SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Third Centum >> Tenth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In sixth pAsuram – AzhwAr says “I who have enjoyed krishNa‘s infinite beauty, have no trace of sorrow”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nampiLLai‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Sixth pAsuram. AzhwAr says “I who have enjoyed the qualities of krishNa who presented his spiritual form in a human form to be seen by samsAris (materialistic people), have no trace of sorrow”.
pAsuram
thuyaril sudar oLi thannudaich chOdhi ninRa vaNNam niRkavE
thuyarin maliyum manisar piRaviyil thOnRik kaN kANa vandhu
thuyarangaL seydhu than dheyva nilai ulagil puga uykkum ammAn
thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn Or thunbam ilanE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thuyar il – (since it is spiritual) being opposite to sorrow etc
sudar oLi – (since it is sudhdha sathvam (pure goodness)) very radiant resplendent form
thannudaich chOdhi – his distinguished form which is termed as param jyOthi (supreme light)
ninRa vaNNamE – in the same original state
niRka – retaining
(Like a lamp lit from another lamp, assuming his spiritual form in the human form)
thuyaril – in sorrow
maliyum – subsisted
manisar piRaviyil – in human birth
thOnRi – appear/incarnate
kaN kANa vandhu – presenting (his spiritual form which is imperceptible) to the human eyes
thuyarangaL seydhu – engage (devotees and others in his qualities (physical, magnanimity, bravery etc))
(staying lowly while performing the duties as messenger, charioteer etc)
than – his distinguished
dheyvam nilai – divine supreme state
(through viSvarUpa dharSanam etc)
ulagil – in this world (which does not understand his greatness)
puga uykkum – place firmly
ammAn – one who is greater than all
thuyaram il sIr – one who is opposite to all bad aspects and the abode of all auspicious qualities
kaNNan – krishNa
mAyan – amazing person’s
pugazh – qualities and activities
thuRRa – closely enjoyed
yAn – I
Or thunbam – an undesirable aspect
ilan – not having
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn retaining his distinguished form which is termed as param jyOthi (supreme light) and is opposite to sorrow etc and is very radiant resplendent form, appeared in human birth which is subsisted with sorrow, presenting (his spiritual form which is imperceptible) to the human eyes and engaged in his qualities; he is placing firmly his distinguished divine supreme state in this world; he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect.
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
- thuyaril … – Being opposite of all defects, being infinitely radiant due to being fully in the mode of pure goodness, his divine form which is exclusive for him unlike that of anyone else.
- ninRa vaNNam niRkavE – Without losing anything from the form in paramapadham, like a lamp lit from another lamp, presenting himself here [in samsAram] as found there [in paramapadham]. Explained in SrI bhagavath gIthA 4.6 “svAm prakruthim adhishtAya” (I am situated in my own divine nature).
- thuyaril … – Appearing in the human births which are immersed in ocean of sorrow. SrIvishNu purANam 5.3.2 “dhEvakI pUrvasandhyAyAm AvirbhUtham” (krishNa, the sun, appeared in dhEvaki, the eastern direction).
- kaN kANa vandhu – He, who is always seen by nithyasUris and not qualified to be seen by material eyes, makes himself visible for these material eyes.
- thuyarangaL seydhu – Hurt the favourable ones with his beauty and the unfavourable ones with his weapons. mahAbhAratham “kruthvA pArAvatharaNam pruthivyA: pruthulOchana: | mOhayithvA jagath sarvam gathas svam sthAnamuththamam ||” (The beautiful eyed krishNa relieved the burden of earth, bewildered the people of all worlds and ascended to his supreme abode) – emperumAn hurt his enemies with thorn-edged stick and favourable ones with his beautiful eyes. As said by AzhwAr himself in thiruvAimozhi 7.7.1 “iNaik kURRam kolO” (pair of death-personified), emperumAn’s eyes hurt his devotees with their beauty.
- than dheyva nilai – his divine nature.
- ulagil – samsAram (material realm) which is undeserving
- puga uykkum – making the entry [of his form into this world]
- ammAn – Here emperumAn‘s prApthi (aptness) of revealing his nature without any expectation to the samsAris (materialistic people) is explained. He revealed his divine form/nature to samsAris because both the residents of paramapadham and the residents of samsAram have equal right to enjoy bhagavAn. Also explained as – emperumAn winning over the materialistic people by performing acts of going as messenger, being the charioteer etc.
- thuyarm il sIrk kaNNan – krishNa who is devoid of bad aspects and abode of auspicious qualities.
- mAyan – one who is having amazing qualities and activities.
- pugazh thuRRa yAn – I who enjoyed his auspicious qualities at close proximity.
- Or thunbam ilanE – If he blesses me to embrace and enjoy his spiritual divine auspicious form when I am in this material body, when I shed this body and go to paramapadham seeking the same thing, would he make that difficult to attain? [So, I have no such sorrows].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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