SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Ninth Centum >> Third decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the eighth pAsuram, AzhwAr meditates upon emperumAn‘s act of presenting himself in thirumalA which is at close proximity, so that one who desires to see him need not go all the way up to thirunAdu (paramapadham), praises those who have the ability to walk up to thirumalA and reveals his lack of ability to do so.
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
inRip pOga iru vinaiyungeduththu
onRi Akkai pugAmai uyyak koLvAn
ninRa vEngadam nIL nilaththuLLadhu
senRu dhEvargaL kai thozhuvArgaLE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
iru vinaiyum – karma in the form puNya (virtues) and pApa (vices)
inRi – losing its existence
pOga – to eliminate
keduththu – destroy
onRi – attached with achith, to be not seen separately
Akkai pugAmai – to not enter bodies of dhEva (celestial) etc [manushya (human), thiryak (animal), sthAvara (plant)]
uyyak koLvAn – one who enslaves and uplifts
ninRa – standing to act
vEngadam – thirumalA
nIL nilaththu – in this praiseworthy earth
uLLadhu – is present
senRu – reaching
kai thozhuvArgaL – those who worship
dhEvargaL – (they are not humans;) aren’t they dhEvas?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn will destroy and eliminate karma in the form of puNya (virtues) and pApa (vices) to lose its existence, and will make the AthmAs not enter bodies of dhEva (celestial) etc which are attached with achith, to be not seen separately; such emperumAn who enslaves and uplifts everyone, is standing to act [as necessary] in thirumalA, in this praiseworthy earth; aren’t those who reach and worship him there, dhEvas?
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
- inRip pOga iru vinaiyum keduththu – To fully destroy and eliminate karma which is in the form of puNya and pApa, along with the trace. Only when one tries with his own efforts to eliminate karma will there be residue.
- onRi … – Even after that, if the ruchi (taste) and vAsanA (impressions) remain, AthmA will go and mix with achith (matter), enter a body and will have to undergo the troubles which arise from that; not having to go through that.
- uyyak koLvAn … – As said in thiruviruththam 1 “uyir aLippAn” (give life), thirumalA where he is standing with the vow to protect everyone.
- nIL nilaththuLLadhu – Since the earth has thirumalA on it, it is praiseworthy; being on such earth.
When asked “what is the benefit?” AzhwAr says,
- senRu … – Those who can walk up to thirumalA are greatly fortunate; as said in SrI rAmAyaNam ayOdhyA kANdam 64.69 “nathE manushyA dhEvAsthE …” (Those who will see SrI rAma’s beautiful form after fifteen years, are not manushyas, but dhEvas), AzhwAr is meditating upon emperumAn‘s Seela guNam (quality of simplicity) and saying. For those who are blinded by love, being unable to reach is the same irrespective of the destination being paramapadham or thirumalA.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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