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 eighth pAsuram, parAnguSa nAyaki says to a maina “You see him properly and tell him a message so that if I hear his argument I can give him a proper response”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
thirundhak kaNdu enakkonRuraiyAy oN siRu pUvAy!
serundhi gyAzhal magizh punnai sUzh thaN thiruvaNvaNdUr
perundhaN thAmaraikkaN peru nIN mudi nARRadandhOL
karundhiN mAm mugil pOl thirumEni adigaLaiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
oN – attractive
siRu – having a small form as said in “pulan koL mAN” (dwarf which can be captured by the eyes)
pUvAy – Oh maina!
serundhi gyAzhal magizh punnai – by four types of flower-bearing trees
sUzh – surrounded by
thaN – invigorating
thiruvaNvaNdUr – in thiruvaNvaNdUr
peru – very broad
thaN – cool
thamarai – like lotus flower
kaN – divine eyes
(revealing his reign over the universe)
peru – huge
nIL – tall
mudi – having the divine crown
thadam – well rounded
nAl – four
thOL – divine shoulders
karu – having dark complexion
thiN – remaining very firm instead of fading away eventually
mA mugil pOl – like a great cloud
thirumEni – having a divine form
adigaLai – the sarvaswAmi (supreme lord of all)
thirundha – properly
kaNdu – see
enakku – for me who is desiring to know his opinion
onRu – a message
uraiyAy – bring me.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh attractive maina who is having a small form as said in “pulan koL mAN“! The sarvaswAmi who is in invigorating thiruvaNvaNdUr which is surrounded by four types of flower-bearing trees, is having very broad, cool lotus like divine eyes, huge and tall divine crown, four well rounded divine shoulders, and is having divine cloud like form which is having dark complexion which remains very firm instead of fading away eventually. You see him properly and bring a message for me who is desiring to know his opinion. gyAzhal – a type of greenish creeper. With this, it is explained that the compact stature of the gatakas (AchAryas) and their presentation of truth as they have seen it [without any dilution], are to be enjoyed.
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.
- thirundhak kaNdu – You see him as I have identified him. Don’t just see for yourself, but see that you can explain to others.
- enakku – for me who is going to survive hearing your message.
- onRu uraiyAy – You don’t need to tell me everything about him, but just one aspect is sufficient. [Now] She is not seeking to enjoy but merely to sustain herself. When said as in SrI rAmAyaNam sundhara kANdam 34.3 “yAni rAmasya chinAni” (SrI rAma’s features), one cannot avoid saying about everything. Explained as – see him clearly and give me a message. Also explained as – please give me a message for my sake. Thus, by these two explanations, there is no other option than sustaining oneself by hearing AchArya’s words or sustaining by his grace.
- oN siRu pUvAy – On seeing your efforts I realise that my request is extraneous! Your action says that you are set out to help others!
- siRu pUvAy – Their compact form is convenient unlike hanuman who had to assume a huge form while crossing the ocean and a small form form while entering the palaces of the enemies in lankA. oNmai – their attractive beauty.
- serundhi … – One need not even consider his beautiful features, just the joyful abode is sufficient [to bind oneself there]. His non-arrival is not his fault, but is due to the joyful nature of the land.
- serundhi gyAzhal magizh punnai sUzh – He will come if there is one or two aspects that bind him there; when they surround him from all four directions, how can he come? It appears that each side is having a type of tree.
- perum thaN thAmaraik kaN – The invigorating eyes which are broader than those who can enjoy; having well-blossomed form, freshness, coolness, fragrance etc.
- peru nIL mudi – One who is crowned as the lord for both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). Also explained as – his lordship of thiruvaNvaNdUr is greater than being the lord of both realms. Alternative explanation – as said in SrI rAmAyaNam AraNya kANdam 37.108 “yasya sA janakAthmajA” (for that SrI rAma whom sIthA is the consort), the crown which he is wearing after captivating her.
- peru nIL – great growth.
- nAl thadam thOL – The shoulders which have expanded like the branches of kalpaka (celestial) tree, on embracing her. The divine shoulders which four in number and well rounded.
- karum thiN … – His form is similar to a dark, firm and great cloud. Alternative explanation [bhattar‘s view] – a form that resembles a firm, infinitely huge cloud, which is having an invigorating complexion. Only the colour is comparable to the cloud; his hardened heart is his special feature. Only if we find a dark cloud which is also hard-hearted, it can match him (emperumAn).
- thirumEni adigaLaiyE – Without having to explain anything else, just on seeing his divine form, he will make one think “he is the lord for everything”. Alternative explanation [bhattar‘s view] – having such divine form, and yet keeping such form for his own enjoyment.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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