November 21, 2018 – dhivya prabandham

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full series >> Seventh Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “As one remains with thiruvARanviLai as the goal, there is nothing unknown”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “After emperumAn knows that my heart is focussed on his presence in thiruvARanviLai, he himself will know that my heart will not seek anything else”.

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram, when asked “You consider thiruvARanviLai as the goal; what if emperumAn gives your thirunAdu (paramapadham)?” AzhwAr says “he is sarvagya (omniscient); will he not know [my heart]?”

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Tenth pAsuram. Some explain this as – when asked “Are you just saying this? What if your heart really desires for paramapadham?” AzhwAr explains “You should ask this question to sarvESvaran who is at the origin of my thoughts”. Alternatively, piLLAn explains – when asked “You are considering thiruvARanviLai to be the goal; but isn’t ISvaran independent? What if he grants you paramapadham?” AzhwAr says “Isn’t he omniscient? Will he not know? Does he not grant purushArtham? He would only grant that which is desired by purusha [soul].

pAsuram

sindhai maRRonRin thiRaththadhallAth thanmai dhEva pirAn aRiyum
sindhaiyinAl seyvadhAn aRiyAdhana mAyangaL onRum illai
sindhaiyinAl sollinAl seygaiyAl nilaththEvar kuzhu vaNangum
sindhai magizh thiruvARanviLai uRai thIrththanukkaRRa pinnE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

sindhaiyinAl sollinAl seygaiyAl – with mind, body and speech
nilath thEvar – bhAgavathas’, who are the worshippable entities in this world
kuzhu – group

(to enjoy)
vaNangum – to worship
sindhai – heart (of the enjoyers)
magizh – bring joy
thiruvARanviLai – in thiruvARanviLai
uRai – residing
thIrththanukku – for the purest emperumAn
aRRa pin – after having dedicated (to totally exist for him)
sindhai – heart
maRRu onRin – anything else
thiRaththadhu allA – not considering as goal
thanmai – nature
dhEvan – master of nithyasUris
pirAn – the omniscient emperumAn himself
aRiyum – knows;
sindhaiyinAl – with the mind
seyya – done
mAyangaL – hidden acts
thAn – he
aRiyAdhana – unknown
onRum illai – there is nothing

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

The purest emperumAn is residing in thiruvARanviLai to be worshipped by and to bring joy for the group of bhAgavathas, who are worshippable themselves, with their mind, body and speech; after having dedicated myself to such emperumAn, the omniscient emperumAn knows himself the nature of my heart which does not consider anything else as goal; no hidden act which is done in the mind, is unknown to him.

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

sindhai maRRu onRin thiRaththadhu allAth thanmai dhEva pirAn aRiyum – sarvESvaran knows that my heart will not even think about paramapadham. thanmai – nature. maRRu indicates that even reciting the name “paramapadham” is undesirable.

When asked “While we are asking you, why are you bringing sarvESvaran as witness?” AzhwAr says,

sindhaiyinAl … – While emperumAn thinks first, which is followed by AthmA’s thought, is there anything which emperumAn does not know? Is he not said in thirumAlai 34 “uLLuvAr uLLiRRU ellAm udan irundhu aRidhi” (being together with everyone, the thoughts of those who are thinking, are known to you)? AthmA can think only if emperumAn thinks first! Whatever is done by heart, there is nothing mischievous, which is unknown to him.
sindhaiyinAl … – Just as nithyasUris, this is the abode where mumukshus (liberation seekers) also come and take shelter. The abode where the SrIvaishNavas who are known as bhUsuras (worshippable personalities in this world) gather in group and serve through their mind, speech and body.
sindhai magizh thiruvARanviLai – The divine abode which will turn anyone entering there to be come perfectly blissful. It appears to be the “prApya bhUmi” (ultimate destination). It can be enquired from sarvESvaran who has arrived and is residing in thiruvARanviLai.

When asked “since when do you have this clarity?” AzhwAr says,

thIrththanukku aRRa pin – Since the day when emperumAn manifested his great enjoyability, eliminated my attachment towards all other aspects and made me exist exclusively for him; from the day he uplifted me; [before that special mercy of emperumAn fell upon me] since time immemorial, I was suffering in this material realm.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

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avathArikai

In the previous pAsuram, AzhwAr said that he considered worshipping emperumAn as a way of spending his time. In this pAsuram, he tells his heart to consider emperumAn as the means and the goal.

Let us go through the pAsuram and its meanings:

nAn kURum kURRAvadhu iththanaiyE nANALum
thEngOdha nIruruvan sengaNmAl nIngAdha
mAgadhiyAm vennaragil sErAmal kAppadhaRku
nIgadhiyA nenjE ninai

Word by Word Meanings

thEngu Odha nIr uruvan – one who has the colour of the stagnant ocean
sem kaN mAl – sarvESvaran (lord of all) who has reddish eyes
nIngAdha mAgadhiyAm – is the final goal who does not (make us) return
vem naragil – in the cruel samsAram (materialistic realm)
sErAmal – so as not to fall
kAppadhaRku – to protect
gadhiyAm – he is also the means
nenjE – Oh heart!
nI – you
ninai – think (about this)
nAn – I (who knew this)
nAl nALum – every day
kURum kURRAvadhu – the words which are said
iththanaiyE – are only this much

vyAkyAnam

nAn kURum kURRAvadhu iththanaiyE – All the words that I say are only these.

Are these said on one day, on one occasion?

nANALum – on every day; all the time, on all occasions, these are all that I say.

AzhwAr describes further as to what he says every day.

thEngu Odham nIr uruvan sem kaN mAl nIngAdha mAgadhiyAm – he, who has the complexion of a stagnant ocean and who has the eyes which reveal that he is the lord of all, is the goal who does not send us back. The term nIngAdha refers to the quality by which, unlike the benefits in samsAram, emperumAn does not let us to return [once we attain him].

vennaragil sErAmal kAppadhaRku gadhiyAm – He is also the means for protecting us from falling into the cruel hell called as samsAram.

nenjE nI ninai – Oh heart! You think about this. We can rearrange the words to form the verse nIngAdha mAgadhiyA vennaragil sErAmal kAppadhaRku gadhiyA nI ninai to get the meaning – Oh heart! Think of emperumAn as the end goal, who does not allow us to return [to samsAram] and who is the means for preventing us from falling into the cruel hell called as samsAram. In both interpretations, the considered meaning is that emperumAn is both the means and the benefit.

ninai – For the jIvAthmA (soul) who has to attain emperumAn, the only activity to be performed is to think of emperumAn as both the means and the goal. The implied meaning is that just as it is mentioned in SrI rAma charama SlOkam (the ultimate SlOkam given by SrI rAma) sakrudhEva prapannAya (for the sake of one who surrenders to me only once), beyond thinking once [that he is the means and goal], there is nothing further to be done.

We will take up the 47^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan