thiruvAimozhi – 8.4.9 – padaippodu keduppu

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

Full series >> Eighth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “It is not an exaggeration to say that emperumAn who is mercifully standing in thiruchchengunRUr is the one who creates, sustains and annihilates all entities starting from brahmA to an ant; this is the truth”.

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

padaippodu keduppuk kAppavan pirama param paran sivap pirAn avanE
idaippukkOr uruvum ozhivillaiyavanE pugazhvillai yAvaiyum thAnE
kodaip perum pugazhAr inaiyar thannAnAr kUriyavichchaiyOduzhukkam
nadaip pali iyaRkaith thiruchchengunRUril thiruchchiRRARamarndha nAdhanE

Listen

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

kodai – generosity (of sharing knowledge etc)
perum – great
pugazhAr – having fame
enaiyar – many
than AnAr – those who are complete in gyAna (knowledge), Sakthi (power) etc to be said as emperumAn himself
kUriya – subtly spread
vichchaiyOdu – with scholarship
ozhukkam – practice
nadai – daily routine
pali – bhagavath ArAdhanam (worshipping of bhagavAn)
iyaRkai – having as nature
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu – in thiruchchiRRARu
amarndha – standing
nAdhan – swAmi (lord)
padaippodu keduppuk kAppavan – being the controller of creation, sustenance and annihilation of universe
param paran – as said in “brahmAdhyavasthAbhi: aSEsha mUrthi:“, being the one who is beyond indhra et al who are desired by humans et al, as the para:para (most supreme)
piraman – brahmA (who is creator)
sivap pirAn – rudhra, who is also known as ISwara (who is having qualities such as purity etc due to engaging in annihilation, having bhagavAn as antharAthmA)
avanE – to be considered as himself (due to being the prakAri (antharAthmA) [for them])
idai – in between (these two, brahma and rudhra)
pukku – entering (as protector)
Or – single
uruvum – entity
ozhivu illai avanE – remaining without leaving any

(not just being the controller/performer for creation, annihilation and sustenance)
yAvaiyum – all entities (which are created, sustained and annihilated)
thAnE – being him (due to being the antharAthmA of everything, and having everything as prakAra (form))

(in this)
pugazhvu – praising (in the form exaggeration)
illai – not there

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

emperumAn is standing in thiruchchiRRARu in thiruchchengunRUr accepting the daily thiruvArAdhanam (worship) of many of those who are as famous as emperumAn himself, who are complete in subtly spread gyAnam and Sakthi, who are having scholarship and practice, and all of these as nature; he is the controller of creation, sustenance and annihilation of universe as said in “brahmAdhyavasthAbhir aSEsha mUrthi:“, being brahmA who is beyond indhra et al who are desired by humans et al, as the para:para, and rudhra, who is also known as ISwara, and entering in between them as well [as vishNu] and remaining as every entity not leaving a single entity and all entities being himself; in this, there is no praising (exaggeration).

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

  • padaippodu …emperumAn is the one who is having srushti (creation), samhAram  (annihilation) and pAlanam (sustenance) at his disposal.
  • pirama param paran – Just as indhra et al are greater than humans et al, brahmA, the foremost dhEva (celestial being) is greater than indhra et al.
  • sivap pirAn – Similarly the most capable among the dhEvas, that is rudhra. Both of them are at emperumAn’s disposal as well.
  • idaip pukku … – In between, there is no independent entity; everything will be prakAra (form) and he remains the prakAri (substratum).
  • yAvaiyum thAnE – What is the need to unnecessarily highlight the individual entities? Every chEthana (soul) and every achEthana (matter) are at his disposal.
  • pugazhvu illai – This is not just for arthavAdham (praising/exaggeration). Even for brahmA et al, such greatness is attributed occasionally and that is merely for upachAram (honour).  But in case of bhagavAn, there is no question of exaggeration.

When asked “who is that person who has everything at his disposal?” AzhwAr says “thiruchchiRRARu amarndha nAdhan” (the lord who is in thiruchchiRRARu).

  • kodaip perum pugazhAr – The residents of this town are famous for their generosity. They are capable of even attracting their enemies by their generosity. dhAna (charity) is also one among sAma (talks), dhAna (charity), bhEdha (tricks), dhaNda (violence) [the means to attract/convince others]. perum pugazh (great fame) indicates gyAna dhAnam (giving knowledge) as said in “vidhyA dhAnam viSishyathE“.
  • inaiyar – Those who are famous as in “innAr” (this person), “innAr” (that person) and so on; as said in SrI rAmAyaNam bAla kANdam 7.15 “vidhESEshvapi vigyAthA:” (those who are famous even in other countries), since they are famous even in enemy countries, they will think that if they come here, they cannot return safely to their place, and hence will not enter this town. When it is recited as “Enaiyar“, it indicates that there are many such personalities here.
  • than AnAr – Those who are comparable to emperumAn. Just like him, they will not return without completing the task they take up.
  • kUriya vichchaiyOdu ozhukkam – Good knowledge and, conduct which matches that knowledge. Knowledge to know about enemies and destroy them, and being free from bad conduct which will facilitate their enemies to win over them. To destroy the womb [of dhithi], indhra used her misconduct as an opportunity. “Sathru dhaNdassuvruththathA” (Having good conduct is in itself a punishment for enemies).
  • nadaip pali – Daily bhagavath samArAdhanam (worship). nadai – continuous occurrence.
  • pali – pUjA (worship).
  • iyaRkai – Having this as their daily routine.
  • thiruchchengunRUril …emperumAn who is eternally residing in thiruchchiRRARu in thiruchchengunRUr is the one who performs creation, sustenance and annihilation.

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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. 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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