srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the end, AzhwAr mercifully highlights the result for those who learn this decad.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr mercifully explains the result of this decad as elimination of birth (in this material realm).
Highlights from periyavAchchAn piLLai‘s introduction
In the end, AzhwAr says that those who are capable of practicing (the principles explained in) this decad will not be born in samsAram (material realm).
mAdhavan pAl satakOpan
thIthu avam inRi uraiththa
Ethamil Ayiraththu ippaththu
Otha vallAr piRavARE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
satakOpan – nammAzhwAr
mAdhavan pAl – towards sarvEsvaran srIman nArAyaNan
thIthu – defect (of hesitating on seeing his own greatness)
avam – defect (of failing the devotees seeing their faults)
inRi – not having
uraiththa – told
Etham – defects (of poetic structure, etc)
il – not having
Ayiraththu – among the 1000 pAsurams
ippaththu – this decad (which explains the easily worshipable nature of emperumAn)
Otha vallAr – those who are capable of learning/reciting (through an AchAryan)
piRavAr – won’t be born (in this samsAram)
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
This decad is explained by AzhwAr in the pristine manner (without any defect) about emperumAn who does not have the defects of hesitating (to bless the devotees) on seeing his own greatness and failing them on seeing their faults. Those who can learn this decad among the thousand pAsurams from thiruvAimozhi will not be born in material realm.
[thIthu, avam, Etham are all synonyms for defect] These are also explained as: thIthu – defect in emperumAn who consumes these pAsurams, avam – defect in the compiler of these pAsurams, Etham – defect in the pAsurams. None of these exist.
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.
- piRavAr – This samsAram is such that we have to say “approaching emperumAn is easy” like “serving ones mother is nice”.
- mAdhavan … – While thIthu, avam and Etham are explained by some AchAryas in context of prathipAdhyan (object of the pAsurams), vakthA (speaker of the pAsurams) and prabandham (pAsurams) respectively, bhattar explained it differently. Since “Ethamil Ayiram” (faultless 1000) itself is sufficient to explain that there is no defect in all three – pramEyam, pramAtha and pramANam. So, what is the purpose of thIthu and avam? It is based on “satakOpan mAdhavanpAl thIthu avam inRi uraiththa” (satakOpan recited these pAsurams explaining that bhagavAn does not have thIthu and avam) thIthu – Considering his own greatness of “I am the husband of srI mahAlakshmi” and staying away from his devotees; avam – Looking at the lowly nature – “The one who is surrendering unto me is nithya samsAri (have been perpetually bound in this material realm)” and failing the devotee. These two defects are not present in emperumAn.
- piRavAr – This samsAram is such that we have to say “approaching emperumAn is easy” like “being protected by mother is nice” [i.e., even the most obvious principle is difficult to understand due to the high level of ignorance]. Those who understand this decad, will give up the connection in this material realm and will enjoy bhagavAn in the assembly of nithyasUris (eternally free) and mukthas (liberated) who fully spend their time in experiencing bhagavAn only.
Final summary from nampiLLai:
- In the first pAsuram, AzhwAr says that for the one who approaches emperumAn, there is no specific restriction on the offerings.
- In the second pAsuram, he says that there is no specific qualification required for the one who approaches emperumAn.
- In the third pAsuram, he says that all his 3 tools (mind, speech and body) are engaged in bhagavath vishayam.
- In the fourth pAsuram, he says that such engagement in bhagavath vishayam became his activity always like that of nithyasUris.
- In the fifth pAsuram, he says that for those who approach emperumAn for emperumAn’s pleasure only, emperumAn becomes most enjoyable.
- In the sixth pAsuram, he becomes angry at those materialistic persons saying “why they are missing out on this most-enjoyable emperumAn and running behind worldly pleasures?”.
- In the seventh pAsuram, he explains the activities for those who are fully existing for the pleasure of emperumAn.
- In the eighth pAsuram, he explains that bhagavAn himself will eliminate the hurdles that stop the result from being acquired.
- In the ninth pAsuram, when a doubt is raised on him removing the obstacles, he says “Don’t just see his nature, see the nature of his divine consort”.
- In the tenth pAsuram, when asked “How long will the divine couple take to remove the obstacles?”, he says “at once”.
- Finally, he says that those who practice this decad will no longer be connected to the material realm after this life.
Thus ends the English translation for thiruvAimozhi 1st centum 6th 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
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