SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Eighth Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr says “Since every entity is subservient to you, though there is no difference being with this knowledge in this samsAram (material realm) or thirunAdu (paramapadham – spiritual realm), I am scared to remain in samsAram which is a hurdle for this knowledge of subservience (towards you); hence, you should take me to thirunAdu, which is favourable for such 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
yAnum nIdhAnE AvadhO meyyE arunaragavaiyum nI AnAl
vAn uyar inbam eydhilen? maRRai naragamE eydhilen? eninum
yAnum nIdhAnAy theLidhoRum nanRum anjuvan naragam nAn adaidhal
vAn uyar inbam manni vIRRirundhAy! aruLu nin thALgaLai enakkE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
yAnum – I too (indicated as self)
nIdhAnE – remain as you (as I am your prakAram (attribute));
(in this manner, as said in “ahamvai thavamasi bhagavO dhEvathE“)
Avadhu – this principle
(as it is well known through authentic scriptures)
meyyE – is the ultimate truth;
aru – insurmountable
naragu avaiyum – the entities in this greatly sorrowful samsAram
(as per “sarvam kalvidham brahma“)
nI – your attributes;
AnAl – this being the case
vAn – in paramapadham (which matches the state of AthmA, the servitor for you who are distinguished)
uyar – great
inbam – bliss
eydhil en – what if we get it?
maRRai – (due to being inferior, nurturing independence and filled with sorrow) contrasting that [i.e. bliss in paramapadham]
naragamE – this naraka (hell) of samsAram (material realm)
eydhil – if we get
en – so what?
eninum – though this principle is prevalent in the world
yAnum – I (who am distinguished, being identified by gyAna (knowledge) and Anandha (bliss))
nIdhAnAy – being you since it [the self] is an attribute for you (who are the opposite to all defects and the abode of all auspicious qualities)
theLidhoRum – when realised
naragam – this hellish samsAram
nAn – I
adaidhal – reaching [remaining]
(like placing the SrI kausthuba jewel (which is seen on emperumAn‘s chest and is the principle which relates to jIvAthmA) in mud)
nanRum – very
anjuvan – scared;
vAn – in paramapadham (which is indicated by the word “paramavyOma” (supreme sky))
uyar – great (beyond speech and mind)
inbam – bliss
manni – having
(eternally)
vIRu – manifesting your distinguished nature of being the lord of all
irundhAy – oh one who is mercifully seated!
(enjoyed and served by those who are in this realm)
nin – your
thALgaLai – divine feet
enakku – for me
aruLu – mercifully give.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
This principle “I too remain as you” is the ultimate truth; the entities in this insurmountable, greatly sorrowful samsAram are your attributes; this being the case, though the principle “so what if I remain in paramapadham with great bliss or I remain in this hellish samsAram, which contrasts paramapadham?” is prevalent in the world, whenever I realised that I am you because of being your attribute, I feel very scared to remain in this hellish samsAram. Oh one who is mercifully seated in paramapadham manifesting your distinguished nature of being the lord of all, having great bliss! Mercifully give your divine feet to me.
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
- yAnum nIdhAnE AvadhO meyyE – I am your attribute to be considered as implied by the word “You”, this meaning of I being indicated by the word “brahma” is truth. mukthAthmAs always recite as said in bruhadhAraNyaka upanishath “AthmathyEvathu gruhNIyAth” (one should meditate on paramAthmA considering him as self).
- meyyE – There is no doubt in it.
- aru naragu avaiyum nI – This samsAram which is unbearable for me and cannot resist leaving it, is also at your disposal. AzhwAr is saying this now to indicate “You cannot eliminate this samsAram for me when you please [you have to do it now]”. Hence, this samsAram, which is a hurdle for me, and I are your attributes.
- AnAl – as this is the general principle.
- vAn uyar inbam eydhil en – So what if we attain perfect bliss after reaching paramapadham with knowledge of servitude?
- maRRai naragamE eydhil en – So what if we remain in samsAram which is contrary to bliss and knowledge of servitude? There is a principle that one should remain where the owner places him/her.
- eninum – Though this principle is there.
- nAnum nIdhAnAyth theLidhoRum – Instead of thinking that this samsAram is outside your desire, as I get the clarity of “I am your confidential servitor”.
- nanRum anjuvan naragam nAn adaidhal – Your highness thinks “As you have acquired knowledge of servitude, should the servitor not see what the master desires and remain as per his limits? Can the servitor force me?” Though you are thinking like this, I am very scared about existence is this samsAram since this samsAram is contrary to one’s faith in servitude.
emperumAn asks “Can I do anything just because you are scared?” AzhwAr says
- vAn uyar inbam manni vIRRirundhAy … – Instead of being here [in this samsAram], you have a particular presence in nithyavibhUthi (paramapadham) where you remain perfectly blissful, manifesting your supremacy; you should invite me there and grant me distinguished interactions with you.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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