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 seventh pAsuram, AzhwAr, becoming joyful as a result of the benefit he acquired, says “Even for worst sinners, emperumAn‘s krupA is there, and hence, everyone will get the benefit”.
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
ammAn Azhip pirAn avan evvidaththAn yAn Ar
emmA pAviyarkkum vidhi vAykkinRu vAykkum kaNdIr
kaimmA thunbozhiththAy enRu kaithalai pUsalittE
meymmAlAy ozhindhEn em pirAnum en mElAnE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Azhi – with the divine hand and divine chakra
pirAn – the great benefactor who lets his devotees enjoy him
ammAn – natural lord
avan – he
evvidaththAn – where is he standing (to be not measured and enjoyed even by nithyasUris who have unlimited knowledge)
yAn – (the lowly) I (who am doing mischievous aspects in this matter)
Ar – what is my capacity?
(this being the case)
kaimmA – not seeing the inferior birth of the elephant (which set out to worship your divine feet)
thunbu – suffering
ozhiththAy – Oh one who eliminated!
enRu – saying that
kai – hand
thalai – placing on top of the head
pUsalittE – calling out well
meymmAl – having superior love
AyozhindhEn – have become;
em – reforming me, ignoring my inferior nature
pirAn – benefactor
en mElAn – become intent on pursuing me;
(thus)
e – any
mA pAviyarkkum – great sinners
vidhi – destiny in the form of unmissable mercy of bhagavAn
vAykkinRu – when it sets out to bestow the result
vAykkum kaNdIr – will certainly bring the result
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Where is emperumAn who is with the divine hand and divine chakra, the great benefactor who lets his devotees enjoy him, the natural lord standing? What is my capacity? I am calling out well saying “Oh one who eliminated the suffering of the elephant not seeing its inferior birth!” and have become a person with superior love [towards you] to have my hands placed on my head [saluting you]; such benefactor who reformed me, ignoring my inferior nature, has also become intent on pursuing me; thus, even for the greatest sinners, when the destiny in the form of unmissable mercy of bhagavAn sets out to bestow the result, it will certainly bring the result.
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
- ammAn – sarvESvaran.
- Azhip pirAn – He who is manifesting the beautiful combination of his hand and the chakra to the nithyasUris.
- avan evvidaththAn – which capable persons can interact with him?
- yAn Ar – I am even lower than nithya samsAris (eternally bound souls). piLLai amudhanAr used to point high while reciting “ammAn Azhip pirAn” and low while reciting “yAn Ar”.
- em mA pAviyarkkum … – If bhagavAn‘s krupA (mercy) sets out to flow towards even the most horrible sinners, that cannot be stopped. If the flood of his mercy starts flowing, one cannot say “I remain on the shore and I can escape it”.
When asked “How did you surrender to emperumAn?”, AzhwAr says
- kaimmA … – The elephant which has no high birth, conduct or knowledge, due to impressions from previous birth, remembered the divine feet of emperumAn when harmed, just like when some one steps on a thorn will naturally cry out “ammE” (Oh mother!); emperumAn disregarding his supremacy, at once flew on garuda with dishevelled attire/decorations and protected the elephant; thinking about this mercy of emperumAn saying “what a benefactor he is!”, I [AzhwAr] recited these words, which are recited with great emotions by those who are associated with emperumAn, without any such emotion.
- kai thalai pUsalittE – Three explanations – a) placing my hand on my head, I called out from my mouth b) performing anjali [joined palms] continuously c) not changing the hand which was placed on the head. On reciting the emotionless words which are recited with great emotions by those who consider the help to elephant as helping themselves being won over by gratitude towards emperumAn, those words penetrated my heart and my fake devotion became real devotion.
When asked “What did he do to you?”, AzhwAr says,
- em pirAn en mElAnE – Would emperumAn who truly pursues me (whether I am speaking truth or lies), ever leave me? emperumAn, pursued me as a benefactor and as a hungry person who saw food.
Due to this reason,
- em mA pAviyarkkum vidhi vAykkinRu vAykkum kaNdIr – However great sinner one may be, where bhagavAn‘s krupA flows, one cannot escape.
pUsalidugai means calling out well, and joining together.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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