SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In fifth pAsuram – AzhwAr says “Like wealth, the pleasure of union with women also has the defects such as temporary etc”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction. So, recite the divine names of sarvESvara and be uplifted.
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
paNimin thiruvaruL ennum am sIdhap paim pUm paLLi
aNi men kuzhalAr inbak kalavi amudhuNdAr
thuNi munbu nAlap pal Ezhaiyar thAmizhippach chelvar
maNi minnu mEni nAm mAyavan pEr solli vAzhminO
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
am – beautiful
sIdham – cool
pai – huge
pU paLLi – in flower bed
thiruvaruL – divine grace
paNimin – to bestow
ennum – having attachment
aNi – with decorations
mel – very tender
kuzhalAr – those who have hairs
inbak kalavi amudhu – the nectar of blissful union
uNdAr – those who enjoyed
thuNi – cloth
(not reaching up to the back side)
munbu – in front
nAla – hanging
pal – many
Ezhaiyar – those damsels who were desirous previously
thAm – themselves
izhippa – speak insulting words
selvar – will go (back there due to their desire);
Thus,
maNi – like a blue gem
minnu – having radiance
mEni – having divine form
nam – one who lets us (devotees) enjoy him
mAyavan – amazing lord
pEr – divine names
solli – reciting
vAzhmin – live happily
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Those [kings, wealthy folks] who enjoyed the nectar of blissful union of damsels who have tender hairs with decorations, lying in a beautiful cool huge flower bed to receive the divine grace, subsequently with their cloth hanging in the front side, will themselves go back to those damsels who were desirous previously, in spite of those girls speaking insulting words towards them; thus, you live happily by reciting the divine names of the amazing lord who is having a blue-gem like radiant divine form and who lets (us devotees) enjoy him.
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
Previous Acharyas would explain this as “paNimin thiruvaruL ennum – am sIdhap paim pUm paLLi aNi men kuzhalAr” – where the damsels look for the grace of the wealthy folks; bhattar, explains it differently by reading “paNimin thiruvaruL ennum” with “inbak kalavi amudhuNdAr” in the context of those who enjoyed such union looking for the grace of those damsels. When those kings were ruling, they will make their kingdom at the disposal of those damsels, and,
- paNimin thiruvaruL ennum – will say “Would you kindly reveal what is in your divine heart?” [towards those damsels]. There are many who are waiting to serve those kings outside; real romance is – those great kings waiting for the mercy of those damsels.
- am sIdhap paim pUm paLLi – On the beautiful cool huge bed spread with flowers.
When he places her on such bed and says “thiruvaruL paNimin” (reveal your divine orders), what would such damsels do?
- aNi men kuzhalAr – Being indifferent towards their praises, they will adjust their decorations, hair etc.
- inbak kalavi amudhuNdAr – Those who relished such nectarean union followed by such indifference [love-fights] towards them; alternatively – those who relished such nectarean indifference [love-fights]. They are [superficially] enacting SrImahAlakshmi’s romantic dealings [with SrIman nArAyaNan] which was explained in thiruvAimozhi 3.10.8 “alli malar magaL bOga mayakku” (the romantic acts of SrI mahAlakshmi who resides in the lotus flower).
[After those kings lose their wealth/youth] Subsequently some one else will snatch those damsels and start enjoying them; still, he will go and beg from them to sustain himself.
- thuNi munbu nAla – As said in SrI rAmAyaNam ayOdhyA kANdam 32.32 “SAtIm AchchAdhya dhuSchadhAm” (that brAmaNa, based on his wife’s advice, wore a cloth which was not sufficient to tie up to the back side and went to SrI rAma‘s place), his cloth would stop-short to tie all the way to the back side [falling from richness to such poverty].
- pal Ezhaiyar thAm izhippa – they are many; previously they would say that they cannot live without him; but now, to please the one who pampers them, they would insult him about his lack of qualification to enjoy them and his misery.
- selvar – They will go to those damsels thinking ignorantly “it is only due to our close relationship with her which makes her speak rightfully with us like this”. They would think that the damsel is doing this similar to what she was doing previously during love-fights. This is explained in “… thrushNaikA nirupadhravA” (An old man loses hairs, teeth, vision etc; but his desire never diminishes).
This being the case, try to hold on to the divine form which is explained as in jithanthE sthOthram 5 “bhakthAnAm” (Your grace’s divine nature, divine auspicious form, divine weapons etc … are not for your sake; yet you appear with the divine auspicious forms for your devotees).
- maNi … – Divine form which has radiance like blue gem and is more attractive than such gem. [nampiLLai goes on to explain] SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasvabhUthasthu …” (this embrace given to hanuman (by SrI rAma) is equivalent to giving all of himself).
- Esha: – When one enjoys some thing, they would give it to others. SrIvishNu purANam 6.5.84 “ichchA gruhIthAbhimathOru dhEha:” (the forms such as SrI rAma, krishNa which were willingly and joyfully accepted by bhagavAn). Since this says “ichchA gruhItham” (accepted willingly), it implies that there is no binding of karma; “abhimatham” indicates that they are enjoyable for bhagavAn himself.
- sarvasvabhUtha: – If he gave anything else other than his own divine body, there will always be dissatisfaction of not having that! by giving his own body [in embrace to hanuman], everything is given; the divine body is the abode of all auspicious aspects. The difference between giving his divine body and others is clearly visible – “parishvankO hanumatha:” (embraced hanuman) – for the one who desires for nectar, one cannot feed grass. hanuman desired for SrI rAma only as said in SrI rAmAyaNam uththara kANdam 40.16 “snEhO mE parama:” (for me, great devotion towards you is only needed) and so he should be given that only.
- mayA kAlam imam prApya dhaththa: – SrI rAma was dissatisfied that “hanuman will not expect/accept anything; How will I give some thing to him?” and when an opportunity arose he bestowed himself [in embrace] which hanuman cannot refuse.
- thasya mahAthmana: – For hanuman who saved two bodies (lives), giving one body [in embrace] is no match. When sIthAp pirAtti was preparing to commit suicide [in aSOka vanam], hanuman saved her [by singing the glories of SrI rAma and subsequently explaining her about his mission]; [By bringing the good news about sIthAp pirAtti’s location] He also saved SrI rAma who was suffering in separation from sIthAp pirAtti as said in SrI rAmAyaNam yudhdha kANdam 5.9 “avagAhyArNavam svapsyE …” (Oh lakshmaNa! let me dive deep into the ocean without you and sleep there, so I can cool down the scorching love [of separation]). Thus hanuman gave two bodies for SrI rAma [saved two of them]. Since he helped in many forms/ways, SrI rAma too bestowed him in this [one] way.
- nam mAyavan – Can the greatness of his attitude towards his devotees, be understood?
What should we do to get his mercy?
- pEr solli – One should just do this [recite his names]; it will lead to the great result of upliftment. A name which leads to upliftment! The enjoyable nature of his divine names is as explained in thirumAlai 2 “achchuvai peRinum vENdEn” (I will not want paramapadham too).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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