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 first pAsuram, AzhwAr says “emperumAn is intent on accepting us and he is doing it as per my order”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
அருள் பெறுவார் அடியார் தம் அடியனேற்கு ஆழியான்
அருள் தருவான் அமைகின்றான் அது நமது விதிவகையே
இருள் தரு மா ஞாலத்துள் இனிப் பிறவி யான் வேண்டேன்
மருள் ஒழி நீ மட நெஞ்சே வாட்டாற்றான் அடி வணங்கே
aruL peRuvAr adiyAr tham adiyanERku AzhiyAn
aruL tharuvAn amaiginRAn adhu namadhu vidhi vagaiyE
iruL tharu mA gyAlaththuL inip piRavi yAn vENdEn
maruL ozhi nI mada nenjE vAttARRAn adi vaNangE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
aruL – his endless mercy
peRuvAr – those who are identified by receiving
adiyAr tham – for those who have knowledge about SEshathvam which is the cause for that
adiyanERku – for me who is distinguished servitor
AzhiyAn – just as he never abandons thiruvAzhi AzhwAn (chakkaraththAzhwAr)
aruL – the great favour of previous experience on his aspects
tharuvAn – one who bestows
amaiginRAn – being prepared for;
adhu – that (instead of doing as per his independent desire)
namadhu vidhi vagaiyE – (since it is purushArtham – goal desired by individual) is happening as per our command;
iruL tharu – giving ignorance
mA – vast
gyAlaththuL – in this world
ini – after receiving (his acceptance)
piRavi – taking birth (even if it is taken for the pleasure of bhagavAn and bhAgavathas as said in thiruvAimozhi 8.10.5 “izhipattOdum udalinil piRandhu than sIr yAn kaRRu“)
yAn vENdEn – I who know his thoughts, am not desiring;
madam – having desire to not give up attachment
nenjE – Oh heart!
maruL – bewilderment (of desiring independently to enjoy archAvathAram here which is contrary to his desire)
nI ozhi – try to avoid;
(to highlight your giving up)
vAttARRAn – one who is standing in thiruvAttARu to fulfil our desires
adi – divine feet
vaNangu – worship him, agreeing with my desire.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Just as emperumAn never abandons thiruvAzhi AzhwAn, he is prepared to bestow the great favour of previous experience on his aspects, to me who is a distinguished servitor for those who are identified by receiving his endless mercy and who have knowledge about SEshathvam which is the cause for that; that is happening as per our command. After receiving his mercy, I, who know his thoughts, am not desiring to take birth in this vast world which gives ignorance. Oh heart which is having desire to not give up attachment! Try to avoid the bewilderment; worship the divine feet of the one who is standing in thiruvAttARu to fulfil our desires, agreeing with my desire.
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.
- aruL peRuvAr adiyAr tham adiyanERku – This is the reason [for emperumAn fulfilling my desire]. There are some who are the recipients of sarvESvaran’s great mercy; they are our lords. AzhwAr is saying that the mercy he showed towards them is ready to flood upon us also. When a child engages in evil deeds, the parents will scold him/her, as in SrI bhagavath gIthA 16.19 “thAnaham dhvishatha: krUrAn” (I push those evil persons into demoniac births); there are some who remain the recipient of his anger; unlike them, there are some who are recipients of his mercy as said in SrI bhagavath gIthA 10.10 “dhadhAmi” (I bestow [the knowledge]); he showered upon us the same mercy which was showered upon them. [Another explanation] Though the king will interact in a royal manner outside, for the queen, he offers all his wealth and himself at her disposal; similarly, there are some to whom he fully offers himself and makes himself subservient to them; he showered upon us the same mercy which was showered upon all of them.
- aruL peRuvAr adiyAr tham adiyanERku – Identity for both [emperumAn and AzhwAr]. AzhwAr is the devotee of those who receive his mercy; emperumAn is AzhiyAn (one who holds chakkaraththAzhwAr); hence both are identified by emperumAn’s devotees.
- adiyanERku – He only considered my words as in thiruvAimozhi 8.10.1 “vidumARenbadhen” (why consider the ways to leave them?), thiruvAimozhi 8.10.10 “nIkkam illA adiyAr tham adiyAr adiyAr adiyAr em kOkkaL” (for my associates and me, the servitors who are enjoying such lord without any separation, are the lords) and thiruvAimozhi 8.10.9 “thamargaL thamargaL thamargaLAm sadhirE vAykka” (for us who are helpless in samsAra having the wealth of servitude towards the servitors of servitors of the blemishless devotees of such emperumAn, his mercy should occur); AzhwAr thinks about his own true nature as said in periya thirumozhi 2.6.10 “adigaL adiyE ninaiyum adiyavargaL tham adiyAn” (the servitor of those devotees who always think about the divine feet of emperumAn).
- AzhiyAn aruL tharuvAn amaiginRAn – sarvESvaran is eager to shower his great mercy towards us with full focus; he is seeing the divine chakra with one eye and AzhwAr with another eye; he is saying “only if I can abandon my divine chakra, can I abandon you as well” as said in thiruvAimozhi 2.10.11 “vidalil chakkaraththu aNNalai mEval vidalil” (The most magnanimous nammAzhwAr who cannot bear leaving emperumAn, approached his lord/master emperumAn who never puts away his divine chakra).
- AzhiyAn – He is of the nature that, he identifies himself through his devotees. He showed the collective mercy which is showered upon all of those devotees, upon me as said in SrI rAmAyaNam yudhdha kANdam 19.38 “asmAbhi: thulyO bhavathu” (let vibhIshaNa be equal to us). They are “aruL peRuvAr adiyArAna adiyAr” (those servitors who receive his mercy); and he is “aruL tharuvAn amaiginRAn” (waiting to grant his mercy).
- amaiginRAn – Half the problem is solved. He makes himself readily available to shower his mercy.
When asked “Since he is eager to shower his great mercy, and since he is the sarvESvaran, what is the shortcoming?” AzhwAr says,
- adhu namadhu vidhi vagaiyE – While doing that, he is desiring to do it as per my command.
- adhu namadhu vidhi vagaiyE – Previous AchAryas explain this as “he does it as per our bhAgyam (fortune)”. emperumAnAr mercifully heard this and mercifully said “this view does not match with the subsequent mood in this decad; AzhwAr is saying that emperumAn is waiting to do as per AzhwAr’s command”. Just as the same lakshmaNa who eagerly desired in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways), also eagerly desired in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), emperumAn too is eagerly waiting to follow AzhwAr’s command. Why is AzhwAr saying “vidhi vagaiyE” (per my command) instead of “namadhu sol vagaiyE” (per our words)? emperumAn is fearing just like those who violate the command will fear for the result. Though he has no shortcomings in him to do as he desires, he will not carry the AthmA [to paramapadham] without the AthmA having the desire for the same. Being purushOththama (best among men), he will not do that which will cause disrepute to his masculinity [forcing something upon someone who does not desire for that].
- namadhu vidhi vagaiyE – sthOthra rathnam 42 “thadhA’nujAnanthamudhAravIkshaNai:” (you who approve of those actions, by your merciful glances, in the same manner as you approve of actions requested in any manner by such vishvaksEna). nanjIyar mercifully said “I heard it when bhattar mercifully explained this”. As sEnai mudhaliyAr arrived with his robe, beard and stick in his hand and was about to enter the private quarters where emperumAn was enjoying independently with his nAchchiyArs, he stopped that enjoyment and nAchchiyArs went and hid behind the throne. emperumAn also welcomed him humbly and treated him just as kings would treat elderly commanders with great respect. sEnai mudhaliyAr too thought “We cannot be bottleneck for their enjoyment” and quickly requested regarding what is needed to be taken care of. in the administration of the [material] universes. emperumAn enjoys the presence of sEnai mudhaliyAr even more than being with his nAchchiyArs; it is said in the same SlOkam “priyENa” (beloved). sEnai mudhaliyAr would briefly enlist the tasks as in “such and such person should be made brahmA; this person should be replaced”; emperumAn will authorise the requests with his merciful glance as if saying “Whatever your highness says, everything is fine”. When this was beautifully narrated by bhattar, kidAmbi AchchAn and others [who are not Sishyas of bhattar] were all deeply became immersed; kidAmbi AchchAn would have great affection for bhattar. iLaiyAzhwAn asked kidAmbi AchchAn “Why are you interacting with bhattar in a more obedient manner than his Sishyas?” kidAmbi AchchAn mercifully replied “You did not see the other day. emperumAnAr gave a book in the hand of bhattar, made him recite a SlOkam in the divine presence of periya perumAL [inside the garbhagruham (inner sanctum)], came out of the barricade in front of the inner sanctum, mercifully looked around and told ‘all of you, our followers, should treat him [bhattar] as you would treat me”.
When asked “If sarvESvaran is the one who is showering the mercy, that too as per our command, what is the shortcoming still?” AzhwAr says,
iruL … – Now, you [AzhwAr’s heart] just need to agree with him; this [refusal to agree] is the only shortcoming. I have decided to go along in his way and you too should do the same! When AzhwAr’s heart asked “Why should you follow his way?” AzhwAr says – This world is giving ignorance. samsAra will increasingly give ignornace as we continue to reside here; this world made even SrI prahlAdhAzhwAn to oppose and fight emperumAn.
- ini – Previously I was bewildered to say as in thiruvAimozhi 8.1.9 “vAn uyar inbam eydhilen? maRRai naragamE eydhilen?” (so what, if I remain in paramapadham with great bliss or I remain in this hellish samsAram, which contrasts paramapadham?) Now I have eliminated that. When asked “Why should that be eliminated?” AzhwAr says – Due to facilitating SrIvaishNava sahavAsam (being together with SrIvaishNavas) and due to great interest towards ugandharuLina nilangaL (dhivyadhESams [divine abodes] where emperumAn himself is eagerly residing out of his mercy), previously we thought “So what, if we are in paramapadham or in samsAram?” and wanted to simply remain in a place which is under his boundary [as he is present everywhere, we thought it was to remain anywhere]; but instead of getting either of those two aspects, it ended up in a contrary manner. After pondering upon the nature of samsAra which will bind one to matter and will fully engage in worldly matters such as Sabdha (sound) etc, I have determined that I should eliminate this bewilderment.
- yAn vENdEn – I have given up the attachment in my intellect; but if he places me here, I cannot do anything about it.
When the heart asks “So, what should I do?” AzhwAr says,
- maruL ozhi nI – You have a thought, try to eliminate that. After having roamed around in this world and having all the hurdles eliminated as said in thiruvAimozhi 7.10.9 “thIvinai uLLaththin sArvallavAgith theLivisumbERal uRRAl nAvin uLLum uLLaththuLLum amaindha thozhilin uLLum navinRu yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (As the cruel sins no longer fit in the heart, even if I get to reach the supreme sky which has clarity, my heart which is in harmony with the mind, speech and matching acts is thinking to reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts; will it occur?), when it is said “this is the route for paramapadham and this is the route for thiruvARanviLai”, you may become bewildered thinking “when the attainable goal (bhagavAn) himself has arrived here, should we not happily serve him here?”; try to eliminate that bewilderment. maruL – ignorance.
- mada nenjE – Instead of only seeing “the desirable emperumAn is present right here”, should you not see me also?
- vAttARRAn adi vaNangE – You pursue the way of emperumAn who has arrived here as a well-wisher for us, and try to enjoy him; his arrival and residing in ugandharuLina nilangaL (his divine abodes, where he is eagerly residing) is to carry us to paramapadham; you also try to follow his divine heart/intention.
- adi vaNangE – Worshipping the divine feet means eliminating the situation of dual kings [let him be the king and we will simply follow his desire].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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