srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
When asked “Why no qualification is expected by him?”, AzhwAr says that emperumAn naturally does not have the attitude to reject those who have the desire to serve him in spite of their inferior birth, qualities and actions.
Highlights from nanjIyar‘s introduction
In third pAsuram – AzhwAr contemplates the qualities of emperumAn that are explained in the previous two pAsurams and mercifully explains how his mind, speech and body are happily engaged in the service of sarvEsvaran.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Third pAsuram – Meditating upon emperumAn‘s qualities (as explained previously), forgetting his purpose (of parOpadhEsam – advising others), AzhwAr mercifully explains how his mind, speech and body are happily engaged in the service of him.
Idum eduppumil Isan
mAdu vidAthu en mananE
pAdum en nA avan pAdal
Adum en angam aNangE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Idum – (Due to the defects) leaving behind
eduppum – (Due to the good qualities) accepting
il – not present
Isan – Iswaran’s (one who has eternal relationship with everyone)
mAdu – proximity
en manan – my mind/heart
vidAthu – will not give up
en nA – my tongue
avan pAdal – this thiruvAimozhi that glorifies him
pAdum – will sing
en angam – my body
aNangu – like possessed by some divine force
Adum – dancing
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Meditating upon bhagavAn’s quality of not rejecting any one due to their defects and not accepting any one due their qualities (i.e., being neutral towards every one), my mind will not leave his proximity; my tongue will sing this thiruvAimozhi; my body will dance like being possessed by a divine force.
Repetition of “en” (mine) exhibits AzhwAr‘s great pleasure in engagement of different types of kainkarayam. “EkAram” (exclusiveness) which is identified in “mananE” is applied for all three verbs (vidAthu, pAdum, Adum).
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.
- Idum eduppumil Isan – sarvEsvaran who does not accept some and reject some others; Since his relationship with everyone is the same, he cannot reject some. jithanthE 1.2 “dhEvAnAm dhAnvAnAm cha sAmAnyamadhidhaivatham” (Oh the one who is the common lord for dhEvas and asuras!) – he has the same relationship with the ones whom he accept and the ones he rejects.
- Isan mAdu vidhAthu en mananE – My mind will never give up his proximity; Only when he is approached for attaining ulterior goals, he can be forgotten after the goals are accomplished. I cannot even engage in the activity I started (advising others about his easily worshippable nature) – my mind is fully focussed on him.
It is explained by AzhwAr himself in thiruvAimozhi 4.5.4 “nAviyalAl isai mAlaigaLEththi” (making garlands of poems and singing them with the tongue); Why don’t you just explain that to us with your words? No need for your mind’s involvement (let it be engaged in enjoying emperumAn).
- pAdum en nA avan pAdal – My tongue too started following the mind’s way [So, I am not even able to talk to you].
Atleast, show your hand in upadhEsa mudhrA (instructing posture) – that will make us understand the meanings.
- Adum en angam aNangE – My body too started dancing out of bliss [So, I can’t even show you the hastha mudhrA].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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