thiruvAimozhi – 7.10.4 – vAykkungol nichchalum

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

Full series >> Seventh Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “If we are unable to reach thiruvARanviLai, can we at least eternally get to meditate upon, even if we are here, the divine feet of emperumAn who is standing there?”

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

vAykkungol nichchalum eppozhudhum manaththu Ingu ninaikkap peRa
vAykkum karumbum perunjennelum vayal sUzh thiruvARanviLai
vAykkum perum pugazh mUvulagIsan vada madhuraip piRandha
vAykkum maNiniRak kaNNapirAn than malaradip pOdhugaLE

Listen

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

vAykkum – (abundantly) rising
karumbum – sugarcane
peru sennelum – tall, red paddy crop
vayal – field
sUzh – surrounded
thiruvARanviLai – in thiruvARanviLai
vAykkum – due to being present
perum – well established
pugazh – having glory
mU ulagu – for three types of chEthanas (sentient beings) and achEthanas (insentient entities)
Isan – being the lord

(for the protection of devotees)
vada madhurai – at SrI mathurA
piRandha – incarnated
vAykkum – being apt (to be enjoyed by devotees)
maNi – like a blue gem
niRam – having divine complexion
kaNNan – krishNa
pirAn than – great benefactor’s
malar – blossomed
adip pOdhugaL – lotus feet
Ingu – from here
manaththu – in the heart
ninaikka – to meditate

(as per his wish)
nichchalum – forever

(always, without a break)
peRa – to get
vAykkum kol – will it happen?

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

emperumAn is having well established glory due to being present in thiruvARanviLai which is surrounded by field which is having rising sugarcane and tall, red paddy crop; being the lord of three types of chEthanas (sentient beings) and achEthanas (insentient entities),  he incarnated in SrI mathurA as krishNa who is being apt with the divine complexion of a blue gem; will I get to meditate upon the lotus feet of such great benefactor forever, in my heart?

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

  • vAykkum kol nichchalum – We should get this benefit everyday.
  • eppozhudhum – Even in that, it should not be like nithya agnihOthram, where the ritual is only performed at certain times of the day (though the name of the ritual suggests “nithya” (eternal)), but it should happen in all states.
  • manaththu Ingu ninaikkap peRRa – I don’t need to go there and enjoy; I can meditate upon the interactions I would have with emperumAn from here itself and be content with that. As he says “peRa”, it is clear that AzhwAr is not looking for any other benefit/result, beyond this yearning in his heart. [a SlOkam from jithanthE sthOthram is explained here] dhurgathAvapi – one goes through great suffering during death; I am not praying for that; as said in thiruvAimozhi 2.9.3aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey” (even when my throat is filled with mucus and I become speechless, you should mercifully bless me exclusively to praise your divine feet without getting tired). thvadhgathOmE manOratha: – Did you think that it will be possible for me? yadhinASam na vindhEtha – since, such yearning will never perish. thAvathAsmi kruthIsadhA – People in general, would explain yearning and experiencing as two separate aspects; but I don’t need any of these; I am satisfied with this yearning itself. sadhA – I consider this as the goal instead of being freed from the material body, reaching paramapadham and enjoying there gloriously. [An anecdote is cited for such yearning] Long ago, there was a person named idaiyARRukkudi nambi. He would visit during every uthsavam (festival), and until the next uthsavam, he would just meditate upon the uthsavam he witnessed [being in his residence]. Once, during an uthsavam, he was enjoying the [first day] uthsavam within himself, those who were nearby him said “it is time for dinner”, he said “oh then, it is time to get bed, we should reach for the [second day] uthsavam early in the next morning” [he was so deep into the thoughts about the uthsavam, he thought it to be really happening]. He was hundred years old and became weak. He did not arrive in time for the uthsavam this time for thirumuLAichchARRu [a ceremony of sprouting of seeds for the uthsavam, usually conducted before the commencement of the uthsavam]. emperumAn mercifully searched for him and felt in his divine heart “This is our grand uthsavam, how come idaiyARRukkudiyAn has not arrived yet?” idaiyARRukkudiyAn finally arrived on the 6th day of the uthsavam, and emperumAn noticed him and mercifully asked “What shall I do for you?” he replied “I have used my body which was mercifully given by your highness, in your service as much as possible; now, it has become too weak to move around”; emperumAn said “if that is the case, you just remain here [no need to move around]”; after emperumAn crossed the the middle gate, idaiyARRaukkudi nambi gave up his body and mercifully ascended to paramapadham [as per emperumAn’s desire].
  • vAykkum … – Everything in that abode is abundant. In thiruvARanviLai which is surrounded by field which has well grown sugarcane, the tall, red paddy crop which gives shade to that sugarcane.
  • vAykkum perum pugazh – Since everything present there becomes abundant, the one (emperumAn) who desired that abode also became filled with abundant auspicious qualities.
  • mU ulagu Isan … – Being the supreme lord of all worlds, for the sake of protecting saintly people, emperumAn descended to SrI mathurA.
  • vAykkum maNi niRak kaNNa pirAn than – bhagavAn presented his divine, spiritual form into human form; hence, forever, will I get to meditate upon the blossomed, divine feet which are like fresh flowers, of the great benefactor, krishNa, who is having beautiful, blue gem like complexion?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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