srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
AzhwAr says that those who practice (understand/recite) this decad will first be honoured by being in the line of nithyasUris and have their relationship with this samsAram (material world) severed.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Similar to nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
Similar to nanjIyar‘s introduction.
Similar to nanjIyar‘s introduction.
amarargaL thozhudhu ezha alai kadal kadaindhavan thannai
amar pozhil vaLam kurukUrch chatakOpan kuRREvalgaL
amar suvai Ayiraththu avaRRinuL ivai paththum vallAr
amararOdu uyarvil senRu aRuvar tham piRavi am siRaiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
amarargaL – those dhEvas who wanted to get a medicine [nectar] to become immortal
thozhudhu ezhu – performing anjali (namaskAram with folded hands) as he did in thiruvAimozhi 1.1.1 “thozhudhu ezhu”
alai kadal – the sea with waves
kadaindhavan thannai – the one who churned to agitate it
amar – well-fit
pozhil vaLam – being beautiful due to the presence of gardens
kurukUr – belongs to AzhwArthirunagari
satakOpan – nammAzhwAr‘s
kuRREvalgaL – confidential kainkaryams (reciting pAsurams)
suvai – both sweet sound and meaning
Ayiraththu avaRRinuL – among those 1000 pAsurams
ivai paththum – this decad which is like the amrutham (nectar) which came out of thiruppARkadal (kshIrAbdhi – milk ocean)
vallAr – those who can repeatedly recite/understand
uyarvil – in greatness
amararOdu senRu – equaling nithyasUris
tham piRavi – their birth
am siRai aRuvar – will destroy that prison
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The dhEvas (celestial beings) who wanted to become immortal, worshipped emperumAn (like AzhwAr himself worshipped him) who churned the milk ocean. nammAzhwAr who belongs to AzhwArthirunagari which is beautiful due to the presence of many gardens, sang such emperumAn in this decad (among the 1000 pAsurams) which is like the nectar that came out of milk ocean. Those who can understand this decad will rise to the level of nithyasUris and eliminate their birth in this world which is like being in a prison.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
Similar to piLLAn‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
- amarargaL thozhudhu ezha – “‘uppuchchARu kiLaRuvadheppOdhO?’ enRu kidakkiRa dhEvajAthi’ – dhEvas who were waiting for the salt-essence (amrutham – nectar is explained like this since it merely brings immortality for a longer period in comparison to human life, but its not going to liberate any one from the clutches of samsAram) to come out.
- alai kadal kadaindhavan thannai – With garlanded beautiful/broad shoulders, emperumAn was churning the ocean. “oru kadal oru kadalai ninRu kadaiyumApOlE” (like one ocean is churning another ocean) – bhagavan is an ocean of mercy, kshIrAbdhi is milk ocean.
- thozhudhezha – AzhwAr offered himself being overwhelmed by emperumAn‘s auspicious qualities, dhEvas became mesmerized by the beauty of emperumAn.
- satakOpan kuRREvalgaL – serving emperumAn through words. In case of complete personalities, one cannot do anything more than glorifying through words (since they already have everything). Even nithyasUris are engaged in glorifying emperumAn through words only, as explained in rig vEdham (vishNu sUktham) “…thadhviprAsO vipanyava:..” (the most learned ones who are well-capable to glorify).
- amar suvai Ayiram – those most enjoyable 1000 pAsurams – this indicates that one need not glorify emperumAn as duty-bound but glorify out of great desire (due to the most enjoyable nature of the pAsurams and emperumAn).
- avaRRinuL ivai paththum – Just as it is explained in periya thirumozhi 6.1.2 “viNNavar amudhuNa amudhil varum peNNamudhuNda” (while the dhEvas were enjoying the nectar, emperumAn accepted/enjoyed srI mahAlakshmi who is the real nectar), this decad is the most relishable among all of thiruvAimozhi.
- avaRRinuL ivai paththum vallAr amararOdu uyarvil senRu aRuvar tham piRavi am siRaiyE – Those who are able to meditate on this decad, will achieve the greatness of nithyasUris and then will have the shackles of birth in this samsAram removed.
- When any one learns this decad, immediately they are considered as nithysUris. As soon as the body falls, the AthmA will go to paramapadham. A coupe of examples are given:
- When a king gifts something to someone, it will reach the person surely. Similarly, when emperumAn himself considers him [a samsAri] to be nithyasUri, his existence in this samsAram will be terminated surely and he will reach paramapadham.
- If a prince is imprisoned for some reason, when he needs to be released, he will first be crowned and then his shackles will be cut (to be freed). Similarly, first such persons who learn this decad will be considered as nithyasUris and subsequently, their binding in this samsAram will be removed.
- amararOdu uyarvil senRu aRuvar tham piRavi am siRaiyE – This is also explained as “one will reach with the help of AdhivAhikas (who are celestial beings, who help the AthmA (after death of the gross body) travel through different layers of the material world and reach the banks of vrajA river) and have his subtle body also removed (to get a new spiritual body before entering paramapadham). The result of this padhigam (decad) is as explained by gIthAchAryan in gIthA 4.9 “thyakthvA dhEham punar janma naithi mAmEthi” (after giving up this body, there is no birth again in this material world and one will reach me).
- nampiLLai summarizes the whole decad in the end.
- In the 1st pAsuram, AzhwAr said emperumAn is sulabhan (easily approachable).
- In the 2nd pAsuram, AzhwAr explained that saulabhyam in detail.
- In the 3rd pAsuram, AzhwAr said that his avathAra rahasyam cannot be understood by anyone.
- In the 4th pAsuram, AzhwAr said that his avathAra rahasyam can be understood by those who are surrendered unto him and not be understood by those who are not surrendered unto him.
- In the 5th pAsuram, AzhwAr instructed everyone to approach him through the bhakthi mArgam (the path of devotion) that was explained by emperumAn himself.
- In the 6th pAsuram, AzhwAr explained the nature of emperumAn and how to approach him.
- In the 7th pAsuram, AzhwAr said since you are having short life span, surrender unto him quickly.
- In the 8th pAsuram, AzhwAr said while surrendering unto him, all the obstacles will be removed.
- In the 9th pAsuram, AzhwAr explained the reason for avathArams of emperumAn who is the cause of brahmA, rudhran et al.
- In the 10th pAsuram, AzhwAr tried to enjoy such emperumAn with his mind, words and deeds.
- In the last pAsuram, AzhwAr explained the fruits of those who learn/practice this decad.
Thus ends the English translation for thiruvAimozhi 1st centum 3rd decad.
AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
piLLAn thiruvadigaLE charaNam
nanjIyar thiruvadigaLE charaNam
nampiLLai thiruvadigaLE charaNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam
In the next article we will see the next padhigam (decad).
adiyen sarathy ramanuja dasan
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