SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr says “Even if I enjoyed the great benefactor who made me sing his glories, with the ability of all chEthanas (sentient beings), I will not be satisfied”
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.
thiRaththukkE thuppuravAm thirumAlin sIr
iRappedhir kAlam parugilum ArvanO?
maRappilA ennaith thannAkki ennAl thannai
uRappala in kavi sonna udhavikkE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(due to not remembering once before)
maRappu ilA – not having forgetfulness
ennai – me
thannAkki – granting knowledge which will ensure that I don’t forget him
ennAl – through me
thannai – him
uRa – continuous words [without break]
pala – in the count of thousand
in – sweet
kavi – poem
sonna – spoke
udhavikku – for the favour
thiRaththukku – the acts in which he engaged
Ey – matching
thuppuravu Am – one who has Sakthi (ability)
thirumAlin – Sriya:pathi’s (divine consort of SrI mahAlakshmi)
sIr – qualities such as audhArya (magnanimity), Seela (simplicity), saulabhya (easy approachability) etc
iRappu edhir kAlam – having the ability of all chEthanas from past and future
parugilum – even if enjoyed
ArvanO – will I be satisfied?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn spoke the sweet poem [prabandham] which has thousand continuous pAsurams through me who is not having forgetfulness [due to not remembering him previously] by granting knowledge which will ensure that I don’t forget him; for his such favour and the Sakthi who has matching the acts in which he engaged, will I be satisfied even if I enjoyed the qualities such as audhArya, Seela, saulabhya etc, having the ability of all chEthanas from past and future?
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
Ninth pAsuram. Previously, AzhwAr said “Even if I enjoyed the great benefactor who sung him through me, with the enjoyability of all chEthanas forever, I will not be satisfied?” Here, he is saying “even if I enjoyed with that ability to enjoy, in past and future, I will not be satisfied”.
Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai
- thiRaththukkE … – In any situation, if he needs to just use a blade of grass to complete a task, he has the ability to do so. thuppuravu – sAmarthyam – ability. What is the reason for such ability? Since he is Sriya:pathi, he has the ability to accomplish any task. Such Sriya:pathi’s auspicious qualities [are to be enjoyed]. When a person starts a task and when it takes shape towards completion, people would say “he has auspicousness, when a SrImAn (auspicious person) starts something, it will complete successfully”.
- iRappu edhir … – Even if I try to enjoy after acquiring the tools like speech etc of all chEthanas and their ability to enjoy etc, since the time left for me to live is short, there won’t be enough time to just show my gratitude. Instead of having to say as in thiruvAimozhi 7.9.7 “ennAL sindhiththArvanO” (when will I think and be satisfied?), will I ever be satisfied even if I have the tools of everyone and even if I enjoyed in the past and the future?
When asked “Which favour of his are you thinking about which will leave you unsatisfied even if you enjoyed with the tools of everyone forever?” AzhwAr says,
- maRappilA … – I who am not forgetful. AzhwAr is mercifully saying in this manner to indicate that he has not thought about him [emperumAn] ever to start with, only then one can forget. But should he say “maRappilA“? Only where there is remembrance, there is forgetfulness. Hence, he is saying “I never think about him”.
- maRappilA ennaith thannAkki – Did he pursue me ignoring my occasional remembrance which was followed by forgetfulness? Engaging me who never had any thought about him to start with, in his service.
- ennAl – Engaging me who is not even atoning as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I previously forgot you).
- thannai uRap pala in kavi sonna – nanjIyar mercifully explains this as follows – The way AzhwAr clearly explained emperumAn and his qualities which were even given up by vEdham as in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned). piLLAn explains “Matching sarvESvara’s stature”.
- pala in kavi sonna – As said in SrI rAmAyaNam bAla kANdam 4.2 “chathur vimSath sahasrANi SlOkAnAm ukthvAnrushi:” (Sage vAlmeeki recited twenty four thousand SlOkams), AzhwAr is amazed thinking “In this samsAram, emperumAn has sung these thousand distinguished pAsurams [through me]!”. For such favour, even if enjoyed SrIman nArAyaNan’s qualities in the past and future, will I be satisfied?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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