SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the seventh pAsuram, parAnguSa nAyaki says “the total beauty of nambi‘s divine form took roots in my heart”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki says “nambi, along with his divine form which is infinitely radiant, splendid and attractive, stood in my heart with his divine chakra in his hand”.
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.
niRaindha van pazhi nam kudikkivaL enRu annai kANa kodAL
siRandha kIrththith thirukkuRungudi nambiyai nAn kaNda pin
niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum
niRaindhennuLLE ninRozhindhAn nEmi angaiyuLadhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nam – our
kudikku – clan
ivaL – she (parAnguSa nAyaki)
niRaindha – complete
van – very strong
pazhi – ridicule
enRu – saying that
annai – mother
kANa – to see
kodAL – not allowing;
siRandha – glorious
kIrththi – having fame
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am captivated in such great fame)
kaNda pin – after enjoying
niRaindha – complete
sOdhi veLLam – flood of radiance
sUzhndha – being surrounded
nINda – splendid
pon – attractive
mEniyOdum – with divine form
en uLLE – in my heart
niRaindhu – filled
ninRu ozhindhAn – stood;
nEmi – divine chakra (which is a unique symbol)
am – beautiful
kai – in the divine hand
uLadhu – is present
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The mother is not allowing parAnguSa nAyaki to see nambi saying “she is a complete and very strong ridicule to the whole clan”; after enjoying thirukkuRungudi nambi who is having glorious fame, he stood in my heart with his splendid attractive divine form which is surrounded by complete flood of radiance; the divine chakra is also present in his beautiful divine hand.
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
- niRaindha van pazhi – ANdAL (the revered wife of kUraththAzhwAn) pointed parASara bhattar and sIrAmap piLLai (vEdha vyAsa bhattar) to AzhwAn and said to him “They have attained the right age for marriage; why are you not doing anything?”, and AzhwAn said “Alright! When I go to have dharSan of periya perumAL tomorrow, you send them along with me”. On the next day, they all went to periya perumAL and stood in his divine presence; periya perumAL gave aruLappAdu (invitation to speak, through archaka) and asked “AzhwAn, it looks like you want to say something”. AzhwAn mercifully replied “Others are saying that these two are ready for marriage”. Subsequently, their marriage got fixed [by divine arrangement, with periya nambi family]. Thus, this clan remains “We should get the goal attained with bhagavAn‘s effort only and our desiring for something in itself is a ridicule”. mahAbhAratham vishNu dharmam Slokam is explained here to establish that bhagavAn is the only upAyam (means) and other upAyams are actually hurdles in attaining the goal. atha bhAthaka bIthasthvam – It is well known that dharmaputhra lied once and had to visit naraka. He is known to have performed rAjasUya yagyams and is not known to have committed any forbidden activities. atha bhAthaka bIthasthvam – If you thought your previous activities were detrimental and became frightened, once you understand “All activities which are done with ahankAram (ego) and mamakAram (possessiveness) are detrimental when considered that krishNa is the only refuge for all our goals”, you will understand that those activities are detrimental too. vimuktha … – Instead of you yourself trying in different ways, giving up everything else, see that you place all the responsibility on emperumAn thinking “let the lord fulfil our goals”. Now, the mother is trying to restrain parAnguSa nAyaki saying “pazhi” (ridicule) which is nothing but attachment towards bhagavAn; both the states of being the divine mother who tries to restrain her daughter saying “pazhi” and being parAnguSa nAyaki, the daughter who says “pazhi enRu mILEn” (I will not withdraw thinking that it is a ridicule), are different states of AzhwAr himself; the instructions of the divine mother trying to withdraw parAnguSa nAyaki resemble the first part of charama SlOkam in SrI bhagavath gIthA where bhagavAn is explained as the only means; parAnguSa nAyaki’s words of saying “I won’t withdraw considering my effort to be a ridicule”, resemble the nishkarsham [that one will surely attain kainkaryam] in the second part of charama SlOkam. The mother tries to restrain her saying “pazhi” eliminates the defects in one’s pursuit of the means [here, the defect is self-effort; one should fully depend on the lord]; parAnguSa nAyaki’s firm state saying “pazhi enRu mILEn” eliminates the defects in one’s attainment of the goal [here the defect is to be patient to attain the goal; one should have haste/urge in attaining the goal]. Should the para bhakthi (the state of knowing bhagavAn as everything) which is part of the nature of the self, be renounced [No]! There is nothing extraneous or to be given up [with regard to para bhakthi] in the true nature of the self which is explained in chAndhOgya upanishath 8.12 “svEnarUpENa abinishpadhyathE” (he attains his natural and distinguished state). When we look at the upAyam (means) [i.e., bhagavAn], one will start fearing to consider even what is ordained to be done as means; when we look at the upEyam (goal) [i.e., kainkaryam to bhagavAn], one cannot stop doing anything as in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams). One should not say “I gave these up fearing that they will become upAyam (my own effort)” for lazily giving up ordained activities due to old habits of nAsthikyam (disbelief in SAsthram); nor should one give up those activities [kainkaryams] which are done out of attachment towards bhagavAn saying “what if these were considered to be upAyams (my own effort)?”. Our AchAryas/elders would engage in all activities [kainkaryams] like laukIka (worldly people) and yet will have no upAya budhdhi (the thought of those activities being means to attain something) [It is important to note that kainkaryam in itself is the goal and not a means to achieve something else]. Thus restraining oneself from pursuit of emperumAn saying “pazhi” is the meaning of the first half of charama SlOkam; not giving up the pursuit saying “pazhi” is the meaning of the second half of charama SlOkam.
- siRandha … – thirukkuRungudi nambi who has matching fame.
- nAn kaNda pin – After I, who is as matching as such fame to him, have seen it. As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasya sA janakAthmajA … apramEyam hi thath thEja:” (The greatness of the one (SrI rAma) who is married to the daughter of janaka, is beyond comprehension), for emperumAn, just like the fame, the relationship with her too is glory in itself – such parAnguSa nAyaki.
- niRaindha … – Like those who reside amidst the tides of river gangA, his form is appearing amidst the flood of his radiance. One who has to assume the presence of his form amidst the radiance. And his form is so lofty to be conceived and great.
- niRaindhu en uLLE ninRu ozhindhAn – Once when nanjIyar was going to the temple and met piLLAn on the way. nanjIyar asked piLLAn “Does ISvara have svarUpa vyApthi (pervading in a subtle form) only? does he also vigraha vyApthi (present in the heart, with a divine form)?”. piLLAn explained “Generally [with respect to every entity], he is pervading with a subtle form only; but for devotees, out of his grace towards them, he is present in their heart with the form which they considered as auspicious target; now, wherever you observe pramANams (references in sacred texts) for svarUpa vyApthi, they highlight his general omnipresence and wherever you observe pramANams for vigraha vyApthi, they highlight his special presence in the hearts of his devotees”.
- nEmi am kai uLadhE – If the whole bodily beauty is of one scale, the beautiful combination of his divine hand and divine chakra is on a higher scale. Would I not give up my attachment, had he not held the divine chakra in his hand? As he is having the divine chakra in his hand, would it be possible for me to withdraw my attachment for him fearing ridicule [of others]?.
- niRaindhu en uLLE ninRu ozhindhAn – He filled my heart and stood there so that I cannot listen to your advice.
- ninRu ozhindhAn – As he arrives in to my heart giving up his travels, am I able to move around now? Can you not ask him to leave from my heart, so that I can avoid this ridicule? As he is beautiful on his own to be warded of evil eyes, if he has the divine chakra in his hand, can I restrain my attachment towards him? Can I minimize his completeness or the complete ridicule in me?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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