Monthly Archives: June 2019

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, when emperumAn says “There are hurdles to fulfil your desires” AzhwAr says “Just as you eliminated the demons such as as mAli with the divine weapons which you are donning to eliminate the dangers of your devotees, you should mercifully eliminate my hurdles as well”.

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

kAy sinap paRavai Urndhu pon malaiyin mImisaik kArmugilpOl
mAsina mAli mAli mAn enRu angavar padakkananRu mun ninRa
kAy sina vEndhE! kadhir mudiyAnE! kali vayal thiruppuLingudiyAy!
kAy sina Azhi sangu vAL vil thaNdhEndhi emmidar kadivAnE!

Listen

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

pon – golden
malaiyin – the great mEru’s
mImisai – lying atop
kArmugilpOl – like a dark cloud
kAy – cruel (on enemies)
sinam – having anger
paRavai – periya thiruvadi (garudAzhwAr)
Urndhu – riding
kAy – like the fire of death upon enemies
sinam – having anger
Azhi sangu vAL vil thaNdu – the five divine weapons
Endhi – carrying
mA – great
sinam – having anger
mAli – mAli
mAn – great
mAli – sumAli
enRu – well known as
avar – those demons
angu – in the battle field
pada – to kill

(as said in “kAlAgni sadhruSa: krOdha:“)
kananRu – with great anger
mun – in front of (the unfavourable ones)
ninRa – standing (showing this beauty)

(as said in thirunedundhANdagam 7 “angaruLillAth thanmaiyALan“)
kAy – that which burns the enemies
sinam – having anger
vEndhE – being the lord
kadhir – shining due to the destruction of enemies
mudiyAnE – one who is having the divine crown

(for his devotees)
kali – abundant
vayal – having fields
thiruppuLingudiyAy – one who is residing in thiruppuLingudi

(due to that)
em – our
idar – sorrow of being unable to enjoy
kadivAnE – oh one who is there to eliminate!

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

emperumAn riding the very angry periya thiruvadi resembles a dark cloud lying atop the golden mountain of great mEru; he is carrying the five divine weapons which are having anger which resembles the fire of death upon enemies, and is standing with great anger in front of those well-known demons such as the angry mAli, the great sumAli, to kill them; he is being the lord who is having anger which burns the enemies, and who is having the divine crown which is shining due to the destruction of enemies, and who is residing in thiruppuLingudi which is having abundant fields; oh one who is there to eliminate our sorrow of being unable to enjoy! Implies, he should mercifully be present with that vAhana (vehicle), weapons and divine crown, and the shining divine eyes, to be seen by me!

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

• kAy sinap paRavai Urndhu – Even if you are lenient towards the enemies, periya thiruvadi is not; riding such periya thiruvadi.
• pon malaiyin mImisaik kArmugilpOl – This is how he appears while riding periya thiruvadi. Resembles a dark cloud lying atop mount mEru. AzhwAr is saying this now, to see emperumAn‘s divine presence on the back of periya thiruvadi.
• mA sina mAli – mAli who came with great anger.
• mAli mAn – The great mAli. That is, sumAli.
• enRu angu avar pada – To kill all of those.
• kananRu mun ninRa – Standing in front of them with great anger. His valour is such that the enemies will perish just on seeing his angry form.
• kAysina vEndhE – Divine name. Oh controller who has anger which roasts the enemies!
• kadhir mudiyAnE – Oh one who has a shining divine crown! While you are crowned to protect others, will it be apt for me to lose your protection?
• kali vayal thiruppuLingudiyAy – Am I losing it because of your presence in a far away abode? Oh one who is mercifully resting in thiruppuLingudi which has abundant fields!
• kAy sina Azhi … – Did you not take up the greatly angry, divine weapons such as thiruvAzhi (divine chakra) etc to eliminate the dangers of your devotees? The connection with the previous pAsuram is as seen in “em idar kadivAnE – thirukkaN thAmarai thayanga ninRaruLAy“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “You should mercifully appear in front of me as you appeared for SrI gajEndhrAzhwAn”.

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

pavaLampOl kani vAy sivappa nI kANa vandhu nin pal nilA muththam
thavazh kadhir muRuval seydhu nin thirukkaN thAmarai thayanga ninRaruLAy
pavaLa nan padark kIzhch changuRai porunal thaN thiruppuLingudik kidandhAy
kavaLa mA kaLiRRin idar kedath thaththuk kAysinap paRavai UrndhAnE

Listen

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

pavaLam – coral’s
nan – dense
padark kIzh – under the creeper
sangu – conches
uRai – where they are present
porunal – thirupporunal’s (thAmirabharaNi river)
thaN – invigorating
thiruppuLingudi – in thiruppuLingudi
kidandhAy – mercifully resting
kavaLam – one who is used to having lot of food
mA – huge
kaLiRRin – gajEndhra’s
idar – the sorrow of fighting for thousand dhEva (celestial) years, without any food
keda – to eliminate
thadaththu – in that pond
kAy – cruel (on the enemies)
sinam – having anger
paRavai – periya thiruvadi (garuda)
UrndhAnE – oh one who arrived by riding!
pavaLampOl – just as there is abundance of creeper of corals and conches in thirupporunal
kani – glossy
vAy – divine lips
sivappa – appearing reddish
nin – your
pal – as tooth
nilA – remaining
muththam – as we see the pearls
kadhir – radiance
thavazh – having
muRuvalseydhu – smiling

(as you appeared in front of SrI gajEndhrAzhwAn)
kANa – to be seen (by me)
nI vandhu – you should arrive
nin – your
thiru – beautiful
kaN – divine eyes
thAmarai – lotus
thayanga – to shine
ninRaruLAy – should mercifully stand revealing your joy.

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

Oh one who is mercifully resting in invigorating thiruppuLingudi which is having thirupporunal which is the abode of conches under the densely present creeper of corals and who arrived by riding greatly angry periya thiruvadi at the pond where the huge SrI gajEndhrAzhwAn who is used to having lot of food, to eliminate its sorrow of fighting for thousand dhEva (celestial) years, without any food! Just as there is abundance of creeper of corals and conches in thirupporunal, your glossy divine lips which appear reddish and the tooth remaining insided appear like pearls; you should arrive with your radiant smile to be seen by me; you should mercifully stand revealing your joy with your beautiful divine lotus like eyes shining.

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

• pavaLam … – You who are explained as unchangeable in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), should smile due to seeing your favourable devotee and revealing the internal connection through your smile.
• nin pal nilA muththam – The teeth lining which has the [crescent] moon of teeth.
• thavazh kadhir muRuval seydhu – “kadhir thavazh muRuval seydhu” – the radiance is sneaking out being uncontrollable inside. In the lips, the moon like teeth are floating. muththam – lips. Smiling to emanate radiance.
• nin thirukkaN thAmarai thayanga ninRu aruLAy – This is the smile of the eyes. thayangugai – the fresh radiance or the swaying of the eyes like that of the ocean.
• ninRu aruLAy – I should see how you take a few steps and after that being unable to do anything, just remain stunned.
• pavaLam … – Oh one who is mercifully resting in invigorating thiruppuLingudi which is having the thAmirabharaNi river which has the conches under the creepers of corals! padar – thURu – bushes. In this town, the entities will not live in fear of harmful entities. While this is the nature of the town, why am I fearing “Will I attain you? Or not?” in this town?
• kavaLam … – Elephant which is always joyful. By this, it is implied that the elephant was mad.  The elephant which had not gone through sorrows previously.
• idar keda – As said by gajEndhrAzhwAn himself in siRiya thirumadal “vArAy en Ar idarai nIkkAy“, this is the huge nature of the sorrow it went through. emperumAn‘s heart itself became broken hearing about the great suffering the elephant went through as identified in “Anaiyin thuyaram” (elephant’s sorrow).
• thadaththu – To eliminate the danger of being caught by a lowly crocodile, since water is not the natural habitat for the elephant. thadam – shore and pond.
• kAy sinap paRavai UrndhAnE – periya thiruvadi (garuda) has great anger on enemies. Did you not carry such periya thiruvadi on yourself since you considered that he was not fast enough for you [to remove the danger of gajEndhrAzhwAn] and arrive [at the pond]? My state is the same as that of the elephant! You should mercifully appear in front of me just as you did for the elephant.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “Just as you have presented yourself in dhivyadhESams starting with thiruppuLingudi, kindly fulfil my other desires too”.

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

puLingudik kidandhu varaguNamangai irundhu vaigundhaththuL ninRu
theLindha en sindhai agangazhiyAdhE ennai ALvAy! enakkaruLi
naLirndha sIr uLagam mUnRudan viyappa nAngaL kUththAdi ninRArppa
paLingu nIr mugilin pavaLampOl kanivAy sivappa nI kANa vArAyE

Listen

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

puLingudi – in thiruppuLingudi
kidandhu – resting
varaguNamangai – in thiruvaraguNamangai
irundhu – sitting
vaigundhaththuL – in SrIvaikuNtam
ninRu – standing
theLindha – having clarity (that these are done for us)
en – my
sindhai agam – standing in my heart
kazhiyAdhE – without leaving

(manifesting your qualities such as Seela (simplicity) etc)
ennai – me
ALvAy – oh one who enslaved!
enakku – for me
aruLi – granting special mercy

(your)
naLirndha – cool
sIr – qualities such as Seela etc
ulagam mUnRu – the three worlds
udan – with a single voice
viyappa – to the amazement saying “what a partiality towards his devotees!”
nAngaL – us (who are going to see you, being an ananya prayOjana (without any expectation))
kUththAdi – dancing out of joy
ninRu – stand
Arppa – to make huge noise of celebration
paLingu – pure
nIr – filled with water
mugilin – in dark cloud
pavaLampOl – like a coral creeper which is spread out
kani – having friendly colour
vAy – divine lips
sivappa – to manifest the reddishness
kANa – to be seen and enjoyed by us
nI vArAy – you should mercifully walk towards us

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

Oh one who enslaved me by mercifully resting in thiruppuLingudi, sitting in thiruvaraguNamangai and standing in SrIvaikuNtam, and standing in my heart which is having clarity! Granting your special mercy to me, to the amazement of the three worlds which glorify your qualities such as cool Seela etc, with a single voice saying “what a partiality towards his devotees!” and to have us dancing out of joy and stand to make huge noise of celebration, you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper which is spread out in a dark cloud filled with pure water.

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

• puLingudi … – Did you do all of these after I requested you to do so? [No – he did these out of his own free will] parASara bhattar was very upset in [thottiyam] thirunArAyaNapuram [after emperumAn‘s divine form was attacked by miscreants, and piLLai thirunaRaiyUr araiyar gave up his life saving emperumAn’s divine form] and said in anger “You could do [unpleasant] activities out of your freewill towards strong personalities such as emperumAnAr who can bear your such activities and they still remained faithful towards you; how can you do such activities towards me who is very weak-hearted? Whatever is done towards most faithful personalities who remain firm as said in “mahAviSvAsa pUrvakam” (with unflinching faith), they will think ‘even if we have to suffer, it is not because of anything other than our own previous sins’, could you do the same towards weak-hearted persons who would become weaker in their faith?” [AzhwAr says] Did you not sustain me by showing the beauty of your reclining posture in thiruppuLingudi as said in thirumAlai 23 “kidandhadhOr kidakkai” (the beautiful resting posture), the beauty of your sitting posture in varaguNamangai as said in thiruvAimozhi 6.7.6 “pirAn irundhamai kAttinIr” (you showed the merciful presence of our benefactor) and the beauty of your standing posture in SrIvaikuNtam as said in periya thirumozhi 6.9.8 “nilaiyAra ninRAn” (he stood firmly)?
• theLindha en sindha agam kazhiyAdhE – To not move away saying “ayOgya” (unqualified). After bringing clarity in my mind in thiruvAimozhi 8.8 “kaNgaL sivandhu“, you remained eternally with me to retain that clarity in me.
• ennai ALvAy – You made me survive by thinking upon your qualities instead of letting me leave saying “I am unqualified” or finishing myself in sorrow of separation.
• enakku aruLi – After stopping me from moving away, if you also did not give me life, how can I sustain myself?
• naLirndha … – The quality of Seela which cools down the one who meditated upon such quality. The auspicious quality of “fulfilling the desire of AzhwAr“.
• ulagam mUnRu udan viyappa – To the enjoyment and amazement of everyone who is ignorant and who is intelligent.
• nAngaL … – Not only we are amazed, but to have us emotionally charged. AzhwAr does not have time for amazement [he is emotionally charged to dance already]
• paLingu nIr mugilin pavaLampOl kanivAy sivappa – The reddishness in his divine lips resemble a coral creeper spreading out on an attractive cloud filled with pure water. This is emperumAn‘s smile on seeing AzhwAr’s dance.
• nI kANavArAyE – You should come in front of me to let me see you. This is how his dance is. The way he walks placing step by step, resembles the dance of an expert dancer. Once namperumAL (SrIranganAtha) invited piLLai azhagiya maNavALa araiyar and told him “I will walk here; you dance matching my steps” and araiyar replied to that saying “thampirAnE (Oh lord)! Can I dance matching your steps? periyAzhwAr thirumozhi 3.6.4 ‘kAnagam padi ulAvi ulAvi‘ (walking around the forest) … – as they heard your highness’ divine flute music, they stopped their songs; they stopped their expert dance on seeing your natural walk; can I compete with you in dance with these inferior limbs?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Instead of resting in the same posture straining yourself, open your divine eyes for your servitors like us, get up and be present along with your divine consort who is seated on lotus flower, to enliven the whole world”.

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

kidandha nAL kidandhAy ehthanai kAlam kidaththi un thiruvudambasaiyath
thodarndhu kuRREval seydhu tholladimai vazhi varum thoNdarOrkkaruLith
thadangodAmaraik kaN vizhiththu nI ezhundhun thAmarai mangaiyum nIyum
idangoL mUvulagundhozha irundharuLAy thiruppuLingudik kidandhAnE

Listen

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

thiruppuLingudi – In thiruppuLingudi
kidandhAnE – oh one who is mercifully resting for the sake of your devotees!

(being dependent on their desire)
kidandha nAL – starting from the day you reclined to rest
kidandhAy – you have remained in the same posture;
un thiruvudambu – your divine form
asaiya – to strain
eththanai kAlam – for how long more
kidaththi – will you remain in this resting posture?

(now)
thodarndhu – following (you who are presenting yourself as per our desire)
kuRREval – confidential service
seydhu – doing
thol – since time immemorial
adimai vazhi – in the path of servitude
varum – coming
thoNdarOrkku – for us who are exclusively subservient to you
aruLi – showing compassion
thadam – pond
koL – huge to be seen as consuming
thAmarai – like lotus
kaN – divine eyes
vizhiththu – opening widely

(you)
ezhundhu – get up (from your mattress)
un – your inseparable
thAmarai – having enjoyability due to being born in flower
mangaiyaiyum – SrI mahAlakshmi who is youthful
nIyum – you too
idam koL mU ulagum – the vast three-layered world
thozha – to see and enjoy (like those who are exclusively subservient to you)
irundhu aruLAy – you should be mercifully seated.

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

Oh one who is mercifully resting in thiruppuLingudi for the sake of your devotees! You have remained in the same posture starting from the day you reclined to rest; for how long more will you remain in this same resting posture to strain your divine form? You should show your compassion towards us who are following you, doing confidential services and coming in the path of servitude since time immemorial by widely opening your divine eyes which appear like a huge lotus consuming the pond [in which it is present], by getting up and by being mercifully seated here with your inseparable divine consort SrI mahAlakshmi who is having enjoyability due to being born in flower and is youthful, to be seen and enjoyed by the vast three-layered world.

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

• kidandha nAL kidandhAy – You are mercifully resting since the day when one person [thoNdaradippodi AzhwAr] desired to see your resting posture as said in thirumAlai 23 “kidandhadhOr kidakkai” (the beautiful resting posture).
• eththanai kAlam kidaththi – [It seems] You will remain in this posture without getting up, until another person [like thirumazhisai AzhwAr] comes and tells as said in thiruchchandha virtuththam 61 “kidandhavARu ezhundhirundhu pEsu” (wake up and speak to me). You cannot avoid having all your activities for the sake of your devotees as said in jithanthE sthOthram “bhakthAnAm” (for the devotees).
• un thiru udambu asaiya – To strain your tender divine form. Would you just see [the desire of] those seekers [AzhwArs] and not [the desire of] yourself?
• thodarndhu kuRREval seydhu – Performing confidential services saying “this has to be done at this stage, this has to be done at this stage and so on”. Just as when perumAL (SrI rAma) was not expressing his desires iLaiya perumAL (lakshmaNa) forced him saying “please accept this service, please accept this other service” as said in SrI rAmAyaNam AraNya kANdam 15.7 “mAm vadha” (please order me), engaging in confidential services in this manner.
• thol adimai – Since this is natural service for the AthmA, it is considered as ancient service. It is said in ashta SlOki 3 “avasthAsvAvisyu: mama sahaja kainkaryavidhaya:” (In all states, all times and places, my natural servitude should occur).
• vazhi varum thoNdarOrkku aruLi – Showering your mercy upon us who are helpless and are coming in proper servitude. It appears that, AzhwAr is speaking about his own qualification [deserving nature] in these three pAsurams. It is not so. He is talking about his lack of refuge as in “if a person exists for one master only, no one else will look at him”.
• thadam koL thAmaraik kaN vizhiththu – Like a pond which becomes filled with a lotus flower, mercifully glancing with his vast divine eyes.
• nI ezhundhu – Getting up. As said in thiruppAvai 23 “sIriya singam aRivuRRu” (the great lion waking up), I wish to see the beauty of your waking up.
• un thAmarai mangaiyum nIyum – As said in “those who start pursuing bhagavAn, will have to go through pirAtti’s recommendation”, previously he said in first pAsuram “pangayaththAL thiruvaruL“; now AzhwAr is speaking about serving pirAtti and emperumAn together.
• idam koL mU ulagum – Residents of all the vast worlds.
• thozh irundhu aruLAy – To worship you properly as done by ananyaprayOjana (those who have no expectation) and to see and enjoy that.
• thiruppuLingudik kidandhAnE – Since you are easily approachable, you should mercifully do all of these. If you have mercifully decided to fulfil my desires, after doing some, should you not do the remaining as well?
• thiruppuLingudik kidandhAnE – irundharuLAy – You mercifully showed your beautiful reclining posture; you should also show your beautiful seated posture!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “You should mercifully place your divine feet which are easily approachable for all, on my head”.

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

kudikkidandhAkkam seydhu nin thIrththa adimaik kuRREval seydhu
un ponnadikkadavAdhE vazhi varuginRa adiyarOrkkaruLi nI oru nAL
padikkaLavAga nimirththa nin pAdha pangayamE thalaikkaNiyAy
kodikkoL pon madhiL sUzh kuLir vayaRchOlaith thiruppuLingudik kidandhAnE

Listen

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

kodik koL – decorated with flags
pon – golden
madhiL – by fort
sUzh – surrounded
kuLir – cool
vayal – fields
sOlai – having garden
thiruppuLingudi – in thiruppuLingudi
kidandhAnE – oh one who is mercifully resting (to be enjoyed by your devotees)!
kudik kidandhu – remaining without ignoring the norms of the clan of servitude
Akkam seydhu – being engaged in services which will enhance such servitude
thIrththa – eliminating other attachments
nin – towards you
adimai – services
kuRu Eval – confidential services
seydhu – performed
un – your
pon – attractive
adikkadavAdhE – other than the divine feet

(without focussing on self enjoyment, which is attained by enjoying bhagavAn)
vazhi – the path of pArathanthriyam (total dependence)
varuginRa – following without fail
adiyarOrkku – for us, servitors
aruLi – showering your mercy
nI – you (who are a natural relative)
oru nAL – on the day (when mahAbali claimed ownership of earth)
padikku – for that
aLavAga – matching
nimirththa – lifted, measured and accepted
nin – your
pAdha pangayam – perfectly enjoyable divine lotus feet
thalaikku – for my head
aNiyAy – you should mercifully decorate.

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

Oh one who is mercifully resting in thiruppuLingudi which is having cool fields and garden and is surrounded by golden fort decorated with flags! You should shower your mercy upon us who are remaining without ignoring the norms of the clan of servitude and being engaged in services which will enhance such servitude, eliminating other attachments and performing confidential services unto your attractive divine feet without expecting self enjoyment, and following the path of pArathanthriyam without fail; you should mercifully decorate my head with your perfectly enjoyable divine lotus feet which you lifted and measured and accepted the earth matching its size on the day when it was claimed by mahAbali.

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

• kudik kidandhu – Acting according the traditions of the family. Acting without giving up the family traditions. SrI bharathAzhwAn said “in ikshvAku vamSam, when the elder brother is present, younger brothers will not take up the throne”.
• Akkam seydhu – Bringing new glories which were not present previously in the clan; this can be seen from,
  • SrI rAmAyaNam yudhdha kANdam 127.5 “panka dhikdhasthu jatilO bharathasthvAm prathIkshathE | pAdhukE thE puraskruthya sarvancha kuSalam gurhE ||” (SrI bharathAzhwAn is eagerly waiting for your arrival with matted hair and dirty clothes; he is ruling over the kingdom with your sandals at the forefront; everyone is fine there)
  • SrI rAmAyaNam ayOdhyA kANdam 100.1 “jatilam chIravasanam” (wearing matted hair and tree-bark clothes)
  • SrI rAmAyaNam yudhdha kANdam 70.4 “nahi thE rAjaputhrantham kAshAyAmbaradhAriNam | paribhOkthum vyavasyanthi paurAvai dharmavathsalam ||” (The residents of the town did not like to see SrI bharathAzhwAn who is very righteous and the son of dhaSaratha chakravarthi, with saffron clothes) – Though he was in their close proximity, they did not like to see and enjoy him. The reason for that is – rAjaputhram – They thought “was he not the son of dhaSaratha who died after perumAL (SrI rAma) left SrI ayOdhyA? At least, he will remain here for us”. dharma vathsalam – For his desire towards righteousness, he will match his father; he tormented himself to protect dharma.
  • SrI rAmAyaNam ayOdhyA kANdam 101.12 “EpiScha sachivaissArdham” – while it was sufficient for him to go alone, he took along many who were in sorrow; the reason for that is – “instead of just seeing my tears, would he not return if he sees the tears of many?” He even took along elephants, horses etc like going to wage a war. In his entourage, everyone was at par with him in sorrow of separation from SrI rAma. SirasA yAchithO mayA – Would he refuse when I pray by bowing my head at him? Even perumAL said in SrI rAmAyaNam yudhdha kANdam 24.19 “SirasA yAchathasthasya vachanam na krutham mayA” (I did not fulfil the request of SrI bharathAzhwAn who bowed his head and prayed to me) – “He did what was apt for him and I did what was apt for me”. perumAL’s divine heart became hurt since he refused SrI bharathAzhwAn’s prayer even after he bowed his head and prayed. bhrAthu: – as said in manu dharma SAsthram “bhrAthA svA mUrthirAthmana:” (A brother is like one’s body), is he (perumAL) not thinking me (SrI bharathAzhwAn) as his divine body? Remaining SlOkam should be understood as explained previously. In this manner, bringing a lot of new glories to the clan. Previously the clan members remained “when the elder brother is present, younger ones cannot accept the throne”; but there was none who remained with great sorrow, teary eyes, grew matted hair and wore tree-bark clothes other than SrI bharathAzhwAn.
• nin thIrththa adimaik kuRREval seydhu – Engaging in confidential services to emperumAn who can eliminate the taste in other aspects with the help of his own enjoyability.
• un ponnadik kadavAdhE – SrI bharathAzhwAn was not just forcing upon perumAL out of his own desire but also went to bring back perumAL, with the purushArtham (recommendation) of SrI vasishta bhagavAn et al; after hearing perumAL saying “We will be satisfied only after completing the task ordered by our father, so you remain in the kingdom and rule it for fourteen years”, he returned joyfully as said in SrI rAmAyaNam ayOdhyA kANdam 112.25 “ArurOha ratham hrushta:” (bharatha climbed the chariot happily along with Sathrugna); in the same manner, without violating your order. Without ignoring your divine feet. Alternative meaning – being without knowing anything other than your attractive divine feet. That is, being ananya prayOjana (without any other expectation).
• vazhi varuginRa adiyarOrkku aruLi – Showering your mercy upon us who are helpless and are properly engaged in your service.
• nI oru nAL … – Will that nature of yours be present one day and dry up after that? Is having ruchi (taste) in that, extraneous over aprathishEdham (non-rejection) [Should I also be like those who did not reject you when you placed your divine feet on them]? Can you not place your divine feet which were placed on everyone’s head without checking their qualities or defects, on my head?
• padikku aLavAga – Is having them [divine feet] grow to consume the earth difficult for you? Or is stopping the stretching of your divine feet beyond the size of the earth more difficult for you to do than stretching it? Do I have to worry about these being difficult for you to do? Don’t you just have to place them on my head?
• nin pAdha pangayamE – He measured the world which is filled with rough terrains with these fresh flowers [divine feet].
• thalaikku aNiyAy – All of your efforts to measure the world were with a hidden purpose [of placing your divine feet on my head]; so, can you not place the divine feet which were stopped at the size of the earth, at the size of my head?
• thalaikku aNiyAy – Should you not place the divine feet on those who say as in thiruvAimozhi 4.3.6 “kOlamAm en sennikku …” (your infinitely enjoyable lotus flower like divine feet which make sounds of bravery are the shining radiant decoration for my head). AzhwAr is saying as in sthOthra rathnam 31 “kadhA” (when).
• kodi … – SrI rAmAyaNam sundhara kANdam 36.47 “sArAma sankIrthana vIthaSOkA rAmasya SOkEna samAna SOkA” (That sIthAp pirAtti who has the same grief as SrI rAma, on hearing the glorification about SrI rAma, remained like moon in the night covered by the autumn clouds) – There was grief due to doubt on perumAL’s existence. There was another grief due to separation from perumAL. The first grief was eliminated after seeing thiruvadi (hanuman) [but the other grief remained]; similarly, emperumAn’s merciful resting in thiruppuLingudi which is well protected, was to eliminate the fear of AzhwAr who thinks “what will happen to emperumAn”; now, the only remaining issue is your pursuit of mine; you should mercifully rectify this issue as well.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> Second decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr tells emperumAn to mercifully say a few words to people like him who have nowhere else to go and to mercifully look at them with his divine eyes to get rid of their longing.

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

paNdai nALAlE nin thiruvaruLum pangayaththAL thiruvaruLum
koNdu nin kOyil sIyththup pal padigAl kudi kudi vazhi vandhAtcheyyum
thoNdararOrkkaruLich chOdhivAyth thiRandhun thAmaraik kaNgaLAl nOkkAy
theNdiraip porunal thaNpaNai sUzhndha thiruppuLingudik kidandhAnE

Listen

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

theN – clear
thirai – having tides
porunal – having thirupporunal (thAmirabharaNi river)
thaN – cool
paNai – waterbodies
sUzhndha – surrounded
thiruppuLingudi – in thiruppuLingudi
kidandhAnE – oh one who is mercifully resting!
nin – (natural relative) your
thiruvaruLum – divine mercy
pangayaththAL – SrI mahAlakshmi who is in lotus flower (who makes you shower your mercy)
thiruvaruLum – divine mercy

(as said in “jAyamAnam hi purusham“)
paNdai nALAlE – from the time of creation
koNdu – having (as ours)
nin – where you are joyfully present
kOyil – in dhivyadhESam
sIyththu – doing apt services
pal padigAl – since long ago
kudi kudi vazhi – coming as per family traditions (without deviating from the path of SAsthram forever along with son, grandson et al)
vandhu AL seyyum – those who come and serve
thoNdarOrkku – for us, servitors
aruLi – showing his mercy fully
sOdhi – radiant
vAy – divine lips
thiRandhu – open

(consoling us)
un – your distinguished
thAmarai – lotus like
kaNgaLAl – with divine eyes
nOkkAy – should mercifully glance at us fully.

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

Oh one who is mercifully resting in thiruppuLingudi which is having thirupporunal with clear tides and is surrounded by cool waterbodies! In this dhivyadhESam, where you are joyfully present, we are having the divine mercy of both yours and SrI mahAlakshmi’s, who is in lotus flower, from the time of creation, and are doing apt services since long ago as per family traditions; you should show your mercfy fully to us, open your radiant, divine lips [to speak a few words] and should mercifully glance at us fully with your distinguished, lotus like, divine eyes.

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

• paNdai nALAlE nin thiruvaruLum – The merciful glance that you have been showering for a long time. Is this [our state] the result of your recent efforts? Is this not the result of your hardwork for many days as said in thiruvAimozhi 2.7.6 “edhir sUzhal pukku” (comes across from the opposite side and catches)? Did you try for so long to give up when it is bearing fruit?
• pangayaththAL thiruvaruLum – With the merciful glance of periya pirAttiyAr which is the cause for your mercy. The mercy which will eliminate the independence in his mercy. It is the pArathanthriyam (dependence) out of love which will eliminate the independence in his mercy. Acquiring your mercy as said in periyAzhwAr thirumozhi 4.9.2 “ennadiyAr adhu seyyAr” (My devotees would not do anything wrong) and her mercy as said in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAparAdhyathi” (There is none who has not committed a sin). Also explained as, the mercy of yours who are subservient to your own mercy as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “krupayA paryapAlayath” (protected out of his mercy), and her mercy which is the cause of your dependence.
• pangayaththAL thiruvaruLum – Her mercy is the one which eliminates the binding of your mercy with your independence. Her mercy will ensure that he does not follow his independence. One need not fear thinking “Is his dependence on her not based on his love? Would it remain always? Is he not naturally independent?” When she is present next to him, his independence will not remain. This is why, in the first part [of dhvaya mahA manthram] we pursue him with her purushakAram (recommendation/support).
• nin kOyil sIyththu – Doing distinguished services in dhivyadhESams where he mercifully resides with great joy. Those who acquired bhagavAn’s mercy through their own pious deeds will care for their family; those who acquired bhagavAn’s mercy through pirAtti’s purushakAram, will care for dhivyadhESams. SrIvishNu dharmam “nakinchith api kurvANa: vishNO: AyathanE vasEth” (One should remain in vishNu’s temples without engaging in any [other] activity) – even for those who should not cut a piece of grass, should remain attached to a dhivyadhESam. One who realises that the service which he desires to get after shedding the body can be done with this body itself, will never leave it. thiruvAimozhi 10.2.7 “vayal aNi ananthapuram kadaiththalai sIykkap peRRAl kadu vinai kaLaiyalAmE” (when one gets to clean the floors of thiruvananthapuram temple surrounded by fertile fields, one’s hurdles will be removed) – as one attains the goal, the hurdles will naturally be removed. When thirukkaNNamangai ANdAn swept the floor under a thirumagizham tree which had leaves, an atheist who studied with him asked him “[your view is] bhagavAn is the means; we have no other expectation; now, what is the benefit of your effort?” ANdAn showed the side of the floor which had leaves and other side which did not have leaves and said “after seeing the two places, do you still think that there is no benefit?” [Implies that the cleaning of the floor is a service and hence it must be done].
• palpadigAl – Did it start happening today? Did it not start on the day you started showering your mercy [long ago]?
• kudi kudi – with family members.
• vazhi vandhu – As per the ways explained in SAsthram properly.
• AL seyyum thoNdarOrkku aruLi – Showering your mercy upon us who are serving.
• sOdhi vAy thiRandhu – The freshness which appears on your face when your open your mouth and speak, resembles a blossoming flower. akrUra only enjoyed emperumAn‘s speech as said in SrIvishNu purANam 5.17.12 “mAmakrUrEthi vakshyathi” (krishNa will call me “Oh akrUra!“). The freshness in the divine face at that time is also desirable for AzhwAr.
• un thAmaraik kaNgaLAl nOkkAy – You should shower your cool merciful glance so that I can understand our bondage which was not understood by your words; as said in SrIvishNu purANam 1.20.16 “avalOkana dhAnEna bhUyOmAm pAlaya” (Oh lord! protect me with your glance). If you get hiccups while trying to speak, you should manifest the feelings through your divine eyes. When piLLai dhEvap perumAL araiyar repeated multiple times saying “un thAmaraik kaNgaLAl nOkkAy, nOkkAy“, AzhwAr thiruvarangap perumAL araiyar stood up and mercifully told him “Son! Why are you forcing emperumAn like this hurting emperumAn’s divine heart? He has given you sweet voice, good pAsurams, children, wealth and so on; why are you feeling sorrowful as if he has not given something to you?”
• theN thirai … – You got to mercifully rest in thiruppuLingudi which has abundance of water, matching the tender nature of your divine form. What you have done – you are mercifully resting in thiruppuLingudi which is close to thirupporunal which has clear tides and is surrounded by waterbodies.
• un thAmaraik kaNgaLAl nOkkAy – It is apt for a qualified devotee to be grateful for what is already done by emperumAn and to pray for what is to be done by emperumAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “those who practice this decad are dear to me” as emperumAn said in SrI bhagavath gIthA 18.70 starting with “adhyEshyathE cha ya imam” (One who recites the SAsthram which was a conversation about the means for liberation between the two of us, has worshipped me with the gyAna yagya; this is my opinion).

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

Adhum illai maRRavanil enRadhuvE thuNindhu
thAdhu sEr thOL kaNNanaik kurugUrch chatakOpan sonna
thIdhilAdha oN thamizhgaL ivai AyiraththuL ippaththum
Odha valla pirAkkaL nammai AL udaiyArgaL paNdE

Listen

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

avanil – other than him
maRRu – any other
Adhum – an entity who is prApya (goal) or prApaka (means)
illai – not there;
enRadhuvE – only this
thuNindhu – faithfully
thAdhusEr – decorated with garland
thOL – having divine shoulders and being perfectly enjoyable due to that
kaNNanai – krishNa who is obedient towards his devotees
kurugUrch chatakOpan – AzhwAr
sonna – mercifully spoken
thIdhu – defect in poem or its meanings
ilAdha – not having
oN – having many good qualities
thamizhgaL – in dhrAmida (thamizh)
ivai AyiraththuL – among the thousand pAsurams
ip paththum – this decad
Odha valla – able to recite
pirAkkaL – benefactors
paNdE – starting with the time of accepting body to recite these pAsurams
nammai – for us
AL udaiyArgaL – lords.

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

With faith in “There is no other entity who is prApya (goal) or prApaka (means) other than emperumAn“, AzhwAr mercifully spoke this decad among the thosand thamizh pAsurams which are not having any defect in poem or its meanings and are having many good qualities, on krishNa whose divine shoulders are decorated with garland and are perfectly enjoyable due to that and who is obedient towards his devotees; those benefactors who are able to recite this decad are the lords for us starting with the time of accepting body to recite these pAsurams.

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

• Adhum illai maRRu avanil enRu adhuvE thuNindhu – Being faithful that there is no prApyam and prApakam other than emperumAn.

When asked “Who gave such faith to AzhwAr?”, AzhwAr says “Could that be anything other than his divine shoulders and the garland which decorates them?”

• thAdhu sEr … – It is his beauty which made AzhwAr become firmly faithful.
• thIdhu ilAdha … – Being without any discussion other than the actual subject matter.
• oN thamizhgaL – The poems which fully reveal the underlying meanings. Also expalined as being without any fault and with many good qualities.
• Odha valla pirAkkaL – Those benefactors who can recite/practice this decad. The inferior nature of this samsAram and ISvara being prApya and prApaka are explained in this decad; by meditating upon these, one will give up bad path and start pursuing the good path. They cannot do any greater favour than this for AzhwAr.
• nammai AL udaiyArgaL paNdE – Even if they become qualified to recite this in a particular birth, they will be our lord from previous times. [Alternative explanation] As said in SrI bhagavath gIthA 18.70 “adhyEshyathE” (recites), from the time one becomes qualified to recite this decad, he will be my lord.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “Surrender unto the divine feet of krishNa who mercifully incarnated to establish the principle of his being the refuge for all”.

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

kaNNan allAl illai kaNdIr saraN adhu niRka vandhu
maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn
thiNNamA num udaimai uNdEl avan adi sErththuymminO
eNNa vENdA nummadhAdhum avan anRi maRRillaiyE

Listen

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

kaNNan – krishNa
allAl – other than
saraN – other prApya (goal) and prApaka (means)
illai kaNdIr – not there;
adhu – that nature of his being prApya and prApaka
niRka – to be established in the world
maNNin bAram – the burden of demoniac people who are the enemies
nIkkudhaRku – to eliminate
vandhu – leaving the nAga paryanka (AdhiSEsha mattress)
vadamadhurai – in northern mathurA
piRandhAn – incarnated

(now)
num – whatever you are claiming as yours
udaimai – object
uNdEl – if it is there
avan adi – at his divine feet
thiNNamA – firmly
sErththu uymminO – offer them;

(this)
eNNa vENdA – need not analyse;
nummadhu – your
Adhum – all aspects in the form of prApya and prApaka
avan anRi – other than bhagavAn who is all kinds of relative as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:”
maRRu – any thing which is owned by self
illai – not there.

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

There is no prApya and prApaka other than krishNa; leaving the nAga paryanka, he incarnated in northern mathurA to have that nature of his being prApya and prApaka established and to eliminate the burden of demoniac people who are the enemies; offer whatever object you are claiming as yours, if present, firmly at his divine feet; you need not analyse this; there is nothing which is owned by self in all aspects in the form of prApya and prApaka, other than bhagavAn who is all kinds of relative as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:”

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

• kaNNan … – To establish the principle that there is none other krishNa who is refuge, emperumAn divinely incarnated to eliminate the burden of the earth; hence, you too, offer whatever you consider as yours, quickly at his divine feet as his property! AzhwAr is not saying “undEl” (if present) based on his own opinion, but based on the misplaced knowledge of the individuals who consider themselves to be the owner.
• eNNa vENdA – No need to analyse “if this is his or ours”; you and your belongings are all owned by him only.
• maRRu illaiyE – There is nothing else. Alternatively – whatever efforts you put in for which you are responsible, are not at your disposal; everything is at his disposal.
• maRRu illai – The means for the goal cannot be without him. You need not put your share in the effort as said in “samithai pAdhi sAvithri pAdhi” [While doing gAyathri japam during AvaNi avittam (yajur upAkarmA) for certain count like 1008, some brahmachAris would recite the manthra 500 times and count 500 offerings of samith (wooden stick offered in fire sacrifice)]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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