srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the seventh pAsuram – AzhwAr says “To unite with me, emperumAn has decorated his divine form with thuLasi and entered my tongue”. It can also be explained as AzhwAr saying “he came to be praised by me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
தோள் இணை மேலும் நன் மார்பின் மேலும் சுடர் முடி மேலும்
தாள் இணை மேலும் புனைந்த தண் அம் துழாய் உடை அம்மான்
கேள் இணை ஒன்றும் இலாதான் கிளரும் சுடர் ஒளி மூர்த்தி
நாள் அணைந்து ஒன்றும் அகலான் என்னுடை நாவின் உளானே
thOLiNai mElum nal mArbin mElum sudar mudi mElum
thAL iNai mElum punaindha thaN am thuzhAy udai ammAn
kEL iNai onRum ilAdhAn kiLarum sudarOli mUrththi
nALaNaindhu onRum agalAn ennudai nAvin uLAnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thOLiNai mElum – On the divine shoulders (which) give protection)
nal – that which is desirable for the beloved
mArbin mElum – on the divine chest
sudar – having radiance indicating the lordship
mudi mElum – on the divine head
thALiNai mElum – on the divine, lotus feet which are held by the servitors
punaindha – worn
thaN am thuzhAy udai – having cool/beautiful thuLasi
ammAn – being the master
kEL – matching (such decoration)
iNai – comparable example
onRum – even in a single aspect
ilAdhAn – having none
kiLarum sudar – having abundant radiance (natural radiance and the radiance of thuLasi added)
oLi mUrththy – having a resplendent divine form
nAL – everyday
aNaindhu – approached
onRum – even a little
agalAn – being inseparable
en udai nAvinuLAn – entered my tongue
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is wearing cool/beautiful thuLasi on his divine shoulders, divine chest, divine head and divine lotus feet, being the master, having none comparable to him even in a single aspect, having an abundantly radiant resplendent divine form, approached me forever, being inseparable from me and entered my tongue.
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.
- thOLiNai … – When one goes to meet his beloved, he would decorate himself to please her. Similarly when emperumAn goes to visit AzhwAr, he wears thuLasi everywhere. AzhwAr desires for thuLasi and emperumAn too gives him that. Many pAsurams are quoted citing AzhwAr‘s love for emperumAn wearing thuLasi and his presenting that to AzhwAr.
- thOLiNai mElum – As explained in srIvishNu purANam 5.18.2 “…sugAdam parishasvajE” (krishNa embraced akrUra tightly), those shoulders which make one long for their embrace.
- nal mArbin mElum – divine chest where the one who facilitates such embrace (srI mahAlakshmi) resides
- sudar mudi mElum – After the embrace, if we lift up the face and look up, (on) the crown which indicates bhagavAn‘s lordship
- thALiNai mElum punaindha thaNNan thuzhAyudai ammAn – sarvEsvaran whose lordship is established by his divine lotus feet and who is wearing thuLasi in all these parts of his divine form.
- For this section, bhattar gives a nice explanation. Brave men would first decorate their weapons. So, he placed thuLasi on his divine shoulders. Those who are in love would decorate their beloved. So, he placed thuLasi on his divine chest where his dearest consort lives. After giving to the weapons and beloved, they would decorate themselves. So, he wore it on his crown. The remnants are given to adiyArs (dual meaning – lotus feet and devotees). So he gives thuLasi to his lotus feet. It is those devotees who come for the rescue when one is in danger. Just as his divine lotus feet protect us, they protect him too (when sakataAsura came to attack krishNa, krishNa’s feet kicked him to death and protected him).
- kEL iNai onRum ilAdhAn – When kEL is treated as kEzh, kEzh and iNai both mean comparable. In this case, it means there is none comparable to bhagavAn individually or even collectively. Alternatively, kEL means Sadhrusam (like) and iNai means comparable. In this case, it means there is none like him to compare with him.
- kiLarum – raising like a flood
- sudar oLi – having unlimited resplendent, auspicious form
- mUrththi – having a form which does not need any additional decorations which were described previously
- nAL aNaindhu – Will not give up until he is with me every day (eternally, ever after)
- ennudai nAvinuLAnE – Became an identity to be praised by me; became the controller of my speech.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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