SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram, AzhwAr says “Having the desire to see you, I have done many acts to invoke your mercy and yet I have not seen you; you should yourself see that I attain your divine feet”.
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
See nanjIyar‘s introduction.
pAsuram
azhuvan thozhuvan Adik kANban pAdi alaRRuvan
thazhuval vinaiyAl pakka nOkki nANik kavizhndhiruppan
sezhu oN pazhanak kudandhaik kidandhAy sendhAmaraik kaNNA
thozhuvanEnai una thAL sErum vagaiyE sUzh kaNdAy
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
azhuvan – (due to being bewildered) cry
thozhuvan – (due to having clarity) worship
(due to confusion)
Adi – dance
kANban – see
pAdi – (being overwhelmed with [emperumAn‘s] qualities) sing
alaRRuvan – (due to grief) blabber
(thinking that “he should not avoid coming in such state”)
thazhu – embracing me
(not leaving)
val vinaiyAl – this powerful sin of love
pakkam – directions (from where he can arrive)
nOkki – look
(due to not seeing his presence there)
nANi – feeling ashamed (due to not retaining the true nature [having done all of these] and not attaining the desire [of emperumAn‘s arrival])
kavizhndhiruppan – hang my head down;
sezhu – abundant
oN – attractive
pazhanam – having water rich fields
kudandhai – in thirukkudandhai
kidandhAy – resting there (for the sake of your devotees)
(that which is protective and enjoyable for them)
sem – reddish
thAmarai – lotus flower like
kaNNA – oh one who is having divine eyes!
thozhuvanEnai – (due to lacking any other refuge) I who am very needy [of your protection]
un – (you who are apt) your
thAL – (enjoyable) divine feet
sErum vagai – to reach
(nIyE) sUzh kaNdAy – find out the appropriate means.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
I cry, worship, dance and see, sing, blabber, look around in all directions due to this powerful sin of love which has embraced me, and hang my head down feeling ashamed. Oh one who is having reddish lotus flower like divine eyes, and resting in thirukkudandhai which is having abundance of attractive water rich fields! You find out the appropriate means to reach your divine feet for me who am very needy [of your protection].
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
- azhuvan thozhuvan – I am doing what is done by children [crying] and by those who have knowledge in vEdhAntham (worship/surrender). It is said in perumAL thirumozhi 5.1 “maRRavaL than aruL ninaindhE azhum kuzhavi” (the child which will cry and seek its mother’s mercy).
- Adik kANban – Just as a hungry person will dance if told “we will give you food, can you dance for us?”, I too will dance [to seek his attention]. [kANban – dance and then see if it helped in attaining emperumAn] AzhwAr does not know how he will reach emperumAn.
- pAdi alaRRuvan – Overflowing love leading to singing, and that too in a disorderly manner.
- thazhuval vinaiyAl – This powerful sin which has come all along with me and stops me from seeing him, even after trying in so many ways like this. This powerful sin of love which stops me from embracing him. Here bhakthi (loving devotion) is cited as sin, since sin is that which leads to unfavourable results.
- pakkam nOkki – Since AzhwAr considers “emperumAn will arrive just on seeing AzhwAr’s suffering”, he is looking at the direction of his arrival.
- nANik kavizhndhiruppan – Since emperumAn does not arrive there, “I desired for him only to be dejected” and hangs his head in shame. Alternative explanation – pakkam nOkki nANik kavizhndhiruppan – AzhwAr is feeling shy thinking about how emperumAn will be censured by those who are there saying “this is how he helps those who desire him”.
- sezhu oN pazhanak kudandhaik kidandhAy – Oh one who is mercifully resting in thirukkudandhai which is having huge beautiful water bodies.
- sem thAmaraik kaNNA – My life is sustained not by mukAntharam [different face, different person/means]. My life is sustained by your face with the reddish lotus flower like eyes. You are like the one who is having wealth [here, emperumAn‘s face, eyes etc], but not giving it to others.
- thozhuvanEnai – Two meanings. 1) krupaNa – needy of your protection due to not having any other refuge and cannot exist without you; 2) I who am full of defects with interest in worldly pleasures.
- una thAL … – You should mercifully find out the means for me to reach your divine feet. Even I don’t need to know that means, I only need to reach you. AzhwAr is thinking that his urge/haste in attaining emperumAn is just his nature and not the means to reach emperumAn. He considers the goal to be attained by emperumAn only.
- sUzh kaNdAy – Towards ananya prayOjanar (those who have no other desire than serving emperumAn), even thinking about their uplifting is emperumAn’s task.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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