SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the sixth pAsuram, AzhwAr becomes blissful thinking “Instead of getting the likes of parASara, vyAsa, vAlmeeki to sing about you, you are using me as a tool to sing perfect poems!”
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
in kavi pAdum parama kavigaLAl
than kavi thAn thannaip pAduviyAdhu inRu
nangu vandhu en udan Akki ennAl thannai
van kavi pAdum en vaigundha nAdhanE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
in – infinitely sweet
kavi – poems
pAdum – those who sing
parama kavigaLAl – by the great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who have none greater, mudhalAzhwArgaL (et al)
than – matching him
kavi – poem
thAn – him (being the instigator)
thannai – himself who has infinite greatness
pAduviyAdhu – instead of making them sing ever
inRu – today
nangu – with intent
vandhu – came
(that poem)
ennudan – with me
Akki – made
en – for me
vaigundha nAdhanE – manifesting his greatness of being SrIvaikuNtanAtha (lord of SrIvaikuNtam)
ennAl – through me
thannai – him who has such greatness
(to match such greatness)
van – perfectly
kavi pAdum – will sing poems.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through 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
- in kavi pAdum parama kavigaLAl – AzhwAr says “Now, if he wanted to have some one praise him through poems, he could have engaged SrI vEdha vyAsa bhagavAn, SrI parASara bhagavAn, SrI vAlmeeki bhagavAn et al, and if he wanted more such poets, mudhalAzhwArgaL who are glorified as “sendhamizh pAduvAr” (pure thamizh poets) are also present; leaving them all aside, he engaged me in this task. What an amazing quality is this!” When one [bhUthaththAzhwAr] among the first three AzhwArs was asked to sing a poem, he beautifully sang iraNdAm thiruvandhAdhi 75 “perugu madha vEzham” pAsuram. It is explained in detail here:
- perugum … – The male elephant which is letting out (exulting) fluid which is flowing like flood waters.
- mAppidikku mun ninRu – Its [the female elephant’s] greatness is such that it can enslave such majestic male elephant which comes at it.
- mun ninRu – The male elephant stood in front of the female elephant being ready to complete any task saying “What shall I do for you?”
- iru kaN iLa mUngil vAngi – Pulling the young bamboo shoot with two nodes; though it runs around with pride in the forest, due to the great attachment towards the female elephant, it pulled the bamboo shoot carefully
- arugirundha thEn kalandhu – Just as all raw materials will be kept ready for thirumanjanam (sacred bathing of the lord), dipping the bamboo shoot in the honey which is readily available in the mountain caves. AzhwAr is mercifully saying “kalandhu” as if mixing two fluid substances.
- nIttum – As the male elephant is willingly offering it to the female elephant, the female element stands as if saying “you give it to the one who likes to receive it from you”.
- vAn kalandhu … – Just as the bamboo shoot and honey are mixed, cloud and emperumAn‘s divine body complexion are mixed. By the great poets (such as mudhalAzhwArgaL) who can sing such beautiful poems.
- than kavi thAn thannaip pAduviyAdhu – The poem is his. He is the poet. And he is the one who reveals it. Not having them [such poets] to reveal his glories with his own words, being the one who reveals it.
- inRu nangu vandhu – Saying “Arriving here today to uplift me”. Alternatively, it is read as “nangu uvandhu” (being well pleased); that is considering it as a pleasure to sing this poem.
- en udan Akki – Having me as an inseparable tool.
- van kavi pAdum – Having rich words, as said in thiruvAimozhi 4.5.2 “moyya sollAl” (made with words which are collected together), instead of being lax (untied).
- en vaigundha nAdhanE – emperumAn thought “as we have the eternal unshakeable paramapadham as the residence, I should make AzhwAr sing thousand pAsurams which remain eternal like vEdham without perishing ever”. He thought that the greatness acquired by being the object of these poems is at par with having paramapadham as residence.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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