SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the seventh pAsuram, AzhwAr says “Just out of your mercy, you manifested your beauty etc and made me exist purely by serving you; now, as I cannot exist without your divine feet, please bestow me your divine feet and eliminate samsAram (my connection with this material realm) for me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
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.
pAsuram
ariyERE ennam poRchudarE sengatkarumugilE
eriyE pavaLak kunRE nAl thOL endhAy unadharuLE
piriyA adimai ennaik koNdAy kudandhaith thirumAlE
thariyEn ini un saraNam thandhu en sanmam kaLaiyAyE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ariyERE – one who is appearing majestic due to his uncontrollable independence
(not just independence)
am – attractive
pon – like gold
sudar – radiance in his form
en – one who let me enjoy
(showering the nectar of vAthsalyam (motherly affection) on his devotees)
sem – reddish
kaN – having divine eyes
karu mugilE – having dark cloud like form which is the abode for previously explained radiance
eriyE – reddish like fire
pavaLak kunRE – having a tall firm form like that of a pearl mountain
nAl thOL – manifesting four shoulders along with that form
endhAy – being my lord who accepted me as his servant
unadhu – your
aruL – mercy
piriyA – to never separate
(eternally)
adimai – services through speech etc
(ennai) koNdAy – accepted (me), and as the recipient of such service
kudandhai – in thirukkudandhai
thirumAlE – oh one who appeared along with lakshmI!
ini – after (you being the benefactor along with pirAtti)
thariyEn – will not remain relaxed.
(my goal)
un – your
saraNam – charaNam, the divine feet
thandhu – bestow
en – my
sanmam – connection with this body
kaLaivAy – eliminate with the traces.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is appearing majestic due to his uncontrollable independence, is having reddish divine eyes, is having dark cloud like form which is the abode for previously explained radiance, is having a fire like reddish tall firm form like that of a pearl mountain, is my lord who manifested four shoulders along with that form and accepted me as his servant; you accepted my services through speech etc to have me never separated from your mercy; oh one who is the recipient of my such service in thirukkudandhai appearing along with lakshmI! I will not remain relaxed after this [seeing you being the benefactor along with pirAtti]. Bestow me your divine feet and eliminate my connection with this body along with the traces.
vyAkyAnams (commentaries)
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
- ariyERE – The pride he acquired due to being the controller of all entities other than him.
- en am pon sudarE – When seen through that pride, one who is having attractive radiance similarly to that of distinguished and attractive gold. One who announced that greatness of that form to me.
- sem kaN karu mugilE – The cause for such radiance – the divine eyes and the divine body.
- eriyE pavaLak kunRE – eri – kEttai (jyEshta) star. His divine collective beauty appears like a tall pearl mountain risen up to the position of stars. Another explanation – appearing like reddish (fire like) pearl mountain. The thought behind such example is – splendour and attractiveness. For those who are unfavourable, he is like fire and for those who are favourable, he is attractive due to his splendour.
- kunRE – immeasurable.
- nAl thOL endhAy – Oh one who captured me to exist exclusively for you by manifesting your divine shoulders which appear like beautiful branches of kalpaka tree (a celestial tree). AzhwAr was captivated by the same beautiful feature as thiruvadi (hanuman) was captivated.
- unadhu aruL … – With your unconditional mercy, you have won over me as your servant fully.
- aruLE – by the mercy.
- kudandhaith thirumAlE – Oh one who descended along with periya pirAttiyAr to thirukkudandhai and mercifully rested there to accept me as your servant. Since it is not in the special abode of paramapadham [and is in thirukkudandhai], there is no shortcoming in the place, and since he is Sriya:pathi [emperumAn along with pirAtti], there is no shortcoming in the aptness of the goal. AzhwAr is also surrendering to emperumAn, having pirAtti as purushakAram (one who recommends) as done by iLaiya perumAL (lakshmaNa) in SrI rAmAyaNam ayOdhyA kANdam 31.25 “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways).
- thariyEn ini – After seeing that togetherness, how can I sustain myself in separation? When the mother and father are present, and if they are wealthy and generous too, can their child remain hungry?
When asked “How long can you not sustain?”, AzhwAr says,
- un saraNam thandhu en sanmam kaLaiyAyE – Just as a mother will first suckle an ailing child and then give treatment for the child’s disease, AzhwAr is saying “first bestow me your divine feet and then eliminate my bondage in this material realm”. emperumAn is going to treat the wounded body and eliminate the karma (deeds); to do that, he should first sustain AzhwAr (by bestowing his divine feet) and then eliminate it.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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