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 eighth pAsuram, AzhwAr says “You got me to sing thiruvAimozhi; even If I acquire the ability of everyone in the spiritual and material realms to enjoy, and even if I acquired matching faculties such as speech etc and enjoy your such great quality, I will not be satisfied”.
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
Eighth pAsuram. AzhwAr say “Am I worried that I cannot feel grateful enough until my existence alone? Will I be satisfied even if I enjoy [his qualities] along with all chEthanas who have not interest in bhagavath vishayam, with my gratitude and desire, for a long time?”
pAsuram
ArvanO Azhi am kai em pirAn pugazh
pAr viN nIr muRRum kalandhu parugilum
ErvilA ennaith thannAkki ennAl thannaich
chIr peRa in kavi sonna thiRaththukkE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Ervu – gyAnam, Sakthi etc which are required for singing poem
ilA – lacking
ennai – me
thannAkki – granting gyAnam etc in matters related to him
ennAl – by me
thannai – he who is perfect
sIr – qualities such as Seela (simplicity)
peRa – to acquire
in – sweet
kavi – poem
sonna – spoke
thiRaththukku – manner
Azhi am kai – manifesting beautiful combination of hand and divine chakra
em pirAn – my lord who bestowed knowledge and made me realise the relationship with him
pugazh – abundance of qualities
pAr – in his abodes of incarnations which is highlighted by earth
viN – the supreme abode which is in the form of spiritual sky
nIr – in vyUha state of milk ocean
muRRum – all chEthanas (sentient beings)
kalandhu – together
parugilum – even if enjoyed
ArvanO – will I be satisfied?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
For the manner in which emperumAn who is perfect and who granted gyAnam etc in matters related to him, to me who is lacking gyAnam, Sakthi etc which are required for singing poem, and who spoke sweet poems to acquire qualities such as Seela etc, even if I enjoyed the abundance of qualities with the ability of all chEthanas who are in his abodes of incarnations which is highlighted by earth, in the supreme abode which is in the form of spiritual sky and in vyUha state of milk ocean, will I be satisfied?
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
- ArvanO … – Even if I enjoyed the auspicious qualities of emperumAn with divine disc in his hand, along with the chEthanas of the earth and sky [material and spiritual realm] – would I be satisfied? The auspicious qualities of emperumAn who made his svarUpa (true nature), rUpa (form), guNa (qualities), vibhUthi (wealth) as the object of my poem. He is saying in thiruvAimozhi 3.9.9 “vAy koNdu mAnidam pAda vandha kaviyEn allEn Ay koNda sIr vaLLal Azhip pirAn enakkE uLan” (I am not a poet who have come to sing manushya with my mouth which is the sensory organ for speech; the most generous emperumAn whose qualities such as Anandham etc are examined in vEdhAntham, who is a great benefactor having divine chakra, is present for me exclusively as the distinguished one). Will I be satisfied even if I enjoyed forever with the ability of speech etc, ability to enjoy and the strength of those who are on land, in the sky and in the sea? kalakkai – being together with them. Alternatively – pAr and viN could be construed as indicating material realm and spiritual realm, and nIr indicates nIrmai (quality), implying “even I enjoyed with the strength and ability to enjoy, of the residents of both realms”.
When asked “What favour did he do, which makes you remain unsatisfied even after enjoying with the ability of everyone, forever?” AzhwAr says,
- Ervu … – Here, it is indicating that he has no goodness in him. Previously (in fifth pAsuram), he indicated that he did not even have the desire to sing him; here, he says that he does not even have the qualification which is the root for that desire. While it is said in bruhadhAraNyaka upanishath 6.4 “brAhmaNA vividhishanthi” (brAhmaNas desire to know about brahmam), the qualification is explained subsequently there “yagyEna dhAnEna thapasAnASakEna” (by yagya (sacrifice), dhAna (charity), thapas (penance) etc); here, AzhwAr is saying that he even lacks that qualification.
- ennAl thannaich chIr peRa in kavi sonna – The poem which brings about greatness to emperumAn who is perfect in all auspicious qualities. sarvESvaran was thinking that by this song of mine, he will acquire new glories. The sweetness of the poem is such that even if the qualities are not highlighted properly.
- in kavi sonna thiRaththukku – For the manner in which the sweet poems were spoken. Other qualities become useless [in comparison to this quality of making me sing his glories].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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