SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In fifth pAsuram, AzhwAr says “As I cannot sustain myself after desiring to see your beauty that cannot be seen even by brahmA et al, I said ‘Come right now’ and will wait to see you when you arrive without missing that. How desirous am I!”
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “Though you are difficult to attain for dhEvas, for your devotees, you fulfilled their desires by engaging in great efforts – thinking about this, I eagerly desired to see you”.
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
appanE adal AzhiyAnE Azh kadalaik kadaindha
thuppanE un thOLgaL nAngum kaNdidak kUdungol enRu
eppozhudhum kaNNa nIr koNdu Avi thuvarndhu thuvarndhu
ippozhudhE vandhidAy enRu EzhaiyEn nOkkuvanE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
appanE – Oh one who has the nature to bestow favours (to devotees starting with making them exist)!
adal AzhiyAnE – Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies!
Azh kadalai – deep ocean
kadaindha – churned and fulfilled their [devotees’ – here dhEvas’] desires
thuppanE – Oh very majestic lord!
(for those who were not present at that time, the enjoyable)
un thOLgaL nAngum – your four shoulders
kaNdidak kUdum kol – is it possible to see?
enRu – thinking in this manner
eppozhudhum – always
kaNNa nIr koNdu – with tearful eyes
Avi – prANa (life)
thuvarndhu thuvarndhu – drying up more and more
ippozhudhE – right now (before existence ceases)
vandhidAy – you should come
enRu – looking forward with great eagerness
EzhaiyEn – the desirous me
nOkkuvan – seeing (in the direction from where he may come seeing my current state of existence)
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh one who has the nature to bestow favours! Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies! Oh very majestic lord who churned the deep ocean and fulfilled their [devotees’ – here dhEvas’] desires! I am always thinking “Is it possible to see your four shoulders?”, with tearful eyes and my prANa drying up more and more; I, who is desirous, am looking forward with great eagerness, am seeing in the direction thinking “you should come right now”.
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
- appanE – Oh lord who has done such great favour to me that I call out to you only even if you don’t turn towards me!
- adal … – adal – midukku – majestic. Always being alert and ready to fight to destroy the enemies. Oh lord who carries the disc which can eliminate my hurdles!
- Azh kadal … – Oh lord who has the ability to churn the great ocean which is described as in SrI rAmAyaNam yudhdha kANdam 14.31 “apramEyO mahOdhadhi” (immeasurably deep ocean) and helped even those who do not desire for you and just desire for other worldly aspects!
- un … – AzhwAr is unlike those dhEvas who accept the salt water [amrutham – nectar]. Instead, he is desiring to see the shoulders which churned that ocean. emperumAn is explained in nAchchiyAr thirumozhi 9.1 as “madhurak kozhunjARu koNda sundharath thOLaniRE” (emperumAn with beautiful shoulders who accepted the divine nectar). AzhwAr is saying “Shall I see your four shoulders?”.
- eppozhudhum – Like a low-level land which is ready to accept flowing waters always, AzhwAr‘s eyes are always with tears.
- Avi – my prANa (life).
- thuvarndhu thuvarndhu – drying up totally; neither dying after drying up nor living due to having faith that our desire to see emperumAn with great qualities will be fulfilled; some times AzhwAr sustains and other times he becomes totally agonised – this keeps repeating.
- ippozhudhE thandhidAy enRu – emperumAn should only consider AzhwAr‘s agony as the proof and should arrive without even wasting a fraction of a moment.
- nOkkuvanE – I will be looking at the direction from where you can arrive.
Is he doing like this since emperumAn is having some intention to arrive?
- EzhaiyEn – No. I am only having the desire. [emperumAnAr orders kUraththAzhwAn to compile varadharAja sthavam in praise of dhEVap perumAL and pray for regaining his eyesight. AzhwAn compiles the prabandham too] When emperumAnAr listens to one of the SlOkams, he tells AzhwAn “emperumAn will surely bestow his mercy on hearing this SlOkam; you just show your face [eyes] to him [and get it cured]” [AzhwAn eventually prays to emperumAn to have the vision to see perumAL and emperumAnAr only].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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