SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fifth Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr says “You being the sarvESvaran, who descended to and mercifully rested in thirukkudandhai to be surrendered to by everyone and made me accept your lordship and made me not to survive without servitude towards you, should also appear in front of me to be seen by me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr says “You who bestowed me acceptance towards you and enjoyed me to consider your divine feet as the goal for me, should show me your beautiful walk just as you showed the beautiful reclining posture”.
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
isaiviththennai un thALiNaik kIzh iruththum ammAnE
asaivil amarar thalaivar thalaivA Adhip perumUrththi!
thisai vil vIsum sezhu mA maNigaL sErum thirukkudandhai
asaivil ulagam paravak kidandhAy kANa vArAyE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ennai – me (who have turned away from you since time immemorial)
isaiviththu – to accept (my true nature of being your servitor)
(for that)
un – your
thAL iNaik kIzh – at divine feet, with the knowledge of them being both the means and the goal
iruththum – placing (me to exist exclusively for you)
ammAnE – being the lord
(to be the goal for those who acquired true knowledge, in experience of bhagavAn, without any)
asaivu – disturbance
il – not having
amarar – nithyasUris [eternal residents of paramapadham]
thalaivar – leaders such as anantha [AdhiSEshan] , garuda, vishvaksEna et al
thalaivA – being the leader
Adhi – being the cause for everything
peru – greater than all
mUrththi – having a form
(for the enjoyment of his devotees)
thisai – in all directions
vil – radiance
vIsum – spreading
sezhu – attractive
mA – most expensive
maNigaL – precious gems
sErum – reaching
thirukkudandhai – in thirukkudandhai
asaivu – shakiness due to doubt of difficulty [in attaining him]
il – being removed
ulagam – world
parava – to praise
kidandhAy – oh one who is mercifully resting
(just as you showed your beauty in reclining posture to the world)
kANa – to see (your beauty in walking posture)
vArAy – should come.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
You being the lord, made me to accept by placing me at your divine feet with the knowledge of them being the means and the goal; you are the leader of the leaders of nithysUris such as anantha, garuda, vishvaksEna et al who are free from disturbances; you are the cause for everything; you are having a form which is greater than all; oh one who is resting in thirukkudandhai which is reached by most expensive, attractive precious gems which are spreading their radiance in all directions to be praised by the world which is removed of the shakiness due to doubt of difficulty [in attaining him]! You should come for me to see. asaivu il ulagam – asaivu – the world that is swaying in the ocean of sorrow gets captivated in his beauty and praises him. It can also indicate the paramapadham which is unshakeable. Or the world can said to be praising emperumAn who is moving his divine body from left to right, while reclining.
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
- isaiviththu ennai – Making me accept. Making me who was turning away from you since long, accept in your service. While you can convince me, who was unconvinced, why is it difficult for you who are already favourable towards me, to help me [now]?
- ennai – I who am lower than nithya samsAri (eternally bound soul).
- un thAzhiNaik kIzh iruththum – Oh one who placed me at the divine feet which are served by nithyasUris. emperumAn who can place me at his divine feet to remain peaceful instead of craving for them [due to not being there]. Making AzhwAr as his pAdhukA (sandals), that is, SrI SatakOpam (SrI SatAri) as said in periya thiruvandhAdhi 31 “nizhalum adithARum AnOm” (we became your shadow and footprints). Like a small particle in a storm, AzhwAr was previously as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradham” (leaving emperumAn by holding on to anything else).
- ammAnE – While the benefit is for AzhwAr, emperumAn is making him accept, due to his eternal relationship with AzhwAr.
- asaivil amarar thalaivar thalaivA – There are amaras (immortal persons) who have no disturbances. They are the nithyasUris. The activities of SrI sEnApathi AzhwAn (vishvaksEnar) who is the leader of nithyasUris, are also at emperumAn’s full disposal. Not having asaivu means – the immortality of nithyasUris is unlike that of brahmA et al which are dependent on others. That is, they are only immortal until the mahA praLayam [total deluge]. Not having asaivu also means – their knowledge being always expanded unlike that of dhEvathAs whose knowledge expands/contracts.
- Adhip peru mUrththi – One who is the cause for sustenance of everyone. The supreme lord who is the cause of the universe. mUrththi – svAmi (lord).
- thisai vil … – He protected everyone; and instead of leaving it for them to take care of the subsequent aspects, he himself descended to take care of the subsequent aspects too. In thirukkudandhai, which is reached by most expensive attractive precious gems, the radiance of those, spreading in all directions. vil – thEjas (radiance).
- asaivil ulagam paravak kidandhAy – You mercifully rested to let the world surrender unto you without any difficulty. To stop the shakiness of the world which was due to the doubt of the difficulty in attaining emperumAn. Alternative explanation – there is an unshakeable world, i.e., paramapadham. emperumAn rested here to facilitate the residents of paramapadham too to approach him. Another explanation – asaivu – changing posture from left side to right side. Seeing that, the world praised you and you remained accepting such praises.
- kidandhAy kANa vArAyE – I enjoyed your beautiful reclining posture, and now please walk towards me to let me see your beautiful walking posture.
- sezhu mA maNigaL sErum thirukkudandhai – This is also explained as “thirukkudandhai which is approached by purusharathnams (gem among men) such as ArAvamudhAzhwAr (emperumAn himself), thirumazhsaip pirAn et al”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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