SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Fourth 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 “Eliminating my bondage in samsAra, seeing the divine feet of the lord of nappinnaip pirAtti, I decorated my head with those 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
ALginRAn AzhiyAn ArAl kuRaivudaiyam
mILginRadhillaip piRavith thuyar kadindhOm
vAL keNdai oN kaN madappinnnai than kELvan
thAL kaNdu koNdu en thalai mEl punaindhEnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(as said in periya thiruvandhAdhi 87 “kai kazhalA nEmiyAn nam mEl vinai kadivAn“)
AzhiyAn – having the divine chakra in the divine hand
ALginRAn – protecting us by eliminating the hurdles;
(by that)
piRavith thuyar – all sorrows starting with birth etc
kadindhOm – we got rid of;
mILginRadhu illai – (they) won’t return;
(hence)
ArAl kuRaivu udaiyOm – we have no worries caused by self or others;
vAL – (due to sharpness and vastness) sword
keNdai – resembling keNdai fish (due to the coolness and splendour)
oN – distinguished
kaN – having eyes
madam – complete with internal qualities such as shyness
pinnai than – for nappinnaip pirAtti
kELvan – beloved lord’s
thAL – divine feet
kaNdu koNdu – saw
en thalai mEl – on my head
punaindhEn – held.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is having the divine chakra in the divine hand, is protecting us by eliminating the hurdles; we got rid of all of our sorrows starting with birth etc; they won’t return; we have no worries caused by self or others; I saw the divine feet of the lord, who is the beloved consort of nappinnaip pirAtti whose distinguished eyes resemble sword and keNdai fish, and who is complete with internal qualities such as shyness, and held those [divine feet] on my head.
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
- ALginRAn AzhiyAn – emperumAn, with his hand holding the weapon, eliminated my hurdles and accepted my service; the apt sarvESvara is accepting the service. There are some who are engaging in other upAyams which anyway depend on him, who will decorate and indulge in those upAyams; there are some others who depend upon the sharpness of emperumAn’s arrows as said in nAnmugan thiruvandhAdhi 8 “kUrambanallAl” and the sharpness of his divine chakra as said in thiruvAimozhi 2.4.9 “sudar vatta vAy nudhi nEmiyIr“. Some incapable persons (those who engage in other upAyams) try to reach him through other upAyams which are to be performed by them; others (prapannas) try to reach him through sarvESvaran who is omnipotent and already established. He weakened the role of other upAyams and said “You should surrender unto me” [in charama SlOkam, SrI bhagavath gIthA 18.66].
- ArAl kuRaivu udaiyam – Am I depending on myself to lose it? Am I interested in being in this samsAram where I can be pursued by yama et al? Am I depending on other upAyams such as bhakthi yOgam etc where even after pursuing them, we have to depend on him ultimately? AzhwAr is saying “ArAl” (by whom?) since he has the firm understanding that the result will be granted by a chEthana (sentient [bhagavAn]).
- mILginRadhu illai – There is no return, anymore.
- piRavith thuyar kadindhOm – We drove away the sorrows of samsAram. vaidhika puthras (the sons of a brAhmaNa), even after reaching paramapadham, since they did not go there with ruchi (desire/taste [for the goal]), returned like a wooden log caught in the ocean tides. Is there any question of returning for AzhwAr who has the taste to go there and has been granted paramapadham by emperumAn himself as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (blessed unblemished knowledge and devotion)? AzhwAr himself is saying “kadindhOm” here; for the task which emperumAn promised to fulfil, one can say as in SrI bhagavath gIthA 18.73 “sthithO’smi” (standing firm, with realisation of truth).
- vAL … – It appears that when his svAthanthriyam (free will) rises, enjoyable food containers will be blocked [i.e. nappinnaip pirAtti’s merciful glance will be blocked. That is, if he is not blessing me, he will not get nappinnaip pirAtti’s merciful glance]. Now, can I abandon him? [No] Or, can he abandon me? [No] Unlike my pArathanthriyam (total dependence), is his ASritha pArathanthriyam (total dependence on his devotees) having any shortcoming? If his svAthanthriyam rises, he will lose his food [that is, her merciful glance]. [Is nappinnaip pirAtti’s merciful glance, his food?] periya thirumozhi 8.10.1 “maNa nOkkam uNdAn” (he consumed her glance). One who is the beloved consort of nappinnaip pirAtti who is having radiant, fish like divine eyes from which one cannot take their eyes off after seeing once, and who is complete in internal qualities.
- thAL kaNdu koNdu – AzhwAr is highlighting the reason for the merciful glance of nappinnaip pirAtti.
- en thalai mEl punaindhEn – AzhwAr is highlighting the enjoyability that is similar to one washing the hair and remaining ready to decorate the hair with flowers, as said in thiruvAimozhi 1.1.1 “thuyaraRu sudaradi thozhudhezhu” (worship his radiant divine feet and rise), thiruvAimozhi 9.2.2 “pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head) and 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). I became fulfilled on attaining what I prayed for in thiruvAimozhi 2.9.1 “nin semmA pAdhapaRputh thalai sErththu” (placing your reddish, divine lotus feet on my head),
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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