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Full series >> Fifth Centum >> First decad
[There are two explanations for this pAsuram. One explanation is by bhattar and another explanation is by other AchAryas. These two explanations are based on SrIvachana bhUshaNam sUthrams 41 to 50. First, bhattar explains AzhwAr to be a prapanna (surrendered person) due to being ignorant about any other means and hence not engaging in any other means. Other pUrvAchAryas explain AzhwAr to be a prapanna due to being fully drenched in devotion and hence not being able to engage in any other means.]
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fourth pAsuram, AzhwAr says “Previously I pretended [to love you] due to my relationship with this prakruthi (material realm); hence you have to mercifully eliminate my relationship with this prakruthi”.
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
Fourth pAsuram. Two introductions.
- Introduction as explained by bhattar – AzhwAr says – I lied even towards bhagavAn as said in “poyyE kaimmai solli“, “sila kUththuch cholla” and “uLLana maRRuLavAyp puRamE sila mAyam solli“; he thought “what is the reason for telling lies to emperumAn?”; he realized it is due to the relationship with prakruthi; he forgot about saying “meyyE peRRozhindhEn” and “kaNdu koNduyndhozhindhEn“; I am unable to withdraw my mind which is attached to worldly pleasures from them, have it engaged in you and to meditate upon the body being different from the soul; you have to yourself eliminate my hurdles and accept me at your divine feet.
- Introduction as explained by other pUrvAchAryas – AzhwAr said “kaNdu koNduyndhozhindhEn“; that was a vision seen through his knowledge in his mind; subsequently, he desired to have physical contact with emperumAn and stretched his hand to reach out to emperumAn but did not see him there and so he became weak; the cause for such lack of physical experience is – the connection with the [material] body; due to bhakthi pAravaSyam (being drenched in devotion), AzhwAr is unable to engage in any sAdhanam (process) to eliminate the body; this being the case, AzhwAr requests emperumAn “you yourself should eliminate my hurdle and accept me at your divine feet”. AzhwAr does not consider himself to have the devotion which is acquired in due course by following the instructions of SAsthram [as he was blessed by bhagavAn with pristine knowledge and devotion].
pAsuram
en koLvan unnai vittennum vAsagangaL solliyum
van kaLvanEn manaththai valiththuk kaNNa nIr karandhu
nin kaN nerunga vaiththE enadhAviyai nIkkagillEn
en kaN malinam aRuththu ennaik kUvi aruLay kaNNanE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
First Explanation
(As said by ananyaprayOjanars (those who serve without ulterior motives))
unnai – you (who is the ultimate benefit/goal)
vittu – leaving aside
en – which benefit/goal
koLvan – will I have?
ennum – that
vAsagangaL – verses of praises
solliyum – saying in many ways
val – since time immemorial, stealing the AthmA
kaLvanEn – I, the mischievous
manaththai – heart/mind (which went behind worldly pleasures)
valiththu – pulling
kaNNa nIr – the tears (which come out due to not having attained such pleasures)
karandhu – changed (by eliminating the scent)
manaththai – that heart
nin kaN – in you (who is perfectly enjoyable)
nerunga vaiththu – bring it closer
enadhu Aviyai – my AthmA
nIkka killEn – I am unable to release from the samsAram (material realm);
(the cause for such state)
en kaN – my
malinam – defects such as ignorance
aRuththu – removing
ennai – I, who am incapable
kaNNanE – Oh krishNa who says “mA sucha:” to those who are in sorrow!
kUvi aruLAy – accept me (close to you).
Second Explanation
van – since time immemorial
kaLvanEn – I, who am mischievous
unnai – you
vittu – leaving aside
en – which other benefit?
koLvan – will have
ennum – that
vAsagangaL solliyum – speaking unable to sustain myself
manaththai – my heart which is broken due to not having attained you
valiththu – prepare it well to be united with you
kaNNa nIr – tears due to not experiencing [you]
karandhu – changing
(by sustaining etc)
nin kaN – in you
nerunga – to be fully subdued in you
vaiththu – placing
enadhu Aviyai – my AthmA
nIkka – to liberate through upAsana (bhakthi yOgam)
killEn – I am unable;
en kaN malinam aRuththu ennaik kUvi aruLAy – you only can mercifully do that.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
First explanation
I, the mischievous, saying the verses of praises such as “leaving aside you, which benefit/goal will I have?”, who stole the AthmA since time immemorial, pulled my heart back and changed the tears and brought that heart closer to you; yet I am unable to release my AthmA from the samsAram; Oh krishNa who says “mA sucha:” to those who are in sorrow! Removing my defects such as ignorance, accept me who is incapable.
Second Explanation
I am unable to sustain myself, speaking “which benefit will I, who am mischievous since time immemorial, have leaving you aside?”, well preparing my heart which is broken due to not having attained you, to be united with you and changing the tears due to not experiencing [you] and placing my AthmA in you to be fully subdued in you and liberate the self through upAsana; I am unable [to bring myself to you] and only you can mercifully do that.
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
First Explanation
- en koLvan unnai vittu ennum – Though I am speaking like paramaikAnthis (those who are fully surrendered to emperumAn), that is, my lips saying “What else other than you, will I have?”,
- van kaLvanEn – kaLavu mean para dhravya apahAram (stealing others’ belongings). valiya kaLavu (great robbery) means, as said in “chOrENa AthmApahAriNA” (stealing the AthmA is the biggest theft), considering the AthmA, which is a property of bhagavAn, to be “I, mine”. The severity of stealing a diamond is different from that of stealing wood. [Is AthmA a dhravya (object)?] While [sages like vyAsa were] explaining different types of objects, AthmA was explained as the first one. The object [AthmA] is distinguished, and the owner is sarvESvara himself, what more needs to be said about the theft?
- manaththai valiththu – Withdrawing the mind which is attached to worldly pleasures from them. The term “valiththu” (pulling back strongly) is used to highlight the nature of the mind’s strong attachment towards those pleasures. While I try to overcome them, they end up winning over me. SrI bhagavath gIthA 2.60 “indhriyANi pramAthIni haranthi prasabham mana:” (his strong senses pull his mind forcefully [towards them]).
- kaNNa nIr karandhu – Changing/stopping the tears which were flowing due to not getting those pleasures.
- nin kaN nerunga vaiththE – Turning that mind towards you and bringing closer to you.
- enadhu Aviyai nIkka killEn – I am unable to consider the AthmA (soul) to be separate from the body.
- en kaN malinam aRuththu – The reason for my inability is due to the defects in me. That is being connected to this material realm [specifically the physical body]. I am suffering due to my connection with my “mey” (body). AzhwAr is praying to emperumAn “Please eliminate that [body] and mercifully accept me at your divine feet”.
- kaNNanE – Aren’t you the one who removes others’ sorrows? All you need to do for me is to show your beautiful form and tell me “mA sucha:” (do not feel sad). Once I see that form, I would be as said in amalanAdhipirAn 10 “maRRonRinaik kANAvE” (I will not see anything else).
Second Explanation
- en koLvan … – Though I am reciting the words which match my svarUpam (true nature).
- van kaLvanEn – As some one who did not acquire the suitable object would become upset and say “I am a great sinner”, AzhwAr is saying this.
- manaththai valiththu … – Redeeming the mind which is broken due to bhakthi pAravaSyam (overwhelming devotion) and making it strong; and stopping the tears which were explained in thiruvAimozhi 2.4.10 “thana kEzhil oN kaNNa nIr koNdAL” (her beautiful matchless eyes became tearful).
- nin kaN nerunga vaiththE – I am unable to a) make the mind which becomes broken on approaching you closely as said in periya thiruvanthAdhi 34 “kAlAzhum nenjazhiyum” (my legs become weak and my heart becomes weak), to be strong and meditating upon you and b) consider that the AthmA is different from body. Instead of being relaxed thinking “Let him eliminate his hurdles, and reach me in due course of time”, you who can accomplish whatever you think, should eliminate my hurdles and mercifully accept me.
- kaNNanE – Are you [as krishNa] not the one who gave good advice [as part of gIthA charama SlOkam] to the one who considered “bhakthi is not upAyam”?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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