SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Ninth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the end, AzhwAr says “Whichever way this decad is recited, it will bring about pleasure”.
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
ingum angum thirumAlanRi inmai kaNdu
anganE vaN kurugUrch chatakOpan
inganE sonna Or Ayiraththippaththu
enganE sollilum inbam payakkumE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ingum – during the time of surrender, while in this leelA vibhUthi (material realm)
angum – during the time of kainkaryam (service), while in the nithya vibhUthi (spiritual realm)
thirumAl – one who has Sriya:pathithva (being the lord of SrI mahAlakshmi) which is part of both pUrva vAkya (first sentence) and uththara vAkya (second sentence) [of dhvaya mahA manthram]
anRi – other than
inmai – not present
kaNdu – thinking about
anganE – having such state
vaN – magnanimous
kurugUrch chatakOpan – AzhwAr
sol – accepting service by speech
inganE – in this manner
sonna – mercifully spoke
Or Ayiraththu – among the thousand pAsurams
ippaththum – this decad
enganE – leaving out the meaning in the form of his gratitude
sollilum – even if [one] just recited the words
(by the glories of AzhwAr and the greatness of this decad)
inbam – endless bliss caused by experiencing bhagavAn
payakkum – will grant.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The magnanimous AzhwAr thinks about none other than the one who has Sriya:pathithva (being the lord of SrI mahAlakshmi) which is part of both pUrva vAkya (first sentence) and uththara vAkya (second sentence) [of dhvaya mahA manthram] being present during the time of surrender, while in this leelA vibhUthi and during the time of kainkaryam (service), while in the nithya vibhUthi; and in that state, he mercifully spoke about emperumAn accepting his service by speech, in this decad among the thousand pAsurams; even if one recites the mere words of such decad, leaving out the meaning in the form of his gratitude, the decad will grant endless bliss caused by experiencing bhagavAn.
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
- ingum angum thirumAl inRi inmai kaNdu – Meditating upon the principle that for the AthmA, both while pursuing the means and attaining the apt goal, in this realm and the other realm, there is no refuge other than Sriya:pathi; while engaging in service, one should approach bhagavAn through pirAtti as said in thiruvAimozhi 9.2.1 “paNdai nALAlE pangayaththAL thiruvaruLum nin thiruvaruLum koNdu nin kOyil sIyththu” (with the ancient, divine mercy of SrI mahAlakshmi who is seated on a lotus flower and your divine mercy, cleaning your temple); even while surrendering to emperumAn, one should approach him through her. She is the one with great compassion to place some goodness even on the rAkshasis (demoniac maids of rAvaNa) saying “Just because they troubled me as per rAvaNa’s orders, would they do it now?” as seen in SrI rAmAyaNam yudhdha kANdam 116.41 “hathE thasmin na kuryu:“.
- anganE … – We too, when we are with a sadhAchAryan (true AchArya) who instructs that there is no refuge for us other than Sriya:pathi, will hear and agree at that time [other times, we may deviate]; unlike that, AzhwAr has apt actions always matching that thought.
When asked “But, are the mind, speech and body in harmony?” AzhwAr says,
- inganE … – All the thousand pAsurams were spoken with the same mood.
When asked “These pAsurams were mercifully spoken by you with mind, speech and body in harmony; for those who recite these pAsurams, is it necessary that their mind, speech and body be withdrawn from worldly pleasures? You were in the state of being fully focussed as said in thiruvAimozhi 6.5.11 ‘sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha’ (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties); is the same expected from others who recite these pAsurams?” AzhwAr says “that restriction is only for me; those who learn this are not required to be so”.
- enganE sollilum inbam payakkumE – It will cause bliss whichever way it is recited. Isvaran mercifully glances at those who learned my pAsurams just because they learned them; otherwise, if one can engage with his mind, speech and body, that is ideal; this is explained to emphasise that even when recited without such attitude, there is no difference in the result.
- inbam payakkumE – As said in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic), the bliss acquired by eternal bhagavath anubhavam will be granted.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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