Daily Archives: November 5, 2018

thiruvAimozhi – 7.9.6 – in kavi pAdum

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr becomes blissful thinking “Instead of getting the likes of parASara, vyAsa, vAlmeeki to sing about you, you are using me as a tool to sing perfect poems!”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

in kavi pAdum parama kavigaLAl
than kavi thAn thannaip pAduviyAdhu inRu
nangu vandhu en udan Akki ennAl thannai
van kavi pAdum en vaigundha nAdhanE

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

in – infinitely sweet
kavi – poems
pAdum – those who sing
parama kavigaLAl – by the great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who have none greater, mudhalAzhwArgaL (et al)
than – matching him
kavi – poem
thAn – him (being the instigator)
thannai – himself who has infinite greatness
pAduviyAdhu – instead of making them sing ever
inRu – today
nangu – with intent
vandhu – came

(that poem)
ennudan – with me
Akki – made
en – for me
vaigundha nAdhanE – manifesting his greatness of being SrIvaikuNtanAtha (lord of SrIvaikuNtam)
ennAl – through me
thannai – him who has such greatness

(to match such greatness)
van – perfectly
kavi pAdum – will sing poems.

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

Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through me.

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

  • in kavi pAdum parama kavigaLAlAzhwAr says “Now, if he wanted to have some one praise him through poems, he could have engaged SrI vEdha vyAsa bhagavAn, SrI parASara bhagavAn, SrI vAlmeeki bhagavAn et al, and if he wanted more such poets, mudhalAzhwArgaL who are glorified as “sendhamizh pAduvAr” (pure thamizh poets) are also present; leaving them all aside, he engaged me in this task. What an amazing quality is this!” When one [bhUthaththAzhwAr] among the first three AzhwArs was asked to sing a poem, he beautifully sang iraNdAm thiruvandhAdhi 75perugu madha vEzham” pAsuram. It is explained in detail here:
    • perugum … – The male elephant which is letting out (exulting) fluid which is flowing like flood waters.
    • mAppidikku mun ninRu – Its [the female elephant’s] greatness is such that it can enslave such majestic male elephant which comes at it.
    • mun ninRu – The male elephant stood in front of the female elephant being ready to complete any task saying “What shall I do for you?”
    • iru kaN iLa mUngil vAngi – Pulling the young bamboo shoot with two nodes; though it runs around with pride in the forest, due to the great attachment towards the female elephant, it pulled the bamboo shoot carefully
    • arugirundha thEn kalandhu – Just as all raw materials will be kept ready for thirumanjanam (sacred bathing of the lord), dipping the bamboo shoot in the honey which is readily available in the mountain caves. AzhwAr is mercifully saying “kalandhu” as if mixing two fluid substances.
    • nIttum – As the male elephant is willingly offering it to the female elephant, the female element stands as if saying “you give it to the one who likes to receive it from you”.
    • vAn kalandhu … – Just as the bamboo shoot and honey are mixed, cloud and emperumAn‘s divine body complexion are mixed. By the great poets (such as mudhalAzhwArgaL) who can sing such beautiful poems.
  • than kavi thAn thannaip pAduviyAdhu – The poem is his. He is the poet. And he is the one who reveals it. Not having them [such poets] to reveal his glories with his own words, being the one who reveals it.
  • inRu nangu vandhu – Saying “Arriving here today to uplift me”. Alternatively, it is read as “nangu uvandhu” (being well pleased); that is considering it as a pleasure to sing this poem.
  • en udan Akki – Having me as an inseparable tool.
  • van kavi pAdum – Having rich words, as said in thiruvAimozhi 4.5.2moyya sollAl” (made with words which are collected together), instead of being lax (untied).
  • en vaigundha nAdhanEemperumAn thought “as we have the eternal unshakeable paramapadham as the residence, I should make AzhwAr sing thousand pAsurams which remain eternal like vEdham without perishing ever”. He thought that the greatness acquired by being the object of these poems is at par with having paramapadham as residence.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 30 – ingillai paNdupOl

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

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avathArikai

AzhwAr says “Let emperumAn’s greatness and eminence remain. After we start meditating on his auspicious qualities, there is no place in our heart for our karmas (virtuous and sinful deeds) which have been troubling us and which were hurdles in attaining him”.

Let us go through the pAsuram and its meanings:

ingillai paNdupOl vIRRiruththal ennudaiya
sengaNmAl sIrkkum siRidhuLLam angE
madiyadakki niRpadhanil valvinaiyAr thAm mINdu
adiyeduppadhanRO azhagu

Word by Word Meanings

ingu – in my mind (for my karmas)
paNdu pOl – like earlier times
vIRRiruththal illai – there is no place to sit expansively
ennudaiya sengaNmAl – my swAmy (lord), having reddish eyes indicating affection, that sarvESvaran’s
sIrkkum – auspicious qualities
(idamillAdahapadi – without a place)
uLLam siRidhu – my heart is very small
valvinaiyAr thAm – my cruel sins
angE – in that same place (wherefrom they were ruling)
madi adakki niRpadhanil – instead of standing submissively, folding the end of their dress
mINdu – moving away from there
adi eduppadhanRO azhagu – isn’t stepping back, a thing of beauty?

vyAkyAnam

ingillai paNdu pOl vIRRiruththal – There is no place in my heart for my karmas (virtuous and sinful deeds) which were sitting expansively as if they were ruling my heart since time immemorial. vIRRiruththal – sitting in a way which displays their excellence.

What has happened now for them?

ennudaiya sengaNmAl sIrkkum siRidhuLLam – my heart is so small that there is no place even for the auspicious qualities of emperumAn who is my swAmy (lord) and who has reddish eyes. The term sengaNmAl indicates that he is supreme and that he has deep affection towards his followers. mAl – he is a huge supreme being.

Next, AzhwAr says something assuming that the sins had requested him “We will stand in a corner there itself”

angE madi adakki niRpadhanil valvinaiyAr thAm mINdu adi eduppadhanRO azhagu – AzhwAr says that it will be respectable for the cruel sins to vacate their place instead of standing in a corner, shrinking themselves, in the place where they were ruling roost all along. AzhwAr is using the term valvinaiyAr in a derisive way [to indicate as if he is giving them respect]. madi – refers to the front portion of the dress worn by women which is tucked in the waist. madiyadakki indicates that the cruel sins are willing to stand in a corner, by shrinking themselves.

The essence of this pAsuram is that sins will be removed if one meditates on emperumAn’s auspicious qualities.

We will take up the 31st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org