SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Tenth decad
Previous pAsuram
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the third pAsuram, AzhwAr says “You who are the controller for the true nature, existence etc of the very prideful brahmA, ISAna et al, should, alas, accept me who has no other means for deliverance without you”.
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
kUvik koLLLAy vandhandhO! en pollAk karumANikkamE!
Avikku Or paRRuk kombu ninnalAl aRiginRilEn nAn
mEvith thozhum piraman sivan indhiranAdhikkellAm
nAvik kamala mudhaRkizhangE umbarandhadhuvE
en – being perfectly enjoyable for me
pollA – unpierced
karu mANikkamE – having distinguished form like a precious gem
mEvith thozhum – those who are reaching and surrendering (to sustain their positions)
piraman sivan indhiran – brahmA, rudhra and indhra
Adhikku ellAm – and for others
mudhal – origin
nAvik kamalam – for the divine lotus in the divine navel
kizhangE – the root
(unlike these created ones)
umbar – for nithyasUris
andha adhuvE – oh one who is the controller of their nature, existence etc!
Avikku – for my AthmA
Or – being the noble abode
paRRuk kombu – supporting pole
nin alAl – other than you
nAn aRiginRilEn – I don’t know;
(Now)
vandhu – (yourself) arriving
kUvi – inviting
koLLAy – mercifully accept me
andhO! – Alas! I have to speak out your task! [You should pursue me, but I am pursuing you here]
Being perfectly enjoyable for me, having distinguished form like an unpierced, precious gem, being the root for divine lotus in the divine navel, which is the origin for those brahmA, rudhra, indhra and others who are reaching and surrendering and oh one who is the controller of the nature, existence etc of nithyasUris! I don’t know of any supporting pole which can be the noble abode for my AthmA other than you; arrive here, invite me and mercifully accept me. Alas! I have to speak out your task!
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
- kUvik koLLAy – AzhwAr who said “kUvik koLLAy” in previous pAsuram is repeating the same here, just like one who is thirsty would repeatedly say “water, water”. AzhwAr has no other words to say, even though his sorrow keeps increasing. It is not sufficient if emperumAn invites and accepts AzhwAr; he has to come, invite and accept AzhwAr. Even when my sorrow increases greatly, it is not proper for me to come and attain you; that will cause disrepute to you as well; SrI rAmAyaNam yudhdha kANdam 30.30 “Saraisthu sankulAm kruthvA lankAm parabalAthdhana:, mAm nayEdhyadhi kAkuthstha: thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me) – for the one who thinks as said in thiruvAimozhi 9.3.9 “ezhudhum ennum idhu migai Adhalin” (Since it is superfluous to think “we will set out to worship you”), it is not necessary to explicitly say that our going there is not desirable for him. It is apt for him only to arrive and accept us.
- andhO! – It is sad that I have to explain that it is not apt for you!
- en pollAk karumANikkamE – If you are not you [with such beautiful form], we can say “we can go and see you when you invite us”. Were you to think that you will invite us and accept us in proper sequence at a later time, why did you manifest your beauty and make us fully exist for you?
- en pollAk karumANikkam – Unpierced precious gem. Three explanations – a) precious gem which is not enjoyed so far by anyone; b) since his beauty is not comparable in this world and is totally different from the beauty of any other entity, it is known as pollA (very distinguished); c) that which will ward off evil eyes.
When asked “Even if I am so distinguished, should you not see your own svarUpam (true nature) and remain pacified?” AzhwAr says “For that, first, should I not survive in your absence?”
- AvikkOr paRRuk kombu ninnalAl aRiginRilEn nAn – A supporting pole is required. Can a creeper stand on its own without the supporting pole? Will it grow after cutting off its roots? I am not seeing any cause to uplift myself other than you; as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not).
When asked “So, should you also not put in some effort for your result?” AzhwAr says,
- mEvi … – Are the brahmA et al putting efforts for their own result! Oh one who is helping even those [brahmA et al] who don’t say “AvikkOr paRRuk kombu“! brahmA et al won’t say “AvikkOr paRRuk kombu“, because they do not know how to say that; nithyasUris won’t say because they don’t have ego, and there is no need for them now.
- mEvith thozhum – On other times, they [dhEvathAs] will face off with each other; but when they are in trouble, they will gather together and worship emperumAn. Oh one who is the root for the divine lotus on his divine navel which is the origin for all the dhEvathAs such as brahmA et al who worship without pride!
- umbar andha adhuvE – Oh one who is the attainable goal for nithyasUris who are greater than the dhEvathAs! “adhu” indicates bhagavAn being known in well established pramANam (SAsthram). You who are the controller of nithyasUris and dhEvathAs such as brahmA et al, should come, invite me and accept me.
By this pAsuram, AzhwAr has mercifully explained that the sAmAnAdhikaraNyam (bhagavAn being the substratum for everything) which is explained previously and subsequently, is by the cause-effect relationship; chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnithi” (all these are brahmam due to being created, sustained and annihilated in that brahmam).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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