Daily Archives: February 27, 2019

thiruvAimozhi – 8.3.7 – varuvAr selvAr

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “I am unable to help him there [in his incarnations] and becoming anguished due to that; further there is no one like me who travels along with emperumAn, to inform the presence  of me, the servitor, in the presence of periya pirAttiyAr, my female lord (swAmini) in thirupparisAram (thiruvaNparisAram) and help me attain emperumAn”.

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

varuvAr selvAr vaN parisAraththirundha en
thiruvAzh mArvaRku en thiRam sollAr seyvadhen?
uruvAr chakkaram sangu sumandhu ingu ummOdu
oru pAduzhalvAn Or adiyAnum uLan enRE

Listen

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

varuvAr – those who come (from there)
selvAr – those who go (from here)
vaN – having distinguished wealth
parisAraththu – in thirupparisAram
en – to accept my service
irundha – mercifully present
thiruvAzhmArvaRku – for SrImAn (the lord of SrI mahAlakshmi)
uru – by physical beauty
Ar – matching
chakkaram – thiruvAzhi (divine chakra)
sangum – thiruchchangu (divine conch)
sumandhu – carrying
ingu – in this material realm
ummOdu – with you
orupAdu – remaining in close proximity to you
uzhalvAn – travel along
Or – (unparalleled) one
adiyAnum – servitor
uLan – is available
enRu – as
en – my
thiRam – matters
sollAr – not informing.

Since those who come do not bring him and those who go do not hear any response, AzhwAr thinks that they come and go for his own sake and hence says that they are not informing.

(when they don’t inform, for his acceptance)
seyvadhu – can be done
en – (becoming upset) how?

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

To accept my service, SrImAn (the lord of SrI mahAlakshmi) is mercifully present in thirupparisAram which has distinguished wealth; though many devotees come and go, there is no one present to inform my matters to such emperumAn that there is a servitor (me) who is available to carry your divine chakra and divine conch which match your physical beauty and travel along with you in this material realm, remaining in close proximity to you. Since those who come do not bring him and those who go do not hear any response, AzhwAr thinks that they come and go for their own sake and hence says that they are not informing. AzhwAr is becoming upset thinking “what can be done?”

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

  • varuvAr selvAr – People walk from AzhwArthirunagari to thirupparisAram considering it to be a lengthy/great route. AzhwAr thinks about those who are going there for their own purpose to be going there to inform his state and those who are arriving from there to be coming to invite him. He is not remaining inactive [instead he is waiting for them]. [AzhwAr thinks] We should care for thirupparisAram; further, we should care for emperumAn’s togetherness with pirAtti there. AzhwAr’s state of mind here is that he desires to serve both emperumAn and pirAtti, following them everywhere as iLaiya perumAL (lakshmaNa) said/did in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways).
  • en thiRam sollAr – They are not informing my state due to the absence of the one [pirAtti] who makes him listen to our requests! [there is some other reason]
  • en thiruvAzh mArvaRku – Because it is the abode where my female lord (swAmini) is present, whatever is informed will have value.
  • seyvadhu en – What shall I do in this situation?

When asked “If they are going for their own sake, what would they say there?” AzhwAr says

  • uru Ar chakkaram … – They are saying 1) One who is desirously carrying the beautiful AzhwArs (Sanka and chakra), 2) One who is carrying the AzhwArs who appear like ornaments and who negate the need for any other ornament.
  • ingu – In this samsAram where there is none to care for you.
  • ummOdu oru pAdu uzhalvAn – Following you on one side without ever leaving you. There is already iLaiya perumAL for one side.
  • Or adiyAnum uLan enRE – Saying that there is a person (me) who is ananyaprayOjana (one who does not expect anything but kainkaryam). They would remain resigned thinking that there is none as said in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain); there is no one to inform my matters saying “don’t think like that, there is one person (AzhwAr)”; what shall I do?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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