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 tenth pAsuram, AzhwAr reached thirukkudandhai thinking that all the sorrows will be removed and all his desires will be fulfilled; but that did not happen. So, he says “where else do I have to go and knock the doors?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “You are present inside me and are greatly tasteful, but I am unable to see you physically; though you are present as the easily approachable archAvathAram and I have surrendered to you, how long do I have to suffer in grief like this?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
vArA aruvAy varumen mAyA mAyA mUrththiyAy
ArA amudhAy adiyEn Avi agamE thiththippAy
thIrA vinaigaL thIra ennai ANdAy thirukkudandhai
UrAy unakkAtpattum adiyEn innam uzhalvEnO
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vArA – instead of walking towards us with your beautiful form to be seen by the eyes and enjoyed
aruvAy – without a [physical] form
varum – appearing inside me
en mAyA – revealing your amazing qualities
(not just antharAthmA, indwelling soul)
mAyA – free from decay and destruction
mUrththiyAy – having eternal auspicious form
ArA – unsatiated even after enjoying
amudhAy – being enjoyable like nectar
adiyEn – me who am your servitor, my
Avi – the abode of my soul
agam – inside the heart
thiththippAy – one who triggers great taste
(the beginningless hurdles which are impediments for such internal experience)
thIrA – inexhaustible
vinaigaL – sins
thIra – to destroy
ennai – me
ANdAy – who accepted my service by speech
(not stopping with that, and to see and enjoy)
thirukkudandhai – thirukkudandhai
UrAy – one who is having it as your distinguished abode and being present there
unakku – for you (who has such saulabhyam (easy accessibility) and saundharyam (beauty))
AL pattum – though being your servant
adiyEn – I who am existing exclusively for you and have no other refuge
innam – still, in future
uzhalvEnO – should I suffer with no interaction with you as desired?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Instead of walking towards us with your beautiful form to be seen by the eyes and enjoyed, you are appearing inside me without a [physical] form revealing your amazing qualities; [on top of that] you are also triggering great taste inside the heart of me who am your servitor, the heart which is the abode of my soul, with an eternal auspicious form which is free from decay and destruction; you accepted my service by speech to destroy my inexhaustible sins; oh one who is having thirukkudandhai as your distinguished abode and being present there! Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?
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.
- vArA aruvAy – The formless lord [that is, in the form that can not be perceived by our eyes] who is not coming. emperumAn who is appearing in a form that is not perceivable by our eyes, but is not appearing for external/physical experience.
- varum en mAyA – “aruvAy” should be recited with “varum en mAyA” [to indicate that he has come and made himself present internally as antharAthmA which is not perceivable by our eyes]. Oh amazing lord who is shining brightly in my heart to not let me forget and survive [remembering emperumAn but not seeing is unsustainable for AzhwAr].
- mAyA mUrththiyAy – One who is having eternal divine auspicious form. Every other entity’s (AthmA’s) body goes through different stages such as birth, death etc [but emperumAn’s forms do not go through such transformations].
- ArA amudhAy – Being infinitely enjoyable and hence cannot be forgotten by me.
- adiyEn Avi agamE thiththippAy – You who have me as your belonging always and who manifested your enjoyable nature in my heart and let me enjoy that.
- thIrA vinaigaL thIra ennai ANdAy – Oh one who eliminated those sins which are impediments to enjoy you and which can only be exhausted either by experiencing their effects or by your mercy, and made me say “adiyEn Avi agamE thtiththippAy“. Another explanation – You who eliminated my hurdles which are explained in thiruvAimozhi 4.6 “thIrppAraiyAmini” etc as said in thiruvAimozhi 4.6.6 “piNiyum ozhiginRadhillaip perugum idhuvallAl” (her disease is only worsening and she is not getting cured), and engaged me in your service.
- thirukkudandhai UrAy – You who descended to thirukkudandhai to engage me in your service. Here it is highlighting the greatness of archAvathAram in comparison to parathvam (his form in paramapadham), vyUham (his form in kshIrAbdhi) etc. While I have not come to you, you have come here and are resting for me. Have I surrendered to someone who does not even have a naththam (a town, as his belonging)? [No – emperumAn has thirukkudandhai].
- unakku AL pattum – Even after being captured by you who have descended to make the worldly people enjoy you.
- adiyEn – Whose belonging is suffering like this? [I am your servant/belonging].
- innam uzhalvEnO – I who have placed all my responsibilities at your divine feet and am considering that you would take care of those; how many dhivyadhESams should I go and knock at the door [for your mercy]?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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