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 sixth pAsuram, AzhwAr says “Look! Though I rejected him, it was the benefactor who is in thiruviNNagar, who united with me by manifesting his qualities and activities to make me never forget him, and became radiant feeling satisfied”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “sarvESvaran who is having fantastic and inferior entities as his wealth/forms, is having the radiance acquired through humility towards his devotees”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
mU ulagangaLumAy allanAy ugappAy munivAy
pUvil vAzh magaLAyth thavvaiyAyp pugazhAyp pazhiyAy
dhEvar mEvith thozhum thiruviNNagar sErndha pirAn
pAviyEn manaththE uRaiginRa paranjudarE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
mU ulagangaLum Ay – being [having as form] the three layered world (this samsAram, material realm, which is having inferior attributes such as being created, being bound by karma and having the three qualities viz sathva (goodness), rajas (passion) and thamas (ignorance))
allan Ay – being with nithya vibhUthi (spiritual realm) which is opposite of the aforementioned samsAram
ugappu Ay munivu Ay – being such liking and hatred of such fantastic and inferior entities respectively
pUvil vAzh magaLAy – being the desirable lakshmi [SrI dhEvi]
thavvai Ay – being the undesirable jyEshtA (elder sister of lakshmi [who is popularly known as mUdhEvi])
(the effects of such deities)
pugazh Ay – being the fame
pazhi Ay – having blame as his form too
(to enjoy the qualities manifested by emperumAn who is having these wealth)
dhEvar – nithyasUris (eternal residents of paramapadham)
mEvi – fitting well
thozhum – praying
thiruviNNagar – in thiruviNNagar
sErndha – descended
pirAn – sarvESvaran
pAviyEn – I who am having sins which make me turn away from him even when he pursues me rigorously, my
manaththE – in the heart
uRaiginRa – residing eternally
param sudar – having great radiance due to that
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is being the three layered world and with the nithya vibhUthi which is opposite of the aforementioned samsAram, is being such liking and hatred of such fantastic and inferior entities respectively, being the desirable lakshmi [SrI dhEvi] and the undesirable jyEshtA, being the fame and having blame as his form too; such sarvESvaran who is prayed by nithyasUris who descended in thiruviNNagar, fitting well, is having great radiance due to residing eternally in my heart, who am having sins which make me turn away from him even when he pursues me.
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.
- mU ulagangaLum Ay – Being the controller for the three worlds. [Three worlds are ] Also explained as kruthaka [The bottom seven layers – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift up to higher layers at that time].
- allan Ay – Being the controller for all other worlds. Since it specifically explains these worlds [of material realm] and negates it, this implies emperumAn‘s ownership of nithya vibhUthi [spiritual realm].
- ugappAy munivAy – His mercy and reprimand.
- pUvil magaLAyth thavvaiyAy – SrI [SrI mahalakshmi, the deity for fortune] and aSrI [her elder sister who is the deity for misfortune].
- pugazhAyp pazhiyAy – The fame acquired by those who are blessed by SrI. The blame acquired by those who are blessed by aSrI.
- dhEvar … – dhEvathAs such as indhra, while accepting the sacrificial offerings, would stand three yOjanam (1 yOjana is approximately 9 miles) above the ground, turning their face away from the earth, and vomiting [due to their dislike for the earth]; but nithyasUris, who can’t tolerate even the smell of such dhEvathAs, reside firmly [happily] in thiruviNNagar, since it is present in this earth. The benefactor who is residing in such thiruviNNagar.
- pAviyEn manaththE – AzhwAr, thinking about how emperumAn rigorously pursued him in thiruvAimozhi 6.2 “minnidai madavAr“, and how he pulled back, is blaming himself as “pAviyEn” (sinner/unfortunate). While nithyasUris pursue emperumAn, he pushed them aside and instead pursued me – it was in such situation, I rejected him.
- manaththE uRaiginRa – Now, leaving those nithyasUris and their presence in such divine assembly, he arrived in my heart and is staying there permanently.
- param sudarE – While there are many abodes for him, instead of thinking of his arrival in my heart as a favour for me, he thinks it is a fortune for himself and hence is shining radiantly. This is the newly acquired beauty in his form after initially worrying in thiruvAimozhi 6.2 “minnidai madavAr” that “what if AzhwAr slips from me!”, subsequently attaining AzhwAr and is appearing as said in thiruvAimozhi 6.2.10 “ninRilangu mudiyinAy” (wearing divine crown which is shining firmly).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org