SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
See nampiLLai‘s introduction.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nampiLLai‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Eighth pAsuram. AzhwAr says “All the desire he has towards temples starting with thirumalai, is being shown by him towards my limbs and is not separating from me even for a moment; what an amazing state is his!”
pAsuram
thirumAlirunjOlai malaiyE thiruppARkadalE en thalaiyE
thirumAl vaigundhamE thaN thiruvEngadamE enadhudalE
arumA mAyaththenadhuyirE manamE vAkkE karumamE
orumA nodiyum piriyAn en Uzhi mudhalvan oruvanE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thirumAlirunjOlai malaiyE – thirumAlirunjOlai hill
thiruppARkadalE – thiruppARkadal (divine milky ocean)
(like them)
en thalaiyE – my head
thirumAl – being Sriya:pathi as said in “SriyAsArdham“, residing in
vaigundhamE – paramapadham (spiritual realm)
thaN – invigorating
thiruvEngadamE – periya thirumalai (main divine hill)
(in this manner)
enadhu udalE – my body
aru – insurmountable
mA – great
mAyaththu – united with the amazing prakruthi (matter)
enadhuyirE – my AthmA (self)
manamE – mind
vAkkE – speech
karumamE – action
oru mA nodiyum – even a fraction of a moment
piriyAn – he is not separating
en Uzhi mudhalvan – being the cause for all entities which are controlled by time, to acquire me
oruvanE – he is the distinguished one!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn, being the cause for all entities which are controlled by time, to acquire me, is not separating even for a fraction of a moment from thirumAlirunjOlai hill, thiruppARkadal , my head, paramapadham where he is residing as Sriya:pathi as said in “SriyAsArdham“, invigorating periya thirumalai, my body, my AthmA which is united with the insurmountable, great, amazing prakruthi, my mind ,speech and action. What a distinguished one he is! The EkArams (long syllables, E in the end), indicate count or how he exclusively likes each of the aspects.
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
- thirumAlirunjOlai malai … – emperumAn desired equally for thirumalai in southern direction, thiruppARkadal and AzhwAr’s top-most limb; he desired equally for SrIvaikuNtam, thirumalai in northern direction and AzhwAr’s divine form.
- thirumAl vaigundham – As said in Siva [linga] purANam “vaikuNtE thu parE lOkE SriyAsArdham jagath pathE” (In the divine world of vaikuNtam, vishNu is present with SrI mahAlakshmi, being served by nithyasUris), the divine abode which matches the divine couple. Thus, emperumAn showed all the desire he showed on the two thirumalais, para (paramapadham) and vyUha (kshIrAbdhi) on AzhwAr’s divine form itself.
- aru … – emperumAn desired equally for AzhwAr’s AthmA and mind, speech and body. By the avadhAraNam (exclusivity in “E” in the end of each word), it is explained that even in such desire/enjoyment, emperumAn is enjoying continuously without any break, in no particular sequence, assuming many forms like saubhari did.
- aru … – AthmA is remaining as sentient for namesake, but since time immemorial being united with achith (insentient, matter), he remained as achith only. Since it is said as “aru”, on AthmA which is united with achith which is difficult to cross over by anyone as said in SrI bhagavath gIthA 7-14 ‘mama mAyA dhurathyayA’ (it is difficult to crossover my primordial matter).
- manamE vAkkE karumamE – Previously, AzhwAr explained how emperumAn desired for the whole body together; here AzhwAr is explaining how emperumAn is desiring equally in each of the faculties.
- oru mA nodiyum piriyAn – He will not separate even for a fraction of a moment. He is not taking himself off from one limb to other and enjoying it [he is enjoying all of them at once].
- en Uzhi mudhalvan oruvanE – To enter me, he is remaining the distinguished, cause of all entities which are under the control of time. Just as during samhAram (annihilation) all the entities cannot sustain without emperumAn, here emperumAn is unable to sustain without AzhwAr’s divine body. sarvESvaran who has all chith and achith, both in causal and effectual states, to be under his control, is now having his sustenance under the control of my body.
- en Uzhi mudhalvan oruvanE! – “This desirous person is known as ISvaran! What a distinguished one!” says AzhwAr.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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