thiruvAimozhi – 8.10.1 – nedumARkadimai

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Full series >> Eighth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “Even more than ruling over the amazing three worlds, serving bhAgavathas is most enjoyable for me”.

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

First pAsuram. AzhwAr says “It is not even worthy to say that worldly wealth which is considered as the goal by worldly people cannot be compared to the goal I have pursued”.

pAsuram

nedumARkadimai seyvEn pOl avanaik karudha vanjiththu
thadhumARRa thIkkadhigaL muRRum thavirndha sadhir ninaindhAl
kodu mA vinaiyEn avan adiyAr adiyE kUdum idhuvallAl
vidumARenbadhen? andhO! viyan mUvulagu peRinumE

Listen

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

nedu – unlimited
mARku – for sarvESvara (who has great love for his devotees)
adimai seyvEnpOl – as to serve
avanai – him
karudha – as I thought
thadumARRam – wavering
aRRa – remaining in me, to eliminate
thIkkadhigaL – the evil ways (which are in the form of avidhyA [ignorance], causing sorrow)
muRRum – all
vanjiththu – deceiving me (without my knowledge)
thavirndha – left me (as said in “kAnO orungiRRum kaNdila mAl“);

(now)
sadhir – apt
ninaindhAl – if we see
avan – for him (who has motherly affection towards devotees)
adiyAr – bhAgavathas, who are his servitors
adiyE – divine feet only
kUdum idhu allAl – other than attaining
viyan – vast
mU ulagu – wealth of three worlds
peRinum – even if attained
kodu – to highlight the difference between aiswaryam (wealth) and thadhIya SEshathvam (being subservient to devotees)
mA vinaiyEn – I who am having great sin

(that subservience towards devotees)
vidum – leaving
ARu – as ways
enbadhu – saying
en – why?
andhO – alas!

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

As I thought to serve the unlimited sarvESvara, he remained in me to eliminate the wavering in me and ensured that the evil ways left me through deception; if we see what is apt, other than attaining the divine feet of bhAgavathas who are his servitors, why is attaining the vast wealth of three worlds said as ways for me who is having great sin (to highlight the difference between aiswaryam (wealth) and thadhIya SEshathvam (being subservient to devotees)), to leave the divine feet of such bhAgavathas?

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

  • nedumARku – For nedumAl. mAl means the great. By saying nedu, the greatness is emphasised; implies “very great person”. AzhwAr is seeking the ultimate state of his lordship, since he is focussed on the ultimate state of servitude. Alternative explanation – mAl indicates love, and nedu the greatness of that. His love is such that he does not just place [me] at him but leads [me] up to his devotees; amalanAdhipirAn “adiyArkkennai Atpaduththa vimalan” (the pure lord who made me serve his devotees).
  • adimai seyvEn pOl avanaik karudha – As I considered him similar to those who serve him. It is only mithra bhAva (superficial friendship) and when deeply analysed, being a liar.
  • thadumARRu aRRa thIkkadhigaL muRRum thavirndha – Since I have not performed any virtuous activity which will remove my ignorance, all of such ignorance etc were eliminated. How were those eliminated? By deception. Just as naLa who said to dhamayanthi in the day time “we will live together forever”, ate together in the night from the same plate, slept together under lit lamp, but left her without her knowledge. Could also be recited as “adimai sEvEn pOl avanai – vanjiththu – karudha” (To deceive him as if I am serving his devotees).
  • muRRum thavirndha – Only when I eliminate my ignorance etc, they will go gradually. When he does, it will be as said in chAndhOgya upanishath 5.25 “Evam hAsya sarvE pApmAna: pradhUyanthE” (For one with such true knowledge in vEdhAntham, all his sins will be destroyed like dust thrown into fire) and in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows).
  • sadhir ninaindhAl – As we think about how all our evil effects were removed on surrendering at his divine feet, should we not pursue the ultimate state of purushArtham (i.e. being surrendered to bhAgavathas)? Should we not be surrendered to bhAgavathas if we see what is apt?
  • kodumA vinaiyEnAzhwAr is speaking with great bliss just as someone who becomes immersed in hearing a song, exclaims “pAviyEn” (Oh I am a sinner!) when the notes become jarring. Alternative explanation – AzhwAr is saying that he did not get to serve the ultimate state (bhAgavathas) in the initial stage itself.
  • avan adiyAr adiyE kUdum idhu allAl – If emperumAn shows great love towards those who are surrendered to his divine feet, should we also not desire for those who are desired by him? If he is greatly attached to his devotees should we also not pursue what is pleasing to him? By the avadhAraNa (exclusivity – “E” in adiyE), it is explained that AzhwAr does not consider himself to be equivalent to those who are surrendered to emperumAn‘s divine feet; as emperumAn is the ultimate state of lordship, AzhwAr stands at the ultimate state of servitude.
  • adiyE kUdum – AzhwAr is not desiring to enjoy along with the bhAgavathas, but is of the nature to hold on to their divine feet.
  • vidum ARu enbadhu en – Can I deal with this aspect (serving bhAgavathas) as I pursue or give up worldly aspects? [One should pursue this with utmost sincerity]
  • andhOAzhwAr is saying “alas!” feeling “I am trying to compare aiSwaryam which is way below the goal I pursued [bhAgavatha SEshathvam]”
  • viyan mU ulagu peRinum – Even if the forests and hills in the three worlds were cleared and the three worlds were made to be enjoyable, and placed at my full disposal, how can I think about leaving bhAgavatha SEshathvam! AzhwAr is saying “This aiSvaryam is not comparable to the goal I have pursued”, since it [aiSvaryam] is desired by worldly people, even though it is totally incomparable to bhAgavatha SEshathvam.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

2 thoughts on “thiruvAimozhi – 8.10.1 – nedumARkadimai

  1. Sundara Ramanujadasan

    அடியேன்! தமிழிலும் பதிவிடவேண்டுகிறேன்.
    தமிழ் விளக்கம் கிடைக்கவில்லை.

    Reply

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