SrI: 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.
Third pAsuram – thirumAlai ANdAn explains as heard from ALavandhAr “AzhwAr says with sorrow ‘emperumAn bestowed me sambandha gyAnam (knowledge about emperumAn–AzhwAr relationship) and then he placed me in a body which hides that knowledge'”. emperumAnAr mercifully heard this and said “previous pAsuram and next pAsuram are spoken by AzhwAr with joy and hence this pAsuram cannot be spoken in sorrow. So AzhwAr is speaking ‘When I was in ignorance – emperumAn gave me knowledge and engaged me in his service’ in this pAsuram as a favour done by emperumAn”. When emperumAn says to AzhwAr “You said, aththA nI seydhana (the many favours you have done); tell me one such favour which you value most” and AzhwAr starts speaking about that.
அறியாக் காலத்துள்ளே அடிமைக்கண் அன்பு செய்வித்து
அறியா மா மாயத்து அடியேனை வைத்தாயால்
அறியாமைக் குறள் ஆய் நிலம் மாவலி! மூவடி என்று
அறியாமை வஞ்சித்தாய் எனது ஆவியுள் கலந்தே
aRiyAk kAlaththuLLE adimaikkaN anbu seyviththu
aRiyA mA mAyaththu adiyEnai vaiththAyAl
aRiyAmaik kuraLAy nilam mAvali! mUvadi enRu
aRiyAmai vanjiththAy enadhu AviuL kalandhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
aRiyAmai – one who mesmerised (through his physical beauty so that others cannot know his true nature)
kuRaLAy – one who became vAmana (dwarf)
nilam mAvali mUvadi enRu – saying “land mahAbali three feet” (even without proper sentence formation)
aRiyAmai – not understanding (the instructions given by SukrAchArya who said “this is supreme lord himself”)
vanjiththAy – Oh one who cheated (and grabbed the world which he considered as his own)!
enadhu Avi uL kalandhu – entering into my heart (by revealing this incident)
aRiyA – that which will nurture ignorance
mA – having insurmountable glories
mAyaththu – samsAra which is the result of mAyA (ignorance)
adiyEnai – me (just considering our relationship as master-servant)
aRiyAk kAlaththu uLLE – when there was no scope to know about such relationship
adimaik kaN – in such servitude
anbu – attachment
seyviththu vaiththAyAl – created that
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh one who mesmerised (through your physical beauty so others cannot know your true nature) by becoming vAmana (dwarf) saying “land mahAbali three feet” (even without proper sentence formation) and making mahAbali not understand the instructions of SukrAchArya and thus cheated (and grabbed the world which mahAbali considered as his own! Entering into my heart (by revealing this incident) when I was in this insurmountably glorious samsAram which is the result of mAyA which will nurture ignorance and when there was no scope to know about such relationship in me, (just considering our relationship as master-servant) you created that attachment towards such servitude.
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.
- aRiyAk kAlaththu uLLE – As said in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabhruthi susnigdha:” (lakshmaNa being very attached to SrI rAma from early child hood), in early days when knowledge is not developed.
- adimaikkaN anbu seyviththu – adimaikkaN – in servitude. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (let me serve you in all manner) – you engaged me in the tasks which are done by nithyasUris who are never touched by samsAram.
- anbu seyviththu – Instead of remaining with the attitude “will not leave it, if it comes to me and will not search for it, if I don’t get it”, you made me such that I cannot sustain without serving you as said in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva…” (bless me to accompany you).
- arIyA … – Like someone who ate an intoxicating plant and became bewildered, AzhwAr became bewildered and asked “you have blessed me (who is so fallen)”. [Explaining ALavandhAr‘s view point – ] Even if something is captured in samsAram, it is still mine and so I will engage it in service. [Explaining emperumAnAr‘s view point – ] You placed this water source [when I am in ignorance, you blessed me with opportunity to do service, like providing water for a thirsty person].
Here is an example for this (engaging me in service without my knowledge).
- aRiyAmai … – Like someone who acts without the knowledge of his own heart (so mischievous), assuming the form of a vAmana even without the knowledge of SrI mahAlakshmi who resides in his own heart, as said in thiruvAimozhi 3.8.9 “koLvan nAn mAvali” (mahAbali, I will accept), he spoke incoherent sentence “nilam mAvali mUvadi” (land mahAbali three feet). Only if he had begged before, could he have spoken coherently and asked for something.
- aRiyAmai vanjiththAy – He cheated mahAbali with his sweet words even when SukrAchArya et al tried to convince him that “He is sarvESvaran, arrived to fulfil the desires of dhEvas, arrived to grab all your properties”. Similarly, he entered my heart, captured it too and united with me. He arrived into me who was totally shying away from him and captured me by manifesting his auspicious qualities and activities. Just like he cheated mahAbali as a mischievous dwarf, he entered into me, who was ignorant and from early days engaged me in his devotion.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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