SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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 second pAsuram, AzhwAr says “Even if aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) were attained together, it will not be comparable to bhAgavatha SEshathvam (servitude towards bhAgavathas), the goal that I have attained”.
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
viyan mUvulagu peRinum pOyth thAnE thAnE AnAlum
puyal mEgam pOl thirumEni ammAn punai pUngazhal adik kIzh
sayamE adimai thalai ninRAr thiruththAL vaNangi immaiyE
payanE inbam yAn peRRadhu uRumO pAviyEnukkE?
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
viyan – huge
mU ulagu – the wealth of three worlds
peRinum – even if attained
pOy – going (without attachment in that)
(having all karmas (puNya and pApa) eliminated)
thAnE – being self
thAnE – exclusively being self (without enjoying ISvara)
AnAlum – if enjoyed
puyal – ready to rain
mEgam pOl – like cloud (having the quality of being generous towards devotees)
thirumEni – having divine form
ammAn – sarvESvara’s
punai – worn
pU – flower
kazhal – having anklets of bravery
adik kIzh – under the divine feet
sayamE – without any other expectation
adimai – servitude
thalai – in ultimate state
ninRAr – those who remained
thiru – distinguished
thAL – divine feet
vaNangi – offering praNAmams (matching that servitude)
immaiyE – in this world itself
payanE – as result
yAn – I
peRRadhu – attained
inbam – for the bliss
pAviyEnukku – for me who has committed sins (of having to highlight the greatness of bhAgavatha SEshathvam over other results)
uRumO – would those aiSvarya and kaivalya results fit me?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sarvESvaran has rain-cloud like divine form and his divine feet are decorated with flower and anklets of bravery. There are bhAgavathas [followers of emperumAn] who are in the ultimate state of servitude to those divine feet, without any expectation. Even If I were to get the huge wealth of three worlds and go on to enjoy exclusively such aiSvaryam and kaivalyam, will these fit me who has committed sins when I offer praNAmams (salutations) to such bhAgavathas? It implies that these [aiSvaryam and kaivalyam] are no match for carrying out kainkaryam to 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
- viyan mU ulagu peRinum – Even if the astonishing wealth of the three worlds are exclusively given to me.
- pOyth thAnE thAnE AnAlum – Being relieved from bondage in samsAram, and even if exclusively enjoyed the self. Repetition of thAnE (self) implies being freed from enjoyment in this samsAram along with the children, grandchildren et al and not enjoying in paramapadham as said in thaiththirIya upanishath “aham annam aham annam aham annam” (I am the food enjoyed by bhagavAn – repetition implies emphasis), and enjoying self alone.
- puyal … – sarvESvaran enslaved the whole world by showing his divine form which appears like a rain cloud. His divine feet are decorated with flower and anklets of bravery. Implies that emperumAn has such strong relationship that even if he is ugly, he cannot be given up.
- sayamE adimai thalai ninRAr – Those who serve him without any expectations. Alternative explanation – those who serve him in all manners, being won over by his beauty.
- sayam – May mean either svayam (without expectation) or jayam (victorious).
- thiruththAL vaNangi – Even more than attaining AthmA which is greater than body and eternal, a limb of those who are won over by his beauty, is sufficient – says AzhwAr.
- immaiyE payanE inbam – Instead of having to shed the body here and go somewhere else to enjoy, I got the bliss of enjoying in this world itself. I got it already instead of having to perform some sAdhanam (means) and attain it in the future.
- uRumO – Are they [aiSvaryam and kaivalyam] comparable to this?
- pAviyEnukkE – I have committed the sin of having to compare the ultimate goal which is eternal and that which cannot even be considered as goal. Since it is not temporary as aiSvaryam, Athma prApthi (kaivalyam) is considered to be eternal purushArtham; but since it does not involve bhagavath vishayam (engaging in bhagavAn), it is considered as apurushArthAm (not a valid goal);.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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