SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, parAguSa nAyaki says “nambi’s natural beauty in his divine chest and divine shoulders and his divine ornaments, surround me and torment me”.
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
en nenjinAl nOkkik kANIr ennai muniyAdhE
thennan sOlaith thirukkuRungudi nambiyai nAn kaNda pin
minnu nUlum kuNdalamum mArbil thirumaRuvum
mannu pUNum nAngu thOLum vandhengum ninRidumE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ennai – me
muniyAdhE – instead of ordering
en nenjinAl – (unlike your heart which does not transform even after enjoying him) through my heart (which is emotionally attached to him)
nOkki – experience
kANIr – see;
then – in south direction
nan – nice
sOlai – having garden
thirukkuRungudi – in thirukkuRungudi
nambiyai – nambi (complete with all auspicious qualities)
(by his grace)
nAn – I
kaNda pin – after seeing
minnum – (matching his form) revealing (his splendour)
nUlum – divine yagyOpavIdham (sacred thread)
kuNdalamum – his divine ear rings (which are swaying in both ears)
mArbil – in the (distinguished) divine chest
thiru – inseparable ornament
maRuvum – SrIvathsa (molehill)
mannu – fixed permanently
pUNum – various ornaments
(those which can bestow all four goals [dharma, artha, kAma, mOksha])
nAngu – four
thOLum – divine shoulders
engum – wherever I go
vandhu – following me
ninRidum – stood
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Instead of ordering me you should experience nambi through my heart and see; after seeing nambi in thirukkuRungudi which is located in south direction and is having nice garden [around it], his divine yagyOpavIdham which reveals his splendour, his divine ear rings, the inseparable ornament in his chest named SrIvathsa, various other ornaments which are permanently fixed and his four divine shoulders are following me and stand with me where I go.
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
- en nenjinAl … – The mothers say “we too have enjoyed nambi, yet have not lost our sthrIthvam (femininity)” and parAnguSa nAyaki replies,
- en nenjinAl nOkkik kANIr – Can you borrow my heart and see through it? If you did that, you will scold yourself instead of scolding me.
- ennai – [after seeing through my heart] You will scold yourself saying “Have we been scolding her all these days!”.
- muniyAdhE – As said in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child), only due to considering her to be our child, we scolded her instead of seeing her condition and will scold yourself subsequently.
- en nenjinAl nOkkik kANIr – As said in mahAbhAratham udhyOka parvam 68.5 “bhakthyA SAsthrathvEdhmi janArdhanam” (With devotion, I learn about krishNa through SAsthram) – dhrutharAshtra asked sanjaya “While both of us learned SAsthram together, how are you so distinguished that I have to learn these from you [again]”, sanjaya said “Hear the difference now” – “mAyAm nasEvE” – I am not deceptive. Since he is highlighting the fault of the king and the greatness of the self he says “bhadhram thE” (let there be auspiciousness for you). “navrudhAdharmamAcharE” – I never engage in useless activities. “SudhdhabhAvamgatha:” – my mind, speech and actions are always in harmony. “bhakthyA” – I did not learn SAsthram word-by-word to learn about bhagavAn, but learned about him through SAsthram accompanied by my devotion – so said sanjaya. “nAbhijAnAsi kESavam” – for those who think they can learn on their own, they will not be able to know about him. Hence, you too try to know him through my heart.
- thennan … – Just as the ornaments were for nambi’s form, the garden is for the town. Explained as nice (nan) garden in south (then) direction; alternative explanation – as said in periyAzhwAr thirumozhi 4.2.7 “thennan koNdAdum” (glorified by the great pANdiya king named “thennan“), thirukkuRungudi which is praised by king thennan.
- nAn kaNda pin – After I, who know about the combination of divine ornaments and the distinguished nature of the garden, have seen him.
- minnu nUlum – The divine sacred thread which appears like a lightning amidst a cloud.
- kuNdalamum – The ear ring which appears like a twist of the lightning which struck; and the divine SrIvathsa mole on the chest which makes one desirous to ward off evil eye on seeing it at once.
- mannu pUNum – The divine ornaments which are never taken off even while embracing his divine consorts. That is, they are naturally very enjoyable.
- nAngu thOLum – The divine four shoulders which appear like ornaments for the ornaments which decorate emperumAn and those which appear like branches of kalpaka tharu (celestial desire fulfilling tree). As said in SrI rAmAyaNam kishkinthA kANdam 3.15 “sarvabhUshaNa bhUshArhA:” (the shoulders which bring about beauty for the ornaments which are worn by him).
- vandhu engum ninRidumE – Even when I step aside thinking “I will obey your good advice”, they come around and follow me there too. As said in SrI rAmAyaNam AraNya kANdam 39.14 “vrukshE vrukshE paSyAmi” (mArIcha says to rAvaNa – I am seeing SrI rAma in every tree), for both favourable persons [AzhwArs et al] and unfavourable persons [asuras et al], it is the same result [both are seeing emperumAn everywhere – while the devotees see him everywhere due to overwhelming love towards him, others see him everywhere due to fear]. You tell me, where will I go now?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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