thiruvAimozhi – 2.7.10 – irudIkESan

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Full series >> Second Centum >> Seventh decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr again instructs his mind “Don’t ever leave emperumAn who has done us great favours”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the desire to not let go of emperumAn who favours him in all ways.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

irudIkESan empirAn ilangai arakkar kulam
murudu thIrththa pirAn emmAn amarar pemmAn enRu enRu
therudiyAgil nenjE! vaNangu thiNNam aRi aRindhu
marudiyElum vidEl kaNdAy nambi paRpanAbanaiyE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

irudIkESan – controlling my mind (which is the entrance for all my 10 senses)
empirAn – my saviour (who favoured me)

citing an incident which is an example for his help,
ilangai – in lankA
arakkar kulam – for the clan of rAkshasas
murudu – most cruel rAvaNa
thIrththa – destroyed
pirAn – one who helped (the citizens)
amarar pemmAn – like nithyasUris (leader of them)
emmAn – my lord who let me enjoy him (like nithyasUris enjoy him)
enRu enRu – meditating like this in many ways
nenjE! – oh mind!
therudiyAgil – if you are wise
vaNangu – see that you worship (him);

this,
thiNNam – firmly
aRi – know
aRindhu – even after having such knowledge
marudiyElum – if you get disturbed (due to your unworthiness)
nambi – being complete in all qualities
paRpanAbanai – this great saviour who has divine lotus flower in his navel (which is the cause for everything)
vidEl kaNdAy – don’t let him – so says AzhwAr to his heart

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh mind! meditate upon emperumAn again and again, who is being the controller of my mind (which is the entrance for my 10 senses) and one who favours me like he favoured the citizens by destroying the cruel rAvaNa of the rAkshasa clan of lankA, who is my lord who let me enjoy him like the nithyasUris do; if you are wise, see that you worship him; you firmly know this and even after having such knowledge, if you get disturbed (due to your unworthiness), don’t let go of this great saviour who is being complete in all qualities and who has divine lotus flower in his navel (which is the cause for everything).

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

  • irudIkESan empirAnemperumAn who is most generous in making me use the senses to know him instead of letting me engage them in worldly pleasures and go astray.
  • ilangai … – How did he eliminate his attachment to his senses? Like in lankA, he destroyed the cruel rAvaNa et al with the help of vibhIshaNa et al (who too are born in the same clan).
  • emmAn amarar pemmAn – Not only he eliminated the attachment of my senses to worldly pleasures, he also let me enjoy him like the nithyasUris enjoy him. AzhwAr is saying so [repeatedly].
  • therudiyAgil – if you grasp this knowledge; he says this to the mind/heart, since mind is the entrance to grasp the knowledge.
  • nenjE vaNangu – if you really have the greatness of being the entry point for gyAna indhriyams (organs of knowledge) and knowledge, you fall at the divine feet of the one who favours you [with such qualities].
  • thiNNam aRi – You understand this firmly instead of superficially understanding it as said in an assembly.
  • aRindhu – knowing this is the goal; there is no separate goal to pursue.

Further,

  • marudiyElum vidEl kaNdAy – You have a pichchu (maruL – agyAnam – ignorance); when you see his exceptional greatness, you would think “why should I insult him [in the name of glorifying him]?” and consider yourself unworthy and try to leave him; try to give that up.
  • nambi paRpanAbanaiyE – Are you going to eat sand leaving him [saying – what else can you do in a worthy manner after leaving emperumAn]? See his completeness of auspicious qualities; see his bodily beauty; you have already seen how he favoured us.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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