Monthly Archives: September 2015

thiruvAimozhi – 1.9 – ivaiyum

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

Full series >> First Centum

Previous Decad

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Nammazhwar-krishna

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr says “emperumAn mercifully bonded with me like this”.

Highlights from nanjIyar‘s introduction

In ninth decad – sarvEsvaran gave divine eyes to arjuna (who wanted to fully visualize and enjoy emperumAn after (directly) hearing from him about his glories) and also showed arjuna his viswarUpam and mercifully uplifted him. Similarly, bhagavAn being the sarvEsvaran (supreme lord), sriya:pathi (husband of srI mahAlakshmi), parama rasika (very tasteful) and one who have become one with AzhwAr after being overwhelmed by AzhwAr’s devotion, to AzhwAr whose bhakthi is very matured due to meditating upon emperumAn‘s sincerity, [emperumAn] manifests his most enjoyable nature, forms, etc., (which are enjoyable by his divine consorts, etc). He also bonds with AzhwAr like he bonds with those dear ones (like his divine consorts, etc) to the full satisfaction of AzhwAr through all means/senses as much as he can take and AzhwAr thus becomes greatly pleased.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In ninth decad – sarvEsvaran who is sincere/honest and who is explained by AzhwAr to be “poy kalavAthu en mey kalanthAn” (thiruvAimozhi 1.8.5 – without any deceit he mixed with me), “en eN thAn AnAn” (thiruvAimozhi 1.8.7 – he pursued my desires), wanted to enjoy with AzhwAr along with his auspicious qualities, forms, consorts, etc., and thought “what if he becomes overwhelmed with joy and breaks down completely?”, decided to bring him joy step by step. Here, AzhwAr mercifully explains how emperumAn starts approaching him, being in close proximity, standing side-by-side, climbed on him, entering his heart, being on his shoulders, being in his tongue, being in his eyes, being in his forehead, being on top of his head and completely overwhelming him in the end.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr contemplated sarvEsvaran‘s sincerity. In this decad, AzhwAr explains sarvEsvaran’s engagement with such devotees who contemplate upon emperumAn‘s qualities. Being the supreme lord, divine husband of srI mahAlakshmi, being most tasteful, became overwhelmed by AzhwAr‘s devotion and became inseparable from him. AzhwAr became too attached towards emperumAn on contemplating emperumAn’s Arjavam (sincerity). emperumAn observed that it was a good opportunity for him [to get closer to AzhwAr], triggers the taste in AzhwAr towards him and fulfills AzhwAr‘s desire too, just like how he instigated arjuna to ask him to reveal his full glories, blesses him with divine eyes as said in bhagavath gIthA 11.8 “dhivyam dhdhAmi thE chakshu:” and revealed his viswarUpam (universal form) for him. He shares with AzhwAr, the experience of many personalities in nithya vibhUthi (paramapadham – spiritual realm) – he treats his consorts as his wives and engages with them as such; he treats thiruvadi (garudAzhwAr) as his vehicle; he treats thiruvananthAzhwAn (Adhi sEshan) as his bed; thus emperumAn engages with AzhwAr himself in many different ways he deals with many personalities. That too, instead of doing it at once (like an ocean flowing towards a small hole), he does it step-by-step. AzhwAr too enjoys emperumAn through all his senses and all manners to his full satisfaction and subsequently sings out of such great loving experience.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 1.8.11 – nIr purai

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

Nammazhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that this decad is spoken after analysing all decads.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that the purpose of this decad is to prove bhagavAn‘s Arjavam (honesty/sincerity).

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

nIr purai vaNNan sIr satakOpan
nErthal Ayiraththu Orthal ivaiyE

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

nIr purai –  Like water in honesty/sincerity (as it will flow where it is directed)
vaNNan – one who is having such nature
sIr – Arjava guNam (quality of honesty/sincerity)
satakOpan – nammAzhwAr
nErthal – analysed and mercifully revealed
Ayiraththu – among the 1000 pAsurams
ivai – these (10 pAsurams)
Orthal – to be learned/understood

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

nammAzhwAr analysed emperumAn‘s water-like Arjavam (sincerity) all of thiruvAimozhi and mercifully revealed in this decad, what is to be understood.

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

  • nIr purai vaNNan – Thus, sarvEsvaran’s Arjava guNam (honesty/sincerity) is explained in this decad. It talked about the sincerity of the one who is similar to water in quality. Here Arjavam means – when samsAris (materially bound souls) avoid emperumAn, him following them (without giving up on them).
  • satakOpan nErthal – Sung by nammAzhwAr. Instead of some one disconnected from this singing, nammAzhwAr who became the target of bhagavAn‘s Arjavam mercifully revealed this.
  • Ayiraththu Orthal ivaiyE – analyzed the whole of thiruvAimozhi and mercifully explained by AzhwAr, i.e., on meditating upon the insincere nature of samsAris (bound souls) and thus the possibility of losing out on bhagavAn, AzhwAr analysed bhagavAn’s sincere nature and revealed that. It is also explained as – that which is to be analysed and understood by samsAris.

Final summary from nampiLLai:

  • In the first pAsuram, AzhwAr mercifully explained bhagavAn‘s sincere engagement with the residents of nithya vibhUthi (spiritual realm).
  • In the second pAsuram, AzhwAr mercifully explained bhagavAn‘s sincere engagement with the residents of leelA vibhUthi (material realm).
  • In the third pAsuram, AzhwAr mercifully explained bhagavAn‘s presence in thiruvEnkatam thirumalA to present himself for the residents of both nithya and leelA vibhUthis.
  • In the fourth pAsuram, AzhwAr mercifully explained bhagavAn‘s sincerity manifesting on him personally.
  • In the fifth pAsuram, AzhwAr said “Just like I like his qualities, bhagavAn likes my body”.
  • In the sixth pAsuram, AzhwAr said “Not stopping with my body, bhagavAn also accepted my self (soul)”.
  • In the seventh pAsuram, AzhwAr said “Not stopping with that, bhagavAn also showed great attachments towards as he shows towards paramapadham”.
  • In the eighth pAsuram, AzhwAr said “there is no limit for the incarnations bhagavAn took to convince me”.
  • In the ninth pAsuram, AzhwAr said “While incarnating as such, bhagavAn descends with the symbols of his greatness over everyone else”.
  • In the tenth pAsuram, AzhwAr said “vEdham should speak about bhagavAn‘s Arjavam (sincerity)”.
  • Finally, he said that this decad is to be meditated upon by bound souls always.

Thus ends the English translation for thiruvAimozhi 1st centum 8th 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

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rAmAnusa nURRanthAdhi – 8

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

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<< previous (mozhiyaik kadakkum)

IMG_0919poigai AzhwAr and emperumAnAr – srIperumbUthUr

pAsuram 8

Introduction (given by maNavALa mAmunigaL)
{To begin with he provides a summary of the first 7 pAsurams}.

First he (amudhanAr) discussed with his mind that we shall recite the names of emperumAnAr, then talked about the way that his mind does not know anything other than emperumAnAr’s auspicious quality of having kind interactions with lowly people like him; then he fell at the feet of his mind which helped in such a great way; then talked about his mind trying to back out (when thinking about own disqualifications), and when others asked how he is going to continue on doing the prabandham he replied that it is due to emperumAnAr’s causeless kindness so there would not be any problem in his singing his names; so as he started to sing his names, he thought about the learned ones who might find fault with the words/grammar, and concluded that if those who do not have devotion toward emperumAnAr find faults then that would be a praise only, and those who love emperumAnAr as the destiny would see his poetry as coming out his love and so would only appreciate it and not find fault – and so he got encouraged to continue; and as he inquired into himself whether he has got such a love, he felt he was not qualified enough; and after thinking about the strength of his association with the divine feet of AzhvAn, and that after getting such association there is nothing that is impossible, he is all set to continue the prabandham – so far. Taking this forward, he is all of hymns of praise (about emperumAnAr ).

He (amudhanAr) is saying that emperumAnAr who keeps the dhivya prabandham of poigai AzhwAr in his divine mind, is our master.

Introduction (given by piLLai lOkam jIyar)

{To begin with he provides a summary of the first 7 pAsurams} First he talked to his mind that we shall recite the divine names of emperumAnAr, and was thrilled that his mind – without thinking of anything else – was immersed in emperumAnAr’s auspicious quality of easily mingling with simpletons (like him), next he fell at the feet of his mind for helping to reach the divine feet of devotees (of emperumAnAr), next he thought about emperumAnAr’s causeless mercy of accepting him and so with that princely status there is no shortcoming in him, and as he started on reciting the divine names he backed out thinking about those who might find fault in his words/grammar, and then recovered thinking that if those who do not consider emperumAnAr as the reachable goal would find faults then that would be a praise only, and those who do consider emperumAnAr as goal would recognize that my singing his names is out of my love and so would consider this as a good quality, and so he was inclined to start praising emperumAnAr’s names, but next he thought that such a good love towards emperumAnAr is not within him so he is not eligible for such praises or for singing the divine names, but next as he thought about his relationship with his AchAryan kUraththAzhvAn’s divine feet, he realized that after attaining that, there is nothing that is impossible for him and so gets settled to start his prabandham – this is so far.
Till this, it is entry/introduction to doing the praising (of emperumAnAr’s name); now he is starting that praising.

poigai AzhvAr who removed the ignorance in the minds of the people of the world, and to help them teach the difference between things which should be discarded and which should be pursued, he took the lamp of knowledge and provided us the dhivya prabandham {mudhal thiruvanthAdhi} – emperumAnAr who is having the greatness of keeping in his divine mind firmly the thoughts of this dhivya prabandham {and its meanings}, is our master, says amudhanAr.

varuththum puraviruL mARRA * em poigaip pirAn maRaiyin
kuruththin poruLaiyum senthamizh thannaiyum kUtti * onRath
thiruththu anRu eriththa thiruviLakkaith than thiruvuLLaththE
iruththum paraman * irAmAnusan em iRaiyavanE                         8

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Word by word meanings (provided by maNavALa mAmunigaL)

varuththum – In these entities (jIvAthmAs) that are supposed to act based on the command of bhagawAn,  external things that create the thought of being independent, and so create contradiction against emperumAn’s thoughts, and make them suffer;
(the non-sentient (achith) which are) unlike the jIvAthmAs and unlike the paramAthmA that resides inside,

puram iruL – the darkness that is the ignorance is the result of being involved in such external things which are seen in the outside through the eyes; (external influence);  (it is not the external things themselves that are the darkness – it is our ignorance and giving too much importance to such things is the darkness in us)

mARRa – to remove (such darkness),
em – he who is sought after by the prapannas
poigaip pirAnpoigai AzhwAr who is so generous,
kUtti – combining the
maRaiyin kuruththin poruLaiyum – meanings of vEdhAntha
senthamizh thannaiyum – and the sweetness of thamizh in a way that can be easily understood just by seeing the words, {unlike vEdhAntha}
onRathth thiriththu – combined them in a way that they (upanishadh and thamizh) can be understood easily together
anRu – on that day, when in the divine ‘idai kazhi´ (narrow verandah) (at thirukkOvalUr), sarvEswaran came and nestled with the AzhvArs;
irAmAnusanemperumAnAr
paraman – the one having unequaled greatness
iruththum – keeps
tham thiruvuLLaththE – in his divine mind
eriththa thiruviLakkai – (the prabandham) starting with ‘vaiyam thagaLiyA’ which is the lamp that was brightened
em iRaiyavan – (such rAmAnujar is) our leader and master.

 

vyAkyAnam

(starting with varuththum) varuththum puRa iruL mARRa – varuththum=making us suffer; the word suffering is used as an adjective to the word darkness; like, darkness that can create the suffering; pura iruL – darkness related to attraction to external things; that darkness (in us) creates suffering in this world.
For one who is able to be involved in unwanted external things, isn’t there sadness during and after attaching to such things, in this world and in the other world
{piLLailOkam jIyar now shows that dhEvathAndhra bhajanam is one such great ignorance due to attraction to external things, and shows a series of examples}

  • there is a well-known incident about one person who was very attached to a vEsyA (prostitute) (attraction to external things); when she was sick to the extent of losing her life, he took a vow that if she survived then he would self-immolate/enter the fire (agni pravEsha), and so saying he fell at the feet of other petty dhEvathAs, and he did keep his vow (as the dhEvathA fulfilled his wish for getting his self-immolation).
  • If one worships petty dhEvathA for some benefits in this world, it would say cut a goat and give it, cut your head and give it, do dances after drinking and eating meat, etc., (sedil Attam – செடில் ஆட்டம்), do scary pUjAs, etc., and he would also follow and do such things..;
  • it is well known that rAvaNan cut his heads and worshiped rudhra (and got the boons because of that); (whereas emperumAn does not want us to present Him a few kind of flowers just because there are thorns in such plants and He is afraid that it might pierce the body of His devotee);
  • there is another well-known incident where one person granted a son to a king but asked the king to destroy the son for him to do a yAga, and the king followed that instruction;
  • In this world, sufferings like applying bone ash on one’s body (basmOdhuLana), growing long and stuck hair (jatA dhAraNa), applying excretions on the body (malalEpana), setting up pots of liquor (surA kumbha sthApana), roaming naked (nagnathva), screaming and shouting while keeping the hands raised above the head; and suffering in the other world of naraka lOka (hell) is what one achieves by worshiping such petty dhEvathAs, which is due to the ignorance of attraction to external things of this world;

puRa iruL – Unlike the AthmA that is known, and unlike the Iswara who is its antharyAmi (residing inside AthmAs), these others who make us impure, as said in “bhIsha asmath vAtha: pavathE, bhIshOdhEthi sUrya:, bhIsha asmat agnischa indhrascha, mrithyur dhAvathi panchama ithi” [thaiththiriya upanishadh] (Out of fear towards Hthe wind blows, out of fear the sun rises, out of fear acts the fire as also indhra; and fifth, the death)”, and in “Ethou dhvou vibhutha srEshtau, prasAdha krOdhajau smrithou, thayA dharisitha pandhAnou srishti samhAra kArakau”,(both (brahma and rudhra) are knowledgeable, were born out of bhagavAn’s serenity and anger respectively; and they follow as directed by bhagavAn to do creation and destruction), even though they got such wealth due to emperumAn, they forget that due to their rajas (action/anger) and thamas (laziness/gloom) and behave independent with ahankAra
– worshipping such petty dhEvathAs for getting some inconsequential benefits in this world, is the darkness; when doing that, as said in ‘dhEhimE dhadhAmithE’ (~you give me something and then I would give you what you want), begging to such dhEvathAs is the darkness that is the ignorance in our mind when having attraction to the external things;

mARRa – to completely remove such darkness

poigaip pirAn

em poigaip pirAn – says ‘em’ (our) (instead of my), which shows his affection towards the devotees and their devotees as well; em poigai – for my group, that is, of prapannas, he incarnated in kAnchIpuram in a lotus pond, poigai, and with his name tied to that as his identity; pirAn – our master who did a great favour by giving us the dhivya prabandham which removed the darkness that is ignorance, and like a lamp he showed the brightness that is the truth/reality (thathvam).

maRaiyin kuruththin poruLaiyum – “dhIpa upamAna yuktha: prapashEthu” (~one shall see with the knowledge that is the lamp), “mahathO vEdha vrukshasya mUla bHUthas sanAthana: | skandha bHUthA rigAdhyAsthE shAkAbhUthAs thadhAparE || (~rig and such vEdhas are the roots, (and shAkAs, ithihAsa purANas are the branches)) – such vEdhanthas

senthamizh thannaiyum – the greatness of his prabandham is – reality, means, and destiny are consistently shown in the beginning, middle, and end (unlike perumAn in gItha who kept changing the topic from one yOga to other, etc), thamizh thannaiyum – dhivya prabandham in the form of dhrAvida language; it is easy to understand.
onRath thiriththu – somehow combined the …
kUtti – … meanings of vEdhAnthas, and the beautiful rhythm of thamizh words;

anRu – that day; that day during a night at thirukkOvalUr, in the dark when the first three AzhvArs met in a narrow veranda (idai kazhi – இடை கழி) , when they could not see each other, emperumAn that is AyanAr who wished to be in their company, came in between and pushed them for space; that day;

thirukkOvalUr Ayan

eriththa thiruviLakkai – he sang ‘vaiyam thagaLiyA vAr kadalE neyyAga, veyya kadhirOn viLakkAga’ [mudhal thiruvanthAdhi – 1], thus making the 2 x 7, 14 worlds as the agal (lamp), making the ocean that contains all the water together as the ghee (for the lamp), and making the bright sun as the flame, thus making everything in this world to lose the darkness and brighten; such form of light is his dhivya prabandham.

tham thiruvuLLaththE iruththum – (emperumAnAr) who is able to firmly keep (like a tree that firmly stays in a place) this prabandham in his divine mind;

paraman – “dhEvamiva AchAryam upAsItha” and “agyAna thimira andhasya, gyAna anjana shalAkaya chakshur unmeelitham yEna thasmai srI guravE nama:” (~ AchAryan removes our darkness opens our eyes using the keys kAjal that is knowledge; bowing to such AchAryan); “yasmAth thadh upadhEshtAsau thasmAdh guru tharO guru:” (who teaches us about bhagavAn is higher than that bhagavAn) [mahAbhAratham]; “agyAna dhvAntharOdhAth” (removes the darkness that is ignorance), “aha pariharaNAth” (steals away the ego), “Athma sAmya AvahathvAth” (makes his disciple equal to him (in knowledge)), “janma pradhvamsi janmapradha garithayA” (helps get rid of births here and enables attaining mOksha), “dhivya dhrishti prabHAvAth” (can make one great by his divine graceful look), “AchArya: sadhbi: prathyupakArENa vishaya dhaivavathu ithyAthu upAdhya:

such greatness is present in the AchAryan emperumAnAr

irAmAnusanemperumAnAr

em iRaiyavanE – he is our lord, our owner; “AchArya dhEvO bhava” “gururEva param brahma”, “hari sAkshAth” [hari himself is born here as AchAryan], is what is said, isn’t it?

 

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’.

Ignorance is compared to darkness because it does not let us see the existing things/truth as is.

In the next pAsuram after this, it talks about the darkness in the heart/mind (idhayaththu iruL keda [9]; here it talks about the darkness related to how we see the external things.

Those having ignorance see the external things like sun and wind and assume that they are independent (whereas they are dependent on emperumAn‘s command), and so feel sad when they are affected by those external things.

poigai AzhwAr shows that the worlds that he uses as a lamp is created by someone (emperumAn); the sea that he uses as the ghee for the lamp stays within the shores and is created and under the control of the one; the sun that the AzhwAr uses for the flame does its work at the specified times so it is under the command of the one.  As we realize that these are under control of emperumAn and are unable to act by themselves, then we stop the feeling of suffering due to their effects, when we get the knowledge that it is emperumAn who is controlling them. So ‘pura iruL mARRa‘.

onRath thiriththu –  prabandham is given in such a way we would feel that the meanings of vEdhas are in the form of thamizh itself.

Unlike bhUthaththAzhvAr who used the mind as the twisted cotton for lighting the lamp, poigai AzhvAr did not use anything for that (only lamp, ghee, and light). So interestingly here amudhanAr is saying in this pAsuram ‘onRath thiriththu‘, that is, “used vEdhantha and beautiful thamizh as that combined thread”.

tham thiru uLLaththE – emperumAnAr kept the light alive in his mind by always thinking about this prabandham. Instead of saying ‘than‘ it is saying ‘tham‘ to imply that emperumAnAr also made sure that those who came to him too would keep this alive in their minds.  Because of that, he is paraman – gururEva param brahma.

– – – – –

Translation: raghurAm srInivAsa dAsan

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thiruvAimozhi – 1.8.10 – nAthan gyAlam

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says that such emperumAn‘s greatness is only (to be) revealed through vEdham.

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

Tenth pAsuram – AzhwAr started talking about emperumAn‘s nIrmai (Arjavam/sincerity in this case) and said “Am I qualified to speak about that? Should it not be spoken by vEdham fiercely like great tides rising out of an ocean?”.

pAsuram

nAthan gyAlam koL pAdhan ennammAn
Otham pOl kiLar vEdha nIranE

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

nAthan – being unconditional master for all
gyAlam – (to sustain his lordship over) all worlds
koL – accepted/spread-over (without discriminating)
pAdhan – one with the divine feet
ennammAn – (due to that)  being my distinct master
Otham pOl – like an ocean
kiLar – rising high (glorifying and revealing its heart)
vEdham – one who is spoken by vEdham
nIran – one who has the quality of nIrmai (Arjavam – sincerity in this case)

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

emperumAn, being the lord of all, having the divine feet that spread over all worlds without discrimination to establish his lordship over them, the one who is my master due to that, is the most sincere one who is spoken by vEdham like the rising tides of an ocean.

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

  • nAthan – Controller of all.
  • gyAlam koL pAdhan – One who spread his lotus feet over the heads of all irrespective of them being vasishta (most learned/disciplined) or chaNdALa (most ignorant/indisciplined).
  • ennammAn – one who transformed me to be totally existing for him by manifesting these two qualties of supremacy and simplicity.

Another explanation:

  • nAthan – The one who has mEnmai (supremacy/lordship) over all as explained in the first pAsuram.
  • gyAlam koL pAdhan – The one who has nIrmai (simplicity/easy -approachability) in his avathArams as explained in the second pAsuram.
  • ennammAn – One who is present in thirumalai so that I too can approach him. AzhwAr is thinking about third pAsuram where he said “kaNNAvAn” (one who is visible).
  • Otham pOl kiLar vEdha nIranE – While speaking about his glories such as these, one should depend on vEdham which speaks about his nIrmai (Arjavam) as a fierce ocean with rising tides [i.e., vEdham establishing the glories most clearly and loudly]. nIrmai – Arjavam – honesty/sincerity.

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 – 1.8.9 – sangu chakkaram

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says that when bhagavAn descends at various places to engage with his devotees, he would do so with manifesting his distinct symbols that shows his wealth/control over everyone else.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

sangu chakkaram am kaiyil koNdAn
engum thAnAya nangaL nAthanE

Listen

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

engum – in all places
thAnAya – (through his incarnations) manifesting himself
nangaL – our
nAthan – master
am – (naturally) beautiful
kaiyil – divine hands
sangu chakkaram – disc and conch (that are enjoyed by his devotees)
koNdAn – having them

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

While manifesting himself (through his incarnations, our master have disc and conch (that are enjoyed by his devotees) in his divine hands (that are naturally beautiful on their own).

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

  • sangu chakkaram am kaiyil koNdAn – Just like those who try to attract some one carry some drugs/substances (that will mesmerize or put a spell”) in their hand, emperumAn carries his divine weapons while incarnating. Does he carry his ornaments in all incarnations? Yes. When kings go on disguise to check on the state of their kingdom secretly, his confidantes too will follow him from distance; similarly, the weapons too, some times will be visible and other times be hidden – but they are always there. For AzhwArs, these fierce weapons appear as ornaments as said in thiruvAimozhi 6.9.1 “kUrArAzhi veN sangEnthi vArAy” (Appear in front of me holding your sharp disc and white conch).
  • sangu chakkaram – In those divine hands which looks most enchanting on their own, he placed the weapons.
  • engum thAnAya – One who appeared in many species such as dhEva (celestial), manushya (human), etc., forms. It is also explained as emperumAn‘s omni-presence – just like an army rounds up a whole town to capture a thief/criminal, emperumAn is existing everywhere to capture AzhwAr.
  • nangaL nAthanE – his whole aim is to accept us as his servitors.

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 – 1.9 – audio

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

thiruvAimozhi –> First centum

Previous Decad

Meanings

Nammazhwar-krishna

Full Rendering
Full Rendering

1 – ivaiyum avaiyum

2 – sUzhal palapala

3 – arugalilAya

4 – udan amar

5 – okkalai vaiththu

6 – mAyan en

7 – thOLiNai mElum

8 – nAvinuL ninRu

9 – kamalak kaNNan

10 – neRRiyuL ninRu

11 – uchchi uLLE

kaNNinuN chiRuth thAmbu – audio

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

mudhalAyiram

Meanings – English, Telugu

nammazhwar-madhurakavinammAzhwAr and madhurakavi AzhwAr

Full rendering

thaniyan 1 – avidhitha

thaniyan 2 – vERonRum

1 – kaNNinuN chiRuth thAmbinAl

2 – nAvinAl naviRRu

3 – thirithanthAgilum

4 – nanmaiyAl mikka

5 – nambinEn

6 – inRu thottum

7 – kaNdu koNdu

8 – aruL koNdAdum

9 – mikka vEdhiyar

10 – payan anRAgilum

11 – anban thannai

pAsurams rendered by azhagiya maNavALan rAmAnuja dhAsan

thiruvAimozhi – 1.8.8 – AnAn AnAyan

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

dasavatara-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, AzhwAr says “sarvEsvaran mercifully descended into dhEva (celestial), manushya (human), etc., forms out of great attachment towards me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that there is no limit to the incarnations of emperumAn which are focussed on his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram – AzhwAr says “there is no limit to his incarnations that are aimed at me”.

pAsuram

AnAn An Ayan mInOdu Enamum
thAn AnAn ennil thAnAya sangE

Listen

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

AnAn An Ayan – Became a cow-herd boy who is naturally inclined towards protecting cows
thAn – he
mInOdu Enamum – (to protect his devotees) in the forms of fish, pig, etc
AnAn – he incarnated
ennil – while saying that
thAnAya – (naturally most distinct) incarnations of him
sangu – no sankyA (no limits)

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

emperumAn who descended as krishNa (a cow-herd by who is naturally inclined towards protecting cows) also descended as fish, pig, etc – while saying this we can see his most distinct incarnations are infinite. sangu – is explained as infinity as well as attachment. When explained as attachment – AzhwAr is saying “due to his attachment towards me, he assumed the forms of fish, pig, etc.”.

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

  • AnAn An Ayan – Born in a cow-herd family, out of great commitment towards the birth, he engaged in herding the cattle instead of wanting to be crowned in the kingdom.

Did he stop with that?

  • mInOdu Enamum thAn AnAn – previously AzhwAr spoke about krishNAvathAram. When compared with these avathArams such as mathsya (fish) and varAha (pig), krishNAvathAram is like nithyasUris (in-front of samsAris). bhagavAn who is sarvAdhika (greater than all), became one amongst these species (of fish and pig). Though they appeared in sequence, AzhwAr, out of hurry, recites them together as if they appeared at the same time.
  • AnAn – their form, act, etc., match the particular species’ form, act, etc. The purpose of these three incarnations is to impart knowledge [mathsyAvathAram was taken to protect/retrieve vEdham, varAha emperumAn is known as gyAnappirAn and krishNa is gIthAchAryan].

And the purpose of these incarnations is

  • ennil thAnAya sangE – three explanations:
    • sangam is explained as bonding; the great desire of emperumAn to be united with me.
    • sangE – mahA sankyA – a special measurement of identifying great number such as crore, billion, etc; his incarnations are countless/infinite.
    • sangE – mahA sankyA? – it is asked like a question; is it limited to mahA sankyA? Is there an end to his incarnations? This is explained in srI bhagavath gIthA 4.5  “bahUni mE vyathIthAni…” (Oh destroyer of enemies (arjuna)! I have also taken many births and you have too. I remember all my births but you do not).

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 – 1.8.7 – koNdAn Ezhvidai

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

world-in-krishna-mouth

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Whatever ambitions I had towards emperumAn, he manifested the same towards me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “He held my thoughts as his own”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – AzhwAr says “Not only he established my subservience towards him, he manifested towards me the same attachment he has towards nithya vibhUthi (paramapadham – spiritual realm)”.

pAsuram

koNdAn Ezh vidai uNdAn Ezh vaiyam
thaN thAmam seythu en eN thAn AnAnE

Listen

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

Ezh vidai – seven bulls (that were hurdles that stop from achieving the goal of marrying nappinnai)
koNdAn – took (their vital air), i.e., killed them
Ezh vaiyam – all worlds
uNdAn – protected them by keeping them in his stomach
thaN – that which eliminates the heat of samsAram (material realm)
thAmam – attachment towards paramapadham
seythu – showed (towards me)
en – my
eN – ambition/desire
thAn – him
AnAn – started desiring

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

emperumAn killed the seven bulls (which were stopping him from marrying nappinnai) and protected all the worlds by consuming them. Such emperumAn showed towards me the desire that he shows towards paramapadham, which is also what I desire for.

Just like I like to enjoy him in paramapadham, he liked to enjoy me the same way in this samsAram itself. It is also explained that emperumAn accomplished what AzhwAr desired for.

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

  • koNdAn Ezh vidai – krishNa killed the seven bulls which were stopping him from being united with nappinnaip pirAtti (sathyA, the daughter of kumba who is the brother of yasOdhA).
  • uNdAn Ezh vaiyam – Just like he cannot bear the worlds tormenting during annihilation and so consumed them to protect them, he cannot bear the separation from me, so he united with me.

Further more,

  • thaN thAmam seythu – paramapadham is a place which has a pleasing coolness. Whatever attachment he has over paramapadham, he manifested the same towards me. Also explained as, AzhwAr saying “though I am in this samsAram (material realm), he treated me as a resident of paramapadham”.
  • en eN thAn AnAnE – two explanations:
    • He fulfilled my goal as I desired.
    • He assumed my desires as his own. i.e., Just like AzhwAr wants to enjoy emperumAn in paramapadham as he says in thiruvAimozhi 9.3.7 “mAga vaikuntham kANpathaRku en manam EkameNNum” (my heart constantly desires to see paramapadham), thiruviruththam 47 “kaNNan viNNUr thozhavE sariginRathu sangam” (due to my longing to see emperumAn‘s paramapadham, I am becoming weak and my bangles are falling off as I become leaner), emperumAn too desires “Let us go to AzhwArthirunagari and enjoy AzhwAr there”.

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 – 1.8.6 – kalanthu ennAvi

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr vividly explains how emperumAn transformed him to be fully subservient after bonding with him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn transformed his AthmA (self) to be subservient just like how he brought the whole world to be subservient.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram – When asked “what did he do after bonding with you?”, AzhwAr replies “He is not stopping with liking my body, he enjoyed my AthmA as well”.

pAsuram

kalanthu en Avi nalam koL nAthan
pulan koL mANAy nilam koNdAnE

Listen

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

kalanthu – mixing (like water)
en Avi – my AthmA‘s
nalam – wellness (of being subservient to bhagavAn)
koL – had (as his benefit)
nAthan – one who is sEshi (master)
pulan – for the senses
koL – Akarshaka (enchanting)
mANAy – having the form of vAmana – a celibate dwarf boy
nilam – earth
koNdAn – accepted it

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

vAmanan emperumAn with a youthful celibate dwarf form that is enchanting for the senses (of the on-looker) accepted earth as his. That same master, mixed with my AthmA and established my servitude towards him. Here earth is indicated as a sample for other parts of the world that were measured/accepted by vAmana at that time.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

AzhwAr says “after winning over me, emperumAn wanting to give more pleasure to me, shows his beautiful form, attracts mahAbali and grabs the world 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

  • kalanthu ennAvi nalam koL – Bonded with me like water mixing with water (so they cannot be separated) and subsequently established my AthmA‘s eternal servitude towards him.

Did he stop with that?

  • nAthan – As explained in thirunedunthANdagam 25 “ennai ALum koNdu” (ruling over me), eliminated the thought of existing for my own pleasures (and made me exist fully for his pleasure).

Are you the only one who was caught by him like that?

  • pulan koL mANAy nilam koNdAnE – mahAbali too was captured by him; he did not give himself to bhagavAn (like me), but only gave a little bit of land; Assuming a form that will enchant all the senses, emperumAn grabbed the earth which was considered by mahAbali as his own.

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