SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Fourth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the first pAsuram, AzhwAr says “The divine feet of emperumAn who owns ubhaya vibhUthi (spiritual and material realm), who is easily approachable for his devotees, can be attained through bhakthi yOgam”.
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
sArvE thava neRikkuth thAmOdharan thALgaL
kAr mEga vaNNan kamala nayanaththan
nIr vAnam maN eri kAlAy ninRa nEmiyAn
pEr vAnavargaL pidhaRRum perumaiyanE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kAr mEgam – dark like a black cloud
vaNNan – having form
(contrasting it)
kamalam – like a lotus
nayanaththan – having divine eyes
(not just the physical beauty)
nIr vAnam maN eri kAl Ay ninRa – being the antharAthmA of the whole universe which is highlighted by the pancha bhUthams (the five elements), having the whole universe as prakAra (attribute)
nEmiyAn – having thiruvAzhi (divine chakra) which is the tool for protection
pEr – divine names for such beauty, aptness and protection
vAnavargaL – residents of paramapadham
pidhaRRum – to recite in no particular order, due to overwhelming joy
perumaiyan – one who has greatness
(being the lord of both realms, in this manner)
dhAmodharan – known as dhAmodharan for being obedient towards the devotees (due to being bound by his mother after being caught in stealing butter as said in thiruvAimozhi 1.3.1 “maththuRu kadai veNNey kaLavinil uravidai AppuNdu eththiRam“)
thALgaL – divine feet
thava neRikku – bhakthi mArgam which is popularly highlighted in thiruvAimozhi 1.3.5 as “vaNakkudaith thavaneRi”
sArvE – will be the attainable goal.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is having a dark form like a black cloud, who is having lotus like divine eyes, is the antharAthmA of the whole universe which is highlighted by the five elements, having the whole universe as attribute; he is having divine chakra which is the tool for protection; he has greatness to be praised by the residents of paramapadham who recite his divine names in no particular order, due to overwhelming joy, which highlight such beauty, aptness and protection; the attainable goal for bhakthi mArgam which is popularly highlighted in thiruvAimozhi 1.3.5 as “vaNakkudaith thavaneRi”, is reaching the divine feet of the one who is known as dhAmodharan for being obedient towards the devotees.
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
[This is based on the first explanation highlighted in the pravESam of this decad, where this decad is seen in the context of (sAdhya) bhakthi yOgam]
- sArvE thava neRikkuth thAmOdharan thALgaL – “thavaneRikku – sArvE” – AzhwAr is saying that the divine feet of emperumAn, who is hailed in thiruvAimozhi 1.3.1 as “paththudai adiyavarkku eLiyavan” (he is easily approachable for devotees who have bhakthi) and in thiruvAimozhi 1.3.2 as “eLivarum iyalvinan” (having natural simplicity), are the goal. sArvu – prApyam (goal).
- thava neRikku – There, AzhwAr said in thiruvAimozhi 1.3.5 “vaNakkudaith thavaneRi” (bhakthi mArgam which includes worshipping etc) for bhakthi mArgam; he is reiterating it; would “thavaneRi” indicate bhakthi? bhakthi would have “nama:” (worshipping) as a limb as said in SrI bhagavath gIthA 9.14 “namasyanthaScha mAm” (bowing down to me); when the devotee performs obeisances to emperumAn, emperumAn would think “he has put in great efforts” and would consider it as physical hardship – it is based on emperumAn’s opinion that bhakthi is explained as thava neRi. Alternatively – as said in muNdaka upanishath “yasya gyAnamayam thapa:” (this thapas which is in the form of abundant knowledge), since bhakthi is explained as the matured form of gyAna, bhakthi can be said as thapas.
- dhAmOdharan thALgaL – AzhwAr is reiterating what was said in thiruvAimozhi 1.3.1 “uralinOdu iNaindhirundhu Engiya eLivu” (the simplicity of staying together with the mortar tirelessly and crying out in fear). Having the divine name which reflects his being bound by mother yaSOdhA et al and acquiring the scar; only those who hold on to his divine feet will like him, after he was being bound by mother yaSOdhA et al.
When asked “Who is being very easily approachable?” AzhwAr says “The one who is having distinguished form and who is the owner of ubhaya vibhUthi!”
- kAr mEga vaNNan – One who has a rejuvenating form which resembles a black cloud which is filled with water. The devotee need not put in any effort for bhakthi. emperumAn is having such an apt form, where he causes the ruchi (taste) in the devotee and subsequently when the bhakthi matures, he remains the goal. His form is said as in thiruvAimozhi 5.3.4 “kAdhal kadal puraiya viLaiviththa kAr amar mEni” (Our obedient krishNa, who is having cloud like divine form, caused ocean like devotion). Like a rainy season cloud, or a black cloud. AzhwAr is reiterating what is said in thiruvAimozhi 1.3.10 “puyaRkaru niRaththanan” (having blackish hue like that of a black cloud).
- kamala nayanaththan – His divine eyes will reveal his internal qualities. All his mercy is seen through his eyes. One who has divine eyes which highlight his vAthsalyam (motherly love).
Not only is his beauty attractive, even his supremacy makes one desire for him.
- nIr vAnam … – AzhwAr is speaking about emperumAn’s svarUpa vailakshaNyam (distinguished nature) on top of his vigraha vailakshaNyam (distinguished physical beauty). AzhwAr is concluding what is said in thiruvAimozhi 1.3.3 “yAvaiyum yAvarum thAnAm amaivudai nAraNan” (SrIman nArAyaNan who sustains all chEthanas (sentient beings) and achEthanas (insentient objects)). By explaining the five great elements starting with earth, AzhwAr is also considering the effects of such elements such as dhEva (celestials) et al; with this, AzhwAr is speaking about leelA vibhUthi (material realm).
- nEmiyAn – AzhwAr is speaking about emperumAn’s presence in nithya vibhUthi (spiritual realm) where he remains with divine chakra in his hand.
- pEr vAnavargaL – [pEr vAnavargaL – great residents of paramapadham] AzhwAr is speaking about the great personalities in paramapadham instead of those dhEvas who are created here in samsAra; one who has the greatness of being praised by such nithyasUris. Alternatively, it can also be read as “vAnavargaL – pEr – pidhaRRum perumaiyan” (one whose name is praised by the residents of paramapadham). Those who have taste here, will also praise him; those who are already present in paramapadham, enjoying him fully, will also praise him. One who is having black cloud like form, who has lotus eyes, who is the one with chakra and is having water, ether, earth, fire and air as his prakAra, who is praised by the great residents of paramapadham; the divine feet of such dhAmOdhara are the goal of bhakthi mArgam; this is certain.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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