SrI: 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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Ninth pAsuram – As said in thaiththirya upanishadh Anandhavalli “sOshnuthE sarvAn kAman saha brahmaNA vipaSchithA” (He experiences all auspicious qualities of bhagavAn who is omniscient), AzhwAr says that he experienced bhagavAn and eliminated all his difficulties and becomes delighted.
கடி வார் தண் அம் துழாய்க் கண்ணன் விண்ணவர் பெருமான்
படி வானம் இறந்த பரமன் பவித்திரன் சீர்
செடி ஆர் நோய்கள் கெட படிந்து குடைந்து ஆடி
அடியேன் வாய் மடுத்துப் பருகிக் களித்தேனே
kadi vAr thaN am thuzhAyk kaNNan viNNavar perumAn
padi vAnam iRandha paraman paviththiran sIr
sedi Ar nOygaL kedap padindhu kudaindhu Adi
adiyEn vAy maduththup parugik kaLiththEnE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kadi – fragrance
vAr – flowing
thaN am thuzhAy – one who is wearing fresh thuLasi (garland)
kaNNan – krishNa (who is submissive towards his devotees)
viNNavar perumAn – for him who has supremacy (which is enjoyed by) nithyasUris who are matching in glory
vAnam – in paramapadham (spiritual sky)
padi – match
iRandha – since (it is) not there
paraman – the supreme who has no one greater than him
paviththiran – one who is so pure (that he purifies even those who are ignorant and don’t have this proper understanding and gives them divine experience)
sIr – in the qualities (which manifest his supremacy, simplicity, purity etc)
sediyAr – densely populated, abundant
nOygaL – great diseases (starting with worldly attachments)
keda – to destroy
padindhu – approached
kudaindhu – completely immersed
Adi – bathed (drenched/drowned)
adiyEn – I who am fully existing for bhagavAn
vAy maduththu – keeping my mouth (which is the desire that is the tool to enjoy) ready
parugi – consumed it (like a very thirsty person drinking water) for full satisfaction
kaLiththtEn – attained unsurpassed bliss.
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
One who is wearing fresh thuLasi which has flowing fragrance, one who is krishNa (who is submissive towards his devotees), one who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris (who have matching glory), one who is so pure (that he he purifies even those who are ignorant and don’t have this proper understanding and gives them divine experience); in order to destroy the great diseases (starting with worldly attachments), I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy.
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.
- kadivAr thaNNanthuzhAyk kaNNan – krishNa who is wearing thuLasi garland which has abundance of fragrance; krishNa who is wearing thuLasi garland which has honey flowing.
- viNNavar perumAn – With this mesmerising form, he wins over nithyasUris such as anantha (AdhiSEsha), garuda et al.
- padi vAnam iRandha paraman – 3 explanations:
- the supreme lord to whom even those nithyasUris are no match
- having supremacy such that even those nithyasUris who are at par with emperumAn are not a match for his true nature
- for his divine form (padi), even cloud (vAnam (sky) represents mEgam (cloud)) is not a match
- paviththiran sIr – having purity to make such divine beautiful form available for samsAris (worldly people) too; sIr – such emperumAn‘s auspicious qualities;
- sediyAr …. – the dense/abundant difficulties (such as avidhyA (ignorance) etc) of this material realm which block my experience of such qualities; approached such emperumAn, experienced him in all directions, deeply immersed in him; I, who am fully existing for him, fully experienced him, placed my feet on the heads of yama et al (won-over death) and became blissful. vAy maduththup parugi – quenched my great thirst.
- kaLiththEnE – Just like worldly matters are filled with sorrow, experience of bhagavAn is fully joyful.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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