Monthly Archives: August 2015

thiruvAimozhi – 1.6.10 – kadivAr thIya

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

namperumal-garudan-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, AzhwAr says that emperumAn will arrive with periya pirAttiyAr and quickly remove the obstacles mercifully.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says while removing the obstacles, he will do it very quickly.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Tenth pAsuram – When asked “When will emperumAn and thAyAr will eliminate the obstacles?”, AzhwAr replies that they will do it as soon as one bows at the lotus feet of emperumAn.

pAsuram

kadivAr thIya vinaigaL
nodiyArum aLavaik kaN
kodiyA adu puL uyarththa
vadivAr mAdhavanArE

Listen

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

thIya vinaigaL – cruel karmas
nodi Arum – the moment that is filled by a second
aLaviakkaN – measurement of
kadivAr – one who destroys
adu – destroying (enemies of his devotees)
puL – garudAzhwAr
kodiyA – as flag
uyarththa – having
vadivAr – one who is with a beautiful form
mAdhavanAr – sriya:pathi (husband of srI mahAlakshmi)

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

emperumAn who has garudAzhwAr (who destroys the enemies of bhagavAn’s devotees) in his flag, who is with a beautiful form, who is the husband of srI mahAlakhsmi, will destroy the cruel karmas (puNyam/pApam accumulated since time immemorial) within a second.

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.

periyavAchchAn piLLai says while commenting on “kodiyA adu puL uyarththa vadivAr” that – the reason AzhwAr quoted garudAzhwAr here is to highlight that emperumAn considers the ones who surrenders now to be the same as nithyasUris.

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

  • kadivAr thIya vinaigaLemperumAn who has the quality of removing the cruel sins that cannot be eliminated by an individual’s self-effort even while tried perpetually.

In 8th pAsuram, AzhwAr says “vazhininRa valvinai mALviththu” – once surrendered, emperumAn will remove the sins. In 9th pAsuram, AzhwAr says “irumai vinai kadivAr” – since he is with srI mAhAlakshm, he will remove the sins. When asked “How long will it take for him to remove the sins?”, AzhwAr says “in a second”.

  • nodiyArum aLAvaikkan – the time measurement that lasts a second – indicates “immediately”.
  • kodiyA adu puL uyarththa vadivAr – vadivu is explained as svabhAvam (nature/characteristic) and rUpam (form). Even seeing the garuda flag from the distance,  one can understand the nature of emperumAn having garudAzhwAr (who destroys the enemies) as/in his flag. vadivAr also independently means “having a beautiful form”.
  • vadivArmA – mA indicates srI mahAlakshmi. Here vadivAr is an adjective for thAyAr – the one who has complete form, beautiful form, suitable form.
  • mAdhavanAr – Only if pirAtti is advising him by being nearby, he will remove the sins.  pirAtti says “On one side, there is birth and on the other side, there is death. In between there are diseases. How can you see his (the one who surrenders) mistakes? If you have to cite the mistakes and ignore him (to suffer in this samsAram), you have to give up on every one. Forgive him” and emperumAn says “forgiven” to satisfy her.

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.6.9 – tharuma arum

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

vishnu-lakshmi-photo

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says that while removing the obstacles and bestowing the eternal kainkaryam for those who approach him, emperumAn does that being together with periya pirAttiyAr (srI mahAlakshmi) with fondness.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, bhagavAn who is sriya:pathi (husband of srI mahAlakshmi) removes the obstacles out of his will.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram – When asked “Just for surrendering unto him, would he remove the obstacles and bestow the result?”, AzhwAr says “Should we just see him? Should we not see who is accompanying him? The one who said ‘na kaschinnAparAdhyathi‘ (there is no one who does not commit mistakes – srI rAmAyaNam yudhdha kANdam 116.45) is right next to him”.

pAsuram

tharuma arum payanAya
thirumagaLAr thanik kELvan
perumai udaiya pirAnAr
irumai vinai kadivArE

Listen

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

tharumam – dharmams (virtuous processes/means)
arum – difficult to attain
payanAya – the goal that is
thirumagaLAr – srI mahAlakshmi who is the best among women
thanikkELvan – being the singular beloved/intimate husband
perumai udaiya – having the greatness
pirAnAr – sarvEsvaran (srIman nArAyaNan who is the supreme lord)
irumai – puNya (virtue) and pApa (vice) – two types of
vinai – karmas
kadivAr – he will destroy

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

sarvEsvaran srIman nArAyaNan is the singular beloved/intimate husband of srI mahAlakshmi who is the ultimate manifestation of femininity. emperumAn who has such greatness of lakshmI sambandham will bestow the goal which is difficult to accomplish even by most virtuous means and will destroy the karmas that are in the form of puNyam and pApam.

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

  • tharum – he will give. There is no doubt.
  • avvarum payanAya – two explanations:
    • the goal that are explained in sAsthram as very difficult to accomplish.
    • srI mahAlakshmi – the embodiment of the ultimate goal attained through virtuous means; since he is the undisputed/beloved husband of such srI mahAlakshmi – he is the most distinct master. As explained in srI rAmAyaNam AraNya kANdam 37.108 “apramEyam hi thaththEjO yasya sA janakAthmajA …” (that srI rAma’s valour that is inconceivable, that srI rAma who is the dear consort of sIthA dhEvi who is the daughter of janaka mahArAja) – only srIman nArAyaNan has the glory of being the husband of srI mahAlakshmi.
  • perumai udaiya pirAnAr – pirAn – upakAraka (one who does favours) – one who is the embodiment of blessing his devotees; pirAn who is great due to being lakshmIpathi (husband of srI mahAlakshmi).
  • irumai vinai kadivArE – puNyam and pApam are only different in namesake for those who are seeking mOksham (liberation – eternal kainkaryam in paramapadham), since both bind them in this samsAram. So, bhagavAn removes both of them [arumpadham – In his varadharAja panchAsath slOkam 29 “sadhyas thyajanthi varadha“, vEdhAnthAchAryar explains that puNyam and pApam are like gold and iron shackles respectively since puNyam leads one to svargam and pApam leads one to narakam – as both svargam and narakam are bindings within this material realm, they both are to be given up by mumukshus].

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.6.8 – kazhimin thoNdIrgaL

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

abhayam-anjali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says that for those who worship emperumAn for his exclusive pleasure, emperumAn removes the obstacles and bestows them with the wealth of perpetual servitude.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that just an anjali (praying with joined palms) towards him will remove the time-immemorial obstacles and bestow the eternal goal.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram – On meditating upon the valiant history of srI rAma and giving up attachment towards worldly pleasures, bhagavAn himself will remove the obstacles and bestow eternal servitude to him.

pAsuram

kazhimin thoNdIrgaL kazhiththuth thozhumin
avanaith thozhuthAl
vazhi ninRa valvinai mALviththu
azhivinRi Akkam tharumE

Listen

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

thoNdIrgaL – Oh those who are desirous (to serve bhagavAn)!
kazhimin – give up (your attachment)
kazhiththu – after giving up (that)
avanai – chakkaravarththith thirumagan (srI rAma) who was explained in the previous pAsuram
thozhumin – worship him
thozhuthAl – when an anjali was performed
val – difficult (to exhaust and existing since time-immemorial)
vazhininRa vinai – sins that are obstacles in attaining the goal
mALviththu – eliminating them
azhivinRi – eternally without returning
Akkam – growing wealth
tharumE – certainly he will give

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

Oh those who are desirous (to serve bhagavAn)! Give up your attachments and worship bhagavAn. When an anjali was performed towards him, even those sins that are difficult to exhaust will be eliminated and he will certainly bestow the growing wealth of eternal servitude.

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

  • kazhimin thoNdIrgaL – give up the taste for worldly pleasures. “kazhikkai” means understanding that they are bad. Those who are seeking for worldly pleasures will not give up the attachment towards them – so thoNdIrgaL indicates those who are desirous for bhagavath vishayam.
  • kazhiththuth thozhumin – Instead of being “If we keep worshiping him, these attachments will gradually disappear”, certainly first give up the attachments and then worship him. Saying “kazhimin” (give up) first and then “kazhiththu” (after giving up) indicates that giving up worldly pleasure by itself is a goal. Saying “thozhumin” (worship him) and then “thozhuthAl” (if you worship) indicates that even if there is no other result, worshiping itself is the result – like it is said in thamizh “karumbu thinnak kUlipOlE” (if there is a prize for eating sugarcane) – if there was a separate result for worshiping that is great, but worshiping itself is the enjoyable objective.

If it was done,

  • vazhi ninRa val vinai mALviththu – Removing those karmas (puNya [virtues] and pApa [vices]) that seem like naturally bound to the jIvAthmA, with their vAsanA (impressions).
  • azhivinRi Akkam tharumEbhagavAn will bestow apunarAvruththi lakshaNa mOksham (liberation that has no return – once reaching paramapadham, the soul never returns to this material realm) as explained in chANdhOgya upanishath 8.15 “…na cha punarAvarthathE” (he does not return after reaching brahmam).

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.6.7 – nIL kadal

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

rama-ravana-battle

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says that for those who are devoted to him, if a day feels like an ocean due to their great desire in seeing him and unable to spend the time, you think about srI rAma’s brave history and worship his lotus feet with your head. It is also explained as – meditate upon srI rAma who is the son of dhasartha’s son and who is the destroyer of the enemies of the devotees and be free from grief.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram – When asked “You told he is infinitely enjoyable; But until we reach him, how would we spend our time? “, AzhwAr replies “that is what manaththukkiniyAn’s (srI rAma, who is dear to my heart) [thiruppAvai 12] auspicious qualities are there for”.

pAsuram

nIL kadal sUzh ilangaik kOn
thOLgaL thalai thuNi seythAn
thALgaL thalaiyil vaNangi
nAL kadalaik kazhiminE

Listen

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

nIL – broad
kadal – by the ocean
sUzh – surrounded
ilangai – for lankA
kOn – leader whose
thOLgaL – 20 shoulders
thalai – 10 heads
thuNi seythAn – destroyed whose
thALgaL – divine feet (that entered the battle-field)
thalaiyil vaNangi – worship by bowing by head
nAL kadalai – the ocean of time
kazhimin – spend

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

Spend the ocean of time by bowing down your head at the divine feet of srI rAma who destroyed the 20 shoulders and 10 heads of the leader of lankA which is surrounded by the broad ocean.

Just like bhagavAn destroyed the 10 heads of rAvaNa, he will also destroy our attachment to the 10 senses (5 karma indhriyams and 5 gyAna indhiryams) which are the hurdles in spending our time meaningfully.

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

  • nIL kadal sUzh ilangaik kOn – Due to having the ocean as a beautiful protective layer for lankA, rAvaNa considered himself as great and out of his ego, he ignored the greatness of srI rAma and fought with him like an ignorant child.
  • thOLgaL thalai thuNi seythAn – srI rAma casually destroyed the shoulders and heads of rAvaNa like a sport instead of doing it with vengeance, etc.

Like thiruvadi (hanumAn) who always meditate upon srI rAma’s acts of valour.

  • nAL kadalaik kazhiminE – two explanations:
    • If we think about his most enjoyable nature, the time between now and when we reach him looks like a length ocean. In such case, spend the time thinking about the valour of srI rAma.
    • Approach srI rAma (who is the son of dhasaratha chakravarthy) and remove the ocean of samsAram (here nAL is explained as time in samsAram [material realm]).

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.6.6 – amutham amarargatku

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

kurmavatar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr derides those who pursue the infinitely enjoyable emperumAn as means but leave him after having their ulterior goals fulfilled.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn fulfills the ulterior motives of those who seek them out and presents himself as most enjoyable for those who are fully seeking him out.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram – AzhwAr says “When he is like this (being most enjoyable), these people are getting ulterior benefits and leaving him!” and derides dhEvas who are prayOjanAntharapara (those who seek out ulterior benefits from him).

pAsuram

amutham amaragatku Intha
nimir sudar Azhi nedumAl
amuthilum ARRa iniyan
nimir thirai nIL kadalAnE

Listen

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

amarargatku – for the dhEvas (who desired immortality)
amutham – amrutham (nectar which is the medicine that bestows immortality)
Intha – one who bestowed it
nimir sudar – glowing (growing) radiance
Azhi – one who beholds sudharsana chakram
nedumAl – one who is always with unlimited glories
nimir – raising (due to his touch)
thirai – having the waves
nIL – broad (matching his glories)
kadalAn – one who lies down in kshIrAbdhi (milk ocean)
amuthilum – more than amrutham (which was retrieved from the milk ocean)
ARRa iniyan – very sweet

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

emperumAn who bestowed the nectar (which in-turn bestows immortality) to dhEvas (celestial beings who desired immortality) has sudharsana chakram (disc) which has glowing radiance and having infinite glories, lies down in kshIrAbdhi (milk ocean) which is very broad (matching emperumAn‘s glories) and having raising waves (due to his touch). Such emperumAn is sweeter than the amrutham which was retrieved from the milk ocean.

Though both emperumAn and amrutham are both found in milk ocean, the distinction between the amrutham (nectar) that came out of the churning of the ocean and the amrutham (emperumAn) that lies down in the ocean is clearly evident.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation. piLLAn also says that AzhwAr becomes distressed seeing the loss of those prayOjanAntharaparars that were highlighted in previous pAsuram.

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

  • amutham amaragatku InthaAzhwAr is wondering “How generous emperumAn is?”. Even when dhEvas ask “We don’t want you. Just arrange for our immortality”, emperumAn still fulfills their desires.

Deriding their motives, AzhwAr explains the distinction between their goal and his own.

  • nimir sudarAzhi nedumAl – This is AzhwAr‘s nectar. AzhwAr‘s nectar is “nAlthOLamuthu” (the nectar with 4 shoulders) [thiruvAimozhi 6.10.9]; iraNdAm thiruvanthAdhi 85 “amuthenRum thEnenRum AzhiyAnenRum” (He is relished as nectar, honey, the one who beholds sudharsana chakram). The sudharsana chakram is glowing with radiance due to emperumAn fulfilling their desires.
  • nedumAl – the who is greatly mesmerized – due to the fact that even if the dhEvas were seeking out for ulterior motives, they got it accomplished with the help of emperumAn himself [instead of going to some one else].
  • amuthilum ARRa iniyan –  sweeter than nectar. If they knew the distinction between emperumAn and the nectar, they would have not desired for ulterior motives. It is said that nambi thiruvazhuthinAdu dhAsar said “Are these dhEvas like deers/foolhardy? They are so focussed on seeing this salt-water [sarcastically saying about the amutham/nectar] coming out of the ocean?”.
  • nimir thirai nIL kadalAnE – Are they giving him up due to lack of proximity? He is lying down in the same ocean where the nectar is found. Even for those who don’t understand his glories, he readily available to be woken up and engaged in resolving their issues. The ocean is broad as explained in thiruvAimozhi 8.10.8 “thALum thOLum mudigaLum samanilAtha pala parappi” (spread out his feet, shoulders and heads which are uncomparable) and with high tides (due to his touch). It is said in muthal thiruvanthAdhi 19 “mAlum karunkadalE en nORRAy” (Oh dark ocean! what penance did you do to have emperumAn lying in such a mesmerized state in you).

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.6.5 – koLgai koLAmai

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

thirukkudandhai_aravamudhAzhvArArAvamuthan – thirukkudanthai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Thus speaking about being blessed unconditionally by emperumAn with abundance (of devotion) for a while (in-between), subsequently, AzhwAr speaks towards those who consider themselves unqualified to serve emperumAn to remove their shyness and explains emperumAn‘s glorious qualities to them.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr explains that for those who are fully existing for emperumAn‘s pleasure, emperumAn is infinitely enjoyable.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram – Again, AzhwAr starts engaging in his original initiative – When some one approaches sarvEsvaran, he analyses “will they seek out ulterior benefits and leave? will they seek out for me only?” and says that emperumAn remains infinitely enjoyable for those who seek out him alone.

pAsuram

koLgai koLAmai ilAthAn
eLgal irAgam ilAthAn
viLgai viLLAmai virumbi
uL kalanthArkku Or amuthE

Listen

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

koLgai – quality of accepting (seeing good qualities)
koLAmai – quality of rejecting (seeing bad qualities)
ilAthAn – one who does not have
eLgal – emotions (that lead to rejecting)
irAgam – desire (that lead to accepting)
ilAthAn – neutral person who does not have
viLgai – (accepting ulterior benefits and) leaving
viLLAmai – (being fully focussed on serving emperumAn and) staying together
virumbi – seeing that
uL kalanthArkku – for those (who are inseparable from him) who entered (his heart)
Or – distinct
amuthu – eternally nectarean (relishable)

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

bhagavAn who does not accept some (seeing their good qualities) and reject others (seeing their bad qualities), who is neutral and does not have emotions and desires sees that he is distinctly relishable for those who seek out him alone (and not for the others who seek out ulterior benefits).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation. piLLAn highlights that emperumAn gives himself to those who desire him alone and he gives ulterior benefits to those who seek out such benefits from him (thus him being neutral in providing what each individual seeks out from him).

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

  • koLgai koLAmai ilAthAnbhagavAn does not engage individuals in service based on “this person is great in birth, actions, knowledge, etc., so I will engage him in confidential service; this other person is not so great in birth, actions, knowledge, etc., so I will engage him in insignificant external service”.

Though he does not discriminate while engaging individuals in service, does he think about them like that?

  • eLgal irAgam ilAthAn – Even in his divine heart, he does not discriminate. In “Idum eduppumil Isan” – his neutral nature while they approach him is explained. Here his neutrality while engaging them in service is highlighted.
  • viLgai viLLAmai virumbi – He only expects this aspect (explained further).
  • viLgai – Leaving after achieving ulterior motives.
  • viLLAmai – Being together always with kainkaryam as the only motive.
  • virumbi – encouraging.
  • uL kalanthArkku – Those who approach him with serving him alone as the goal – ones who have seamlessly mixed with him.
  • OramuthE – he will be distinct nectar; AzhwAr himself says in thiruvAimozhi 5.8.1 “ArAvamuthu” (unflinching nectar).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 1.6 – audio

SrI:
SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImadh varavaramunayE nama:

thiruvAimozhi –> thiruvAimozhi 1st centum

Previous Decad

Meanings

krishna-vidhura - azhwarvidhura presenting banana peels to krishNa with great love

Full Rendering
Full Rendering

1 – parivathil Isanai

2 – madhuvAr thaNNamthuzhAy

3 – Idum eduppum

4 – aNangena Adum

5 – koLgai koLAmai

6 – amudham amarargatku

7 – nILkadal sUzh

8 – kazhimin thoNdIrgaL

9 – tharumavarum payanAya

10 – kadivAr thIya

11 – mAdhavan pAl

thiruvAimozhi – 1.5 – audio

SrI:
SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImadh varavaramunayE nama:

thiruvAimozhi –> thiruvAimozhi 1st centum

Previous Decad

Meanings

butter-theft-with-azhwar

Full Rendering
Full Rendering

1 – vaLavEzh ulagu

2 – ninainthu nainthu

3 – mAyOnigaLAy

4 – thAnOr uruvE

5 – mAnEy nOkki

6 – vinaiyEn vinai

7 – adiyEn siRiya

8 – uNdAy ulagu

9 – mAyOm thIya

10 – sArntha iru

11 – mAlE! mAyap perumAnE!

కణ్ణినుణ్ శిరుతాంబు – 4 – నన్మైయాల్

శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

కణ్ణినుణ్ శిరుతాంబు

<< పాశురం 3

nammalwar-art

అవతారిక:

ప్రతి పాశురము కిందటి పాశురమునకు కొనసాగింపుగా అమరింది.
నంజీయర్ 

* నంజీయర్ ,  నమ్మాళ్వార్లు, పరమాత్మ, ఎందరో మహాత్ములు కూడా వదిలి వేసిన మధురకవి ఆళ్వార్లను స్వీకరించటానికి చేసిన ఉపకారమును వివరిస్తున్నారు. మధురకవి ఆళ్వార్లు దీనికి తమ గుణలోపములే కారణముగా అభిప్రాయ పడుతున్నారు.

నంపిళ్ళై:

* నమ్మాళ్వార్లు మధురకవి ఆళ్వార్లను అనుగ్రహించక ముందు స్థితిని చెపుతున్నారని నంపిళ్ళై అభిప్రాయ పడుతున్నారు.

పెరియవాచ్చాన్ పిళ్ళై

* మధురకవి ఆళ్వార్లు మొదట భగవంతుడితో సంబంధము (పాశురము-1) వద్దనుకున్నారు. తరువాత (పాశురము-3) భగవంతుడితో సంబంధమును కోరుకున్నారు అని పెరియవాచ్చాన్ పిళ్ళై అభిప్రాయ పడుతున్నారు. నమ్మాళ్వార్ల అనుగ్రహమును పొందాలంటే ఆయనకు ప్రియమైన భగవంతుడుని కూడా ఇష్టపడాలి కదా అని మధురకవి ఆళ్వార్లు భావించారని వీరు చెపుతున్నారు.

అళగియ మణవాళ పెరుమళ్ నాయనార్:

*మధురకవి ఆళ్వార్లకు కిందటి పాశురములో తన హృదయమును ఆవిష్కరించి తమకు నమ్మాళ్వార్లకు ఉన్న సంబంధమును తెలియజేసారు. ఋషులు, ఆళ్వార్లు ఈ చరాచర జగత్ కు   మాతాపితలు శ్రీమన్నారాయణుడే అని ఘోషిస్తుండగా మీరు మాత్రము నమ్మాళ్వార్లను ఎందుకు ఆశ్రయించారని అడిగారు. నా నీచత్వము వలన ఋషులు, ఆళ్వార్లు నన్ను వదిలివేశారు. కాని నమ్మాళ్వార్లు మాత్రము నా నీచత్వమునే గుణముగా భావించి అనుగ్రహించారన్నారు అని  అళగియ మణవాళ పెరుమళ్ నాయనార్  అనుగ్రహించారు.

పాశురము:

నన్మైయాల్ మిక్క నాన్మఱైయాళర్గళ్

పున్మైయాగక్ కరుతువర్ ఆతలిల్

అన్నైయాయ్ అత్తనాయ్ ఎన్నై ఆణ్దిదుం తన్మైయాన్

శటకోపన్ ఎన్ నంబియే
ప్రతి పదార్థము:

నన్మైయాల్ మిక్క = సుగుణములతో నిండిన

నాన్మఱైయాళర్గళ్ = ద్రావిడ వేద(నాలాయిర దివ్య ప్రబంధము) పారంగతులు

ఎన్నై = నన్ను

పున్మైయాగక్ కరుతువర్ ఆతలిల్ = అన్నీ చెడు లక్షణములను కలిగి వున్న నన్ను)పాలించే

అన్నై ఆయ్ = తల్లిలా

అత్తన్ ఆయ్ = తండ్రిలా

ఎన్నై ఆణ్డిడుం తన్మైయాన్ = నన్ను పాలించే గుణమున్న

శటకోపన్ = నమ్మాళ్వార్

ఎన్ నంబి = నా స్వామి
భావము:

సుగుణములతో నిండిన ద్రావిడ వేద(నాలాయిర దివ్య ప్రబంధము) పారంగతులు, (దాసుని)అన్నీ చెడు లక్షణములను కలిగి ఉన్న నన్ను, తల్లిలా తండ్రిలా పాలించే గుణమున్న నమ్మాళ్వారే నా స్వామి.

నంజీయర్ వ్యాఖ్యానము:

“నన్మైయాల్ మిక్క నాన్మఱైయాళర్గళ్” అంటే “పరదుఃఖ అసహిష్ణు పరసమృధ్ధి ఏక ప్రయోజనం”. మనసు, హృదయము పరిశుద్ధముగా ఉన్నవారు ఆచరించే విధానము ఇది. కూరత్తాళ్వాన్, ఆణ్దాళ్(కూరత్తాళ్వాన్ల ధర్మపత్ని),శ్రీమహాలక్ష్మి వంటివారు.

*“అన్నైయాయ్ అత్తనాయ్” – మాతా, పితా, ఆచార్య సంబంధమును తెలియ జేస్తున్నారు. మాతా-ప్రియమును, పితా-హితమును, ఆచార్యులు-పురుషార్థమును కోరుకుంటారు.

*“ఎన్ నంబి”- నమ్మాళ్వార్లు తనను పరిశుధ్ధము చేసుకోవటమే కాక నన్ను కూడా పరిశుధ్ధ పరచగలిగిన సమర్ధులు.

నంపిళ్ళై ఈడు వ్యాఖ్యానము:

*సకల నీచగుణ సమాహారమైన నన్ను నమ్మాళ్వార్లు తప్ప అనుగ్రహించగలవారు వేరెవరు ఉన్నారు.

* కాకాసురుడు సీతాపిరాట్టి పట్ల అపచారము చేసినప్పుడు శ్రీరాముడు ఒక గడ్డిపోచను బ్రహ్మాస్త్రముగా మంత్రించి ప్రయోగించినప్పుడు, కాకాసురుని ముల్లోకములలో ఎవరూ కాపాడలేక పోయారు. ఆఖరికి శ్రీరాముడే క్షమించి రక్షించాడు. అలాగే నమ్మాళ్వార్లు మాత్రమే దాసుడిని అనుగ్రహించగల వారు.

*నమ్మాళ్వార్లు తిరువాయ్ మొళి 2.3.2 లో “తాయాయ్ త్తందైయాయ్ అఱియాదన అఱివిత్త అత్తా” అన్నారు. మధురకవి ఆళ్వార్లు నమ్మాళ్వార్లను అలా భావించారు.

పెరియవాచ్చాన్ పిళ్ళై వ్యాఖ్యానము:

*వీరి వ్యాఖ్యానము నంపిళ్ళై వ్యాఖ్యానమును పోలి వుంటుంది.

* వేదము నుండి ఉట్టంకించటమంటే వేదమును అర్థము చేసుకొని అనుభవించిన వారని కదా అర్థము. వారిని “ఆనృసంశ్య ప్రధానర్” అంటారు. అనగా ఈ సంసారము నుండి ఉధ్ధరించు వారు.

*“శఠకోపులు” అంటే జననకాలములో “శఠము” అనే వాయువుపై కోపించిన వారు. ఆ “శఠము” అనే వాయువు జీవాత్మలోని ఙ్ఞానమును పోగొట్టి అఙ్ఞాన కూపములో పడవేస్తింది. అటువంటి “శఠము” అనే వాయువుపై కోపించిన “శఠకోపులు” తనలోని అఙ్ఞానమును కూడ తొలగించగల వారని గ్రహించిన మధుర కవులు పై మూడు పాశురములలో నమ్మాళ్వార్లను “కురుకూర్ నంబి” అని పాడినవారు ఈ పాశురములో “శఠకోపులు” అని పేర్కొనటము విశేషము.

అళగియ మణవాళ పెరుమళ్ నాయనార్ వ్యాఖ్యనము:

* నమ్మాళ్వార్లు “నలత్తాల్ మిక్కార్” తిరువాయ్ మొళి 5.8.3 (మంచి గుణముతో నిండిన) అన్నారు. ఇక్కడ మధురకవి ఆళ్వార్లు “నన్మైయాల్ మిక్క” (మంచి గుణముతో పాటు దయాగుణము కూడా నిండిన వారు) అన్నారు. సీతా పిరాట్టి రాక్షస స్త్రీల పై కరుణను చూపమని హనుమతో చెప్పింది. కూరత్తాళ్వాన్ పెరుమాళ్ళను నాకు అనుగ్రహించినదే నాలూరాన్ ను (తన శిష్యుడు తన కండ్లు పోవటానికి కారణమైన వాడు) కూడా అనుగ్రహించాలని కోరారు. ప్రహ్లాదుడు కూడ తనను హింసించిన రాక్షసులపై దయను చూపాడు.

*“నన్మైయాల్ మిక్క నాన్మఱైయాళర్గళ్” –వేదమును అధ్యయనము చేయటము వలన పొందిన కారుణ్యము. “మాతా పితా సహస్రేభ్యో వత్సలతరం శాస్త్రం” (శాస్త్రం మాతా పితల కంటే వేయి రెట్లు రక్షణను ఇస్తుంది.)

*మధురకవులు తనలో అపారమైన కళంకము నిండి ఉన్నదని భావించటము చేత మహాఙ్ఞానులు కూడా వదిలివేశారని బాధపడు తున్నారు.

*శ్రీవైకుంఠ స్తవము 2వ శ్లోకములో “యద్వా శరణ్యం అశరణ్య జనస్య పుణ్యం” (మరెవరు లేని వారికి ఆ  యాదవుడే శరణ్యము) అన్నట్లుగా నమ్మళ్వార్లు, మధురకవులును అందరూ వదిలివేసినా  స్వీకరించారు.

*“ఎన్నై ఆణ్డిడుం తన్మైయాన్” –నమ్మళ్వార్లు చెపుతుండగా తిరువాయ్ మొళిని గ్రంథస్థము చేసే ఈ కైంకర్యము నాకు ఎంతో ఉన్నతమైనది.

*“ఎన్నై ఆణ్డిడుం” – వడక్కు త్తిరువీధి ప్పిళ్ళై (నాయనార్ల తండ్రిగారు) పొలిందు నిన్ఱ పిరాన్ –ఆళ్వార్ తిరునగరి ఉత్సవర్లను సేవించటము మరచినా నమ్మాళ్వార్లన్ సేవిస్తే సరిపోతుంది, ఎందు కంటే నమ్మాళ్వార్లే జీవాత్మలను స్వామి దగ్గరకు చేరవేస్తారు అన్నారు.

మధురకవి ఆళ్వార్ తిరువడిగలే శరణ్యం

అడియేన్ చుడామణి రామానుజ దాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/01/kanninun-chiru-thambu-4-nanmaiyal/

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thiruvAimozhi – 1.4 – audio

SrI:
SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImadh varavaramunayE nama:

thiruvAimozhi –> thiruvAimozhi 1st centum

Previous Decad

Meanings

ahzwar-message-to-paramapadanathanparAnkusa nAyaki (nammAzhwAr in feminine mood) sends messenger to paramapadhanAthan

Full Rendering
Full Rendering

1 – anjiRaiya madanArAy

2 – enseyya thAmaraikkaN

3 – vidhiyinAl pedaimaNakkum

4 – ennIrmai kaNdirangi

5 – nalgiththAn kAththaLikkum

6 – aruLAtha nIr

7 – enpizhai kOppathu

8 – nIyalaiyE siRupUvAy

9 – nAdAtha malar nAdi

10 – udalAzhip piRappu

11 – aLaviyanRa