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 sixth pAsuram, AzhwAr says “I got to surrender unto the divine feet of sarvESvaran who is of the nature that he will accept those who surrender today without checking their qualities, as he would accept nithyasUris”.
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
nAgaththaNaiyAnai nALdhORum gyAnaththAl
AgaththaNaippArkku aruL seyyum ammAnai
mAgaththiLa madhiyam sErum sadaiyAnai
pAgaththu vaiththAn than pAdham paNindhEnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nAgam – thiruvananthAzhwAn who is eternal servitor
aNaiyAnai – one who is having as mattress
nALdhORum – always
gyAnaththAl – through gyAna in the form of bhakthi
Agaththu – in the heart
aNaippArkku – for the mumukshus (liberation seekers) who place and enjoy
aruL seyyum – doing favours, being ultimately enjoyable
ammAnai – being the lord
mAgaththu – dwelling in the sky
iLa madhiyam – young crescent moon
sErum – uniting
sadaiyAnai – due to having in his matted hair (and hence being enjoyer (due to having the moon) as well as being engaged in penance (due to having matted hair))
pAgaththu – on one side [of his divine form]
vaiththAn than – the ultimately simple one who placed, his
pAdham paNindhEn – I got to surrender unto the divine feet.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is having thiruvananthAzhwAn who is an eternal servitor, as his mattress; he is the ultimately enjoyable lord who is doing favours for the mumukshus who place him in their hearts and always pursue him through gyAna in the form of bhakthi, and who enjoy him; he is ultimately simple due to placing rudhra who is having the young crescent moon, which usually dwells in the sky, in his matted hair, on one side of his divine form; I got to surrender unto the divine feet of such emperumAn. The “ai” in the end of “aNaiyAnai, ammAnai” is just for sound and has no specific meaning. Alternative recital – “pAgaththu vaiththAnaip pAdham paNindhEnE“.
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
- nAgaththu aNaiyAnai – He would accept those who are favourable towards him, as his mattress.
- nALdhORum … – For those who embrace him in their hearts, with their gyAna, he will always shower his mercy. The mumukshu cannot always think about emperumAn! To eliminate such shortcoming, emperumAn who is in a singular form/state will always shower his mercy upon such mumukshu.
- mAgam … – emperumAn gave place to rudhra, who is wearing the moon on his hair to pretend as an enjoyer and is having matted hair which reveals that he is a pursuer of some means, on one side of his divine form; I have surrendered unto the divine feet of such emperumAn; is there anything to worry for me now?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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