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 thinking about abundance of wealth being the cause for disaster, and the craziness of the people of this world desiring for that, says “you should accept me in your lotus feet where there is no scope for meditating upon such sufferings”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “You should manifest your magnanimity and accept me just as you manifested your beautiful form so that I don’t have to see the worldly activities of people being attached to this wealth which is temporary”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
koL enRu kiLarndhezhundha perum selvam neruppAgak
koL enRu thamam mUdum ivai enna ulagiyaRkai
vaLLalE maNivaNNA! unakazhaRkE varum parisu
vaLLal seydhadiyEnai unadharuLAl vAngAyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
koL enRu – saying “pursue me, pursue me”
kiLarndhu ezhundha – rising and visible in an appealing manner
peru selvam – great wealth
neruppAga – while being like fire (due to leading to destruction etc and to be defeated by enemies)
(due to previous impressions and desire)
koL enRu – (again) saying “pursue” (this)
thamam mUdum – to be consumed by the darkness of ignorance
ivai – these
enna ulagiyaRkai – How sad are [these] worldly incidents?
vaLLalE – having unsurpassed magnanimity
maNi vaNNA – Oh one who is having divine form which resembles blue gem!
una kazhaRkE – at your divine feet
varum parisu – to reach
vaLLal seydhu – show your magnanimity for this
adiyEnai – me (who exist exclusively for you)
unadhu aruLAl – by your grace
vAngAy – mercifully accept me
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Great wealth which is rising and visible in an appealing manner, saying “pursue me, pursue me”, while being like fire and people get consumed by the darkness of ignorance of such wealth saying “pursue [me]” – How sad are these worldly incidents? Oh one who is having divine form which resembles blue gem, who is having unsurpassed magnanimity! Show your magnanimity to have me reach your divine feet and mercifully accept me by your grace.
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.
- koL enRu … – Though one does not desire for the unsurpassed wealth, it will rise like a pot/container which is used in farming to fetch water.
- neruppAga – to destroy without any trace; also explained as – that which causes destruction of the self. Why is it that wealth leads to destruction? Hearing that “one is living a wealthy life”, others would like to finish him out of jealousy. Though wealth leads to destruction, since others force him to pursue wealth, being covered with ignorance, out of greed, one will pursue wealth which was deemed to cause destruction previously. Again one pursues wealth due to being covered with ignorance. Alternative explanation – here the mind is explained as the instigator to pursue wealth; another explanation – the strength of the wealth is such that, though one knows that it leads to destruction, the heart, being covered with ignorance, will instigate him to pursue the wealth. mahAbhAratham Salya parvam “hathE bhIshmathE dhrONE hathE karNE mahArathE ASAbalavathI rAjan SalyOjyEshyathi pANdavAn” (Even after the death of great warriors like bhIshma, dhrONa and karNa, dhuryOdhana, out of greed, thought, he can defeat pANdavas using the help of Salya).
- ivai enna ulagiyaRkai – How sad are these worldly incidents!
- vaLLalE – Oh the magnanimous one who impressed upon my heart that the worldly wealth would lead to destruction!
- maNivaNNA – You magnanimously gave the abode (your divine form) which resembles a priceless gem. sAdhanAnushtAnam (practicing of other means) will not lead to extra benefits [such as getting instructions from AchArya etc. Only emperumAn‘s magnanimity will bestow those]. Alternative explanation – censuring the desire for worldly wealth, emperumAn, relaxed his shawl (outer covering), revealed his divine beauty [to AzhwAr].
- una kazhal … – Is it sufficient to bestow knowledge? Don’t you also bestow the ultimate goal? Is it sufficient to bestow “mayarvaRa madhinalam” (bestowing faultless knowledge, devotion)? Should you also not make me “thuyaraRu sudaradi thozhudhezha” (bow down at the radiant feet which removes the sufferings, and rise)? When you create hunger, should you also not feed me sufficiently?
- vaLLal seydhu – Showing your magnanimity to reach your divine feet. Pursuing the AthmA (AzhwAr) thinking “let him get this ultimate goal”.
- adiyEnai – Me who is praying to retain your own belonging [at your divine feet].
- undharuLAl – As you blessed me to acquire faultless knowledge and devotion, you should also bless me to attain the benefit.
- vAngAyE – AzhwAr says “vAngAy” considering himself to be a insentient entity [which cannot do anything on its own]. This is because – even if one acquires up to paramabhakthi, looking at the greatness of the benefit, it appears that everything was acquired by emperumAn‘s mercy only.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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