SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Eighth Centum >> Tenth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr says “Do we even need to live with them? It is sufficient to be at the ultimate servitude towards them”.
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
thamargaL kUtta val vinaiyai nAsam seyyum sadhir mUrththi
amargoL Azhi sangu vAL vil thaNdAdhi pal padaiyan
kumaran kOla aingaNai vEL thAdhai kOdhil adiyar tham
thamargaL thamargaL thamargaLAm sadhirE vAykka thamiyERkE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thamargaL – devotees
kUttam – occurring for the group
val – strong
vainaiyai – sins
nAsam – (total) destruction
seyyum – to do
sadhir – having ability
mUrththi – being the lord
amar – engaging in battle to eliminate the enemies
koL – having
Azhi sangu vAL vil thaNdu Adhi – starting with SrI panchAyudham (disc, conch, sword, bow and mace)
palpadaiyan – being the one with many types of innumerable weapons
kumaran – being youthful (which highlights his ability to eliminate the enemies)
kOlam – having great physical beauty
aingaNai – one who has five arrows
vEL – for kAmadhEva (cupid)
thAdhai – having the greatness of being the father
kOdhu – blemish (of seeking benefits other than kainkaryam)
il – not having
adiyAr tham – for the devotees
thamargaL – for servitors
thamargaL – for servitors
thamargaLAm – having the wealth of servitude
sadhir – mercy
thamiyERku – for us who are helpless in samsAra
vAykka – should occur.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn, the lord, is having the ability to cause destruction of the strong sins occurring to the group of his devotees; he is having many types of innumerable weapons starting with SrI panchAyudham; he is having the greatness of being the father of the youthful kAmadhEva who has great physical beauty and five arrows; for us who are helpless in samsAra having the wealth of servitude towards the servitors of servitors of the blemishless devotees of such emperumAn, his mercy should occur. The term kUtta val vinai also implies sins derived through attachment [to worldly pleasures]. When recited as “chadhu mUrththi” (instead of sadhir mUrththi), it implies the different forms of emperumAn.
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
- thamargaL kUtta val vinaiyai nAsam seyyum – One who would destroy the strong sins that enter the group of SrIvaishNavar. Alternative explanation – one who would destroy the collective strong sins of his servitors. Another explanation – as the servitors increase their sins, he will destroy them. Just as it is natural for the servitor to increase his sins [due to being in this material world], it is natural for emperumAn to always destroy them.
- chadhu mUrththi – emperumAn will assume many apt forms to destroy the enemies [of devotees]. Just as the AthmA [in liberated state] will assume many forms to engage in service, emperumAn will assume many forms to engage in protecting the devotees.
- amar koL … – One who has divine weapons such as thiruvAzhi (divine chakra) etc which are ready to battle, for the elimination of the enemies.
- kumaran – He remains eternally youthful.
- kOlam … – One who is the father of kAmadhEva who has five arrows. It is said that even the beauty of kAmadhEva who thinks “There is none beyond me for beauty” is originating from emperumAn himself. AzhwAr is saying that he should be at the ultimate state of servitude for the SrIvaishNavas who are ananya prayOjanas (who expect nothing but service) towards emperumAn being captivated by his charming youth and beauty.
- sadhirE vAykka – This ultimate goal should occur eternally.
- thamiyERkE – Even in the past, one needs to search and locate SrI SathrugnAzhwAn for such bhAgavatha SEshathvam (servitude towards bhAgavathas, in this case, SrI bharathAzhwAn) and in the present there is none who matches AzhwAr’s nature, AzhwAr is saying “for us who are lonely”. In the previous pAsuram, AzhwAr said “nangatku” (for us) since he is not lonely after singing thiruvAimozhi 2.8 “kEsavan thamar“; here AzhwAr is saying “thamiyERku” (us who are lonely) since there is no match for him among samsAris (worldly people).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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