SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Ninth Centum >> Second decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, AzhwAr says “You should mercifully place your divine feet which are easily approachable for all, on my head”.
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
kudikkidandhAkkam seydhu nin thIrththa adimaik kuRREval seydhu
un ponnadikkadavAdhE vazhi varuginRa adiyarOrkkaruLi nI oru nAL
padikkaLavAga nimirththa nin pAdha pangayamE thalaikkaNiyAy
kodikkoL pon madhiL sUzh kuLir vayaRchOlaith thiruppuLingudik kidandhAnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kodik koL – decorated with flags
pon – golden
madhiL – by fort
sUzh – surrounded
kuLir – cool
vayal – fields
sOlai – having garden
thiruppuLingudi – in thiruppuLingudi
kidandhAnE – oh one who is mercifully resting (to be enjoyed by your devotees)!
kudik kidandhu – remaining without ignoring the norms of the clan of servitude
Akkam seydhu – being engaged in services which will enhance such servitude
thIrththa – eliminating other attachments
nin – towards you
adimai – services
kuRu Eval – confidential services
seydhu – performed
un – your
pon – attractive
adikkadavAdhE – other than the divine feet
(without focussing on self enjoyment, which is attained by enjoying bhagavAn)
vazhi – the path of pArathanthriyam (total dependence)
varuginRa – following without fail
adiyarOrkku – for us, servitors
aruLi – showering your mercy
nI – you (who are a natural relative)
oru nAL – on the day (when mahAbali claimed ownership of earth)
padikku – for that
aLavAga – matching
nimirththa – lifted, measured and accepted
nin – your
pAdha pangayam – perfectly enjoyable divine lotus feet
thalaikku – for my head
aNiyAy – you should mercifully decorate.
Simple translation (based on vAdhi kEsari azhagiya paNavALa jIyar‘s 12000 padi)
Oh one who is mercifully resting in thiruppuLingudi which is having cool fields and garden and is surrounded by golden fort decorated with flags! You should shower your mercy upon us who are remaining without ignoring the norms of the clan of servitude and being engaged in services which will enhance such servitude, eliminating other attachments and performing confidential services unto your attractive divine feet without expecting self enjoyment, and following the path of pArathanthriyam without fail; you should mercifully decorate my head with your perfectly enjoyable divine lotus feet which you lifted and measured and accepted the earth matching its size on the day when it was claimed by mahAbali.
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
- kudik kidandhu – Acting according the traditions of the family. Acting without giving up the family traditions. SrI bharathAzhwAn said “in ikshvAku vamSam, when the elder brother is present, younger brothers will not take up the throne”.
- Akkam seydhu – Bringing new glories which were not present previously in the clan; this can be seen from,
- SrI rAmAyaNam yudhdha kANdam 127.5 “panka dhikdhasthu jatilO bharathasthvAm prathIkshathE | pAdhukE thE puraskruthya sarvancha kuSalam gurhE ||” (SrI bharathAzhwAn is eagerly waiting for your arrival with matted hair and dirty clothes; he is ruling over the kingdom with your sandals at the forefront; everyone is fine there)
- SrI rAmAyaNam ayOdhyA kANdam 100.1 “jatilam chIravasanam” (wearing matted hair and tree-bark clothes)
- SrI rAmAyaNam yudhdha kANdam 70.4 “nahi thE rAjaputhrantham kAshAyAmbaradhAriNam | paribhOkthum vyavasyanthi paurAvai dharmavathsalam ||” (The residents of the town did not like to see SrI bharathAzhwAn who is very righteous and the son of dhaSaratha chakravarthi, with saffron clothes) – Though he was in their close proximity, they did not like to see and enjoy him. The reason for that is – rAjaputhram – They thought “was he not the son of dhaSaratha who died after perumAL (SrI rAma) left SrI ayOdhyA? At least, he will remain here for us”. dharma vathsalam – For his desire towards righteousness, he will match his father; he tormented himself to protect dharma.
- SrI rAmAyaNam ayOdhyA kANdam 101.12 “EpiScha sachivaissArdham” – while it was sufficient for him to go alone, he took along many who were in sorrow; the reason for that is – “instead of just seeing my tears, would he not return if he sees the tears of many?” He even took along elephants, horses etc like going to wage a war. In his entourage, everyone was at par with him in sorrow of separation from SrI rAma. SirasA yAchithO mayA – Would he refuse when I pray by bowing my head at him? Even perumAL said in SrI rAmAyaNam yudhdha kANdam 24.19 “SirasA yAchathasthasya vachanam na krutham mayA” (I did not fulfil the request of SrI bharathAzhwAn who bowed his head and prayed to me) – “He did what was apt for him and I did what was apt for me”. perumAL’s divine heart became hurt since he refused SrI bharathAzhwAn’s prayer even after he bowed his head and prayed. bhrAthu: – as said in manu dharma SAsthram “bhrAthA svA mUrthirAthmana:” (A brother is like one’s body), is he (perumAL) not thinking me (SrI bharathAzhwAn) as his divine body? Remaining SlOkam should be understood as explained previously. In this manner, bringing a lot of new glories to the clan. Previously the clan members remained “when the elder brother is present, younger ones cannot accept the throne”; but there was none who remained with great sorrow, teary eyes, grew matted hair and wore tree-bark clothes other than SrI bharathAzhwAn.
- nin thIrththa adimaik kuRREval seydhu – Engaging in confidential services to emperumAn who can eliminate the taste in other aspects with the help of his own enjoyability.
- un ponnadik kadavAdhE – SrI bharathAzhwAn was not just forcing upon perumAL out of his own desire but also went to bring back perumAL, with the purushArtham (recommendation) of SrI vasishta bhagavAn et al; after hearing perumAL saying “We will be satisfied only after completing the task ordered by our father, so you remain in the kingdom and rule it for fourteen years”, he returned joyfully as said in SrI rAmAyaNam ayOdhyA kANdam 112.25 “ArurOha ratham hrushta:” (bharatha climbed the chariot happily along with Sathrugna); in the same manner, without violating your order. Without ignoring your divine feet. Alternative meaning – being without knowing anything other than your attractive divine feet. That is, being ananya prayOjana (without any other expectation).
- vazhi varuginRa adiyarOrkku aruLi – Showering your mercy upon us who are helpless and are properly engaged in your service.
- nI oru nAL … – Will that nature of yours be present one day and dry up after that? Is having ruchi (taste) in that, extraneous over aprathishEdham (non-rejection) [Should I also be like those who did not reject you when you placed your divine feet on them]? Can you not place your divine feet which were placed on everyone’s head without checking their qualities or defects, on my head?
- padikku aLavAga – Is having them [divine feet] grow to consume the earth difficult for you? Or is stopping the stretching of your divine feet beyond the size of the earth more difficult for you to do than stretching it? Do I have to worry about these being difficult for you to do? Don’t you just have to place them on my head?
- nin pAdha pangayamE – He measured the world which is filled with rough terrains with these fresh flowers [divine feet].
- thalaikku aNiyAy – All of your efforts to measure the world were with a hidden purpose [of placing your divine feet on my head]; so, can you not place the divine feet which were stopped at the size of the earth, at the size of my head?
- thalaikku aNiyAy – Should you not place the divine feet on those who say as in thiruvAimozhi 4.3.6 “kOlamAm en sennikku …” (your infinitely enjoyable lotus flower like divine feet which make sounds of bravery are the shining radiant decoration for my head). AzhwAr is saying as in sthOthra rathnam 31 “kadhA” (when).
- kodi … – SrI rAmAyaNam sundhara kANdam 36.47 “sArAma sankIrthana vIthaSOkA rAmasya SOkEna samAna SOkA” (That sIthAp pirAtti who has the same grief as SrI rAma, on hearing the glorification about SrI rAma, remained like moon in the night covered by the autumn clouds) – There was grief due to doubt on perumAL’s existence. There was another grief due to separation from perumAL. The first grief was eliminated after seeing thiruvadi (hanuman) [but the other grief remained]; similarly, emperumAn’s merciful resting in thiruppuLingudi which is well protected, was to eliminate the fear of AzhwAr who thinks “what will happen to emperumAn”; now, the only remaining issue is your pursuit of mine; you should mercifully rectify this issue as well.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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