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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
In this ninth pAsuram – Though worshiping emperumAn is easy, aren’t the anAdhikAla sanchithamAna avidhyA etc (ignorance, vAsanA, ruchi, karmA etc which are accumulated since time immemorial) hurdles for worshiping emperumAn? For having the thought “let us worship him” we only need sukrutham (virtue). By engaging in worshiping emperumAn due to that sukrutham, the hurdles will be eradicated fully.
ninth pAsuram – In the previous 2 pAsurams, nammAzhwAr explained that one should not shy away from emperumAn since everyone is eternally related to emperumAn (pAsuram 7) and worshiping him is by engaging the senses given by him in his service (pAsuram 8). Are we not worshiping him due to lack of knowledge? We are actually not serving him due to our hurdles. nammAzhwAr says that by approaching emperumAn, the hurdles will go away.
odunga avan kaN vidungalum ellAm
vidum pinnum Akkai vidum pozhudhu eNNE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
avan kaN – unto the master
odunga – being bound to him as per apruthak sidhdham (inseparable aspect)
odungalum – Contraction of AthmA’s knowledge etc
ellAm – the cause for such contraction such as avidhyA (ignorance) etc
vidum – will leave, will be eradicated
pinnum – After that, as explained in mahAbhAratham “kruthakruthyA pradhIkshanthE” (those learned persons who have completed all that is to be done and expecting).
Akkai – the remaining life of the current body
vidum pozhudhu – end
eN – look out for it
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Give up everything unto the master (bhagavAn), eliminate avidhyA (ignorance) etc which are the cause for the contraction of AthmA’s knowledge. After that, one can surrender to emperumAn and seek out for his kainkaryam at the end of the this life itself.
It is explained as “Akkai vidumpozhudhu eNNa vENumO” (should we think about him at the end of our life?) Also, some explain this as a part of bhajanam (worshiping or more specifically bhakthi yOgam) saying “subsequently, think about him while giving up your life”.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
By engaging our senses in his kainkaryam always, all hurdles will be removed. After that, please wait until the current body dies – that is how long it takes to attain the ultimate result.
Highlights from nanjIyar‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
- odunga avan kaN – By you (jIvAthmA) who are prakArabhUtha (attribute/mode) becoming part of (approaching) bhagavAn who is prakAri (substratum for all such jIvAthmAs). Here becoming part of him is explained as giving up svAthanthriyam (independence), accepting oneself as fully subservient to him.
- odungalum ellAm vidum – When what is prAptham (apt/deserving) is pursued, aprAptham (inapt/undeserving) will be eradicated. When what is appropriate for the true nature is pursued, hurdles which are inappropriate for the true nature of jIvAthmA will naturally leave. “odungal” indicates that this independence is not natural for jIvAthmA. It can also be considered that “odukkal” became “odungal” – odukkal indicates binding jIvAthmA‘s senses in worldly pleasures.
- ellAm vidum – avidhyA (ignorance), karmA (action/reaction), vAsanA (impressions), ruchi (taste) etc will all be removed. Remember periya thiruvandhAdhi pAsurams 54 “vAnO maRikadalO” (where did my sins go after pursuing kaNNan emperumAn) and 59 “mAdE varappeRuvarAmenRE valvinaiyAr” (Will great sins come close to me anymore?) If all hurdles leave him, what does he do?
- pinnum Akkai vidum pozhudhu eNNE – Instead of staying calm thinking “being confident of the upAsanam(devotion), the result will come”, one would anxiously be thinking “since all hurdles are removed, when would this body fall and achieve the ultimate result without any further obstruction”. Just like a beloved would clean herself of sweat etc and be prepared to engage with her beau, jIvAthmA will wait for the removal of the material body to engage with emperumAn (in parampadham). ANdAL too decorated herself and said in nAchchiyAr thirumozhi 8.7 “kongai mEl kungumaththin kuzhambazhiyap pugundhu oru nAL thangumEl ennAvi thangum” (When emperumAn comes and embraces me such that the sandalwood paste applied on my bosom is effectively useful, my life will be sustained) and waited for emperumAn. As explained in thiruviruththam 1 “azhukkudambu” (dirty/material body), when will this body be removed and the ultimate result be achieved? As explained in mahAbhAratham “krutha kruthyA: … mruthyum priyamivAthidhim” (one who has performed what is to be done, waits eagerly for mruthyu dhEvathA – the dhEvathA for death). krutha kruthyA: means one who has accepted that emperumAn is the means to achieve him (pursued the sidhdhA sAdhanam – established means). This is explained in mahAbhAratham also as “those who know krishNa truly, are the ones who have performed all that is needed to be performed”. Once on ayanam (varusha pravEsam – new year day), kunRaththu jIyar approached emperumAnAr and worshiped his lotus feet. At that time emperumAnAr says “singappirAn! today is an ayanam”. jIyar does not understand the emotions of emperumAnAr and looks at him curiously. emperumAnAr says “Once it is sure that the ultimate result will be achieved at the end of this life, a year of those days of waiting is gone! Isn’t this a happy aspect to celebrate for you?” Another time, embAr gives a different view point for this – “When the cause of this samsAram, i.e. avidhyA etc is eradicated, wouldnt the effect, i.e. the body be naturally eradicated? Wouldn’t the result be accomplished surely? So, what is there to worry about the eradication of this body?”
In the next article we will the next pAsuram.
adiyen sarathy ramanuja dasan
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