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 seventh pAsuram – AzhwAr, thus desiring to see emperumAn, when emperumAn showed interest in being together, again thinks about emperumAn’s great stature and his own lowly stature and leaves emperumAn again.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
AzhwAr having reminded about previous consideration of himself being lowly, thinks “I am so ignorant, how can I long to see emperumAn who is so simple, so enjoyable and great? What foolishness on my part?” and again tries to shy away.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
adiyEn siRiya gyAnaththan aRidhal Arkkum ariyAnai
kadisEr thaNNandhuzhAyk kaNNi punaindhAn thannaik kaNNanai
sediyAr Akkai adiyAraich chErdhal thIrkkum thirumAlai
adiyEn kANbAn alaRRuvan idhanin mikkOr ayarvu uNdE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
siRiya gyAnaththan – having a little knowledge
adiyEn – me
Arkkum aRidhal ariyAnai – emperumAn who is difficult to know even for the wisest
kadi – fragrance
sEr – abundant
thaN – cool
am thuzhAyk kaNNi punaindhAn thannai – the one who is having the attribute of wearing beautiful thuLasi garland
kaNNanai – Being born as krishNa (who is shining with greatness, being most enjoyable)
sediyAr – filled with sins (in this samsAram which is like a dense forest)
Akkai – relationship with the body
adiyArai – for his inseparable devotees
sErdhal thIrkkum – stopping them from engulfing and protecting
thirumAlai – srIya:pathi (divine consort of SrI mahAlakshmi)
adiyEn – being his servitor
kANbAn – to see him
alaRRuvan – long for it (so it will cause disrepute for him)
idhanil – than this
mikku – greater
Or ayarvu – foolishness
uNdE – is it there?
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn is the one who appeared as krishNa, who is difficult to know for even the wisest, who is wearing cool/beautiful thuLasi garland which has abundant fragrance, who removes the abundant sins of his devotees and protects them. I, who have very little knowledge, long to see such emperumAn and call out for him – what is greater foolishness than this?
adiyAr – indicates great devotees – since in the first line AzhwAr said “adiyEn“, this “adiyAr” group includes AzhwAr too. sediyAr Akkai thIrkkum thirumAlai – this is also explained as emperumAn helping kaivalyArththis (those who are focussed on enjoying one’s own AthmA).
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.
- adiyEn siRiya gyAnaththan – Amongst samsAris (materialistic persons), there are some ignorant persons. I am so ignorant that, in comparison with me, they would look like all-knowing.
- adiyEn – Two explanations given:
- siRiya gyAnaththan – having very little knowledge.
- aRidhalArkkum ariyAnai – Even for the wisest person, he is difficult to comprehend; even for himself ]emperumAn] who is “svathassarvagya” (naturally fully knowledegable), his glories are not comprehensible as explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (he himself does not know his full glories [this is not a limitation since his glories have no upper limit]). Combination of myself (adiyEn siRiya gyAnaththan) and bhagavAn (aRidhalArkkum ariyAn) is like thamas (darkness) and prakAsam (brightness) mingling.
- kadi sEr thaNNandhuzhAyk kaNNi punaindhAn thannai – rich in fragrance – this thuLasi garland is a key identity for bhagavAn (who is difficult to be comprehended). “sEr” is explained in present tense that “day after day the fragrance increases” and one who wears such garland.
- kaNNanai – though being incomprehensible, he made himself easily approachable by cowherd boys and girls.
- sediyAr Akkai adiyArai sErdhal thIrkkum thirumAlai – Body which is filled with sins. It is explained in periya thirumozhi 9.7.7 “nOyalAm peydhathOr Akkai” (body which is affected with all types of diseases). As explained in bhagavath gIthA 7.14 “jarAmaraNa mOkshAya mAmAsrithya yathanthi yE…” (Those who surrender unto me and try to be free from birth, death etc., realise everything about the AthmA) – kEvala (one who desire for kaivalya mOksham of enjoying oneself eternally) is also protected/delivered by SrImAn (the divine consort of srI mahAlakhsmi). Are they adiyArs (devotees)? In AzhwAr‘s opinion, they are the true adiyArs. How is that? SEsha bhUtha (servitor) means one who brings glories to SEshi (master). Unlike me who approaches emperumAn and brings disrepute to him, they get relieved from samsAram (by his grace) and stay away from him (without causing disrepute to him) – so they are true adiyArs.
So, what happened to you now?
- adiyEn kANbAn alaRRuvan – I am crying out “adiyEn” (I am a servitor), “kANbAn” (want to see him).
- idhanin mikkOr ayarvuNdE – When I was a samsAri (materialistic – in previous births), being ignorant was blissful. How was that good? At least, back then, I stayed away from bhagavAn without causing disrepute to him. Now, I am trying to approach him and causing disrepute to him. What is more foolish than this?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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