Daily Archives: January 10, 2016

thiruvAimozhi – 2.2.1 – thiNNan vIdu

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Full series >> Second Centum >> Second decad


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says krishNa is the controller of the universe.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr says krishNa is the only controller of everyone.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction. AzhwAr says krishNa, who is filled with auspicious qualities and who is the one who protects everyone during annihilation, is the controller.

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

First pAsuram – AzhwAr briefly explains bhagavAn‘s supremacy, which is further elaborated in this decad.


திண்ணன் வீடு முதல் முழுதும் ஆய்
எண்ணின் மீதியன் எம் பெருமான்
மண்ணும் விண்ணும் எல்லாம் உடன் உண்ட
நம் கண்ணன் கண் அல்லது இல்லை ஓர் கண்ணே

thiNNan vIdu mudhal muzhudhum Ay
eNNin mIdhiyan em perumAn
maNNum viNNum ellAm udan uNda
nam kaNNan kaNNalladhu illai Or kaNNE


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

thiN – having strength
nal – unique
vIdu – mOksham
mudhal – etc
muzhudhumAy – being the controller for all results
eNNin mIdhiyan – having incomprehensible nature that is beyond our thoughts
emperumAn – master who lorded me (by showing such supremacy)
maNNum – earth
viNNum – higher regions
ellAm – without missing anything
udan – in single effort (without discrimination)
uNda – protecting them by keeping them in the stomach
nam kaNNan – the most simple emperumAn in the form of krishNa who gave himself to us
kaN – the controller of the entire creation
alladhu – other than him
Or – one
kaN – controlling entity
illai – does not exist

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

emperumAn who is the controller of all results/goals such as the strong, unique mOksham (liberation) etc., whose incomprehensible nature is beyond our thoughts, my master who lorded me (by showing such supremacy) , who protected all by keeping everyone/everything in his stomach during annihilation, is the same krishNa who appeared and presented himself to us. He is the supreme controller for the universe and there is no other controlling entity that exists. kaN means kaLaigaN – protection. thiNNan is also explained as thiNNam (niSchitham – certainty).

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

  • thiNNan vIdu mudhal muzhudhumAy – thiNNan means thiNNam, i.e., dhrudam – firm. Firmness is an adjective to vIdu (mOksham) which is nithya vibhUthi (paramapadham – spiritual realm). Firmness here indicates the absence of birth/death, creation/annihilation cycles which are due to karma – but changes do happen due to bhagavAn‘s desire in paramapadham. Even if there is some destruction it is not to be seen like that – it is only part of bhagavAn‘s sport since there are no defects which are based on karma (puNyam and pApam of individuals) as seen in samsAram (material realm). mudhal – etc. So, emperumAn is the master of nithya vibhUthi and leelA vibhUthi. vIdu mudhal muzhudhumAybhagavAn who is having the quality of granting different goals such as aiSwaryam (worldly wealth), kaivalyam (self-realisation and enjoyment) and mOksham (vIdu – liberation) (explaining this one quality is a sample for his multifarious qualities).
  • eNNin mIdhiyan – one who is having innumerable auspicious qualities. If the previous phrase is explained in the context of vibhUthi (spiritual and material realms), this is explained in the context of auspicious qualities. If the previous phrase is explained in the context of auspicious qualities, this is explained in the context of vibhUthi. If “vIdu mudhal muzhudhumAy” is only explained for that single quality, eNNin mIdhiyan explains the previously unspoken auspicious qualities of emperumAn. “eNNin mIdhiyan” means beyond count.
  • emperumAn – one who became my master by showing such greatness.
  • maNNum viNNum ellAm – Since kaNNan (krishNa) is the natural owner, when the great annihilation covers earth, sky etc, he picks them all up and places them carefully in his stomach and protects them all at once.
  • udan uNda – Since he cannot sustain himself without protecting his subjects, “uNda” (ate) is used. If he was simply protecting (like a king), using the word “kAkkum” (protection) could have been sufficient.
  • nam kaNNan kaN – Did krishNa consume the universe? Yes – krishNa only. As said in periyAzhwAr thirumozhi 1.1.6 “‘angAndhida vaiymEzhum kaNdAL’iRE yaSOdhai” (mother yaSOdhA saw the entire creation when krishNa opened his month). So, krishNa is the protector for the entire creation. This is established in well known source of mahAbhAratham bhIshma parvam “krishNa Eva hi lOkAnAmuthpaththirap chApyaya: | krishNasya hi kruthE …” (It is well known that all creation is done by krikshNa, annihilation is also done by krishNa and the existence of everything is for krishNa).
  • alladhu illai Or kaNNE – “Or kaN” (one [unique] protection) – if we try to explain this in any other manner (that someone else is protector) it will not make any sense, like the eyes in the peacock feathers (which don’t see). [for example, we see some other controllers like brahmA et al, in this world]. For those who see mAl (SrIman nArAyaNan) as protector, others will be seen as dependents only.  This is thiNNam – dhrudam – certain. Like it is said in ithihAsams/purANams “sathyam sathyam punas sathyam …” (I declare the truth again and again). AzhwAr declares emperumAn‘s supremacy positively in “nam kaNNan kaN” and rejects others’ supremacy in “alladhu illai“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 39

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pAsuram 39

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruveedhip piLLai
maNavALa yOgi thiruvAimozhiyaik kAththa
guNavALar enRu nenjE kURu.                                39

pAsuram 39

Word by word meaning

nenjE – Oh mind,
kURu – you shall say, thatn
piLLAnthirukkurugaip pirAn piLLAn, and
nanjIyarnanjIyar, and
periyavAchchAn piLLaiperiyavAchchAn piLLai, and
theL Ar – one who is having clear mind, that is
vadakkuth thiruveedhip piLLAi vadakkuth thiruveedhip piLLai, and
maNavALa yOgivAdhikEsari azhagiya maNavALach chIyar (jIyar)
are the ones
kuNavALar enRu – having great qualities, who/as they
kAththa – protected
thiruvAimozhiyaithiruvAimozhi prabandham
(through their vyAkyAnams).


Now, thiruvAimozhi which is the meaning of dhvayam, was given birth by the ‘mother’ satakOpan (nammAzhvAr), and was spread by the affectionate mother rAmAnujan as said in ‘eenRa mudhal thAy satakOpan, moimbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’, and in the same way he (maNavALa mAmunigaL) too was growing it;

due to their grace, matching their opinions of its meanings, through creation of vyAkyAnams for thiruvAimozhi which is the essence of dhivya prabandhams, those who protected it are piLLAn et al, says maNavALa mAmunigaL, starting this pAsuram with ‘piLLAn’.

pillan_055_4762658378_lempeumAnAr overseeing and blessing piLLAn’s marriage

piLLAn he is: As emperumAnAr was thankful to thirukkOshtiyUr nambi for his great mercy, he gave nambi’s name (kurugEsar / thirukkurugaip pirAn) to his sishya as thirukkurugaip pirAn piLLAn, whom he considered as his son; such is this person who has the greatness of having the name of nambi, and because of that, he was being important than others for him (emperumAnAr), and learned from him (emperumAnAr) all inner meanings of vEdhAntham, and was knowledgeable in all sAsthras, and grew thamizh and samskrutha vEdhanthams as ubhaya vEdhAntha pravarththakar (one who enriches/spreads it).

nanjIyar – he is: loved as ‘nammudaiya jIyar’ (our jIyar) by the divine son of fully knowledgeable kUraththAzhvAn, that is bhattar who knows all the SAsthrams; and (nanjIyar) learned all the meanings in the sannidhi (presence) of bhattar, without any doubt or confusion, and after that explained thiruvAimozhi a hundred times and due to that had the sadhAbhishEkam (honour of completing a hundred).


periyavAchchAn piLLAi – he is – surrendered to the divine feet of nampiLLai who is like the incarnation of AzhvAr, and for avoiding the hurdles for any kainkaryams to his AchAryan he had left all the other goals/achievements along with any trace, and learned and heard all the meanings clearly in his AchAryan’s sannidhi, and being liked very much by his AchAryan.

periyavachchan_pillaiperiyavAchchAn piLLai

theLLAr vadakkuth thiruveedhip piLLai – Having such great clarity in spreading the meanings of thiruvAimozhi, and due that, earning the phrase of ‘sakrushNa dhvayau [thiruvAimozhi bhagavath vishaya thaniyan]’ (nampiLLai having vadakkuth thiruveedhip piLLai and periyavAchchAn piLLai), and being talked together with periyavAchchAn piLLai for doing personal kainkaryams to nampiLLai, excelling as per precept, and being abhimAna nishtAgragaNyar (one of the leading in loving (the AchAryan)).

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLAi

maNavALa yOgi – he is – To be said as ‘abhayapradharAja puthrar’, he fully reached the divine feet of periyavAchchAn piLLai ‘s divine son nayanArAchchAn piLLai, and learned the full and inner meanings of sampradhAyam, rahasyams, and dhivya prabandhams from his teachings, and also learned all the SAsthrams as part of these, and being able to win over other philosophies, and having the talent of speech as can be said as ‘vAdhi kEsari’. That is, vAdhikEsari azhagiya maNavALa jIyar.

vadhi-kesari-azhagiya-manavala-jiyarvAdhikEsari azhagiya maNavALA jIyar

Such people as mentioned above –

thiruvAimozhiyaik kAththa – that is, having the great quality of protecting well by doing their individual vyAkyAnams for thiruvAimozhi which is the best in pramANams (references/base) – protecting it from those having less knowledge.

They authored the vyAkyAnams starting from ArAyirappadi (vyAkyAnam having the length of 6,000 groups of words), and ending in panneerAyirappadi (12,000 groups of words), and this is explained by him (maNavALa mAmunigaL) himself clearly in later pAsurams.

kAththa gunavALar enRu nenjE kURu – Oh the mind which is prostrating the qualities of such people who are having the quality of protecting it through the greatness of their vyAkyAnams.

As an outlet of your happiness for their vyAkyAnams, always say about their qualities like said in ‘thadhvAchAvadhathi [thaiththiriyam AraNyakam 1.23] (he is saying that by his mouth). Other parts of us are the pathway for the mind. According to that, he is saying ‘kURu’ (say it).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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