Monthly Archives: October 2015

thiruvAimozhi – 1.9.5 – okkalai vaiththu

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

hanuman-with-sita-rama-in-heart

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr says “ISvara who is the creator of even brahmA, rudhran et al, removed my obstacles and entered my heart”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains “krishNa who is greater than all, who is eliminator of obstacles became contained within my heart”.

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

ஒக்கலை வைத்து முலைப் பால் உண் என்று தந்திட வாங்கிச்
செக்கம் செக அன்று அவள் பால் உயிர் செக உண்ட பெருமான்
நக்க பிரானோடு அயனும் இந்திரனும் முதலாக
ஒக்கவும் தோற்றிய ஈசன் மாயன் என் நெஞ்சின் உளானே

okkalai vaiththu mulap pAl uN enRu thandhida vAngi
sekkam sega anRu avaL pAl uyir sega uNda perumAn
nakka pirAnOdu ayanum indhiranum mudhalAga
okkavum thORRiya Isan mAyan en nenjin uLAnE

Listen

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

nakka pirAnOdu – one who wears AkAsam (space/ether) as clothes (i.e., nagna – being naked), who is popularly known as Isvara
ayanum – brahmA who is popularly known as aja (unborn) since he is not born from a woman’s uterus (he was directly born from bhagavAn out of bhagavAn‘s will/desire)
indhiranum – indhra who considers himself as the most wealthy entity
mudhalAgavum – and all such beings
okka – at once
thORRiya – created
ISanum – being the sarvESvaran
okkalai vaiththu – (during krishNAvathAram) placing him on her hip (like mother yasOdhA does)
mulaip pAl uN enRu – (with loving intentions) saying drink my breast-milk
thandhida – (exclusively) gave
vAngi – (without any doubt) accepting it
sekkam – the thought of killing krishNa
sega – to be destroyed (within her, without anyone else knowing)
anRu – that day (when she came to kill him)
avaL pAl – in her
uyir – vital-air
sega – to be finished
uNda – consumed (the milk she gave)
perumAn – sarvAdhika (who is greater than all and who retained himself as the master of the universe)
mAyan – most amazing person
en – my
nenjin uLAn – became contained in my heart (which is a part in my body

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

sarvESvaran who is the creator of rudhra, brahmA, indhra and all beings, when appeared as krishNa, pUthanA (the demon) picked him up like mother yasOdhA would do and placed him on her hip. She then fed krishNa her [poisonous] breast-milk that was kept exclusively for him and emperumAn accepted it without any doubt. He consumed the vital-air of pUthanA while accepting the milk and destroyed her thought of killing krishNa along with her (without anyone knowing about that). Such most amazing emperumAn entered my heart and became contained in there.

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

  • okkalai vaiththu – Placing krishNa on her hip, just like the most loving yasOdhA does.
  • mulaip pAl uN enRu – saying forcefully “I am having pain in my breasts since you have not consumed the milk. So, please drink now”.
  • thandhida – as she gave – This is similar to what was said by sugrIva on seeing vibhIshaNa with his assistants in srI rAmAyaNam yudhdha kANdam 17.5 “asmAn hanthum” (to kill us), AzhwAr for a moment feels that pUthanA is trying kill AzhwAr (by taking the life of krishNa). It also simply means, she gave.
  • sekkam sega – 3 explanations:
    • sekkam means death. The death she desired for krishNa, occurred to her.
    • sekkam means red – which indicates anger. The anger she had on krishNa that turned towards her. thirumangai AzhwAr too used red to indicate anger in periya thirumozhi 8.6.6 “ilangai senthI uNNach chivandhu“.
    • sekkam also means lips. “sekkam sega” means “lips turning red”. Smiling with his lips showing gratitude towards pUthanA for her act of nursing him.
  • anRu – That day when she planned to destroy the universe [if krishNa is killed, the whole universe will cease to exist]. That day when pUthanA came to destroy krishNa in a secluded place.
  • avaL pAl uyir – her vital-force that clings on to her deplorable body.
  • sega – to destroy that.
  • avaL pAl uyir sega” is also explained as “Her milk, life (both) destroyed”. In periya thirumozhi, it is said “mulai Udu uyirai vAngi uNda vAyAn” (one who consumed the breast and her life) – here breast indicates breast-milk. “mulai uNdAn” (he ate the breast) means “mulaippAl uNdAn” (he ate the breast-milk).
  • uNda perumAn – by consuming the breast-milk and destroying pUthanA, he (himself) gave the master for the universe.
  • nakka pirAn … – rudhra who is popularly known to be favourable towards his devotees, his father chathurmuka brahmA (4 headed brahmA), indhra who is closer to us in proximity (in comparison with brahmA) and all those beings who are present in this side (material realm) etc., are consumed at once like easily destroyable mosquitoes.
  • mAyan –  one who is capable of entering into the universe which was created by him.
  • en nenjinil uLAnE – arrived into a (special) part (heart) of my body.

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 – 1.9.4 – udan amar

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

yasoda_and_krishna

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Subsequently, AzhwAr explains in the manner in which emperumAn engaged with him.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says that krishNa who is sarvEsvaran, athyAscharya bhUthan (most amazing person) and my master, climbed up my hip and sat there.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that bhagavAn who is complete and the protector of all sat on my hip.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram – AzhwAr says that emperumAn is supreme; he is capable of performing impossible tasks; such emperumAn sat on my hip just like he sat on mother yasOdhA’s hip and considered that as his fortune.

pAsuram

உடன் அமர் காதல் மகளிர் திருமகள் மண்மகள் ஆயர்
மட மகள் என்று இவர் மூவர் ஆளும் உலகமும் மூன்றே
உடன் அவை ஒக்க விழுங்கி ஆல் இலைச் சேர்ந்தவன் எம்மான்
கடல் மலி மாயப் பெருமான் கண்ணன் என் ஒக்கலையானே

udan amar kAdhal magaLir thirumagaL maNmagaL Ayar
madamagaL enRu ivar mUvar ALum ulagamum mUnRE
udan avai okka vizhungi Alilaich chErndhavan emmAn
kadal mali mAyap perumAn kaNNan en okkalaiyAnE

Listen

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

udan – being together
amar – having
kAdhal – love
magaLir – his consorts
thirumagaL – lakshmi (who has amazing rich form)
maNmagaL – bhUmi dhEvi (who is embodiment of forbearance)
Ayar mada magaL – (most-suitable) nappinnai who is having great family heritage and great qualities
enRu – being the main and well known
ivar – these divine consorts
mUvar – three
ALum – ruling over (protecting)
ulagamum – universe/world
mUnRE – three layers – 1) from pAthALa lOka to svarga lOkam, 2) jana lOkam, thapa lOkam, sathya lOkam, 3) mahar lOkam
avai – (during praLayam/annihilation) those
udan – without any distinction
okka – evenly
vizhungi – consumed
Alilai – on banyan leaf
sErndhavan – lying down
emmAn – (by doing this) being my lord and master
kadal – in kshIrArNavam (milk ocean)
mali – having the glories of resting
mAyam – with amazing qualities/activities
perumAn – one with naturally unlimited qualities
kaNNan – krishNa
en okkalaiyAn – (like on yasOdhA) sat on my hip

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

bhagavAn krishNa is seated with his three well-known, primary and divine/lovable consorts srI mahAlakshmi, srI bhUmi dhEvi and srI neeLA dhEvi (nappinnai), who rule over the three worlds. He consumed those three worlds evenly during (total) annihilation without any distinction and lay down on a banyan leaf and thus won over me and became my master. Such kaNNan emperumAn who is having the glories of resting in kshIrArNavam (milk ocean) with naturally unlimited qualities, sat on my hip (like he sat on mother yasOdhA’s hip).

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

  • udan amara kAthal magaLir – divine consorts who have great love to be always with bhagavAn. They always feel as stated in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave even for a moment).

Who are they?

  • thirumagaL – periya pirAttiyAr (srI mahAlakshmi) – the principal consort of sarvEsvaran, the empress and the one who says as stated in srI rAmAyaNam yudhdha kANdam 116.45 “na kaschinnAparAdhaythi” (there is no one who does not commit mistakes).
  • maNmagaL – srI bhUmi pirAttiyAr (bhUdhEvi) – the one who teaches emperumAn “should you even see the mistakes?” and the one who is the origin of forbearance.
  • Ayar madamagaL – nappinnai pirAttiyAr (neeLA dhEvi) – the one who keeps emperumAn engaged by her beauty etc., and hides the mistakes of others.
  • Another explanation – thirumagaL is his wealth; maNmagaL is the place where it (the wealth) grows; Ayar madamagaL – the one who enjoys that wealth.
  • ivar mUvar – Individuals who are separately available to establish bhagavAn‘s supremacy and to be the purushakAram (mediator).
  • ALum ulagamum mUnRE – lOkam could indicate the residents of the lOkam and three indicates the three types of chEthana (jIvAmthmAs) [viz nithya – eternally free souls, muktha – liberated souls, badhdha – bound souls]. It could also mean the top, middle and the bottom layers of a single universe.
  • udan avai okka vizhungi – Without missing anything, consuming them all at once and protecting them inside his stomach. Since paramapadham is eternal, this only applies to the bound souls in the material realm.
  • Alilaich chErndhavan – After consuming everything and having them in his stomach, he rested on a banyan leaf. This means he has agaditha gatanA sAmarthyam (achieving the impossible) [i.e., consuming everything which is huge and then lying down on a banyan leaf which is so small].
  • emmAn – by such act, he won over me. He acquired me through pathrAlambanam (dual meaning – by climbing on a leaf, by writing in a document to be my master). This act of accepting is even more impossible in comparison to the act of lying down on a banyan leaf since I was completely staying away from emperumAn. He transformed me to be totally existing for him only.
  • kadal mali mAyap perumAn – Descending into the kshIrAbdhi (milk ocean) and resting there without any defects and having amazing qualities/activities. Also explained as one who is having more amazing aspects than an ocean.
  • kaNNan – manifesting all those aspects in this form of krishNa
  • en okkalaiyAnE – He sat on my hip Just like he sat on mother yasOdhA’s hip.

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 – 1.9.3 – arugalilAya

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr says “Unlike the divine consorts of emperumAn who enjoy different dealings with him,  emperumAn gave me all kinds of blissful union and became so attached to me that he can never be separated from me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn bonded with me and gave me many blissful experiences”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram – AzhwAr says “emperumAn who engages differently with thiruvadi (garudAzhwAr), thiruvananthAzhwAn (Adhi sEshan), his divine consorts et al, does not leave me after engaging me in just one aspect”.

pAsuram

அருகல் இலாய பெரும் சீர் அமரர்கள் ஆதி முதல்வன்
கருகிய நீல நன் மேனி வண்ணன் செந்தாமரைக் கண்ணன்
பொரு சிறைப் புள் உவந்து ஏறும் பூமகளார் தனிக் கேள்வன்
ஒருகதியின் சுவை தந்திட்டு ஒழிவு இலன் என்னோடு உடனே

arugal ilAya perum sIr amaragaL Adhi mudhalvan
karugiya neela nal mEni vaNNan sendhAmaraik kaNNan
poru siRaip puL uvandhu ERum pUmagaLAr thanik kELvan
oru gathiyin suvai thandhittu ozhivu ilan ennOdu udanE

Listen

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

arugal il – not having defects such as apaksha (decline), etc
Aya – Eternal, Due to permanent existence
perum – unlimited
sIr – one who is having auspicious qualities
amarargaL – for the nithyasUris
Adhi – one who is the cause for their existence etc.,
mudhalvan – leader
karugiya – very blackish
neelam – like a blue gem
nal – good
mEni vaNNan – one who is having bodily complexion
sem – reddish (being contrary to such bodily complexion)
thAmarai – lotus like
kaNNan – having divine eyes
poru – abundant
siRai – having feathers
puL – periya thiruvadi (garudhAzhwAr)
uvandhu – with great desire
ERum – one who climbs on
pU magaLAr – most enjoyable srI mahAlakshmi who is like the embodiment of flower’s fragrance
thanik kELvan – singular enjoyer
ennOdu udanE – being together with me
oru gathiyin – in one aspect
suvai – taste
thandhittu – giving
ozhivu ilan – does not leave

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

emperumAn who has no defects such as decline etc., who is eternal, who has unlimited auspicious qualities, who is the leader of nithyasUris and the cause for their existence etc., who has nice blackish bluish bodily complexion, one who has a reddish lotus like divine eyes (that looks contrasting to the blackish form), one who climbs with great desire on garudAzhwAr who has abundant feathers, who is the singular enjoyer of the most enjoyable srI mahAlakshmi who is like the embodiment of flower’s fragrance, after being with me giving one particular aspect of enjoyment, does not leave me.

It is implied that emperumAn gave aRusuvai (6 types of flavours/tastes) to AzhwAr viz hEya prathyanIkathvam (being the opposite of all evils), samastha kalyANa guNAthmakamAna svarUpa vailakshaNyam (having most distinct nature with all auspicious qualities), nithyasUri nirvAhakathvarUpamAna mEnmai (supremacy due to controlling the nithyasUris). vilakshaNa vigraha yOgam (having beautiful and distinct form), puNdarIkAkshathvam (having lotus eyes), sriya:pathithvam (being the master of srI mahAlakshmi).

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

  • arugal il Aya perum sIr amaragaL Adhi mudhalvan – arugal – reduction, defect, blemish; il – absence; Aya – good. Being free from any blemish, having unlimited auspicious qualities, and presenting such qualities for the enjoyment of nithyasUris, and being the cause for their existence etc.
  • karugiya neela nal mEni vaNNan – Having most blackish beautiful bodily complexion which is beyond expression in words. Having beautiful complexion in most distinct, divine form. nithyasUris sustain themselves by constantly enjoying this divine form.
  • sendhAmaraik kaNNan – eyes which reveal the internal qualities such as kindness, compassion etc.
  • poru siRaip puL uvandhu ERum – When bhagavAn invites garudAzhwAr (to go for a ride), garudAzhwAr feels delighted seeing bhagavAn‘s acknowledgement of his service and his feathers start rising due to that joy. bhagavAn too feels great joy to accept his service.
  • pU magaLAr thanik kELvan – Like the embodiment of flower’s fragrance. When explained as the singular enjoyer of most enjoyable srI mahAlakshmi, it establishes that there is no comparable person for bhagavAn.
  • oru gathiyin suvai thandhittu ozhivilan ennOdu udanE – Unlike engaging with them (nithyasUris) he engages with me in just one aspect and does not leave me; he engages with me in all different ways by which he engages with all of them.
  • udanE – He does not treat me differently thinking that he is supreme etc. He even addresses the concerns of nithyasUris from my close proximity.  In previous decad, AzhwAr  said emperumAn showed his attachment towards me just as he shows his attachment towards paramapadham; now, he says emperumAn engages with him in all the different ways by which he engages with all the residents of srI vaikuNtam.

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 – 1.9.2 – sUzhal palapala

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

krishna-kuvalayapidam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr feels satisfied that bhagavAn, beyond comprehension through the faculties of speech and mind of dhEvathAs such as brahmA, rudhra et al, descended into the milk ocean for them. Such emperumAn mesmerised AzhwAr by his incarnations, qualities and activities and transformed him to be his servitor. Such emperumAn arrived at his close proximity to give him the joy of his companionship.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn who performed great favours for his devotees through his incarnations arrived at his close proximity.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram – AzhwAr says “once I grasped emperumAn‘s presence in the vicinity and digested the impact of that, he arrived closer to me”.

pAsuram

சூழல் பலபல வல்லான் தொல்லை அம் காலத்து உலகைக்
கேழல் ஒன்று ஆகி இடந்த கேசவன் என்னுடை அம்மான்
வேழ மருப்பை ஒசித்தான் விண்ணவர்க்கு எண்ணல் அரியான்
ஆழ நெடுங் கடல் சேர்ந்தான் அவன் என் அருகவிலானே

sUzhal palapala vallAn thollai am kAlaththu ulagai
kEzhal onRu Agi idandha kEsavan ennudai ammAn
vEzha maruppai osiththAn viNNavarkku eNNal ariyAn
Azha nedum kadal sErndhAn avan en arugalilAnE

Listen

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

sUzhal – deceitful incarnations (for the purpose of attracting his devotees)
pala pala – many
vallAn – capable of assuming (out of his will)
thollai – ancient
am – beautiful (due to its assisting in incarnations)
kAlaththu – in the beginning of varAha kalpam
ulagai – the universe (submerged in the causal ocean)
kEzhal onRu Agi – becoming a unique boar
idandha – dug out
kEsavan – having beautiful kEsam (hair) (that has become wet due to contact with the causal water)
ennudai ammAn – being my master
vEzham – (having incarnated as krishNa), elephant named kuvalayApIdam (which was an obstacle)
maruppai osiththAn – one who broke its tusks
viNNavarkku – dhEvathAs (who are most knowledgeable)
eNNil – to comprehend
ariyAn – being very difficult
Azham – (again to help his devotees) being very deep
nedum – wide
kadal – kshIrArNavam – ocean of milk
sErndhAn avan – lying down there mercifully
en arugalilAn – arrived at a place which is close to me

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

emperumAn who is capable, purely out of his will, of assuming deceitful incarnations which will attract his devotees, who assumed the form of a wild boar with beautiful locks during the ancient beautiful time to rescue the universe from the causal ocean, who broke the tusk of kuvalayApIdam elephant, who is mercifully lying down in the deep and wide kshIrArNavam to help the  most knowledgeable  dhEvathAs (those who cannot comprehend such acts of emperumAn)  arrived at a place which is close to 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

  • sUzhal pala pala vallAn – Here the term sUzhal (surrounding/deceit) indicates avathAram. Why is avathAram indicated as surrounding/deceit? Because he captures the jIvAthmAs by surrounding them through his incarnations.
  • pala pala – Indicates jAthi bhEdham (distinct species) and avAnthara bhEdham (different categories within the species).
  • vallAn – He is capable of assuming forms which cannot even be assumed by jIvAthmAs who acquire different forms based on their karma. [jIvAthmAs’] karmam is limited but [bhagavAn‘s] is capable of doing anything.

Here, AzhwAr is explaining one such avathAram.

  • thollai – ancient. In the beginning of varAha kalpam [kalpam is a day in brahmA containing 1000 chathur (kritha, thrEthA, dhvApara and kali) yugas. The current kalpa is named as svEthavarAha kalpa which is highlighted as part of sankalpams we perform during vaidhika karmAnushtAnam].
  • am kAlaththu – the time when he manifested his form to all – that is why AzhwAr says “beautiful time”.
  • ulagai – Did he do this for thiruvadi (garudAzhwAr) or thiruvananthAzhwAn (Adhi sEshan)? No, he did it for the earth which is not at all qualified to even be thought about.
  • kEzhal onRu Agi – Should he not have assumed a form which fits his greatness? [No, he assumed the form of a boar].
  • onRu Agi – The form is so unique that, even if he (who is supreme) wants to assume the form again, he will not be able to do that. He assumed a form that would not shy away from water and mud. Since it was a form assumed by him, even if it seems lowly, it becomes radiant because of him. nAchchiyAr thirumozhi 11.8 “panRiyAm thEsu” (boar with radiance).
  • idandha – boars are naturally prideful. Since srIman nArAyaNan (husband of srI mahAlakshmi) assumed that form, the pride in that form is most explicit. He dug out the earth from the wall of the aNdam [oval shaped universe that contains 14 layers starting from pAthALam up to brahma lOkam].
  • kEsavan – prasastha kEsan (one who has beautiful locks). The beautiful form with nicely flowing hair.
  • ennudai ammAn – one who rescued me from this samsAram (which itself is annihilation).
  • vEzha maruppai osiththAn – One who effortlessly broke the tusk of the elephant named kuvalayApIdam. Similarly he who destroyed my senses (which are like elephants). This indicates that he is the destroyer of obstacles.
  • viNNavarkku eNNal ariyAn – The one who fought the elephant alone, is beyond the comprehension of brahmA, rudhran, etc.
  • Azha nedum kadam sErndhAn – Arrived in the milk ocean and lay down there to hear the complaints of such brahmA, rudhra et al.
  • avan en arugalilAnE – Unlike staying in-between [kshIrAbdhi is not as far as paramapadham, but it is not very close either], emperumAn came very close to me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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కణ్ణినుణ్ శిరుతాంబు – 9 – మిక్క వేదియర్

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కణ్ణినుణ్ శిరుతాంబు

<< పాశురం 8

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పాశుర అవతారిక:

వేదములో చెప్పబడిన   భాగవతశేషత్వము యొక్క సారమును తిరువాయిమొళి 3.7 “పయిలుం శుడరొళి” లోను,  తిరువాయిమొళి  8.10 “నెడుమాఱ్కడిమై” దశకములలోను స్పష్టముగా చెప్పారు.  ఆ విషయమును   ఈ   పాశురములో  మధురకవి  ఆళ్వార్లు  పాడుతున్నారని  నంజీయర్ల అభిప్రాయము.

నమ్మాళ్వార్ల  కరుణ ఎలాంటిదని    మధురకవి   ఆళ్వార్లను అడిగితే,   ఎంపెరుమాన్ తిరువాయిమొళి 3.3.4లో చెప్పినట్లుగా  “నీశనేన్ నిఱై ఒన్ఱుం ఇలేన్, నం కణ్ పాశం వైత్త పరం శుడర్చోతిక్కే” (నీచుడిని,  సుగుణములేమీ  లేని వాడిని.  అయినా   భగవంతుడు నాపై కృపను చూపడము  వలన ,  కీర్తి మంతుడయ్యాడు.)    అని    చెప్పారు.  అని  నంపిళ్ళై   అభిప్రాయము.

పెరియవాచ్చాన్ పిళ్ళై :  లోకములో నమ్మాళ్వార్ల కరుణ కృప అన్నింటికన్నా గొప్పది ఎలా అయిందని మధురకవి ఆళ్వార్లను అడగగా దానికి వారు నమ్మాళ్వార్లు దాసుడి దోషములను గణించక వేద సారమును అనుగ్రహించటము చేత అని  చెప్పారు. నమ్మాళ్వార్లు  తిరువాయిమొళి  3.3.4 “నీశనేన్ నిఱై ఒన్ఱుం ఇలేన్, నం కణ్ పాశం వైత్త పరం శుడర్చోతిక్కే”( నీచుడను ఏగుణములు లేని వాడిని  పరమాత్మ దాసుడిపై దయ చూపడము చేత మరింతగా ప్రకాశిస్తున్నాడు.) అని భగవంతుడి  పరముగా  చెప్పిన  విషయమును  మధురకవి ఆళ్వార్లు,  నమ్మాళ్వార్ల  విషయములో   చెప్పారు.

అళగియ మణవాళ పెరుమళ్ నాయనార్:   వెనకటి  పాశురములో   నమ్మాళ్వార్లు తనపై కృప  చేయటము చేత వారిని 6వ పాశురములో కీర్తించానని చెప్పుకున్నారు. 7వ పాశురములో తన దోషాలను,   పాపాలను పూర్తిగా తొలగించారని అందుచేత   నమ్మాళ్వార్ల  కీర్తిని నలుదిశల చెపుతూ తిరుగుతానని అన్నారు.  8వ పాశురములో నమ్మాళ్వార్ల దయ,  భగవంతుడి    కన్నా గొప్పదని   చెప్పారు. నమ్మాళ్వా ర్లు తనకు ఙ్ఞాన ప్రధానము   చేసిన విషయము   గురించి   ఈ  పాశురములో  చెపుతున్నారు. 4వ పాశురములో ఆచార్యులపై తనకున్న విశ్వాసమును, 5వ, 6వ  పాశురములలో  ఆచార్య  వైభవమును ,  ఉప కార వైభవమును వివరించారు.  వేదసారమును   అనుగ్రహించటము  చేత  నమ్మాళ్వార్ల      శ్రీపాదములే  ఉత్తారకముగా  భావించి  సేవిస్తాను  అని  ఈ పాశురములో ఆచార్యుల పట్ల కృతఙ్ఞతను తెలియ జేస్తున్నారు.

పాశురము-9

మిక్క వేదియర్ వేదత్తిన్ ఉట్పొరుళ్

నిఱ్కప్పాడి ఎన్ నెంజుళ్ నిఱుత్తినాన్

తక్క సీర్ శటకోపన్ ఎన్నంబిక్కు

ఆళ్ పుక్క కాతల్ అడిమైప్పయన్ అన్ఱే

ప్రతి పర్థదాము:

మిక్క వేదియర్ వేదత్తిన్ = వేదమును అధ్యయనము  చేసిన వైదికులు

ఉళ్పొరుళ్ = అంతరార్థము

నిఱ్క = దృఢముగా

ప్పాడి = తిరువాయిమొళిని పాడి

ఎన్ నెంజుళ్ = నా హృదయములో

నిఱుత్తినాన్ = నిలిపాడు

తక్క సీర్ = తగిన విధముగా

శటకోపన్ ఎన్నంబిక్కు =ఉన్నతులైన  శఠకోపులకు

ఆళ్ పుక్క = సేవ చేయు

కాతల్ = కోరిక

అడిమైప్పయన్ అన్ఱే = నెరవేరినది

భావము:

వేదములోని రహస్యార్థములను ఇమిడ్చిన తిరువాయిమొళిని  వైదికులతో కలసి పాడటము వలన, శఠకోపులకు సేవ  చేయాలను  కోరిక నెరవేరినదని  అంటున్నారు.

నంజీయర్ వ్యాఖ్యానము:

* మిక్క వేదియర్:   భగవంతుడికి  సంబంధించిన అపారమైన   ఙ్ఞానము, భక్తి కలవారు.

*వేదత్తిన్   ఉట్పొరుళ్:  వేదములోని రహస్యార్థముల సారమైన  తిరువాయిమొళి.  తిరువాయిమొళి  3.7  “పయిలుం శుడరొళి” మరియు   8.10 “నెడుమాఱ్కడిమై” (భాగవత శేషత్వమును గురించి పాడిన దశకములు) లలో కూడ  ఇదే విషయమును ప్రస్తావించారు.

*నిఱ్కప్పాడి ఎన్ నెంజుళ్ నిఱుత్తినాన్:  తిరువాయిమొళిని  నా హృదయములో స్థిరముగా నిలిపారు.

*ఆళ్ పుక్క  కాతల్  అడిమైప్పయన్  అన్ఱే: ప్రేమతో వారి దాసుడనయ్యాను.

 నంపిళ్ళై ఈడు వ్యాఖ్యానము:

*మిక్క వేదియర్  –  వేద ప్రమాణములు తెలిసిన వాడు,   శాఖలను అధ్యయనము చేసిన వాడు .

*నిఱ్కప్పాడి – వేదార్థములను స్థాపించిన వాడు,

*తక్కశీర్ శఠకోపన్ –  తిరువాయిమొళి  1.1.1  “అయర్వఱుం అమరర్గళ్ అధిపతి ”(నిత్యసూరి  నాయకుడు)అని చెప్పింట్లుగా భగవంతుడి గురించి పాడగల అర్హత గలవాడు. తిరువాయిమొళి 3.9.11 “ఏఱ్కుం పెరుంపుగళ్ వానవర్ ఈశన్ కణ్ణన్ తనక్కు ఏఱ్కుం పెరుంపుగళ్ వణ్కురుకూర్ చటకోపన్” ( నిత్యసూరి నాయకుడు అయిన కృష్ణ భగవానుడు,  నమ్మాళ్వార్ల స్తుతికి తగిన వాడు.)లో    అంత  గొప్పగాను స్తుతించారు.

*ఎన్నంబిక్కు – దాసుడిని అంగేకరించి, సరిదిద్దిన వాడు.

*అన్ఱే  – వెంటనే భగవానుడి విషయములో కోరికను వెంటనే నెరవేర్చు కోవాలి.  అర్చిరాది గతిలో వెళ్ళే వాడు   విరజా స్నానము చేసి, పరమపదము చేరి, పరమాత్మకు కైంకర్యము చేస్తాడు. కాని   నమ్మాళ్వార్ల  విషయములో మధురకవులు వెంటనే ఫలితమును పొందాడు.అదే  నమ్మాళ్వార్లకు  తిరువాయిమొళి మొదటి పాశురములో కోరిక కలిగితే  10.10 “మునియే నాన్ముగనే” లో కోరిక తీరింది.

అన్ఱే  –  భగవద్విషయములో కోరిక వేంటనే నేరవేరాలని కోరుతున్నారు. ఒక జీవాత్మ ఉన్నతగతిని పొందాలంటే  అర్చిరాది  గతిలో ప్రయాణము చేసి విరజా స్నానము తరువాత పరమపదమును చేరవలసి వుంది.  కాని   నమ్మాళ్వార్ల విషయములో,  తిరువాయిమొళి 10.10 “మునియే నాన్ముగనే” దశకములో చివరి పాశురము పాడగానే పరమపదము లభించింది. మధురకవుల ,  నమ్మాళ్వార్లు  వేంటనే అనుగ్రహించారు.

  పెరియవాచ్చాన్ పిళ్ళై వ్యాఖ్యానము:

*వీరి వ్యాఖ్యానము నంపిళ్ళై వ్యాఖ్యానమును పోలి వుంటుంది.

*మిక్క వేదియర్ – ప్రమాణ  శ్రేష్టలు – నమ్మాళ్వార్ల  తిరువాయిమొళి  1.1.7  “ఉళన్ శుడర్మిగు శురుతియుళ్”(గొప్ప  వేదమును చెప్పిన వాడు)  అని చెప్పినట్లుగా.

*వేదత్తిన్ ఉళ్ పొరుళ్ – వైదిక శాస్త్రము – భగవత్ శేషత్వము నుండి తదీయ శేషత్వము వరకు అనే  వేదాంత రహస్యమును (ప్రణవం) ధృఢపరుస్తుంది.

 అళగియ మణవాళ పెరుమళ్ నాయనార్ వ్యాఖ్యానము:

*మిక్క వేదియర్  – వేదియర్  అంటే ఇతర  శాస్త్రములను ( వేదమునకు సంబంధించని శాస్త్రములు)గ్రహించక నిత్యము, నిర్ధోషము అయిన వేదమును విశ్వసించువారు.  నారదీయ పురాణం 18.33 “వేదాశాస్త్రం పరం నాస్థి” అన్న సూక్తాన్ని అర్థము చేసుకున్న వారు.  తిరుచ్చంద విరుత్తము 72 “వేద నూల్ ఓతుగిన్ఱతు ఉణ్మై అల్లతు ఇల్లై” (వేదశాస్త్రము ఉపదేశించునది సత్యము కానిది అందులో లేదు.)

మిక్క వేదియర్- భగవత్ కైంకర్యము కన్నా ఇతరమైన లక్ష్యము లేదని, దానిని పొందుటకు భక్తి, శరణాగతి మాత్రమే మార్గములని తెలిసిన వారు.

*వేదత్తిన్  ఉళ్ పొరుళ్  –  వేదప్పొరుళ్-వేదము యొక్క అర్థము.  భగవంతుడే గీత 15.15 లో “వేదై సర్వైశ్చరహమేవ వేద్య:”  (వేదము పూర్తిగా నా గురించే చెపుతుంది) అని చెప్పారు.  పెరియాళ్వార్ తిరుమొళి  2.9.6లో  “వేదప్పొరుళే వేంకడవా” (ఓ శ్రీనివాసా!  వేదము యొక్క అర్థమే నీవు) అనీ,  అలాగే పెరియాళ్వార్ తిరుమొళి  4.3.11 “వేదాంత విళుప్పొరుళ్” (వేదాంతములోని అర్థమూ నీవే)అన్నారు. తిరువాయిమొళి   3.7 “పయిలుం శుడరొళి”,8.10 “నెడుమాఱ్కడిమై“  దశకములలో నమ్మాళ్వార్లు భాగవత శేషత్వము గురించి చెప్పారు.

*నిఱుత్తినాన్ – (నమ్మాళ్వార్లు)  స్థిరముగా  నిలిపారు. ఆయనే   నన్ను మార్చడానికి ప్రయత్నించినా  మారను.

* ఎన్నెంజుళ్ నిఱుత్తినాన్  –  భగవత్శేషత్వము గురించి తెలియని నాకు భాగవత శేషత్వము గురించి చెప్పారు.

*మిక్క … నిఱుత్తినాన్  –  వేదసారమును తిరువాయిమొళిలో అనుగ్రహించి గొప్ప మేలు చేశాడు.  ఆచార్యుల గొప్పతనము తెలిసిన వారికే  వేద సారమును  అవగాహన  అవుతుంది.  నమ్మాళ్వార్లు ప్రమాణం (వేదము),  ప్రమేయము  (వేదప్పొరుళ్ – భగవంతుడు),  ప్రమాత్రు (మిక్క వేదియర్) మరియు అభిమత విషయము( మధురకవులకు  నమ్మాళ్వార్లు) ఏర్పాటు చేసారు.

*తక్క శీర్ శ్చఠపన్ ఎన్ నంబి _  నమ్మాళ్వార్లు  నాలోని  అఙ్ఞానమును నిశ్శేషముగా తొలగించి పరిపూర్ణుడిగా చేశారు. ఆయన తిరుక్కుఱుంగుడి నంబి ( తిరుక్కుఱుంగుడి దివ్య దేశము లోని పెరుమాళ్ళు) కాదు. తిరుక్కురుకూర్ నంబి. తిరువాయిమొళి  5.5.5 లో  “తక్క కీర్త్తిత్ తిరుక్కుఱుంగుడి నంబి” నమ్మాళ్వార్లు వారి నంబి గురించి చెప్పారు. మధురకవులకు మాత్రము నంబి అంటే తిరుక్కురుకూర్ నంబియే.

*అడిమైప్ పయనన్ఱే  –  మొదట  ఆచార్యులకు దాసులు కావాలి.  తరవాత  అభిమానమును  పొంది,  కైంకర్యము చేయాలి. ఈ మూడు శిష్యుల కుండ వలసిన లక్షణములు. నమ్మాళ్వార్లు వీరికి ఈ మూడు నేర్పారు. భగవశ్చేషత్వము , భగవ త్ప్రే మ, శేషత్వవృత్తి  (కైంకర్యము).  నమ్మాళ్వార్లు లౌకిక విషయములలో వైరాగ్యము  కలిగి,   భగవంతుడి విషయములో  పై  మూడు గుణములు  కలిగి వుండే,  మధురకవులకు,  భగవంతుడి విషయములో  వైరాగ్యము కలిగి, నమ్మాళ్వార్ల  విషయములో  పై మూడూ గుణములు    కలిగి వున్నారు.

అడియేన్ చక్రవర్తుల చూడామణి రామానుజదాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/02/kanninun-chiruth-thambu-9-mikka-vedhiyar/

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thiruvAimozhi – 1.9.1 – ivaiyum avaiyum

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

Full series >> First Centum >> Ninth decad

vishnu-lakshmi-photo

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr becomes delighted saying that kaNNan emperumAn who is the cause of the creation etc of the universe, being the sustainer of all by being the antharAthmA (in-dwelling super-soul) in everything, being sriya:pathi (spouse of srI mahAlakshmi), being a great enjoyer, being his lord, mercifully arrives in his vicinity to give him the pleasure of being together with emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr says that srIman nArAyaNan who is the most supreme due to his being the cause of everything and being the in-dwelling soul of everything, who is most easily approachable, arrives in his vicinity.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram – AzhwAr says that kaNNan emperumAn who is the cause of creation etc, who is the in-dwelling soul of everything, could not leave his vicinity. For AzhwAr, enjoying bhagavAn‘s qualities and his wealth are not different from each other (Here AzhwAr is enjoying various aspects of bhagavAn‘s creation in this material realm also). AzhwAr is recollecting the aspect he enjoyed in great detail in first decad (in 1.1.4 “nAm avan pAsuram) and is enjoying the same in brief here.

pAsuram

இவையும் அவையும் உவையும் இவரும் அவரும் உவரும்
எவையும் எவரும் தன்னுளே ஆகியும் ஆக்கியும் காக்கும்
அவையுள் தனிமுதல் எம்மான் கண்ண பிரான் என் அமுதம்
சுவையன் திருவின் மணாளன் என்னுடைச் சூழல் உளானே

ivaiyum avaiyum uvaiyum ivarum avarum uvarum
yavaiyum yavarum than uLLE Agiyum Akkiyum kAkkum
avai uL thani mudhal emmAn kaNNa pirAn en amudham
suvaiyan thiruvin maNALan ennudaich chUzhal uLAnE

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

ivaiyum avaiyum uvaiyum – those achEthana (insentient) entities which are near, far and in-between
ivarum avarum uvarum – those chEthana (sentient) entities which are near, far and in-between
yavaiyum yAvarum – everything
thannuLLE – within himself (during annihilation)
Agiyum – being their existence (by sustaining them)
Akkiyum – creating them (during creation)
kAkkum – protecting (those which/who are created by eliminating the obstacles and fulfilling their desires)
avaiyuL – being the in-dwelling soul in them
thani mudhal – being the independent cause (without looking for anyone’s assistance)
ammAn – being the lord
kaNNa pirAn – manifesting easy approachability in krishNAvathAram
en amudham – being my enjoyable entity
suvaiyan – being a great enjoyer (due to that)
thiruvin maNALan – with srI mahAlakshmi
ennudai – in my
sUzhal uLAn – present in the surroundings

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

bhagavAn who creates, protects and annihilates (consuming) all the achEthanas (insentientn entities) and chEthanas (sentient entities), being the in-dwelling soul of everything, being the supremely independent cause of everything, being the lord, showed his easy approachability in the form of krishNa, being a great enjoyer, having given me great joy, is in my surroundings along with srI mahAlakshmi.

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

  • ivaiyum avaiyum … – Collectively identifying achEthana (insentient) and chEthana (sentient) entities which/who are near, far and in-between.
  • thannuLLE Agiyum – As explained in chAndhOgya upanishath 6.2.1 “sadhEva” (sath/truth alone) – Out of his own will, bhagavAn bearing jIvAthmA to ensure the sustenance of jIvAthmA.
  • Akkiyum – As explained in thaiththirIya upanishath “bahu syAm” (let me become many), separating the jIvAthmAs from him and make them eligible to be distinguished, by their names and forms.
  • kAkkum – Mercifully protecting those entities which are were created [creation means transformation from subtle form to gross form].
  • avaiyuL thanimudhalbhagavAn‘s presence as antharAthmA (in-dwelling soul) is that which gives the chEthanas (sentients) eligibility for pravruththi (action) and nivruththi (inaction). Isn’t that already explained as part of “Akkiyum” (srushti)? “Akkiyum” explains thaiththirIya upanishath “thadanupravisya” – bhagavAn‘s entering into them (being present in them) as antharyAmi, to establish their identity and to acquire a name. Here,  the state of bhagavAn being the antharyAmi, which means all words identifying the entity (chEthana/achEthana) will lead up to the antharyAmi (emperumAn), is explained.
  • emmAn – He made me fully exist for him by showing his preference towards his own wealth.
  • kaNNapirAn – Such bhagavAn is krishNa and he bestows great favours being visible in front of us.
  • en amudham – Unlike the amrutham which was retrieved by churning milky ocean (thiruppARkadal) which expects its consumer to have big qualifications (like being a dhEvathA etc), my amrutham (bhagavAn) is easily approachable by all.
  • suvaiyan – That amrutham cannot be enjoyer (it can only be enjoyed by others). But bhagavAn is a parama-rasika (great enjoyer).

The reason for his enjoying attitude is highlighted:

  • thiruvin maNALanAzhwAr‘s amrutham (nectar) is a (divine) couple [srI mahAlakshmi and srIman nArAyaNan].
  • ennudaich chUzhaluLAnEemperumAn who is inseparable from periya pirAttiyAr as explained in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave emperumAn even for a moment – thAyAr’s words), approached me as if it is a great benefit for him to be in my vicinity. As explained in srI rAmAyaNam kishkinthA kANdam 4.21 “yasya prasAdhE sathatham prasIdhEyurimA: prajA: | sa rAmO vAnarEndhrasya prasAdhamabhikAnkshathE ||” (That srI rAma whose blessings which keep the residents of ayOdhyA with pure-heart, was looking for sugrIva’s blessings out of his pure-heart) and srI rAmAyaNam kishkinthA kANdam 4.18 “… lOkanAtha: purA bhUthvA sugrIvam nAthamichchthi” (though he is the ancient master of all of universe, he desires to have sugrIva as his master), such great emperumAn would not want to let go of me and constantly stays in my vicinity.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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