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 third pAsuram, AzhwAr says “Even if I attained bhagavath prApthi (reaching bhagavAn and serving him) which is distinguished from aiSvaryam (wealth) and kaivalyam (soul enjoying itself), that would not match serving bhAgavathas in this world”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction. AzhwAr says that while the SrIvaishNavas, who are dear to the divine feet which measured the world, engage me in their service, service to the divine feet which measured the world is not apt.
uRumO pAviyEnukku ivvulaga mUnRum udan niRaiya
siRu mA mEni nimirththa en sendhAmaraik kaN thirukkuRaLan
naRu mA virai nANmalar adik kIzhp pugudhal anRi avan adiyAr
siRu mA manisarAy ennai ANdAr ingE thiriyavE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
i – these (not aware of itself)
ulagam mUnRum – three worlds
udan – in a single effort
niRaiya – to fill
siRu – being small (to become small and enjoy him)
mA – attractive, having distinguished greatness
mEni – divine form
nimirththa – one who made it grow
en – being perfectly enjoyable for me
sem – reddish
thAmarai – lotus like
kaN – having eye
thirukkuRaLan – SrI vAmana’s
naRu – fragrant
mA – best
virai – having honey
nAN(L) malar – like a fresh flower
adik kIzh – (serving) under the divine feet
pugudhal – attaining;
avan – for such vAmana
adiyAr – servitors
siRu – though they appear to be small due to having human form
mA manisarAy – being great personalities (of having greatness beyond that of nithyasUris)
(due to that simplicity and supremacy)
ennai – me
ANdAr – those who enslaved me
ingE – in this world itself
thiriya – visibly remaining
anRi – other than this
pAviyEnukku – for me who is having the sin (to distinguish between thadhIya SEshathvam (servitude towards bhAgavathas) which is the ultimate state and thath SEshathvam (servitude towards bhagavAn) which is the initial state)
uRumO – does it fit?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
SrI vAmana made his small, attractive distinguished divine form grow in a single effort to fill these three worlds, is having reddish lotus like eye which is perfectly enjoyable for me; for me who is having the sin, does it fit to attain such vAmana’s fragrant, best, divine feet which resemble fresh flower with honey, while such vAmana’s servitors who appear to be small due to having human form but are great personalities, who enslaved me, are visibly remaining in this world itself?
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.
- uRumO pAviyEnukku – AzhwAr is reciting the words which he used in context of AthmAnubhavam (enjoying self) and aiSvaryam (worldly wealth).
- uRumO pAviyEnukku – But this [bhagavath vishayam] cannot be discarded like those; it is discarded since it is not the ultimate state of the purushArtham (attainable goal).
- pAviyEn – I have committed the sin to be highlighting the difference between initial state and ultimate state. ulgamuUnRudan niRaiya … nANmalar adik kIzhp pugudhal uRumO?
- ivvulagam mUnRum udan niRaiya – Just as clouds will rain to fill some dried out lakes which have no knowledge about being dry, to fill the three worlds which have no knowledge about his greatness.
- siRu mA mEni nimirththa – Reducing his size to be very small so that one can enjoy him within one’s own eyes, increased the size of his divine form which has unlimited greatness.
- em – As said in iraNdAm thiruvandhAdhi 61 “unnaip piramANiththAr peRRa pERu” (is the great benefit that all those who believed you, got), this was done for the benefit of your devotees.
- sem thAmarai … – Under the divine feet, which appear like a fresh flower with beautiful fragrance, of SrI vAmana who has beautiful eyes which have vastness, freshness and coolness to be compared to a lotus flower.
- naRu mA virai – Very abundant fragrance; AzhwAr is discarding such wonderful divine feet as bitter neem drink saying “uRumO“. As AzhwAr holds on to bhAgavatha vishayam which is the essence of bhagavath vishayam, he discards the pulp (of exclusive bhagavath vishayam without bhAgavatha vishayam).
- anRi – discarding that.
- avan adiyAr – SrIvaishNavas who are captivated by SrI vAmana. They are those who remain as said in periya thirumozhi 9.4.2 “munnam kuRaLuruvAy mUvadi maN koNdaLandha – mannan saridhaikkE mAlAgip pon payandhEn” (I became bewildered and acquired paleness on hearing the incident of emperumAn previously accepting three feet of land and measuring the world).
- siRu mA manisarAy – Those who have small form but vast greatness. When parASara bhattar was young, he enquired kUraththAzhwAn “How can contrary qualities of being small and big be applicable in the same entity?” AzhwAn explained “mudhaliyANdAn, aruLALap perumAL emperumAnAr, SrI gOvindhap perumAL (embAr) are siRu mA manisar since they appear to be similar to us [in being small] by their dependence of food, water for sustenance but are comparable to nithyasUris in their devotion towards bhagavAn”.
- ennai ANdAr – Those who have enslaved me.
- ingE thiriya – While they are present in front of me.
- anRi – discarding them.
- naRu mA virai nAL malar adik kIzhp pugudhal – uRumO pAviyEnukku – This is nammAzhwAr’s kaNNinuN chiRuth thAmbu [just as madhurakavi AzhwAr exclusive focussed on nammAzhwAr in his prabandham, nammAzhwAr is exclusively focussing on bhAgavathas in this decad]. SrI madhurakavi also is in this same state. After fully learning from thiruviruththam 1 “poy ninRa gyAnam” to thiruvAimozhi 10.10 [last decad] “muniyE nAnmuganE“, madhurakavi AzhwAr accepted as his refuge, the decads which nammAzhwAr highlighted as his goal thiruvAimozhi 3.7 “payilum sudaroLi” and thiruvAimozhi 8.10 “nedumARkadimai“. It is said in thaiththirIya upanishath “yAnyasmAkam sucharithAni” (The AchArya instructs the Sishyas, what are considered as good conduct and what are to be pursued by the Sishyas).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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