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 the tenth pAsuram – AzhwAr speaks about emperumAn’s great attachment towards himself (AzhwAr) in triggering the desire to serve him and him being ready to carry him to thirunAdu (paramapadham – spiritual realm).
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
Tenth pAsuram – AzhwAr says – When he said “mAyOm” (we won’t be finished) emperumAn becomes pleased and starts decorating paramapadham (where everyone will be interested to do kainkaryam and no one would call themselves disqualified to do kainkaryam) to welcome AzhwAr there.
sArntha iru val vinaigaLum sariththu mAyap paRRu aRuththuth
thIrnthu thanpAl manam vaikkath thiruththi vIdu thiruththuvAn
Arntha gyAnach chudarAgi agalam kIzh mEl aLavu iRanthu
nErntha uruvAy aruvAgum ivaRRin uyirAm nedumAlE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Arntha – complete
gyAnach chudarAgi – (one who is) having naturally shining knowledge
agalam – around
kIzh – below
mEl – above (all ten directions)
aLavu iRanthu – being naturally unlimited
nErntha – very subtle
uruvAy aruvAgum – chith and achith
ivaRRin – for these
uyirAm – being the antharAthmA (in-dwelling super soul)
nedumAl – one who has boundless vAthsalyam (motherly affection) towards me
sArntha – being together (with me)
iru – two types (virtues and vices)
val – strong – irremovable
vinaigaLum – karmas
sariththu – pushed over (completely without any remainder)
mAyam – done out of ignorance
paRRu – attachment with material pleasures
aRuththu – cut off
thIrnthu – having full faith (existing for his pleasure only)
thanpAl – towards him
manam – mind/heart
vaikka – to be situated
thiruththi – reformed (me)
vIdu – in the mOkshasthalam (paramapadham – the residence of freed persons)
thiruththuvAn – will freshen it up
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is complete with naturally shining knowledge, being permeated in all directions, being the in-dwelling super-soul for all chith and achith that are very subtle and has great attachment towards me. Such emperumAn removes my two types of karma (puNyam and pApam), cuts off the attachment towards worldly pleasures, reforms me to be totally existing for his pleasure and freshens up the parampadham (to welcome me).
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
- sArntha iru valvinaigaLum sariththu – As explained in srIranga gadhyam “thilathailavadhdhAruvahnivath…” (Like oil inside sesame seeds, fire inside wood), karmas are so attached to jIvAthmA – these karmas have grown like dense branches that are most difficult to remove even for emperumAn who is sarvasakthi (all capable). emperumAn removes them like a very knowledgable builder who easily pulls down a huge wall – nampiLLai uses a beautiful sentence “viragar nedunjuvar thaLLumApOlE pOkki“.
- mAyap paRRu aRuththu – Cutting off mAyam – ruchi (taste) and paRRu – vAsanA (impressions).
- thIrnthu – emperumAn is said to be kruthakruthyan – one who has performed the necessary duties. It is also explained as AzhwAr saying he has become fully available at the disposal of emperumAn from previously saying “I will leave you”.
- vIdu thiruththuvAn – spiritual realm is explained in mUnRAm thiruvanthAdhi 51 as “kalangAp perunagaram” (huge town which never gets disturbed for anything) – even that becomes excited to welcome AzhwAr.
- Arntha gyAnach chudarAgi – being complete with shining knowledge
- agalam kIzh mEl aLaviRanthu – spread in all 10 directions.
- nErntha uruvAy aruvAgum ivaRRinuyirAm – nErnthu is explained as “subtle” and “nearby”.
- nedumAl – Such emperumAn (who is nedu[great] mAl) engages in decorating the paramapadham. Two explanations for nedumAl – His greatness acquired more beauty after accepting AzhwAr. He became great (and spread everywhere) to acquire AzhwAr like a king who surrounds the town with his army to catch a single thief.
- nedumAlE – Starting from here upto “muniyE nAnmukanE” (thiruvAimozhi’s last decad), AzhwAr is speaking about the great favours done by emperumAn to him. He is calling out for emperumAn constantly until the last decad when emperumAn finally takes him to paramapadham.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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