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 “You who are greatly shining due to helping your devotee, should mercifully come for me to enjoy you and serve you”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Sixth pAsuram. AzhwAr prays for the kainkaryam unsaid in the previous pAsuram [mentioned in the last two lines in 5.7.5].
EnamAy nilam kINda en appanE kaNNA! enRum ennai ALudai
vAna nAyaganE maNi mANikkach chudarE!
thEnamAm pozhil thaN sirIvaramangalaththavar kai thozha uRai
vAnamAmalaiyE adiyEn thozha vandharuLE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
EnamAy – (to handle the ocean of deluge) assuming the form of a varAha (pig, wild boar)
nilam – earth
kINda – by the act of digging out
en – for me
appanE – being benefactor
kaNNA – (not just for a single entity earth, but for everyone) as krishNa
(as a result of the radiant qualities such as simplicity etc)
enRum – at all times
ennai – to make me sustain myself
ALudai – accepting my service
vAnam – accepting my kainkaryam (service) through speech which is as enjoyable as the bliss of paramapadham
nAyaganE – being the lord
maNi – distinguished
mANikkam – like a carbuncle [ruby]
sudarE – having greatly shining radiance
thEna – having honey
mAm pozhil – having mango groves
thaN – invigorating
sirIvaramangalaththavar – the residents of SrIvaramangala nagar
kai thozha – to be served
uRai – eternally residing
vAnam – to be enjoyed by the residents of paramavyOma (spiritual sky, paramapadham)
mA – boundless
malaiyE – Oh one who is having a firm form resembling a mountain!
adiyEn – I who am a servitor
thozha – to serve
vandhu – giving up that posture, coming [to me]
aruL – mercifully.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn being a benefactor for me by assuming the form of a varAha and digging out the earth, and as krishNa; being the lord and accepting my service to make me sustain myself, through speech which is as enjoyable as the bliss of paramapadham; having greatly shining radiance like a distinguished carbuncle, eternally residing in SrIvaramangala nagar which is having invigorating, honey bearing mango groves, to be served by the residents of the dhivyadhESam; Oh one who is having a firm form resembling a boundless mountain to be enjoyed by the residents of paramavyOma! Mercifully giving up that posture, come to me so that I, who am a servitor, can serve you.
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.
- EnamAy nilam kINda – Your nature is such that those who are in danger need not inform you about their situation. When it comes to protecting others, you will not care for yourself.
- EnamAy nilam kINda en appanE kaNNA – As mahAvarAha, you rescued bhUmi from mahApraLayam (the great deluge) and as krishNa, you rescued me from the samsAra praLayam (ocean of nescience).
- EnamAy nilam kINda en appanE kaNNA – AzhwAr considers emperumAn‘s help to bhUmi which was consumed in praLayam, as a help to AzhwAr himself.
- en appanE kaNNA – Do you have to assume a different form or decoration to protect me [like you had to do as varAha]? [Implies that, why don’t you just help me, since you don’t have to do anything special]. As said in thiruvAimozhi 7.7.8 “kaNNan kOL izhai vAL mugam” (krishNa’s face which is decorated by its own radiance), krishNa’s face is AzhwAr‘s protection.
- enRum ennai ALudai vAna nAyaganE – Even while emperumAn is with those who are matching his greatness [i.e., nithyasUris], he thinks about AzhwAr’s protection only. It is emperumAn who personally ensured AzhwAr’s sustenance etc.
- maNi mANikkach chudarE – emperumAn is not just bringing fame for AzhwAr after AzhwAr sustains himself; instead right from the beginning, he cared for AzhwAr, and once AzhwAr acquired desire [towards emperumAn], emperumAn manifested to AzhwAr, the form which he manifests to nithyasUris.
- maNi mANikkach chudarE – the best among gems; alternative explanation – having the radiance of pearl and ruby.
- thEna mAm pozhil … – Since there are honey bearing mango groves, SrIvaramangala nagar is invigorating. To accept the service of the residents of such abode, matching their true nature.
- vAna mA malaiyE – His presence in accepting service of the residents here is comparable to that of paramapadham where he is served by nithyasUris. [vAnamAmalai means mountain reaching upto the sky. It is also the divine name of the emperumAn in this dhivyadhESam].
- adiyEn thozha vandhu aruLE – You should appear to accept my service and let me survive/live.
- vandhu aruLE – To let me serve [and thereby survive/live], you should walk up to me. Here serving means, as done in thiruppAvai 24 “anRu ivvulagam aLandhAy adi pORRi” (Let the one with the divine feet which measured the world, live long), performing mangaLASAsanam (wishing well) for that beautiful walk.
- vandhu aruLE – You should accept my service by being in my vicinity.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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