SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Sixth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, AzhwAr calls out with great anguish saying “Even brahmA et al who are focussed on other goals, are attracted to your lotus feet; when will I reach there?”
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “You are the AthmA of all creatures and the companion during disasters; when will I reach your divine feet?”
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
enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya
nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir
enRivai thAm mudhalA muRRumAy ninRa endhAyO!
kunReduththu Anirai mEyththu avai kAththa em kUththAvO!
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nilam nIr eri kAl viN – five elements which are earth, water, fire, air and ether
uyir – creatures with material bodies
enRu – viz
ivai thAm – these
mudhalA – starting with
muRRum – all entities
Ay – having as prakAra (form)
ninRa – be
endhAy – my lord
(not just this common protection for all, but special protection through incarnations)
Anirai – herds of cows
mEyththu – tending them
(to eliminate the suffering which was caused by rain)
kunRu – mountain
eduththu – lifted
avai kAththa – protected them
em kUththA – oh one who manifested heart-capturing activities!
aran – rudhra
nAnmugan – brahmA
Eththum – to praise
seyya – attractive
nin – your
thiruppAdhaththai – divine feet
yAn – I (who am devoted to you without any other expectation)
sErvadhu – reach
enRukol – when?
andhO – alas!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from you”.
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
- enRukol – In the previous pAsuram, AzhwAr was just saying “enRukol sErvadhu” (when will I reach), desiring to be touched by his divine hand; as, there was no response from him, now he is saying [again] “enRukol sErvadhu” with great anguish!
- andhO – now, there will be no one who would call out saying “enRukol sErvadhu?” AzhwAr is saying that he will perish [soon]. By the tone of “andhO!“, he is revealing his deep distress.
- aran nAnmugan Eththum seyya nin thiruppAdhaththai – The divine feet which give joy to the destroyer as well as creator, without any difference. When will I, an ananyaprayOjana (one who seeks no other benefit), reach your divine feet which captivate even the prayOjanAntharaparas (those who seek other benefits)? When will I, who am fully focussed on you, reach your attractive, reddish, divine feet which captivate and make brahmA et al who are engaged in their own tasks to be fully focussed on you and praise? When will I reach your reddish divine feet which are praised by rudhra and brahmA?
- nilam nIr … – Unlike a step-mother who cares for the child which is already born, acting like a real [biological] mother who will prepare/suffer even prior to giving birth to the child, before srushti starts with thrivruth karaNam (mixing of 3 primary elements – earth, water and fire) and ends with panchI karaNam (mixing of five elements – earth, water, fire, air and ether, to engage in creation), creating them all, pervading into the created entities through jIvAthmAs, for their existence and differentiating by name [and form] and such aspects. By “muRRum Ay ninRa” (being fully themselves), his being the meaning for the combination of achith (matter), jIvAthmA (soul) who is the caretaker for achith and the paramAthmA (emperumAn) who is the antharyAmi of jIvAthmA, and how any of those achith will eventually lead to the paramAthmA who is pervading inside, is indicated.
When asked, “while they don’t realise his presences, why is he toiling for their benefit?”, AzhwAr says,
- endhAyO – The relationship which is the cause for such care is explained. AzhwAr is saying that after creating the entities, emperumAn does not leave them to fend for themselves during dangers; instead, he toils to a great extent for their protection.
- kunReduththu – He lifted the mountain and protected them.
- Anirai mEyththu – While protecting, he protected the cows fully without any restrictions.
- avai kAththa em kUththAvO – he lifted the mountain to protect the cows which were affected by the rain; at that time, he stood in a thribangi [with three bends] form; as that form looks very attractive like that of an expert dancer, for AzhwAr, he says “em kUththAvO“.
Thus, with the previous pAsuram and this pAsuram, his attractive nature and being the goal is explained; with the next five pAsurams, his being the means will be explained.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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