SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Sixth Centum >> Third decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the third pAsuram, AzhwAr says “There is no means [for being uplifted] other than the auspicious qualities of emperumAn who descended to thiruvinNNagar”.
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
nagaramum nAdugaLum gyAnamum mUdamumAy
nigaril sUzh sudarAy iruLAy nilanAy visumbAych
chigara mAdangaL sUzh thiruviNNagar sErndha pirAn
pugar koL kIrththi allAl illai yAvarkkum puNNiyamE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nagaramum – city which has many knowledgeable persons
nAdugaLum – countryside which has many ordinary persons
(the cause for such situations)
gyAnamum – knowledge
mUdamum – foolishness
Ay – being
(having equality for such gyAnam and agyAnam)
nigar – match
il – not having
sUzh – expansive
sudar – radiance
Ay – being
iruL – darkness (which is lacking such radiance)
Ay – being
nilan – (abode of such darkness) earth
Ay – being
visumbu – (abode of radiance) sky
Ay – being
sigaram – having peaks
mAdangaL – mansions
sUzh – surrounded
thiruviNNagar – in thiruviNNagar
sErndha – one who is residing well
pirAn – sarvESvaran’s
pugar – radiance
koL – having
kIrththi – glorious qualities
allAl – other than
yAvarkkum – for everyone
puNNiyam – fortune which leads to uplifting
illai – not there
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sarvESvaran who is being [having forms as] city which has many knowledgeable persons and countryside which has many ordinary persons, knowledge and foolishness, matchless, expansive radiance and darkness, earth and sky, is residing well in thiruviNNagar which is surrounded by mansions having peaks; for everyone, there is no other fortune which leads to uplifting, than such emperumAn‘s radiant, glorious qualities.
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
- nagaramum nAdugaLum – City people who are engaged in enjoyment and countryside people who work hard to earn their livelihood. Alternatively – this could imply limited (urban) and unlimited (rural) aspects.
- gyAnamum mUdamumAy – Knowledge which facilitates true understanding of objects, and ignorance which leads to misunderstanding the objects.
- nigaril sUzh sudarAy iruLAy – Being the all-pervading radiance which is incomparable and the darkness which is the opposite to that.
- nilanAy visumbAy – Earth which has [a beautiful] form and sky which is formless. Also explained as earth which is hard and sky which is light.
- sigaram … – The benefactor who is residing perfectly in thiruviNNagar which is surrounded with mansions which are having terraces which resemble mountain peaks.
- pugar koL kIrththi allAl illai – His glories are diminished in paramapadham; [that is because] there is no one lesser than him there; everyone is equal to him in paramapadham as said in SrI bhagavath gIthA 14.2 “mama sAdharmyam AgathA:” (having attained equanimity with me), muNdaka upanishath “paramam sAmyam upaithi” (Attaining complete equanimity) and periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (He will bless his devotees to become equal to him). Wouldn’t one’s glories shine only when helping inferior persons?
- yAvarkkum puNNiyamE – Other than his glories, there is no means for the uplifting of everyone. Whatever one seeks for one’s own uplifting will only be a hurdle in reality; in “minnidai madavAr”, as he was coming, AzhwAr said “don’t come” and was going to be finished; the means sought by AthmA is a hurdle for himself; the means shown by emperumAn will bind emperumAn himself [for uplifting; this is the firm nature of the upAyam [means].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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