SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the tenth pASuram – the favours done previously by emperumAn are those done while the chEthanas (sentient beings) remain in this samsAram (material realm); beyond that, here AzhwAr mercifully explains emperumAn’s great favour of accepting the chEthanas at his divine feet to not to have to take birth in this samsAram ever again.
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
vArththai aRibavar mAyavaRkAL anRi AvarO
pOrththa piRappodu nOyodu mUppodu iRappivai
pErththup perum thunbam vEraRa nIkkith than thALin kIzhch
chErththu avan seyyum sEmaththai eNNith theLivuRRE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vArththai – the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi”
aRibavar – those who know
pOrththa – concealed the soul (with ignorance, such that the dawning of true self realisation is prevented)
piRappodu – birth [with a material body]
nOyodu – the disease which accompanies that body
mUppodu – old-age (which is incurable unlike disease)
iRappu – the (unavoidable) death
avai – the six types of changes
pErththu – to be eliminated
perum thunbam – sufferings such as [life in] the womb, hell etc which are in the form of endless sorrow
vEr aRa – to be eliminated with the karma (puNya/pApa), the root of such sorrow
nIkki – eliminated
(not to engage in self enjoyment)
than thALin – at his divine feet
kIzh – underneath
sErththi – united
avan – one who eliminated the sorrow (saying “mA Sucha:“)
seyyum – doing (not to return as said in “na cha punar AvarthathE“)
sEmaththai – protection
eNNi – meditate upon
theLivuRRu – having ascertained
mAyavaRku – amazing emperumAn (who is the refuge and the one who eliminates enemies for them)
anRi – other than
(for anyone else)
AL AvarO – with they become servitor?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Will those who know the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi“, and who have meditated upon and ascertained about the one who eliminated the sorrow and gave protection, become servitor of anyone other than the amazing emperumAn who eliminated birth, disease which accompanies that body, old-age, death and the six types of changes, which concealed the soul, and who eliminated sufferings such as [life in] the womb, hell etc which are in the form of endless sorrow, along with the karma, which is the root of such sorrow and to unite the soul underneath his divine feet?
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
- vArththai aRibavar – With the whole of mahAbhAratham, there is only one instruction given. That which leads to result is known as instruction/word; AzhwAr is considering SrI bhagavath gIthA 18.66 “mAm Ekam” as the word here. Whatever he spoke previously [in SrI gIthA], is like ocean; and this is like the amrutham (nectar).
- mAyavaRku AL anRi AvarO – When he himself says “surrender unto me only”, will these AzhwArs surrender unto anyone else? (mAyavan – one who has great love) He revealed all the confidential matters, just to have dhraupathi tie her hair [she had vowed that she will not tie her hair until dhuryOdhana et al were killed].
- pOrththa piRappu … – Various births which surround and bury the AthmA not to have self realisation, like a cobweb, disease which follows the body wherever it goes, old-age which does not let him live even with that disease like the striking of a thunderbolt, death which is disliked by him and which does not let him live even with that old-age; all of these.
- pErththu – They are so powerful that even ISvara (lord) himself needs to identify a means to eliminate them; destroying it as a skilled worker will bring down a huge wall.
- perum thunbam vEr aRa nIkki – Eliminating with traces, the great sorrow of kaivalyam (self enjoyment) which is the next step after subsequent births are eliminated. The nature of this kaivalyam is such that it makes one think “the previous state of repeated births is better”; in there, at least one may acquire another body, and may surrender unto bhagavAn; but this kaivalyam is eternal destruction.
- than thALin kIzhch chErththu – uniting the AthmA underneath the divine feet to be like the lines at the bottom of the feet.
- avan seyyum sEmaththai eNNi – Subsequently he [emperumAn] ensures that the salvation of the AthmA is his own responsibility. He perfectly synchronizes the heart of the AthmA and his own divine will. [As a chEthana (sentient being), would the AthmA not have his own desire?] Though he is a chEthana, the AthmA’s very many thoughts and acts are at emperumAn’s disposal, once he becomes liberated [similarly, here too, once the AthmA fully accepts emperumAn as his everything, emperumAn takes full responsibility for him]. To free the AthmA from fear, even when he is left on his own to make his decisions [as those will be perfectly in sync with emperumAn’s divine will].
- eNNith theLivuRRu – Thinking about this and becoming clear. Having clarity in where he first said “surrender unto me only” and said in the end [of charama SlOkam] “I will eliminate all the hurdles myself and give you myself”; would they become a servitor of anyone but him? The qualities [of emperumAn] which were explained previously were like when a child [which is ignorant] cries and says “I want to eat the soil/dust”, allowing it to do so and giving adequate medication subsequently; here, seeing the well-being of the AthmAs, he is eliminating all sorrows starting from samsAram (bondage) and protecting them by placing them at his divine feet; will those previously explained qualities be a match for this great quality? Other [previous] remedies within samsAram are similar to a cure while the tumour remains; the quality explained here is similar to that of a doctor who gives medication which completely eliminates the tumour. The remedies explained in previous pAsurams were done by emperumAn as per the desire of the samsAris [those who are bound in this material realm]; this [granting of eternal kainkaryam, after liberation], is done by ISvara’s desire.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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