Monthly Archives: September 2015

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

Full series >> First Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr says “though I did not accept him, he himself accepted me at his lotus feet; in such case, even if I want to leave, he would not let me leave”.

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

Seventh pAsuram – When asked “You are bound by the three types of qualities [sathvam, rajas, thamas]; occasionally you are saying ‘I will not leave him’; can we trust your words?” AzhwAr replies “Even if I leave him, he will not leave me”.

pAsuram

யான் ஒட்டி என்னுள் இருத்துவன் என்றிலன்
தான் ஒட்டி வந்து என் தனி நெஞ்சை வஞ்சித்து
ஊன் ஒட்டி நின்று என் உயிரில் கலந்து இயல்
வான் ஒட்டுமோ இனி என்னை நெகிழ்க்கவே?

yAn otti ennuL iruththuvam enrilan
thAn otti vandhu en thani nenjai vanjiththu
Un otti ninRu en uyiril kalandhu iyal
vAn ottumO ini ennai negizhkkavE?

Listen

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

yAn – I
otti – with acceptance
ennuL iruththuvam – will keep inside
enRu ilan – did not think like that
thAn – He
otti vanthu – arrived with a vow
en – my
thani – independent
nenjai – heart
vanjiththu – attracted without my knowing it

(as a consequence)
Un – in the body
otti – being together
ninRu – entered and stayed
en uyiruL – in my AthmA
kalanthu – mixed
iyalvAn – (as if existing due to that) sustained himself
ini – now
ennai – me
negizhkka – to leave
ottumO – is it possible?

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

I did not think about keeping him inside my heart with acceptance, but he himself arrived with a vow and entered my independent heart attracting it without my knowing about that. He became mixed with me (the soul) and entered in my body and sustained himself. Now, is it possible for him to leave 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

• yAn … – Only if my acceptance [of him to stay inside me] was chosen by me, could I choose to let go of him. If emperumAn says “AzhwAr! I will stay with you” and AzhwAr would say “No!” he simply vowed to be with AzhwAr and entered his heart. AzhwAr says “I did not request him to be in my heart”.
• thAn otti vandhu – Just as it is said in srI rAmAyaNam yudhdha kANdam 18.34 “adhyamE maraNam vApi tharaNam sAgarasya vA” (Either I should cross the ocean or destroy the ocean), here too emperumAn arrived with the vow to be with me. [In arumpadham, a nice story is narrated to explain this aspect of emperumAn forcefully accepting AzhwAr. Once, there was a brAhmaNa who was very miserly. Another brAhmaNa was planning to go and ask him for food and the on-lookers warned him that he would not get anything. He said to them that somehow he will get some food. He went to the miserly brAhmaNa’s house and asked him for even a little bit of food. The miserly brAhmaNa refused to give even that. When this person persisted, the miserly brAhmaNa said “OK, I can give food, but unfortunately there is no plantain leaf to serve food on”. Hearing that, the guest brAhmaNa said, “Here! I have a leaf, now you serve me food”. The miserly brAhmaNa said “When coming to kill some one, would they not come with a knife?” and gave him food in the end. Like this, emperumAn vowed to have AzhwAr and pursued him voluntarily].
• en thani nenjai – independent heart that cannot be reformed.
• vanjiththu – showed his seela (simplicity) etc qualities and tamed my heart to be surrendered to him.

What did he do after that?

• Un otti ninRu en uyiril kalandhu – Some explained this as “mixing with my self which is together with the body”. nanjIyar mercifully explained this as “Just like a person would enjoy the impurities of his beloved, emperumAn accepted my body, and once I did not push him away, he mixed with my self/soul”.
• iyalvAn – one who has such benevolence as a natural quality; one who is prepared to pursue his devotees.
• ottumO ini ennai negizhkkavE – Such emperumAn who showered his grace on me unconditionally, even if I said ‘I want to leave’ would he let me go? After working so hard to give knowledge to me, and when the acquired knowledge started yielding result, if I said that I will leave, would he agree to that? [No].

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 >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – When asked “what if he himself wants to leave?” AzhwAr replies “Will I let him (who showed his divine activities, won over me and mingled with me) leave?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that even if emperumAn tries to leave, AzhwAr will not accept that.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – In the previous pAsuram, when asked “Though you are saying you won’t leave him now, you are the same one who tried to leave him before – how can we believe you?” AzhwAr replied “being acknowledge by him, how will I leave him?” In this pAsuram, some people ask “What if he leaves you?” and AzhwAr replies “he showed his [divine] qualities and activities, won over me and mingled with me. How will I allow him to leave me?”

pAsuram

பிரா அன் பெரு நிலம் கீண்டவன் பின்னும்
விரா அய் மலர்த் துழாய் வேய்ந்த முடியன்
மராமரம் எய்த மாயவன் என்னுள்
இரான் எனில் பின்னை யான் ஒட்டுவேனோ?

pirA an peru nilam kINdavan piunnum
virA ay malarth thuzhAy vEyndha mudiyan
marAmaram eydha mAyavan ennuL
irAn enil pinnai yAn ottuvEnO?

Listen

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

pirAn – being a upakAraka (benefactor)
peru nilam – great earth
kINdavan – one who dug it up
pinnum – combined (prepared as a garland)
virAy –  mixed
malar – with flowers
thuzhAy – using thuLasi leaves
vEyndha – covered fully
mudiyan – one who has a crown
marAmaram eydha – shot the peepal tree (to instill confidence in sugrIva mahArAja)
mAyavan – amazing personality
en – my
uL – in the heart
irAn enil – when he would not stay
pinnai – subsequently
yAn – me (who cannot sustain without him)
ottuvEnO – will I allow? will I sustain (being separated)?

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

When emperumAn, being the benefactor, who lifted the earth, whose crown is covered with thuLasi leaves mixed with flowers, who amazingly shot down the peepal tree, would not stay in my heart, subsequently, how will I allow him to leave?

He is said as mAyavan (amazing person) since he shot down the 7 peepal trees together along with the mountain and pAthALam (nether world).

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

• pirAn – Just like moon, soft-breeze and sandalwood, emperumAn makes himself fully available for others.

AzhwAr recollects his help towards everyone as well as specifically towards his devotees which will be explained further.

• peru nilam kINdavan – this is how he helped everyone. Just like emperumAn dug up earth from the causal ocean assuming a form (boar) that does not shy away from water and mud, he picked me up from this ocean of samsAram.
• pinnum virAy malarth thuzhAy vEyndha mudiyan – He jumped into the ocean [in the form of boar] with all decorations. Having  a crown covered with fresh thuLasi garland which is closely knit with flowers, having abundance of fragrance.
• marAmaram eydha mAyavan – this is how he helped his devotee. sugrIva, observing vAli’s valour and srI rAma’s tender nature, said “you can’t kill vAli” and srI rAma at once out of great attachment (towards his devotees) drew his bow and prepared to prove his capability.
• ennuL irAn enil – If he, who pursues his devotees and works for their goal, does not wish to stay in my heart. “enil” –  [since AzhwAr says] even if he [emperumAn] wants to [leave], there is no reason for me to leave him.
• pinnai yAn ottuvEnO – When he is prepared to leave in any case, why would I agree to his wish? Just like my karma pArathanthriyam (being bound by karma), is there any imperfection in his ASritha pArathanthriyam (being bound to his devotees)? When I don’t let him leave, can he leave? piLLAn explains it  as “How can I sustain myself if I let him leave?”.

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 >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr asks “How can I leave emperumAn who attracted me through his causeless mercy by showing his beautiful divine eyes just like he did with the cow-herd girls even though I was ignorant about him and was attached to matters other than him?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that after knowing about the favours done by emperumAn to him, he cannot leave him.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram – AzhwAr says that he will leave emperumAn when the gOpis of AyarpAdi (gOkulam) will give up krishNa and desire for paramapadham [which does not happen – they are so attached to krishNa only].

pAsuram

விடுவேனோ என் விளக்கை என் ஆவியை
நடுவே வந்து உய்யக் கொள்கின்ற நாதனை
தொடுவே செய்து இள ஆய்ச்சியர் கண்ணினுள்
விடவே செய்து விழிக்கும் பிரானையே?

viduvEnO en viLakkai en Aviyai
naduvE vandhu uyyak koLginRa nAdhanai
thoduvE seydhu iLa Aychchiyar kaNNinuL
vidavE seydhu vizhikkum pirAnaiyE?

Listen

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

en viLakkai – One who lights up the lamp of knowledge which makes me understand the nature of my true self
en Aviyai – my soul
naduvE – in-between
vandhu – entered (seeing the right time/opportunity)
uyyak koLginRa – uplifting me (so I don’t perish)
nAdhanai – being the master
thoduvE  – mischievous pastimes
seydhu – performed
iLam – having youthful state (which is not qualified to be used by anyone)
Aychchiyar – cow-herd girls’
kaNNinuL – inside [their] eyes
vidavE seydhu – engaged in cunning/subtle acts (which are known to krishNa and gOpis only)
vizhikkum – glancing/meeting of eyes
pirAnai – the one who gives favours
viduvEnO – can I leave him?

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

How can I leave emperumAn who is the one who lights my true knowledge, who entered my soul at the opportune time to uplift me, who is the one performing favours such as the mischievous pastimes with the youthful cow-herd girls by exchanging subtle glances, etc, with them [and there by attracting them to be totally dependent on him]?

pirAn here indicates the favours done by emperumAn in manifesting these divine activities to AzhwAr.

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

• viduvEnO en viLakkai – bhagavAn, due to his causeless mercy, who revealed his true nature, forms, qualities and wealth to remove my ignorance about my own self. Why is he saying “en viLakkai” (my lamp)? Would he not shine for others and remove their ignorance? No one has attachment towards emperumAn like AzhwAr has. Only when there is attachment, bhagavAn will shine. viLakku (lamp) is that which shows itself as well as other things – bhagavAn too showed him para svarUpam (nature of bhagavAn), svasvarUpam (nature of AzhwAr – jIvAthmA who is subservient to bhagavAn) and virOdhi svarUpam (nature of the obstacles) [In arumpadham, it is explained that this highlights artha panchakam – by explaining para svarUpam – upAya svarUpam (he, being the means) is also explained and by explaining svasvarUpam – kainkaryam (service as the goal) is also explained].
• ennAviyai … – my soul (me) which neither realised the existence of the self nor has attachment towards bhagavAn.
• naduvE vandhu – arriving without any reason (causeless mercy). Though I was running behind worldly pleasures, he came to my rescue.
• uyyakkoLginRa – he does not give up after accepting me, he nurtures me. As explained in thaiththiriya upanishath, Anandhavalli, previously I was in the state of “asannEva sa bhavathi” [as good as non-existing] and transformed as in “santhamEnam thathO vidhu:” (due to knowing brahmam, others know him to be existing).

emperumAn asks AzhwAr, “You told ‘en Avi‘ (my AthmA), why should I uplift your AthmA?”.

• nAdhanai – Whose property is being destroyed here? Is there anything like “me”? Because you are the owner, you uplifted me.

When asked “Why should anyone try for the benefit of someone else?”, AzhwAr says “who tried for the uplifting of the cow-herd girls in AyarpAdi?”.

• thoduvE seydhu – Steals etc., and gets caught intentionally so that many girls (who got affected by him) will come and see him get caught.
• iLa Aychchiyar – By saying Aychchiyar (cow-herd girls), AzhwAr differentiates them from men; By saying iLavAychchiyar (young cow-herd girls), AzhwAr differentiates them from older-women. Men can protect themselves and older-women are protected by their children [young girls are helpless and thus protected by krishNa himself]. Also men and older-women have less attachment towards krishNa in comparison to the young cow-herd girls of AyarpAdi.
• kaNNinuL vidavE seydhu vizhikkum – glancing at the girls which can only be understood by them. AzhwAr himself says in thiruvAimozhi 9.10.9 “thUdhu sey kaNgaL” (eyes which can transmit messages).
• pirAnaiyE – just like he mesmerized those girls and made them to be totally surrendered to him, he did the same to me. How can I leave 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

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

Full series >> First Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr says that there is no termination of his communion with emperumAn in any manner.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says that he does not have any reason to give up the association of mahOpakArakan (the one who has done great favours) who convinced AzhwAr by showing his divine form/nature and mingled with AzhwAr like he would mingle with nithyasUris.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says there is no reason to give up on emperumAn who is enjoyable.

Highlights from periyavAchchAn piLLai‘s introduction

Fourth pAsuram – See nanjIyar”s introduction. Because, previously he said “ayOgyan” (unqualified) and shied away from emperumAn, now he is saying “ini vidEn” (I won’t leave him any more).

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

Fourth pAsuram – Some ask AzhwAr – First you said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this samsAram [material life] any more) and your desire was fulfilled (in arumpadham, previous pAsuram “mAyap piRavi mayarvaRuththEnE” [I eliminated any further births in this samsAram] is highlighted). Should you not stay calm/relaxed (let him go free now and hold on to him later) now? AzhwAr replies “How can I give up on him?”.

pAsuram

மயர்வு அற என் மனத்தே மன்னினான் தன்னை
உயர்வினையே தரும் ஒண் சுடர்க் கற்றையை
அயர்வு இல் அமரர்கள் ஆதிக் கொழுந்தை
என் இசைவினை என் சொல்லி யான் விடுவேனோ?

mayarvu aRa en manaththE manninAn thannai
uyarvinaiyE tharum oN sudark kaRRaiyai
ayarvu il amarargaL Adhik kozhundhai
en isaivinai en solli yAn viduvEnO?

Listen

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

mayarvu – ignorance
aRa – to remove
en manaththE – into my heart/mind
manninAn thannai – residing eternally
uyarvinaiyE – increasing my gyAnam, bhakthi etc
tharum – one who gives
oN – being infinitely enjoyable
sudark kaRRaiyai – having a radiantly shining form
ayarvu – forgetfulness
il – not having
amarargaL – for the nithya sUris
Adhik kozhundhai – being the leader (who sustains them etc)
en isaivinai – one who has full control over my acceptance (to approach him)
en solli – what reason can I say
yAn – me (who knows about him)
viduvEn – give up

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

What reason can I say to leave emperumAn who is residing in my heart removing my ignorance, who bestowed me increase in my knowledge, devotion etc., who has a radiantly shining form, who is the leader of nithyasUris who do not have forgetfulness etc., and thus sustaining them and who controls my mind in accepting him also?

AzhwAr asks – Would I give up on him saying:

• he did not remove my ignorance [he did]
• he is too far from me [he is within me]
• he is not great [he is]
• he is not radiant [he is]
• he is not enjoyable [he is]
• I have full control over my actions [he has full control over my actions]

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

• mayarvu aRa – eliminating agyAnam (ignorance) along with its vAsanA (impressions)
• en manaththE manninAn thannai – to prevent ignorance entering my mind, he entered in my heart and positioned himself like an immovable plant/tree. Just like an emperor will not leave his main centres of the kingdom, emperumAn stays in my heart as if there is no other place to stay for him.

Being situated there, what does he do?

• uyarvinaiyE tharum – he will bestow me gyAnam (knowledge), visramba (confidence/conviction) and bhakthi (devotion). Also explained as – he gives such greatness to even walk on the heads of yama dharmarAja et al.
• tharum – not satisfied with giving once, he will be giving eternally. Many pAsurams are quoted to establish that bhagavAn gives great devotion to AzhwAr – thiruvAimozhi 5.3.4 “kAdhal kadal puraiya” (so much love like an ocean), thiruvAimozhi 7.3.6 “kAdhal kadalin migap peridhAl” (AzhwAr’s love towards emperumAn is bigger than ocean), thiruvAimozhi 7.3.8 “nIL visumbum kazhiyap peridhAl” (my love for emperumAn is greater than the space which accommodates all of material creation), thiruvAimozhi 10.10.10 “sUzndhadhanil periya” (greater than all 3 thathvams – chith, achith and Iswara) [This also shows the progressive development of AzhwAr’s devotion/love towards bhagavAn].
• oN sudark kaRRaiyai – showing great radiance by doing this (bestowing knowledge etc) and thinking that I (AzhwAr) helped him (emperumAn) instead of his helping me. it can also be explained as AzhwAr revealing the beauty of emperumAn which attracted him. This is similar to srIvishNu purANam 1.9.63 “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies).

Such emperumAn who helped me as if its a favour to himself – does he not have anyone who would enjoy him?

• ayarvil amarargaL Adhik kozhundhai – there is abundant number of persons (nithyasUris) who cannot sustain themselves, when bhagavAn does not show his favours (mercy). bhagavAn is the one who sustains nithyasUris who cannot ever forget him for even a moment and undoubtedly enjoy him all the time.
• en isaivinai – he himself entered my heart and ensured that I will not leave him saying I am unqualified.
• en solli yAn viduvEnO – Why should I leave him?
  • Should I leave him saying there is a little bit of ignorance left? (mayarvaRa)
  • Should I leave him since he eliminated my ignorance, yet stayed away from me? (en manaththE manninan)
  • Should I leave him since he did not continue to bestow good things? (uyarvinaiyE tharum)
  • Should I leave him since he expected some thing back from me for his favours? (oN sudark kaRRaiyai – explaining this as auspicious quality)
  • Should I leave him since he does not have physical beauty? (oN sudark kaRRaiyai – explaining this as physical form)
  • Should I leave him since he does not have enough supremacy? (ayarvil amarargaL Adhik kozundhai)
  • Should I leave him since I attained him out of my own efforts? (en isaivinai)

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 >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says that while sweetly enjoying emperumAn, his sorrows of this samsAram vanished.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says the humility shown by emperumAn towards his devotees in his avathArams is more enjoyable than the bliss enjoyed with paramapadhanAthan.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. AzhwAr says “I did not surrender unto him seeking ulterior benefits; I did not surrender unto him for eternal kainkaryam; I desired to enjoy him seeing his sweet nature; the hurdles got eliminated themselves”.

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

Third pAsuram – AzhwAr censured kEvalars who seek out self-enjoyment (in the first pAsuram); he explained the attitude of bhagavAn towards his pure devotees (in the second pAsuram); When asked which category he belongs to, AzhwAr replies “I am not a prayOjanAntharaparan (one who seeks out ulterior benefits); I cannot be clearly identified as ananyaprayOjanan (one who purely desires kainkaryam); I simply enjoyed him and he eliminated my hurdles”.

pAsuram

ஆயர் கொழுந்தாய் அவரால் புடையுண்ணும்
மாயப் பிரானை என் மாணிக்கச் சோதியை
தூய அமுதைப் பருகிப் பருகி என்
மாயப் பிறவி மயர்வு அறுத்தேனே

Ayar kozhundhAy avarAl pudaiyuNNum
mAyap pirAnai en mANikkach chOthiyai
thUya amudhaip parugip parugi
en mAyap piRavi mayarvu aRuththEnE

Listen

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

Ayar – for the cow-herd boys
kozhundhAy – being the leader
avarAl – (for stealing butter etc) by those
pudaiyuNNum – beaten
mAyap pirAnai – performing amazing acts (such as crying due to being beaten etc) and giving them joy
en mANikkach chOthiyai – one who presented his (well polished) carbuncle-like radiantly shining form (due to his being submissive towards cow-herd boys) for me
thUya amudhai – pure nectar (which is not mixed with supremacy and only presenting simplicity)
parugip parugi – eternally enjoying
en – (just like for the one who drinks milk as a medicine will be cured of indigestion) my
mAyam – that which is caused by prakruthi
piRavi – due to the birth
mayarvu – ignorance
aRuththEn – finished

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

Being the leader of the cow-herd boys, he got beaten by them (for stealing butter etc) and performed amazing acts (like crying like a helpless child after getting beaten) and thus presented his carbuncle-like radiantly shining form to me. By eternally enjoying that pure nectar (which is not mixed with even a tinge of supremacy), I eliminated my ignorance that was due to my birth (in this material realm) which was caused by prakruthi (material activities 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

• Ayar kozhundhAy – Previously, his primary nature among the cow-herds was explained; here his being the singular focus is explained, i.e., they are the root and he is the tender leaf – when the cow-herd boys graze the cows in the forest and become tired, kaNNan emperumAn‘s face will show the fatigue, just like when the root lacks water, the leaf will reflect that.
• avarAl pudaiyuNNum – being beaten by them – irrespective of being men or women, all of them beat krishNa – all the men and women of the five lakh families of AyarpAdi (gOkulam) had so much control over him. As bhattar says “they used to beat kaNNan using the churning staff, casually”.
• mAyap pirAnai – sarvEsvaran who is avAptha samasthakAman (having no unfulfilled desires), born in the cow-herd clan as if he is missing something, unable to sustain himself without that (butter) which was touched by his devotees, stealing it since that was not readily given to him, unable to complete the task properly, being caught red-handed and being beaten – AzhwAr meditates on this and becomes amazed at emperumAn‘s qualities.
• en mANikkach chOthiyai – Just a like a carbuncle shines more with more polishing, the more he gets beaten, more his glories become multi-fold.
• en – the one who gave me that radiance as full fledged meals (full enjoyment).
• thUya dparugip parugi – that nectar churned out of kshIrAbdhi (milk-ocean) for dhEvas was restricted to dhEvas and was given only once. This nectar (bhagavAn) is consumable by all as many times as they desire.
• en mAyap piRavi mayarvu aRuththEnE – I eliminated the ignorance (with the impressions) that came out of amazing birth – birth is amazing because it is different for different persons (and even for the same person in different births).
• mayarvaRuththEnE – Because he is the one who is enjoying the results as said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I am unable to bear this life in samsAram) , he says he eliminated 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 >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Further, AzhwAr explains emperumAn‘s affection towards those who have surrendered unto him and accepted his divine feet as the ultimate goal.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr mercifully explains emperumAn‘s attitude towards ananyaprayOjanar (ones who expect nothing other than kainkaryam towards him).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr tells that emperumAn is very blissful towards those special individuals who accept emperumAn only as the ultimate goal and emperumAn only as the means to attain him.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram – In the first pAsuram, AzhwAr censured those kEvalar who surrendered to emperumAn but left after fulfilling their goal of self-enjoyment; in this pAsuram, AzhwAr explains emperumAn’s attitude towards those who are fully surrendered to him.

pAsuram

வைப்பு ஆம் மருந்து ஆம் அடியரை வல்வினைத்
துப்பு ஆம் புலன் ஐந்தும் துஞ்சக் கொடான் அவன்
எப்பால் எவர்க்கும் நலத்தால் உயர்ந்து உயர்ந்து
அப்பாலவன் எங்கள் ஆயர் கொழுந்தே

vaippu Am marundhu Am adiyarai valvinaith
thuppu Am pulan aindhum thunjak kodAn avan
eppAl evarkku(m) nalaththAl uyarndhu uyarndhu
appAlavan engaL Ayar kozhundhE

Listen

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

adiyarai – (bhagavAn‘s distinctive) sEshabhUthar (servitors)
val – popular
vinai – karmas
thuppAm – capable
pulan aindhum – senses (which control)
thunjak kodAn – one who does not let them perish
vaippAm – being the wealth (that is their purushArththam [goal])
marundhAm – medicine (that is the means to remove the obstacles to accomplish that goal)
eppAl – all places (starting from Anandham of humans up to brahmA)
evarkkum – all chEthanas (jIvAthmAs)
nalaththAl – bliss
uyarndhu uyarndhu – in large quantity
appAl avan – unreachable (for the words and mind)
engaL – being for us (who are fully for him) alone
Ayar – (ignorant) cow-herd clan
kozhundhu – leader

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

bhagavAn is the wealth (that is the goal) and the medicine (that removes the obstacles in attaining the goal) for his servitors and he protects them from being perished by being caught in the powerful senses which are controlled by the popular karmas (puNyam and pApam). How is that? Though his bliss is unreachable by words/mind compared to all jIvAthmAs in all places, he became the leader of our cow-herd clan (to protect us).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

AzhwAr says emperumAn being much greater than dhEvathAs starting with brahmA et al with respect to his auspicious qualities such as Anandham (bliss) etc., took birth in the clan of his devotees, and removes their obstacles which stop them from being with him by being their wealth and medicine.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Ayar kozhundhu – the main person in the cow-herd clan. Just like bhagavAn is happy to be the primary deity among the dhEvathAs starting with brahmA, he is also happy to be the primary cow-herd boy among the cow-herd clan. In indiscipline etc., he is the leader among cow-herd boys.

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

• vaippAm – Just like having some money in a leather pouch which is prepared by taking the skin of a goat and keeping it safely in our waist, that can be used as we desire, bhagavAn too becomes submissive towards his devotees so that they can enjoy him as they please – this explains “prApyathvam” (being the goal) of emperumAn.
• marundhAm – Still, emperumAn who is the greatest of all, makes himself available for the bound souls. In such a case, how can they enjoy him? bhagavAn himself removes the hurdles which stop them from enjoying him and gives them the ability to enjoy him – this explains the “prApakathvam” (being the means) of emperumAn.

For whom is he the prApakam (means) and prApyam (goal)?

• adiyarai – those who have eliminated the thought of “na namEyam” (I will not worship srI rAma – srI rAmAyaNam yudhdha kANdam 36.11)
• valvinaith thuppAm thunjak kodAn avan – For those who approach him and exist for him alone, instead of leaving him after getting ulterior benefits; he protects them from the senses which could finish them off (by engaging them in worldly pleasures). thuppu – sAmarthyam (ability).

Where did he do this?

• eppAl … – Greatness is present based on the place of existence and the species; svargam [heaven] is different from bhUmi [earth]; dhEvas [celestial entities] are different from manushyas (humans);  eppAl – in all these places; pAl means place in thamizh as in “appAl” (there), “ippAl” (here); evarkku – all entities; “eppAl evarkkum” means everywhere, everyone.
• nalaththAl uyarndhu uyarndhu – As explained in thaiththiriya upanishath Anandha valli “yathO vAchO nivarththanthE” – even by increasing the bliss 100 folds at each level (humans, dhEvas … brahmA), the bliss (among other qualities) of bhagavAn cannot be comprehended. That is why he is explained in thaiththiriya upanishath as “Anandhamaya:” (filled with abundance of bliss).
• engaL Ayar kozhundhE – supreme person taking birth as one among the cow-herd boys – is this to give up on his devotees? [No – it is to uplift them]. Did he experience sorrow, bewilderment etc., (in avathArams) to let his devotees go through sorrow, bewilderment etc? [No – it is to free them from such sufferings]. The ultimate supreme being, becoming ultimately ignorant cow-herd boy – was this to let his devotees perish? [No – it is to help them].
• engaL – our – couple of explanations:
  • AzhwAr cherishes his relationship with the residents of the place where krishNa was born (by saying “leader of our cow-herd clan”].
  • avathArams are for the devotees. Though his stealing butter etc., have already happened, AzhwAr previously said “eththiRam” and fainted. Similarly, here too, AzhwAr is saying krishNAvathAram is for him only.
• Ayar kozhundhu – the primary in the cow-herd clan. Such emperumAn will protect his devotees.

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 >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr becomes mesmerised seeing emperumAn who fulfils the desires of mumukshus who just seek liberation from the pains of material realm to be seated in self-enjoyment even after approaching emperumAn who is infinitely enjoyable.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, AzhwAr explains the pure nature of bhagavAn who is being worshiped.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram – AzhwAr censures the kEvalar (one who desires self-enjoyment) for giving up bhagavAn and seeking out ulterior benefits (of enjoying oneself) and leaving him.

pAsuram

பிறவித் துயர் அற ஞானத்துள் நின்று
துறவிச் சுடர் விளக்கம் தலைப் பெய்வார்
அறவனை ஆழிப்படை அந்தணனை
மறவியை இன்றி மனத்து வைப்பாரே

piRavith thuyar aRa gyAnaththuL ninRu
thuRavich chudar viLakkam thalaip peyvAr
aRavanai Azhippadai andhaNanai
maRaviyai inRi manaththu vaippArE

Listen

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

piRavith thuyar – sufferings which arise out of birth
aRa – to remove
gyAnaththil – in knowledge  (to see AthmA)
ninRu – having conviction
thuRavi – being discharged from all bindings
chudar – the radiant AthmA‘s
viLakkam – manifestation
thalaippeyvAr – ones who are interested in
aRavanai – most benevolent (due to his bestowing the results for such persons)
Azhippadai – one having the sudharsana chakram (which purifies the heart)
anthaNanai – the purest Iswara (supreme lord)
maRaviyai inRi – having him as means
manaththu vaippAr – how they are meditating! (accuses them)

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

To remove the sufferings which arise from birth, those who are situated in knowledge (on AthmA), giving up all attachments, seeking out for self-realisation, meditate upon emperumAn who is most benevolent, who carries the sudharsana chakram and who is the purest supreme lord! Here, AzhwAr is censuring such kaivalyArththis (those who seek out self-enjoyment after being liberated) for accepting emperumAn as the means but not as the goal too.

It is also explained in the context of upAsaka (bhakthi yOga nishta) who desires for eternal bliss of experiencing sarvEsvaran. Here, bhagavAn is explained as the one who is the controller of upAsana dharma (the process of upAsana). sudharsana chakram is explained as the one who removes ignorance. viLakkam (AvirbhAvam/manifestation)  of AthmA is explained as realising the true nature of jIvAthmA.

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

• piRavith thuyar aRa gyAnaththuL ninRu – kEvalar is explained in bhagavath gIthA 7.14 “jarA maraNa mOkshAya …” (to be free from old-age, death etc). Here, they are being explained. For all three types of samsAris – aiswaryArththi (one who desires for worldly wealth/pleasures), AthmaprApthi kAman (one who desires for self-realisation) and bhagavathprApthi kAman (one who desires for kainkaryam to bhagavAn), upAsana (worshiping bhagavAn) and anthimasmruthi (meditating upon their desired aspect during the last moments) are common. But why is there difference in the result? That is because, while worshiping emperumAn, they desire for different results, i.e., instead of desiring kainkaryam to him, stopping short. This is what is explained in thiruppallANdu 4th pAsuram “varambozhi vandhu” (remove the boundaries and come). The cause for such interest in different results is their sukrutha thArathamyam (difference in level of piety). emperumAn himself declares in gIthA 7.16 “chathurvidhA bhajanthE mAm janAssukruthinOrjuna” (Oh arjuna! there are four types of pious persons who worship me). It is based on their virtue that they develop the taste for different results. For such results, they carry out upAsanam (worship). Based on their upAsanam, the results will occur.
• piRavith thuyar … – AzhwAr wonders “Why do they approach emperumAn and simply stop with insignificant results?”. piRavi – janmam – here this term also includes the other five aspects viz – asthi (existence), pariNamathE (change), vivarthdhathE (growth), apakshIyathE (decline) and vinasyathi (cease to exist). To eliminate all of these (they worship emperumAn). He too prays to emperumAn in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this suffering any more) – what is the reason for AzhwAr censuring these persons here? For AzhwAr, when samsAram (material suffering) is eliminated, he is naturally leaning towards kainkaryam. But for the kaivalyArththis, eliminating material suffering is the only goal – so, there is a distinction.
• gyAnaththuL ninRu – The result of “piRavith thuyar aRa” (eliminating of material suffering) leads to “gyAnaththuL ninRu” (being situated in proper knowledge). AthmA is both gyAna guNakam (one who has knowledge as an attribute/quality) and gyAthA (one who knows).]
• thuRavich chudar viLakkam thalaip peyvAr – The contraction of knowledge for the AthmA that is seen in material situation does not exist in the liberated state where the knowledge is fully expanded. When we look at “piRavith thuyar aRa gyAnaththuL ninRu” from upAsana perspective, “thuRavich chudar viLakkam” (giving up attachments and self-realisation) are the result.
• aRavanai – dhArmika – the most benevolent. emperumAn only looks for the quality of approaching him even for insignificant results – he becomes pleased by that and bestows the results. Even when they don’t want him and pray for insignificant fruits, he mercifully bestows them those results.
• Azhippadai andhaNanai – One who holds sudharsana chakram which will remove the obstacles for self-realisation. Here, bhagavAn is treated by kaivalyArththis as cow-dung which is a purifier but once purified the cow-dung that was used to purify gets thrown out. They only looked at emperumAn as “sudhdhan” (pure/purifier) but their hearts did not understand his bhOgyathA (most enjoyable nature). AzhwAr is saying “Instead of becoming mesmerized in the divine posture of emperumAn holding the chakram in his hand, they simply hold him as the one who purifies them”.
• maRaviyai inRi manaththu vaippArE – without forgetting, they will meditate upon him. For AzhwAr, when he sees the beautiful form of emperumAn with his chakram, he does not remember the first line (where its explained that emperumAn is the one who relieves us from samsAram). thirumangai AzhwAr too said in periya thirumozhi 10.10.9 “Azhiyodum ponnAr sArngamudaiya adigaLai innAr enRu aRiyEn” (I don’t recognize this master [of mine] who has the chakram and golden bow in his hands) – AzhwArs become bewildered seeing emperumAn‘s beautiful form. If his divine form can even make his devotees forget the good aspects (real identity etc), how come it does not make these kaivalyArththis forget the bad aspect (their attachment to self enjoyment)? They will pursue him (meditate upon him) for self-enjoyment even after seeing his divine form. In case of upAsakar (bhakthi yOga nishtar), the same is explained as – even after experiencing his most enjoyable nature, how they are staying steady instead of losing their consciousness – they are pretty strong-hearted.

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