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
See nanjIyar‘s introduction.
Ninth pAsuram – What is the reason for saying “thAnum killAn” (even he is not capable to leave me)? AzhwAr asks “When myself and emperumAn look like a single entity, where is the question of separation?”
amarar muzhu muthalAgiya Adhiyai
amararkku amuthu Intha Ayar kozhunthai
amara azhumbath thuzhAvi ennAvi
amarath thazhuviRRu ini agalumO?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
amarar – nithyasUris’
muzhu – (svarUpa – true nature, sthithi – existence, pravruththi – actions, etc) all
muthalAgiya – have it as cause
Adhiyai – being the primary/leader
amararkku – for the dhEvas
amuthu – nectar (which they desired for)
Intha – one who gave
Ayar – for the cow-herd boys (who were related to him)
kozhunthai – one who is the leader
en Avi – my AthmA (soul)
amara – becoming fit (to be only existing for emperumAn)
azhumba – mixing with him (to eliminate the hurdles such as svAthanthriyam (independence), etc)
thuzhAvi – analysed (through many aspects such svarUpam, etc)
amara – being together (without separation)
thazhuviRRu – embraced him
ini agalumO – is there any scope for separation?
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Once my AthmA became fit to be fully existing for him after analysing many aspects and embraced emperumAn on whom nithyasUris fully depend upon for their sustenance, existence, activties, etc., who is the leader of such nithyasUris, who gave the nectar to the dhEvas and who is the leader of cow-herd clan, there is no question of separation.
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.
- Ayar kozhunthai – bhagavath gIthA 4.8 “parithrANAya sAdhUnAm …” (Time after time, I descend to protect my devotees…).
- amarar muzhu muthal Agiya – nithyasUris have bhagavAn as the reason for their svarUpam, sthithi, etc.
- Adhiyai – starting with this, leelA vibhUthi (material realm) is explained. bhagavAn is the one who bestows the senses, body, etc., to even those are not fully devoted to him.
- amararkku amuthu Intha – dhEvas who accepted the senses/body that were given by him said “We don’t want you; just the salt-water (amuthu-nectar) is enough” [since this nectar only elongates the life-span for a longer duration in this material realm] – for such dhEvas too, he churned the mil and gave the amrutham.
- Ayar kozhunthai – He descended as krishNa to those who said they want emperumAn only and not the amrutham and gave himself to them.
- amara … – Approaching such emperumAn who is with both spiritual realm and material realm, enjoyed him in several ways and mixed with him so much that it became difficult for me to distinguish myself from him.
- ini agalumO – Only when two entities are visible, they can be separated. Once prakAra (body) – prakAri (substratum) are understood as one – can they be separated? [bhagavAn is the substratum [that which beholds everything] and AthmA is a body/attribute of bhagavAn]. Just like a form and its attributes are inseparable, when an entity (jIvAthmA) becomes fully attached to another entity (bhagavAn), those also become inseparable.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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