SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth 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 meditates upon the faults of the samsAris (worldly people) such as not being interested towards bhagavAn etc and avoids being upset with emperumAn [for not helping them], prays to emperumAn “please accept me at your divine feet to be relieved from my association with them”.
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
maRukki val valaip paduththik kumaiththittuk konRuNbar
aRap poruLai aRindhOrAr ivai enna ulagiyaRkai?
veRiththuLava mudiyAnE! vinaiyEnai unakkadimai
aRak koNdAy, ini en AramudhE! kUyaruLAyE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
maRukki – (speaking fearsome words and making his heart to) be afraid
(making him accept self as the refuge to remove such fear)
valvalaip paduththi – captivating him in the net [of fear]
kumaiththittu – catching him (so that he himself hands over his belongings)
konRu – killing him so that there is no trace [of such incident]
uNbar – will live their life
aRam poruLai – dharma, the first goal
aRindhu – knowing
OrAr – those who don’t determine (that “this is the way for our uplifting”)
ivai enna ulagiyaRkai – How sad are these worldly situations?
veRi thuLavam – having very fragrant thiruththuzhAy (thulasi)
mudiyAnE – oh one who is wearing divine crown!
(manifesting this enjoyable nature)
vinaiyEnai – me who is an embodiment of sins
unakku – for you
aRa – to exist exclusively
adimai koNdAy – Oh one who enslaved me!
en – for me
Ar – perfect and most enjoyable
amudhE – Oh divine nectar!
(after acquiring great pain in this samsAram (material realm))
kUyaruLAy – mercifully invite me and accept me.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
How sad are these worldly situations where those who don’t know and determine that dharma is the first goal, will make one to be afraid, captivate him in the net of fear, catch him and kill him so that there is no trace of any such incident, and live their life [in this manner]! Oh one who is wearing divine crown which is having very fragrant thiruththuzhAy (thulasi)! Oh one who enslaved me, an embodiment of sins, to exist exclusively for you! Oh perfect and most enjoyable divine nectar for me! mercifully invite me and accept me at your divine abode. aRap poruLai aRindhOrAr also means those who know wealth only and do not care for anything else.
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
- maRukki … – This is how village heads make their earnings; an individual will appear [to the village head] like a “sAdhu” (kind hearted, good person) and will think “if we live in a town, we should have some trustworthy support” and will go to the village head; the village head, realizing the innocent nature of the individual, will tell him “many are speaking about you in different ways”; hearing that, the individual will become fearful and believe “only the village head can protect me” and ask the village head himself what needs to be done to protect himself; the village head will then say “you place your wealth in my house and give ownership of your properties to me, so that if something happens to you, I will protect you”; bewildering one’s mind in this manner.
- val valaip paduththi – making the individual fully depend on him [the village head], so that the individual can never escape.
- kumaiththittu – he [the village head] will then write off all wealth for his own expenses but will actually give it out for high interest [to earn wealth].
- konRu – he [the village head] will then think “if he continues to live, some day he may take shelter of some one else and come at me” and will kill him.
- uNbar – this is how he [the village head] makes his living.
- aRap poruLai aRindhu – Knowing the truth about dharma as “there is an AthmA (soul) which is different from the dhEham (body); our current actions are contrary to the nature of the soul”.
- OrAr – Not determining this [principle of dharma] to start with. Alternative explanation – Not giving up harming others. orudhal – oruvudhal – leaving; i.e., not leaving the act of harming others. Another explanation – such people would only know the goal of artha (wealth), being greatly interested in that, they will not see what is good or bad [and just act as they please]. Oh lord! What kind of worldly activities are these?
- veRi .. – Oh lord with divine crown having fragrant thiruththuzhAy! you manifested your enjoyable nature and enslaved me who am in the midst of these samsAris.
- vinaiyEnai – Me who am having sins to be born amidst these persons who are attracted to worldly pleasures. You accepted my service at your divine feet out of your causeless mercy, even though I am not qualified for such service.
- ini – after having enslaved me.
- en AramudhE – Oh one who is perfectly enjoyable for me! you should accept me so that I reach your divine feet after giving up the existence in the midst of these samsAris.
Alternative explanation –
- ini en – As they have not interest in the adhrushtam (the unseen – paramapadham), what is the use of my worrying for their disaster? Can I not give it up? First, mercifully accept me at your divine abode, paramapadham.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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