SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr says to emperumAn “You who have captivated me with your divine pastimes etc and accepted my service, and who have mercifully descended to sirIvaramangala nagar, should also mercifully fulfil my remaining desires”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says to emperumAn “you who are shining very radiantly due to destroying your enemies, should mercifully uplift me”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Ninth pAsuram. emperumAn asks “What should I do to you who are fearing thinking ‘arunjERRil vIzththi kaNdAy’ (you have pushed me into this mud of samsAram (material realm) which is difficult to escape)“, AzhwAr says “You who are capable and present here, should remove my hurdles and mercifully engage me in service at your divine feet”.
puLLin vAy piLandhAy! marudhidai pOyinAy! erudhEzh adarththa en
kaLLa mAyavanE! karu mANikkach chudarE!
theLLiyAr thiru nAn maRaigaL vallAr mali thaN sirIvaramangai
uL irundha endhAy! aruLAy uyyumARenakkE.
puLLin vAy piLandhAy – (implying his elimination of the connection with samsAram for his devotees) killing bakAsura
marudhu idai pOyinAy – killing yamaLa and arjuna (to imply his removal of pairs of sufferings)
(to imply his destruction of seven states of existence like foetus state, toddler state, …, death)
Ezh erudhu – seven bulls
adarththa – killed
kaLLam – (in this manner, to have no one understand/know) confidential aspects
en – revealing to me
mAyavanE – being amazing person
(as a result of removing these hurdles)
karu – blackish
mANikka – carbuncle’s (precious gem)
sudarE – having beautiful form shining like
theLLiyAr – having clarity (in being protected by emperumAn only)
(cause for such clarity)
thiru – having the wealth that provides access to bhagavAn’s true nature etc
nAl – four
maRaigaL – the essence of vEdhams
vallAr – those who have them at their disposal
mali – living closely together
thaN – invigorating, not being affected by the heat of this material realm
sirIvaramangai – sirIvaramangai dhivyadhESam
uL – inside
irundha – mercifully present to let me enjoy you
endhAy – oh benefactor!
enakku – for me having no other refuge
uyyum – to uplift by attaining your divine feet
ARu – means
aruLAy – bestow on me mercifully
You (emperumAn), the amazing person, revealed confidential aspects by killing bakAsura, yamaLa and arjuna and seven bulls; you are having the beautiful shining form like a blackish carbuncle; oh benefactor who are mercifully present to let me enjoy you, inside the invigorating sirIvaramangai dhivyadhESam which is populated by those who are having clarity and expertise in the essence of four vEdhams (to have them at their disposal) which is having the wealth that provides access to bhagavAn’s true nature etc! For me, having no other refuge, mercifully bestow the means to make me attain your divine feet and have me uplifted.
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
- puLLin vAy piLandhAy – As a hungry person would recollect when he was fed by someone, AzhwAr is recollecting and saying emperumAn‘s previous assistance.
- puL … – You killed bakAsura, changed yamaLArjunas to pieces, strangled the seven bulls together.
- en kaLLa mAyavanE – You who are having amazing activities which cannot be comprehended by anyone, and revealed all those to me and captivated me.
- karu mAnikkach chudarE – Oh one who eliminated nappinnaip pirAtti’s hurdles, bestowed your divine form to her and also manifested the distinguished nature of that form to me!
- theLLiyAr … – As said in SrI rAmAyaNam 16.4 “rAmasya vyavasAyagyA lakshmaNasyA dhImatha:” (sIthA heard the opinion of lakshamaNa who is more knowledgeable than SrI rAma, and became pacified), this dhivyadhESam has many intelligent devotees who can correct you even if you are making some mistakes.
- theLLiyAr – Those who are fully dependent on him, even when they themselves are capable. This is the purpose of their consciousness [i.e., to be dependent on him]. Their clarity of mind is the same as that of sIthAp pirAtti even when she was captured and placed alone in aSOka vanikAm and as that of SrI vibhIshaNAzhwAn while he was surrendering to SrI rAma. [Explanation for the clarity of SrI vibhIshaNAzhwAn] SrI vibhishaNAzhwAn was looking at sugrIva mahArAja and his angry assistants and was joyfully speaking to them as said in SrI rAmAyaNam yudhdha kANdam 17.9 “sugrIvam thAmScha samprekshya” (He spoke to sugrIva beautifully), while they were saying “vadhyathAm” (he (vibhIshaNa) deserves to be killed); this is similar to how a child will joyfully look at her mother’s face even though she may be scolding the child.
- thiru nAn maRaigaL vallAr – Those who have understood the essence instead of running behind thousands of lines [of SAsthram]. Those who remain as said in iraNdAm thiruvandhAdhi 39 “mAdhavan pEr solluvadhE Oththin surukku” (the purpose of vEdham is to reveal the name of mAdhavan (SrIman nArAyaNan)).
- mali thaN … – Oh my lord who is residing along with those intelligent devotees who are in abundance in the invigorating sirIvaramangai dhivyadhESam.
- aruLAy uyyumARu enakkE – Look at me [enakkE – for me who is tormented in this samsAram], and you have to mercifully bestow me kainkaryam at your divine feet. kainkaryam (rendering service) and ujjIvanam (uplifting) are not two separate concepts for AzhwAr. If one does not have the urge [to leave this samsAram], it is implied that one does not have knowledge about emperumAn‘s distinguished greatness; if one is living comfortably in this samsAram, it is implied that one has not understood the inferior nature of this samsAram.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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