Monthly Archives: August 2015

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

Full series >> First Centum

Previous Decad

vidhura presenting banana peels to krishNa with great love

Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth decad – for those who wonder “Is there any way for the most lowly person with very inferior tools to approach emperumAn who is avAptha samasthakAman (one who has all desires fulfilled), nirapEksha (one who has no expectations), paripUrNa (fully complete)?”, AzhwAr explains that though emperumAn is fully complete, he being very simple due to his sriya:pathithvam (being the husband of srI mahAlakshmi) and those who worship do not have the ability to fully satisfy emperumAn, and emperumAn too does not have any specific need that will be fulfilled by such offerings, as explained by bhagavAn himself in the middle portion of bhagavath gIthA, approaching him is very easy to do.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the sixth decad – for those who wonder “Though he is simple with auspicious qualities, since he has no unfulfilled desires due to being the husband of srI mahAlaklshmi, what to do with our limited tools if it is difficult to worship him to match his complete nature?”, AzhwAr explains that emperumAn‘s completeness is that which accepts the worshipper turning towards him alone as the single quality to acknowledge/accept him. To explain the simple nature of worshipping emperumAn, AzhwAr highlights that:

• there is no specific expectation in the offerings
• there is no specific expectation in the qualification of the worshipper
• emperumAn does not notice the defects of the worshipper
• emperumAn in spite of being great, acknowledges the worshipper only seeing the eternal relationship between them
• emperumAn has special attachment towards those who purely serve for the pleasure of emperumAn
• emperumAn is greatly enjoyable by such devotees who are fully committed to emperumAn only
• being surrendered to emperumAn who removes the unfavourable aspects is how the devotees pass their time
• emperumAn removing the unfavourable aspects and fulfilling the favourable aspects just for an anjali (joined palms) by the devotee
• emperumAn removing the unfavourable aspects is purely by his sankalpam (vow) and not any great effort from him
• emperumAn will remove the unfavourable aspects at once

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the first padhigam, AzhwAr enjoyed emperumAn being sarvasmAthparan (superior to everyone else). In the second padhigam, he asked everyone to worship such supreme lord. Subsequently (in the third padhigam), his easy approachability which is required for worshipping him is explained. Then (in fourth padhigam), AzhwAr explained his aparAdha sahathvam (tolerating mistakes) which is the cause for his easy approachability. Subsequently (in fifth padhigam), his simplicity and easy-going nature are explained. When asked “what is the use of all of these if he is very difficult to worship?”, AzhwAr says that he is svArAdhan (very easy to worship).

In the previous padhigam, AzhwAr said “I am unqualified” and emperumAn convinced AzhwAr to be with him and then thinks that AzhwAr was accepted by him for some purpose, but since then nothing has happened. Now, if one thinks that the insignificant jIvAthmA with his inferior tools cannot worship sarvEsvaran (supreme lord) matching his greatness, that is not true. Though bhagavAn, due to his being the master of srI mahAlakshmi, has no unfulfilled desires and does not become any more complete by the offerings given by the samsAri jIvAthmA who is bound in this material world), how can one worship him? When the jIvAthmA performs a small kainkaryam to fulfil his own nature of servitude, bhagavAn considers that itself as a great favour. Since bhagavAn already has everything and does not need to be satisfied any further by the jIvAthmA‘s offerings, since he is waiting to acknowledge the jIvAthmA irrespective of whatever is offered by him and since he is ready to freely interact with the jIvAthmA due to his being the master of srI mahAlakshmi, approaching bhagavAn is a lot easier unlike approaching other dhEvathAs. As one engages in bhagavath vishayam, all the obstacles will be removed. Approaching emperumAn would also be enjoyable; jIvAthmA need not seek out for additional materials to satisfy emperumAn. Since it is relating to approaching bhagavAn, there is no question of prathyavAya (limitations/mistakes); there is no restriction based on materials, time and the qualification of the worshipper. Thus AzhwAr says bhagavAn is easily worshippable.

nampiLLai beautifully explains sthOthra rathnam slOkam 28:

thvadhangrimudhhdhisya kadhApi kEnachith yathAthathA vApi sakruth kruthOnjali |
thadhaiva mushNAthi asubhAni asEshatha: subhAni pushNAthi na jAthu hIyathE ||

• thvadhangrimudhdhisya – towards your lotus feet – specifically saying your lotus feet excluding all other dhEvathAs, servitor is always focussed on lotus feet
• kadhApi – no restriction on time
• kEnachith – no restriction on the qualification of the worshipper
• yathAthathA – no restriction on the method
• vApi – in any means unlike karmas where all rules are to be followed
• sakruth – just once (no need to repeat)
• krutha: – that which was done (doing itself is enough to attain the results, no need for perfection)
• anjali: – simple joining of palms – distinguished from great penances etc., which are done with lots of cost and
• thadhaiva – at once – unlike those karmas which produce result at a different time, place etc.
• mushNAthi – (obstacles) leaving casually without his knowing about it
• asubhAni – all sins – unlike each sin being removed by individual karmas
• asEshatha: – including taste/impressions – unlike the karmas which only remove the sins and not the taste for repeating the sin
• subhAni – all auspiciousness – unlike each karma bringing about specific individual auspicious aspects
• pushNAthi – nurtures – all those sins are replaced with auspiciousness
• na jAthu hIyathE – never diminishes – unlike karmas which get exhausted after giving the result

nampiLLai then explains bhagavath gIthA slOkamn 9.26:

pathram pushpam palam thOyam yO mE bhakthyA prayachchathi |
thadhaham bhakthi upahruthamasnAmi prayathAthmana: ||

• pathram … – He does not discriminate based on the offerings which were made (leaf, flower, fruit, water) but only the love in the heart towards him
• asnAmi – he accepts them as if they are the ones he is greatly longing for; it is also explained as – just like the devotee submits them while trembling with great love, emperumAn too accepts them while trembling with great love.

mahAbhAratham udhyOga parvam 87.13 “anyath pUrNAdhapAm kumbhAdhithyAdhi” (bhagavAn vishNu does not expect anything more than a pot of water for washing hands/feet and a kind enquiry).

nampiLLai also quotes mOksha dharmam slOkam 171.63:

yA: kriyAssamprayukthA: syurEkAntha gathabudhdhibhi: |
thAssarvA:sirasA dhEva: prathigruhNAthi vai svayam ||

• yA: kriyAs samprayukthAssyu: – all actions of theirs are most acceptable, just like interactions with one’s beloved
• EkAntha gathabudhdhi: – one who is fully focussed on emperumAn
• thAssarvA: – everything among them
• sirasA prathigruhNAthi – whatever was kicked by such devotee with his feet, emperumAn accepts them at his head
• dhEva: – most worshippable (emperumAn)
• svayam – himself. Though one may be very rich, one will not appoint some one to fan/wipe the sweat of his wife. Similarly, emperumAn will accept everything personally from his devotees.

In this way, AzhwAr establishes that it is very easy to worship emperumAn.

Each pAsuram is discussed subsequently.

• 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

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

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr identifies the result for the ones who learned this decad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully says that the result of this decad is that for those who are engaged in this padhigam, there is no sorrow in contemplating their own lowly nature.

Highlights from periyavAchchAn piLLai‘s introduction

In the end – AzhwAr says that for those who learned this decad, there is no sorrow of saying “I am unqualified” and leaving emperumAn.

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

In the end – AzhwAr says that for those who can recite and meditate on this decad, they need not go through the suffering of not having emperumAn, considering oneself unqualified and leaving him like AzhwAr had to go through.

pAsuram

மாலே! மாயப் பெருமானே! மா மாயனே. என்று என்று
மாலே ஏறி மால் அருளால் மன்னு குருகூர்ச் சடகோபன்
பாலேய் தமிழர் இசைகாரர் பத்தர் பரவும் ஆயிரத்தின்
பாலே பட்ட இவை பத்தும் வல்லார்க்கு இல்லை பரிவதே.

mAlE! mAyap perumAnE! mA mAyanE! enRu enRu
mAlE ERi mAl aruLAl mannu kurukUrch chatakOpan
pAlEy thamizhar isaikArar paththar paravum Ayiraththin
pAlE patta ivai paththum vallArkku illai parivadhE

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

mAlE – Oh the one who has natural greatness due to being superior to everyone!
mAyap perumAnE! – Oh the one who has unlimited amazing qualities (which are capable of placing an eternally materialistic person amidst the eternally liberated souls)!
mA mAyanE! – Oh the one who has unlimited wealth, forms and activities!
enRu enRu – thus meditating (the greatness of being the master, being the means and being the goal)
mAlE ERi – being bewildered (that we will leave meditating upon one’s own lowly nature)
mAl – of the sarvEsvaran who has unsurpassed motherly affection
aruLAl – out of infinite mercy
mannu – approaching after being convinced
kurukUrch chatakOpan – nammAzhwAr‘s
pAlEy – sweet like milk
thamizhar – ones who are learned in thamizh prose
isaikArar – ones who are learned in music and can sing
paththar – ones who are devotees who understand and relish the meanings
paravum – celebrating
Ayiraththin pAlE – in these 1000 pAsurams of thiruvAimozhi
patta – in (like “kadalilE muththup pattadhu” [pearls are in the ocean])
ivai paththum – this decad which explains emperumAn‘s auspicious qualities
vallArkku – those can recite it with the appropriate mood
parivathu – sorrow (out of separation due to considering oneself as lowly and shying away from perumAL)
illai – not there

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

AzhwAr, being bewildered (out of his own humility), calls out to emperumAn – Oh the one who has natural greatness due to being superior to everyone! Oh the one who has unlimited amazing qualities! Oh the one who has unlimited wealth, forms and activities! – and meditates upon his auspicious qualities. After being bewildered and desiring to leave emperumAn, he was convinced by the infinite mercy of emperumAn (to be together) in this decad which is part of AzhwAr‘s thiruvAimozhi (1000 pAsurams) which are celebrated by those who are well-versed in thamizh, those who are well-versed in music and can sing this and those devotees who understand the meaning. For such persons who can recite this decad with the proper attitude/mood, they do not need to go through the sufferings in separation like AzhwAr had to go through.

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

• mAlE – natural omnipresence (greatness).
• mAyap perumAnE – greatness due to auspicious qualities.
• mAmAyanE – greatness due to his divine activities.
• enRu enRu mAlEyERi – Becoming bewildered, saying “I am unqualified” and leaving him after contemplating on such greatness of emperumAn.
• mAl aruLAl mannu kurukUrch chatakOpan – Just like someonewho is  trying to hang himself is saved by cutting off the rope, AzhwAr who tried to leave emperumAn, was saved by emperumAn‘s unlimited mercy. Just like princely persons cannot eat every handful of food without ghee, AzhwAr cannot proceed at every stage without emperumAn’s mercy.
• pAlEy thamizhar – Ones who are well-versed in thamizh that is like sweet milk.
• isaikArar – Ones who can add music to poems – like srI madhurakavigaL and nAthamunigaL [who were experts in music].
• paththar – those bhakthas (devotees) who are similar to AzhwAr himself who is always engaged in enjoying bhagavA’s auspicious qualities. Those who are like “kAlAzhum nenjazhiym kaNsuzhalum” (legs are becoming weak, heart is melting, eyes are feeling heavy – periya thiruvanthAdhi 34) – bodily changes due to great devotion.
• pAlEy thamizhar isaikArar paththar – kUraththAzhwAn once explained that periya nambi is “pAlEy thamizhar“, AzhwAr thiruvarangap perumAL araiyar is “isaikArar” and piLLai uRangA villi dhAsar is “paththar“; ALavandhAr explained that mudhalAzhwArgaL (poigai AzhwAr, bhUthaththAzhwAr, pEyAzhwAr) are “pAlEy thamizhar“, thiruppANAzhwAr is “isaikArar” and periyAzhwAr is “paththar“. These three terms are explained as “pAlEy thamizhar” (those who know the pAsurams), “isaikArar” (those who know the tunes for the pAsurams) and “paththar” (those who are engrossed in enjoying bhagavAn’s auspicious qualities in those pAsurams).
• paravum – The whole world appreciates these pAsurams after emperumAn removed the thought of leaving from AzhwAr.
• Ayiraththin pAlE patta – Just like a pearl is present in beautiful ocean, this decad is present in the beautiful thiruvAimozhi prabandham.
• illai parivadhu – no sorrow. AzhwAr, after sending messenger in “anjiRaiya mada nArAy“and emperumAn arrives, said “I am unqualified” and suffered in separation – such sorrows will not affect those who recite these pAsurams.

Final summary from nampiLLai:

• In the first pAsuram, AzhwAr said “I am unqualified” and left emperumAn.
• In the second pAsuram, AzhwAr said that he is not qualified to leave emperumAn.
• In the third pAsuram, emperumAn showed his simplicity and AzhwAr became mesmerised.
• In the fourth pAsuram, AzhwAr said that the owner of the property will not let the property from slipping.
• In the fifth pAsuram, AzhwAr prays emperumAn to ensure that AzhwAr is surrendered at his lotus feet.
• In the sixth pAsuram, on seeing emperumAn delaying a little bit, AzhwAr says he is finished.
• In the seventh pAsuram, emperumAn rushes to AzhwAr and AzhwAr again says that he is unqualified.
• In the eighth pAsuram, emperumAn says that being together with AzhwAr is like eating butter in gOkulam.
• In the ninth pAsuram, AzhwAr says that his association with emperumAn will be poisonous for emperumAn and emperumAn says he would sustain with that poison.
• In the tenth pAsuram, AzhwAr says that emperumAn convinced him (to remain with him) and started decorating paramapadham to welcome him.
• Finally, AzhwAr explains the result for those who learned this decade.

Thus ends the English translation for thiruvAimozhi 1st centum 5th 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 enjoy the next padhigam (decad).

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

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr speaks about emperumAn’s great attachment towards himself (AzhwAr) in triggering the desire to serve him and emperumAn being ready to carry AzhwAr to thirunAdu (paramapadham – spiritual realm).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently – seeing AzhwAr being convinced, emperumAn becomes pleased. Seeing that, AzhwAr shows great gratitude towards emperumAn for his favours and becomes delighted.

Highlights from periyavAchchAn piLLai‘s introduction

Tenth pAsuram – AzhwAr says – When he said “mAyOm” (we won’t die) emperumAn becomes pleased and starts decorating paramapadham (where everyone will be interested to do kainkaryam and no one would call himself disqualified to do kainkaryam) to welcome AzhwAr there.

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

Tenth pAsuram – Having convinced AzhwAr, emperumAn started decorating parampadham which already does not need any more beautification.

pAsuram

சார்ந்த இரு வல் வினைகளும் சரித்து மாயப் பற்று அறுத்துத்
தீர்ந்து தன்பால் மனம் வைக்கத் திருத்தி வீடு திருத்துவான்,
ஆர்ந்த ஞானச் சுடராகி அகலம் கீழ் மேல் அளவு இறந்து,
நேர்ந்த உருவாய் அருவாகும்  இவற்றின் உயிரம் நெடுமாலே.

sArndha iru val vinaigaLum sariththu mAyap paRRu aRuththuth
thIrndhu thanpAl manam vaikkath thiruththi vIdu thiruththuvAn
Arndha gyAnach chudarAgi agalam kIzh mEl aLavu iRandhu
nErndha uruvAy aruvAgum ivaRRin uyirAm nedumAlE

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

Arndha – complete
gyAnach chudarAgi – (one who is) having naturally shining knowledge
agalam – around
kIzh – below
mEl – above (all ten directions)
aLavu iRandhu – being naturally unlimited
nErndha – very subtle
uruvAy aruvAgum – chith and achith
ivaRRin – for these
uyirAm – being the antharAthmA (in-dwelling super soul)
nedumAl – one who has boundless vAthsalyam (motherly affection) towards me
sArndha – being together (with me)
iru – two types (virtues and vices)
val – strong – irremovable
vinaigaLum – karmas
sariththu – pushed over (completely without any remainder)
mAyam – done out of ignorance
paRRu – attachment with material pleasures
aRuththu – cut off
thIrndhu – having full faith (existing for his pleasure only)
thanpAl – towards him
manam – mind/heart
vaikka – to be situated
thiruththi – reformed (me)
vIdu – in the mOkshasthalam (paramapadham – the residence of freed persons)
thiruththuvAn – will freshen it up

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

emperumAn is complete with naturally shining knowledge, having permeated in all directions, being the in-dwelling super-soul for all chith and achith which are very subtle and has great attachment towards me. Such emperumAn removes my two types of karma (puNyam and pApam), cuts off the attachment towards worldly pleasures, reforms me to be totally existing for his pleasure and freshens up the parampadham (to welcome me).

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

• sArndha iru valvinaigaLum sariththu – As explained in srIranga gadhyam “thilathailavadhdhAruvahnivath…” (Like oil inside sesame seeds, fire inside wood), karmas are so attached to jIvAthmA – these karmas have grown like dense branches which are most difficult to remove even for emperumAn who is sarvaSakthimayan (omnipotent). emperumAn removes them like a very knowledegable builder who easily pulls down a huge wall – nampiLLai uses a beautiful sentence “viragar nedunjuvar thaLLumApOlE pOkki“.
• mAyap paRRu aRuththu – Cutting off mAyam – ruchi (taste) and paRRu – vAsanA (impressions).
• thIrnthu – emperumAn is said to be kruthakruthyan – one who has performed the necessary duties. It is also explained as AzhwAr saying he has become fully available at the disposal of emperumAn from previously saying “I will leave you”.
• vIdu thiruththuvAn – spiritual realm is explained in mUnRAm thiruvandhAdhi 51 as “kalangAp perunagaram” (huge town which never gets disturbed for anything) – even that becomes excited to welcome AzhwAr.
• Arndha gyAnach chudarAgi – being complete with shining knowledge
• agalam kIzh mEl aLaviRandhu – spread in all 10 directions.
• nErndha uruvAy aruvAgum ivaRRinuyirAm – nErndhu is explained as “subtle” and “nearby”.
  • Being the soul of the most subtle chith and achith.
  • Being the soul of those which can be easily perceived – prakruthi (achith) and chith.
• nedumAl – Such emperumAn (who is nedu [great] mAl) engages in decorating the paramapadham. Two explanations for nedumAl – His greatness acquired more beauty after accepting AzhwAr. He became great (and spread everywhere) to acquire AzhwAr like a king who surrounds the town with his army to catch a single thief.
• nedumAlE – Starting from here until “muniyE nAnmuganE” (thiruvAimozhi’s last decad), AzhwAr is speaking about the great favours done by emperumAn to him. He is calling out for emperumAn constantly until the last decad when emperumAn finally takes him to paramapadham.

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

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – nammAzhwAr says “The butter given by yasOdha et al (gOpikAs) are nectarean for you. But my association with you will be poisonous for you. So, my leaving you is appropriate”. emperumAn replies “The poison of pUthanA is unfavourable for me, but your faults are not”.  Hearing this AzhwAr says “in that case, I won’t leave” and becomes satisfied.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says he will be uplifted by approaching bhagavAn who is the lord and master of all jIvAthmAs and who has motherly affection towards them all.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram – emperumAn says to AzhwAr “Your body which you consider as lowly is that which would sustain me like the butter given by yasOdhA et al in thiruvAyppAdi (gOkulam)”;  AzhwAr replies “The butter given by those who have great attachment towards you would sustain you. But association with me who doesn’t have such attachment is poisonous for you”. emperumAn says “Oh! is it poison? Nothing wrong even if it is poison”. AzhwAr too says “Yes – it is poison and nothing less than poison”. emperumAn then says “In that case, I accepted pUthanA’s poison – so there is nothing that will be rejected by me”. Hearing this AzhwAr becomes satisfied. It is also explained as “Just like krishNa killed pUthanA, emperumAn terminated my thought of leaving from him”.

pAsuram

மாயோம் தீய அலவலை பெருமா வஞ்சப் பேய் வீயத்
தூய குழவியை விடப்பால் அமுதா அமுது செய்திட்ட
மாயன் வானோர் தனித் தலைவன் மலராள் மைந்தன் எவ்வுயிர்க்கும்
தாயோன் தம்மான் என்னம்மான் அம்மா மூர்த்தியைச் சார்ந்தே

mAyOm thIya alavalai perumA vanjap pEy vIyath
thUya kuzhaviyAy vidappAl amudhA amudhu seydhitta
mAyan vAnOr thanith thalaivan malarAL maindhan evvuyirkkum
thAyOn thammAn ennammAn ammA mUrththiyaich chArndhE

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

thIya – having ill-intentions
alavalai – one who is a constant chatter
peru – beyond measurement
mA – big
vanjam – deceitful
pEy – devil
vIya – to finish her
thUya – unblemished
kuzhviyAy – being a child
vidappAl – poisonous milk
amudhA – accepting it as nectar
amudhu seydhitta – ate
mAyan – one with amazing nature
vAnOr – for the nithyasUris
thanith thalaivan – singular controller
malarAL – to SrI mahAlakshmi who resides in the lotus flower
maindhan – one who has most enjoyable youth
evvuyirkkum – for all jIvAthmAs
thAyOn – having motherly affection
thammAn – being the controller of himself
en ammAn – my master who is not letting me leave him
ammA mUrththiyai – one who has that distinct and beautiful form
sArnthu – approached
mAyOm – cannot finish both emperumAn and myself. If not separated, both perumAL and AzhwAr can sustain themselves.

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

emperumAn has an amazing nature where he being a pure hearted child, accepted  the poisonous milk of the devil pUthanA (who was having ill-intentions, who was constantly chattering, who was having immeasurable deceitfulness) as nectar to kill her. He is the singular controller of nithyasUris (eternally liberated), who has the enjoyable youth for SrI mahAlakshmi’s pleasure, who has motherly affection towards all beings and who is my master (for not failing me). I approached such emperumAn who has distinct and great form, so both he and I can sustain ourselves.

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

• mAyOm – Since AzhwAr‘s state is “separation means death”, AzhwAr says we will not leave and die. Here “we” (plural) indicates AzhwAr and his friends/relatives/dependents. It can also refer to AzhwAr and emperumAn both of whom cannot bear the separation.
• thIya alavalaip perumA vanjap pEy vIya – As explained in hari vamsam 53 “sthanyam thadhvishasammisram rasyamAsIjjagadhgurO:” (For the one who killed pUthanA to save the universe and thus was called universal preceptor (krishNa), the poisonous breast milk became nectar) – pUthanA who came to kill krishNa, the root cause of everything (if krishNa is killed the whole universe will cease to exist), who was saying sweet words like yasOdhA – she disguised as yasOdhA with ill-intentions and even made bhagavAn who is svathassarvagya (naturally fully knowledegable) himself wonder if she was yasOdhA herself.
• thUya kuzhaviyAy – Even though he has all the wealth and opulence, emperumAn behaved like an innocent child.

But if he is an innocent child, why was not he killed by the poison?

• vidappAlamudhA – The poison became nectarean to him – but his birth itself causes destruction to the asuras.
• mAyan – He is so amazing that he converts poison to nectar, protects himself, thus protecting all of us (if he died, we also would have died). Since pUthaNa was offering the poisonous milk purely for krishNa (not for herself and not for others), it became nectar – since anything that was offered exclusively to bhagavAn, he will accept that happily.

Who was the one who changed pUthanA’s poison to nectar?

• vAnOr thanith thalaivan – The exclusive leader of ayarvaRum amarargaL (nithyasUris)
• malarAL maindhan – the divine couple who is served by nithyasUris as explained in thiruvAimozhi 8.1.4 “dhEvimArAvAr thirumagaL bhUmi Eva maRRamarar AtcheyvAr” (nithyasUris serve bhagavAn with his divine consorts as ordered by them). maindhan indicates one who is suitable for SrI mahAlakshmi. Due to his connection with her, he is eternally youthful.
• evvuyirkkum thAyOn – One who has motherly affection towards all jIvAthmAs.
• thammAn – sarvEsvaran
• ennammAn – One who ensured that I did not leave him and give up my life. Keeping me in a higher position than nithyasUris and all other jIvAthmAs and giving me special blessings.
• am mA mUrththiyaich chArndhE – surrendering unto such great personality who has a distinctly beautiful form and thus be protected.

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

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr curses himself and moves away from emperumAn. Seeing that, emperumAn shows his true nature as the one having the quality of sustaining himself by being together with his devotees and consoles AzhwAr.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – Seeing AzhwAr leave, to bring AzhwAr towards him, emperumAn shows his inability to sustain himself in separation from his devotees – AzhwAr becomes amazed at that.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently – AzhwAr thus tries to move away losing hope. Seeing that, emperumAn shows his great attachment towards his devotees saying “I will not fail those who are bound to me; I cannot sustain myself without them; there is no disrepute for me in being with you and you can see that yourself in my history” and AzhwAr becomes consoled after seeing that.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – When AzhwAr tries to leave like this, emperumAn thinks “He is quite brave; he should be made to understand” and asks AzhwAr “Oh AzhwIr! Have you not heard about the incidents in thiruvAyppAdi (gOkulam)?”  AzhwAr replies “I am unaware of that” desiing to hear about it from emperumAn. emperumAn says “Once upon a time, I rescued the earth and protected it by keeping in my stomach; Subsequently, I released it; I then thought that there may be residue in my stomach – so to have them digested properly, I consumed some butter in gOkulam”. AzhwAr questions “Both events happened at different times. What is the relationship?” emperumAn then asks “So, you tell me – why did I do that?” AzhwAr replies “Because you sustain yourself with the things which are touched by your devotees [butter churned by the cowherd girls], you consumed the butter”. emperumAn says “Just like that butter, you too are very dear to me. In that case, if you don’t present yourself to me, you will reach the same hell as those who hid the butter away from me”. In this pAsuram, AzhwAr repeats emperumAn’s words thinking that he has understood emperumAn’s desire.

pAsuram

உண்டாய் உலகு ஏழ் முன்னமே உமிழ்ந்து மாயையால் புக்கு
உண்டாய் வெண்ணெய் சிறு மனிசர் உவலை ஆக்கை நிலை எய்தி
மண் தான் சோர்ந்து அது உண்டெழும் மனிசர்க்கு ஆகும் பீர் சிறிதும்
ஆண்ட வண்ணம் மண் கரைய நெய் ஊன் மருந்தோ மாயோனே!

uNdAy ulagu Ezh munnamE umizhndhu mAyaiyAl pukku
uNdAy veNNey siRu manisar uvalai Akkai nilai eydhi
maN thAn sOrndhu athu uNdElum manisarkku Agum bIr siRidhum
aNdA vaNNam maN karaiya ney UN marundhO mAyOnE!

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

mAyOnE – Oh amazing person (who does not get impacted negatively even while mixing with everyone in all aspects)
munnamE – once upon a time
ulagEzh – the seven worlds (which is a sample of all creation)
uNdAy – you consumed
umizhndhu – (without any residue) spat them out
siRu manisar – insignificant humans
uvalai – to be avoided/abandoned
Akkai – body
nilai – position/situation
eydhi – descended/took
mAyaiyAl – in cunning ways
pukku – entered
veNNey – butter
uNdAy – ate
maNdhAn – some residue from the earth that was consumed before
sOrndhu adhu uNdElum – remaining that is present
manisarkku – for the humans
Agum – that occur
bIr – indigestion
siRidhum – even a little
aNdA vaNNam – kept away
maN – that soil
karaiya – to dissolve
ney UN – (in a different incarnation) eating ghee
marundhO – is that a medicine? no

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

Oh amazing person (who does not get impacted negatively even while mixing with everyone in all aspects)! Once upon a time, you consumed all the worlds and spat them out. Subsequently, you descended as an insignificant human being bound in a body (that is generally considered to be avoided). You ate butter to keep away the indigestion that occurs to humans. Is eating ghee a medicine to dissolve the residual soil? (No).

Consuming the world is also to protect the devotees (jIvAthmAs); consuming the butter also is to highlight that emperumAn cannot sustain without the things which are touched by his devotees. Here veNNey (butter) and ney (ghee) are used as synonyms.

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

• mAyaiyAl pukku uNdAy veNNey – As explained in vEdha nigaNdu (vEdha dictionary), “mAyA vayunam gyAnam” (mAyA is synonymous with wisdom, knowledge) – consumed butter (which is a form of knowledge) with desire.

It would not suit well if we say emperumAn was born as srI rAma, stole butter and consumed the same. So,

• siRu manisar uvalai Akkai nilai eydhi – He took up the body (that is to be avoided) of lowly humans. He presented his own aprAkrutha (divine) form as a lowly human form. As explained in thiruvAimozhi “kaRaiynAr thuvar udukkai” (wearing dirty clothes), he was born amongst cowherd boys and enjoyed butter. While it is said in SrIvishNu purANam 5.3.14 “sapalam dhEvi sanjAtham jAthOham yat thavOdharAth” (the result of your prayers in previous births, led to the result of me entering your womb – krishNa to dhEvaki), it is also said in mahAbhAratham “naisha garbbathvamApEdhE na yOnyAmavasath prabhu:” (This krishNa does not have the quality of staying in someone’s womb and never stayed in anyone’s womb). How is this possible that without being in the womb of the mother, he is born? It is purely by his Sakthi (power).  A king descending in the ikshvAku vamsam was once performing a yAgam. He became thirsty and consumed the water that was sanctified with manthras and that led to him becoming pregnant. Though only the union of man and woman generally leads to pregnancy – in this case it was the special power of the manthram which got him pregnant. If this can be said for a normal king who drinks sanctified water, why should it not be possible for bhagavAn to appear in the form which he likes?

Consuming the soil is for the sustenance of the worlds. Consuming the butter was to sustain yourself (by being in contact with your devotees).

• maNdhAn … – Here consuming ghee is explained in two ways.
  • bIr is explained as vaivarNyam (becoming pale) – If there is any residual soil remaining in the stomach, for common men, it leads to becoming pale (due to indigestion etc). So, to avoid that, he is eating butter to dissolve the soil.
  • bIr is explained as “a little” here – emperumAn is consuming butter without leaving behind even a little portion for others.
• marundhO? – Is that a medicine? No. You are not consuming it as medicine, but you are consuming it since it was touched by cowherd girls who are very dear to you – and you are so mad for your devotees that you cannot sustain yourself without things which are touched by them.

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

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr, thus desiring to see emperumAn, when emperumAn showed interest in being together, again thinks about emperumAn’s great stature and his own lowly stature and leaves emperumAn again.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr having reminded about previous consideration of himself being lowly, thinks “I am so ignorant, how can I long to see emperumAn who is so simple, so enjoyable and great? What foolishness on my part?” and again tries to shy away.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram – AzhwAr said “naivan“; not letting him to suffer, emperumAn appeared to him; seeing him, AzhwAr says “I need not add any more glories to him” and leaves him.

pAsuram

அடியேன் சிறிய ஞானத்தன் அறிதல் யார்க்கும் அரியானை
கடிசேர் தண்ணந்துழாய்க் கண்ணி புனைந்தான் தன்னைக் கண்ணனை
செடியார் ஆக்கை அடியாரைச் சேர்தல் தீர்க்கும் திருமாலை
அடியேன் காண்பான் அலற்றுவன் இதனில் மிக்கோர் அயர்வு உண்டே?

adiyEn siRiya gyAnaththan aRidhal Arkkum ariyAnai
kadisEr thaNNandhuzhAyk kaNNi punaindhAn thannaik kaNNanai
sediyAr Akkai adiyAraich chErdhal thIrkkum thirumAlai
adiyEn kANbAn alaRRuvan idhanin mikkOr ayarvu uNdE

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

siRiya gyAnaththan – having a little knowledge
adiyEn – me
Arkkum aRidhal ariyAnai – emperumAn who is difficult to know even for the wisest
kadi – fragrance
sEr – abundant
thaN – cool
am thuzhAyk kaNNi punaindhAn thannai – the one who is having the attribute of wearing beautiful thuLasi garland
kaNNanai – Being born as krishNa (who is shining with greatness, being most enjoyable)
sediyAr – filled with sins (in this samsAram which is like a dense forest)
Akkai – relationship with the body
adiyArai – for his inseparable devotees
sErdhal thIrkkum – stopping them from engulfing and protecting
thirumAlai – srIya:pathi (divine consort of SrI mahAlakshmi)
adiyEn – being his servitor
kANbAn – to see him
alaRRuvan – long for it (so it will cause disrepute for him)
idhanil – than this
mikku – greater
Or ayarvu – foolishness
uNdE – is it there?

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

emperumAn is the one who appeared as krishNa, who is difficult to know for even the wisest, who is wearing cool/beautiful thuLasi garland which has abundant fragrance, who removes the abundant sins of his devotees and protects them. I, who have very little knowledge, long to see such emperumAn and call out for him – what is greater foolishness than this?

adiyAr – indicates great devotees – since in the first line AzhwAr said “adiyEn“, this “adiyAr” group includes AzhwAr too. sediyAr Akkai thIrkkum thirumAlai – this is also explained as emperumAn helping kaivalyArththis (those who are focussed on enjoying one’s own AthmA).

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

• adiyEn siRiya gyAnaththan –  Amongst samsAris (materialistic persons), there are some ignorant persons. I am so ignorant that, in comparison with me, they would look like all-knowing.
• adiyEn – Two explanations given:
  • Even while shying away from emperumAn, he calls himself “adiyEn” (servitor)
  • AzhwAr is not saying adiyEn desiring to perform service, but based on the realisation that AthmA’s true nature is to be a servant as much as to be knower and enjoyer.
• siRiya gyAnaththan – having very little knowledge.
• aRidhalArkkum ariyAnai – Even for the wisest person, he is difficult to comprehend; even for himself ]emperumAn] who is “svathassarvagya” (naturally fully knowledegable), his glories are not comprehensible as explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (he himself does not know his full glories [this is not a limitation since his glories have no upper limit]). Combination of myself (adiyEn siRiya gyAnaththan) and bhagavAn (aRidhalArkkum ariyAn) is like thamas (darkness) and prakAsam (brightness) mingling.
• kadi sEr thaNNandhuzhAyk kaNNi punaindhAn thannai – rich in fragrance – this thuLasi garland is a key identity for bhagavAn (who is difficult to be comprehended). “sEr” is explained in present tense that “day after day the fragrance increases” and one who wears such garland.
• kaNNanai – though being incomprehensible, he made himself easily approachable by cowherd boys and girls.
• sediyAr Akkai adiyArai sErdhal thIrkkum thirumAlai – Body which is filled with sins. It is explained in periya thirumozhi 9.7.7 “nOyalAm peydhathOr Akkai” (body which is affected with all types of diseases). As explained in bhagavath gIthA 7.14 “jarAmaraNa mOkshAya mAmAsrithya yathanthi yE…” (Those who surrender unto me and try to be free from birth, death etc., realise everything about the AthmA) – kEvala (one who desire for kaivalya mOksham of enjoying oneself eternally) is also protected/delivered by SrImAn (the divine consort of srI mahAlakhsmi).  Are they adiyArs (devotees)? In AzhwAr‘s opinion, they are the true adiyArs. How is that? SEsha bhUtha (servitor) means one who brings glories to SEshi (master). Unlike me who approaches emperumAn and brings disrepute to him, they get relieved from samsAram (by his grace) and stay away from him (without causing disrepute to him) – so they are true adiyArs.

So, what happened to you now?

• adiyEn kANbAn alaRRuvan – I am crying out “adiyEn” (I am a servitor), “kANbAn” (want to see him).
• idhanin mikkOr ayarvuNdE – When I was a samsAri (materialistic – in previous births), being ignorant was blissful. How was that good? At least, back then, I stayed away from bhagavAn without causing disrepute to him. Now, I am trying to approach him and causing disrepute to him. What is more foolish than this?

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

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – Since emperumAn did not fulfil his desire immediately,  AzhwAr meditates on emperumAn‘s enjoyable nature and his divine names in order to get his desire fulfilled and  becomes heart-broken.

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.

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

Sixth pAsuram – AzhwAr turns towards emperumAn, but emperumAn delays a little bit (in accepting AzhwAr’s kainkaryam). AzhwAr says to emperumAn “you have lost me”.

pAsuram

வினையேன் வினை தீர் மருந்து அனைய விண்ணோர் தலைவா கேசவ
மனை சேர் ஆயர் குல முதலே மாமாயனே மாதவா
சினையேய் தழைய மராமரங்கள் ஏழும் எய்தாய். சிரீதரா.
இணையாய் இணைய பெயரினாய் என்று நைவன் அடியேன்

vinaiyEn vinai thIr marundhu AnAy viNNOr thalaivA kEsavA
manai sEr Ayar kula mudhalE mAmAyanE mAdhavA
sinaiyEy thazaiya marAmarangaL Ezhum eydhA sirIdharA
inaiyAy inaiya peyarinAy enRu naivan adiyEnE

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

vinaiyEn – most qualified to be called as “most sinful”
vinai – for the sins (which make me shy away from emperumAn though having great love towards him, seeing my lowly nature)
thIr – that will rid
marundhu AnAy – being the medicine (that is in the form of simplicity/auspicious qualities)
viNNOr – sUris – the residents of paramapadham (where there are no such obstacles to enjoy you)
thalaivA – Oh controller/leader!
kEsavA – Oh one who is having the name kEsava (which means – not only is he the leader of the residents of parampadham, he is also the leader of brahmA, rudhra et al who seek him for worldly benefits – for he is the one who sustains them)
manai sEr – land which is attached to
Ayar – cowherd
kula – for the clan
mudhalE – Oh the primary one!
mAmAyanE – having amazing activities (stealing butter etc)
mAdhavA – Having the name mAdhava! (as said in popular pramANam “Esha nArAyaNa SrImAn” (nArAyaNan who is the husband of srI mahAlakshmi) which is the cause for the amazing activities)
sinai – with branches
Ey – joined
thazhaiya – having well-sprouted leaves as well
marAmarangaL Ezhum – 7 peepal trees
eydhAy – Oh one who shot
siridharA – Oh one who is having the name SrIdhara (after attaining vIraSrI-bravery due to shooting down those trees)
inaiyAy – Oh one having such qualities!
inaiya peyarinAy enRu – Oh one who is having such auspicious names!
adiyEn – I who have (unconditional/eternal) relationship (with you)
naivan – becoming emaciated

From this pAsuram, many aspects of emperumAn such as removal of hurdles for the experience with him, being in the ultimate destination of enjoyment (paramapadham), being the sustainer of the devotees, showing simplicity etc towards devotees, blossoming of such qualities, relationship with srI mahAlakshmi which is the cause for such aspects, instilling of faith in his devotees, the glowing radiance of him due to such aspects are understood.

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

I have become emaciated after having said “Oh the one who is the medicine for my sins which stop you from accepting my kainkaryam! Oh the controller of the residents of parampadham (spiritual realm)! Oh the lord of brahmA, rudhra et al ! Oh the primary one of the cowherd clan! Oh the one who has amazing activities due to the eternal relationship with SrI mahAlakshmi! Oh the one who shot down the well-grown seven peepal trees (and achieved valour due to that)! Oh the one having such qualities! Oh the one who is having such auspicious names!”

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

• vinaiyEn … – Don’t you see your stature (of being great/magnanimous) and my stature (of being meek/sinful) [if you do, you will surely help me].
• vinaiyEn vinai – AzhwAr‘s sins are unlike other chEthanas‘ sins. Other chEthanas like to have union with bhagavAn, but AzhwAr wants separation now.
• thIr marundhAnAy – You are the medicine that will remedy my thought of “my approaching bhagavAn will cause disrepute to him”.

From where did the quality of being the medicine come?

• viNNOr thalaivA – Because, though he is the leader of nithyasUris and eternally enjoying in paramapadham and he is facilitating himself such that, those who think and shy away from seeing his greatness, would also be attracted towards him.
• kEsavA – descending to vyUha state from parampadham and being the master of brahmA, rudhra et al as highlighted in SrIvishNu purANam 5.3.14 “ka ithi brahmaNO nAma IsOham sarvadhEhinAm | AvAm thavAngE sambhUthau thasmAth kEsavanAmavAn ||” (ka indicates brahmA; I am (rudhra) the lord of all entities (in the material world); both of us appeared from your body as a part; thus you have the name kEsava which means that ka and Isa were born from you – as said by siva towards srIman nArAyaNan).
• manisEr Ayar kula mudhalE – descending from vyUha state to vibhavan (avathAram – here krishNAvathAram) and coming close to us. manai generally means land/house. Three explanations given:
  • Since it is explained to have five lakh families in nandhagOpAla’s town, the houses are laid touching each other. Being the leader of such clan.
  • Arriving at the houses of the cowherds and being the leader of their clan.
  • Bringing along some bamboo sticks always and joining them to make a hut wherever they go. Being the leader of such clan.
• mAmAyanE – one who performs amazing activities – being born in the cowherd clan, having that which is prepared by them (butter) to sustain himself, even that – consuming the stolen butter, still being dissatisfied – gets caught with the butter red-handed and gets punished for the same.

What is the cause for this simplicity of emperumAn?

• mAdhavA – Oh the who is eternally together with SrI mahAlkshmi (the cause for emperumAn‘s simplicity)!
• sinai Ey … – the act that was performed by srI rAma to bring confidence of his valour in the mind of sugrIva mahArAja; The seven peepal trees where filled with branches having abundance of leaves which make it difficult to take an aim and shoot them down in one shot. From this it can be understood that when a devotee doubts emperumAn‘s abilities, emperumAn will go to the extent of clearing the doubts of the devotee and protecting the devotee.
• sirIdharA – Hailing the vIra lakshmi (the wealth of valour) that was visible even as srI rAma was taking aim at the trees.
• inaiyAy – [inaiyAy means describing someone based on one’s qualities] Oh the one who is having such qualities and activities!
• inaiya peyarinAy – Oh the one who is having suitable names for such qualities and activities!
• enRu naivan – I am becoming emaciated thinking as mentioned here.
• adiyEnE – Whose wealth is getting lost? AzhwAr is saying that he is bhagavAn‘s wealth and bhagavAn should ensure that he does not lose it.
  • Am I looking/suffering as an independent entity? [No – I am fully dependent on you]
  • Am I becoming weak due to dependence on some one else? [No – I am fully dependent on you]
  • Am I suffering since you are unable to protect me? [No – You have all the ability to protect me]
  • Am I suffering since I can protect myself? [No – I have no ability to protect myself. You have to protect me]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
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Full series >> First Centum >> Fifth decad

Previous pAsuram

Lotus feet of srI ranganAtha

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – emperumAn thinks “if I suddenly show my face to AzhwAr (who is thus convinced), he may again try to leave; Let me wait to approach him until he prays for the same” and waits – AzhwAr then prays “You ensure that I serve your lotus feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr prays to emperumAn who performs many actions to please his devotees “based on our (eternal) relationship, bless me the union in the form of blissful experience”.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

Fifth pAsuram – 2 introductions:

• AzhwAr, after turning towards emperumAn, prays to him to engage him in kainkaryam as explained in srI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to srI rAma – order me in what is to be done).
• After AzhwAr turned towards him, since emperumAn delays a little to appear. unable to bear that, AzhwAr says “Please bless me”.

pAsuram

மானே நோக்கி மடவாளை மார்வில் கொண்டாய். மாதவா.
கூனே சிதைய உண்டை வில் நிறத்தில் தெறித்தாய் கோவிந்தா
வானோர் சோதி மணிவண்ணா மதுசூதா நீ அருளாய்
உன் தேனே(ய) மலரும் திருப்பாதம் சேருமாறு வினையேனே

mAnEy nOkki madavALai mArvil koNdAy mAdhavA
kUnE sidhaiya uNdai vil niRaththil theRiththAy gOvindhA
vAnOr sOdhi maNivaNNA madhusUdhA nI aruLAy
un thEnE(y) malarum thiruppAdham sErumARu vinaiyEnE

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

mAnEy – similar to deer
nOkkin – having eyes
madavALai – the greatest lady who is an embodiment of humility
mArbil – in your chest
koNdAy – you who are keeping/having
mAdhava – and thus being called as mAdhava
kUnE – hunch-back
sidhaiya – breaking
uNdai vil niRaththil – in the form of a bow (which is used to shoot clay-balls)
theRiththAy – straightened it (effortlessly)
gOvindhA – one who protected the ignorant cows (with great joy)
vAn – the land of the wise persons
Ar – filled
sOdhi – having radiance
maNivaNNA – having form of carbuncle
madhusUdhA – the destroyer of madhu (who is an enemy of devotees)
nI – you
un – your
thEnE – honey
malarum – blossoming
thiruppAdham – divine feet
vinaiyEn – I who have sins (which make me wait even after your accepting me)
sErumARu – to approach/surrender
aruLAy – bless me

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

Oh emperumAn! You are called as mAdhava since you have srI mahAlakshmi, who has eyes which resemble the eyes of deer and who is the embodiment of humility and the greatest femininity,  in your chest. Oh gOvindha (who protected ignorant cows with great joy)! You straightened the hunch-back by hitting it with clay-balls shot from (playful) bow. Oh maNivaNNa! – one who has beautiful form like a carbuncle – the radiance of which (gem) reaches the land of the wise persons. Oh madhusUdhana! – who is the destroyer of the enemies (such as madhu) of your devotees! You bless me such that I, who have sins (which make me wait even after your accepting me), surrender unto your lotus feet.

From this, we can understand –

• the worshippable person’s (srIman nArAyaNan’s) eternal togetherness with purushakAra bhUthai (srI mahAlakshmi)
• bhagavAn‘s honesty will remove the devotee’s crookedness
• the desire of emperumAn to protect
• the beauty of the ultimate destination (paramapadham)
• removal of hurdles

Hitting of hunch-back is also explained in relation to mantharA – in this case, gOvindha means protector of earth (Explained further in nampiLLai‘s vyAkyAnam).

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

• mAnEy nOkki … – Why should I (separately) pray for his blessings when the one who triggers his mercy (srI mahAlakshmi) is right next to him?
• mAnEy nOkki – having eyes similar to those of deer
• madavALai – srI mahAlakshmi who is endowed with all auspicious qualities. Two explanations:
  • madappam is explained as auspicious quality – she is so ideal that the moment she glances at emperumAn, without any significance, emperumAn will fully shower his mercy on us immediately.
  • madappam is explained as being very weak/humble – the moment he looks at her, she becomes fully withered like a flower that had its honey sucked out by bee.
• mArbil koNdAy mAdhavA – bhagavAn is named mAdhava due to his eternal relationship with SrI mahAlakshmi and having her in his chest always. There are those, other than emperumAn, who are also called as SrImAn, without any connection to SrI mahAlakshmi, just like an insect that is named “mAmbazha uNNi” has no relationship with “mAmbazham” (mango).  But unlike them,  emperumAn‘s eternal relationship with thAyAr is well-established. Another explanation – Oh the one who is called mAdhava, since srI mahAlakshmi is eternally residing in your chest as explained in SrIvishNu purANam 1.9.104 “vishNu vakshassthalasthayA” (srI mahAlakshmi who resides in the chest of srI mahAvishNu who never fails his devotees).
• kUnE sidhaiya – two explanations one with respect to srI rAma and another with respect to krishNa.
  • Explaining srI rAma’s childhood play, where he would hit mantharA’s hunched-back without hurting any other part. It was this act of srI rAma which infuriated mantharA and led her to cause srI rAma to go to vanavAsam (forest dwelling) and to ultimately destroy rAvaNa. In this context, gOvindha means “one who protects the earth” – he protected the earth by killing rAvaNa and other demoniac persons. It can also be said that “pOm pahzhiyellAm amaNan thalaiyOdE” (whoever commits mistake, only one person is accused) – emperumAn doing mischief in whichever avathAram (in this case, srI rAmAvathAram), only krishNa (gOvindha) is accused for that. A funny story is narrated in arumpadham to explain this statement of nampiLLai. Once a robber tries to drill a hole in a brAhmaNa’s house to steal materials and in the process the wall collapses and the robber gets killed. The robber’s relatives come to the brAhmaNa and ask for compensation. The brAmaNa refuses to pay any compensation and they complain to the king. The king says the brAhmaNa needs to compensate since it was his fault in not building the wall properly. brAhmaN thinks for a moment and says “It was the builder’s fault for having too much water in the mix that led to the wall collapsing”. The king brings the builder and charges him. The builder knowing the situation, says “It was the potter who gave bigger pot than usual which caused more water to be added in the mix and thus it was his fault”. The potter is brought to the king’s court and he says “It was because I was attracted to a prostitute who was roaming here and there and I lost focus in making the pot”. The prostitute is brought to the king’s court and she says “The washerman delayed returning my saree, which is why I was roaming here and there, waiting for it”. The washerman is brought to the king’s court and he says “The place where I usually dry the saree was taken by a monk and thus it got delayed to dry the saree”. Finally the monk was brought to the court and he was charged. Since the monk had taken a vow of silence, he never refuted the charge verbally. The foolish king ordered the killing of the monk as punishment for him. Similarly, whoever commits mischief, kaNNan emperumAn gets blamed for those mischief.
  • Explaining this as krishNa’s leelA – when kubjA (hunched-back lady) gave him pure sandalwood, krishNa became mighty pleased and straightened her back effortlessly. Here his having “vil” (bow) is questioned – but other pAsurams are quoted where krishNa having bow is highlighted such as periyAzhwAr thirumozhi 2.6.1 “vElikkOl vetti viLaiyAdu villERRi“, nAchchiyAr thirumozhi 14.6 “tharumam aRiyAk kuRumbanaith than kaichchArngam adhuvE pOl“.
• vAnAr sOdhi maNivaNNA – having the forms which please your devotees! Like a precious gem in a beautiful glass box – even in paramapadham the radiance arising out of his divine form is uncontrollable.
• madhusUdhA – For those who desire to enjoy your divine form, you are the remover of their hurdles. Just like how you eliminated madhu, you eliminated my hurdles too.
• un thEnE(y) malarum thiruppAdham – Even if we don’t see your divine form, pastimes and qualities – your divine feet, which are so enjoyable, are enough to not give up on you. yajur vEdham – vishNu sUktham says “vishNO: padhE paramE madhva uthsa:” (honey is overflowing from your great lotus feet). AzhwAr desired in thiruvAimozhi 1.3.10 for “peru nilam kadandha nalladippOdhu” (the divine lotus feet which measured the great world). So, emperumAn showed him “thisaigaL ellAm thiruvadiyAl thAyOn” (thiruvAimozhi 1.5.3 – he measured all the directions with his lotus feet) and AzhwAr also requests for the same here.
• sErumARu vinaiyEnE – Please bless me to be at your lotus feet – I am so sinful like someone who is served food but disallowed to eat the same. Here, AzhwAr says “vinaiyEn” to indicate his sinful nature which stops him from enjoying emperumAn even after approaching him.

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