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.
aRRadhu paRRu enil uRRadhu vIdu uyir
seRRadhu 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
aRRadhu enil – when given up
uyir – AthmA
vIdu – mOksham
uRRadhu – attained
adhu – that kaivalya mOksham which is enjoyment of oneself
seRRu – eradicate
manna uRil – approaching bhagavath vishayam firmly to be well engaged
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 engaged with 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 positioned 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.
- aRRadhu paRRu enil – When attachment towards worldly pleasures in the material realm are given up
- uRRadhu vIdu uyir – AthmA attained liberation. Pure knowledge and nature of AthmA are 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 realised as eternal, fully knowledgable and blissful, one may develop attachment towards enjoying oneself.
- seRRu adhu – Completely defacing that thought
- mannuRil (manna uRil) – When approaching the ultimate goal (bhagavath kainkaryam) which has nothing higher than that
- aRRu iRai paRRE – While approaching him, have full faith in 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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