SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the tenth pAsuram – AzhwAr says “Let others do whatever they want; I am glad to have enjoyed emperumAn who is the lord of both spiritual realm and material realm”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr becomes delighted that he enjoyed bhagavAn who is the saviour in all manners and is the one who bestows mOksham.
Highlights from periyavAchchAn piLLai‘s introduction
In the tenth pAsuram – AzhwAr becomes delighted like someone who escaped with his belongings in a mass robbery saying “I am happy to enjoy him”.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Tenth pAsuram. AzhwAr becomes delighted meditating upon the benefit for self thinking “Leave the others. Instead of becoming like them, at least we are able to enjoy him”.
pAsuram
sIrmai koL vIdu suvargga naragIrA
Irmai koL dhEvar naduvA maRRu epporutkum
vEr mudhalAy viththAyp parandhu thani ninRa
kAr mugil pOl vaNNan en kaNNanai nAn kaNdEnE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sIrmai koL – having greatness (of being accomplished by bhagavAn‘s mercy instead of being achievable by one’s own virtues/vices)
vIdu – mOksham – liberation (paramapadham – spiritual realm)
suvargga naragu – svarga (heaven) and naraka (hell) (which are resulting from virtues and vices)
IRA – having as upper boundary
Irmai koL – kind-hearted
dhEvar – celestial beings
naduvA – being the intermediary (between the means and the result)
maRRu – [other] primary forms
epporutkum – all entities/aspects such as sAdhanam (means) etc
vEr – being the sahakAri kAraNa (ancillary cause)
mudhalAy – being the nimiththa kAraNa (instrumental cause)
viththAy – being the upAdhAna kAraNa (material cause)
parandhu – pervading everywhere
thani – being different (from all objects he pervades)
ninRa – being situated
kAr – in the rainy season
mugil pOl – like a cloud
vaNNan – having the form
en – being easily approachable by me
kaNNanai – krishNa
nAn – I
kaNdEnE – enjoyed him – saying this he becomes delighted.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
bhagavAn is the all three causes viz., upAdhAna kAraNam (material cause), nimiththa kAraNam (instrumental cause) and sahakAri kAraNam (ancillary cause) for the great mOksham (liberation – paramapadham – spiritual realm which can only be accomplished by bhagavAn’s mercy instead of one’s own virtues/vices), for all objects/aspects starting with the primary forms, means etc., having the kind-hearted celestial beings who are the intermediary (between the means and the result) in the middle and svargam (heaven)/narakam (hell) as the upper boundary; he is all-pervading omnipresent. AzhwAr becomes delighted that he enjoys such kaNNan emperumAn who is having a beautiful cloud like form in rainy season.
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
- sIrmai koL … – For the paramapadham (spiritual realm) which is best in all manners, heaven which has limited pleasures, hell which has exclusive suffering at the end, kind-hearted celestial beings in the middle, other animal forms etc
- vEr mudhalAy viththAy – he is exclusively the three types of causes
- parandhu – As said in thaiththirIya upanishath “thath srushtvA thadhEvAnuprAviSath thadhanupraviSya sachcha thyachchAbhavath” (He created it (universe); he entered in there; after entering he became (assumed the forms of) chEthana (sentient) and achEthana (insentient)) – first he created the universe and the entities, subsequently entered into them to give them names and forms and thus being the cause of everything [anu pravESam – bhagavAn is already present everywhere; he is entering into the objects means that he is transforming the entities from a subtle (unmanifest) state to gross (manifest) state].
- thani ninRa … – Not only he stayed as jagachcharIra (having the universe as his body), highlighting his distinct nature, though he remained in paramapadham with a beautiful laden cloud (in rainy season) like dark-hued form, he descended as krishNa to be controlled by me – I enjoyed such emperumAn happily, says AzhwAr.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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