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 tenth pAsuram, even after AzhwAr praying to emperumAn, emperumAn did not accept AzhwAr’s words due to his attachment towards AzhwAr’s body; hence AzhwAr informs emperumAn about the prakruthi which is made of twenty four elements, which is to be given up and requests emperumAn to mercifully eliminate it, without having any desire for it.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Tenth pAsuram. Even after AzhwAr’s insistence, emperumAn was not listening to him as if he is playing chess; emperumAn asks “What are you talking about! While applying sandalwood paste, would one break the container?” [Hence] AzhwAr again says “let it be destroyed”.
mangavottu un mA mAyai thirumAlirunjOlai mEya
nangaL kOnE! yAnE nIyAgi ennai aLiththAnE!
pongaimpulanum poRiyaindhum karumEndhiriyam aimbUdham
ingu ivvuyirEy pirakirudhi mAnAngAra manangaLE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thirumAlirunjOlai – in thirumAlirunjOlai hill
mEya – eternally residing
nangaL kOnE – being the one who is the lord for those who are like me
yAnE nI Agi – you being me without any difference between us, as if I am giving the remedy myself
ennai – me
aLiththAy – oh one who protected!
pongu – rising (due to the enjoyment)
aim pulanum – five types of enjoyable aspects such as sound, touch, form, taste and smell
poRi aindhum – five traps – (the senses which trap in such aspects) eye, ear, nose, tongue and skin which are gyAnEndhriyams (senses of knowledge)
karumEndhiriyam – five karmEndhriyams (senses of action) which help in engaging in such aspects
aim bUdham – pancha bUthams (five great elements) such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses
ingu – in this samsAram
i uyir Ey – being closely bound with the AthmA
pirakiruthi – mUla prakruthi (primordial matter)
mAn – mahAn which facilitates creation
AngAram – ahankAra which facilitates ego/intellect
manangaL – mind which is the cause for sankalpa (will)
(all of these)
un mA mAyai – your very amazing prakruthi and effects of prakruthi
mangavottu – mercifully agree to destroy them.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh one who is eternally residing in thirumAlirunjOlai hill, being the one who is the lord for those who are like me, being me without any difference between us, as if I am giving the remedy myself, and who protected me! Mercifully agree to destroy your very amazing prakruthi and effects of prakruthi which constitute five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa.
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.
- un mA mAyai mangavottu – Agree to let this body which was bound by you so tightly, which cannot be removed by anyone, to be destroyed. emperumAn says “If you understand that it has to be given up, why don’t you just leave it? Why should I agree for that?” [AzhwAr says] “How can I, who am incapable, leave the bondage which was caused by sarvaSakthi (omnipotent lord)? Did you not say in SrI bhagavath gIthA 7-14 ‘mama mAyA dhurathyayA’ (it is difficult to crossover my primordial matter)”?
- thirumAlirunjOlai mEya nangaL kOnE – Though having paramapadham as your divine assembly, did you not give it up and arrive in thirumAlirunjOlai hill ahead of me, to follow my orders? If you were to do it as per your will, would you have not taken me from there itself? Oh one who arrived and stood in thirumAlirunjOlai to announce to me your lordship and my servitude!
- yAnE Agi ennai aLiththAnE – Why are you, who carry my thoughts and act to fulfil them, remaining like this even after my prayers? All along, you have been protecting me even without my prayers. Even after AzhwAr said in this manner, emperumAn remained quiet, not willing to eliminate the body. AzhwAr asked “Why are you remaining quiet as if you have not heard me even after my insistence?” emperumAn says “I am not remaining quiet; what you identify as that which is to be given up, is desirable for me; hence we are unable to distinguish between what is to be given up and what is to be accepted; you who understand the truth should explain that to me so that I can eliminate the same”; AzhwAr says “Alright! Why don’t you listen to me now?” and starts explaining.
- poingaimpulan … – What was carried out by emperumAn towards AzhwAr previously in thiruvAimozhi 8.8.3 “uNarvum uyirum udambum maRRulappilanavum pazhudhEyAm uNarvaip peRa Urndhu” (he conducted himself to make me realise “The knowledge in the form of actions, five types of prANa , different types of body, mahath, ahankAra and indhriya are all to be given up”), is now informed by AzhwAr to emperumAn. The result of vyAmOham (bhagavAn’s love on retaining AzhwAr’s body) can very will match the result of karma (one’s past virtues/vices); unlike the result of karma, the result of love is eternal. [Hence AzhwAr is forcefully praying emperumAn to give up such love for AzhwAr’s body] Let all of these pleasures such as (a) Sabdha etc which can transform the chEthanas to take them [chEthanas] away from themselves, (b) the gyAnEndhriyams which can deeply engage and destroy the chEthana in such pleasures just as rat-traps, which will certainly capture the rats etc by showing some food items, (c) karmEndhriyams, (d) pancha bUthams starting with pruthivi (earth). (e) mUla prakruthi which holds on the effectual chith and achith entities, (f) mahAn, (g) ahankAram and (h) manas, be destroyed. [Would mAmAyai, the primordial matter, point to body?] The same prakruthi which is causal state has become body in effectual state.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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