SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Eighth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, when AzhwAr is asked “What did you do to be accepted by emperumAn in this manner?” he says “I allowed him to do so”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “I firmly placed his protection in all manner, in my heart”.
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
vayiRRil koNdu ninRozhindhArum yavarum
vayiRRil koNdu ninRoru mUvulagum tham
vayiRRil koNdu ninRa vaNNam ninRa mAlai
vayiRRil koNdu manna vaiththEn madhiyAlE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vayiRRil koNdu – being a protector (just as a mother would protect a foetus in the womb)
ninRu ozhindhArum – kshathriyas (kings)
yavarum – brahmA et al (who are greater than the kings)
vayiRRil – in a fraction of his svarUpa (true nature)
koNdu – having
ninRu – standing
oru – distinguished
mU ulagum – three worlds
tham – in his
vayiRRil – in a fraction of his vow
koNdu – holding
ninRa vaNNam – with the svarUpam (which was there prior to that state)
ninRa – stood
mAlai – the supreme lord
madhiyAlE – with the permission (which was granted by him first as said in thiruvAimozhi 5.8.9 “isaiviththu ennai“)
vayiRRil – inside me
koNdu – having
manna – to not leave
vaiththEn – I placed
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Having the kshathriyas, brahmA et al who were all considered as protectors, in a fraction of his svarUpa, beholding the distinguished three worlds in a fraction of his vow, the supreme lord stood with his svarUpam; by giving my persmission, I placed such emperumAn inside me to not leave from there.
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
- vayiRRil koNdu ninRu ozhindhArum – kshathriyas et al who would care for their citizens just as a mother would have her child (foetus) in her womb and care for it.
- yavarum – brahmA et al who would care for such kshathriyas as well.
- vayiRRil … – brahmA et al, kshathriyas et al and the three worlds which are all inside him.
- tham vayiRRil koNdu – Conducting them in one thousandth fraction of his vow; alternative explanation – having those protectors who care for others, and the three worlds in his stomach, and protecting them.
- ninRa vaNNam ninRa mAlai – sarvESvara who stood there without any impact to his form even after having all of these in him. I placed sarvESvara who is along with his wealth, in my heart, to not let him leave from there.
- madhiyAlE – [ammangi] ammAL explains this as AzhwAr saying “I have known about emperumAn’s nature” [mathi is explained as gyAnam]. Alternatively, parASara bhattar explains “mathi: implies anumathi: (permission) – I simply gave him permission”. That is, AzhwAr saying “When he entered, I simply did not stop him” [When emperumAn tries to help us, if we don’t stop him, that is sufficient for him to shower his grace. This is termed as aprathishEdham, vilakkAmai – non-prohibition].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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