SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In tenth pAsuram, AzhwAr enjoys the sweetness of his own pAsurams and says “Those SrIvaishNavas who are dear to emperumAn, How joyful they will be on hearing these pAsurams!”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “I am fortunate to sing the praises of emperumAn who has heart-captivating activities for the protection of the entities he is pervading, for the pleasure of his devotees”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Tenth pAsuram. AzhwAr says “Being capable of singing his praises to have all his activities contained in my words, not only did I serve in the apt matter [singing emperumAn‘s glories], I also brought happiness for SrIvaishNavas”.
pAsuram
uNdum umizhndhum kadandhum idandhum kidandhum ninRum
koNda kOlaththodu vIRRirundhum maNam kUdiyum
kaNdavARRAl thanadhE ulagena ninRAn thannai
vaN thamizh nURka nORREn adiyArkku inba mAriyE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
uNdum – placed in [his] stomach (during total deluge)
umizhndhum – (subsequently) spat out
kadandhum – measured and placed under his foot (to remove any thought of any other person being the owner)
idandhum – lifted up (during intermediary deluge, in the form of varAha)
kidandhum – (as said in “prathiSiSyE mahOdhadhE:“, at the seashore) laid down
ninRum – stood (giving dharSan to the dhEvathAs after killing rAvaNa as said in “avashtabhya cha thishtantham“)
koNda – returned [to ayOdhyA] and accepted the throne
kOlaththodu – with that divine attire
vIRRirundhum – sat
maNam – daily festivities
kUdiyum – being united (with mother earth) and ruled over
kaNda – as visibly seen in these cases
ARRAl – his activities
(Without even seeking for the pramANam “pathim viSvasya“)
ulagu – world
thanadhE – subservient to him
ena – as praised by the whole world
ninRAn thannai – on sarvESvara who stood
vaN thamizh – the dhrAvida prabandham which is distinguished and practicable by all
nURka – to compile
nORREn – acquired the puNya (virtue) (of his acknowledgement);
adiyArkku – for the [pleasure of the] bhAgavathas who are his servitors
(this prabandham)
inba mAri – cloud which rains joy
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn placed the world in [his] stomach, spat it out, measured it and placed it under his foot, lifted it up, laid down [as SrI rAma], stood [victorious against rAvaNa], returned [to ayOdhyA] and accepted the throne, sat with that divine attire, being united (with mother earth) and ruled over the world with daily festivities; as visibly seen in these cases, his activities showcase that the world is fully subservient to him; I acquired the puNya (virtue) (of his acknowledgement) to compile the dhrAvida prabandham which is distinguished and practicable by all, on sarvESvara who stood praised by all the world, for the [pleasure of the] bhAgavathas who are his servitors.
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
- uNdum – Protecting the world by placing it in his stomach during total deluge.
- umizhndhum – Releasing them outside so that they don’t get cramped inside his divine stomach forever.
- kadandhum – When persons like mahAbali steal the earth like an eagle catching its prey, he crosses the boundaries and rescues it.
- idandhum – When deluge consumes the earth, emperumAn assumed the form of mahA varAha and lifted up the earth from the walls of the aNdam (oval shaped universe of 14 layers).
- kidandhum – As said in SrI rAmAyaNam yudhdha kANdam 21.6 “bAhum bhujagabhOgAbhamudhAyArisUdhana: | anjalim prAngmukha: kruthvA prathiSiSyE mahOdhadhE: ||” (SrI rAma, annihilator of his enemies, saluted the ocean facing east, placed his arm which resembles the body of a snake, as support/pillow for his head, laid down in front of the ocean), laid down in a posture which in itself will destroy lankA, like one ocean is angry with another, stayed in the seashore.
- ninRum – He stood as said in SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabhya cha thishtantham dhadharSa dhanurUrjitham” (thArA saw SrI rAma who stood with the majestic bow).
- koNda kOlaththodu vIRRirundhum – his presence as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “… utajE rAmamAsInam …” (SrI bharathAzhwAn saw SrI rAma wearing clothes of bark of tree, having matted hair etc in the hermitage). Alternatively, it explains – SrI rAma ruling over in the form of an emperor for 11000 years.
- maNam kUdiyUm – As he protected SrI bhUmi dhEvi who is his divine companion, for those 11000 years, being united with her.
- kaNda ARRAl … – We don’t need any pramANams (authentic texts) to establish his supremacy; just his personal command over the world is sufficient to understand that “this world is under his control”; when a person [farmer] ploughs the land, sows seeds in it, waters them and takes care of them [for a period of time], one can understand that “he is the owner”; AzhwAr himself says in thiruvAimozhi 6.3.5 “peydha kAvu kaNdIr perundhEvudai mUvulagu” (the three worlds (upper, middle and lower worlds) which are having great dhEvathAs like brahmA, rudhra et al, is the creation of thiruviNNagar emperumAn).
- vaN thamizh nORka nORREn – I am blessed to sing thiruvAimozhi. vaN thamizh – udhAra (magnanimous); those who recite the pAsurams will be blessed with all benefits. Alternatively – though these pAsurams are ancient, due to being revealed through AzhwAr, they appear fresh and clear. SrI rAmAyaNam bAla kANdam 4.7 “chiranirvruththamapyEthath prathyakshamiva dharSitham” (Though this happened long ago, it appears as if it is happening now). kaNda ARRAl implies “This is visible in front of our own eyes”.
- adiyArkku inba mAriyE – Aren’t these pAsurams sung to praise sarvESvara [yes]? They are also giving joy to SrIvaishNavas.
- inba mAri – Cloud which showers happiness. Seeing how enjoyable this is for me, how enjoyable will this be for those who are favourable towards emperumAn? He himself said in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNAch chol mAlaigaL sonnEn” (I have sung these garlands of words, to be drunk as nectar for the devotees).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in https://divyaprabandham.koyil.org
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org