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 seventh pAsuram, AzhwAr says “Will I see emperumAn who is the cause for the enjoyment of brahmA et al starting with their wives, and their super-human activities?”
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “Will I see emperumAn who protects in all manner, both directly and through other agents?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Seventh pAsuram. The expected result is at emperumAn’s disposal. AthmA has pArathanthriyam (total dependence) which makes it inapt to try on its own; there is no shortcoming to acquire the result by emperumAn’s grace; looking at not having attained the result yet, AzhwAr says “Will I perish with this longing to get the result?”
en thirumArban thannai en malai magaL kURan thannai
enRum en nA magaLai agampAl koNda nAnmuganai
ninRa sasIpathiyai nilangINdeyin mUnReriththa
venRu pulan thurandha visumbALiyaik kANEnO?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
en thirumArban thannai – one who revealed to me his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship.
en malai magaL kURan thannai – one who revealed to me his having rudhra who has pArvathi in half of his body, as prakAra (form)
enRum – always
en nA magaLai agampAl koNda nAnmuganai – one who revealed to me his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) as his confidential consort, as prakAra
ninRa – standing (in equality with them)
sasIpathiyai – one who is having indhra, the consort of sasI, as prakAra
nilam kINdu – lifting up the earth
(being the antharyAmi (indwelling super-soul|) of rudhra)
mUnRu eyil eriththa – burning down the three towns
(as part of srushti, which is done by being the antharyAmi of brahmA)
pulan – senses
venRu – win over
thurandhu – driving away
(being the antharyAmi of indhra)
visumbu ALiyai – protecting by ruling the heaven
kANEnO – will I not see?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort.
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.
- en thiru mArban thannai – Here, “en” (my) is focussed on viSEshaNAmSam (attribute) [i.e., thiru is the attribute, and mArban is the entity]; as seen in thiruvAimozhi 7.2.9 “en thiru magaL sEr mArban“, here it means, one who has my lady lord periya pirAttiyAr in his divine chest.
- en malai magaL … – Starting here, “en” is focussed on the viSEshyam (emperumAn, the underlying entity of the dhEvathAs). Except to speak about them as his wealth, AzhwAr who remains as said in nAnmugan thiruvandhAdhi 68 “maRandhum puRam thozhA mAndhar” (those who don’t worship any one other than emperumAn), will not consider these dhEvathAs to be related to him [to identify them with some relation saying “my …”].
- en malai magaL kURan thannai – emperumAn who has at his disposal, rudhra, who has the daughter of himavAn, pArvathi on one side of his body.
- enRum … – one who is the antharyAmi of four-headed brahmA who always has sarasvathi along with him.
- ninRa sasIpathiyai – one who is the antharyAmi of indhra, who is comparable in wealth, to be counted along rudhra and brahmA. One who is the antharyAmi of indhra, who is recited along in nArAyaNa sUktham as “sEndhra:” (he is indhra) while reciting “sa:brahmA sa:Siva:” (he is brahmA, he is rudhra) and is supported to stand along with them. What is the purpose of highlighting these? Previously, their true nature and greatness were at emperumAn’s disposal; here, as a father would find a suitable bride for his marriage-ready son et al, their wives were also granted by sarvESvaran only and not acquired on their own.
- nilam kINdu … – Further, it is explained that their activities too are at his disposal.
- nilam kINdu – Just as when mother earth became drowned into the ocean of deluge and became stuck to the wall of the oval shaped universe, emperumAn assumed the form of a mahAvarAha (great wild-boar), lifted her up and had total control over the situation, their [rudhra et al] activities are also under his full control.
- eyil mUnRu eriththa – One who burnt down three forts. It is said in mahAbhAratham karNa parvam “vishNur AthmA” (vishNu remained as the antharyAmi); that [act] was also at his disposal.
- venRu pulan thuRandha – One who won over the senses, as part of creation. One who drove away the senses, winning over them.
- visumbu ALiyai – One who fully rules svargam. (Here AzhwAr is reciting emperumAn along with the agents of this world to emphasise that since all actions are at his disposal, AzhwAr’s desire should also be fulfilled by him only).
- kANEnO – [Will I not see?] Hence, it is concluded; attaining the desired goal is at his disposal; my actions are also at his disposal, to not let me try on my own. Now, only if the result is acquired by my effort, there is reason for delay; as the result is at his disposal, there should not be any delay. Even after this being the case, as AzhwAr is seeing himself not having attained the result, becomes anguished thinking “Will I perish with this longing?”
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org