SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Second decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the tenth pAsuram, parAnguSa nAyaki’s mother says “My daughter who became distressed to appear that she may not unite with periya perumAL, reached his divine feet and united with him”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, as sarvESvaran who is the antharAthmA (in-dwelling super soul) of those [dhEvathAs] who consider themselves to be the lord, knowing her suffering/urge, out of his great simplicity etc, magnanimity and his physical beauty, grants her the external experience while in separation, and that leads to parAnguSa nAyaki acquiring faith; seeing this her mother speaks in a satisfied manner.
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
mudivu ivaL thanakkonRaRigilEn ennum mUvulagALiyE! ennum
kadikamazh konRaich chadaiyanE! ennum nAnmugak kadavuLE! ennum
vadivudai vAnOr thalaivanE! ennum vaN thiruvarangaE! ennum
adi adaiyAdhAL pOl ivaL aNugi adaindhanaL mugil vaNNan adiyE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ivaL – my daughter (who is visibly anguished)
thanakku – for her anguished state
mudivu – solution
onRu – a
aRigilEn – don’t know;
ennum – says;
mU ulagu ALiyE – Oh one who ruled over the worlds by being the antharAthmA of indhra who is the lord of the three worlds [bhU:, bhUva:, suva:]!
ennum – says;
kadi kamazh – fragrant
konRai – having konRai (Indian laburnum tree) garland
chadaiyanE – Oh one who remains the antharAthmA of rudhra who has matted hair, to be meditated upon by him!
ennum – says;
nAnmugan – (the master for these aforementioned dhEvathAs) the four-headed
kadavuLE – Oh one who is the antharAthmA of the dhEvathA!
ennum – says;
(beyond the simplicity of being the antharAthmA of prayOjanAntharaparars (those who have ulterior motive, instead of kainkaryam) who consider themselves to be lords)
vadivu udai – having matching form
vAnOr – for nithyasUris
thalaivanE – Oh one who is the lord!
ennum – says;
(with that supremacy)
vaN – having magnanimity (to present himself to those who desire)
thiruvaranganE – Oh one who is the controller of kOyil (SrIrangam)!
ennum – says;
(In this manner, after meditating upon his simplicity, supremacy and magnanimity, and becoming immersed in them, now)
adi – his divine feet
adiayAdhAL pOl – who appeared to be not reaching
ivaL – my daughter
mugil – like a dark cloud which pours the rain on land and water
vaNNan – due to the great generosity of the one who is having the form
adi – his divine feet
aNugi – approached
adaindhanaL – attained
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
My daughter says “I don’t know a solution”; she says “Oh one who ruled over the worlds by being the antharAthmA of indhra who is the lord of the three worlds [bhU:, bhUva:, suva:]!” She says “Oh one who remains the antharAthmA of rudhra who has matted hair which is having fragrant konRai garland, to be meditated upon by him!” She says “Oh one who is the antharAthmA of the four-headed dhEvathA!” She says “Oh one who is the lord of nithyasUris who are having a matching form like yours!” She says “Oh one who is the controller of kOyil (SrIrangam) having magnanimity!” My daughter who appeared to be not reaching the divine feet of emperumAn who is having the form like a dark cloud which pours the rain on land and water, approached and attained his divine feet due to his great generosity.
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
- mudivu ivaL thanakku onRu aRigilEn ennum – As the mother is repeating her daughter’s words she is saying “I don’t know the solution for my situation”. She is saying that she does not see the bottom of this ocean of sorrow; or she is saying that she does not know the means to finish herself to escape from this situation.
- mU ulagu … – thirumAlai ANdAn explains this as “mUvulagALiyE! kadikamazh konRaich chadaiyanE! nAnmugak kadavuLE! ennum vadivudai vAnOrkkuth thalaivanE ennum!” (Oh one who is the leader of the dhEvathAs who are in the form of indhra, rudhra and brahmA!) implying the principle of vaiyadhikaraNam (dealing with different entities – i.e. emperumAn being the lord of different dhEvathAs). emperumAnAr (bhagavath SrI rAmAnuja) mercifully heard this and mercifully explained it in the context of sAmAnAdhikaraNam (dealing with different entities which have a common base – i.e. emperumAn being the antharAthmA of all these dhEvathAs). “She is saying ‘Oh one who is the antharyAmi of indhra, the controller of the three worlds and manages his abilities! Oh one who is the antharyAmi of rudhra, the one who is having konRai garland in his matted hair and manages his abilities! Oh one who is the antharyAmi of the four-headed brahmA who is the leader of all these dhEvathAs and others in this material realm!”
- vadivudai … – She is saying “Oh one who is the lord of nithyasUris who have the form which manifests bliss of enjoying bhagavAn!” For AzhwAr, there is no difference in saying that emperumAn is the lord of nithyasUris, or is [the antharyAmi of] indhra, the leader of the three worlds, or rudhra, the one who is having konRai flower in his matted hair, or the four-headed brahmA; as he was bestowed unblemished knowledge and devotion by bhagavAn himself, he does not just stop at the external form; he has fully realised that emperumAn is the controller of all.
- vaN thiruvaranganE ennum – You descended and mercifully reclined here in SrIrangam so that not only the nithyasUris get to enjoy you, but even the eternally bound souls will not miss out on you. She is saying “Should I not get the result of your reclining here?” vaN relates to emperumAn’s magnanimity of presenting himself to those who desire for him.
- adi adaiyAdhAL … – Some explain this as “like someone who is surviving, but suddenly finishing”; but this is mercifully explained [by emperumAnAr] as “if she dies at this stage, this prabandham will not be completed, so it should be explained as – she appeared to be not attaining [seeing] divine feet, but ended up attaining them properly”. This is a type of AzhwAr‘s mAnasa anubhavam (internal experience).
- adi adaiyAdhAL pOl – This is explained as “It appears that she would not reach his divine feet immediately; she will remain here for some more time; but she is becoming finished”. Alternative explanation – She who was anguished to be thought “would she ever unite with emperumAn?” reached him and united with him. It is explained that she reached the divine feet of periya perumAL who appears like dark cloud.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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