SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the third pAsuram, AzhwAr mercifully explains emperumAn’s endless affection which keeps increasing towards him.
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
ennai muRRum uyir uNdu en mAya Akkai idhanuL pukku
ennai muRRum thAnEyAy ninRa mAya ammAn sEr
thennan thirumAlirunjOlaith thisai kai kUppich chErndha yAn
innum pOvEnEkolO? enkol ammAn thiruvaruLE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ennai – me
muRRum – in all ways
uyir uNdu – enjoying my AthmA
(not stopping with that)
en – my
mAyam – being the cause for ignorance etc
Akkai idhanuL – in this body (which is a product of prakruthi (matter), which is having defects which are perceivable by senses and which binds)
pukku – entered
ennai – me (who is the controlling AthmA for this body)
muRRum – on body etc which are connected
thAnE Ay – being the controller (to eliminate the ahanthA (ego) and mamathA (possessiveness))
ninRa – one who stood (as kruthakruthya (one who accomplished the duties))
mAyam – one who has amazing qualities and acts
ammAn – one who is the unconditional lord
sEr – the abode where he firmly resides
then – for the southern direction
nan – praiseworthy
thirumAlirunjOlai – standing on thirumalai (divine hill) which is known as thirumAlirunjOlai
thisai – towards the direction
kai kUppi – performing an act of servitude
sErndha yAn – I who reached
(not just that, not just up to his abode)
innam – after acquiring the state (of worshipping that direction too)
pOvEnEkolO – will I go anywhere else thinking that there is a destination for me?
ammAn – the unconditional lord’s
thiruvaruL – affection
enkol – how [amazing] is it?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Enjoying my AthmA in all ways, emperumAn entered my body which is the cause for ignorance etc, being the controller of me and my body etc which are connected, who has amazing qualities and acts, and who is the unconditional lord, is standing and firmly residing on the praiseworthy thirumalai which is in the southern direction; performing an act of servitude, I reached that dhivyadhESam; after acquiring the state, will I go anywhere else thinking that there is a place to go for me? How [amazing] is the affection of my unconditional lord? Implies that emperumAn is standing as if there is some other benefits and he is granting them. thennan could also indicate the king of that region.
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
- ennai muRRum uyir uNdu – The greatness acquired by fully enjoying AzhwAr is even greater than the greatness acquired as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka).
- en mAya Akkai – Did he stop with enjoying my AthmA (self)? AzhwAr himself hated his body so much saying “this must be given up” as in thiruviruththam 1 “azhukkudambu” (dirty body), thiruvAimozhi 3.2.3 “pollA Akkai” (disastrous body) and thiruvAimozhi 5.1.5 “puNNai maRaiya varindhu” (concealing the external faults, surrounding me forever) and started walking away from it; while AzhwAr was despising his body, emperumAn was pursuing it himself considering it to be his goal.
- uL pukku – AzhwAr hated it wholeheartedly and started walking away from it. That is – AzhwAr is remaining there until emperumAn remains there and nods in agreement with AzhwAr. emperumAn entered there since he cannot leave from there until AzhwAr says in thiruvAimozhi 10.7.10 “mangavottu” (Agree to eliminate/destroy).
- idhan uL pukku – AthmA is used to achith (matter) since time immemorial; bhagavAn too remains in achith through chEthana; such emperumAn eagerly pursued AzhwAr’s body. This body is a prakAra (inseparable attribute) for the AthmA which is a prakAra for emperumAn. It is said in chAndhOgya upanishath 6.3 “anEna jIvEna AthmanAnupraviSya nAma rUpE vyAkaravANi” (all names and forms are created by my entry into achith through AthmAs).
- ennai muRRum thAnE Ay – Since emperumAn is pervaded everywhere both in AthmAs and achith, there is nothing wrong in saying “thAnE” (only him). emperumAn accepted what is claimed by AzhwAr as “nAn” (I, AthmA) and his mamakAra vishayam (body which was considered by AzhwAr as his belonging). AzhwAr became so great that even ISvara (lord) cannot consume him fully and enjoy him.
- ninRa – [Being present with a divine form inside AzhwAr] Unlike the common state which is explained in nArAyaNa sUktham “antharbahiScha thath sarvam vyAypya nArAyaNa sthitha:” (nArAyaNa is all pervading, both inside and outside).
- mAyam … – The divine abode where even the sarvESvaran, who has amazing qualities and activities, reaches with great eagerness like a thirsty person saying “water! water!” [uncontrollable longing for something]
- thennan thirumAlirunjOlai – thennan indicates the king, and the land belongs to him; alternatively – the good abode in the southern direction.
- thisai kaikUppich chErndha yAn – AzhwAr desired the direction which was desired by emperumAn. AzhwAr likes to reach a particular direction. That is – desiring emperumAn, through that, desiring the abode which he desired, and desiring the direction related to that dhivyadhESam, and in this manner, I have reached the state of desiring all that are related to him. This is similar to emperumAn desiring for AzhwAr, and the body which is related to AzhwAr; AzhwAr himself said previously in thiruvAimozhi 1.8.7 “en eNthAn AnAn” (he started desiring for what I desire for).
- innam pOvEnEkolO – Is there any other destination for me beyond this direction? Will I, who have reached this direction, go anywhere beyond that, while he is restless for me in this manner? Now, going beyond here means giving up the connection with thirumalai.
- enkol ammAn thiruvaruLE – [ammAn thiruvaruL enkol] [AzhwAr thinks – How amazing is his love? He is not going to abandon us since we are in our final days, yet we become bewildered thinking that he may do so] On sarvESvaran, would we not become bewildered without any reason? Alternatively – Why is he restless for me as if he has not done anything? Even after doing everything for AzhwAr, he is remaining “what shall we do for him?” as if he has not done anything.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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