SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Eighth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram, AzhwAr says “emperumAn who is in thiruppEr nagar vowed to me that he has decided to bestow me thirunAdu (paramapadham), and eliminated the hurdles which make me perplexed”.
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
vAnE tharuvAn enakkA ennOdu otti
UnEy kurambai idhanuL pugundhu inRu
thAnE thadumARRa vinaigaL thavirththAn
thEnEy pozhil thenthiruppEr nagarAnE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thEn Ey – abundance of beetles
pozhil – having garden
then – beautiful
thiruppEr nagarAn – one who resides in the city named thiruppEr
enakku – for me
vAnE tharuvAn Ay – vowing to bestow me paramapadham
ennOdu – with me
otti – taking oath
Un Ey – abundance of flesh
kurambai idhan uL – inside this body which is a skeleton
(without any request from my side)
inRu – today
thAnE – on his own
pugundhu – arrived and entered
thadumARRam – reason for the perplexity (in his separation)
vinaigaL – puNya (virtues), pApa (vices)
thavirththAn – eliminated.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who is residing in the beautiful city named thiruppEr which is having garden filled with beetles, vowing to bestow me paramapadham, taking oath with me, on his own, arrived and entered inside my body which is a skeleton filled with abundance of flesh, and eliminated puNya and pApa which are the reason for our perplexity. thEn also indicates honey.
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
- vAnE tharuvAn enakkAy – To be ready to bestow paramapadham to me. He stopped engaging me in his service here; saying “the abodes of brahmA et al do not fit AzhwAr’s greatness”, he eliminated that as well; he decided to bestow the abode of nithyasUris to me, a samsAri.
- ennOdu otti – Taking an oath along with me. Vowing along with me as said in SrI rAmAyaNam yudhdha kANdam 21 “arAvaNam vA arAmam vA” (You are going to see this world either without rAvaNa’s presence or rAma’s presence), while I did not desire for it. Vowing with me saying “I will bestow you emmAvIdu (the great paramapadham)” to me who said in thiruvAimozhi 2.9.1 “emmA vIttuth thiRamum seppam” (I won’t ask for the form of liberation that is great in all ways).
- Un Ey … – emperumAn says – if I delayed thinking “I would like to carry you to paramapadham with this body”, will I remain content to carry you without the body?
- Un Ey … – Just as a thirsty/tired person will immerse fully in a pond, emperumAn immersed fully into my body instead of just superficially mixing with my body which is abundant with flesh and is the abode of the AthmA. Without separation even for a moment as said in thiruvAimozhi 10.7.8 “enadhudalE arumA mAyaththenadhuyirE manamE vAkkE karumamE orumA nodiyum piriyAn” (emperumAn, being the cause for all entities which are controlled by time, to acquire me, is not separating even for a fraction of a moment from thirumAlirunjOlai hill, thiruppARkadal , my head, paramapadham where he is residing as Sriya:pathi as said in “SriyAsArdham“, invigorating periya thirumalai, my body, my AthmA which is united with the insurmountable, great, amazing prakruthi, my mind ,speech and action).
- inRu – There was no such thought yesterday.
- thAnE – emperumAn who is not bound by karma. AzhwAr had great attachment for body [matter] since time immemorial and never left it; now, as AzhwAr developed attachment towards emperumAn, emperumAn who is not attached to matter, came and entered AzhwAr’s body.
- idhan uL pugundhu – Only if AzhwAr were unsure about next step like emperumAn, will he not see the defects in this body? [AzhwAr is seeing his own body to be defective, while emperumAn likes it]
- thAnE … – Does he voluntarily enter but subsequently let me also act favourably towards him [for my benefits]? [No, he himself takes care of everything]
- thadumARRa … – He eliminated the sins which separate me from him and cause perplexity in me. They are explained as in thiruvAimozhi 10.7.10 “pongaim pulanum …” (five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa).
- thEn Ey … – emperumAn who has thiruppEr nagar which is having garden with abundance of honey, has entered my body and is not leaving it even for a moment; what shortcoming he had to be fully engaged with me in this manner?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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