srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
Highlights from nanjIyar‘s introduction
In fourth pAsuram – AzhwAr says that he does not have any reason to give up the association of mahOpakArakan (the one who has done great favours) who convinced AzhwAr by showing his divine form/nature and mingled with AzhwAr like he would mingle with nithyasUris.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
Fourth pAsuram – Some ask AzhwAr – First you said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this samsAram [material life] any more) and your desire was fulfilled (in arumpadham, previous pAsuram “mAyap piRavi mayarvaRuththEnE” [I eliminated any further births in this samsAram] is highlighted). Should you not stay calm/relaxed (let him go free now and hold on to him later) now? AzhwAr replies “How can I give up on him?”.
மயர்வு அற என் மனத்தே மன்னினான் தன்னை
உயர்வினையே தரும் ஒண் சுடர்க் கற்றையை
அயர்வு இல் அமரர்கள் ஆதிக் கொழுந்தை
என் இசைவினை என் சொல்லி யான் விடுவேனோ?
mayarvu aRa en manaththE manninAn thannai
uyarvinaiyE tharum oN sudark kaRRaiyai
ayarvu il amarargaL Adhik kozhundhai
en isaivinai en solli yAn viduvEnO?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
mayarvu – ignorance
aRa – to remove
en manaththE – into my heart/mind
manninAn thannai – residing eternally
uyarvinaiyE – increasing my gyAnam, bhakthi etc
tharum – one who gives
oN – being infinitely enjoyable
sudark kaRRaiyai – having a radiantly shining form
ayarvu – forgetfulness
il – not having
amarargaL – for the nithya sUris
Adhik kozhundhai – being the leader (who sustains them etc)
en isaivinai – one who has full control over my acceptance (to approach him)
en solli – what reason can I say
yAn – me (who knows about him)
viduvEn – give up
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
What reason can I say to leave emperumAn who is residing in my heart removing my ignorance, who bestowed me increase in my knowledge, devotion etc., who has a radiantly shining form, who is the leader of nithyasUris who do not have forgetfulness etc., and thus sustaining them and who controls my mind in accepting him also?
AzhwAr asks – Would I give up on him saying:
- he did not remove my ignorance [he did]
- he is too far from me [he is within me]
- he is not great [he is]
- he is not radiant [he is]
- he is not enjoyable [he is]
- I have full control over my actions [he has full control over my actions]
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.
- mayarvu aRa – eliminating agyAnam (ignorance) along with its vAsanA (impressions)
- en manaththE manninAn thannai – to prevent ignorance entering my mind, he entered in my heart and positioned himself like an immovable plant/tree. Just like an emperor will not leave his main centres of the kingdom, emperumAn stays in my heart as if there is no other place to stay for him.
Being situated there, what does he do?
- uyarvinaiyE tharum – he will bestow me gyAnam (knowledge), visramba (confidence/conviction) and bhakthi (devotion). Also explained as – he gives such greatness to even walk on the heads of yama dharmarAja et al.
- tharum – not satisfied with giving once, he will be giving eternally. Many pAsurams are quoted to establish that bhagavAn gives great devotion to AzhwAr – thiruvAimozhi 5.3.4 “kAdhal kadal puraiya” (so much love like an ocean), thiruvAimozhi 7.3.6 “kAdhal kadalin migap peridhAl” (AzhwAr’s love towards emperumAn is bigger than ocean), thiruvAimozhi 7.3.8 “nIL visumbum kazhiyap peridhAl” (my love for emperumAn is greater than the space which accommodates all of material creation), thiruvAimozhi 10.10.10 “sUzndhadhanil periya” (greater than all 3 thathvams – chith, achith and Iswara) [This also shows the progressive development of AzhwAr’s devotion/love towards bhagavAn].
- oN sudark kaRRaiyai – showing great radiance by doing this (bestowing knowledge etc) and thinking that I (AzhwAr) helped him (emperumAn) instead of his helping me. it can also be explained as AzhwAr revealing the beauty of emperumAn which attracted him. This is similar to srIvishNu purANam 1.9.63 “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies).
Such emperumAn who helped me as if its a favour to himself – does he not have anyone who would enjoy him?
- ayarvil amarargaL Adhik kozhundhai – there is abundant number of persons (nithyasUris) who cannot sustain themselves, when bhagavAn does not show his favours (mercy). bhagavAn is the one who sustains nithyasUris who cannot ever forget him for even a moment and undoubtedly enjoy him all the time.
- en isaivinai – he himself entered my heart and ensured that I will not leave him saying I am unqualified.
- en solli yAn viduvEnO – Why should I leave him?
- Should I leave him saying there is a little bit of ignorance left? (mayarvaRa)
- Should I leave him since he eliminated my ignorance, yet stayed away from me? (en manaththE manninan)
- Should I leave him since he did not continue to bestow good things? (uyarvinaiyE tharum)
- Should I leave him since he expected some thing back from me for his favours? (oN sudark kaRRaiyai – explaining this as auspicious quality)
- Should I leave him since he does not have physical beauty? (oN sudark kaRRaiyai – explaining this as physical form)
- Should I leave him since he does not have enough supremacy? (ayarvil amarargaL Adhik kozundhai)
- Should I leave him since I attained him out of my own efforts? (en isaivinai)
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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