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 end, AzhwAr says “This decad will uplift those who learn it and also will eradicate the worldly sorrow”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr explains elimination of this worldly birth as the result of this decad.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
viyappAya viyappillA meygyAna vEdhiyanai
sayap pugazhAr palar vAzhum thadam kurugUrch chatakOpan
thuyakkinRith thozhudhuraiththa AyiraththuL ippaththum
uyak koNdu piRappaRukkum oli munnIr gyAlaththE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
viyappAya – surprising to see qualities, activities etc (when seen in others)
viyappillA – nothing unusual (in bhagavAn‘s case)
those which shine due to being related to bhagavAn,
mey gyAnam – that which explains such true knowledge
vEdhiyanai – one who is known through vEdhams
sayam – jayam – victory (over samsAram (worldly bondage)) leading to
pugazhAr – one who has glories (such as gyAnam (knowledge), vairAgyam (detachment))
palar – many
vAzhum – living (enjoying AzhwAr’s greatness)
thadam – vast
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
thuyakku – confusion of mind (in the form samSaya (doubt), viparyaya (error))
inRi – without
thozhudhu – rendering service (which is the natural act of true knowledge)
uraiththa – mercifully spoken
AyiraththuL ippaththum – this decad among the thousand pAsurams
oli – joyful noise
munnIr – having the ocean which has three types of water (river water, ground water and rain water)
gyAlaththu – in the world
uyak koNdu – uplifting (by bestowing knowledge etc)
piRappu – relationship with [further worldly] births
aRukkum – will eradicate
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn in whom the amazing qualities etc are natural (nothing unusual) whereas in others it is surprising to see any qualities, activities etc; such emperumAn is revealed by vEdhams that shine due to being related to bhagavAn and that which explain such true knowledge. nammAzhwAr, who is the leader of AzhwArthirunagari, where many glorious personalities who have won over the worldly bondage, live enjoying greatness of nammAzhwAr. This decad among the thousand pAsurams, which is mercifully spoken by such nammAzhwAr without any confusion in his mind (in the form of doubt, error) and rendering service (which is the natural act of true knowledge). Such decad will uplift (by bestowing knowledge etc) those jIvAthmAs in this world which is having the ocean that makes joyful noise and that has three types of water (river water, ground water and rain water) and will eradicate the relationship with [further worldly] births.
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.
- viyappAya viyappillA – [Those qualities, activities etc] When observed in others, we will be surprised, but when seen in bhagavAn, it will seem normal. When some one donates four (a few) cows in charity, it will make us wonder. But when we hear that “SrI rAma gave in charity”, it will sound quite normal. When SrI rAma was giving away wealth in charity and completed it, a brAhmaNa named thrijada arrived there, Since SrI rAma wondered what to give, he said “You throw your stick as far as possible, and I will give you cows fitting that distance”. The brAhmaNa obliged and went away with so many cows [that fit within the boundary].
- mey gyAna vEdhiyanai – emperumAn who has the greatness of being revealed by vEdham which speaks the truth as it is.
- sayam … – Like AzhwAr himself who said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowly life in this material realm), many SrIvaishNavas live here enjoying AzhwAr – AzhwArthirunagari which is the vast abode that accommodates all such SrIvaishNavas.
- thuyakku inRi – thuyakku means confusion in mind. This decad which is among the thousand pAsurams, which was composed after AzhwAr fully visualized the truth without any doubt, error.
- oli munnIr gyAlaththE – In this world which has the noisy ocean which has the three types of water, this decad will uplift those who were as said in thaiththiya upanishath “asannEva sa bhavathi” (as good as non-existing) to become as in thaiththiya upanishath “santhamEnam thathO vidhu:” (due to knowing brahmam, others know him to be existing) and will also eliminate the hurdles. Like when a kingdom becomes leaderless, [if there were a prince who was imprisoned for some reason] the prince would first be crowned and then his shackles will be broken, this decad would first engage one in kainkaryam at the divine feet of azhagar emperumAn and then the bondage in this material world which is a hurdle for such kainkaryam, would be eliminated.
Finally, nampiLLai summarizes the contents of this decad briefly.
- In the first pAsuram, AzhwAr meditated upon the perfect match between azhagar emperumAn‘s divine ornaments and divine form.
- In the second pAsuram, he said “For such perfect match, those examples given by worldly people will only cause blemish to you”.
- In the third pAsuram, emperumAn said “forget about worldly people, why can’t you explain that?”, AzhwAr replied “I won’t be able to completely explain that”.
- In the fourth pAsuram, “you, who is great and infinitely sweet, confused the worldly people so that they lose you”.
- In the fifth pAsuram, emperumAn said “you are different from worldly people, why can’t you speak?” and AzhwAr replied “You have transformed me to be different from worldly people, but you have not made yourself to be limited [you are still unlimited]”.
- In the sixth pAsuram, emperumAn said “why don’t you along with vEdhams speak about me?” and AzhwAr replied “Even vEdhams cannot fully understand you”.
- In the seventh pAsuram, emperumAn said “Leave aside vEdhams; there are some vaidhika purushas (those who are well-versed in vEdham). What is the problem in them glorifying me?” and AzhwAr replied “Even that will cause blemish only to you”.
- In the eighth pAsuram, AzhwAr said “even if we imagined a brahmA who is not in karma bhAvanA (engaging in worldly creation etc) and is fully in brahma bhAvanA (total devotion towards bhagavAn), even such brahmA’s glorification would cause blemish only to you”.
- In the ninth pAsuram, AzhwAr said “as we are not able to speak about his supremacy, is his simplicity easy to speak about?”.
- In the tenth pAsuram, AzhwAr said “Isn’t it a blemish if those who are created by brahmA who was created by you, glorify you?”.
- In the end, AzhwAr mercifully explained that, this decad by itself will give the ultimate result.
AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
In the next article we will enjoy the next decad.
adiyen sarathy ramanuja dasan
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