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 tenth pAsuram – AzhwAr says to emperumAn “Instead of giving up on me thinking ‘let him try himself and achieve his goal’, you should remove the obstacles and quickly accept me at your divine feet”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Tenth pAsuram. When emperumAn asked AzhwAr “After making you repent saying ‘yAnE endhandhE enRu irundhEn‘, is there anything more for me to do? Why are you worrying like this?” AzhwAr says “It is for this [which is to be explained in this pAsuram]”
EREl Ezhum venRu Er koL ilangaiyai
nIRE seydha nedum sudarch chOdhi!
thEREl ennai un ponnadich chErththu ollai
vERE pOga engyAnRum vidalE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
El – Opposed
ERu – bull
Ezhum – seven
venRu – won
Er – beautiful
koL – having
ilangaiyai – lankA
nIRE seydha – due to burning into ashes
nedum – great
sudar – one who is having splendour
sOdhi – one who is having radiant form
ennai – me
thEREl – not having faith (that I know what is good for me)
un – your
pon – radiant
adi – in divine feet
ollai – immediately
sErththu – accept
vERE pOga – going astray (thinking about worldly pleasures)
engyAnRum – at all times
vidal – don’t leave me
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh emperumAn who won over the seven bulls which opposed him, who burnt the beautiful lankA into ashes and who is the one with the radiant form that acquired great splendour by these actions! You should accept me at all times in your radiant divine feet, without letting me to go astray (thinking about worldly pleasures) immediately, knowing well that that I don’t know what is good for me.
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.
- ERu El Ezhum venRu – Winning over the seven bulls [“El” is just a slang and no specific meaning]. Winning over the bulls which are the obstacles to unite with nappinnaip pirAtti.
- Er koL ilangaiyai – lankA which has beauty and protection [Er – beauty, protection]. As said in SrI rAmAyaNam sundhara kANdam 49.17 “ahO vIryamahO dhairyam” (What bravery! What valour!) – this is the lankA which was respected by thiruvadi (hanumAn) [hanumAn is a brahmachAri and a great personality who was totally detached from worldly pleasures – lankA was so beautiful/organised that even he himself started admiring it for a moment]. nampiLLai beautifully explains the situation in lankA through SrI rAmAyaNam sundhara kANdam 9.12 SlOkam. babhUva budhdhisthu harISvarasya (hanumAn started thinking) – On seeing the setup of rAvaNa and his wives, since he is also a leader of a group, he started thinking like this. yadhIdhruSI rAgava dharmapathnI (if sIthA were like this) – If only this fellow (rAvaNa) had allowed perumAL (SrI rAma) and pirAtti (sIthA) to be like how he is enjoying with his wives, this whole lankA would not get destroyed. imA yathA rAkshasarAja bhAryAssujAthamasyEthi hi sAdhubudhdhE: (is it now good for rAvaNa (if sIthA were like) these wives of rAvaNa) – For hanumAn who looks after the well-being of enemies too.
- nIRE seydha – burnt into ashes as sIthA pirAtti mercifully said.
- nedum sudarch chOdhi – It is the divine victorious form of SrI rAma who annihilated rAvaNa along with entourage. AzhwAr says that emperumAn should remove his obstacles just as he removed them as SrI rAma.
- thEREl ennai – In case of nappinnaip pirAtti, it is enough to eliminate the obstacles; in the case of the divine daughter of king janaka, it is enough to kill rAvaNa who separated her; you don’t specifically strive to make them for you; because they are already your consorts; but in my case, you cannot eliminate the obstacles and stop with that. Alternative explanation – when it is read as “thEREn” – it means “theLiyEn” (I don’t have full faith in you), “dhariyEn” (I cannot bear this situation).
When asked “What should I do now?” AzhwAr says,
- un ponnadich chErththu ollai – He concludes with the principle he highlighted in thiruvAimozhi 2.9.1 “nin semmA pAdha paRputh thalai sErththu” (place my head on your reddish great lotus feet).
- un ponnadi – your divine feet are capable of giving knowledge even to stone [SrI rAma relieving ahalyA from stone form, which she acquired due to a curse, by touching that ].
- sErththu – mercifully accept.
- ollai – Right now when I am agreeing to do so, please accept me and make me like the divine lines in your feet.
- vidal – That is not sufficient. You should not think that “I have bestowed all honours on AzhwAr. What more is needed?” Even if you bestow me all honours, I will still cause all dishonours for myself; so you should never leave me to fend for myself.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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