SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Ninth Centum >> Sixth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram, AzhwAr becomes blissful thinking “emperumAn‘s greatness is such that he entered in me as if accepting my service but consumed my body and soul!”
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
திரு அருள் செய்பவன் போல என்னுள் புகுந்து
உருவமும் ஆர் உயிரும் உடனே உண்டான்
திரு வளர் சோலைத் தென் காட்கரை என் அப்பன்
கரு வளர் மேனி என் கண்ணன் கள்வங்களே
thiru aruL seybavan pOla ennuL pugundhu
uruvamum Ar uyirum udanE uNdAn
thiru vaLar sOlaith then kAtkarai en appan
karu vaLar mEni en kaNNan kaLvangaLE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thiruvaruL – the great favour (of accepting my service, as I prayed in thiruvAimozhi 3.3.1 “adimai seyya vENdunAm“)
seybavanpOla – like those who do
ennuL – in my heart
pugundhu – entered
uruvamum – my body (which is to be given up by me)
Ar uyirum – and the soul which is pervading (in the body)
udanE uNdAn – he desired without discriminating between what is to be given up and what is to be pursued!
thiruvaLar – most beautiful
sOlai – having garden
thenkAtkarai – in thirukkAtkarai
en appan – being my lord
karuvaLar mEni – having form with dark complexion (due to uniting with me)
en kaNNan – my very obedient krishNa’s
kaLvangaLE – deceptive acts are!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn entered my heart like those who will do great favour, and desired for my body and the soul which is pervading, without discriminating between what is to be given up and what is to be pursued! This is how deceptive the acts of my obedient krishNa who is my lord having form with dark complexion and residing in thirukkAtkarai having most beautiful garden, are! Some of his acts are coming as an enjoyable person to favour me, benefited being the enjoyer, coming to me as if he will highlight the difference between body and soul to me, enjoying my body and my soul without discriminating between them and becoming radiant due to that.
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
- thiruvaruL seybavanpOla – He entered me as if presenting himself fully and accepting my service. For what is said in thiruvAimozhi 1.1.1 “thuyaraRu sudaradi thozhugai” (worshiping his radiant divine feet), he entered as “mayarvaRa madhinalam aruLvAr” (blessing faultless knowledge and devotion). Here “pOla” (like) indicates, that emperumAn did not shower his mercy on AzhwAr, rather, he accepted the mercy of AzhwAr.
- ennuL pugundhu – Entering me who desired to perform eternal service as said in thiruvAimozhi 3,3,1 “vazhuvilA adimai“.
- uruvamum – First emperumAn desired for AzhwAr‘s body which was known as dirty body as said in thiruviruththam 1 “azhukkudambu“; before emperumAn’s acceptance of AzhwAr, AzhwAr had liking for this same body; after emperumAn accepted AzhwAr, emperumAn started liking AzhwAr’s body. AzhwAr’s interaction with emperumAn led to AzhwAr’s svarUpa gyAnam (knowledge about true nature of the self); emperumAn’s interaction with AzhwAr led to emperumAn’s dhEhAthmAbhimAnam (considering body and soul (of AzhwAr) to be equally enjoyable).
- uruvamum – emperumAn thinks “Do I need AzhwAr? Is it not sufficient for me to enjoy what is considered as AzhwAr’s belonging?”
- Ar uyirum – Stretching up to the AthmA, since his love in AzhwAr’s divine body will not stop there. Since the body cannot be separated from soul, emperumAn‘s desire to enjoy cannot be stopped at the body.
- udanE uNdAn – He did not consume them showing discrimination between them.
- uNdAn – He himself became enjoyer, without giving any opportunity for me.
- thiruvaLar sOlaith thenkAtkarai en appan – The garden in this town, which has its beauty increasing and his own beauty are revealing how he enjoyed AzhwAr fully.
- karu vaLar mEni – His form where his darkness keeps increasing. We are not seeing here, what is explained about his form in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form).
- nam kaNNan – krishNa who is obedient towards his devotees.
- kaLvangaL – His acts which appear one way on the face and different inside; entering the heart as if he is accepting AzhwAr‘s service, but ending up serving AzhwAr; entering the heart saying that he will eliminate the body which is a hurdle, but ending up enjoying AzhwAr’s body and soul (AthmA) without any discrimination; entering as the enjoyable person but ending up being the enjoyer; entering to favour me but ending as being the one receivied my favour and revealing all of these in his divine form. emperumAn eliminated my AthmApahAram (claiming ownership of self) by himself claiming ownership of my soul.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org