three types of AthmAs who approach him, also are the same [his ornaments].
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.
- kaNNi enadhuyir – Whatever I considered as mine, he accepted that as his garland [what a great quality]! It is apt for him to have SrI mahAlakshmi who is said as in thiruvAimozhi 10.10.2 “mArvaththu mAlai” (the garland of his chest); instead he is having my existence as his garland.
- kAdhal … – My love is his attractive, supremacy revealing divine crown and many other divine ornaments. How can AzhwAr‘s friendship become emperumAn‘s ornaments? emperumAn after becoming the target of AzhwAr’s love, considers that he acquired all the radiance that would be acquired by wearing many divine ornaments – thus based on emperumAn’s opinion, AzhwAr’s love is considered as the many ornaments for emperumAn.
- Elum Adaiyum ahdhE – The same love is the matching divine garment for his waist. Once when a SrIvaishNava vaNNaththAn (washerman), washed [periya perumAL’s] clothes perfectly and presented to emperumAnAr, being very pleased, he held washerman’s hands and took him in front of periya perrumAL and said “nAyanthE! please bestow your divine glance for the clothes he washed to match your divine waist” and mercifully showed the clothes to periya perumAL. periya perumAL became very pleased and mercifully spoke to udaiyavar “For the sake of this washerman, I have forgiven the washerman who committed offense towards me in krishNAvathAram [When krishNa and balarAma entered mathurA, they first met a washerman who refused to give freshly washed clothes to them and insulted them, to be killed by krishNa]”.
- Elum Adaiyum ahdhE – Not just one type of object, but all types of objects for him. AzhwAr‘s love is the divine pIthAmbaram (yellow garment) which highlights his supremacy also. This [love] is the long time effort which becomes emperumAn‘s divine ornaments and garments. His love is what sustains him as said in thiruvAimozhi 2.3.3 “aRiyAk kAlaththuLLE adimaikkaN anbu seyviththu” (when there was no scope to know about such relationship, you engaged me in servitude towards you). bruhadhAraNyaka upanishath 4.3 “mahArajathamvAsa:” (the best golden garment). Since AzhwAr’s pAsurams are as said in thiruvAimozhi 4.3.11 “poyyil pAdal” (songs which have no lies), no need to doubt his words.
- naNNi mU ulagum … – Not just greatly knowledgeable devotees, but all come and approach him and glorify him like waves rising from ocean – AzhwAr‘s love is such glorification. After accepting AzhwAr’s love, emperumAn started thinking “even those anyaparar (devotees with ulterior expectations) became ananyaparar (exclusive devotees)”.
Subsequently, emperumAn’s efforts to kindle such love in AzhwAr, is explained; he showed already serving devotees and converted AzhwAr to be like them.
- kAla chakkaraththAn em pirAn emmAn kaNNanukku – For my lord, krishNa, who manifested his divine combination of beautiful hand and divine chakra and bestowed me ananyaparathvam (exclusive existence for emperumAn) and made me to be as said in thiruviruththam 97 “kazhivadhOr kAdhal uRRArkkum uNdO kaNgaL thunjudhal” (can those who have great love towards emperumAn, close their eyes and ever sleep?).
- kAla chakkaram – He [sudharSana chakkaraththAzhwAr] can turn day into night. thiruvAzhi (divine chakram) which controls time. Also explained as the divine chakram that can eliminate our binding to time. In the dark times as said in SrIvishNu purANam 6.1.41 “… nArchayishyanthi” (In the kaliyuga, by the influence of crooked persons, people will stop worshipping vishNu, the sarvESvara) and in the samsAram [material realm] which is said as in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (this world which gives us ignorance), the divine chakra which drives out the darkness as said in thiruviruththam 33 “aruLAr thiruchchakkaram” (the divine chakra which is filled with mercy), which kindles my taste [towards him] and keeps me inseparable at his divine feet as he resides inseparable in his hand. chakkaraththAzhwAr will stay in his hand and make everyone fall at emperumAn‘s divine feet.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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