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 third pAsuram, AzhwAr becomes displeased saying “You are not presenting yourself in front of me, at least you can come in front of me and say ‘You are not virtuous enough to see me’ to make me become devoid of such desire to see you; you are not even doing that”
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “If I call out for you who is very humble/obedient towards those who exclusively exist for you, you are not even coming in front of me and telling ‘Why are you, who has committed sins, calling out to me?'”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
IvilAdha thIvinaigaL eththanai seydhanan kol?
thAvi vaiyam koNda endhAy! dhAmOdharA! enRenRu
kUvik kUvi nenjurugik kaN pani sOra ninRAl
pAvi nI enRonRu sollAy pAviyEn kANa vandhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
(as said in SrIvaikuNta sthavam 60 “yadhbrahmakalpaniyuthAnubhavE’pyanASyam” (sins committed by this jIvAthmA in half a moment cannot be atoned even over a period of 1000s of days of brahmA), even if experienced for many kalpas (kalpa – a day of brahmA))
Ivu ilAdha – indestructible
thIvinaigaL – cruel sins (which lead to agony)
eththanai – countless
seydhanan kol – have I committed?
(When asked “what is that?”)
thAvi – measured (with his divine feet)
vaiyam koNda – captured the universe to fully exist for you
endhAy – oh my lord!
dhAmOdharA – Oh one who is having the scar of the rope on your waist (which was tied by yaSOshA to show that you are obedient towards those who are fully existing for you)
enRu enRu – saying so
kUvik kUvi – calling out many times without break
nenju urugi – heart melting as water
kaN pani sOra – that water flowing out as tears
ninRAl – if I stood (with agony)
pAviyEn – me, who is having sins (which stop me from seeing you)
kANa – to see
vandhu – appear in front of me
nI – you
pAvi – are a sinner
enRu – that
onRu sollAy – you are not telling.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Have I committed indestructible countless cruel sins? Oh my lord who measured and captured the universe to fully exist for you! Oh one who is having the scar of the rope on your waist! If I who is having sins that are stopping me to see you, stood and called out to you saying these, with my heart melting as water and that water flowing out as tears, you are not appearing in front of me and telling “You are a sinner”. AzhwAr implies that emperumAn appearing to say that AzhwAr is a sinner is also sufficient. Ivu – destruction.
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.
- IvilAdha thIviinaigaL – I am committing big sin; should I commit sins which cannot be exhausted even by experiencing the effects of it? Would “nAbhuktham kshIyathEkarma” (if the effects of the actions are not experienced, they don’t get exhausted) be false in my case [i.e., some effects are already experienced, at least those karma should be exhausted by now; but it appears that I have so much karma left]; even after experiencing the effects, should [a large portion of] it remain? [But] Did AzhwAr experience the effect of his sins? Yes – he experienced the effect of all his sins [the great agony], when emperumAn turned away from AzhwAr for half a moment.
- thIvinaigaL eththanai seydhanan kol – Does “seyvinai” just indicate one sin? How many crores of sins have I done?
- thAvi … – Are you not capable of doing difficult tasks effortlessly? Don’t you protect everyone at that time without limiting yourself? He set out his divine feet to protect them and AzhwAr too being fully captivated by that act, said “endhAy“.
- dhAmOdharA – When some persons [dhEvaki and nandhagOpa in previous births] prayed to have you as their child, did you not appear as their child and become submissive to them to be disciplined by them? She [yaSOdhA] saw your act of stealing the butter, tied you to the mortar and beat you up, to starve you also.
- enRu enRu – He is not of the nature of saying this [incident] once and speaking about something else subsequently.
- kUvik kUvi – Repeatedly calling out speaking about these incidents.
- nenju urugi – The first calling out leads to subsequent calling out, the sound from his throat entering his ear and causing the heart to melt like fluid matter.
- kaN pani sOra ninRAl – As the eyes will act on behalf of the heart, they shed overflowing tears. When that happens,
- pAvi … – To sustain myself by becoming free from desire [to see you]; Can emperumAn not come in front of me and say “Why are you desiring to be helped by me like I helped indhra, yaSOdhA et al? indhra was sathva nishta [situated in sathva guNam (goodness)], yaSOdhA was my mother, [but] you are a sinner”? [Is indhra a sathva nishta?] Since emperumAn divided dhEvas (celestial deities) and asuras (demons) based on their qualities, indhra can be said to have sathva guNam since he is counted along in dhEvas.
- onRu sollAy – You can tell me “You are fortunate [or you are a sinner]”. I don’t care about the meaning of your words, I just want to hear you speak.
But there is restriction while you say that.
- pAviyEn kANa vandhu – You have to appear in front of me and say that. You are capable of being present in my heart and speaking to me – but I will not be satisfied with that.
- pAviyEn – While the whole world is happily living its life, I am so sinful that I cannot sustain myself without hearing you speak in this manner.
- kANa vandhu – This is SabdhAdhi vishaya prAvaNyam [attachment towards sense enjoyment] of AzhwAr [i.e., his senses too are attached to bhagavAn only]; sollAy is explained in two ways – “come and tell me” as well as “you are not even coming and telling me this”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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