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
In tenth pAsuram – AzhwAr says “How long will I who is won-over by your qualities, who is suffering due to not being able to see you, have to suffer?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “How long will I have to call out to see the divine feet which effortlessly eliminate the hurdles?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Tenth pAsuram. AzhwAr says “How long will I, who is suffering in not being able to see you, have to call out for you?”.
porundhiya mA marudhin idai pOya em
perundhagAy! un kazhal kANiya pEdhuRRu
varundhi nAn vAsaga mAlai koNdu unnaiyE
irundhirun(dhu) eththanai kAlam pulambuvanE?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
porundhiya – bushy
mA marudhin idai – in between two huge arjuna (terminalia arjuna) trees
pOya – entered and effortlessly crushed them
em perum thagAy – oh great entity, who gave yourself to us!
un – your
kazhal – reddish divine feet
kANiya – to see
pEdhu – attachment
uRRu – one who is having
varundhi – grieving
nAn – I (who cannot wait any longer)
vAsagam – words in praise of your glories
mAlai koNdu – with a garland of such words
unnaiyE – exclusively towards you (who is perfectly enjoyable)
irundhu irundhu – being weak
eththanai kAlam – how long
pulambuvan – will call out?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh great entity, who gave yourself to us by entering between the two arjuna trees and effortlessly crushing them! Being weak and having great attachment to see your reddish divine feet, feeling grieved [due to not seeing them], I submitted exclusively towards you, a garland of words in praise of your qualities. How long will I do this?
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.
- porundhiya mA marudhu – marudhu (arjuna tree), mA marudhu (big arjuna tree), porundhiya mA marudhu (big bushy tree). By marudhu, AzhwAr indicates a tree; as said in thirumAlai 27 “marangaL pOl valiya nenjam” (hardened heart like trees), for hardness, tree is usually cited as example; by this – AzhwAr indicates the hardness of the heart; mA indicates black color which highlights anger. Alternatively mA indicates hugeness. That is, without anyone doing anything, it is ready to fall [and kill]. porundhiya is also explained as awaiting patiently to complete the particular task – the great arjuna tree which is waiting to complete its task. The like mindedness of both the trees [the asuras who are standing in the form of the two trees] is explained. Thus, being uniformly focussed on their task, having anger, and having hardened hearts which do not soften even after seeing krishNa.
- idai pOy – While it is fearful to even approach them, he entered them casually as if it is an open hole in a single tree.
- pOya em perum thagAy – Oh the great one who gave yourself who is the lord by entering the trees!
- un kazhal … – As said in “thatha: katakatASabdhsamAkarNanathathpara:” (being joyful after hearing the sound of the trees falling), [AzhwAr] desiring to see the divine feet of emperumAn which resemble the complexion of his reddish eyes which was expanded [in amazement] in seeing the falling trees after hearing the sound of the same. The sage parASara greatly desired to see the divine reddish eyes as said in SrIvishNu purANam 5.6 “… jagAma kamalEkshaNa:” (When yaSOdhA was busy with household chores, lotus-eyed krishNa went through the arjuna trees); AzhwAr desires to see the divine feet of the crawling krishNa. He never leaves the divine feet of emperumAn in all states. Everyone will search for their lifeline; AzhwAr too searches for his lifeline [emperumAn’s lotus feet].
- pEdhuRRu – being bewildered.
- varundhi – the amount of grief will match the object which was lost [since emperumAn is great, the agony in missing him is also great].
- nAn – I who sustained myself by depending on your divine feet. I who will not sustain myself in separation of the same and will survive when I attain them as said in thiruvAimozhi 2.9.1 “nin semmA pAdha paRputh thalai sErththu ollai” (At once, you place your divine lotus feet on my head).
- vAsaga mAlai koNdu – AzhwAr feels as if he is lifting and holding a mountain, by speaking a word in praise [he is so weak and tender that he cannot even do that].
- unnai – You, who cannot be comprehensively spoken about. thaiththiriya upanishath Anandhavalli “yath vAchO nivarthanthE aprApya manasA saha” (the words returned being unable to glorify bhagavAn fully and even the mind cannot comprehend him).
- irundhu irundhu – When starting to say a word, before completing it, he needs to think about emperumAn for long time.
- eththanai kAlam pulambuvanE – He will not utter a word as means to attain him; but he cannot stop speaking about him as part of the goal [kainkaryam]; AzhwAr asks “what is the end for this?”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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