srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
Similar to nanjIyar‘s introduction.
While approaching emperumAn (to be relieved from samsAram), an internal hurdle could arise. nammAzhwAr is mercifully giving a remedy for that as well. One who desires indhra’s position would not care for wealth in this earthly realm. One who desires for brahmA’s position would not care for indhra’s position. One who desires for AthmAnubhavam (enjoying one self in kaivalya mOksham) would not care for any worldly pleasures. One who approaches emperumAn who is filled with most auspicious qualities and having eternal divine forms, will not care for any of the previously mentioned aspects. Thus nammAzhwAr highlights the internal hurdle and its remedy.
aRRathu paRRu enil uRRathu vIdu uyir
seRRathu mannuRil aRRu iRai paRRE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
paRRu – attachments towards aspects outside bhagavath vishayam
aRRathu enil – when given up
uyir – AthmA
vIdu – mOksham
uRRathu – attained
athu – that kaivalya mOksham which is enjoyment of oneself
cheRRu – eradicate
manna uRil – approaching bhagavath vishayam firmly to be well situated
aRRu – giving up attachments towards other aspects
iRai – Iswara
paRRu – submit to him
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham (being free from samsAram and enjoying oneself). Eradicating such thought of kaivalya mOksham, giving up attachments towards everything else and approaching emperumAn to be firmly situated in him, submit to Iswara.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
When giving up attachments towards worldly pleasures, one will see the most shining AthmA (self). Without getting trapped in that, one should approach emperumAn at that stage itself to be fully situated in one’s true nature.
Highlights from nanjIyar‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
- aRRathu paRRu enil – When attachment towards worldly pleasures in the material realm are given up
- uRRathu vIdu uyir – AthmA attained liberation. Pure knowledge and nature of AthmA is hidden from oneself due to attachment towards worldly pleasures. Once such attachment is given up through yOgAbhyAsam (constant practice of ashtAnga yOga), AthmA will shine radiantly. Since that is realized as eternal, fully knowledgable and blissful, one may develop attachment towards enjoying oneself.
- cheRRu athu – Completely defacing that thought
- mannuRil (manna vuRil) – When approaching the ultimate goal (bhagavath kainkaryam) which has nothing higher than that
- aRRu iRai paRRE – While approaching him, have full faith him and submit to the supreme master. Its also explained as “iRai paRRi, iththai aRap pAr” (submit to emperumAn and try giving up the attachments to worldly pleasures) as explained in mUnRAm thiruvanthAdhi 14 “mARpAl manam suzhippa mangaiyar thOL kaivittu” (by having our mind focussed on emperumAn, attachment towards worldly attachments will fall out).
In the next article we will the next pAsuram.
adiyen sarathy ramanuja dasan
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