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
AzhwAr says to emperumAn “Just like you have created these dhEvas et al (celestial beings, humans, animals, plants etc) to have their own qualities, you should make me enjoy with pleasing words and mind, speech and body which are attached to you”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr desires for external experience based on this internal experience.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction. Also explained as – AzhwAr asking emperumAn “Having created dhEvas et al, you should help me enjoy this experience of enjoying you (which is the purpose of creation) externally instead of stopping with internal experience”.
Sixth pAsuram. AzhwAr says to emperumAn “Just like you have created dhEvas et al, you should make me enjoy you”. Also explained as AzhwAr saying “Just like you have established a particular aspect in dhEva et al, you should establish the aspect of enjoying you in me”.
magizh koL dheyvam ulOgam alOgam
magizh koL sOdhi malarndha ammAnE !
magizh koL sindhai sol seygai koNdu – enRum
magizhvuRRu unnai vaNanga vArAyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
magizh koL – abundance of joy
dheyvam – dhEvathAs (celestial beings)
ulOgam – humans who have shining knowledge
alOgam – animals and plants which lack shining of knowledge
magizh – joy (acquired through lustre)
koL – having
sOdhi – being radiant objects
malarndha – one who is expanded (as said in thaiththiriya upanishadh “bahu syAm” (let me become many))
ammAnE – Oh one who is the lord!
magizh koL – with love (due to being friendly with you)
sindhai – mind/thoughts
sol – speech
seygai – action
koNdu – having
enRum – always
magizhvuRRu – being blissful without any worries
unnai – you (who created such aspects for all my three faculties of mind, speech, body)
vaNanga – to experience
vArAy – mercifully come here
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh lord who expanded (as said in thaiththiriya upanishadh “bahu syAm” (let me become many)) as dhEvathAs (celestial beings) who have abundance of joy, humans who have shining knowledge, animals and plants which lack shining of knowledge and other radiant objects which have joy (that is acquired through lustre)! You made me blissful without any worries to have mind, speech and action which are attached to you and you should mercifully come here to let me experience you. ulOgam and alOgam also indicate chEthana (sentient) and achEthana (insentient) entities [ulOgam – chith, alOgam – achith].
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.
periyavAchchAn piLLai beautifully connects “magizh koL sindhai sol seygai“.
- magizh koL sindhai – my heart should be filled with love when I hear about you.
- sol – the overflowing words reflecting such love
- seygai – the action that follows those loving words
- magizh koL dheyvam – celestial beings (residing in heaven etc) who have better bhOgya (joy), bhOgOprakaraNa (tools for enjoyment) and bhOga sthAnam (abodes of enjoyment) in comparison with those of humans.
- ulOgam – As said in “lOkyatha ithi lOka:” (because it is seen, it is called lOka), achith (insentient matter), which is perceivable through our five senses (eyes, ears, nose, tongue, skin).
- alOgam – alOka – chith (sentient – soul), that which cannot be perceived by our senses and can only be understood through SAsthram.
- magizh koL sOdhi – Those radiant objects. It can be explained as chandhra (moon), sUrya (sun). Oh sarvESvara who created these!
- malarndha – Since it is his own expansion as said in thaiththiriya upanishadh “bahu syAm“, AzhwAr says “malarndha” (blossomed). brahmam (bhagavAn) with chith (sentients) and achith (insentient) is both cause and effect [In causal state (before creation), brahmam has chith and achith in subtle state and after creation, chith and achith become manifested in gross state].
When asked by emperumAn “Whatever you have said is done by me! What should I do now for you?”,
- magizh koL … – you should make my heart become joyful by experiencing you; you should make the same to my speech too; my actions should become loving service to you; I too should exclusively experience you and feel blissful; you should arrive here for me to experience you always.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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