SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
In the first pAsuram, AzhwAr started praising emperumAn after seeing the greatness of matters related to him. In the second pAsuram, seeing the inestimable nature of these matters, he stepped back from praising saying that he is not qualified to start praising such matters. Seeing the anger that this caused in emperumAn, he said that his acts of praising and stepping back from praising are due to his bewilderment. In the first pAsuram, he started to praise emperumAn after seeing his greatness and not because of any bewilderment. Shouldn’t he have stepped back from praising emperumAn at that time itself saying “It is not proper on my part, who is a lowly person, to praise such a great entity”? The response for this would be – since emperumAn has given me [reference here is to AzhwAr] the knowledge which the insentient do not possess and since I am capable of analysing virtues and vices, I know that “it is better for us, who are very lowly, not to praise emperumAn both in terms of mind and in terms of speech. Praising him would end up as insulting him and is bad”. However, since I [AzhwAr] have a connection with physical form, and taking or rejecting something is not under my control since I am totally subservient to emperumAn, since I cannot sustain without praising matters relating to emperumAn, I am incapable of remaining aloof from praising emperumAn. Thus, AzhwAr resumes praising emperumAn in this pAsuram.
Let us go through the pAsuram and its meanings:
ivaiyanRE nalla ivaiyanRE thIya
ivaiyenRu ivai aRiyanElum ivaiyellAm
ennAl adaippu nIkku oNNAdhu iRaiyavanE
ennAl seyaRpAladhu en
Word by Word Meanings
ivaiyanRE nalla – isn’t not thinking of emperumAn good?
ivaiyanRE thIya – isn’t thinking of emperumAn bad?
enRu – saying so
ivai ivai – these qualities
aRivanElum – even though I know
ivaiyellAm – all these entities which are bad and good
ennAl – by me
adaippu nIkku – to hold on to or to reject
oNNAdhu – is not possible
iRaiyavanE – Oh emperumAn!
ennAl – by me, this servitor
seyaRpAladhu en – what is there to carry out
vyAkyAnam
ivaiyanRE nalla – It is good not to praise through mind or speech as said in “pugazhOm pazhiyOm, madhiyOm igazhOm” (2nd pAsuram)
ivaiyanRE thIya – praising emperumAn wholeheartedly through mind or speech is bad, as said in the verse “pugazhvOm pazhippOm madhippOm igazhvOm” (2nd pAsuram)
ivai enRu ivai aRivanElum – even though I know that these are good and these are bad, by analysing.
ivai ellAm – all these, by which I give up praising and accept not praising
ennAl adaippu nIkku oNNAdhu – it is not possible for me to accept not praising which I know to be correct and to give up praising which I know to be bad.
iRaiyavanE – Do I have the independence to accept something and to give up something? Shouldn’t you, who are my lord, do this?
ennAl seyaRpAladhu en – Is it possible for me to give up praising you when you have mercifully said in SrI bhagavath gIthA 2-47 “karmaNyEvAdhikArasthE mA palEshu kadhAchana” (you, who are a mukukshu (one who is desirous of attaining mOksham) have a right over carrying out daily and ceremonial deeds and never over the results) and in SrI bhagavath gIthA 18-65 “manmanA bhava madhbhakthO madhyAjI mAm namaskuru I mAmEvaishyasi sathyam thE prathijAnEpriyO’si mE II” (you be one who keeps his mind on me, one who is my devotee and one who worships me; you offer your salutations to me; you will attain me; this is the truth; I make a vow to you; are you not dear to me!)
We will move on to the 4th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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