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
In this pAsuram, nammAzhwAr briefly instructs as to what is to be given up.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, nammAzhwAr mercifully explains the process of renunciation briefly.
Highlights from periyavAchchAn piLLai‘s introduction
Similar to nampiLLai‘s introduction.
A question is raised to AzhwAr – “you are saying that if we understand the defects, we can give up (attachment to worldly aspects). We have already spent our time in this world since eternity. It looks endless too. Don’t we need a really long time to give up that which was accumulated over very long time?” nammAzhwAr briefly explains that which is to be given up. He explains the cause for being in samsAram with worldly attachments and the remedy for the same.
nIr numdthu enRu ivai vEr mudhal mAyththu
iRai sErmin uyirkku adhan nEr niRai illE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nIr numadhu enRu ivai – those which are known as ahankAram and mamakAram
vEr mudhal mAyththu – destroying them completely along with the ruchi (taste) and vAsanA (habit/impressions) like pulling out a plant along with its root.
iRai – the master
sErmin – reach out to him
uyirkku – For the AthmA
adhan nEr – fitting/suitable
niRai illai – no fulfillment
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Give up ahankAram and mamakAram and reach out to the master. For the jIvAthmA, there is nothing more fulfilling and suitable than that.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
Highlights from nanjIyar‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
anAthmani Athma budhdhiryA asvE svamithi yA mathi: |
avidhyAtharusambhUthibIjamEthath dhvividhA sthithtam ||
Considering that which is not AthmA (i.e., body) as AthmA and considering that which is not one’s property (i.e., AthmA and that which is owned by the AthmA which are fully owned by bhagavAn) as one’s own are the two seeds for this tree of samsAram (which is the cycle of birth and death based on ones actions). Here ahankAram is considering the AthmA as body – dhEhAthma abhimAnm. mamakAram is considering oneself as the owner – sva svAthanthriyam. Both need to be eradicated and one should understand that oneself is AthmA (ahankAram eliminated) and oneself is totally owned by bhagavAn (mamakAram eliminated).
- nIr numadhu enRu – You and yours. When instructing others, it is common to use “You and yours”. Also, AzhwAr would not say “nAn ennadhu” (I and mine) – since even the thought of such ego will singe his tongue as he is fully realised that he belongs to emperumAn only. Also, ahankAram (nAn) indicates two aspects – the egoistic thought of jIvAthmA as an independent entity and confusing it with the body. Once we understand that rAvaNa et al were destroyed due to their egoistic attitude, we can easily give up that ego and independent thought and consider ourselves as subservient to emperumAn. We also need to not confuse ourselves with our body. Both aspects need to be eliminated.
- ivai vEr mudhal mAyththu – Eliminating completely. That means developing strong faith that these (ahankAram and mamakAram) are not real goals. When two trees stand bound together, if one tree is poisoned, that will eventually die out and the other tree will survive and grow. Similarly, if the ahankAram and mamakAram (first tree ) are destroyed, the AthmA (second tree) will nicely blossom. It can also be explained that if the ahankAram and mamakAram (first tree) are destroyed, samsAram (second tree) will be automatically destroyed. We already saw the vishNu purANa slOkam which explains ahankAram and mamakAram as the cause for bondage. The remedy is also given in srIvishNu purANam itself in slOkam 6.7.11 “achyuthAham thavAsmIthi saiva samsAra bhEshajam” (Oh achyutha (one who does not let his devotees slip/fall)! I am being your servant. This thought alone is the remedy for the disease of samsAram/bondage). Since emperumAn who is the rakshaka (protector) is always waiting to protect/uplift us, if only jIvAthmA has vilakkAmai (not refusing his help), all hurdles will be removed.
- iRai sErmin – give up unfitting aspects and approach emperumAn who is the true master. jIvAthmA approaching emperumAn is like a ship that lost its way finding the shore.
- uyirkku adhan nEr nirai illE – There is nothing more ideal for the jIvAthmA than taking shelter of emperumAn. Initially, bhagavath sambandham (realising one’s connection with bhagavAn) will be hitham (like medicine, that which is good but may not be likable that much) and subsequently priyam (very likable). This is most fitting for the AthmA which is eternal and known by its gyAnam (knowledge), Anandham (bliss) etc.
- Finally, nampiLLai summarises – Just as it is explained in vishNu dharmam “samsArArNava magnAnAm vishayAkrAntha chEthasAm | vishNupOtham vinA nAnyath kinchidhasthi parAyaNam ||” (For the ones who are having the mind which is attached to worldly pleasures and is immersed in the ocean of samsAram, there is no means (to be uplifted) other than the boat of srIvishNu who is all pervading), the only means for being uplifted is emperumAn who is explained as the boat that connects both the material and spiritual realm.
In the next article we will the next pAsuram.
adiyen sarathy ramanuja dasan
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