SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Second decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fourth pAsuram, to trigger the taste in those who surrender, AzhwAr says “What noble deeds would those, who serve emperumAn in thiruvananthapuram without any expectation, have done previously?” Alternatively, AzhwAr is saying “Speak about the fortune of those who serve emperumAn in thiruvananthapuram without any expectation”
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
pEsumin kUsam inRip periya nIr vElai sUzhndhu
vAsamE kamazhum sOlai vayal aNi ananthapuram
nEsam seydhuRaiginRAnai neRimaiyAl malargaL thUvip
pUsanai seyginRArgaL puNNiyam seydhavARE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
periya – abundant
nIr – having water
vElai – by ocean
sUzhndhu – surrounded
vAsamE kamazhum – spreading the fragrance
sOlai – gardens
vayal – fields
aNi – having as decoration
ananthapuram – in thiruvananthapuram
nEsam seydhu – showing ultimate vAthsalyam (motherly love) (to manifest himself to the devotees)
uRaiginRAnai – one who is eternally residing
neRimaiyAl – in proper means matching his being the lord
malargaL – tools such as flowers
thUvi – offering (being overwhelmed by love)
pUsanai seyginRArgaL – those who worship
puNNiyam – fortune
seydha ARu – the way they got
kUsam inRi – without seeing (your) disqualification and without feeling shy (seeing the overwhelming motherly love of those who worship the vathsalan (emperumAn who is like a mother)
pEsumin – try to praise.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is showing ultimate vAthsalyam and eternally residing in thiruvananthapuram which is having fields and gardens spreading the fragrance, as decoration and is surrounded by ocean having abundant water; try to praise those who offer such emperumAn in proper means matching his being the lord with tools such as flowers considering the way they got that fortune, without seeing your disqualification and without feeling shy.
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
- pEsumin kUsam inRi – Speak without feeling shy, seeing your disqualification. Though AzhwAr was mercifully blessed by emperumAn with divine knowledge and devotion, having been in samsAram since time immemorial, due to that impression, he felt shy speaking about emperumAn saying “aruvinaiyEn” (sinful me); AzhwAr thinks the same is applicable for even those who are coming now to speak about emperumAn. While speaking about bhagavath vishayam one need not feel shy; one was not speaking since there was no faith; as one understands the aptness of it, then one can speak without any shyness.
- periya nIr … – Being surrounded by ocean which is having abundance of water, and having garden which has fragrance. The ocean is surrounding the garden like a fort to not let out the fragrance.
- vAsamE kamazhum – The fragrance of the garden suppresses the bad smell emitted by the ocean; thiruvananthapuram which is decorated with fields which have such garden. It can also be recited along with previous phrase as in “nEsam seydhu uRaiginRAnai – pEsumin kUsaminRi“. In that case, it will highlight AzhwAr’s amazement as in “nEsam seydhuRaiginRAnai – pUsanai seyginRArgaL puNNiyam seydhavARE“. Alternatively, it can also be recited starting with “periya nIr” and ending with “pUsanai seyginRArgaL puNNiyam seydhavARRai – pEsumin kUsaminRi“, implying “praise without feeling shy, as to how fortunate are those who are worshipping such emperumAn”; in that case, “kUsaminRip pEsugai” means – bhAgavathas cannot be praised casually unlike the case of bhagavAn [hence, they have to be praised with great care/love].
- nEsam seydhu uRaiginRAnai – He remains in paramapadham since it is unavoidable for him. He resides here showing the defects in paramapadham; as seen in “if there is a place where there is no scope for protecting the suffering ones, what is the point in residing there!”, he desirously resides here considering this abode to be the apt place for protecting the suffering ones; SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha” (residing in this chithrakUtam is greater than residing in ayOdhyA).
- neRimaiyAl malargaL thUvi – Offering flowers etc at his divine feet with the understanding of “sarvESvaran is the lord; this AthmA is his servitor”; alternative explanation – as he desirously resides in this abode, we too, desirously offer these flowers; another explanation – as he arrived here considering this place to be dear to him, due to their presence here, they also surrender unto him without expecting anything else from him [other than kainkaryam].
- puNNiyam seydha ARE – Is the service of nithyasUris who served as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands), a service! They [residents of paramapadham] are like SrI bharathAzhwAn; these [residents of thiruvananthapuram] are like iLaiya perumAL (lakshmaNa). Even after emperumAn leaves them [in paramapadham], they remain there due to their pArathanthriyam (total dependence).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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