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 fourth pAsuram – AzhwAr says “Even your omnipresence which is for the protection of all, did not help me. You have to mercifully see that I attain you”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr say “You have to appear in front of me and tell me the method by which I can attain divine feet of you, who pervades everywhere to protect all”.
Highlights from periyavAchchAn piLLai‘s introduction
In fourth pAsuram – AzhwAr says “Did I just miss out the opportunity during your incarnations? As said in SrI bhagavath gIthA 10.10 “dhadhAmi budhdhiyOgam tham” (I give them the intellect), even when you enter in my heart which is the source of the thought process, to help me, I have not reaped the benefit”.
Fourth pAsuram. emperumAn asks “Even if you missed the opportunity, when I myself descend (by assuming various incarnations) to wherever you are, unlike those incarnations that stay only for a specific period of time, when I am present as in-dwelling super soul in the hearts of even those who don’t like me, why don’t you be favourable towards such antharyAmi emperumAn and fulfill your desire?”, AzhwAr says “I missed out the opportunity in there too”.
sUzhchchi gyAnach chudaroLyAgi enRum
Ezhchchik kEdinRi engaNum niRaindha endhAy!
thAzhchchi maRRengu thavirndhu nin thALiNaik kIzh
vAzhchchi yAn sErum vagai aruLAy vandhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sUzhchchi – surrounding (everything)
gyAnach chudar – having the rays of knowledge
oLiyAgi – being naturally self-effulgent
enRum – at all times
Ezhchchi – expansion
kEdu – contraction
inRi – not having
engaNum – everywhere
niRaindha – fully pervading
endhAy – Oh the lord who accepted me (like surrounding a town to capture a single person)!
maRRu – except (you)
engum – in all aspects
thAzhchchi – engagement in
thavirndhu – skipped
nin – your (apt)
thAL – (enjoyable) divine feet
iNai – two
kIzh – underneath
vAzhchchi – living such life (of being subservient to you)
yAn – I (who have not done this before)
sErum – attaining
vagai – method
vandhu – coming and standing (in front of me assuming a particular form)
aruLAy – mercifully tell me
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh the lord who accepted me (like surrounding a town to capture a single person) by fully pervading everywhere, having a self-effulgent form which is surrounded by rays of knowledge which are neither expanding nor contracting! Coming and standing (in front of me, assuming a particular form), please mercifully tell me (who has not done this before) the method of attaining your (apt) two (enjoyable) divine feet and living such life underneath them, after skipping engagement in all aspects except 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.
- sUzhchchi … – Since he catches the chEthanas (jIvAthmAs) by his vyApthi (pervading), it is called sUzhchchi (trick). Pervading everywhere, with well expanded radiant ray of knowledge. Here it (gyAnach chudaroLiyAgi engum Ezchchik kEdinRi engaNum niRaindha) is explaining both the svarUpam of bhagavAn which is the abode of knowledge and the knowledge itself. In bhagavAn’s case both svarUpa vyApthi (his true nature being pervaded everywhere) and gyAna vyApthi (his knowledge being pervaded everywhere, i.e., he is cognizant of everything) can be explained [In jIvAthmA’s case, the AthmA does not physically pervade everywhere, only its knowledge is spread over certain scope], since both are done for the sake of (helping) others.
- enRum Ezhchchik kEdinRi – At all times, no expansion and contraction. There is no expansion/contraction based on karma (bondage). Ezhchchi – expansion. kEdu – contraction.
- engaNum niRaindha – Is he pervading in a single spot? No. It is everywhere. kaN – place. As said in thiruvAimozhi 1.1.10 “idam thigazh poruLthoRum karandhu” (hiding in all places), at all places in all entities. Like an entity will be pervaded by its category (for example, a cow has the “quality of being a cow” throughout its body), bhagavAn completely pervades everything.
- endhAy – AzhwAr considers his omnipresence is also for AzhwAr himself as it is seen in an army surrounding a whole town to catch a single person. Even after you enter my heart to protect me, I, being attached to worldly pleasures, escaped you.
- thAzhchchi maRRu engum thavirndhu – Avoiding the disgrace that will be acquired by engaging in all aspects other than you. As said in thiruviruththam 95 “yAdhAnum paRRi” (holding on to anything), for me to be attracted, your absence is the only thing that is needed.
- nin thAL iNaik kIzh vAzhchchi – Service at your apt, infinitely enjoyable lotus feet. You have to mercifully show a new path to me. Though the attachment is same in both (spiritual matters and worldly matters), AzhwAr says one as “thAzhchchi” (disgrace – worldly matters) and the other as “vAzhchchi” (glory – spiritual matters). Attachment to worldly matters is explained in “sarvam paravaSam dhukkam” (being subservient to others is sorrowful) and in manu smruthi 4.6 “sEvA Svavruththi:” (to serve others is inferior); attachment to spiritual matters is ordained in mUla samhithA “chAyAvA sathvam anugachchEth” (like a shadow following its owner). You have to mercifully explain me the ways to attain such glorious life for me who is born for such a life, yet have lost it so far.
- vandhE – You cannot tell that without appearing in front of me; you have to come in front of me. You have to mercifully assume an incarnation specifically for me like you descended as SrI rAma, krishNa et al.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org