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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Tenth pAsuram. When asked “Instead of grieving that you don’t have enough time to show your gratitude to him, can you not give something, which you own, in return, and sustain yourself?” AzhwAr says “I could do that, if I also have some belongings like ISvaran is having; but I don’t have any such belongings”.
udhavik kaimmARu en uyir enna uRReNNil
adhuvumaRRAngavan thannadhu ennAl thannai
padhaviya in kavi pAdiya appanukku
edhuvum onRum illai seyvadhu ingum angE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
udhavi – for the favour of engaging me in singing thiruvAimozhi
kaimmARu – favour in return
en uyir – my soul
enna – as
uRRu – aptly
eNNil – if we tried to determine
Angu – in that state of favouring in return
adhuvum – that soul
maRRu – further
avan thannadhu – as it is exclusively subservient to him
ennAl – through me
thannai – him
padhaviya – soft
in – sweet
kavi – poem
pAdiya – sang
appanukku – for the benefactor
ingum – in this [material] realm
angum – in that spiritual realm
seyvadhu – can be done
edhuvum – anything even infinitesimal
(favour in return)
onRum illai – not present.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
For emperumAn‘s favour of engaging me in singing thiruvAimozhi, if we aptly tried to determine [offering] my soul as the favour in return, in that state of favouring in return, since that soul is exclusively subservient to him, what infinitesimal act can be done in this material realm and that spiritual realm for the great benefactor who made me sing soft, sweet poem on him? Implies, after acquiring knowledge, for the AthmA which is always subservient to bhagavAn, irrespective of whether in the state of being mumukshu (one who is desiring of liberation) or a muktha (one who is liberated), there is no eligibility for offering itself.
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.
- udhavi – udhavi – favour; kaimmARu – favour in return for that.
- en uyirenna – AthmA which is eternal, has gyAna (knowledge) and Anandha (bliss) as identity, and is praiseworthy; can it be offered? Had emperumAn not blessed unblemished knowledge and devotion to start with, we can do that; first he gave knowledge; this act of seeking to do a favour in return on thinking about his favour, is similar to Athma samarpaNam (offering oneself) during bewildered state. While being bewildered, one should offer oneself; but on acquiring clarity, one cannot remain saying “I have offered myself to him”; considering “I have offered my belonging, i.e. myself to him” is lower than the AthmApahAram (illegal claiming of self as independent instead of considering self to be dependent on bhagavAn) which was being done since time immemorial. If that was done, the previous state of stealing of bhagavAn’s belonging continues; also, it is false to say that one has acquired real knowledge. To avoid sarva mukthi prasangArtham (to eliminate the question of everyone getting liberated) one has to offer the soul; but when one acquires clarity in the heart/mind, one will accept bhagavAn’s belonging [AthmA] to be his. ALavandhAr too said in sthOthra rathnam SlOkams 52 and 53 “… mayA samarpitha: , … athavA kinnu samarpayAmi thE” (I have offered myself … (After knowing that everything is yours) what can I offer to you?) AzhwAr too said in thiruvAimozhi 2.3.4 “enadhAvi thandhozhindhEn” (I submitted my self unto him) and “enadhAvi yAr yAn Ar” (neither the actions of the AthmA nor the doership of the AthmA that is submitting are under my control). As one acquires true knowledge and gets closer to the goal, one will observe both aspects. Hence, this explains the AthmA’s exclusive/deep subservience which highlights that it is inapt for the AthmA to offer itself and then show gratitude [since AthmA is always owned by bhagavAn].
- uRReNNil – If one look at this superficially, one can offer oneself; but when a little bit of knowledge is acquired in the heart, and when the true nature of the self is analysed, one cannot offer oneself.
- adhuvum – AthmA too.
- maRRu – others, i.e. the belongings of the AthmA.
- Angu avan thannadhu – It is emperumAn‘s, when one needs to sustain oneself by doing something in return.
- ennAl … – By me who is not supposed to even show gratitude, and he who is a great benefactor.
- padhaviya in kavi pAdiya appanukku – The benefactor who sang this poem to cause new glories for himself, who is the object of the poem.
- edhuvum onRum illai seyvadhu – There is nothing to be done.
When asked “When one is here in this material realm, he cannot do anything due to limited knowledge [and ability]; but is there any restriction in doing something in return after being liberated and acquiring full knowledge [and ability]” AzhwAr says,
- ingum angE – at least here in material realm, due to dhEhAthmAbhimAnam [identifying body with the soul], as one roams around thinking “I, mine”, one may think “there is something to be done”; but there, in spiritual realm, after having eliminated all such limitations [with fully expanded knowledge], it is not necessary to explain that one need not do anything [it is obvious that one will have clear understanding of that]; as said in chAndhOgya upanishath 8-12-2 “svEnarUpENa abhinishpadhyathE” (realises his basic nature) – where one acquires true knowledge about self, hurdles will naturally be removed.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org