srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
nammAzhwAr instructs us to give up attachments to all matters except bhagavath vishayam and submit oneself at the lotus feet of srIman nArAyaNan who is the master of everyone.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In this padhigam (decad), in the first pAsuram, nammAzhwAr orders everyone to perform Athma samarppaNam (submitting oneself) to bhagavAn with the prerequisite of giving up attachments to everything else.
Highlights from periyavAchchAn piLLai‘s introduction
Similar to nanjIyar‘s introduction.
vIdumin muRRavum vIdu seythu
ummuyir vIdu udaiyAn idai vIdu seymminE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
muRRavum – All (self-centered) means that are hurdles to worship emperumAn
vIdumin – give up without any attachment, not only that
vIdu seythu – after giving up
um uyir – yourself
vIdu udaiyAnidai – the master who is the controller of mOksham (liberation)
vIdu seymmin – submit unto him. It is also said as “vIdu isaiminE” which means “Agree to submit unto him”.
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Give up all self-centered means that are hurdles to worship emperumAn, After giving up, submit yourself unto the master who is the controller/giver of mOksham.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
Give up the association of all matters that are different from bhagavath vishayam. Submit oneself as a servant. Surrender unto the master. samarppaNam (submitting) means communicating oneself that he is a servant to him.
Highlights from nanjIyar‘s vyAkyAnam
Similar to nampiLLai”s vyAkyAnam.
- vIdumin – To highlight the importance of giving up that which is being held on, nammAzhwAr first says “give up”.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai”s vyAkyAnam.
- vIdumin – vIdumin itself can mean “give up”. It can also be said that “vidumin” has been stretched to sound “vIdumin”. Why AzhwAr is emphasising the “giving up” first without indicating what is to be given up? When a small child gets hold of a snake, the mother (or elders) out of fear will say “drop” first and then say “the snake”. Similarly, when a house is on fire, on lookers may scream “get out” first and then say that the house is on fire. Similarly, Azhwar says “give up” first. Also, as seen in vibhIshaNa’s life in srI rAmAyaNam yuddha kANtam, “thaykthvA puthrAmscha dhArAmscha” (Giving up the sons and wife) and “parithyakthA mayA lankA” (lankA was fully given up me) – first vibhIshaNa gave up everything and then surrendered to srI rAma – AzhwAr is also instructing in the same order. “vIdumin” is a plural world – It is not that some one who was distressed by the worldly matters approached AzhwAr and asked him for advise. AzhwAr out of his eagerness, instructs everyone to relieve them from the suffering in this world.
- muRRavum – Everything. When a chaNdALa’s (dog-eater) house is given to a brAhmaNa, everything is cleared out and then given. Similarly, while giving up, everything should be given up since all world attachments are based on ahankAram (considering oneself as body) and mamakAram (considering oneself as the owner).
- vIdu seythu – The repetition here is to emphasise the importance of “giving up”. When a prince somehow is prisoned, even before being crowned, first being released from the prison would be the primary goal. Similarly, giving up everything itself is important first.
- ummuyir vIdu udaiyAnidai – There are several explanations for this.
- As explained in bruhadhAraNyaka upanishath “yasya AthmA ssarIram, yasya pruthvi sarIram” (all jIvAthmAs are his body, earth is his body) – bhagavAn is the owner of both the AthmA and its vIdu (house – residing place) which is the body.
- The one who has yourself (AthmA) as the residing place.
- The owner to whom yourself should be submitted.
- vIdu (mOkhsam – paramapadham) – The one who is the owner of paramapadham.
- ummuyir – yourself. I am suggesting for the well-being of yourself not your body. And it is not for the well-being of me but for you.
- udaiyAnidai – Now, AzhwAr is using general term “Owner/master”. When one develops taste towards bhagavath vishayam and asks “who is the master?”, AzhwAr will say “vaNpugazh nAraNan” (the most glorious srIman nArAyaNan) at that time. As the owner, he is trying to protect you all along. You too, accept his ownership without thinking “me, mine” and submit unto him. Since he is the owner, we cannot argue with him.
- manusmruthi 8.92 is explained in detail by nampiLLai “yamO vaivasvathO rAja ya sthavaisha hrudhi sthitha: | thEna chEdhavivAdhas thE mA gangAm mA kurUn gama: ||” (The one who controls yama (the controller of death), one who is born in the sun dynasty or one who is residing in the center of sun, the one who is liked by everyone, the one who is explained popularly in antharyAmi brAhamaNam, he is residing in your heart. If you give up arguing with him, that is sufficient – you need not visit holy rivers and holy places). nampiLLai highlights that emperumAn is always within our heart to help us. Atonement without giving up ahankAram and mamakAram is like packing a condemned material in a nice package and offering it. Also, bhagavAn is the owner. AthmA is the best object which is stolen by us (i.e., considering oneself to be independent instead of being dependent on emperumAn). Before atoning (submitting) one should give up the stolen object – but that stolen object is oneself. But, there is no one else to submit. So, you just submit yourself to the master. Submitting means agreeing to his ownership and our servitorship.
In the next article we will the next pAsuram.
adiyen sarathy ramanuja dasan
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