srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Full series >> First Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In sixth pAsuram – AzhwAr says “bhagavAn who is sarvAntharAthmA (in-dwelling super soul of everyone), who is unreachable for non-devotees and very much reachable for devotees, gets hold of my shoulders and that is his overflowing mercy towards 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
Sixth pAsuram – AzhwAr says “one who is sarvAntharAthmA held on to my shoulder and engaged with me”.
pAsuram
மாயன் என் நெஞ்சின் உள்ளான் மற்றும் எவர்க்கும் அதுவே
காயமும் சீவனும் தானே காலும் எரியும் அவனே
சேயன் அணியன் எவர்க்கும் சிந்தைக்கும் கோசரம் அல்லன்
தூயன் துயக்கன் மயக்கன் என்னுடைத் தோளிணையானே
mAyan en nenjin uLLAn maRRum yavarkkum adhuvE
kAyamum seevanum thAnE kAlum eriyum avanE
sEyan aNiyan yavarkkum sindhaikkum gOcharam allan
thUyan thuyakkan mayakkan ennudaith thOLiNaiyAnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
en – my
nenjin uLLAn – one who resides in (my) heart
mAyan – amazing person
maRRum yavarkkum – for others
adhuvE – can he do that?
(thus being simple and indwelling soul of all)
kAyamum – sarIram/body
seevanum – AthmA/soul
thAnE – having everything as his prakAram (form) and thus being seemingly identical to them
kAlum – wind
eriyum – fire
avanE – having them as prakAram (form)
sEyan – being distant (for those who are not his devotees)
aNiyan – being close (for his devotees)
yavarkkum – even for those great persons
sindhaikkum – to meditate upon (trying on their own efforts)
gOcharam allan – not within the grasp
thUyan – having purity (to be approachable by his devotees)
thuyakkan mayakkan – one who creates doubts/errors in the minds (of those non-devotees)
ennudai – my (like how he climbs garudAzhwAr)
thOLiNaiyAn – stayed on my two shoulders
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Can the amazing emperumAn stay in others’ hearts like he stays in my heart? Having all types of bodies (achith) and souls (chith) as his prakAram, having wind, fire as his prakAram, he is difficult to understand for those non-devotees and easy to understand for his devotees. He is not comprehensible for even the greatest persons. He is pure (to be approachable by his devotees) and the one who creates doubts/errors in those who are not devoted to him. Such emperumAn stayed on my two shoulders just like he stays on garudAzhwAr’s shoulders.
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
- mAyan en nenjin uLLAn – What a great blessing! Such great emperumAn with amazing qualities and activities entered my heart. What a union is this which is impossible!
- maRRum yavarkkum adhuvE – No one else has received what has been received by me.
When questioned as to what is the benefit which you got?
- kAyamum seevanum thAnE – All types of beings (in various forms) and the AthmAs which control those bodies are under his control.
- kAlum eriyum avanE – wind and agni indicate all 5 elements (earth, water, fire, air ether); they are also his form.
- sEyan – For those who try to see him with self-efforts, he is very difficult to reach.
- aNiyan – For those who approach him through him, he becomes a tool in their hands to reveal himself.
- yavarkkum sindhaikkum gOcharamallan – showing the limits for the difficulty in reaching him. Even for the most intelligent persons, not only is he invisible for the eyes but also incomprehensible for the mind.
- thUyan – such pure bhagavAn, for yasOdhA et al, presents himself as said in srIvishNu purANam 4.6.15 “yadhi saknOshi…” (if you are capable, free yourself) [so they can even bind him and threaten him with love].
- thuyakkan mayakkan – For those who are not attached to him, he creates doubts, errors in their mind. Even with me, when I first said in thiruvAimozhi 1.5.1 “aruvinaiyEn” (most sinful), he let my mind wander around and then mingled with me and made me say in thiruvAimozhi 1.5.5 “un thEnE malarum thiruppAdham serumARu” (let me be at your lotus feet which is the source of honey).
- ennudaith thOLiNaiyAnE – He stayed on my shoulder like staying on garudAzhwAr’s shoulder.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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