SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram, AzhwAr mercifully and clearly explains that his fault is prakruthi sambandham (relation to material realm).
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr saying to emperumAn “You are the one who bound me into the prakruthi” and explaining that eradication of such relationship with material realm is fully at emperumAn’s disposal.
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
kaNNa pirAnai viNNOr karu mANikkaththai amudhai
naNNiyum naNNagillEn naduvE Or udambil ittuth
thiNNam azhundhak kattip pala seyvinai van kayiRRAl
puNNai maRaiya varindhu ennaip pOra vaiththAy puRamE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kaNNan – Having incarnated as krishNa
pirAnai – favouring the advice with regard to the upAyam (means) (as in “mAm Ekam SaraNam vraja“)
(those who surrendered)
viNNOr – that which is attractive and seen by nithyasUris (eternally free souls of paramapadham)
karu mANikkaththai – letting them enjoy the distinguished form
amudhai – you who are eternally enjoyable
naNNiyum – though I remain situated close to you by the knowledge given by you
(due to not having the enjoyment)
naNNa killEn – remained like those who have not attained you;
(the reason for that is)
naduvE – staying in between (to not have the connection with the AthmA and you who are opposite of all faults, to push away both)
Or – a
udambil – in body
ittu – placing and establishing the connection
pala – in many ways
sey – to be performed due to the bondage in body
vinai – karmas
val kayiRRAl – with strong ropes (bondage)
thiNNam – to be firm
azhundha – difficult to examine
katti – tie
puNNai – external faults
maRaiya – to conceal
varindhu – surrounding forever
ennai – me (who is incapable and unsuitable to remove this bondage)
puRamE – samsAram which is external to you and is filled with superficial pleasures
pOra – to go
vaiththAy – placed me
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Even after remaining close to you by the knowledge given by you who incarnated as krishNa, who are favouring the advice with regard to the upAyam and who are letting those who are surrendered to the eternally enjoyable you to enjoy the distinguished form which is attractive and seen by nithyasUris, I remain like those who have not attained you; (the reason for that is) you have placed me in between in a body and established the connection, tied me with strong ropes in karmas which are to be performed in many ways due to the bondage in body, to be firm in that body, are concealing the external faults, are surrounding me forever and are placing me to go into samsAram which is external to you and is filled with superficial pleasures. AzhwAr implies that “If you desire, you can release me from this bondage”.
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
- viNNOr karu mANikkaththai … – Oh you who appeared as krishNa to present to me, the form which is enjoyed by nithyasUris, as said in SrIvishNu sUktham “thadhviprAsOvipanyavO jAgruvAmsasamindhathE” (in that paramapadham, the wisest and those who are always engaged in praising you are carefully present and are shining)!
- amudhai – by incarnating, he made AzhwAr enjoy his sweetness.
- naNNiiyum … – Though I have attained him, I am counted among those who have not attained him. Here, AzhwAr indicates his gyAna lAbham (acquiring pure knowledge) as attainment of emperumAn; and he indicates his presence in this material body as non-attainment of him.
- naduvE oru udambil ittu – As AzhwAr observes the unnatural aspect of this body, he says that he acquired it in-between, though AthmA‘s relationship with achith is since anAdhi (time immemorial, without a beginning). For the pearl and gold in its shell, no one knows when they became dirty, yet as it is seen that the dirt is removed at some point, we understand that “the dirt” is unnatural; similarly, as we see that by surrendering unto bhagavAn the connection with material realm is eradicated, the connection with material nature appears to be “unnatural” [though AthmA and achith have been together thus far]. As a prince who becomes lost in a forest, and found and raised by a hunter, will consider himself to be a hunter too, chEthana (AthmA – sentient being) will consider the body to be self and think himself as “dhEvOham” (I am dhEva) etc.
- thiNNam azhundhak katti – Keeping it firmly tied by avidhyA (ignorance) etc.
- pala sey vinai … – Keeping it bound to the strong ropes , that is, the karmas which are performed in many ways.
- puNNai maRaiya varindhu – Like a ditch which is covered with hay, and placed with a plank on top with decoration [similarly, the body is covered with nice layer of skin]. Without such decoration, if that which is inside gets exposed, one will not have time to drive away the crows which come to feast on it.
- ennai – me who am incapable and unsuitable to save the self.
- pOra vaiththAy puRamE – Being in this [material] body after acquiring svarUpa gyAnam (true knowledge) appears to AzhwAr like sIthA pirAtti’s case, where she went along with SrI rAma to enjoy in seclusion with him, but ended up in aSOka vanam (in lankA) on her own.
- puRamE – You placed me in samsAram where your qualities are not well known. AzhwAr being parama vaidhika (fully faithful towards vEdham), tells “emperumAn placed him in samsAram”, as he considers his karma also to be fully under emperumAn’s disposal, as his [AzhwAr’s] svarUpam is.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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