SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Second decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the seventh pAsuram, AzhwAr says “After having established that your dhEvathAs protect you based on emperumAn‘s mercy, you consider them to be “his servitors” and approach them as part of worshipping him”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says to those servitors of other dhEvathAs “Without his support, they have no ability to protect; krishNa who is easily approachable in all manners is the supreme lord; this being the case, you see that you meditate them to be his body and engage in those nithya (daily) and naimiththika (periodical) karmas (rituals)”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Seventh pAsura. Those devotees of other dhEvathAs tell AzhwAr “we have worshipped our dhEvathAs for a very long time; we will accept the result for that first and then surrender to bhagavAn“; AzhwAr replies “I have already shown you that the dhEvathAs whom you have surrendered to, are protecting you based on his strength; hence, it is best to surrender unto him; but if it is not possible, whenever you offer something to them, think “these dhEvathAs are dear to bhagavAn; we are worshipping him through them” and offer to them.
niRuththi num uLLaththuk koLLum dheyvangaL ummai uyyakkOL
maRuththum avanOdum kaNdIr mArkkaNdEyanum kariyE
kaRuththa manam onRum vENdA kaNNan allAl dheyvam illai
iRuppadhellAm avan mUrththiyAy avarkkE iRuminE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
num – your
uLLaththu – in your heart
niRuththi – since they are not subASrayam (auspicious object of meditation), forcefully holding them [instead of naturally being present]
koLLum – placing
dheyvangaL – dhEvathAs
ummai – you all
uyyak koLLum – uplifting
avanOdE – to the one who gave them the ability to bestow benedictions
maRuththu – by approaching him only
mArkkaNdEyanum – mArkaNdEya rishi
kari – as witness
kaNdIr – see
kaRuththa – contamination (to have faith in other dhEvathAs)
manam – heart
onRum – in any manner
vENdA – unnecessary;
(as said in “yOyOyAmyAmthanumbhaktha:“)
kaNNan allAl – except for krishNa (who is the SarIrI (AthmA) of all other dhEvathAs)
dheyvam – para dhEvathA (supreme dhEvathA)
illai – not there
(this being the case)
iRuppadhu – those nithya and naimiththika karmas which are ordained in SAsthram
ellAm – all of them
avan – for such krishNa
mUrththiyAy avarkkE – pursuing those dhEvathAs as his body
iRumin – offer them considering krishNa, who is the enjoyer of all yagyas (sacrifices), as the end goal.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Approach only krishNa who gave the dhEvathAs you all are forcefully holding and placing in your heart since they are not subASrayam for your upliftment, the ability to bestow benedictions; you have seen that mArkaNdEya rishi is a witness for this; it is unnecessary to have any contamination in your heart; except for krishNa, there is no other para dhEvathA. Thus, offer all those those nithya and naimiththika karmas which are ordained in SAsthram, pursuing such dhEvathAs as body for such krishNa, and offer them considering krishNa, who is the enjoyer of all yagyas (sacrifices), as the end goal.
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
- niRuththi – It is the responsibility of the meditator to establish the validity of the one who is being meditated upon. They [other dhEvathAs] remain standing only because of these devotees worshipping them.
- num uLLaththuk koLLum dheyvangaL – dhEvathAs who are placed in your hearts.
- uLLaththuk koLLum – They will meditate upon those dhEvathAs secretly thinking “if others know that we are worshipping these personalities, they will mockingly laugh at us”.
- ummai uyyak koL – The way they became to uplift you all.
- maRuththum … – While you take shelter of them considering “they must be better than he [emperumAn]”, they in turn approach him and protect you. The ability to protect always rests upon emperumAn as said in SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim | …” (Oh wise person! Except for hari who is well situated in sustaining others, no one has the ability to give protection).
When asked “While we approach others, how is it that emperumAn is real benefactor?”, AzhwAr says,
- mArkkaNdEyanum kariyE – kari means sAkshi (proof/witness). mArkaNdEya is the proof for this principle. He prayed to a dhEvathA (rudhra) for a long time. rudhra told him “You have prayed to me for a very long time, and this surrender cannot go waste. There is no difference between you and I [when it comes to having our real goal fulfilled], and so, I will show you the right path”, led him to sarvESvaran and fulfilled his desire; thus, he is the proof for this principle.
- kaRuththa manam onRum vENdA – You don’t need the inferior heart of considering lowly dhEvathAs as supreme lord.
- kaNNan allAl dheyvam illai – As said in mahAbhAratham bhIshma parvam “… sarvE dhEvA dhEvakI puthra Eva” (vEdhams, all fires, all sacrifices, all dhEvathAs are all krishNa, the son of dhEvaki), there is no independent dhEvathA who is not body of his; as said in SrI bhagavath gIthA 7.21 “yO yO yAm yAm thanum bhaktha:” (whichever devotee of the dhEvathAntharams (other dhEvathAs) any dhEvathA who is [my] SarIra (body)), all the dhEvathAs are his body [bhagavAn is the antharyAmi [in-dwelling super soul] of all dhEvathAs].
- iRuppadhu – This being the case, whatever materials you offer to those dhEvathAs as part of their worship, consider “these dhEvathAs are his body” and offer those materials to them. iRuppadhellAm – all those nithya and naimiththika karmas which appear to be for other dhEvathAs, to those dhEvathAs who are body for him. Knowing that “sarvESvaran is the antharAthmA” and consider them to be worship for such emperumAn.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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