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 ninth pAsuram, emperumAn mercifully manifests his divine presence in thirunAdu (paramapadham) to AzhwAr to eliminate all of AzhwAr’s grief; AzhwAr, having seen it and having mercifully given up his attachment for all other matters says “you have presented your divine feet which are difficult to attain; I have enjoyed that” and feels satisfied.
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
kUttudhi nin kurai kazhalgaL imaiyOrum thozhA vagai seydhu
Attudhi nI aravaNaiyAy adiyEnum adhu aRivan
vEtkai ellAm viduththennai un thiruvadiyE sumandhuzhalak
kUttariya thiruvadikkaL kUttinai nAn kaNdEnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nI – you (who is omnipotent)
(those who are desired by you to be at your divine feet, even though they may be unqualified)
kurai – perfectly enjoyable
nin kazhalgaL – at your divine feet
kUttudhi – please accept me
(if one tried to see, by one’s own effort)
imaiyOrum – (greatly knowledgeable) dhEvas
thozhA vagai – to not see and enjoy you
seydhu – doing
Attudhi – agitate them;
aravu – thiruvananthAzhwAn (the leader among devotees)
aNaiyAy – Oh one who is having as bed!
adhu – your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively.
adiyEnum – I too who am a servitor
aRivan – knows;
(How so?)
vEtkai ellAm – affection in worldly matters
viduththu – eliminating with the trace
ennai – me who have great desire towards you and cannot live without you
thiru – perfectly enjoyable
un adi – your divine feet
sumandhu – holding them on my head
uzhala – to follow you as said in “yEna yEna dhAthA gachchathi” (wherever the master goes)
kUtta – to reach (even for the most knowledgeable)
ariya – difficult
thiruvadikkaL – at the divine feet
kUttinai – you accepted.
nAn kaNdEn – I saw (it in front of me) and enjoyed
E – certainly
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
You please accept me at your perfectly enjoyable divine feet. If one tried to see, by one’s own effort, you make sure that even dhEvas do not see and enjoy you and agitate them; oh one who is having thiruvananthAzhwAn as bed! I too who am a servitor, know your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively. Eliminating my affection in worldly matters with all traces, you made me, who have great desire towards you and cannot live without you, hold your perfectly enjoyable divine feet on my head and follow you as said in “yEna yEna dhAthA gachchathi” and accepted me at the divine feet which are difficult to reach; I certainly saw (it in front of me) and enjoyed this.
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
- kUttudhi nin kurai kazhalgaL – Even if unqualified, you accept those who are dear to you, at your divine feet. kurai – greatness or the sound of the ornament.
- imaiyOr … – Even brahmA et al, if you don’t consider them to be acceptable, you will agitate them so that they don’t reach you.
- aravaNaiyAy – This is an example for “kUttudhi” [those who are with him irrespective of their knowledge – since AdhiSEsha is in a reptile form, he is considered as less intelligent in layman terms].
- adiyEnum adhu aRivan – I know your nature which is well revealed in scriptures of this world (ithihAsams and purANams).
How did you know [Did you know through SAsthram]?
- vEtkai ellAm viduththu – Before, whatever that was not related to you, did I not desire for all of them? Is there anything that I have not desired in your [material] world? Did you not remove my attachments as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradhaththai nalvIdu seydhu” (my attitude of leaving you citing any reason, was reformed by you)?
- un thiruvadiyE sumandhu uzhala – To have all the attachments I had in worldly matters (before), at you (now), holding on to your divine feet only and having that only as my routine.
- kUttariya … – You accepted me at your divine feet which are difficult to attain by self-effort of even great personalities. I am not saying these based on hearsay, but based on personal experience [nAn kaNdEn].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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