Monthly Archives: March 2015

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Note: vaiyadhikaraNyam means two or more aspects having different substratum. For example, a chair may be held by the earth and a flower pot may be held by a table. It also means two or more words which are focussed on explaining different entities.

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

It is explained that bhagavAn is the object of all worshippable aspects.

Highlights from nanjIyar‘s introduction

It is explained that everything is sustained by emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, emperumAn sustaining everything in the form of protection is explained through vaiyadhikaraNyam (that he is the one who is related to all different entities).

Highlights from periyavAchchAn piLLai‘s introduction

Sustenance (of everything) is also under the disposal of bhagavAn through vaiyadhikaraNyam.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

nammAzhwAr says sthithi (sustenance) is also under emperumAn‘s disposal Just like the true nature is (explained in previous pAsuram). A person may control a house. Another person may control a village. Another may control a crowd. Another person (indhra) may control 3 worlds (bhUr, bhUva:, suva:). Another person (brahmA) may control 14 worlds (from brahma lOkam to pAthALa lOkam). Irrespective of the person protecting a house or the 14 worlds, it is because of bhagavAn being the antharAthmA (in-dwelling soul) that they are able to protect and they get protected. Without his presence, no one will have the independant ability to control/protect anything. This is explained in vishNu purANam “nahi pAlanasAmarthyam ruthE sarvEswaram harim”  (Other than the supreme lord hari, no one has the (natural) ability to protect others).

As explained in thaiththirIya upanishath “yadhvEdhAdhau svara: prOkthO vEdhAnthE cha prathishtitha:” – whatever is created from bhagavAn during srushti (creation) will settle back into bhagavAn himself during layam (devolution), just like jewels are taken out of a jewel box, worn and then placed back in the jewel box. That praNavam, which has akAram as the first letter indicates bhagavAn as the rakshaka (protector). That bhagavAn is the sarvEswaran – supreme lord.

pAsuram

அவரவர் தமதமது அறிவறி வகை வகை
அவரவர் இறையவர் எனவடி அடைவர்கள்
அவரவர் இறையவர் குறைவிலர் இறையவர்
அவரவர் விதி வழி அடைய நின்றனரே

avaravar thamadhamadhu aRivaRi vagai vagai
avaravar iRaiyavar enavadi adaivargaL
avaravar iRaiyavar kuRaivilar iRaiyavar
avaravar vidhi vazhi adaiya ninRanarE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

avaravar – those adhikAris (qualified persons who are interested in certain goals)
thamadhamadhu – their
aRivaRi vagaivagai – different levels/varieties of knowledge
avaravar – those dhEvathAs according to their desire
iRaiyavar ena – assumed as the master who will fulfil their desires
adi adaivargaL – approach, take shelter
avaravar – those dhEvathAs
iRaiyavar – being the master who fulfils such desires
kuRaivilar – appropriate
iRaiyavar – being sarva swAmy (supreme lord)
avaravar – such adhikAris
vidhi vazhi – per vidhi (karmA/fate)
adaiya – attaining the goal
ninRanar – situated as the antharAthmA

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Different adhikAris (qualified persons) based on their level of knowledge take shelter of different dhEvathAs according to their desire assuming them as their master who will fulfil their desires. It is appropriate for those dhEvathAs to be the ones who fulfil those desires. But, it is bhagavAn who is the master of everyone who stays as the antharAthmA (in-dwelling soul) of those dhEvathAs, ensures that such persons who desire for certain goals get their goals fulfilled according to their karmA.

avaravar vidhivazhi adaiya ninRanar is also explained as follows. emperumAn is present as the antharAthmA of those dhEvathAs who can take shelter of emperumAn (as explained in sAsthram) to fulfill the desires of their devotees.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Persons worship indhra et al through jyOthishtOmam etc, according to their gyAnam considering them as their benefactor. Those dhEvathAs are quite capable of fulfilling the desires of such persons who worship them as applicable for such worship. How is this possible? By following the principles of sAsthram, if a dhEvathA is worshiped, bhagavAn being the antharyAmi of that dhEvathA, facilitates the fulfillment of such results as he is the real object of worship.

Many pramANams  from bhagavath gIthA etc., are highlighted to establish this principle. Since emperumAn, being the antharAthmA of everything, is the true object of worship and the true benefactor of all fruits, protecting everything is also under his full disposal.

Highlights from nanjIyar‘s vyAkyAnam

Very similar to nampiLLai‘s vyAkyAnam.

avaravar is explained as individuals who are different based on their guNam (quality) of sathvam (goodness), rajas (passion) and thamas (ignorance).

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Very similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• avaravar – In thamizh “avaravar” when casually said indicates “someone” (that means, not so important persons). nampiLLai explains that AzhwAr does not give much importance to such worshippers of other dhEvathAs. It also indicates different types of persons.
• thamadhamadhu – their goals which are different based on their quality (sathvam, rajas, thamas).
• aRivaRi – the gyAnam (knowledge) which leads to such goals.
• vagaivagai – due to the different types of desires, they may pursue different types of means to attain the goal
• Based on the guNam, one has ruchi (taste/desire) for the goals and such desire will lead to the particular means to attain such goals.  An individual may be filled with rajO guNam (passion) or with thamO guNam (ignorance, lethargy, etc) or misra sathvam (tainted sathvam – since sudhdha sathvam is very rare to see) – so their gyAnam will also be in the same mode.
• avaravar iRaiyavar ena adi adivargaL – Those dhEvathAs are very difficult to worship and please. In some cases, they (rudhra) insisted to their devotees to kill their own son and bring the flesh, (skandhan) insisted his devotee to bring the flesh of a goat etc. But to please bhagavAn, just an anjali (namaskAram – folded hands) is sufficient as explained in bharathwAja samhithai “anjali: paramA mudhrA kshipiram dhEvaprasAdhinI” (anjali is the ultimate act which induces the blessings of bhagavAn). nammAzhwAr says “adi adaivargaL” (will take shelter of lotus feet) as he is used to that in his group (of AzhwArs). When sugrIva did not help srI rAma and lakshmaNa as promised, lakshmaNa came and gave a huge roar and created fear in the hearts of sugrIva. On hearing that sugrIva asked hanumAn what to do and hanumAn said just perform an anjali and that will please lakshmaNa (and srI rAma too).
• avaravar iRaiyavar kuRaivilar – the ones who are worshiping are doing according to their nature and the ones who are worshiped are being the benefactor according to their nature – everything is appropriate according to their situation.
• iRaiyavar – Since bhagavAn is the supreme god for the worshippers, the dhEvathAs and nammAzhwAr himself as explained in nArAyaNa sUktham “pathim visvasya” (master of everyone).
• As explained in bhagavath gIthA by bhagavAn himself, whoever worships other dhEvathAs with bhakthi will reach such dhEvathA and get his/her desires fulfilled.
• When a son gets angry with his mother and leaves home, the mother will try to help him through others. Similarly, when jIvAthmAs are not mature enough to worship srIman nArAyaNan directly, emperumAn will help them through the dhEvathAs whom he has himself appointed. It is because of his existence that jIvAthmAs are able to approach such dhEvathAs and such dhEvathAs are able to protect them. If he does not allow that, these dhEvathAs are as good as a scarecrow which stands protecting the fields.

In the next article we will see the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Note: sAmAnAdhikaraNyam means more than one aspect/attribute having one common substratum. It also means two or more words focussed on explaining a single entity. A simple example is mrudh ghatam (clay pot). This talks about ghatam (pot) being the substratum and having two attributes – being made of mrudh (soil/clay) and ghatathvam (being a pot). Another example is “Sukla: patam” (white cloth). This talks about patam (cloth) being the substratum and having two attributes – Suklathvam (whiteness) and patathvam (being a cloth). Similarly, brahmam/bhagavAn being the substratum of all entities is explained through this principle of sAmAnAdhikaraNyam. This is a separate and detailed subject which can be learned from scholars who are well versed in samskrutha vyAkaraNam and vEdhAntham.

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Starting with this pAsuram, the previous pAsuram is explained in detail.

Highlights from nanjIyar‘s introduction

It is explained that the svarUpam (true nature) and svabhAvam (characteristics) of different entities which are identified through different words are completely under the control of bhagavAn according to sAmAnAdhikaraNyam.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the next 3 pAsurams (starting with this one), the svarUpam (true nature), sthithi (existence), pravruththi (actions) etc of the entities in this leelA vibhUthi are explained as being totally controlled by bhagavAn. In this pAsuram, nammAzhwAr explains that the svarUpam of all the entities are explained as being totally controlled by bhagavAn through sAmAnAdhikaraNyam.

Highlights from periyavAchchAn piLLai‘s introduction

Very similar to vAdhi kEsari azhagiya maNavALa jIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

In the previous pAsuram, AzhwAr enjoyed bhagavAn‘s wealth of leelA vibhUthi. While only few pAsurams explained nithya vibhUthi, why are there many pAsurams explaining leelA vibhUthi? nithya vibhUthi (paramapadham) fully follows bhagavAn‘s heart as explained in thiruvAimozhi 4.9.10 “oNdodiyAL thirumagaLum nIyumE nilAniRpa” (Only srImahAlakshmi and you are visible in parampadham – meaning others are so submissive and subdued in service to the two of you). So there is nothing special in saying that everything is under his full control there. But in this leelA vibhUthi, jIvAthmAs acquire bodies according to their karmA and follow the will of bhagavAn according to the circumstances here. Only in this vibhUthi we see anya sEshathvam (being dependant on other dhEvathAs), sva svAthanthriyam (being fully independent) etc . Thus it is more important to establish that leelA vibhUthi is under full control of bhagavAn.

In the next 3 pAsurams (starting with this),  the nature, characteristics and actions are established as being fully controlled by bhagavAn. In the subsequent (7th) pAsuram the sarIra – Athma (sarIri) bhAvam between the universe and Iswara is explained. In the subsequent (8th) pAsuram kudhrushtis (those who dont accept vEdham as authority) are defeated. In the 9th pAsuram, sUnyavAdhi (philosopher of voidness) is defeated. In the 10th pAsuram, his all-pervading nature is explained. In the 11th pAsuram, the fruits of reciting the decad are explained.

In this pAsuram, srushti (creation), aNu pravEsam (all-pervading nature) etc are explained as fully dependent on bhagavAn both in subtle (cause) and gross (effect) states.

pAsuram

நாம் அவன் இவன் உவன் அவள் இவள் உவள் எவள்
தாம் அவர் இவர் உவர் அது இது உது எது
வீம் அவை இவை உவை அவை நலம் தீங்கு இவை
ஆம் அவை ஆய் அவை ஆய் நின்ற அவரே

nAm avan ivan uvan avaL ivaL uvaL evL
thAm avar ivar uvar athu ithu uthu edhu
vIm avai ivai uvai avai nalam thIngu avai
Am avai Ay avai Ay ninRa avarE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nAm – self (which is going to be the context for the other words to follow)
avan – a male who is far away
ivan – a male who is nearby
uvan – a male who is neither far away nor nearby
avaL – a female who is far away
ivaL – a female who is nearby
uvaL – a female who is neither far away nor nearby
evaL – (being questioned as) which female?
thAm – respectable person (first person – in front of us)
avar – a respectable person who is far away
ivar – a respectable person who is nearby
uvar – a respectable person who is neither far away nor nearby
adhu – an animal/bird/insentient that is far away
idhu – an animal/bird/insentient that is neaby
udhu – an animal/bird/insentient that is neither far away nor nearby
edhu – (being questioned as) which animal/bird/insentient?
vImavai – temporary objects that are subject to change
ivai uvai avai – such temporary objects which are nearby, neither far away nor nearby, far away
nalam thIngu avai – those virtuous and lowly actions/aspects
Amavai – future aspects
Ayavai – all such (past) objects
Ay ninRa avar – one has become such objects

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn is the one who has become (is the antharyAmi of) all entities (male, female, insentient, temporary ones) which are identified by different words to indicate their proximity (nearby, faraway, in-between etc) which are good or bad and which existed in the past, exist now or will come to existence in the future.

In short, all words point to bhagavAn only. Whatever words missed are also to be included here. This means all objects of all times are under the full control of bhagavAn.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

This pAsuram explains that bhagavAn controls all entities that are referred by different words.

Highlights from nanjIyar‘s vyAkyAnam

Very similar to vAdhi kEsari azhagiya maNavALa jIyar‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Very similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• Amavai Ayavai – all past and future aspects. When past and future are explained, that includes present as well.
• AyninRa – those entities that exist. When these entities are considered as they are, aikyam (sameness/oneness) can not be explained (since each entity is distinct naturally).
• Any word (relating to matter) represents three aspects – the achith (insentient/body), jIvAthmA who is the abhimAni of that achith (the jIvAthmA who controls that achith) and paramAthmA who is the antharyAmi (in-dwelling soul) of that jIvathmA. (For example, when we say “sheep” – that indicates the sheep’s body, the jIvAthmA inside the sheep’s body which control’s the body and finally the paramAthmA which controls that jIvAthmA. It is explained by emperumAnAr in vEdhArththa sangraham that one who is not learned in vEdhAntham will only see the sheep’s body but the learned ones will see all 3 entities through that word).
• This pAsuram reflects the same meaning of chAndhOgya upanishath vAkyam (statement) “idham sarvam brahma kalu” (isn’t this all brahmam?) and “thathvamasi” (that brahmam which has the entire universe as its body is the same brahmam that has you (AthmA) as its body as well). Here the real meaning of thathvamasi is beautifully explained. In the first pAsuram, bhagavAn‘s auspicious qualities, being in the spiritual realm and having divine form were explained. In the second pAsuram, his glorious nature was explained. “thath” in “thathvamasi” refers to previously explained brahmam with such great qualities which is explained by the “avar” (respectable him) at the end of this pAsuram. “Ay ninRa” explains paramAthmA which exists along with the jIvAthmAs and achith (matter). Thus, oneness of brahmam and chith/achith is explained through sAmAnadhikaraNyam – that the same brahmam is the substratum for all chith and achith.
• Thus, by expressly identifying all types of entities in relation to bhagavAn, their true nature being fully controlled by bhagavAn is established in this pAsuram.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

In this pAsuram, the material realm which is fully owned/controlled by bhagavAn who is distinct from all other entities is explained.

Highlights from nanjIyar‘s introduction

In this pAsuram, the material realm which is present for the sport of bhagavAn who was explained in the first pAsuram as the master of nithya vibhUthi (paramapadham – spiritual realm) is explained.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

nammAzhwAr explains bhagavAn‘s connection with material realm to establish that he is not limited by any particular object or location.

Highlights from periyavAchchAn piLLai‘s introduction

Same as nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

nammAzhwAr enjoyed bhagavAn‘s auspicious qualities, bhagavAn‘s control over spiritual realm and his divine form (lotus feet) in the first pAsuram. In the second pAsuram, he explained the true nature of bhagavAn being totally distinct from chith and achith. In continuing with that, he is explaining the material realm which is also belonging to bhagavAn. Though chAndhOgya upanishath declares “nOpajanam smarannidham sarIram” (a mukthAthmA, after being liberated, will never contemplate about this material realm since he will be fully engaged in blissful activities in spiritual realm), mukthAthmAs would still relish material realm as something that exists for the sport of bhagavAn. AzhwAr too, even though being present in this realm only, since he is blessed by bhagavAn himself with blemishless knowledge, relishes this world as the wealth of bhagavAn.

Just like a king and his wife may be engaged in making a garden and destroying it playfully even though they may have huge wealth (lands, palaces, etc), when srIman nArAyaNan and srI mahAlakshmi glance with their divine vision this material realm becomes manifested and when they glance away, the material realm becomes subtle. AzhwAr is enjoying such material realm in this pAsuram.

pAsuram

இலனது உடையனி தென நினைவரியவன்
நிலனிடை விசும்பிடை உருவினன் அருவினன்
புலனொடு புலனலன், ஒழிவிலன், பரந்த அந்
நலனுடை யொருவனை நணுகினம் நாமே.

ilanadhu udaiyanidhu ena ninaivu ariyavan
nilanidai visumbidai uruvinan aruvinan
pulanodu pulanalan ozhivilan parandha
an nalanudai oruvanai naNuginam nAmE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ilanadhu – not owning because of being far-away from an object
udaiyanidhu – owning because of being close to an object
ena – thus limiting by certain objects
ninaivu aRiyavan – cannot be understood
nilanidai – in the earth
visumbidai – in the sky and higher realms
uruvinan aruvinan – having achith (insentients) which are visible to eyes (and other external senses) and having chith (sentients) which are not visible to eyes (and other external senses) as prakAram (attribute, body)
pulanodu – existing amidst such chith and achith which are well established through pramANam (authentic source)
pulanalan – not having their nature
ozhivilan parandha – pervading everywhere without missing out on any object/place
annalanudai – one having auspicious qualities as explained in first pAsuram
oruvanai – that most distinct person
nAm naNuginam – we are blessed to be able to approach him

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn cannot be understood by limiting him to certain objects only saying “since he is far-away from such object he is not present in it” and “since he is nearby to this object he is present in it”. He owns all chith (which are not visible to external senses) and achith (which are visible to external senses) in both the lower and higher realms (earth and sky). He thus exists pervading everywhere having chith and achith as his attributes. We are blessed to take refuge of the most distinct bhagavAn who is filled with such auspicious qualities.

In the first two lines, bhagavAn‘s vasthu parichchEdha rAhithyam (not limited by any object) is explained. In the next two lines, through the vyApthi (all pervading nature), his dhEsa parichchEdha rAhithyam (not limited by any place) is explained. Thus his connection with leelA vibhUthi (material realm) is explained in this pAsuram.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

We are fortunate to receive the shelter of bhagavAn who is the master of everything/everyone, who is the in-dwelling soul of entire existence, one who is not touched by the defects of chith and achith, who is having full control over everything being the in-dwelling soul and who is distinct from everything else that exists. AzhwAr tells his mind to worship such emperumAn and be uplifted.

Highlights from nanjIyar‘s vyAkyAnam

Very similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Very similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• ilanathu udaiyanathu en ninaivariyavan – It is easy to understand when it is said that “bhagavAn cannot be be explained as not having/owning this object” since he owns everything. But why can we not say “bhagavAn cannot be explained as having/owning this object”? If we said “x person has this”, then immediately a thought may arise “x person may not have this other thing” –  to avoid such confusion bhagavAn cannot be explained as having one particular object. Either way, one may misunderstand the vastness (infinite nature) of bhagavAn‘s wealth.
• nilanidai visumbidai … – Then how do we explain his wealth? It has to be done as done in sAsthram – nArAyaNa sUktham says “pathim visvasya” (he is the owner of the entire existence). “nilan” (earth) indicates regions down to pAthALam (lowest in a particular aNdam – universe) and “visumbu” (sky) indicates regions up to the border of paramapadham.
• uruvinan aruvinan – Does “inan” in thamzh mean ownership? Yes, as explained in thiruvAimozhi 9.3.1 “kArAyina kALananmEniyinan” (bhagavAn has cloud-like beautiful dark-hued body), “inan” will indicate ownership.
• pulanodu – Would such emperumAn just stay in paramapadham enjoying endless bliss? No, he will exist inside everyone and protect everyone as the in-dwelling soul. He performs creation (subtle to gross manifestation), enters into all manifested matter through jIvAthmAs and thus is present as the in-dwelling soul of everything that is manifested.
• pulanalan – If he exists with them, will he be affected by the defects of achith (like complete transformation of state) and chith (like having joy and happiness based on karmA)? No, this principle is explained in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkasIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karmA) and the other one (paramAthmA) being detached is radiantly witnessing that).
• naNuginam – Not just being blessed by bhagavAn with blemishless knowledge, I have also taken shelter of him.
• nAmE – Instead of saying “nAm”, AzhwAr is saying “nAmE!” with exclamation. AzhwAr doubts if he has really taken shelter of bhagavAn. Considering how materialistic he was before being blessed by bhagavAn, he cannot believe his fortune. When sIthA pirAtti was in agony in asOka vanam at lankA, she saw hanuman singing the glories of srI rAma and became very confused and could not believe what was happening. She questioned herself if it was her own bewilderment or madness or is this a wicked dream (srI rAmAyaNam sundhara kANtam 34.23). Before, AzhwAr was thinking “IswarOham” – aham should lead up to Iswara, but AzhwAr was considering his body as AthmA/Iswara before being blessed by bhagavAn with blemishless knowledge. When bharadhAzhwAn went looking for srIrAma to srI bharadhwAja rishi’s Asram, he was thinking himself “Am I truly entering the Asram here to see srI rAma? I am the most unfortunate person to have been called “Oh! king” by kaikEyi when srI rAma was the real king and was doubted by guhap perumAL that I was coming to hurt srI rAma further. How is this happening?”

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

The most distinct nature of bhagavAn‘s svarUpam (true nature) which is the abode of the previously mentioned  auspicious qualities is explained in this pAsuram. Such bhagavath svarUpam is explained as the opposite of all blemishes and the abode of all auspiciousness.

Highlights from nanjIyar‘s introduction

Very similar to piLLAn‘s introduction. Such bhagavAn‘s svarUpam is explained in a step-by-step manner.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Next, nammAzhwAr speaks about bhagavAn (who is explained as “yavan” in previous pAsuram) being distinct from all other entities.

Highlights from periyavAchchAn piLLai‘s introduction

Previously, bhagavAn who is explained as “yavan” is further elaborated as distinct from all other entities and is made of gyAnam (knowledge) and Anandham (bliss). This is explained in a step-by-step manner.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

bhagavAn can be explained by explaining the result (this universe) first and then explaining the cause like it is done in thaiththirIya upanishath “yathO vA imAni…“. He can also be explained by explaining his svarUpam first and then his wealth, etc. But AzhwAr chooses to explain the auspicious qualities first and then bhagavAn‘s svarUpam subsequently. This is because bhagavAn attracted AzhwAr by revealing his qualities to him. Thus AzhwAr spoke about his qualities first. He simply stated the glorious nature of bhagavath svarUpam which is the abode of such qualities using the term “avan”. Here, he enjoys that svarUpam being most distinct due to his being distinct from all chEthanam (sentients) and achEthanam (insentients) as he is opposite of all blemishes/defects and the abode of all auspiciousness.

pAsuram

மனனக மலமற மலர்மிசை யெழுதரும்
மனனுணர் வளவிலன், பொறியுணர் வவையிலன்
இனனுணர், முழுநலம், எதிர்நிகழ் கழிவினும்
இனனிலன், னெனனுயிர், மிகு நரை யிலனே.

mananagamalam aRa malar misaiyezhudharum
mananuNarvu aLavilan poRiyuNarvu avaiyilan
inanuNar muzhunalam edhir nigazh kazhivinum
inanilan enan uyir migu narai ilanE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

mananagam – in the mind
malam – blemishes such as kAmam (lust), krOdham (anger) etc
aRa – being removed
malar – being blossomed
misai – up
ezhudharum –  rise and grow
manan uNarvu –  gyAnam which is felt in the heart/mind through the practice of yOga
aLavilan – immeasurable and thus distinct from chith (jIvathmA)
poRiyuNarvu avaiyilan – distinct from achith (matter) which is experienced/understood through the external senses
inan – thus being different from chith and achith
uNar muzhunalam – Identified with being full knowledge and full bliss
edhir – in the future
nigazh –  in the present
kazhivinum –  in the past
inanilan migunaraiyilan – having none who is equal to or higher than
enanuyir – my sustaining soul

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn is immeasurable by even well-blossomed mind which is free of blemishes such as kAmam, krOdham etc., that can understand the AthmA. He is immeasurable by the external senses which are used to comprehend achith (matter). Thus he is distinct from both chith and achith. He is identified as being full knowledge and full bliss and has none who is equal to or higher than him, in the past, present or future. He is my sustaining soul.

In all the 10 pAsurams, “avan thuyaraRu sudaradi thozhudhezhu” (worship such bhagavAnand be uplifted) should be added in the end. This pAsuram explains sOdhaka vAkyam (that statement which analyses bhagavAn‘s true nature) – “sathyam gyAnam anantham brahma” i.e., sathyam – most distinct in nature, gyAnam – being full knowledge and bliss, anantham – not having anyone equal/higher in past/present/future. First “inan” explains his greatness. Subsequent “inanilan” explains that there is none comparable to him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Very similar to the simple translation. AzhwAr says to his mind that such bhagavAn should be worshipped (linking this with the last line of the 1st pAsuram).

Highlights from nanjIyar‘s vyAkyAnam

• When it is sufficient to say that bhagavAn is different from all jIvAthmAs, why is it necessary to establish that he is different from achith (matter)? This is to establish that – looking at him, it is irrelevant whether it is chith (sentients) or achith (insentients) – none can match him.
• It is already explained that bhagavAn is distinct from (greater than) everyone/ everything. What is the need for saying that there is none equal/higher than him in past / present / future? This is to expain that no one is even qualified to be compared with him (let alone be compared).

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

This reflects nampiLLai‘s vyAkyAnam mostly.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• mananagam… – nampiLLai questions the need for explaining about jIvAthmA in detail. This is AzhwAr‘s real experience of his own self/heart being most purified (by bhagavAn‘s mercy).
• malamaRa – blemishes in the heart/mind are avidhyA etc. kAmam (lust), krOdham (anger), lObam (desire for material aspects), harsha (happiness), mAnamathA guNA: (ahankAram, pride and lack of good qualities), vishAdham (sorrow) are the eight defects for the mind. But since AthmA is eternal and is fully knowledgable naturally, these defects are not natural for the mind (since mind also gets subdued during praLaya). Thus by following yOga sAsthram, removing the detachment from external worldly pleasures and turning it inwards towards the AthmA, these defects can be removed.
• Here the mind is explained as the tool through which AthmA can be understood. But one may question, just like gold and charcoal may be different, they can be perceived by the same senses, why can’t bhagavAn be perceived by mind which perceives AthmA? That cannot be applied here due to the infinite greatness of bhagavAn. But then, why is it said that “…manasA thu visudhdhEna” (such bhagavAn is perceived by the pure mind)? In other words, bhagavAn can be understood that he is supreme/great – but he cannot be fully understood as he is, due to his infinite greatness.
• uNarmuzhunalam – fully made of knowledge and bliss. As explained in bruhadhAraNyaka upanishath “yathA saindhavagana:” (like a salt crystal is filled with salt, bhagavAn is filled with knowledge). thaiththirIya upanishath says “AnandhO brahma” (brahmam is bliss) and “Anandha maya:” (pervaded by Anandham). One can attempt to understand him through examples – even through those examples, he cannot be fully comprehended.
• inanilan – bhattar highlights that “First AzhwAr says that there is no sAdharmya dhrustAntham, here he says that there is no vaidharmya dhrustAntham“. That means first it is explained that bhagavAn cannot be compared to chith and achith. Here it is said that there is no one who is even qualified to be compared to bhagavAn. kAnchIpuram PB aNNangarAchAryar swamy gives a nice example for this in his dhivyArtha dhIpikai. He says if some one says “A chaNdALa (dog-eater) cannot be compared to vasishta (famous sage)”, learned persons will say “No! dont say that”. That does not mean that they are comparable. It simply means that chaNdALa is not even qualified to be compared to vasishta.
• enanuyir – Such bhagavAn is my sustenance. Just as it is said in bruhadhAraNyaka upanishath “yasya AthmA sarIram” (bhagavAn is antharyAmi for the AthmA and the AthmA is the sarIram – body). bhagavAn is the dhAraka (bearer) and AthmA is the dhArya (held by bhagavAn).
• migunaraiyilanE – Just like his being the antharyAmi and bearing/controlling the jIvAthmAs, there is no one else who is his antharyAmi and greater than him. This is explained in svEthAsvathara upanishath “na thathsamascha abhyadhikascha dhrusyathE” (No one equal to or higher than that bhagavAn is seen).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum >> First decad

nammAzhwAr in srI satakOpam – vAnamAmalai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

nammAzhwAr enjoys the most glorious bhagavAn fully and out of great devotion caused by such experience, reveals his experience to others.

Highlights from nanjIyar‘s introduction

bhagavAn srIman nArAyaNan who is opposite to all defects and the abode of all auspicious qualities, being the master of nithyasUris (in paramapadham), out of his unconditional grace, blessed nammAzhwAr with pristine knowledge and devotion towards him. Being blessed, nammAzhwAr starts engaging in service of such bhagavAn. Thus, at the beginning of the prabandham itself, (auspicious aspects such as ) the object of glorification and reverential bowing down are highlighted.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In this pAsuram, the summary of the first padhigam (decad) is explained. In this first pAsuram, the existence of unlimited auspicious qualities, unconditional mercy, controlling the nithyasUris and having eternal auspicious forms – all of which reveal the supremacy of emperumAn, are revealed. Having said so, nammAzhwAr directs his heart to always serve such emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

Very similar to nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

nammAzhwAr first highlights the 3 main favours which are done by emperumAn towards him. First emperumAn favoured AzhwAr by showing his true nature of being filled with auspicious qualities. Then, even though AzhwAr did not have anything on his side,  emperumAn blessed him with divine knowledge and devotion towards him out of his causeless mercy. Then he showed that he is the master of nithyasUris. Being favoured like this, AzhwAr directs his heart to come and serve him eternally.

AzhwAr asks his heart to bow down to bhagavAn to be uplifted. When a river starts flooding nearby fields, the trees which stay still will be uprooted while the plants etc., which bend and tackle the flood, will survive. In the same way, after understanding the glories of bhagavAn, if one bows down in front of him, he will be uplifted.

Just like lakshmaNa said he is overwhelmed with srI rAma’s auspicious qualities and became a servant to him, AzhwAr also reveals his attachment towards emperumAn and thus becoming a servant to him.

Since, bhagavAn showed his auspicious qualities to AzhwAr to win him, over AzhwAr too engages in glorifiying bhagavAn‘s auspicious qualities right in the beginning.

pAsuram

உயர்வற உயர் நலம் உடையவன் யவனவன்
மயர்வற மதி நலம் அருளினன் யவனவன்
அயர்வறும் அமரர்கள் அதிபதி யவனவன்
துயரறு சுடரடி தொழுதெழென் மனனே.

uyarvaRa uyarnalam udaiyavan yavan avan
mayarvaRa madhinalam aruLinan yavan avan
ayarvaRum amarargaL adhipathi yavan avan
thuyaraRu sudarodi thozhudheLu en mananE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

uyarvu – greatness (as explained in thaiththirIya upanishath – Anandhavalli)
aRa – non-existing
uyar – unexplainably high
nalam – that bliss
udaiyavan – being the one who has
yavanavan – one who is famously explained in authentic scriptures
mayarvu – ignorance (samsaya – doubt, viparyaya  – error etc)
aRa – be destroyed
madhinalam – true knowledge and devotion
aruLinan – blessed (out of own mercy)
yavanavan – one who is ancient
ayarvu – forgetting nature
aRum – does not have
amarargaL – nithyasUris who eternally enjoy bhagavAn
adhipathi – infinite (unchallengable) master
yavan – one
avan – his
thuyaraRu – removes the sufferings (of the dependants)
sudar – eternal radiance
adi – to the divine feet
thozhudhu – performing the act that fits a servant (as explained in badhdhAnjali putA: – ones who are with folded hands)
en mananE – oh my mind!
ezhu – rise and be uplifted

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh my mind! Bow down with folded hands at the lotus feet of emperumAn and be uplifted. emperumAn is the famous one highlighted in authentic scriptures  as one who has unexplainable greatness which makes all other greatness non-existing. He is the one who blessed me true knowledge and devotion, out of his unconditional grace that dispelled my ignorance completely. He is the indisputable master of the nithyasUris who have no defects such as forgetful nature etc.

In the first line, “nalam” indicates the unlimited bliss or those auspicious qualities which lead to the unlimited bliss of bhagavAn . In the second line, “nalam” indicates devotional friendship with bhagavAn.

Each line ending with “avan” in the end is joined with the last line and explained as well. i.e., Oh mind! bow down at the lotus feet of the one who is filled with auspicious qualities and be uplifted. Oh mind! bow down at the one lotus feet of the who bestowed me true knowledge and devotion and be uplifted. Oh mind! bow down at the one lotus feet of the who is the master of nithyasUris and be uplifted.

Also, this pAsuram reveals the essence of thirumanthram. praNavam which reveals the master-servant relationship between paramAthmA and jIvAthmA is explained in first line as it explains bhagavAn being supreme to everyone, nama: – he being upAyam is explained by the second line as it explains bhagavAn bestowing true knowledge/devotion to AzhwAr and finally nArAyaNAya is explained in the 3rd and 4th lines – the ultimate goal of paramapadham (3rd line) and kainkaryam (4th line).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

AzhwAr instructs his mind to engage in all types of kainkaryam at all places in all ways to bhagavAn and be uplifted. bhagavAn is explained as having unlimited auspicious qualities such as bliss etc. He unconditionally and mercifully blessed AzhwAr with divine blemishless knowledge and triggered great devotion towards his lotus feet. bhagavAn is explained as the master of the infiinte divine souls in paramapadham such as Adhi sEshan, vishwaksEnar, garudAzhwAr et al who never fall from their position and already showering his mercy towards such nithyasUris.

Highlights from nanjIyar‘s vyAkyAnam

• uyarvaRa uyarnalam udaiyavan – Just like in the presence of Sun, the stars do not shine, in comparison to bhagavAn‘s glories, others’ glories do not shine at all.
• madhinalam – bhakthirUpApanna gyAnam – knowledge enriched with devotion or knowledge matured into devotion.
• amarargaL – usage of plural indicates that there are infinite nithyasUris.
• thuyaraRu sudaradi – Is there agony for the lotus feet themselves? Yes – they consider the agony of the ones who are surrendered as their own and remove that agony.
• Why is AzhwAr asking to worship the lotus feet instead of bhagavAn himself? Just like a nursing child will look for the mother’s bosom, adiyavan (dhAsa – servitor) will look for the lotus feet of the master.
• Many arguments such as “brahmam is sath only without any attributes” (auspicious qualities in the first line) and “the difference between jIvAthmA and paramAthmA is artificial, on liberation they will become one” (master of nithyasUris explained in the third line) are defeated easily and AzhwAr‘s sidhdhAntham [philosophy] is established.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

This reflects nampiLLai‘s vyAkyAnam mostly.

• amararagaL – ones who are immortal. For them death means separation from bhagavAn – there is no other death for them.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

• uyaravaRa uyarnalam – When thaiththirIya upanishath started enjoying bhagavAn‘s auspicious qualities, it could not even fully enjoy a single quality named “Anandham” (bliss) and declared “yathO vAchO nivarthanthE“. Each quality of emperumAn is infinitely great. ALavandhAr explains that bhagavAn‘s greatness over all other entities is clearly explained here.
• udaiyavan – These qualities are natural for bhagavAn instead of being accidental (acquired). kUraththAzhwAn explains to piLLai piLLai AzhwAn that AzhwAr establishes bhagavAn‘s auspicious qualities right upfront and easily defeats the ones who claim he is nirguNam (without any qualities – according to them).
• yavan – that most famous and established personality. The personality on whom these auspicious qualities are naturally and fittingly visible. This means bhagavAn by nature is great and does not depend on his qualities to prove his greatness. On the other hand, this also means that bhagavAn who is with such great auspicious qualities.
• mayarvaRa – removing the agyAnam (ignorance) completely. agyAnam is of 3 categories
  • gyAna anudhaya (no knowledge at all) –  dhEhAthma abhimAnam – considering body as the soul. This means, there is no knowledge about jIvAthmA and considering the body itself as everything.
  • anyathA gyAnam – dhEvathAnthara sEshathvam – considering oneself as servitor of other dhEvathAs such as brahmA, rudhran, indhran et al.
  • viparIdha gyAnam – svAthanthriyam (considering oneself as independant) and svabhOgyam (considering oneself as the enjoyer) like kEvalan (one who desires kaivalya mOksham).
• madhinalam – some explain this as gyAnam and bhakthi. But bhattar explains this as gyAnam enriched with bhakthi (gyAnam matured as bhakthi). This bhakthi was blessed by bhagavAn himself and it induces kainkaryam to bhagavAn. When some ask embAr if AzhwAr was a prapanna or bhakthi yOga nishta, he replies “AzhwAr is a prapanna; but performs bhakthi to spend his time in this world”.
• aruLinan – Being blessed by bhagavAn unconditionally, AzhwAr considers himself as asath (insentient) before being blessed.
• ayarvaRum … – One who has a whole realm (parampadham) filled with devotees who cannot sustain themselves without bhagavAn’s mercy. nithyasUris are those who have no forgetfulness by the grace of bhagavAn; mukthAthmAs are those who were in samsAra before with forgetfulness but subsequently got relieved of the same during liberation, by the grace of bhagavAn.
• amarargaL – the residents of paramapadham who cannot bear separation from bhagavAn. All of them look similar to bhagavAn – only in the grand assembly and by seeing his divine consorts and divine ornaments like srI kausthubam can bhagavAn be easily identified.
• adhipathi – Though there are some similarities,  he is completely greater than they.
• thuyaraRu – Previously AchAryas explained this as “thuyaraRukkum” (that which dispels the agony of others). emperumAnAr explained this as “thuyaraRu sudaradi” (the lotus feet which dispel the agony of bhagavAn). As explained in srI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu cha manushyANAm brusam bhavathi dhukkitha:” (when his subjects suffered, srI rAma felt more agony than themselves) bhagavAn was in pain seeing AzhwAr‘s sufferings before, but seeing he has been blessed, his agony is dispelled.
• thozhudhu – engaging in the devotional activity which is natural for the jIvAthmA considering the time lost in this samsAram since time immemorial.
• ezhu – rise and be uplifted. From the state of “asannEva sa bhavathi” (thaiththirIya upanishath Anandhavalli – he is not even considered to be existing when he considers brahmam to be not existing), he became “santhamEnam thathO vidhu:” (thaiththirIya upanishath Anandhavalli  – others know him to be existing when he knows brahmam to be existing).
• en mananE – now only AzhwAr is seeing himself. He relishes his relationship with his mind now having been blessed by bhagavAn. As explained in srIvishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandhamOkshayO:” (For a man, his mind is the cause for both attachment to this world and liberation from this world).
• Ones who claim that bhagavAn does not have guNam (qualities), vigraham (form), vibhUthi (wealth) are all defeated in this pAsuram itself. One need not explain the opponents case and defeat it. If ones own philosophy is explained clearly, that will easily defeat the opponents philosophy.
• artha panchakam is explained in this pAsuram.
  • prApyam – “bhagavAn” is explained by “uyarvaRa uyarnalam udaiyavan – ayaravaRum amarargaL adhipathi“
  • virOdhi – “ignorance being dispelled” is explained by “mayarvaRa“
  • sAdhanam (upAyam) – “bhagavAn is the means” is explained by “aruLinan”
  • palam (upEyam) – “kainkaryam is the goal” is explained by “thozhudhu ezhu“
  • jIvAthmA – “the pure soul who is the qualified person to pursue the goal” is explained by “en mananE“

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum

srIman nArAyaNan and nammAzhwAr

Highlights from nanjIyar‘s introduction

Note: This section is seen at the end of nanjIyar‘s overall introduction.

In the first thiruvAimozhi (decad), nammAzhwAr by the divine mercy of emperumAn fully visualizes bhagavAn as the complete personality (in svarUpam (true nature), rUpam (forms), guNam (auspicious qualities), vibhUthi (wealth)), sarvEswaran (the controller of every one), sriya:pathi (the divine consort of srI mahAlakshmi) and the one who is revealed through vEdham which is glorified as apaurushEyam (not written by an individual) and most authentic scripture. Having experienced that, being overwhelmed with bliss out of that experience, he speaks about the same and instructs his heart/mind to serve the lotus feet of such glorious bhagavAn.

Just like a person who first sees (researches) an ocean will subsequently analyse each wave, gem that is found in the ocean etc which are found in the ocean, AzhwAr enjoys those qualities which are collectively mentioned in the first decad in a more detailed manner in the subsequent decads. AzhwAr is not the first one to follow this method – vAlmIki, vyAsa et al, who are the authors of srI rAmAyaNam, mahAbhAratham, etc., respectively have also pursued this approach of first explaining something in short and subsequently in great detail.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Note: This section is seen at the end of vAdhi kEsari azhagiya maNavALa jIyar‘s overall introduction.

nammAzhwAr highlights the supremacy of bhagavAn in this first thiruvAimozhi (decad).

• In the 1st pAsuram (verse), bhagavAn’s vilakshaNa guNam (unique qualities), vibhUthi (wealth) and vigraha yOgam (divine forms) are explained.
• In the 2nd pAsuram, bhagavAn‘s vilakshaNa svarUpam (unique nature) on which the previously explained aspects are anchored/resting is explained.
• In the 3nd pAsuram, his endless relationship with this material world is explained.
• In the next 3 pAsurams  it is explained that – all sentients and insentients which are within this material world, wholly depend on bhagavAn for their nature, existence, actions etc.
• In the 4th  pAsuram it is explained that all entities are by nature dependent on bhagavAn per sAmAnAdhikaraNyam (sarIra/sarIri bhAvam – everything having bhagavAn as the common substratum).
• In the 5th pAsuram, it is because of vaiyadhikaraNyam (being distinct from everything else) he protects everyone by supporting existence of each entity is explained.
• In the 6th pAsuram, again per sAmAnAdhikaraNyam he controls all actions of all entities.
• In the 7th pAsuram, the sarIra-Athma sambhandham is explained.
• In the 8th pAsuram, it is explained that there is no other Iswara (controller)  than bhagavAn himself.
• In the 9th pAsuram, concepts which are explained by avaidhikas (ones who do not accept vEdham as authority) are refuted clearly.
• In the 10th pAsuram, bhagavAn‘s vyApakathvam (omnipresence) is explained.
• In the 11th pAsuram, bhagavAn being the master of everyone/everything is explained to establish his supremacy over everything else.

Highlights from periyavAchchAn piLLai‘s introduction

Note: This section is seen at the end of periyavAchchAn piLLai‘s overall introduction.

In addition to what is explained by nanjIyar, periyavAchchAn piLLai also highlights some beautiful aspects.

He highlights the meaning of the first pAsuram of thiruvAimozhi nicely. That is “bhagavAn who is opposite to all defects and the abode of all auspicious qualities, having divine form which manifests such divine qualities, being the master of srI mahAlakshmi, being the master of nithyasUris who enjoy these wonderful aspects of his in paramapadham, out of his unlimited mercy, ignoring my defects, out of unconditional grace and great attachment towards me, dispelled my ignorance completely and blessed me with great knowledge and devotion towards him. Thus, I shall now serve his lotus feet and be uplifted”.  Saying this, nammAzhwAr attempts to engage in the loving service to emperumAn. From this we can see that, in the beginning of the prabandham itself, the establishment of the object of the glorification (sudaradi – the glowing lotus feet of emperumAn) as well as bowing down reverentially (thozhudhu ezhu) are present.

• pAsuram 1
• pAsuram 2
• pAsuram 3
• pAsuram 4
• pAsuram 5
• pAsuram 6
• pAsuram 7
• pAsuram 8
• pAsuram 9
• pAsuram 10
• pAsuram 11

adiyen sarathy ramanuja dasan

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Focus of this centum – parathvam – bhagavAn’s supremacy

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Note: This section is seen at the end of vAdhi kEsari maNavALa jIyar‘s overall introduction.

In the first centum, nammAzhwAr talks about bhagavAn‘s rakshakathvam (nature of protecting everyone). Each decad talks about a particular quality of bhagavAn.

• The first thiruvAimozhi (decad) talks about bhagavAn‘s sarvasmAth parathvam (being supreme above everyone and everything) which helps him protect everyone.
• The second decad talks about sarva samAsrayaNIyathvam (being approachable by everyone equally).
• The third decad talks about saulabhyam (easy approachability, being very simple).
• The fourth decad talks about Asritha aparAdha sahathvam (tolerating the defects of the ones who approach him).
• The fifth decad talks about sausIlya adhisayam (the abundance of his quality of mixing freely with others ignoring his greatness and the lowliness of others).
• The sixth decad talks about svArAdhathai (being easily worshippable).
• The seventh decad talks about AsrayaNa samaya athyantha sArasyam (being very enjoyable while approaching him).
• The eighth decad talks about Asritha vishaya Arjavam (being sincere and honest towards the ones who approach him).
• The ninth decad talks about sAthmya bhOga pradhathvam (bestowing bliss in a step-by-step manner).
• The tenth decad talks about nirhEthuka mahOpakArithvam (bestowing great favours out of unconditional grace).

By explaining these 10 qualities, the completeness of bhagavAn as a protector is well established.

Subsequently, we will see each thiruvAimozhi (decad) in detail.

• mudhal thiruvAimozhi – First decad – “uyarvaRa” (e-book – http://1drv.ms/1NFndOU)
• iraNdAm thiruvAimozhi – Second decad – “vIdumin“ (e-book – http://1drv.ms/1JR67Nr)
• mUnRAm thiruvAimozhi – Third decad – “paththudai“ (e-book – http://1drv.ms/1dZSuzO)
• nAngAm thiruvAimozhi – Fourth decad – “anjiRaiya” (e-book – http://1drv.ms/1MuEAoQ)
• ainthAm thiruvAimozhi – Fifth decad – “vaLavEzh”  (e-book – http://1drv.ms/1idk0gu)
• ARAm thiruvAimozhi – Sixth decad – “parivathil” (e-book – http://1drv.ms/1ip1jpB)
• EzhAm thiruvAimozhi – Seventh decad – “piRaviththuyar“ (e-book – http://1drv.ms/1PNd5Y4)
• ettAm thiruvAimozhi – Eighth decad – “OdumpuL“ (e-book – http://1drv.ms/1WhwSPa)
• onbathAm thiruvAimozhi – Ninth decad – “ivaiyum“ (e-book – http://1drv.ms/1Mjypyo)
• paththAm thiruvAimozhi – Tenth decad – “porumA“ (e-book – http://1drv.ms/1PfDxsC)
• Full centum – e-book – http://1drv.ms/1l5Kx0d

adiyen sarathy ramanuja dasan

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