SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
AzhwAr says “I do not mingle with those ignorant people who think that this unstable life (in samsAram) is stable. I am affectionate towards emperumAn who is very affectionate towards me”
meyyil vAzhkkaiyai meyyenak koLLum
ivvaiyandhannodum kUduvadhiilai yAn
aiyanE! arangA! enRu azhaikkinREn
maiyal koNdozhindhEN endhan mALukkE
meyyil vAzhkkaiyai – life on this earth which is unstable
meyyanak koLLum – considering it as stable
ivvaiyam thannodum – with the people of this world
yAn kUduvadhu illai – I do not mingle
aiyanE – Oh my relative (without any reason)!
arangA – Oh SrI ranganAtha!
enRu azhaikkinREn – I am calling out, like this.
en than mAlukkE – towards emperumAn who is affectionate with me
maiyal koNdu ozhindhEn – I remain affectionate
I do not unite with those people who consider this unstable life on earth as a stable one. I am deeply affectionate towards SrI ranganAthan, my lord and who is my relative without there being any reason for that relationship; he is affectionate towards me.
meyyil vAzhkkaiyai meyyenak koLLum – the term ivvaiyam is a distinguished term for this world. This world considers that life, which is unstable, is very much stable. The meaning for the term meyyil vAzhkkai is not the falseness which is the belief of baudhdhas [those who do not believe in vEdhams] and mAyAvAdhis [those who think that life is illusory; those who interpret vEdhas wrongly]; this is so because other pAsurams of this AzhwAr are completely different from those philosophies. Thus, the term mey here refers to stable entity and the term meyyil vAzhkkai refers to unstable life on earth. This world believes in holding on to achEthana entities (those which do not have knowledge) while entities such as AthmA (souls) and paramAthmA (supreme entity; emperumAn) are stable. Alternatively, the term mey could be taken as referring to physical body. This would then refer to all the worldly pursuits which are enjoyed by the body, which in itself, is a transformation of mUlaprakruthi (primordial matter).
ivvaiyam thannodum kUduvadhillai yAn – I do not have any connection with those who consider that “Body is AthmA”.
Through the last two lines AzhwAr says that he is aware of paramAthmA who is the indwelling soul of AthmA, who in turn, is different from the physical body.
aiyanE – one who is naturally related to me, unlike other relatives who are related because of karma (effect of previous deeds).
arangA – that emperumAn is naturally related to us is not through hearing from SAsthras (sacred texts) but through his physical presence in SrI rangam where he has taken residence in order to uplift all chEthanas (those who have power to think) and is easily approachable.
enRu azhaikkinREn – without considering any other benefit by calling out to him, I am reciting his divine name considering that in itself, as the benefit.
maiyal koNdu ozhindhEn endhan mALukkE – considering that he is deeply affectionate towards me, I too am deeply affectionate towards him.
Next, we will take up the second pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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