SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
In this pAsuram, AzhwAr longs to praise emperumAn, proffer flowers and perform anjali.
mAvinai vAy piLandhu ugandha mAlai vElai
vaNNanai en kaNNanai van kunRam Endhi
Avinai anRu uyakkoNda Ayar ERRai
amarargal tham thalaivanai am thamizh inbap
pAvinai av vadamozhiyaip paRRaRRArgaL
payil aravangaththu aravaNaiyil paLLi koLLum
kOvinai nAvuRa vazhuththi enRan kaigaL
koymmalar thUy enRu kolO kUppu nALE
mAvinai vAy piLandhu – tearing the mouth of the demon kESi (who came in the form of a horse)
ugandha – feeling happy (that an enemy of his followers has been destroyed)
mAlai – having affection towards his followers
vElai vaNNanai – having the complexion of ocean
en kaNNanai – being krishNa, who is easy to approach for me
anRu – on that day (when indhra created a hailstorm)
val kunRam Endhi – lifting the mighty gOvardhana hill
Avinai uyak koNda – one who protected cows
Ayar ERRai – head of herds-people
amarargaL tham thalaivanai – lord of nithyasUris (permanent dwellers of SrI vaikuNtam)
am thamizhin – with beautiful thamizh
inbap pAvinai – most enjoyable, similar to aruLichcheyal (dhivya prabandham)
av vada mozhiyai – being sweet like SrI rAmAyaNam in samskrutha language
paRRu aRRArgaL payil – the place where those who have given up attachment towards worldly pursuits, live permanently
arangaththu aravaNaiyil paLLi koLLum – one who is reclining atop thiruvananthAzhwAn, inside SrI rangam
kOvinai – SrI ranganAtha, the lord
nAvuRa vazhuththi – praising him till scars form on the tongue
en than kaigaL koy malar thUy – proffering the flowers plucked with my hands
kUppum nAL – the day when I can perform anjali (cup the palms together to worship)
enRu kolO – when will it be?
SrI ranganAthan, the lord, is reclining atop thiruvananthAzhwAn, inside the temple in SrI rangam. He is the one who had torn apart the demon kEsi and felt happy that he had destroyed the enemy of his followers; he protected cows and cowherds, as their leader, by lifting a strong mountain, gOvardhanam. He has the complexion of an ocean; he is the lord of nithyasUris. He is most enjoyable through the divine hymns in thamizh as well as in samskrutham. SrI rangam is the place where his followers, who have given up attachment with worldly materials, reside permanently. When will I go there, sing his praises until scars form on my tongue and proffer flowers, which were plucked by my hands, at his divine feet?
mAvinai vAy piLandhu ugandha mAlai – emperumAn showed that he is one with deep affection towards his followers by killing a demon who came in the form of a horse by tearing his mouth effortlessly and feeling happy that he was able to destroy the enemy of his followers.
vElai vaNNanai – even if he nurtures the enemies of his followers instead of destroying them, he makes his followers to be deeply engaged with him through his cool, ocean-like complexion.
en kaNNanai – not only does he have mere beauty of form, he is also submissive towards me.
van kunRam Endhi Avinai anRu uyakkoNda Ayar ERRai – van kunRam Endhi – this could be construed either as a strong hill which would not move when indhran caused hail storm or as a strong hill which will remove the ennui of his followers. Avinai anRu uyak koNda– he is the one who protected cows which do not even know how to express gratitude. Ayar ERRai – he is highly distinguished when compared with other herds-people who are of his age.
amarargaL tham thalaivan – he is greater than nithyasUris who have eminence similar to his eminence. He is their lord.
andhamizhin inbappAvinai – he is sweet like the aruLichcheyal pAsurams (divine hymns) as brought out by AzhwAr’s first pAsuram iruL iriyach chudar maNigaL imaikkum neRRi.
avvadamozhiyai – he is sweet like SrI rAmAyaNam which has been written in samskrutham language and which is praised by everyone. Through these two terms, AzhwAr clearly brings out the fact that emperumAn is more beautiful and brings more happiness than aruLichcheyal pAsurams and great granthams (samskrutha compositions) such as SrI rAmAyaNam
paRRaRRArgaL payilarangaththu aravaNaiyil paLLikoLLum kOvinai – he is reclining on thiruvananthAzhwAn, as the swAmy (lord) of his followers who have held on only to him, after rejecting all the worldly pursuits as useless, and who have taken residence in SrIrangam.
nAvuRa vazhuththi – praising him until the tongue gets scarred.
endhan kaigaL koy malar thUy enRu kolO kUppu nALE – when will it be that I can proffer flowers and other materials for his divine worship until my hands get scarred and I am able to cup my palms together in anjali posture?
We will take up the 5th pAsuram in this decad, in the next article.
adiyEn krishNa rAmAnuja dhAsan
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