SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the sixth pAsuram – AzhwAr enjoys the countless divine ornaments etc of emperumAn who united with him.
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
Sixth pAsuram – AzhwAr says “having united with me and not being satisfied, he assumed multiple forms to enjoy me”.
pAsuram
பல பலவே ஆபரணம் பேரும் பல பலவே
பல பலவே சோதி வடிவு பண்பு எண்ணில்
பல பல கண்டு உண்டு கேட்டு உற்று மோந்து இன்பம்
பல பலவே ஞானமும் பாம்பு அணை மேலாற்கேயோ
pala palavE AbharaNam pErum pala palavE
pala palavE sOdhi vadivu paNbu eNNil
pala pala kaNdu uNdu kEttu uRRu mOndhu inbam
pala palavE gyAnamum pAmbaNai mElARkEyO
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
pAmbaNai mElARku – for the emperumAn who united with me, just like having thiruvananthAzhwAn (AdhiSEshan) as his bed (thus being united with him)
paNbu eNNil – when analysing his nature
AbharaNam – ornaments
pala pala – having many ornaments like crown etc and having many varieties of each of such ornaments
pErum – names
pala pala – many due to his being present as different entities, having many different objects in each category
sOdhi – radiantly shining
vadivu – divine spiritual forms
pala pala – many forms such as para (in SrIvaikuNtam), vyUha (kshIrAbdhi – milk ocean) etc and multiple forms in each such category
kaNdu uNdu kEttu uRRu mOndhu inbam – all pleasures acquired through the different senses such as eyes, mouth, ears, skin, nose
pala pala – many due to the presence of different entities and different objects in each category
gyAnamum – knowledge acquired through such senses
pala pala – also many (like previously explained)
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
For the emperumAn who united with me, just like having thiruvananthAzhwAn (AdhiSEshan) as his bed (thus being united with him), when analysing his nature, [we would understand that] he is having many ornaments like crown etc and having many varieties of each of such ornaments; many names due to his being present as different entities, having many different objects in each category; many radiantly shining divine forms such as para (in SrIvaikuNtam), vyUha (kshIrAbdhi – milk ocean) etc and multiple forms in each such category; many pleasures acquired through the different senses such as eyes, mouth, ears, skin, nose due to the presence of different entities and different objects in each category; and knowledge acquired through such senses are also many (like previously explained).
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
- pala palavE AbharaNam – jAthi bhEdham (different categories) and vyakthi bhEdham (different objects in each category) are present. [For example: ] Ornaments for hands are many. Even in each category (bracelet) – there may be the one for forehand, another one for upper part of the hand and so on.
- pErum pala palavE – While enjoying different qualities/activities of emperumAn, different names will come up – some names which highlight his simplicity, other names which highlight his valour and so on.
- pala palavE sOdhi vadivu – The names lead to many different forms. Since he makes his divine form manifest among many different species [plant, animal, human, celestial forms], all such forms would shine radiantly [sa u SrEyAn bhavathi jAyamAna: – bhagavAn becomes radiant by taking birth since his birth is out of his desire and not out of force]. Like saubhari rishi [who assumed 50 different forms to marry 50 different girls], emperumAn assumed many different forms to enjoy AzhwAr. Like a mukthAthmA would assume many different forms to enjoy bhagavAn [sa EkadhA bhavathi …. – mukthAthmA assumes one form, two form, multiple forms], bhagavAn here assumes many different forms to enjoy me [role reversal]
- paNbeNNil – while analysing his qualities/states,
- pala pala … – pleasures derived through senses by rUpa (seeing), rasa (tasting), Sabdha (hearing), sparSa (feeling the touch) and grANa/gandha (smelling) are many. Also explained as – those which are desirable for eyes, mouth, ear, skin and nose are many.
- pala palavE gyAnamum – here gyAnam can indicate the object of knowledge – i.e., pleasures acquired through the senses as well as the senses themselves which are the tools to acquire the pleasure [this is explained based on the root meaning of gyAnam]. But can this knowledge be many too? Yes – knowledge will differ based on the object of such knowledge. emperumAn being the enjoyer of all matters other than himself, being the knower of such matters and having the greatness of enjoying such matters are explained here.
- pAmbaNai mElARkEyO – AzhwAr is showing an example of an aspect where emperumAn is enjoying all such variety of pleasures. AdhiSeshan (serpent) is soft (sparSa indhriyam – touch); has nice fragrance (grANa indhriyam – smell), delight to watch (rUpa indhriyam – eyes). Like this, all pleasures are present. [Oh! indicates the manifestation of delight].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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