SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the th pAsuram, AzhwAr says “Since I having been captivated in your enjoyable nature and cannot exist with other worldly aspects, you have to eliminate the hurdles for me in attaining you, and find out the means to attain you and mercifully see to making it work for me even without my knowledge”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
See nanjIyar‘s introduction.
pAsuram
sUzh kaNdAy en thollai vinaiyai aRuththu un adi sErum
Uzh kaNdirundhE thUrAk kuzhi thUrththu enai nAL aganRiruppan
vAzh thol pugazhAr kudandhaik kidandhAy vAnOr kOmAnE!
yAzhin isaiyE amudhE aRivin payanE ariyERE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vAzh – due to enriched living (of experiencing bhagavAn)
thol – natural
pugazhAr – of those who are having glories
kudandhai – in thirukkudandhai
kidandhAy – mercifully resting (to be enjoyed by them)
(in the same manner)
vAnOr – for nithyasUris
kOmAnE – being the controller (and enjoyed by them)
yAzhin – the musical instrument yAzh (an ancient string instrument, which is unlike the throat which may not function well at times)
isaiyE – like the tune (enjoyable to the ears)
amudhE – like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis (praising songs) etc.
aRivin payanE – being enjoyable to the mind, since you are the result of knowledge
(though enjoyed by both external and internal senses in this manner)
ariyERE – like the best among the lions, one who is great and hence cannot be comprehended
(nAn) un – (I) your
adi – divine feet
sErum – to reach and exist exclusively for you
Uzh – ancient aspect
kaNdirundhE – having seen
thUrA – difficult to fill
kuzhi – the pit of inappropriate desires
thUrththu – dug (through inappropriate pleasures)
enai – how many
nAL – days
aganRu – being separate
iruppan – can I exist
(the cause for such state)
en – my
thol vinaiyai – ancient sins
aRuththu – sever
unnadi sErumpadi – to reach your divine feet which is apt for my true nature
sUzhkaNdAy – mercifully do it.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
You are mercifully resting in thirukkudandhai which is of those who are having natural glories due to enriched living (of experiencing bhagavAn); you are the controller for nithyasUris; you are like the most enjoyable tune of the musical instrument yAzh; you are like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis; you are enjoyable to the mind, since you are the result of knowledge; still, you are like the best among the lions, one who is great and hence cannot be comprehended; (I) having seen the ancient aspect of reaching your divine feet and existing exclusively for you, how many more days do I have to exist separated [from you] in this pit of inappropriate desires which is difficult to fill and is dug (through inappropriate pleasures)? Mercifully sever my ancient sins and help me reach your divine feet which is apt for my true nature.
vyAkyAnams (commentaries)
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
- sUzh kaNdAy en thollai vinaiyai aRuththu – AzhwAr says “Please sever my ancient sins with their traces and ensure that you mercifully find out the means for me to reach your divine feet “. When emperumAn says “I will do it in proper sequence/order”, AzhwAr asks “what is the reason for that?”.
- un adi sErum Uzh kaNdirundhE – Unlike the people of this world who don’t know about you, I know the means (Uzh – path) to reach your divine feet.
- thUrAk kuzhi thUrththu – Feeding the sense organs which can never be satisfied.
- enai nAL aganRiruppan – How long do I have to be here? Will you give a set date only for those who are like SrI bharathAzhwAn?
- vAzh thol pugazhAr kudandhaik kidandhAy – Those who don’t have the necessity to ask “how many days do we need to remain separated from you?”. Having the great glory of living in his vicinity. thol pugazhAr is also explained as “ancient glory”. When asked “Though AzhwAr and they [the residents of thirukkudandhai] have equal exposure to worldly pleasures, why is AzhwAr celebrating them to be living gloriously?”. he explains that they need not call out for emperumAn as he is readily available for them.
- vAnOr kOmAnE – nithyasUris are the residents of paramapadham which is not controlled by time.
- yAzhin isaiyE – The tune of yAzh is unlike the throat, which gets troubled with infection etc at times due to one’s own karma. He is already explained in thiruvAimozhi 2.3.7 “yAzh payil nUl narambin mudhir suvaiyE” (unlimitedly enjoyable like matured music played from the string of the musical instrument yAzh, as per gIthA SAsthram (the set of sacred texts relating to music)).
- amudhE – While he is pleasing to the ears, he is also enjoyable to the tongue, so that one need not search for something else for the tongue.
- aRivin payanE – The joy which is the result of [true] knowledge. Being enjoyable for the mind.
- ariyERE – One who is great due to being different from all species. Also explained as one who is having great enjoyability which cannot be held by our eyes. While you are greatly enjoyable having given yourself to those who are here (in thirukkudandhai) and there (paramapadham), how long do I have to remain separated, feeding my sense organs?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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