thiruvAimozhi – 3.5.9 – amarar thozhappaduvAnai

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Fifth decad

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paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr condemns those who are situated in kaivalya purushArtha nishtA (seeking self realization/enjoyment eternally ignoring service to bhagavAn) and requests all others to enjoy bhagavAn’s qualities with great love which he identifies as the purushArtham (true goal).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr tells those who are not bhakthi yOga nishtars who are deeply attached to bhagavAn who is the lord of spiritual and material realms, “you look at them (bhakthi yOga nishtars) and follow what they do – this is to be done” [vAdhi kEsari azhagiya maNavALa jIyar differs from other commentators in this pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Ninth pAsuram. AzhwAr tells kavailya purushArtha nishtar “Instead of attaining bhagavAn who is with many auspicious qualities such as Seela (simplicity) etc, you are holding on to AthmAnubhavam (self enjoyment) which is similar to firefly” and condemns them, and tells the others “Instead of considering matters outside bhagavAn as goal, you meditate upon bhagavAn’s qualities and blissfully sing and dance. This is the duty”.

pAsuram

amarar thozhap paduvAnai anaiththulagukkum pirAnai
amara manaththinuL yOgu puNarndhavan thannOdonRAga
amarath thuNiya vallArgaL ozhiya allAdhavarellAm
amara ninaindhezhundhAdi alaRRuvadhE karumamE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

amarar – for nithyasUris
thozhap paduvAnai – being perfectly enjoyable
anaiththu ulagukkum – for all worlds
pirAnai – sarvESvara who is the lord
amara – firmly
manaththinuL – in the mind
yOgu – through yOga
puNarndhu – filled
avan thannOdu onRAga – to attain parama sAmyApaththi (supreme equality to him [in eight qualities])
amara thuNiya vallArgaL – those bhakthas who are able to have firm faith
ozhiya – instead
allAdhavar ellAm – those who others who have not acquired (bhakthi caused by such yOga)
amara – to be situated in this
ninaindhu – thinking
ezhundhu – pursuing it
Adi alaRRuvadhE – (like them) dancing and blabbering
karumam – is to be done

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhakthas are able to have firm faith on sarvESvara who is the lord for all worlds and who is being perfectly enjoyable for nithyasUris, to have him in their minds, have their heart filled with him through yOga, and are thus able to attain parama sAmyApaththi (supreme equality to him [in eight qualities]); For those who are unlike those bhakthas, the others (who have not acquired (bhakthi caused by such yOga), should be situated in this thinking about him, pursuing (like them) dancing and blabbering. This is to be done.

vyAkyAnams (commentaries)

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

  • amarar thozhap paduvAnai – Being worshipped by nithyasUris who are greater than brahmA rudhra et al.
  • anaiththulagukkum pirAnai  – sarvalOkESvara (lord of all worlds).
  • amara manaththinuL yOgu puNarndhu – Performing yOgAbhyAsam [practice of ashtAngayOga – eight limbed yOga – yama, niyama, Asana, prANAyAma, prathyAhAra, dhAraNa, dhyAna, samAdhi] deeply to have him firmly seated in the mind/heart.
  • avan thannOdu onRAga amarath thuNiya vallArgaL ozhiya – Other than those inferior persons who consider their own self to be equal to bhagavAn, during the final moments (before liberation), Does “onRAga” (union, being one) indicate equality? krishNa explained the union in SrI bhagavath gIthA 6.31 “sarvabhUthasthitham yO mAm bhajathyEkathvamAsthitha:” (One who worships me who is all pervading, in union) and when the same principle was repeated again [by arjuna], it was said to be in equanimous state in SrI bhagavath gIthA 6.33 as “yO’yam yOgasthvayA prOktha: sAmyEna madhusUdhana:” (madhusUdhana! that yOga which was explained by you as being in an equanimous state). Thus, other than those who are bold enough to consider AthmA to be as pure as bhagavAn, during the final moments. Can we consider these to be vilakshaNa adhikAris (bhakthi yOga nishtar) and “allAdhavar ellAm” (all others) to be “those who are not qualified to engage in bhakthi yOga, you think about him, sing and dance”? No, that cannot be done. That is because, the current context is as explained previously in 5th pAsuram “Odhi uNarndhavar munnA“, it is said that “those who are indifferent after hearing the glories of bhagavAn, however great may be their birth or activities, they are inferior, not even considered to be existing” and “even if they are inferior by their birth or activities, if they become emotional hearing the glories of bhagavAn, they are said to be ‘muzhudhuNar nIrmaiyinAr‘ (having the nature of omniscience)” in 6th pAsuram glorifying these persons and condemning those persons as in 5th pAsuram “en savippAr manisarE” (what worth is their chanting); in this context, we should consider the meaning to be “those who surrender to sarvESvaran and yet leave him after getting insignificant result [AthmAnubhavam – self enjoyment], are considered as not worthy of existing” itself.
  • allAdhavar ellAm – Others who are different from those inferior persons who meditate upon their own self and hold back their heart from getting attached to bhagavAn who is with auspicious qualities.
  • amara ninaindhu ezhundhAdi – Being ananya prayOjana (focussed exclusively on serving bhagavAn), meditating upon him firmly, out of the bliss acquired from such meditation, dance and praise him in a disorderly manner – this is to be done.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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