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
In the end, AzhwAr says “Those who practice this decad are vaishNavas in this samsAram (material realm) itself”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
aRivariya pirAnai AzhiyangaiyanaiyE alaRRi
naRiya nanmalar nAdi nankurugUrch chatakOpan sonna
kuRi koL AyiraththuL ivai paththum thirukkuRungudi adhan mEl
aRiyak kaRRu vallAr vaittaNavar Azh kadal gyAlaththuLLE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(For those who try to know him with their own ability)
aRivu – to know
ariya – impossible
pirAnai – being lord
Azhi – the divine chakra (which reveals that lordship)
am – beautiful
kaiyanai – having in his divine hand
alaRRi – talk unceasingly (highlighting his love)
naRiya – having ultimate fragrance
nal – best
malar – like flowers
nAdi – seeking out
nan – having distinguished gyAnam etc which gives qualification to enjoy [bhagavAn]
kurugUr – the leader of AzhwArthirunuagari
satakOpan – nammAzhwAr
sonna – blessed
AyiraththuL – among the thousand pAsurams
kuRi – the symbols in the form, weapons and ornaments
koL – having
thirukkuRungudi adhan mEl ivai paththum – this decad about thirukkuRungudi
aRiya – to have their knowledge shining
kaRRu – learn
vallAr – those who can meditate upon the meanings
Azh – deep
kadal – surrounded by ocean
gyAlaththu uLLE – in the earth
vaittaNavar – will live, having distinguished relationship with bhagavAn and experience of him.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thirukkuRungudi nambi is the supreme lord, who is impossible to be known and is having divine chakra in his beautiful divine hand; nammAzhwAr who is the leader of AzhwArthirunagari and is having distinguished gyAnam etc which gives qualification to enjoy [bhagavAn], talking unceasingly, seeks out such emperumAn like seeking out for the best flowers having ultimate fragrance, blessed this decad among the thousand pAsurams; those who can learn and meditate upon the meanings of this decad to have their knowledge shining, will live, having distinguished relationship with bhagavAn and experience of him on this earth which is surrounded by deep ocean.
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.
- aRivariya pirAnai – Whether we attain him or not, at least we did not engage in self effort to attain him. [Even without the self-effort] as bhagavAn is already existing, one can easily attain him and enjoy him whenever desired. Are they [mothers] engaged in self-effort to know about him? They must be; if they think that they can withdraw parAnguSa nAyaki on their own effort, they also think that “we can know about him on our own effort”.
- Azhi am kaiyanaiyE alaRRi – As he began saying “sanginOdum nEmiyOdum” (with the conch and disc) in the first pAsuram, he completes too [saying “Azhi am kaiyan“]. No one can enjoy him like AzhwAr without giving up [alternative explanation – without leaving aside his hand]. Previously AzhwAr enjoyed the divine beautiful combination of his hand and chakra along with other beautiful aspects; but here [in this pAsuram], he is fully focussed on the divine hand and chakra combination and is talking about that only unceasingly.
- naRiya nan malar nAdi – Seeking out for the most fragrant and best flowers. It is said in thiruvAimozhi 2.4.11 “adi sUttalAgum andhAmamE” (his divine feet should be decorated with beautiful garlands).
- nan kurugUrch chatakOpan – It is the birth in that town which caused this overwhelming love in AzhwAr.
- kuRi koL … – Among the thousand pAsurams, this decad which fully reveals nambi’s beauty is focussed on thirukkuRungudi. This decad which collectively/expansively explained the divine beauty of nambi due to his being decorated with the divine weapons and divine ornaments.
- aRiyak kaRRu vallAr – Those can learn [this decad] and know well. Knowing and learning means – knowing and meditating upon the fact “nambi’s presence in thirukkuRungudi is greater than emperumAn‘s presence amidst the nithyasUris in SrIvaikuNtam, with respect to the revelation of his qualities [such as saulabhyam (simplicity) etc]”. An entity is glorified due to its qualities only; wherever such qualities are revealed, that is where greatness lies.
- Azh kadal gyAlaththu uLLE vaittaNavar – Those who know the distinguished nature of ugandharuLina nilangaL (dhivya dhESams – the divine abodes where emperumAn himself is happily residing), will live like nithyasUris while being in this samsAram (material realm) which is like a desert.
AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
In the next article we will enjoy the next decad.
adiyen sarathy ramanuja dasan
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