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, emperumAn did not have any answer to AzhwAr‘s question and mercifully told him “Tell me what should be done for you”; AzhwAr says “I got to serve you with love and to enjoy your divine feet. I just need this more”; emperumAn says “Alright! Granted”. AzhwAr, being pleased, says “For those who surrender unto the emperumAn of thiruppEr nagar, there is no sorrow”.
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. As emperumAn remained silent without an answer for AzhwAr’s question since he is not seeing the reason for the same, emperumAn asked “What shall I do for you further?” AzhwAr said “Out of love, I got to serve you; this is what is needed further”. When we say “It was done by emperumAn”, would it not cause vaishamyam (partiality) and nairgruNyam (cruelty) for him and also sarva mukthi prasangam? (the question of “Why is everyone not liberated?”) Since emperumAn is granting it based on the desire of the AthmA, those defects do not affect emperumAn. When asked “Why did emperumAn not give that as the answer?” that ruchi (desire) is not the upAyam (means); that which directly leads to the result, is upAyam; since this ruchi is adhikAri svarUpam (natural attribute of AthmA), it is only a qualifier for the AthmA. Since upAyam (bhagavAn as the means) is devoid of any expectation for assistance, this ruchi cannot be the upAyam. Since this is not the upAyam, we can say that AzhwAr does not have any upAyam in him, and for a remedy for sarva mukthi prasangam, it can be considered as an aspect which makes emperumAn grant the result.
uRREn ugandhu paNi seydhu una pAdham
peRREn IdhE innam vENdavadhu endhAy
kaRRAr maRai vANargaL vAzh thiruppErARku
aRRAr adiyAr thamakku allal nillAvE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
uRREn – without any reason [effort from my side], I reached your divine feet;
(due to that)
ugandhu – out of love
paNi seydhu – serving through speech
una pAdham peRREn – I attained the divine feet of yours, who are the ultimate goal;
endhAy – Oh one who is naturally related to me!
IdhE – this service only
(for this AthmA)
innam – forever
vENduvadhu – desired
(as this is attained)
kaRRAr – those who are learned (by knowing what is to be known, from preceptors)
maRai – meanings of vEdham, which are heard
vANargaL – those who are experts in conducting them
vAzh – living with bhagavath anubhavam (enjoying bhagavAn)
thiruppErARku – for you, who are residing in thiruppEr
aRRAr – ananyArha (exclusively existing)
adiyAr thamakku – for those devotees
allal – sorrows which stop the enjoyment
nillAvE – will naturally not stay.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Without any reason [effort from my side], I reached your divine feet; I attained the divine feet of yours, who are the ultimate goal, by serving through speech, out of love. Oh one who is naturally related to me! This service only is desired forever by me! The sorrows which stop the enjoyment will naturally not stay for those exclusive devotes of yours who are residing in thiruppEr where those who are learned in the meanings of vEdham, which are heard, and are experts in conducting them, are living with bhagavath anubhavam. Also said as aRRArukku adiyAr (the devotees of those who exclusively exist for emperumAn).
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.
- uRREn – I have reached your divine feet, just as a huge ship reaching the shores.
- ugandhu … – Out of love, I sang thiruvAimozhi and enjoyed your divine feet. ugandhu paNi seygai – AzhwAr is not saying that at present singing thiruvAimozhi is sAdhanam (means) and subsequently it will be sAdhyam (result), since both (singing of thiruvAimozhi and reaching his divine feet) are present at once [AzhwAr’s thiruvAimozhi recital is not the means but part of his kainkaryam to emperumAn].
- IdhE innam vENduvadhu – This should go on forever. [SAsthram recommends mOksham which is attributed as “na cha punar AvruththathE” (the abode of no return) – why are you just desiring for thiruvAimozhi singing?} Not coming back to samsAram means – not stopping kainkaryam.
When asked “Is this inapt?” AzhwAr says,
- endhAy – This experience is apt for the true nature of the self. Servitude for self and lordship for your highness are natural attributes.
As emperumAn agrees to AzhwAr’s request, being pleased, AzhwAr speaks further:
- kaRRAr – Those who studied under a preceptor.
- maRai vANargaL vAzh – The abode where those who can sit on vyAsapadham (vyAsa’s position) for vEdham, are living with enjoyment.
- thiruppErARku – AzhwAr is taking his face off emperumAn out of overwhelming joy, and addressing emperumAn in third person, looking at self; or AzhwAr is directly saying to emperumAn “you who are in thiruppEr”.
- aRRAr adiyAr – Those devotees who are exclusively existing for thiruppEr nagarAn; or those devotees of those who exclusively exist for emperumAn in thiruppEr.
- allal nillAvE – Sorrows will not remain with them.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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