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
In the sixth pAsuram – As emperumAn unites with AzhwAr and makes AzhwAr totally forget about the separation from emperumAn since time immemorial, AzhwAr says “Did I get you just today, have I not been united with your highness since time immemorial?”
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
- Why should I specially say “ini” (now)? I have reached your feet, when you specially blessed me and made me sing “poy ninRa gyAnam” (thiruviruththam 1 – first pAsuram of his first prabandham).
- Thinking about his true nature, natural servitorship towards emperumAn is the permanent state. Since he feels his situation of being away from emperumAn is accidental, he says this (that he has been united with emperumAn since time immemorial).
sErndhAr thIvinaigatku aru nanjaith thiNmadhiyaith
thIrndhAr tham manaththup piriyAdhu avar uyiraich
chOrndhE pOgal kodAch chudarai arakkiyai mUkku
IrndhAyai adiyEn adaindhEn mudhal munnamE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sErndhAr – those who have reached (you)
thI – cruel
vinaigatku – sins
aru – unbearable
nanjai – being the poison
thiN madhiyai – one who bestows strong mind which has complete faith
thIrndhAr tham – for those who have such faith
manaththu – in their mind
piriyAdhu – without being separated
avar uyirai – their AthmA
sOrndhE – moving/dying away (by engaging in worldly matters)
pOgal kodA – without letting them
sudarai – the naturally radiant emperumAn (who manifests his divine form to them)
arakkiyai – sUrpaNakA
mUkku IrndhAyai – you who can destroy (their worldly attachments) like you cut off the nose (of sUrpaNakA)
adiyEn – me who is naturally a servant of you
mudhal munnamE – since time immemorial
adaindhEnE – have I not reached?
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
You are being the unbearable poison to the cruel sins of those who have reached you; you are the bestower of a strong mind which has total faith in you; you stay without separating from those who have such total faith in you; you manifest your divine form to them and keep them from moving/dying away from you (by engaging in worldly matters); you are capable of destroying the worldy attachments of such persons, like you cut off the nose of sUrpaNakA; Have I (who am your natural servant) not reached you since time immemorial?
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.
- sErndhAruNdu (those who are united with emperumAn are present) – Those who don’t follow the principle as said by rAvaNa in SrI rAmAyaNam yudhdha kANdam 36.11 “dhvidhA bhajyEyamapyEvam na namEyam thu kasyachith” (Let me be cut in to two pieces; even at that time I will not worship any one).
- sErndhAr – Those who have reached him like a ship that was lost, reaching the shore. AthmA which is in this samsAram (material realm) since time immemorial, reaching sarvESvaran is like reaching the shore. ikkarai ERinArgaLiRE avargaL – Those are the ones who reached the shore (nampiLLai quoting periyAzhwAr thirumozhi 5.3.7, where periyAzhwAr says he reached the shore of paramapadham).
- thI vinaigatku aru nanjai – He is like an unbearable poison for the hurdles which stop them from attaining him.
- thiN madhiyai – He is the bestower of strong intellect on those who are already surrendered unto him. When ambarIsha was performing penance, sarvESvaran assumes the form of indhra, goes to him and tells him “You ask me for any boon”; ambarIsha replies “I don’t worship you; don’t disturb my penance; I pray to you that you leave immediately”. This is explained in SrIvishNu dharmam second chapter “nAham AradhayAmi thvAm thava badhdhOyamanjali:” – he gives such strong intellect that even if he himself tries to shake it, it will not be disturbed.
- thIrndhAr … – He will not leave the hearts of those who cannot bear his separation as explained in SrI rAmAyaNam ayOdhyA kANdam 31.5 “jalAn mathsyAvivOdhdhruthau” (like a fish taken out of water); he will not let them melt fully out of separation and manifests radiance highlighting that it is his benefit that they are with him. thIrndhAruNdu (such resigned people are present) – those who have full faith in bhagavAn being the upAyam (means). Those people would consider emperumAn as prApyam (goal) and prApakam (means). He will stay in their hearts such that they don’t suffer in separation.
- arakkiyai mUkku IrndhAyai – Just like eliminating the hurdles which came to disrupt his union with sIthA pirAtti, he would eliminate the hurdles of such fully dedicated devotees too. But did SrI rAma cut off the nose of sUrpaNakA (it was actually lakshmaNa)? Yes – one should use their hand to cut off the nose and lakhsmaNa is explained as SrI rAma’s right hand in SrI rAmAyaNam AraNya kANdam 34.13 and 34.14 “rAmAsya dhakshiNO bAhu:” (lakhsmaNa is SrI rAma’s right shoulder) – so there is nothing wrong in saying “SrI rAma cut off sUrpaNakA’s nose)
- adiyEn … – I, who am your servitor, have reached you long ago – isn’t it?
- adiyEn adaindhEn mudhal munnamE – Since you have given such blissful experience which made me forget the loss that was there since time immemorial, it cannot be said that “I just got it today”. Just like AzhwAr forgot the union he had before he composed “vAyum thiraiyugaLum” and subsequently remembered the separation only, here the abundant experience from the union makes him wonder if he had this experience forever. mudhal munnamE – very ancient.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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