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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Second pAsuram. In the first pAsuram, he desired for the goal for his body; here, he desires for the goal for the mind.
IdhE yAn unnaik koLvadhu engyAnRum – en
mai thOy sOdhi maNivaNNa endhAy!
eydhA nin kazhal yAn eydha – gyAnak
kai thA kAlak kazhivu seyyElE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
en – for me, this taste-inducing
mai – black/dark
thOy – abundant
sOdhi – having radiance
maNi – like a precious gem
vaNNam – having beautiful form
endhAy – Oh my lord!
unnai – you
yAn – I
engyAnRum – at all times
koLvadhu – the result of having
IdhE – this only;
What is that?
eydhA – difficult to achieve
nin – your
kazhal – divine feet
yAn – I
eydha – to attain
gyAnak kai – the helping-hand of knowledge that gives clarity
thA – you give
kAlak kazhivu – delay
seyyEl – don’t do
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh my lord who is having abundantly blackish form resembling a radiant beautiful precious gem which induces my attachment towards you! this is the result of having you all the times. What is this? It is your divine feet which is difficult to achieve for me. You give the helping hand of knowledge that gives clarity to attain them without doing any delay. gyAnam (knowledge) is explained as kai (helping hand), since that is his hold.
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.
Though in the previous pAsuram AzhwAr said “IdhE” (only this – being connected to your lotus feet), emperumAn thought “Sometimes if we hear the same matter repeatedly, mind may desire for something else; so, I should confirm if AzhwAr is well situated in this goal” and asked “What do you need in addition to this?”.
- IdhE – AzhwAr says “this only”.
How will I know that you are situated in this goal only?
- yAn unnaik koLvadhu – Our nature is the proof. I, the servitor, will have only this from you, the master.
emperumAn says “Though my swAmithvam (lordship) and your SEshathvam (servitude) existed forever, you had missed out on the opportunity to serve; that is why I have this doubt; how many days will this firmness last?”
- engyAnRum – As long as the AthmA exists (that is, forever), this will be my request.
- en mai thOy … – Oh my lord who revealed your lordship by showing the complexion which resembles that of a precious gem which has radiant black hue.
emperumAn says “Good. What shall I do for you?”
- eydhA nin kazhal yAn eydha – You make me attain your divine feet which are difficult to attain by anyone’s self effort. I should attain it with the thought that “You blessed me that favour”.
emperumAn asks “Did you not get that when you were blessed “mayarvaRa madhinalam” (pure knowledge/devotion without any fault)”?
- gyAnak kai thA – It is not as sufficient as you think; you have to make me realize that “I have attained it”. The favour of knowledge is like giving a helping hand to a drowning person. AzhwAr says “gyAnamAna kaiyaith thA” (give me knowledge that is the helping hand). Here, we should recollect the words of mudhaliyANdAn to embAr which is “when some one falls in a well, if two persons give their hand, it will be easy on both those who are helping and the one being helped; so be it” [A Sishya of mudhaliyANdAn goes to embAr and serves him when mudhaliyANdAn was away. embAr thinks he has not had pancha samskAram (initiation) and performs the same to him without realizing ANdAn is already his AchArya, but later comes to know about it. When ANdAn returns, the Sishya returns to ANdAn and informs about the incident. At that time ANdAn tells embAr not to worry saying the aforementioned words – such was his magnanimity].
- gyAnak kai thA – Alternatively, when emperumAn asks “Is that goal not achieved only by those who have para bhakthi, para gyAnam and parama bhakthi?”,
- gyAnak kai thA – AzhwAr says “even those, you need to bestow them to me and accept me at your lotus feet”.
When emperumAn said “I will do so”,
- kAlak kazhivu seyyEl – Azhwr says “Don’t delay. My word/request has always been ‘immediately’ “.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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