SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the tenth pAsuram, AzhwAr says “As you have greatly favoured me by granting your divine feet, in fulfilling my desire, I am offering myself to you as gratitude”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
thALgaLai enakkE thalaith thalaich chiRappath thandha pErudhavik kammARA
thOLgaLai Arath thazhuvi en uyirai aRavilai seydhanan sOdhI!
thOLgaL AyiraththAy! mudigaL AyiraththAy! thuNai malark kaNgaL AyiraththAy!
thALgaL AyiraththAy! pErgaL AyiraththAy! thamiyanEn periya appanE!
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(as per my desire of “aruLu nin thALgaLai enakkE“)
thALgaLai – those divine feet
enakkE – to be there exclusively for me
(as the recipient of your lordship, refuge and service to you)
thalaith thalai – more and more
siRappa – to shine
thandha – mercifully granted
pErudhavi – for the great favour
kaimmARA – as gratitude [return of favour]
en – my
uyirai – self [soul]
(due to the bliss of being grateful)
thOLgaLai – shoulders
Ara – to have full satisfaction
thazhuvi – showing great love as if embracing (as if a physical entity)
(due to the similarity of sale and purchase in your favour and my gratitude)
aRavilai – unconditional offering
seydhanan – I did;
sOdhI – oh one who is having radiance! (As I offered myself in bewilderment due to being grateful, without retracting as in “adhuvum maRRu Angavan thannadhu“, you accepted it blissfully as if accepting someone else’s belonging [while the self is already your belonging])
thOLgaL AyiraththAy – (not just the radiance, as said in “Ayiram thOLAl“, you are having) thousand shoulders (which themselves are a favour to me)
mudigaL AyiraththAy – having thousand divine heads (as said in “sahasra SIrshA“)
thuNai malark kaNgaL AyiraththAy – (as said in “sahasrAksha:“) having thousand eyes which appear like matching flowers
thALgaL AyiraththAy – (as said in “sahasrapAdh“) having thousand divine feet
pErgaL AyiraththAy – (as said in “nAma sahasravAn“) having thousand divine names
thamiyanEn – for me (who started doubting even my own intelligence and became lonely)
periya appanE – Oh lord who favoured matching your greatness!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Showing great love as if embracing the shoulders of my own self, to have full satisfaction , I unconditionally offered it [soul] as a gratitude for emperumAn who greatly favoured me by granting his divine feet to exist exclusively for me, to have me shine more and more; oh one who is having radiance! You are having thousand shoulders! You are having thousand divine heads! You are having thousand eyes which appear like matching flowers! You are having thousand divine feet! You are having thousand divine names! Oh lord who favoured matching your greatness for me! Implies “Oh one who is having such radiance and greatness! You have become greatly benevolent towards me”.
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.
- thALgaLai enakkE thalaith thalaich chiRappath thandha – As said in thiruvAimozhi 7.10.5 “palar adiyAr munbaruLiya” (granting his grace in the presence of many servitors) – even as SrI vAlmeeki bhagavAn, mudhalAzhwArgaL et al are present, you granted your special grace upon me to have me shine greatly; saying “fully granting your grace”.
- pEr udhavi – Not granting according to the level of me who is accepting, but granting according to your level [of greatness].
- kaimmARA – as prathyupakAram (return of favour).
- thOLgaLai Arath thazhuvi – As one would embrace his daughter and present her to the groom, here too, the formless AthmA acquired feet, shoulders etc out of gratefulness, so that AzhwAr can embrace it and offer it. Due to the delight, AzhwAr forgot about his own words such as in thiruvAimozhi 2.3.4 “enadhAvi yAr? yAn Ar?” (neither the actions of the AthmA nor the doership of the AthmA that is submitting are under my control) and in thiruvAimozhi 8.1.8 “manamum vAsagamum seygaiyum yAnum nIdhAnE” (my mind, speech, body and self are all your attributes).
- en uyirai aRavilai seyydhanan – I unconditionally gave myself to your highness to exclusively exist for you.
- sOdhI – As AzhwAr submitted in bewilderment something which does not belong to him as his own belonging, he too, accepted it in bewilderment as if he received something which does not already belong too him, and became radiant; he remained as said in samkshEpa rAmAyaNam 85 “… vijvara: …” (having his fever removed, SrI rAma is happy).
- thOLgaL … – AzhwAr is praising emperumAn after seeing his completeness which is acquired by him on seeing AzhwAr who previously called out for him due to the loss, but now engaging with him out of gratitude. Just as AzhwAr’s self grew feet and shoulders due to thinking about his favours, emperumAn’s sadhEka rUpa (immutable form) became Satha SAkam (with thousands of limbs). Is it believable that sarvESvaran who is avAptha samastha kAman (one who has no unfulfilled desires) will become blissful like this on attaining a samsAri (AzhwAr who was engaged previously in worldly activities)? Though one may be an emperor who rules over the world and may have nothing new to be attained, when it comes to his consort, will he not have desires? As avAptha samastha kAmathvam (being with no unfulfilled desires) is found in authentic scriptures, so is his ASritha vAthsalyam (motherly care towards his devotees), and hence can both not be accepted as they are? AzhwAr praises emperumAn saying “Giving joy to me and seeing that joy, he is becoming blissful!”
- thamiyanEn – AzhwAr is thinking about his loneliness in doubting emperumAn‘s svarUpam [7th pAsuram] and ASritha pArathanthriyam [4th pAsuram].
- periya appanE – Your favour is not limited! You did not show your mercy due to any noble quality that is present in me, but due to the prApthi (natural connection/responsibility).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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