SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Sixth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the eighth pAsuram – AzhwAr prays to emperumAn “Such greatness acquired by your causeless mercy should continue forever without any break; this is what I need”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says that this result that he got should continue forever without any break.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Eighth pAsuram – When asked “What virtuous act did you do to achieve this great result?” AzhwAr replies “this is not acquired by any of my good virtues – it was acquired after taking birth in this life”; he also says “there is one uninterrupted act; I have been continuously taking birth [since time immemorial] in this material realm”.
மாறி மாறிப் பல பிறப்பும் பிறந்து அடியை அடைந்து உள்ளம் தேறி
ஈறு இல் இன்பத்து இரு வெள்ளம் யான் மூழ்கினன்
பாறிப் பாறி அசுரர் தம் பல் குழாங்கள் நீறு எழ பாய் பறவை ஒன்று
ஏறி வீற்றிருந்தாய் உன்னை என்னுள் நீக்கேல் எந்தாய்
mARi mARip pala piRappum piRandhu adiyai adaindhu uLLam thERi
IRu il inbaththu iru veLLam yAn mUzhginan
pARip pARi asurar tham pal kuzhAngaL nIR ezha pAy paravai onRu
ERi vIRRirundhAy – unnai en uL nIkkEl endhAy
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
pala piRappum – in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms)
mARi mARip piRanthu – while being born again and again (in the same form of birth too)
adiyai – your divine feet
adaindhu – reached (with knowledge about servitude)
uLLam thERi – having clarity in heart (that you are my means)
being triggered by experiencing you,
IRu – end
il – not existing
inbam – bliss
iru – big
veLLam – flood
yAn – I (who am indicated by the word “aham”)
mUzhginan – drowned
asurar tham – demons’
pal – many different
kuzhAngaL – groups
pARip pARi – to break them in many ways
nIRu – to turn them into dust
ezha – and rise
pAy – one who could crash into (amidst their army)
onRu – one who is distinct
paRavai – on the garuda
ERi – riding
vIRu – manifesting your superiority
irundhAy – being present
endhAy – my lord!
unnai – you (who are my apt master, refuge, enjoyable entity and eliminator of enemies)
ennuL – from inside me (who is subservient to you in all manners)
nIkkEl – never leave
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
While being born again and again (in the same form of birth too) in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), I reached your divine feet (with knowledge about servitude) having clarity in my heart (that you are my means); being triggered by experiencing you, I drowned in the bliss which is like an endless big flood; oh lord who is riding on the distinct garuda who can crash amidst the army of demons, manifesting your supremacy and break the many groups of demons and turn them into rising dust, never should you (who are my apt master, refuge, enjoyable entity and eliminator of enemies) leave from inside me (who is subservient to you in all manners).
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.
Some aspects are explained in a clearer manner here.
- mARi mARi … – AzhwAr says “Since time immemorial I was suffering in this material realm; there is no way I could have either exhausted my karma or by atoning for the same, and be delivered”. Since he does not see any effort from his side to attain such great result, he is clearly spelling that out [and thus highlighting it is purely emperumAn‘s grace which brought this upon him].
Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai
- mARi mARi … – When asked “what is the reason for emperumAn pursuing you along with your related ones?” AzhwAr says “Like a boat in an ocean which would get pushed around by the waves and reach the shore, as I was being born again and again, I suddenly saw myself taking refuge in your divine feet. There is no way I can exhaust my karma by experiencing the results and be delivered; neither is there an option for me to atone for my sins and be delivered (only way to be delivered is by your causeless grace).
- adiyai adaindhu uLLam thERi – He is not of the type where “he acquired clarity about self and then reached emperumAn‘s divine feet”; it is the reverse in AzhwAr‘s case where “he first reached emperumAn’s feet and then acquired clarity about self”.
- uLLam thERi – heart became purified after eliminating the dirt accumulated due to lengthy impressions of worldly pleasures and not having attained bhagavAn;
Not just purification, further more,
- IRil inbaththu iru veLLam yAn mUzhginan – I submerged and drowned into the endless ocean of bliss. I enjoyed the matter (related to bhagavAn) which is enjoyed by garuda, AdhiSEsha and they themselves become consumed by such experience too.
When asked “But what happened to the hurdles which were stopping you from enjoying him?” AzhwAr replies “You ask this question to the one who takes care of those” [explaining it further].
- pARi … – Oh lord who manifests your distinct supremacy by riding on garuda who can crash into the midst of the army of groups of demons, and destroy them down to dust! The distinction for garuda is that he is the leader amongst those who [spontaneously] act according to your will. The only act done by emperumAn to destroy the enemies is to comfortably be seated on garuda [and garudAzhwAr will take care of the rest].
- unnai … – oh my lord! You should never take yourself away from me.
- unnai ennuL nIkkEl – After making yourself present here to unite with me, you should ensure that I too understand your greatness and never think of leaving you. Previously [in fourth pAsuram], emperumAn doubted that AzhwAr may leave him; here, out of great affection towards emperumAn, AzhwAr doubts himself that he may leave emperumAn and thus prays to emperumAn that he makes sure to eliminate such thoughts from him.
- endhAy – AzhwAr is identifying the (fatherly/lordly) relationship of emperumAn with him, that ensures that emperumAn eliminates the hurdles and unites with AzhwAr.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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