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 the th pAsuram, AzhwAr says “If there are hurdles in attaining your divine feet, you have to remove those yourself and protect me out of your own mercy”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Second pAsuram. emperumAn says “Just by saying ‘ARREn’, what will you get? Hurdles still exist”; AzhwAr says “As you eliminated the hurdles for sIthAp pirAtti, you should mercifully eliminate my hurdles too”.
anguRREn allEn inguRREn allEn unnaik kANum avAvil vIzhndhu nAn
enguRREn allEn ilangai seRRa ammAnE
thingaL sEr maNi mAda nIdu sirIvaramangala nagar uRai
sangu chakkaraththAy thamiyEnukkaruLAyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
anguRREn – entered into your apt abode, having you as ready means
allEn – I have not
(being desireless thinking “One who does not have any upAyam (means), should remain patient”)
inguRREn – remaining patiently where I am now
allEn – I am not;
unnai – you (who are infinitely enjoyable)
kANum – to enjoy
avAvil – due to love
vIzhndhu – being captivated
nAn – I (who am grieving)
enguRREnum – in the state of worldly people too
allEn – not present;
ilangai – lankA which was a hurdle for your devotee (sIthAp pirAtti)
seRRa – destroyed and attained
ammAnE – Oh my distinguished lord!
(to help people who are succeeding)
thingaL – moon
sEr – to reach
maNi – abundance of emeralds
mAdam – mansions
nIdu – rising
sirIvaramangala nagar – in SrIvaramangala nagar
uRai – residing eternally
sangu chakkaraththAy – one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees
thamiyEnukku – I who am lonely without anyone other than you as companion
aruLAy – mercifully bless me
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
I have not entered into your apt abode, having you as ready means; I am not remaining patiently where I am now; being captivated in love to enjoy you, I am not present in the state of worldly people too; Oh my distinguished lord who destroyed lankA which was a hurdle for your devotee (sIthAp pirAtti) and attained her! Oh one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees and who is residing eternally in SrIvaramangala nagar which has rising mansions which are with abundance of emeralds and reach up to the moon! Mercifully bless me who is lonely without anyone other than you as companion.
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.
- anguRREn allEn – I am not walking around [confidently] in this world as a sidhdha sAdhanan (one who is fully considering emperumAn as the means) just as mukthAthmAs were walking around in this material realm.
- inguRREunum allEn – I am also unlike those people of this realm who are engaged in sAdhanA [bhakthi yOgam].
- anguRREn allEn – I am not the one who is fully enjoying you and not thinking about the worldly aspects as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
- inguRREn allEn – I am also not living as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I forgot you previously), forgetting you and considering sensual pleasures as the goal as said in periya thirumozhi 1.1.1 “avar tharum kalaviyE karudhi” (considering the embrace of woman only). Since AzhwAr is protected by emperumAn as said in thiruviruththam 95 “yAdhAnum paRRi nIngum virdhaththai nalvIdu seyyum” (emperumAn will relieve jIvAthmA who has vowed to leave emperumAn by pursuing any other materialistic aspects), he would be forgetful of emperumAn.
- unnai … – emperumAn asks “But in future, are you capable of doing anything?”, AzhwAr replies – I have already mentioned to you [in pAsuram 1] “unnai vittu onRum ARRagiRkinRilEn” (I am unable to sustain myself in separation from you). One who is able to do something will have strength to do so. Having become weakened as a result of the desire to see you, I cannot pursue any other upAyam now. This is the explanation given by pUrvAchAryas.
[This is explanation given by nampiLLai]
- anguRREn allEn – I am not amidst nithyasUris [in paramapadham] being at par with them.
- inguRREnum allEn – I am not just eating, wearing different clothes etc like the samsAris would do.
- unnai … – This being the case, I cannot remain sustaining myself until you come and appear in front of me.
- avAvil vIzhndhu nAn – I have fallen in this ocean of love [towards you] and unable to reach the shore as said in periya thirumozhi 4.9.3 “Asai ennum kadalil vIzhndhu angu ayarththOm” (fallen in the ocean of love and felt helpless).
- ilangai seRRa ammAnE – AzhwAr noticed that he has nothing in him, and hence looks up to sIthAp pirAtti who got her desires fulfilled; just as someone who has nothing in his hands, will look up to previously accumulated and available wealth.
- ilangai seRRa ammAnE – Since emperumAn is called as ammAn (swAmy – lord), it is his gain if he delivers AzhwAr. When svarUpam (true nature) shines in oneself, his responsibilities can be pushed to bhagavAn, and he too has the aptness to eliminate the hurdles and embrace him just as he would do for his divine consorts.
When emperumAn said “Yes I have done all of that. But now, the times have changed. rAmAvathAram is over long ago”, AzhwAr says “you have solved that issue as well”.
- thingaL … – Unlike the avathArams where you leave at a particular time, are you not permanently residing in SrIvaramangala nagar where gem studded tall mansions reaching up to the moon are present?
- thingaL sEr maNimAda nIdu – The gem studded tall mansions appearing to be rising up to the moon.
When asked “Even if he is present there, does he have the tools [to eliminate the hurdles]?”, AzhwAr replies,
- sangu chakkaraththAy – Can we highlight such limitation? He is having a weapon in each of his hands. Does he lack something as it was mentioned in SrI rAmAyaNam yudhdha kANdam 21.22 “chApamAnaya saumithrE” (Oh lakshmaNa! bring my bow) [No, he has all the weapons]? Do you need to look for someone’s help here [No]? Furthermore, do you need the help of any tools [weapons] to have your desires fulfilled [No]? Why am I still missing out? Is it due to you not being present in close proximity? or due to your not having the ability? or due to not having the weapons? or are those weapons not in your reach?
- thamiyEnukku – AzhwAr is saying “there is nothing lacking in me too”. I am unlike the residents of paramapadham who have never separated from you. And I am unlike the residents of this world who have never separated from you. For people of this world, since they have no knowledge about you, they don’t feel the separation from you.
- thamiyEnukku – For me who has no companion other than you. You can discard me only if you consider my natural attachment towards you as my self-effort in pursuing you. Even if you remain the upAyam (means), should there not be someone who accepts you as upAyam [I am one such qualified person who accepts you as upAyam]?
- thamiyEn – [lonely] AzhwAr is differentiating himself from sIthAp pirAtti. There was at least thrijadA who was favourable towards pirAtti. Here AzhwAr is so lonely that he says in thiruvAimozhi 5.1.9 “AvAr Ar thuNai” (who is my companion?).
emperumAn asks “Alright. What shall I do now?”, AzhwAr says,
- aruLAyE – Did your mercy which was shown by you initially and which made me realise my emptiness and your completeness, disappear now? Did you, who bestowed your mercy when I did not ask for back then, do that to create the desire in me [towards you] and discard me? Can one person bestow the ruchi (taste) and another person perform the subsequent pursuit [as you bestowed the taste, you have to make sure that I am delivered too]? If you cannot show your mercy to me who remains as said in periyAzhwAr thirumozhi 5.4.1 “ninnaruLE purindhirundhEn” (I desired for your mercy only), who else are you planning to show it?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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