thiruvAimozhi – 2.3.6 – sErndhAr thIvinaigatku

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Full series >> Second Centum >> Third decad

Previous pAsuram

rama-parivar-surpanaka

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – As emperumAn unites with AzhwAr and makes AzhwAr totally forgets 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

Subsequently, Since being united with bhagavAn is natural for the AthmA, AzhwAr says that him being united with emperumAn is always the case.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Sixth pAsuram – AzhwAr said “ini una pAdham sErnthEnE” (now, I have reached your divine feet); Two explanations are given:

  • 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 only since time immemorial).

pAsuram

sErndhAr thIvinaigatku aru nanjaith thiNmadhiyaith
thIrndhAr tham manaththup piriyAdhu avar uyiraich
chOrndhE pOgal kodAch chudarai arakkiyai mUkku IrndhAyai
adiyEn adaindhEn mudhal munnamE

Listen

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 – 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 is your natural servant) not reached you since time immemorial?

vyAkyAnams (commentaries)

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.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • 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 for 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 up, 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 would consider emperumAn as prApyam (goal) and prApakam (means). He will stay in their hearts, so 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 … – me, who is 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”. Like AzhwAr forgot the union he got in “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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