SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram – AzhwAr feels sorry for having lost this most enjoyable servitude since time immemorial.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “though the relationship [between jIvAthmA and paramAthmA] is inseparable, due to ignorance that has no beginning, being polluted by ahankAram and mamakAram, I have lost it”.
Highlights from periyavAchchAn piLLai‘s introduction
In the ninth pAsuram – AzhwAr says “I have lost this sambandham and the joy (explained in previous pAsuram) since time immemorial”.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Ninth pAsuram. AzhwAr meditated upon the manner in which nithyasUris enjoy emperumAn eternally saying “mikkAr vEdhavimalar vizhungum“; AzhwAr then thinks about his own nature (of the AthmA) which matches the SEshathvam (servitude) of the nithyasUris and says “[Yet] I have been unworthy [having lost that opportunity to serve]”.
yAnE ennai aRiyagilAdhE
yAnE enRanadhE enRirundhEn
yAnE nI en udaimaiyum nIyE
vAnE Eththum em vAnavar ERE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
yAnE – I myself
ennai – in the matters relating to me
aRiyagilAdhE – due to not having true knowledge
yAnE – considering myself as independent
en thanadhE – considering everything but myself as my belongings
enRu – engaged in ahankAram (considering myself as independent) and mamakAram (considering the belongings of bhagavAn as mine)
irundhEn – merely existed (without manifesting AthmA‘s eternal nature)
vAnE – all of paramapadham (where true knowledge is practiced without this ignorance)
Eththum – praising (your relationship with them)
avvAnavar – those residents of the paramapadham
ERE – Oh one who resides there manifesting the pride of lordship!
(Once this true knowledge is understood,)
yAn – I
nIyE – being prakAra (attribute) of you which is inseparable and thus can be said as “You”
en udaimaiyum – those which are my belongings
nIyE – (in the same manner, being attributes) are such that they can be said as “You”
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Due to my not having true knowledge in the matters relating to me, I considered myself as independent and considered everything but myself as my belongings, engaged in ahankAram (considering myself as independent) and mamakAram (considering the belongings of bhagavAn as mine) and merely existed (without manifesting AthmA‘s eternal nature); Oh one who resides in paramapadham manifesting the pride of lordship, being praised in all of paramapadham (where true knowledge is practiced without this ignorance) by those residents of the paramapadham praising (your relationship with them)! Once this true knowledge is understood, I realise that “I” can be said as “You”, due to my being prakAra (attribute) of you which is inseparable and in the same manner being your attributes, my belongings can also be called as “You”.
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
- yAnE – My loss is not due to his deeds [This is explaining the avadhAraNArtham “E” in end of yAnE which says I alone am the cause]; while he is trying to come in front of me and help me, I myself caused my own destruction.
- ennai aRiyagilAdhE – Just like a prince who gets lost in the forest, found by a hunter and being raised by him, he will eventually come to think that he too is a hunter, I who do not realise that I am a prakArabhUtha (an attribute, a form) of sarvESvaran.
- yAnE en thanadhE enRu irundhEn – Instead of thinking “bhagavAn and his belongings”, I misunderstood “I and my belongings”.
- irundhEn – If this goes on for a long time, some day, one should repent for such situation; even that did not occur – I lived as if I am complete and without any worries. Just as it is said in periya thiruvanthAdhi 82 “thIvinaiyEn vALA irundhu ozhindhEn” (I, who am this sinner, stayed without acting upon those sins). Though I was fit to do everything as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (Let me serve you in all ways), I stayed as if I had nothing to do. It sounds like AzhwAr is saying “ozhindhEn” (I am finished). While it is said that “even a moment of separation from bhagavAn is unbearable”, AzhwAr says that he has lost this all along (until now) since time immemorial.
When asked “Is this not the way that this should be understood?”, he says
- yAnE nI – mukthAthmAs would say as in bruhadhAraNyaka upanishadh “aham manurabhavam sUryaScha” (vAma dhEva rishi who worships brahmam says “I am manu, I am sUrya”); those who have pristine knowledge in this samsAram would say as in SrIvishNu purANam 1.19.85 “maththas sarvamaham sarvam” (prahlAdha says “everything came out of me, I am everything”; What makes them say these? “aham brahmAsmi” – Like one says “I am the prince (son of the king)”, one’s relationship with brahmam makes one say “I am brahmam”. When it is said in SrIvishNu purANam “sa vAsudhEva:” (that object is vAsudhEva), isn’t it explained as a SarIram (body) of vAsudhEva?
- en udaimaiyum nIyE – Just as it is said in mahAbhAratham udhyOga parvam by vidhura to dhritharAshtra “yasyaithE thadhdhanam” (for those who own him, those persons are that wealth for him).
Where did we observe this?
- vAnE Eththum – nithyasUris enjoy you this way. As in “manjA krOSanthi” (bed is making noise) which means the persons on the bed are making noise, here vAn (paramapadham) indicates the residents of the paramapadham.
- em vAnavar ERE – This is the place where the nithyasUris and mukthAthmAs serve him matching their serving nature and he accepts their service matching his lordship over them. AzhwAr says “em” to indicate that he (badhdhAthmA – bound soul) is as qualified as they are (nithasUris – ever free soul), yet, he lost and became worthless.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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