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thiruvAimozhi – 1.10 – audio

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thiruvAimozhi – 1.10 – porumA

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

Full series >> First Centum

Previous Decad

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trivikrama - azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr, being greatly satisfied on uniting with emperumAn, speaks about that experience.

Highlights from nanjIyar‘s introduction

In the tenth decad – AzhwAr, realising that emperumAn is the cause for budhdhi (intellect) etc and seeing that emperumAn himself blessed him with adhvEsham (non-enmity), gaNanA (meditation, analysis etc), nirathisaya bhakthi (unsurpassed devotion), thinks “emperumAn will mix with those who have no enmity towards him, like he mixed with me”. He further thinks “He would bless such attitude to those who he wants” and feels satisfied.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the tenth decad – AzhwAr, meditating upon “The cause for blessing such complete union is his unconditional magnanimity” enjoys the following aspects and feels delighted:

  • His making his form visible to AzhwAr‘s eyes
  • He is so easily approachable that on thinking about him, he will appear for us
  • His nature being the one to be experienced
  • Eternal experience that is available
  • His great magnanimity which makes him favour us even when not requested
  • The relationship [between bhagavAn and jIvAthmA] which is the cause for such favouring
  • The ultimate manifestation of such experience that is enjoyed by nithyasUris
  • His completeness which ensures that his magnanimity works
  • Such magnanimity of emperumAn is unforgettable
  • emperumAn‘s special efforts which ensured that such magnanimity is never forgotten

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

bhagavath gIthA 10.4 and 10.5 are quoted here:

budhdhir gyAnam asammoha: kshamA sathyam dhamassama: |
sukham dhukkam bhavO abhAvO bhayam cha abhayam Eva cha ||

ahimsA samathA tushtisthapO dhAnam yasO ayasa: |
bhavanthi bhAvA bhuthAnAm maththa Eva pruthagvidhA: ||

I am the only creator of intelligence, knowledge, calmness, forgiveness, truth, control of internal and external senses, joy, sorrow, existence, non-existence, fear and fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame, infamy in the entities in different manners.

Highlights from nampiLLai‘s introduction

Previous AchAryas explained this decad as AzhwAr‘s expression of satisfaction after enjoying complete union with emperumAn. Here nirvruti is explained as joy.

bhattar gives a special explanation based on AzhwAr’s complete union with emperumAn [He goes on to explain the unconditional grace of emperumAn that blessed him such experience].

Previously AzhwAr stopped at “uchchiyuLLE niRkum” indicating that there is nothing remaining to be accomplished. Only thing that is to be done is to continue this without any break. AzhwAr thought about the great nature of the result (of bhagavAn being on top of his head) and inquired how he arrived at this result. He realised that he did not have any good qualities matching the greatness of the result. The only aspects that AzhwAr observed in himself were adhvEsham (non-enmity) and Abhimukyam (friendliness) towards emperumAn. But those cannot be explained as the means for the goal. Even if one has parama-bhakthi (most advanced devotion), that cannot be equated with the great result (of eternal kainkaryam towards emperumAn). When one submits a lemon (towards the king as a friendly gesture) and is gifted a kingdom by the emperor, the lemon is not the real price for the kingdom. For the benefit that is received by the grace of emperumAn, nothing from the individual’s side can be established as the means. This is explained in periya thiruvanthAdhi 56 “varvARonRu illaiyAl vAzhvinithAl” (there is no [separate] means to achieve him, yet, the result is greatly enjoyable].

When emperumAn creates the individual [i.e, giving body], he gives the tools to him to avoid bad path and pursue good path; whatever good things happen to him, emperumAn is the cause for those too. Since bhagavAn is the controller of everyone’s intellect etc, emperumAn himself is the one who nurtures everything starting from adhvEsham (non-enmity), parigaNanA (contemplation) up to parama bhakthi (unflinching devotion). AzhwAr becomes greatly satisfied thinking “emperumAn blessed me who toiled in samsAram from time immemorial the same result that is enjoyed by nithyasUris. How great of him!” and on thinking about emperumAn giving joy up to his head [in the previous decad] while uniting with him.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 10

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pAsuram – 10

Introduction (given by maNavALa mAmunigaL)

Says that those who keep in their head the divine feet of those who are fond of emperumAnAr, who is of the nature of praising the divine feet of pEyAzhvAr, are the ever great ones.

Introduction (given by piLLai lOkam jIyar)
By the previous two pAsurams – he talked about how the thick darkness that is ignorance (of external and internal things and beings) which was impossible for anyone in the world to escape from was destroyed by the two prabandhams given by poigai AzhvAr and bhUthathAzhvAr; in this pAsuram – after that darkness was destroyed, he says that they are forever srImAns (respected sirs) who have got the wealth of keeping in their heads the divine feet of those who are fond of emperumAnAr who praises the beautiful divine feet of peyAzhvAr who explained through his dhivya prabandham about his visualizing the sriya:pathi who was sitting in thirukkOvalUr.

emperumAnAr-pEyAzhwAremperumAnAr with pEy AzhvAr

manniya pEr iruL mANda pin kOvaluL mAmalarAL
thannodumAyanaik kaNdamai kAttum thamizhth thalaivan
ponnadi pORRum irAmAnusarkku anbu pUNdavar thAL
chenniyil sUdum thiruvudaiyAr enRum sIriyarE                    10

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Word by word meanings (given by maNavALa mAmunigaL)

manniya – that which could not be rid of even if tried hard
pEriruL – darkness that is agyAnam (ignorance)
mANda pin – but which was completely removed by the two earlier AzhvArs; after that,
kOvaluL mAmalarAL thannodum Ayanai – in thirukkOvalUr with sridhEvi (thirumagaL), in krishNAvathAram where he showed up for everyone to see his piousness towards his devotees;
kaNdamai – the way he made them to see him
kAttum – was shown (to us) by
thamizhth thalaivan – pEyAzhvar who is the head of thamizh
pon adi – whose very desirable divine feet
pORRum – (emperumAnAr who is) of the nature of praising (such divine feet)
irAmAnusarkku – in the matters of such emperumAnAr
anbu – love
pUNdavar thAL – the divine feet of those who wear such love towards emperumAnAr as jewels
chenniyil– in their heads
sUdum thiru udaiyAr – those who are having the wealth of keeping such feet (in their heads)
enRum sIriyarE – any time, they are the great ones.

vyAkyAnam

manniya pEr iruL mANda pin – manniya pEr iruL – Darkness that is ignorance which is hard to remove other than by understanding the thathvam (being/truth), such grand darkness that is holding on tight to the AthmA. sthOthra rathnam 49 – “avivEka ganAndha dhingmukhE bahuthA santhatha dhu:kavarshiNi | bhagavan bava dhurdhinE” (~the big ignorance that is showering the sadness, in this samsAram (material life)),

mANda pin – after such a darkness had been destroyed. That is, after the first two AzhvArs before this pEyAzhvAR, that is, poigai AzhvAr and bhUthathAzhvAr had lighted the lamp that was complete in all aspects, had destroyed that ignorance; “gu-sabhdha: andhakArathyAthu; ru-sabdha: than nirOdhaka: andhakAra nirOdhithvAthu gururithyabidhIyathE” (gu-darkness; ru-removes it; since he removes the darkness the teacher is the guru);  after the first two AzhwArs had destroyed such darkness without trace;

kOvaluL mAmalarAL thannodum – As said in “oNdodiyAL thirumagaLum nIyumE nilAniRpa” [thiruvAimozhi 4.9.10], and “agalakillEn iRaiyum enRu alarmEl mangai uRai mArbhA” [thiruvAimozhi 6.10.10], and “rukmiNI krishNa jananI”, (AzhvAr visualized) perumAn along with pirAtti who is purushakAra bHUthai (who recommends us to emperumAn),

mAyanai – incarnating as krishNan, the diplomacy he showed by going, with the message tied to his neck, as a messenger of pANdavas; doing such lowly actions like as a charioteer whom arjunan directed by using his feet; wielding the weapon after saying he won’t, making day as night, lifting of gOvardhan, taking arjunan very near the nithya vibHUthi (srI vaikuNtam) {to bring back the child of a vaidhika person, the child which arjunan had promised to protect but could not; that child had been taken to srIvaikuNtam by srIdhEvi nAchchiAr}, and advising him with charmaOpAyam (ultimate means – mOksham – (charama slOkam)) – such sarvEswaran with unimaginable qualities;

Ayanai {the ‘m’ sound of thamizh here could be stopped in the previous word and thus split this word as Ayanai} – Or, AyanAr – Mr. Cowherd. Or, krishNan with such above qualities and playfulness. {even today the palace of jIyar (pontiff) at thirukkOvalUr is called ‘AyanAr matam’}.

kaNdamai – what was seen – with the light that is knowledge which removed the darkness that is ignorance, as he visualized (emperumAn with his consort) all such above qualities of doing lowly actions (for the devotees), and AzhvAr told everyone about it for their betterment.

kAttum – He showed through his dhivya prabandham starting with “thiruk kaNdEn pon mEni kaNdEn, thigazhum arukkaN aNi niRamum kaNdEn, serukkiLarum, ponnAzhi kaNdEn puri sankam kaik kaNdEn, en Azhi vaNNan pAl inRu” [mUnRAm thiruvanthAdhi – 1] (~saw the consort, saw the golden body (of emperumAn), saw the beautiful colour, saw the conch and the sudharshaNa wheel, today in my emperumAn). {does not say ‘sollum’ (told), but said ‘kAttum’ (showed) – he makes us too visualize it}

thamizhth thalaivan – As celebrated in pAlEi thamizhar” [thiruvAimozhi 1.5.11], and “in kavi pAdum parama kavigaL” [thiruvAimozhi 7.9.6] by nammAzhvAr who got knowledge sans blemish, the root head of growing such dhramida sAsthram (thamizh, prabandham) is pEyAzhvAr;

ponnadi pORRum – you see, after seeing such divine feet of AzhvAr, (emperumAnAr) did not do kainkaryam to such feet as per his subservient nature, but started praising such divine feet due to the beauty of such divine feet of pEyAzhvAr.

irAmAnusarkku – regarding emperumAnAr

anbu pUNdavar thAL – the divine feet of great souls who wear as ornaments their love (towards the matters of emperumAnAr)

chenniyil sUdum – those who keep in their heads (the divine feet of great souls) like wearing a flower; { that is: emperumAn -> pEyAzhvAr -> emperumAnAr -> those who love emperumAnAr -> those who keep such people’s divine feet in their heads }

thiruvudaiyAr – such people having the ultimate wealth. As said in “sathu nAgavara srImAn” (gajEndhrAzhvAn described), “lakshmaNO lakshmI sampanna:” (~lakshmaNA’s wealth that is kainkaryam {described like this as he left everything and started to follow srI rAman to the forest}), “antharikshagathas srImAn” (vibhIshaNazhvAn’s association with srI rAman)

enRum sIriyarE – since they have the affection towards such devotees, they will remain having such a wealth till there is time. It is said too, “srImath bhAgavathArchanam bhagavatha:pUjAvithEr uththamam – srIvishNOr avamAnanAth gurutharam srIvaishNava ullulanganam – thIrthAth achyutha pAdha jAth gurutharam thIrththam thadhIyAngrijam thasmAn nithyam athanthrithIpavasathA thEshAm samAradhanE” (doing archanam to devotees is nobler than doing it to bhagavAn; disrespecting a vaishNava (devotee) is a worse sin than disrespecting vishNu; getting devotees’ srIpAdha thIrtham (divine water of holy feet) is better than getting that of achyuthan emperumAn),
and “thasmAdh gurutharam bHOktham thadhIyArAdhanamnrupa mama mathbhaktha bhakthEshu prIthir abhyathikA bhavEth – thasmAth math bhaktha bhakthAscha pUjanIyA visEshatha:” (~my devotees of my devotees are more special to me, and are worth doing special pUjas to them );

In thiruvAmozhi, AzhvAr too sang “thirumAl adiyArgaLaip pUsikka nORRargaLE” [thiruvAimozhi 5.6.11];

In the same way, starting with ‘vAchA yathIndhra’, “pAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi] jIyar too prayed for such a devotion towards the emperumAnAr’s devotees.

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

mAmalarAL thannodum Ayanai – Because he is with pirAtti, his quality of moving with common people is brought out. “mAdhavO bhakthavathsala:” (because he is the husband of pirAtti he is showing his good quality towards his devotees, the quality of taking their bad qualities as good.)

Instead of ‘kaNdamai sollum‘ (saw and explained), amudhanAr says ‘kaNdamai kAttum’ -> since peyAazhvAr showed us the whole picture of his experience at thirukkOvalUr.  Such is the expert thamizh of Azhvar. In eedu srIsUkthi, for “vaN thamizh nUrka nORREn‘ [thiruvAimozhi 4.5.10], it is good to recollect here its vyAkyAnam, “vaN thamizh is to show the things that we are already used to as brand new (experience)”.

In rathnAvaLi, vedhAnthAchariar says “prathyak prathyakshayEnna: prathiniyatharamAsannidhAnam nidhAnam” (will make us see through our inner eyes, the vaiththamAnidhi who is always having the presence of lakshmi), so he says about thiruvAimozhi.

kamban in satakOpar anthAdhi says, “seyyOdaruvik kurugaip pirAn thirumAlai nanga kaiyOr kani enak kAttith thandhAn” (nammAzhvAr showed thirumAl (srIman nArAyaNan) as easy as a fruit in our palm”).

{

In contrast, later in this prabandham amudhanAr says, “kaiyil kani enna kaNNanaik kAttith tharilum, undhan meyyil pirangiya sIr anRi vENdilan yAn [104]” (even if you showed us kaNNan as easy as a fruit in our palm, we don’t want anything other than the love for your divine body (thirumEni).

}

thiru udaiyAr: thiru -> wealth;  pArathanthriyam is the wealth.  The kings wear crown in their head (mudi sUdum);  but here they wear the divine feet of those who hold the divine feet of devotees of emperumAnAr (adi sUdum). Former begets svAthanthriyam, latter begets pArathanthriyam.

bhagavath pArathanthriyam – wealth.

bhAgavatha (AchArya) pArathanthriyam – bigger wealth

AchArya bhaktha pArathanthriyam – biggest wealth – where it has reached its fullest maturity and it has no more space to grow.

  • – – – – – – –

Translation: raghurAm srInivAsa dasan

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thiruvAimozhi – 1.9.11 – uchchiyuLLE niRkum

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

Nammazhwar-kanchi-2nammAzhwAr – kAnchIpuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “when one recites this decad to emperumAn, emperumAn’s lotus feet will eternally be placed on his head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains eternal experience with bhagavAn as the result of this decad.

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

உச்சியுள்ளே நிற்கும் தேவ தேவற்குக் கண்ண பிரானர்க்கு
இச்சையுள் செல்ல உணர்த்தி வண் குருகூர்ச் சடகோபன்
இச் சொன்ன ஆயிரத்துள்ளே இவையும் ஓர் பத்து எம் பிராற்கு
நிச்சலும் விண்ணப்பம் செய்ய நீள் கழல் சென்னி பொருமே

uchchiuLLE niRkum dhEva dhEvaRkuk kaNNa pirARku
ichchaiyuL sella uNarththi vaN kurukUrch chatakOpan
ich chonna AyiraththuLe ivaiyum Or paththu em pirARku
nichchalum viNNappam seyya nIL kazhal senni porumE

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

uchchi uLLE niRkum – (thus) staying on my head
dhEva dhEvaRku – for the god of gods
kaNNa pirARku – maganimous krishNa who has both supremacy (pirAn) and simplicity (krishNa)
ichchai – (his) affection (towards AzhwAr)
uL – inside (AzhwAr)
sella – occur, having realised
uNarththi – informing that (to him)
vaN kurukUrch chatakOpan – nammAzhwAr (who is the most liberal leader of the place named AzhwArthirunagari)
ichchonna AyiraththuL – In the thousand pAsurams mercifully given by him
ivai – these (which talk about emperumAn‘s union with AzhwAr)
Or – distinct, incomparable
paththu – ten pAsurams
em pirARku – to emperumAn
viNNappam seyya – recite to him
nIL – those which are so long that they reach up to his devotees
kazhal – his divine, lotus feet
senni – in the heads of those (who recite)
nichchalum – every day, always
porum – will be fixed.

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

For those who recite to emperumAn these ten pAsurams which are in the mood of enjoying emperumAn’s union among the thousand pAsurams, the divine, lotus feet (which reach up to his devotees) of kaNNan emperumAn who has both supremacy and simplicity, will be on their head forever.

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

Where was bhagavAn planning to go next?

  • uchchi uLLE niRkum – He,  who is the flower that decorates the head of nithyasUris (eternally free souls), realising that there is nothing more fragrant than my head, stayed right there. It is also explained as “since he is staying in my head, he becomes dhEva dhEva (god of gods).
  • uLLE niRkum – there is nowhere else better than my head.
  • dhEva dhEvaRku – Being the lord of nithyasUris is considered insignificant by him (in comparison to staying on AzhwAr‘s head).
  • kaNNa pirARku – krishNa who is most helpful.
  • ichchai uL sella uNarththi – Informing to emperumAn that he realised how affectionate emperumAn is towards him.
  • vaN kurukUrch chatakOpan – the magnanimous AzhwAr, who did not stop with just informing to sarvESvaran, but also made this available even for samsAris/materialists  (by being born in AzhwArthirunagari and giving thiruvAimozhi to every one).
  • ichchonna … – the ten pAsurams among the thousand which were recited with this mood (of union)
  • em pirARku … – On reciting this to emperumAn, his divine feet will stay connected with the head forever. “em pirAn” indicates, emperumAn’s magnanimous act of approaching AzhwAr step-by-step and making AzhwAr forget about the lost time (until he was blessed). Unlike AzhwAr who received this mercy step-by-step, those who recite this decad, will receive the mercy immediately. There is no separate fruit for this decad as “uchchiyuLLE niRkum“, bhagavAn staying on the head itself is the result.

Final summary from nampiLLai:

  • In the first pAsuram, AzhwAr said that bhagavAn arrived in his vicinity.
  • In the second pAsuram, AzhwAr said that bhagavAn approached his close proximity, after AzhwAr was able to understood the first stage.
  • In the third pAsuram, AzhwAr said that bhagavAn stayed right next to him.
  • In the fourth pAsuram, AzhwAr said that bhagavAn climbed his hip and stayed there.
  • In the fifth pAsuram, AzhwAr said that bhagavAn entered his heart.
  • In the sixth pAsuram, AzhwAr said that bhagavAn climbed his shoulders and stayed there.
  • In the seventh pAsuram, AzhwAr said that bhagavAn entered his tongue.
  • In the eighth pAsuram, AzhwAr said that bhagavAn entered his eyes and stayed there.
  • In the ninth pAsuram, AzhwAr said that bhagavAn stayed in his forehead.
  • In the tenth pAsuram, AzhwAr said that bhagavAn climbed his head.
  • Finally, he said that since emperumAn bonded with him step-by-step, he placed emperumAn on his head. He completes the decad with (that) result.

Thus ends the English translation for thiruvAimozhi 1st centum 9th decad.

AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
piLLAn thiruvadigaLE charaNam
nanjIyar thiruvadigaLE charaNam
nampiLLai thiruvadigaLE charaNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam

In the next article we will enjoy the next padhigam (decad).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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thiruvAimozhi – 1.9.10 – neRRiyuL ninRu

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

dhevas-worshipping-vishnu-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr says “emperumAn who is difficult to reach for brahmA, rudhra et al, while they worship and glorify his lotus feet, ignored them and climbed my head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn who is the refuge for brahmA et al,arrived at the top-most part of my body”.

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

நெற்றியுள் நின்று என்னை ஆளும் நிரை மலர்ப் பாதங்கள் சூடிக்
கற்றைத் துழாய் முடிக் கோலக் கண்ண பிரானைத் தொழுவார்
ஒற்றைப் பிறை அணிந்தானும் நான்முகனும் இந்திரனும்
மற்றை அமரரும் எல்லாம் வந்து எனது உச்சியுளானே

neRRi uL ninRu ennai ALum niRai malarp pAdhangaL sUdi
kaRRaith thuzhAy mudik kOlak kaNNa pirAnaith thozhuvAr
oRRaip piRai aNindhAnum nAnmuganum indhiranum
maRRai amararum ellAm vandhu enadhu uchchi uLAnE

Listen

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

neRRiyuL ninRu – being friendly
ennai – me
ALum – accepting service
nirai malar – having rows of flowers submitted by devotees
pAdhangaL – divine feet
sUdi –  wearing (on their heads)
kaRRai – abundant/bunch of
thuzhAy – thuLasi
mudik kOlam – having decorated head/crown
kaNNa pirAnai – krishNa who has favoured me (and most humble towards his devotees)
thozhuvAr – (by joining palms etc) worshipers
oRRaip piRai – moon which is just a day into waxing
aNindhAnum – rudhra who is decorated with
nAnmuganum – four headed brahmA
indhiranum – indhra
maRRai – other
amararum ellAm – all dhEvathAs
vandhu – (such emperumAn who was worshipped by all) arrived (from that forehead)
en uchchi uLAn – seated on my head

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

krishNa who is being friendly towards me, who is willing to accept my service, whose divine, lotus feet are decorated with rows of flowers submitted by devotees, who is having his head/crown decorated with abundant thuLasi leaves, who has favoured me, is worshipped by rudhra whose head is decorated with a crescent moon, four headed brahmA, indhra and all other dhEvathAs. Such emperumAn climbed up to my head.

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

  • neRRi … – Accepting my service being seated on my forehead.
  • nirai malarp pAdhangaL sUdi – holding his divine, lotus feet that look like a row of flowers
  • kaRRaith thuzhAy … – Even if a dry flower is placed on his head, due to the connection with his divine hair, it will become fresh and grow abundantly. Unto the most magnanimous krishNa who is wearing a divine crown which is decorated with fresh thuLasi garlands/leaves.
  • oRRaip piRai aNindhAnum … – rudhra who wears a crescent moon in his matted hair and who gives happiness, brahmA who is the father of such rudhra, indhra who manages the dhEvathAs and all other dhEvathAs are longing to serve emperumAn and to attain him; he himself tries to capture me and climbs my head. When the kings travel inside their pleasure/private quarters from one area to another (when they are in happy mood), the confidantes will request and get their tasks done. Similarly, when emperumAn goes from AzhwAr‘s forehead to head, brahmA et al approach emperumAn and get their tasks completed.

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 – 1.9.9 – kamalak kaNNan

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

vishnu-navel-brahmaa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says “emperumAn who is the creator of all, arrived on my forehead”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Even while shining in my eyes, he who is the creator of all, became seated in the middle of my forehead”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – AzhwAr says “emperumAn who created everything by a fraction (small portion) of his will, became seated in one of my body parts (forehead) and sustained himself”.

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

Ninth pAsuram – AzhwAr says “After feeling satisfied with being present in the eyes, emperumAn arrived at my forehead”.

pAsuram

கமலக் கண்ணன் என் கண்ணின் உள்ளான் காண்பன் அவன் கண்களாலே
அமலங்கள் ஆக விழிக்கும் ஐம் புலனும் அவன் மூர்த்தி
கமலத்து அயன் நம்பி தன்னைக் கண்ணுதலானொடும் தோற்றி
அமலத் தெய்வத்தொடு உலகம் ஆக்கி என் நெற்றி உளானே

kamalak kaNNan en kaNNin uLLAn kANbavan avan kaNgaLAlE
amalangaL Aga vizhikkum aim pulanum avan mUrththi
kamalaththu ayan nambi thannaik kaNNudhalAnOdum thORRi
amalath theyvaththOdu ulagam Akki en neRRi uLLAnE

Listen

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

kamalak kaNNan – one who is lotus-eyed
en kaNNin uLLAn – becomes the object of my vision
kANban – (With that, after eliminating the state of “na chakshushA pasyathi” (cannot be seen by the eyes),) I saw him
avan – (that is because) that lotus-eyed emperumAn
than kaNgaLAlE – with his eyes
amalangaLAga – eliminating the dirt such as ignorance etc
vizhikkum – glance at me
aim pulanum – (with that,) eyes and all other senses (totally five – eyes, ears nose, skin, tongue)
avan mUrththi – became forms of his (he is the substratum) and his servitors
kamalaththu – (Who is the one who did this to me?) being born in lotus flower
ayan – brahmA who is known as aja
nambi thannai – Being complete to fulfil his tasks such as creation etc
kaN nudhalAnOdum – along with visibly powerful rudhra due to having the third eye in his forehead
thORRi – creating them
amalam – (starting with them) having abundant goodness
theyvaththOdu – along with the dhEvathAs
ulagam – universes
Akki – one who naturally creates
en – (preserving these qualities,) in one of my body parts
neRRi uLAn – became placed in my forehead

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

emperumAn who is lotus-eyed, became visible to me and I saw him because he glanced at me mercifully eliminating my ignorance, etc and thus my senses became subservient to him. This is the same emperumAn who is the creator of the most complete brahmA who is born in the lotus flower (from the navel of bhagavAn), the most capable rudhra who has the third eye, many other dhEvathAs who are filled with goodness and the universes. With all these qualities, he became seated in my forehead.

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

  • kamalak kaNNan en kaNNin uLLAn – puNdarikAkshan (lotus-eyed lord) became visible to my eyes. This destroys the view point of bruhadhAraNyaka upanishath 4.6.62 “na chakshushA gruhyathE” (not graspable by eyes).

When he manifested his form to your eyes, what did you do?

  • kANban – I saw and enjoyed that.

How were you able to see and enjoy his form?

  • avan kaNgaLAlE amangaLAga vizhikkum – He mercifully glanced over me with his divine eyes and removed my blemishes (which are obstacles to see him) and facilitated me to see him.

But don’t your senses stop you from seeing him (being attached to worldly pleasures)?

  • aim pulanum avan mUrththi – Even those senses became completely subservient to him like a body to the soul.
  • kamalaththu ayan … – brahmA who was born directly from the navel of emperumAn, one who is having such distinct birth from all others (generally everyone is born from a woman), one never goes back to emperumAn with any doubts etc., while creating other beings, created rudhra who has the third eye in his forehead, other dhEvathAs with abundance of goodness and other universes. “Akki” indicates that emperumAn is the natural creator of all.
  • en neRRi uLAnE – He created the universe according to the karma and let it take care of itself. But he arrived at my forehead, without any expectation to stay here permanently.

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 – 1.9.8 – nAvinuL ninRu

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

lotus-eyed-krishna

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “emperumAn who establishes the relationship for the words and their meanings for all types of knowledge, who handles the sustenance and annihilation of the same, entered into my eyes”. It is also explained as AzhwAr saying “emperumAn became visible to my eyes”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn entered into my eyes with a most beautiful form”.

Highlights from periyavAchchAn piLLai‘s introduction

In the eighth pAsuram – AzhwAr says “Once my tongue consumed the experience, he became visible to my eyes”.

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

Eighth pAsuram – AzhwAr says “sarvEsvaran, who is the object of all knowledge, manifested his form that is visible through pramANams (SAsthram) to my eyes”.

pAsuram

நாவினுள் நின்று மலரும் ஞானக் கலைகளுக்கு எல்லாம்
ஆவியும் ஆக்கையும் தானே அழிப்போடு அளிப்பவன் தானே
பூ இயல் நால் தடம் தோளன் பொரு படை ஆழி சங்கு ஏந்தும்
காவி நன் மேனிக் கமலக் கண்ணன் என் கண்ணின் உளானே

nAvinuL ninRu malarum gyAnak kalaigaLukku ellAm
Aviyum Akkaiyum thAnE azhippOdu aLippavan thAnE
pU iyal nAl thadam thOLan poru padai Azhi sangu Endhum
kAvi nal mEnik kamalak kaNNan en kaNNin uLAnE

Listen

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

nAvinuL ninRu – from the tongue
malarum – permeate/spread
gyAnam – tools for knowledge
kalaigaLukku ellAm – for all those abodes (pramANams/SAsthram/scriptures)
Aviyum – essential meaning which is the soul
Akkaiyum – the word which is the body
thAnE – having them under his disposal
azhippOdu aLippavan thAnE – having their creation and annihilation at his full disposal
pUviyal – fresh like a flower
nAl thadam thOLan – one who is having four wide shoulders
poru – to destroy the enemies of devotees
padai – weapons
Azhi – sudharsana chakram – disc
sangu – pAnchajanyam – conch
Endhum – holding them
kAvi – a dark-coloured flower
nal – good-looking
mEni – divine bodily complexion
kamalam – lotus like
kaNNan – having the eyes
en kaNNin uLLAn – (with this beauty) entered my eyes

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

bhagavAn has the tools for knowledge, which spread everywhere from the words and meanings that emanate from the tongue, at his full disposal. He also has their creation and annihilation at his full disposal.  Such emperumAn who is having four wide and fresh shoulders, who is having the sudharasana chakram and pAnchajanyam in his hands to destroy the enemies of his devotees, who is having the divine bodily complexion of kAvi flower and who is having lotus-like eyes, entered into my eyes.

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

  • nAvinuL … – For all the vidhyA sthAnams (abodes of knowledge – SAsthram) which are the tools which reveal knowledge that shines/emanates from the tip of the tongue.
  • Aviyum Akkaiyum thAnE – Avi (soul) – meaning; Akkai (body) – word. It is bhagavAn who establishes “Let this word will reveal this meaning”. Thus, he is the full controller of the relationship between the words and their meanings.
  • azhippOdu aLippavan thAnE – When the real meanings of words diminish due to the lack of faith in the people with ignorant intellect, writing/recording mistakes [when someone writes down something, he/she may make a mistake] and pAtabhEdhams (differences in recordings – a word/phrase may be recorded/recited in different ways due to different ways of understanding the same), he destroys such words. He then creates those words (with the proper meanings) again when he desires so. Alternatively, some explain this as generally talking about creation, annihilation of the universe.
  • pUviyal … – Shoulders which have the tender quality of flowers or which are decorated with flowers. And, shoulders which are well expanded like kalpaka tharu (kalpaka tree, a celestial tree) and four in numbers.
  • poru padai – weapons which are used in wars. After having the shoulders expanded, they are decorated with the weapons.
  • kAvi nal mEni – After having eliminated the hurdles, one can enjoy the beautiful form of emperumAn.
  • nal mEni – Since kAvi flower is not a direct comparison for mEni (form), nal (good/beautiful) is also added as an adjective.
  • kamalak kaNNan en kaNNin uLAnE – If emperumAn stays away from AzhwAr‘s eyes, he will be named “kaN vattak kaLLan” (like a friend who does not help in need tries to stay away from sight). The eyes are like a swirl in a great flood.
  • en kaNNin uLAnE – emperumAn became visible to me who was seeing (enjoying) worldly pleasures.

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 – 1.9.7 – thOLiNai mElum

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

srinivasa-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr says “To unite with me, emperumAn has decorated his divine form with thuLasi and entered my tongue”. It can also be explained as AzhwAr saying “he came to be praised by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the most enjoyable emperumAn became permanently seated in my tongue”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram – AzhwAr says “emperumAn decorated himself to my delight and entered my tongue”.

pAsuram

தோள் இணை மேலும் நன் மார்பின் மேலும் சுடர் முடி மேலும்
தாள் இணை மேலும் புனைந்த தண் அம் துழாய் உடை அம்மான்
கேள் இணை ஒன்றும் இலாதான் கிளரும் சுடர் ஒளி மூர்த்தி
நாள் அணைந்து ஒன்றும் அகலான் என்னுடை நாவின் உளானே

thOLiNai mElum nal mArbin mElum sudar mudi mElum
thAL iNai mElum punaindha thaN am thuzhAy udai ammAn
kEL iNai onRum ilAdhAn kiLarum sudarOli mUrththi
nALaNaindhu onRum agalAn ennudai nAvin uLAnE

Listen

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

thOLiNai mElum – On the divine shoulders (which) give protection)
nal – that which is desirable for the beloved
mArbin mElum – on the divine chest
sudar – having radiance indicating the lordship
mudi mElum – on the divine head
thALiNai mElum – on the divine, lotus feet which are held by the servitors
punaindha – worn
thaN am thuzhAy udai – having cool/beautiful thuLasi
ammAn – being the master
kEL –  matching (such decoration)
iNai – comparable example
onRum – even in a single aspect
ilAdhAn – having none
kiLarum sudar – having abundant radiance (natural radiance and the radiance of thuLasi added)
oLi mUrththy – having a resplendent divine form
nAL – everyday
aNaindhu – approached
onRum – even a little
agalAn – being inseparable
en udai nAvinuLAn – entered my tongue

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

emperumAn who is wearing cool/beautiful thuLasi on his divine shoulders, divine chest, divine head and divine lotus feet, being the master, having none comparable to him even in a single aspect, having an abundantly radiant resplendent divine form, approached me forever, being inseparable from me and entered my tongue.

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

  • thOLiNai … – When one goes to meet his beloved, he would decorate himself to please her. Similarly when emperumAn goes to visit AzhwAr, he wears thuLasi everywhere. AzhwAr desires for thuLasi and emperumAn too gives him that. Many pAsurams are quoted citing AzhwAr‘s love for emperumAn wearing thuLasi and his presenting that to AzhwAr.
  • thOLiNai mElum – As explained in srIvishNu purANam 5.18.2 “…sugAdam parishasvajE” (krishNa embraced akrUra tightly), those shoulders which make one long for their embrace.
  • nal mArbin mElum – divine chest where the one who facilitates such embrace (srI mahAlakshmi) resides
  • sudar mudi mElum – After the embrace, if we lift up the face and look up, (on) the crown which indicates bhagavAn‘s lordship
  • thALiNai mElum punaindha thaNNan thuzhAyudai ammAn – sarvEsvaran whose lordship is established by his divine lotus feet and who is wearing thuLasi in all these parts of his divine form.
  • For this section, bhattar gives a nice explanation. Brave men would first decorate their weapons. So, he placed thuLasi on his divine shoulders. Those who are in love would decorate their beloved. So, he placed thuLasi on his divine chest where his dearest consort lives. After giving to the weapons and beloved, they would decorate themselves. So, he wore it on his crown. The remnants are given to adiyArs (dual meaning – lotus feet and devotees). So he gives thuLasi to his lotus feet. It is those devotees who come for the rescue when one is in danger. Just as  his divine lotus feet protect us, they protect him too (when sakataAsura came to attack krishNa, krishNa’s feet kicked him to death and protected him).
  • kEL iNai onRum ilAdhAn – When kEL is treated as kEzh, kEzh and iNai both mean comparable. In this case, it means there is none comparable to bhagavAn individually or even collectively. Alternatively, kEL means Sadhrusam (like) and iNai means comparable. In this case, it means there is none like him to compare with him.
  • kiLarum – raising like a flood
  • sudar oLi – having unlimited resplendent, auspicious form
  • mUrththi – having a form which does not need any additional decorations which were described previously
  • nAL aNaindhu – Will not give up until he is with me every day (eternally, ever after)
  • ennudai nAvinuLAnE – Became an identity to be praised by me; became the controller of my speech.

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

rAmAnusa nURRanthAdhi – 9

Published by:

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

Full Series

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emperumAnAr-bhUthaththAzhwAr

pAsuram 9

Introduction (given by maNavALa mAmunigaL)

Says that those who talk about the auspicious qualities of emperumAnAr who enjoys by placing in his divine heart the divine feet of bhUthaththAzhvAr, are those who protect and establish the vEdhas in this world.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – said that emperumAnAr who got ever wonderful due to the association of poigai AzhvAr, is our swAmi; in this pAsuram – the heart which could have helped in seeing the sarvEswaran who is the swAmi of every one, got attracted into the darkness that is ignorance; and so to destroy such darkness bhUthaththAzhvar lighted the divine lamp that is the knowledge about the paran (emperumAn); those who think about the auspicious qualities of emperumAnAr (who keeps such bhUthaththAzhvAr’s divine feet in his heart), such noble people can protect and establish the vEdhas (samskritha and dhrAvida vEdhas) from those who do not accept vEdhas and from those who give improper meanings to vEdhas.

iRaivanaik kANum idhayaththu iruL keda gyAnamennum
niRai viLakkERRiya bhUthath thiruvadith thALgaL nenjaththu
uRaiya vaiththALum irAmAnusan pugazh Odhum nallOr
maRaiyinaik kAththu indha maNNagaththE manna vaippavarE        9

Listen

Word by word meaning (given by maNavALa mAmunigaL)

idhayaththu – our heart
kANum – that can help see
iRavainai – the established master
iruL – (but its) darkness of ignorance (prevents that);
keda – to destroy such darkness (starting from ‘anbE thagaLiyA’ to ‘gyAnach chudar viLakku ERRinEn’ [iraNdAm thiruvanthAdhi – 1])
gyAnam ennum – (gave the) knowledge about the external one (the emperumAn) – para gyAnam;
niRAi viLakku – (with the) lamp that is complete in all aspects
ERRiya – one who lighted it bright;
bhUtham thiruvadi – the swAmi, who is bhUthaththAzhvAr
thALgaL nenjaththu uRaiya vaiththu – (emperumAnAr) keeps the divine of AzhvAr in his mind as ever present
ALum – and enjoys / experiences it;
nallOr – noble people who
Odhum – always recite
iRAmAnusan – such emperumAnAr’s
pugazh – auspicious qualities
maRaiyinaik kAththu – are those who save the vEdhAs from others and from those who give wrong meanings
manna vaippavar – and would strongly establish (the vEdhas and its true meanings).
indha maNNagaththE – in this world.

(Inner meaning of vEdhas is emperumAnAr, and the people who always recite emperumAnAr’s divine names have strongly established that name in this world; vEdhas say that AchAryan’s affection towards us is what would deliver us to emperumAn; such AchAryan is emperumAnAr – so he is the inner meaning).

vyAkyAnam

[
Consider the states of: gyAna (knowledge), dharisana (realize/see), prApthi (reach/attain).
gyAthum, dhrashtum, pravEshtum – krishNan also said in bhagavath gIthA.

mudhal thiruvanthAdhi – para bhakthi (knowledge/devotion towards emperumAn)
iraNdAm thiruvanthAdhi – para gyAnam (realizing/seeing emperumAn) (also said in this pAsuram as iRaivanaik kANum);
mUnRAm thiruvanthAdhi – parama bhakthi (attaining emperumAn)

Similarly, in case of nammAzhvAr‘s prabandhams, starting from thiruviruththam through thiruvAimozhi 10.8 – para bhakthi;
thiruvAimozhi – 10.9 – para gyAnam
thiruvAimozhi – 10.10 – parama bhakthi
]

iRaivanai – the swAmi (owner of all the worlds)

idhayaththu – our heart;

kANum – which helps in seeing Him;

iruL keda – As said in  “sarvasya chAham hrudhi sannivishta: maththa: smrithir gyAnam apOhanam cha [bhagavath gIthA 15.15]”, (~I am sitting in the heart which is the source for such aspects as one’s knowing, understanding, or forgetting – these are under my control;) and as said in “Isvarah sarva-bhUthAnam hrud-dhEsE arjuna thisthathi [bhagavath gIthA 18.61])” (~ sarvEswaran is present in the lotus that is the heart), and as said in “guhAm pravishtAvAtmAnau hi thadh dharsanAth [brahma sUthra – I.2.11 (42)]” (~ in the cavity of the heart, the two who have entered are the souls of self and of paramAthmA; because it is so said by the sAsthrAs);
to destroy the darkness that is attached to such heart; it is the abode of sarvEswaran; that heart is the gateway to understand about Him; (it is blocked due to karmA)

“hrudhA manIshA manasA abhiklupthO”, and  “ya yEvam vidhuram amruthAsthE bHavanthi [mahA nArAyaNOpanishad – manthram 1.11 ]” (one who realizes emperumAn would get the nectar that is mOksham);

for such knowledge of the heart, there is ignorance due to the obstacle due to the scent/trace of karmAs of previous births;  “agyAnEna Avrutham gyAnam thEna muhyanthi janthava:” [bhagavath gIthA 5.15]  (these beings surrounded by lack of knowledge stay ignorant);

keda – to make that (agyAnam) to be destroyed; that is, “hrut-stham gyAnasinAthmana:
chithvainam samsayam [bhagavath gIthA 4.42]”, and, “aham agyAna-jam thama: nasayAmyAthma bhAvasthO gyAna dhIpEna bhAsvathA [bhagavath gIthA – 10.11]” (destroys the agyAnam using the sword/light of gyAnam),;

for that hurdle to get destroyed which prevents from attaining the true inner knowledge; for that hurdle to be destroyed fully including any scent/trace of it,

gyAnam ennum niRai viLakku – (lighted the lamp of knowledge) – As said in “yathA na kriyathE jyOthsnA mala prakshALanAth maNe:  yathA udhapAna karaNath kriyathEna jalAmbaram” (like how the sparkle of the gem is not created when the dirt covering it is removed; like how water cannot be created just by digging the well (they are brought out, but not created anew)”  – as the obstacle that is ignorance is removed, immediately the knowledge would brighten up; such a lamp that is complete in all aspects;  “gyAnEna thu thadh agyAnam yEshAm nAsitham AthmanA: thEshAm Adithya-vath gyAnam prakAsayathi thath param [bhagavath gIthA – 5.16]”, (as the ignorance is cut by me with the sword that is knowledge/truth, the knowledge (in you) would brighten up after that”, so said gIthOpanishad AchAryan.

ERRiya – “anbE thagaLiyA ArvamE neyyAga, inburugu sindhai idu thiriyA, nanburugi, gyAnach chudar viLakku ERRinEn nAraNarkku” [iraNdAm thiruvanthAdhi – 1] – that is, AzhvAr made his bhakthi as the lamp, his devotion as the ghee, made his mind – which melts due to immersion the experience of bhagavAn – as the cotton thread, and lighted for nAraNan the light that is complete in all aspects; and gave us the prabandham starting with this pAsuram;

bhUthath thiruvadith thALgaL – the divine feet of such bhUthaththAzhvAr who is our owner/lord.

jIyar too said “am thamizhAl narkalaigaL Ayndhu uraiththa AzhvArgaL indha ulagil iruL nInga” [upadhEsa raththina mAlai – 5] (with sweet thamizh the Azhvars gave us the prabandhams, for the darkness to be destroyed in this world);

nenjaththu uRaiya vaiththu ALum – (emperumAnAr) always thinks about and keeps in his heart (the divine feet of the AzhvAr), and involves in that experience; ALum – emperumAnAr enjoys AzhvAr’s divine feet and names in whichever and many ways (yadhEshta viniyOgArham).

pugazh Odhum – (those nobles ones who are) always reciting the divine names

irAmAnusan – of such emperumAnAr

nallOr – noble people; such as nammAzhvAr who said ‘kaliyum kedum kaNdu koNmin’ [thiruvAimozhi 5.2.1] (~ watch out – the kali would be destroyed (due to emperumAnAr));  such as sriman nAthamunigaL who, by the grace of nammAzhvAr, had minded the bhavishayadhAchArya vigraham (the statue of emperumAnAr who was going to incarnate in the future) the rest of his life; ALavandhAr who, after he (emperumAnAr) incarnated, after hearing about his auspicious qualities and becoming delightful, had graced iLaiyAzhvar (Amudhalvan) who was at kariyamANikkap perumAL sannidhi; such noble people.

maRaiyinaik kAththu – (saved the vEdas) – As said in “pipEdhyalpashruthAth vEdha:”, from the lowly ones that follow other sruthis – that is bAhya (who do not accept vEdhas), kudhrushti (who interpret vEdhas wrongly) – saved vEdhas from these people; who saved? – who made shruthi get the nAthan (husband)? – those great ones like AzhvAn, as said in “yadhukthayas thrayIkaNtE yAnthi mangaLa sUthrathAm“;  maRaiyinai – and those who gave the true meanings (wrote vyAkyAnam) later for dhramida vEdhas (dhivya prabandhams), that is those starting from piLLAn, such that these prabandhams don’t get misinterpreted by kudhrushtis in the future; you see, the noble ones did not do just that much…

indha maNNagaththE manna vaippavarE – … they continued to establish, and strengthened the established meanings of these two (vedhAs and thamizh prabandhams) in this world that was filled with such enemies, says amudhanAr.

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

keda – since the light is complete in all aspects, there is no chance of darkness returning, so amudhanAr says ‘keda’ (destroyed).

niRai viLakku – para gyAnam – sAkshAthkAram – realize the truth of jIvAthma and paramAthmA.

bhUthath thiruvadi – the word thiruvadi is used in the sense of respect. This is done in many other prabandhams too.

bhUtham has the meaning of having fulfillment of knowledge about brahmam, and thus being a being (saththai). Also it has the meaning of those who roam around in the world (for spreading such gyAnam), for the sake of betterment of the world, even though they would not have to get any personal benefit. Azhvar also was going around places;

thALgaL nenjaththu uRaiya vaiththu ALum – emperumAnAr froze in his mind such divine feet of bhUthathAzhvar (who was roaming around in the world), and nourished those divine feet. Also since emperumAnAr started carrying out the wishes of Azhvar (spreading the truth), there was not any more need for AzhvAr to roam around;

indha maNNagaththE – in ‘this’ world – since it is hard to spread goodness in this world, amudhanAr is stressing ‘indha’.

Noble AchAryas of our sampradhayam consider that emperumAnAr is the AchAryan who is complete in all respects; so he is the inner meaning of vEdhas. For us, following him would be the path shown by vEdhas (vEdha mArggam), and making others to firmly do the same is the establishment of the path of vEdhas (prathishtApanam).  That is why even today we refer to the AchAryas related to emperumAnAr as ‘vEdha mArgga prathishtApanAchAryar”.  amudhanAr also has used the same meaning by saying in this pAsuram, “nallOr maRaiyinaik kAththu’.

– – – – –

Translation: raghurAm srInivAsa dAsan

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thiruvAimozhi – 1.9.6 – mAyan en

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Full series >> First Centum >> Ninth decad

Previous pAsuram

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “bhagavAn who is sarvAntharAthmA (in-dwelling super soul of everyone), who is unreachable for non-devotees and very much reachable for devotees, gets hold of my shoulders and that is his overflowing mercy towards me”.

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

Sixth pAsuram – AzhwAr says “one who is sarvAntharAthmA held on to my shoulder and engaged with me”.

pAsuram

மாயன் என் நெஞ்சின் உள்ளான் மற்றும் எவர்க்கும் அதுவே
காயமும் சீவனும் தானே காலும் எரியும் அவனே
சேயன் அணியன் எவர்க்கும் சிந்தைக்கும் கோசரம் அல்லன்
தூயன் துயக்கன் மயக்கன் என்னுடைத் தோளிணையானே

mAyan en nenjin uLLAn maRRum yavarkkum adhuvE
kAyamum seevanum thAnE kAlum eriyum avanE
sEyan aNiyan yavarkkum sindhaikkum gOcharam allan
thUyan thuyakkan mayakkan ennudaith thOLiNaiyAnE

Listen

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

en – my
nenjin uLLAn – one who resides in (my) heart
mAyan – amazing person
maRRum yavarkkum – for others
adhuvE – can he do that?

(thus being simple and indwelling soul of all)
kAyamum – sarIram/body
seevanum – AthmA/soul
thAnE – having everything as his prakAram (form) and thus being seemingly identical to them
kAlum – wind
eriyum – fire
avanE – having them as prakAram (form)
sEyan – being distant (for those who are not his devotees)
aNiyan – being close (for his devotees)
yavarkkum – even for those great persons
sindhaikkum – to meditate upon (trying on their own efforts)
gOcharam allan – not within the grasp
thUyan – having purity (to be approachable by his devotees)
thuyakkan mayakkan – one who creates doubts/errors in the minds (of those non-devotees)
ennudai – my (like how he climbs garudAzhwAr)
thOLiNaiyAn – stayed on my two shoulders

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

Can the amazing emperumAn stay in others’ hearts like he stays in my heart? Having all types of bodies (achith) and souls (chith) as his prakAram, having wind, fire as his prakAram, he is difficult to understand for those non-devotees and easy to understand for his devotees. He is not comprehensible for even the greatest persons. He is pure (to be approachable by his devotees) and the one who creates doubts/errors in those who are not devoted to him. Such emperumAn stayed on my two shoulders just like he stays on garudAzhwAr’s shoulders.

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

  • mAyan en nenjin uLLAn – What a great blessing! Such great emperumAn with amazing qualities and activities entered my heart. What a union is this which is impossible!
  • maRRum yavarkkum adhuvE – No one else has received what has been received by me.

When questioned as to what is the benefit which you got?

  • kAyamum seevanum thAnE – All types of beings (in various forms) and the AthmAs which control those bodies are under his control.
  • kAlum eriyum avanE – wind and agni indicate all 5 elements (earth, water, fire, air ether); they are also his form.
  • sEyan – For those who try to see him with self-efforts, he is very difficult to reach.
  • aNiyan – For those who approach him through him,  he becomes a tool in their hands to reveal himself.
  • yavarkkum sindhaikkum gOcharamallan – showing the limits for the difficulty in reaching him. Even for the most intelligent persons, not only is he invisible for the eyes but also incomprehensible for the mind.
  • thUyan – such pure bhagavAn, for yasOdhA et al, presents himself as said in srIvishNu purANam 4.6.15 “yadhi saknOshi…” (if you are capable, free yourself) [so they can even bind him and threaten him with love].
  • thuyakkan mayakkan – For those who are not attached to him, he creates doubts, errors in their mind. Even with me, when I first said in thiruvAimozhi 1.5.1 “aruvinaiyEn” (most sinful), he let my mind wander around and then mingled with me and made me say in thiruvAimozhi 1.5.5 “un thEnE malarum thiruppAdham serumARu” (let me be at your lotus feet which is the source of honey).
  • ennudaith thOLiNaiyAnE – He stayed on my shoulder like staying on garudAzhwAr’s shoulder.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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srIvaishNava education/kids portal – http://pillai.koyil.org