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.
Fourth pAsuram – AzhwAr recollects emperumAn‘s favour which he mentioned in “vaiththAyAl” and becomes perplexed. When asked “Can you not submit something you own and be satisfied?” he agrees and submits his own self but then repents for doing so.
எனது ஆவி யுள் கலந்த பெரு நல் உதவிக் கைம்மாறு
எனது ஆவி தந்தொழிந்தேன் இனி மீள்வது என்பது உண்டே?
எனது ஆவி ஆவியும் நீ பொழில் ஏழும் உண்ட எந்தாய்
எனது ஆவி யார்? யான் ஆர்? தந்த நீ கொண்டாக்கினையே
enadhu Avi uL kalandha peru nal udhavik kaimmARu
enadhu Avi thandhozhindhEn ini mILvadhu enbadhu uNdE?
enadhu Avi Aviyum nI pozhil Ezhum uNda endhAy
enadhu Avi Ar? yAn Ar? thandha nI koNdAkkinaiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
pozhil Ezhum – all worlds
uNda – (while being destroyed during praLayam (annihilation)) placed in your stomach and protected them
endhAy – Oh lord/master!
enadhAvi uL – inside my AthmA (which is to be rejected due its fallen nature)
kalandha – mixed seamlessly (like water mixing with water)
peru – (considering that as his benefit) huge
nal – good (since its nirhEthukam – without any effort from AzhwAr)
udhavi – for the favour
kaimmARu – as return of favour
enadhAvi – my AthmA
thandhu ozhindhEn – submitted (to you)
ini – now
mILvadhu – (for that) return
uNdE – is not there
enadhu Avi Ar? – the actions of AthmA (which is submitted) are not under my control
yAn Ar – the doership of mine (who is submitting) is not under my control
thandha – one who created (the existence of this AthmA which has the ability to give, act etc)
nI – you only
koNdAkkinAy – subsequently accepted
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh lord who placed all worlds (while being destroyed during praLayam (annihilation)) in your stomach and protected them! You mixed seamlessly inside my AthmA (which is to be rejected due to its fallen nature) and did huge good favour; as a return for such favour, I submitted my self unto you which cannot be revoked; on analysing deeper, you are my soul (AthmA‘s AthmA), neither the actions of the AthmA (that is submitted) and nor the doership of the AthmA that is submitting is under my control; (really) you (who) created (the existence of this AthmA which has the ability to give, act etc) have subsequently accepted this 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.
- enadhu Avi uL kalandha – You have entered into me (AthmA) who has toiled in this samsAram since time immemorial.
- enadhu Avi – (like saying “my AthmA” with much shame) showing an example – Like vaSishta (great sage) entering chaNdALa’s (outcast) place. AzhwAr always considers himself as highlighted in thiruvAimozhi 3.3.4 “nIchanEn” (I am the most fallen).
- uL kalandha – Not just bestowing enjoyment and liberation for my AthmA; as highlighted in first pAsuram “ellAm thanuLLE kalandhozhindhOm“, uniting/bonding fully with me.
- udhavi, nal udhavi, peru nal udhavi – udhavi – favouring; nal udhavi – favouring without any effort from AzhwAr, peru nal udhavi – favouring others as if it is a favour for oneself. kaimmARu – prathyupakAram – in return for such huge favour.
- enadhu Avi thandhu ozhindhEn – I submitted my self under the lotus feet of your highness.
bhagavAn asks “For how many baths (days), this will last?”
- ini mILvadhu enbadhu uNdE – Given it as sadhyO dhaSAham – those 10 days completed too; When selling goods, the seller would say you can return the product within 10 days from the date of purchase, but not after that. AzhwAr saying even those 10 days are gone now – so there is no option for revoking his submission.
bhagavAn says “Good! Now, you analyse and see whose you have submitted and to whom”. When AzhwAr analyses it, he realises that he has submitted something to bhagavAn, which is already owned by bhagavAn.
- enadhu Aviyum nI – you are the in-dwelling super soul of my soul too. We have considered the AthmA as ours for long (since time immemorial), though it is already owned by bhagavAn. Today, we submitted that to him. What would emperumAn, who is omniscient, think about this act of ours? Once realising emperumAn‘s reaction, AzhwAr feels ashamed of his submission. If we don’t perform AthmasamarpaNam (submitting oneself), that will lead to sarva mukthi prasangam (everyone irrespective of surrendering or not, should have become liberated); but if we submit ourselves to him, that would mean that we offered something which is already owned by him; so, what is to done? When perplexed one should submit oneself; but when one acquires clarity, one cannot be satisfied that “I have offered myself”; ALavandhAr too said in sthOthra rathnam SlOkams 52 and 53 “… mayA samarpitha: , … athavA kinnu samarpayAmi thE” (I have offered myself, (After knowing that everything is yours) what can I offer to you?) [In arumpadham, there is detailed explanation for this section, since this is a very in-depth principle to understand].
- pozhil Ezhum uNda endhAy – should we have to say this based on your natural lordship over everyone? Is it not sufficient to say you are the lord of everyone since you have protected everyone by placing everyone in your stomach during annihilation?
- endhAy – Just like you protected the world during annihilation, you bonded with me and protected me from destruction due to separation from you
- enadhu Avi Ar? yAn Ar? – Who owns the entity that is being submitted? Who owns the submitter? How can I say “I have submitted my AthmA (when it is really not owned by me)”?
- thandha nI koNdu AkkinaiyE – you who first created the AthmA, accepted it too. How can AthmA be created when it is eternal? It is because of his eternal desire that the AthmAs are eternally existing as explained by kUraththAzhwAn in SrIvaikuNta sthavam 36 “ichchAtha Eva viSvapadhArthasaththA…” (the creation of all entities is based on your vow/desire).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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