November 30, 2017 – dhivya prabandham

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full series >> Sixth Centum >> Third decad

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 are well versed in this decad, will become enjoyable for ayarvaRum amarargaL (nithyasUris who do not have any ignorance)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the benefit as “those who can practice this decad will become eternally admired by nithyasUris”.

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

kANmingaL ulagIr enRu kaN mugappE nimirndha
thALiNaiyan thannaik kurugUrch chatakOpan sonna
ANai Ayiraththuth thiruviNNagarp paththum vallAr
kONai inRi viNNOrkku enRum Avar kuravargaLE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ulagIr – Oh people of this world!
kANmingaL – see this
enRu – saying that
kaN mugappE – in front of those who are contrary to each other
nimirndha – grew
thALiNaiyin thannai – sarvESvaran who permeated into contrary entities in many ways, as he did during the incarnation as thrivikrama, who has the divine feet
kurugUr – the leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
ANai – in the form of bhagavath AgyA (bhagavAn’s commandments)
Ayiraththu – among the thousand pAsurams
thiruviNNagar – for thiruviNNagar
paththum – decad
vallAr – experts
kONai – difficulty
inRi – without
viNNOrkku – for nithyasUris
enRum – always
kuravargaL – admirable
Avar – will become

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

sarvESvaran, permeated into contrary entities in many ways as he did during the incarnation as thrivikrama, who has the divine feet, saying “Oh people of this world! see this”, grew in front of those who are contrary to each other; nammAzhwAr, the leader of AzhwArthirunagari, mercifully spoke this decad for thiruviNNagar among the thousanda pAsurams, in the form of bhagavath AgyA; those who are experts in this decad will always be admired by nithyaSUris without any difficulty.

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

kANmingaL ulagIr enRu kaN mugappE nimirndha thALiNaiyan thannai – thrivikraman emperumAn who is having the divine feet which grew in front of them [people of the world] after having tricked them as a magician since they won’t agree if he said “I am going to place my feet on your head! Come closer!”.
kANmingaL – Since they will pull back if he places his divine feet on their heads, he tricked them with the amazing act [of growing tall suddenly].
kurugUrch chatakOpan sonna – This is considered trustworthy since it is spoken by AzhwAr who enjoyed emperumAn‘s saulabhyam [easily approachable].
ANai Ayiraththu – Those who are experts in this decad which explains emperumAn’s orderly conduct of this world. viNNOr – nithyasUris, will admire them forever. There is no kONai – difficulty/shortcoming in it. How is this possible? How come a nithyasamsAri who learns this [and masters it] becomes admirable for nithyasUris who are untouched by the defects of samsAram? Even while being in paramapadham, mukthAthmAs (liberated persons) can meditate on the material realm considering it to be bhagavAn‘s wealth and become blissful. This person who is in this material realm, can experience the same feeling while being in this material realm itself. nithyasUris will eternally glorify such persons thinking “While being in material realm, how can someone have such experience!”.

In the next article we will enjoy the next decad.

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

adiyen sarathy ramanuja dasan

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

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avathArikai

AzhwAr narrates how emperumAn showed that he is devoted to his followers. He says that not only his form, even his activities are devoted to his followers only.

Let us go through the pAsuram and its meanings:

ninRadhOr pAdham nilam pudhaippa nINda thOL
senRu aLandhadhenbar dhisaiyellAm anRu
karumANiyAy irandha kaLvanE unnaip
piramANiththAr peRRa pERu

Word by Word Meaning

anRu – long ago
karumANi Ay – as a bachelor with black complexion
irandha – asking for alms (from mahAbali for 3 steps of earth)
kaLvanE – Oh cunning emperumAn!
ninRadhu Or pAdham – one divine foot which stood (to measure the earth)
nilam – the entire earth
pudhaippa – hiding it
nINda thOL – the huge divine shoulder which grew
dhisai ellAm senRu – permeating through all directions
aLandhadhu enbar – (knowledgeable people) say that it measured (the upper worlds)

Such an activity that you carried out
unnai piramANiththAr peRRa pERu – is the great benefit that all those who believed you, got

vyAkyAnam

ninRadhOr pAdham nilam pudhaippa – when nobody had even thought of, a divine foot suddenly hid the entire earth.

Or pAdham – AzhwAr is not one who would say things in a mathematical way such ‘as one time one is one’ just as we would when one mentions about one divine foot, we would immediately say that the other divine foot did this. Hence, having mentioned about divine foot, immediately he talks about what the divine shoulder did.

nINda thOL senRu aLandhadhu enbar dhisai ellAm – those with knowledge would say that once he obtained the alms he had asked for, his shoulders spread out in all directions and permeated everywhere. They would say that the moment mahAbali poured water on his hand as a symbol of having acceded to vAmana’s request for alms, the shoulders became extremely joyful as if they had got something which they could never get and grew in all directions and measured.

enbar – AzhwAr feels distressed that he is listening to this through his ears today, and is not seeing the incident! Where did I get lost on that day!

anRu karumANiyAy irandha kaLvanE – Oh one who has the divine form which removes the ennui [of followers], one who wouldn’t go until he obtained what he had asked for in alms, one who made himself as an expert in asking for alms!

mANiyAy – wasn’t it the disguise of the great emperumAn! If someone calls the great thirumalai hills as a ‘stone’ wouldn’t his mouth be torn asunder?

irandha – when mahAbali was arrogant to claim the worlds of emperumAn as his own, did not emperumAn go to him and ask his own worlds from him as alms!

kaLvanE – he showed such a [deceitful] divine form to mahAbali and seized everything from mahAbali.

kaLvanE – did he cheat mahAbali? Was it not AzhwAr that he attracted with his beauty! Those who appropriate AthmA, which is actually emperumAn’s, as their own are called AthmApahAris (abductors of AthmA). Since emperumAn abducts such people also, he can be called the AthmApahAri of AthmApahAris (abductor of abductors). However, when he had to take back his possession [from mahAbali], instead of taking it directly, he had to obtain it through alms. The reason for that is ….

unnaip piramANiththAr peRRa pERu – the purpose of redeeming earth from mahAbali was not for helping indhra alone. Was it not to enable those who had given you the responsibility of taking care of themselves, to sleep in peace since there is nothing for them to do [you would be doing everything for them] after they think of this act of yours! swAmy ALavandhAr says in sthOthra rathnam 25 “thvadhagrE SaraNAgathAnAm parAbhava: nathEnu rUpa:” (it is not proper for you if those who surrendered to you suffer); just as he included everyone instead of talking about only him, if people obtain a benefit it will be for everyone and not for just one person. nammAzhwAr too has mentioned in his thiruvAimozhi 8-1-4 “enganam thERuvar umarE” (how will people believe that you are the protector?), talking in the plural instead of only about himself. It is said that bhattar was asking of himself one day “these SrIvaishNavas, after hearing one person say ‘I will take care of your responsibilities’ (gIthAchAryan/emperumAn), do not carry out any activity themselves for their lives. Yet they live in comfort, without any shortcoming. What is the reason for this? ”. Later he mercifully said “I have understood the reason. Since they have given their responsibility to an entity, they will be without any worry. Since that person will carry out everything for them, including going as a messenger, driving their chariots, taking alms on their behalf etc, they will be peaceful without any shortcoming”

We shall take up the 62^nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan