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 seventh pAsuram, AzhwAr says “If one can give up AthmA instead of pursuing it as said here [previously, as an independent entity instead of considering it to be bhagavAn’s subservient entity], that will be the liberation and the joy acquired through such liberation”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “Those who don’t pursue AthmA as explained previously, will suffer in samsAram without experiencing AthmA”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Seventh pAsuram. AzhwAr says “Those who don’t attain AthmA with the help of the means explained previously, having doubts in that, will suffer greatly”.
adhuvE vIdu vIdu pERRu inbandhAnum adhu thERi
edhuvE thAnum paRRinRi yAdhumiligaLAgiRkil
adhuvE vIdu vIdu pERRu inbandhAnum adhu thERAdhu
edhuvE vIdu? Edhinbam enReyththAr eyththAr eyththArE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
adhuvE – the enjoyment of self (who is a form of bhagavAn, as explained previously)
vIdu – is mOksham (liberation);
vIdu pERu – attained from that liberation
inbam thAnum adhu – the joy itself
thERi – determined
edhuvE thAnum – all matter and material aspects
paRRu – attachment (in them being enjoyment, the tools for enjoyment and the abodes for enjoyment)
inRi – eliminating
yAdhum – ruchi (taste) and vAsanA (impression) (which came about from that attachment)
iligaL AgiRkil – when eliminated
adhuvE – that AthmA anubhavam (self enjoyment, which was highlighted previously)
vIdu – liberation
vIdu pERu – caused by that liberation
inbam thAnum – bliss
adhu – that is;
thERAdhu – without determining (the AthmA to be a form of bhagavAn)
‘edhu – what is
vIdu – liberation?
inbam – joy (attained from that)
edhu – what is?’
enRu – as
eyththAr – those who have mental weakness
eyththAr eyththArE – will suffer due to entering into womb and hell [remain for ever in samsAram].
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The enjoyment of self is mOksham; having determined that the joy attained from that liberation as the goal, when attachment from all matter and material aspects and ruchi and vAsana are eliminated, that is liberation and the bliss caused by such liberation; those who have mental weakness, being unable to determine “what is liberation? what is joy?” will suffer due to entering into womb and hell.
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.
- adhuvE vIdu – Whatever has been explained previously is the liberation of attaining self realisation/enjoyment.
- vIdu pERRu inbam thAnum adhu – That is the joy acquired while attaining such libertaion.
- thERi – having clarity in this manner
- edhuvE thAnum paRRu inRi – Being detached from matter and material aspects.
- yAdhum iligaL AgiRRil – When freed from ruchi and vAsanA in them. Practicing karma [yOga], having gyAna [yOga], attaining the state of “sthitha pragya” [Can be seen in SrI bhagavath gIthA 2nd chapter from SlOkam 54], being established in yOga, when one attains self realisation.
- adhuvE vIdu – That Athma prApthi (attaining self) explained previously, is liberation.
- vIdu pERRu inbam thAnum adhu – The joy acquired in that liberated state is also part of that self enjoyment.
- thERAdhu – Not having clarity in this manner.
- edhuvE vIdu Edhu inbam enRu eyththAr – Those who become weak thinking “What is mOksham? What is the joy acquired in that state of mOksham?”
- eyththAr eyththArE – They will greatly suffer by repeatedly weakening; meditating upon the true nature of AthmA without the proper practice of yOga SASthram or without being supported by bhagavAn, is of no use.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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