SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Eighth Centum >> Third decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the third pAsuram, AzhwAr says “emperumAn would descend in this material realm where people will oppose him without realising his nature and act based on the selfish prayer of some prayOjanAntharaparar (seeker of benefits other than kainkaryam); I am unable to help him during those times”.
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
ALum ALAr Azhiyum sangum sumappAr thAm
vALum villum koNdu pin selvAr maRRillai
thALum thOLum kaigaLai Arath thozhak kANEn
nALum nALum nAduvan adiyEn gyAlaththE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
gyAlaththu – in this world (where people like rAvaNa, dhuryOdhana et al live)
ALum – servitors (who care)
ALAr – not recognising (to have);
thAm – he (who is so tender to even be stared at)
Azhiyum – thiruvAzhi (divine chakra)
sangum – thiruchchangu (divine conch)
sumappAr – carrying (as if holding a mountain)
(even if there is someone for that)
vALum – nandhaka (sword)
villum – SrI SArngam (bow)
koNdu – carrying
(just as iLaiya perumAL (lakshmaNa) who is said in “prushta thasthu dhanushpANi:“)
pin selvAr – to follow
maRRu – anyone else
illai – not there;
(even if I think about following you)
thALum – divine feet (walking as said in “maththa mAthanga gAminam“)
thOLum – divine shoulders (which give shade as said in “bAhuchchAyAm avashtabdha:“)
kaigaLai – with my hands
Ara – fully
thozha – to worship and serve
kANEn – I am not seeing (with my eyes);
adiyEn – I (who have servitude as my nature) am
(as service which brings about glories to the lord is the life, like a hungry person searching for food)
nALum nALum – everyday
nAduvan – searching
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is not recognising any servitors in this world; there is no one else [other than lakshmaNa] to follow him carrying his divine chakra, divine conch, sword and bow; I am not seeing how I can fully worship and serve his divine feet and divine shoulders with my hands; I am searching [for this opportunity to serve] everyday.
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
- ALum ALAr – There is none to care for him in both the realms [spiritual and material] as he is focussed on ruling over only one person [AzhwAr]. nithyasUris are focussed on enjoying bhagavAn and samsAris are focussed on enjoying worldly pleasures.
- Azhiyum sangum sumappAr thAm – The weapons which are like ornaments for emperumAn, appear to be heavy mountain for AzhwAr. They appear as weapons for enemies and ornaments for devotees.
- thAm – Should he not care for himself? Aren’t these his specific identities as said in periya thiruvandhAdhi 87 “eppOdhum kai kazhalA nEmiyAn” (one who has the inseparable chakra in his hand)? Are they heavy for him? They are heavy when he [who is most tender] carries them.
- vALum villum koNdu – Would it not be apt if someone like iLaiya perumAL follows him carrying them? AzhwAr is saying “ALum ALAr, sumappAr thAm, pin selvAr maRRillai” so that emperumAn says “Should you who cares for me do that?” and engages him in service.
- thALum thOLum – His divine feet which make beautiful steps will make one become very attracted and sing praises hailing his beautiful walk. It is said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first). And the shoulders which are swaying.
- kaigaLai Ara – similar to those who say “vayirAra uNNa” (to eat to the full satisfaction of the stomach).
- thozhak kANEn – It appears that worshipping and caring are synonyms [for AzhwAr]. I am not getting to worship him. “nama:” indicates exclusive existence for emperumAn. Saying “nama:” represents worshipping [Hence worshipping is the same as caring for him exclusively] .
- nALum nALum nAduvan – Meditating upon his loneliness, I will anaylse “what will happen to him” everyday. As the relationship [between bhagavAn and AthmA] is eternal, the resulting care toward bhagavAn is also eternal.
- adiyEn – I who am having knowledge about the true nature of the self. I who understand that it is natural for the servitor to bring about glories to the lord.
- gyAlaththE – Am I unnecessarily fearing for emperumAn, while being in paramapadham? Why wouldn’t I fear when he is present in this world which has those who shoot brahmAsthram at him, who bind him with the nAgapASam (a type of weapon), who deceitfully invite him to make wrestlers attack him and who offer him a false throne [which leads to a deep pit].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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