thiruvAimozhi – 1.10.11 – maNiyai vAnavar

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

Full series >> First Centum >> Tenth decad

Previous pAsuram

azhwar-thiruvadi-thozhal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that those who learn this decad will get kainkaryam to bhagavAn which is the unsurpassed and ultimate result to be achieved. It can also be understood as, those who learn this decad will acquire this true knowledge naturally.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr says “the result of this decad – studying this by itself is a kainkaryam”.

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

maNiyai vAnavar kaNNanaith thannathOr aNiyaith
then kurukUrch chatakOpan sol
paNi sey AyiraththuL ivai paththudan
thaNivilar kaRparEl kalvi vAyumE

Listen

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

maNiyai – One who has a form like (radiant) precious gem

(with that form)
vAnavar – For those residents of paramapadham
kaNNanai – being the controller

(Since there is nothing comparable for his beauty)
thannathOr aNiyai – the distinct one who himself is a decoration for him
then – obedient
kurukUr – the leader of AzhwArthirunagari
satakOpan – AzhwAr
sol – by his word
paNisey – served
AyiraththuL – among the thousand pAsurams
ivai paththu – this decad
udan – agreeing in principle
thaNivilar – those who are being disturbed
kaRparEl – if learnt (with great desire through an AchArya)
kalvi – that learning/knowledge
vAyum – will lead to the result in the form of kainkaryam

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

For those who learn this decad among the thousand pAsurams (through an AchArya with great desire) agreeing to the principles spoken in the mood of service by nammAzhwAr who is the leader of AzhwArthirunagari (which is being obedient towards AzhwAr), on bhagavAn who has a form which resembles radiant precious gem, who is the controller of nithyasUris, and who is decorated naturally having none to compare against him, this decade will lead the ultimate result in the form of kainkarayam.

When recited as “sol paNi sey“, it means “AzhwAr‘s words served emperumAn (as an assistant to AzhwAr)”. Alternatively, if it is said as “satakOpan sol” and “paNisey Ayiram“, that means – “these words of nammAzhwAr in the form of kainkaryam“.

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

  • maNiyai – Here, emperumAn‘s saulabhyam (simplicity) of being able to be tied in one’s cloth (as a precious gem) is explained. This is the same saulabhyam which was explained in thiruvAimozhi 1.10.9thenkuRungudi ninRa” (one who is standing in thirukkuRungudi).
  • vAnavar kaNNanai – Here emperumAn supremacy is explained. Already seen in thiruvAimozhi 1.10.9umbar vAnavar Adhi am sOthi” (the leader of nithyasUris).
  • thannathOr aNiyaiAzhwAr is thinking about the divine form which was highlighted in thiruvAimozhi 1.10.9achchemponE thigazhum thirumUrththi” (the divine form which is in molten-red golden form). bhagavAn‘s supremacy is a fresh collection of these three aspects.
  • thenkurukUrch chatakOpan – Seeing AzhwAr compiling the verses, the words come forward and request him “Please accept me! Please accept me!” to be engaged me in kainkaryam. It can also be explained as vAchika kainkaryam (service through words/speech) – kainkaryam in the form of thousand pAsurams.
  • udan thaNivilar kaRparEl – When learnt with agreement to the principles. thaNivu means mAndhyam (feeling feeble, being without faith), thaNivilar means being faithful. Instead of being “If I get it, I will not leave it; if I don’t get it, I won’t seek out for it”, learning it with fixed faith.
  • kalvi vAyumE – As said in mudhal thiruvanthAdhi 67 “oN thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge/consciousness which is fully focussed on srIman nArAyaNan only) – gyAnam means that which is rooted in bhagavath vishayam (spiritual matters centered on bhagavAn). So, on learning this, this itself will lead to the result which is kainkaryam.
  • kalvi vAyum – Alternatively, it is explained as, this learning/knowledge, by itself is the result.

Final summary from nampiLLai (for this decad):

  • In the first pAsuram, AzhwAr briefly explained the meanings that are to be elaborated in the subsequent pAsurams.
  • In the second pAsuram, he said that bhagavAn will be friendly towards those who have parama bhakthi (ultimate devotion) and those who just think about him.
  • In the third pAsuram, he said to his heart “since you have seen bhagavAn‘s nature; you also behave according to your nature”.
  • In the fourth pAsuram, on seeing his heart worshipping bhagavAn, he praised it.
  • In the fifth pAsuram, he mercifully explained to his heart that his previous saying of “eNNilum” became manifested in result.
  • In the sixth pAsuram, he said to his heart that if both himself and his heart stayed like this, there will be no defect.
  • In the seventh pAsuram, he said that whatever he feared previously became true.
  • In the eighth pAsuram, he explained the bodily changes that occurred to him on hearing the divine names of bhagavAn.
  • In the ninth pAsuram, when asked “what if he forgets bhagavAn?”, he said “there is no way to forget bhagavAn“.
  • In the tenth pAsuram, when asked “what if you tried hard to forget bhagavAn?”, he replied “How can I forget bhagavAn who is in my heart?”.
  • Finally, he explained the result for those who learnt this decad.

nampiLLai gives a summary for the whole of 1st centum.

AzhwAr said emperumAn is sarvasmAthparan (greater than every one else – 1st decad), bhajanIyan (worshippable – 2nd decad), sulabhan (easily approachable – 3rd decad), aparAdhasahan (one who tolerates offenses – 4th decad), seelavAn (who has the qualities of simplicity, etc. – 5th decad), svArAdhan (easily worshippable – 6th decad), nirathisaya bhOgyan (most enjoyable – 7th decad), has Arjavam (honesty – 8th decad) and is sAthmyabhOgapradhan (one who gives joy in a step-by-step manner – 9th decad). Such emperumAn accepts [me/us] out of his causeless mercy (10th decad). Thus, he instructs his heart to worship him as said in thiruvAimozhi 1.1.1avan thuyaraRu sudaradi thozhuthu ezhu en mananE“.

nampiLLai goes on to summarize each centum of thiruvAimozhi here:

  • In the first centum, AzhwAr established that the ultimate goal is to perform bhagavath kainkaryam (service to bhagavAn).
  • In the second centum, he eliminated the weeds in such kainkaryam.
  • In the third centum, he explained the nature of such kainkaryam where the weeds are eliminated as such bhagavath kainkaryam which leads upto bhAgavatha kainkaryam (serving bhagavAn‘s devotees).
  • In the fourth centum, he explained that aiswaryam (worldly wealth) and kaivalyam (self-enjoyment) are the hurdles for such kainkaryam.
  • In the fifth centum, he explained that emperumAn is the only one who can remove those hurdles.
  • In the sixth centum, he surrenders unto the lotus feet of such emperumAn who eliminates the hurdles.
  • In the seventh centum, seeing that even after surrendering to emperumAn with the purushakAram (recommendation) of srI mahAlakshmi, as in the case of “dhagdhapata nyAya” (a cloth which is burnt, but seemingly looks alright), he is still in samsAram (material world), he becomes very dejected.
  • In the eighth centum, AzhwAr thinks “I may be suffering in samsAram even after becoming a surrendered person as in the case of “dhagdhapata nyAya”, due to my attachments in my self and the objects owned by me” and declares that he is detached from everything [other than emperumAn].
  • In the ninth centum, AzhwAr wonders why he is still not protected (liberated), emperumAn says “I am nArAyaNan; one who has all capabilities; I will fulfill all your desires” and he becomes overwhelmed by emperumAn‘s qualities.
  • In the tenth centum, AzhwAr mercifully explains how emperumAn seeing his urgency, descends to thirumOgUr, shows archirAdhi gathi (the path that starts with archis and leads upto paramapadham) and fulfilled his desires.

Thus ends the English translation for thiruvAimozhi 1st centum 10th 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 centum.

adiyen sarathy ramanuja dasan

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2 thoughts on “thiruvAimozhi – 1.10.11 – maNiyai vAnavar

  1. Pingback: thiruvAimozhi – 2.1.1 – vAyum thirai | dhivya prabandham

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