Daily Archives: March 21, 2020

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 fifth pAsuram, AzhwAr says “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.

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

pOra vittittu ennai nI puRam pOkkal uRRAl pinnai yAn
Araik koNdu eththai andhO enadhenbadhen? yAnenbadhen?
thIra irumbuNda nIradhu pOla en Aruyirai
Arap paruga enakku ArAvamudhAnAyE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

thIra – to be cured (of its fever)
irumbu – iron
uNda – drank
nIradhu – like water
en Aruyirai – my AthmA’s
Ara – fully (to cure the fatigue)
paruga – to drink
enakku – for me
ArA – insatiable
amudhAnAyE – you became nectar;

(this being the case)
nI – you (who revealed yourself to let me enjoy you knowing your greatness and to lead me to the goal)
pOra vittu – discarding it (after destroying it)
ittu – abandoning me (like an insentient object will be abandoned)
ennai – me (who has no other refuge)
puRam – in worldly pleasures which is outside (of you)
pOkkal uRRAl – if you think about doing it
pinnai – subsequently (after being abandoned by you who are omnipotent)
yAn – I (who am incapable)
AraikkoNdu – with who else (who will lead me to the goal)
eththai – which goal
andhO – alas! (will attain);
enadhu enbadhu en – I have no faculties which can be claimed as mine
yAn enbadhu en – there is no independent doer to be claimed as I.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Just as iron drank water to cure its heat, to eliminate the fatigue of my AthmA, you became the insatiable nectar for me to drink fully; if you think about discarding and abandoning me and making me to engage in worldly pleasures which is outside of you, subsequently which goal will I attain, and  with who else; alas! I have no faculties which can be claimed as mine and there is no independent doer to be claimed as I. Implies that there is nothing left. AzhwAr becomes sad in saying the contrary words “AraikkoNdu eththai“. Also implies that AzhwAr is saying “You revealed your enjoyability to fully drink me as said in ‘irumbuNda nIrpOl en AthmAvai muRRap paruginAn‘ “.

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

• pOra vittu ittu – Abandoning me and pushing me away from you.
• ennai – I, who have no other refuge.
• nI – You, who brought me up to this level starting from srushti (creation); you who are the protector of all.
• ennai – I, who am the ultimate state of ignorance and inability.
• nI – You, who are complete in knowledge and ability. It looks like pushing someone who is not able to reach the shore, in to the river.
• ennai nI – There is one person who is blind and lame; there is another person who has fit eyes and legs; AzhwAr is asking “who will lead whom?” As said in jithanthE sthOthram “naiva kinchith parOkshanthE prathyakshOsi na kaSchith” (There is nothing that you are unaware of; you are not known by anyone).
• nI – You, who are said as in nAnmugan thiruvandhAdhi 60 “AL pArththuzhi tharuvAy” (searches for devotees) and thiruvAimozhi 2.7.6 “edhir sUzhal pukku” (comes across from the opposite side and catches).
• puRam pOkkal uRRAl – If you are determined to engage me outside of you. If you abandon me considering that I can take care of my own destiny.
• pinnai yAn Araik koNdu eththai – After being abandoned by you who are omnipotent, what means can I, who am unable, pursue, and to attain what goal? AzhwAr is saying “Arai” (by whom) to indicate that the goal can be attained with the help of a sentient being and not merely with insentient activities [such as karma, gyAna, bhakthi yOgam].
• andhO – It is sad that I have to advice you who said in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only)!
• enadhu enbadhen yAn enabdhen – AzhwAr is saying “I am gone”.
• nIr … – Just as a hot iron [object like rod] will absorb the water to reduce its fever [heat], you showed your perfectly enjoyable nature and captivated me, to fully enjoy my AthmA, .
• en Ar uyirai Arap paruga – I thought you united with me to eliminate my fatigue; but it seems that you showed yourself to me to eliminate your own fatigue. You showed yourself to me for your own sake. Alternative explanation – vibhakthi vyathyayam (case should be changed) [i.e. Aruyirai should be changed to Aruyir – dhvithIyA vibhakthi (accusative case) should be changed to prathamA (nominative case)]; to have my AthmA drink you fully; in this case, it will mean “Just as hot iron will drink water to eliminate the heat, oh one who previously remained perfectly enjoyable for me and allowed me to drink you to eliminate all my heat!” [in the first explanation, emperumAn is equated to hot iron and in the alternative explanation, AzhwAr is equated to hot iron]
• enadhu enbadhen yAn enbadhen – When asked “If the result is yours, should you also not have a part in the means?” AzhwAr says “Is there any separate faculty for me? Is there an entity named ‘I’ which can remain separate from you? Is there anyone else other than the SarIri (AthmA) who can protect the SarIra (body)? [Here bhagavAn is AthmA and AzhwAr is the body]”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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 fourth pAsuram, AzhwAr says “If you, who are the controller of all, mercifully saw that I control my own situation, would it not mean that you have abandoned me?”

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

umbar andhaN pAzhEyO! adhanuL misai nIyEyO!
ambara naRchOdhi! adhanuL piraman aran nI
umbarum yAdhavarum padaiththa munivan avan nI
embaranjAdhikkaluRRu ennaip pOravittittAyE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

umbar – being greater (than elements such as mahath etc , due to being the origin)
am – distinguished, due to existing for your sport
thaN – cool (due to the state where the three qualities sathvam, rajas and thamas are in equal proposition)
pAzhEyO – [primordial matter, which is suitable] to cause bhOgam (worldly enjoyment) and mOksham (liberation)
adhanuL misai nIyEyO – (in this manner, being with chith and achith in subtle forms)
ambaram – AkASam (ether, which is the cause for oval shaped universe)
nal – distinguished
sOdhi – creating elements such as fire and having them as your forms
adhan uL – in the oval shaped universe which originated from the elements
piraman aran – created brahmA, rudhra et al and having them as forms
nI – you;
umbarum – dhEvas (celestial beings, who are greater than the creatures on earth)
yAdhavarum – all types of sentient beings such as humans etc
padaiththa munivanavan – the one who meditated upon such acts of creation and created
nI – you;

(as this is the case)
em param – my body (I who am your form)
sAdhikkal uRRu – after accepting the responsibility to control

(visually showing up to the attainment)
ennai – me (who cannot live without you)

(further)
pOra vittittAy – made me remain here.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

You are great and distinguished since you control primordial matter, which is existing for your sport and which is cool. The primordial matter is suitable to cause bhOgam and mOksham [for chEthanas for whom it is the abode]. You subsequently create elements such as ether, distinguished fire etc and have them as your forms; you created the oval shaped universe which originated from the elements, and brahmA, rudhra et al inside the universe and are having them as your forms; you meditated upon the creation of all types of sentient beings such as celestial beings, humans etc, and created them; after accepting the responsibility to control my body, you made me remain here. The sound “O” should be added to all places where “nI” is present, indicating the sorrow of AzhwAr where AzhwAr is feeling “there is every reason for you to protect me yet you abandoned me”.

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

This pAsuram is explained in sAmAnAdhikaraNam – bhagavAn being one common AthmA, SarIri, prakAri (substratum) for having everything else (mUIa prakruthi, AthmAs, pancha bhUthams etc) as his SarIra/prakAra (form), and bhagavAn being the singular creator of everything else.

• umbar am thaN pAzhEyO – Oh one who is the controller of mUla prakruthi (primordial matter) which is superior due to being the cause for effects such as mahath, having the ability to create all the effectual elements from a fraction of itself, one which transforms in to variegated elements, one which is the abode for chEthanas to engage in bhOgam and mOksham!
• am thaN – Being beautiful and cool.
• pAzh – Being ready for cultivation/activity. Explaining that the primordial matter is in causal state which will facilitate bhOgam and mOksham for chEthanas, in its effectual state.
• umbar am thaN pAzhEyO – It is said as “pAzhEyO” (primordial matter alone) [in sAmAnAdhikaraNam] instead of saying separately as in “whiteness of a cloth” [cloth and whiteness are explicitly spoken], since it cannot be separated from bhagavAn who is having it as his prakAram. By saying “umbar andhaN pAzhEyO“, it is said that there is no other controller than bhagavAn even for achith which is devoid of chEthana as said in Sruthi “yasyAthmA SarIram – yasya pruthivI SarIram” (for whom, the AthmAs are bodies, for whom, the earth is a body), instead of primordial matter being the body of AthmAs and AthmAs being bodies of bhagavAn. This word “pAzhEyO” decimates mImAsakas who acknowledge Sudhdha bhEdham (clear distinction between ISvara/brahmam, chith and achith [without accepting SarIra-SarIri bhAvam]) and mAyAvAdhis who acknowledge brahmam to be the same as matter [mAyAvAdhi would generally consider brahmam to be the same AthmA, but not matter. Here, we have to see that even if someone tries to equate brahmam to be same as matter, that is also decimated].
• adhanuL misai nIyEyO – Oh one who is the controller of the distinguished AthmAs which are bound in that matter! bhagavAn’s causal state is explained since SarIrI (bhagavAn, the substratum) with sUkshma chidhachith (subtle sentient beings and insentient entities) is the cause. With this, it is explained that the opinion of nyAya [naiyAyika] and vaiSEshika who speak about the viSEshaNa prAdhAnyam (AthmA, which is an attribute, having independence) and apAramArthyam for viSEshaNam (chith and achith are not real – there is only one brahmam), are not the opinions of AzhwAr. By saying “nIyEyO” (only you), it is explained that AthmA does not exist without ISvara, just as achith does not exist without chith.
• ambara nal sOdhi – ambaram – AkASam (Ether). nal sOdhi – distinguished fire. These are samples for the other elements; just as mentioning water in SrIvishNu purANam 2.12 “yath ambu vaishNava: kAya:” (the reason why vishNu’s body became water), implied other elements.
• ahdanuL piraman aran nI – AzhwAr is saying – even brahmA, rudhra et al who reside in the universe which is created as a result of panchIkaraNam of bhUthams (the process of mixing the five elements to create the universe), are under your control.
• umbarum yAdhavanum padaiththa munivan avan nI – You are the well-known muni (meditator) who created dhEvas and all others. The sAmAnAdhikaraNyam explained in “piraman aran nI” is based on kArya kAraNa bhAvam (relationship of cause – effect); as said in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnithi” (all these are brahmam due to being created, sustained and annihilated in that brahmam). One who meditates upon the previous karmas of all entities to create them as per their karma is the one who is muni; yajur vEdham “thadhasadhEva sanmanO kuruthasyAmithi” (Only that brahma with subtle chith and achith which have no name and form, vowed “let me be with gross chith and achith which have names and forms). With this, bhagavAn being the effect, due to being with gross chith and achith, is explained.
• em param sAdhikkaluRRu ennaii pOra vittittAyE – After assuming my burdens, neglecting that, leaving me like discarding insentient objects; you, who are controlling everything, considered that I can control my own destiny, neglected me by keeping me away from you.
• ennai – I who cannot survive without you.
• pOra vittittAyE – AzhwAr is considering that he has separated from emperumAn. AzhwAr is saying “You pushed me into the place where your qualities cannot be observed”. Your act of granting me full knowledge but not leading me up to the destination resembles naLa’s act of showing the path for dhamayanthi and leaving her.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org