Monthly Archives: April 2016

SrIvaikuNta gadhyam 4th chUrNai

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abhayam-anjali

avathArikai (Introduction)

After the jIvAthmA offers himself to bhagavAn and prays for kainkaryam, bhagavAn accepts his prayer and grants him kainkaryam. Let us look at the chUrNai:

thathO bhagavathA svayamEva AthmasanjIvanEna
(amaryAdha Seelavatha athiprEmAnvithEna) avalOkanEna avalOkya,
sarvadhESa sarvakAla sarvAvasthOchitha
athyantha SEshabhAvAya svIkrutha: anugyAthaScha athyantha
sAdhvasa vinayAvanatha: kinkurvANa: kruthAnjaliputa:
bhagavantham upAsItha II

Explanatory Notes

thatha: bhagavatha: svayam Eva thatha: – after that; bhagavatha: – by bhagavAn; svayam Eva – by himself. After jIvAthmA has offered himself, bhagavAn by himself, as requested by jIvAthmA.

AthmasanjIvanEna amaryAdha Seelavatha athiprEmAnvithEnaAthma sanjIvanEna – for AthmA’s superior sustenance; amaryAdha – without any limit; Seelavatha – with his auspicious qualities; athiprEmAnvithEna – with lot of love and affection. For the sake of AthmA’s sustenance, bhagavAn, out of his unlimited auspicious qualities, and with plenty of love towards jIvAthmA.

avalOkanEna avalOkyaavalOkanEna – through his eyes; avalOkya – having seen. bhagavAn with love in his eyes glances at the jIvAthmA and blesses him.

sarvadhESa sarvakAla sarva avashtha uchitha athyantha SEsha bhAvAyasarvadhESa – in all places; sarvakAla – at all times; sarva avastha uchitha – in all states, appropriately; athyantha – without an end; SEsha bhAvAya – in the state of carrying out kainkaryam. bhagavAn blesses him to carry out kainkaryam in  all places (whether he is in the maNdapam or in the garden or at the pond etc), at all times (morning or afternoon or evening or night), in all states (whether he is sitting or standing or walking or any other such state), appropriate to that place/time/state, without any end and always with the emotional state of doing kainkaryam.

svIkrutha: anugyAthaSchasvIkrutha: – approved; anugyAthaScha – allowing.   bhagavAn first approves the jIvAthmA for carrying out kainkaryam and then permits him to do kainkaryam.

athyantha sAdhvasa vinayAvanatha:athyantha – without an end; sAdhvasa – with humility; vinayAvanatha: – bending down with modesty. On hearing from bhagavAn that he can do kainkaryam, the jIvAthmA with all humility, with head bowed in modesty, asks bhagavAn…

kim kurvANa: krutha anjaliputa:kim – what; kurvANa: – should I do? krutha – done; anjali puta: joined palms (in salutation). He asks bhagavAn as to what he should do, with joined palms.

bhagavantham upASIthabhagavanthambhagavAn; upASItha – worshipped. So saying, jIvAthmA worships bhagavAn.

We shall next see the 5th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.6.10 – pOginRa kAlangaL

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Full series >> Second Centum >> Sixth 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 tenth pAsuram  – AzhwAr says “After visualizing/experiencing you who favoured me in all manners in all times (past, present and future), is there any reason for me to leave you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Having attained you and seen your favours, would I leave you?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. When emperumAn says “I won’t leave you; but you have to see that you don’t leave me”, AzhwAr replies “after seeing your favours, is there any reason for me to leave you?” He says that since you are related to me in all manners in all times (past, present and future), there is no reason to leave you.

pAsuram

போகின்ற காலங்கள் போய காலங்கள் போகு காலங்கள் – தாய் தந்தை உயிர்
ஆகின்றாய் உன்னை நான் அடைந்தேன் விடுவேனோ?
பாகின்ற தொல் புகழ் மூவுலகுக்கும் நாதனே! பரமா! தண் வேங்கடம்
மேகின்றாய் தண் துழாய் விரை நாறு கண்ணியனே

pOginRa kAlangaL pOya kAlangaL pOgu kAlangaL – thAy thandhai uyir
AginRAy unnai nAn adaindhEn viduvEnO?
pAginRa thol pugazh mUvulagukkum nAdhanE! paramA! thaN vEngadam
mEginRAy! thaN thuzhAy virai nARu kaNNiyanE!

Listen

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

pOginRa kAlangaL pOya kAlangaL pOgu kAlangaL – present, past and future times
thAy thandhai uyirAginRAy – one who is caring for me like my mother, father and self
pAginRa – spreading thus to protect all
thol – eternally present
pugazh – having [auspicious] qualities
mUvulagukkum – for the three types of chEthana [sentient – nithyAathmAs (eternally free), mukthAthmAs (liberated), badhdhAthmAs (bound in material realm)] and achEthana [insentient – Sudhdha sathva (pure goodness), miSra sathva (mixed goodness – sathva/rajas/thamas), sathva SUnya (kAlam – time)]
nAdhanE – being the lord
paramA – having no one superior for such greatness

Concealing such greatness,
thaN – cool (giving relief from fatigue)
vEngadam – in thirumalA
mEginRAy – staying there out of love, being easily approachable

revealing such supremacy, simplicity and sweetness,
thaN – cool
thuzhAy – having thuLasi leaves
virai – fragrance
nARu – spreading
kaNNiyanE – oh one who is wearing garlands!
unnai – you who are of such qualities
adaindhEn – having united
nAn – I
viduvEnO – will [I] leave?

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

emperumAn is the one who is caring for me like my mother, father and self in present, past and future times spreading thus to protect all, having [auspicious] qualities which are eternally present, being the lord for the three types of chEthana [sentient – nithyAathmAs (eternally free), mukthAthmAs (liberated), badhdhAthmAs (bound in material realm)] and achEthana [insentient – Sudhdha sathva (pure goodness), miSra sathva (mixed goodness – sathva/rajas/thamas), sathva SUnya (kAlam – time)] and having no one superior to him with such greatness; concealing such greatness, he is staying there out of love, being easily approachable in cool thirumalA; Oh one who is wearing garlands that are having cool thuLasi leaves and spreading fragrance, revealing such supremacy, simplicity and sweetness! After you, who are of such qualities, united with me, how will I leave you?

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

  • pOginRa … –  Taking care of me in all three times (past, present and future) like a mother, doing what a father who is focused on the well-being of the child would do and even if they give up as said in SrI rAmAyaNam sundhara kANdam 38.33 “sa pithrA cha parithyaktha:” (being given up by his (kAkAsura) own mother and father), like ones’ own AthmA would care for oneself, after attaining you who are being the apt lord and the one who favoured, how can I, who has gratitude, leave you?
  • pAginRa … – As said in SrI rAmAyaNam sundhara kANdam 21.20 “vidhitha: …” (known by everyone popularly as virtuous and one who is affectionate towards the surrendered ones), emperumAn being famous and pervaded even in the enemy camp, naturally having auspicious qualities, being the lord of the three worlds (all worlds and the residents of such worlds).
  • paramA – if we think about you for auspicious qualities and protection, not having anyone else matching such greatness, and being greater than all. To be understood as – having such greatness, to accept my service, you have arrived into the cool thirumalA; I have attained you, would I leave you now?
  • thaN thuzhAy virai nARu kaNNiyanE – Having accepted AzhwAr and eliminated all his sufferings, giving him wonderful experience and having his own doubts of “what if AzhwAr leaves?” also eliminated, emperumAn is gracefully standing there with the beautiful garlands which have wonderful fragrance and design.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvaikuNta gadhyam 3rd chUrNai part 4

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paramapadhanathan

In this final part of 3rd chUrNai, we shall see how the jIvAthmA approaches bhagavAn and submits himself unto him.

kadhAham bhagavantham nArAyaNam, mama kula nAtham, mama kula dhaivatham,
mama kula dhanam, mama bhOgyam, mama mAtharam,
mama pitharam, mama sarvam, sAkshAthkaravANi chakshushA:
kadhAham bhagavath pAdhAmbujadhvayam SirasA dhArayishyAmi;
kadhAham bhagavath pAdhAmbujadhvaya paricharyA karaNa yOgya:
(thadhEka bhOga:) thathpAdhau paricharishyAmi;
kadhAham  bhagavath pAdhambujadhvaya
paricharyASayA nirastha samsthEthara bhOgASa: apagatha samastha
sAmsArika svabhAva: thathpAdhAmbujadhvayam pravEkshyAmi;
kadhAmAm bhagavAn svakIyayA athiSIthalayA dhruSA
avalOkya snigdha gambhIra madhurayA girA paricharyAyAm
agyApayishyathi ithi bhagavath paricharyAyAm ASAm
varthdhayithvA thayaiva ASayA thathprasAdhOpabrumhithayA
bhagavantham upEthya dhUrAdhEva bhagavantham SEshabhOgE
SrIyA sahAsInam vainathEyAdhibhi sEvyamAnam
‘samastha parivArAya SrImathE nArAyaNAya nama:’
ithi praNamya uththAya uththAya, puna: puna: praNamya, athyantha sAdhvasa
vinayAvanathO bhUthvA, bhagavathpArishadha gaNanAyakai:
dhvArapAlai: krupayA snEha garbhayA dhruSA
avalOkitha: samyak abhivandhithai: thairEva anumathObhUthvA
bhagavantham upEthya SrImathA mUlamanthrENa
‘bhagavan! mAmaikAnthikAthyanthika paricharyA karaNaya parigruhNIshva’
ithi yAchamAna: praNamya AthmAnam bhagavathE nivEdhayEth II

Explanatory Note:

kadhA – when. He starts getting tensed for carrying out kainkaryam.

aham – I, who has no other path and who has attained bhagavAn and who is now feeling tensed about the fruit of attaining bhagavAn (i.e. who is delirious for carrying out kainkaryam)

bhagavantham nArAyaNam – he is so great and adiyEn is so small that adiyEn is unable to stay quiet after realising his auspicious and supreme qualities

mama nAtham – he is my Lord and master

mama kula dhaivatham – he is the prime worshipable deity for my family (here the term family refers to the group of ASrithars i.e. srIvaishNavas).

mama kula dhanam – he is the protector for my family. Just as money is viewed as offering protection, here bhagavAn is the greatest protector in times both good and bad for his ASrithars.

mama bhOgyam – He is the source of my enjoyment

mama mAtharam – He bears me and does good for me.

mama pitharam – he is the cause for my existence as well as one who does what is correct for me.

mama sarvam – he is everything to me.  He is whatever that has not been stated.

sAkshAth karavANi chakshushA? – when will I see him? It was only a few sentences back he had said that he has seen him (dhyAna yOgEna dhrushtvA – seen him through mind). Now he is longing to see him. Is there anything contradictory here? SrI rAmAnuja says that he wants to see him with his eyes (chakshushA) for ever (sadhA paSyanthi).

kadhAham bhagavath pAdhAmbuja dvayam SirasA dhArayishyAmi?kadhA – when; aham – I; bhagavathbhagavAn‘s; pAdha – exalted feet; ambuja – lotus-like; dhvayam – two of them; SirasA – through my head; dhArayishyAmi – will bear him. When will I bear his exalted feet on my head, asks SrI rAmAnuja.

kadhAham bhagavath pAdhAmbhujadhvaya paricharyA karaNa yOgya: (thadhEka bhOga:)thathpAdhau paricharishyAmi kadhAham – when I; bhagavath pAdhAmbujadvayabhagavAn‘s two lotus-like exalted feet; paricharyA karaNa yOgya: – be eligible to carry out kainkaryam; thadhEka bhOga – only that enjoyment; thath pAdhau – those exalted feet; paricharishyAmi – will get to do kainkaryam? First he wanted to take bhagavAn’s exalted feet on his head. Now he wants to know when he will be able to carry out kainkaryam to them.

kadhAham  bhagavath pAdhambujadhvaya paricharyASayA nirastha samsthEthara bhOgASa: apagatha samastha sAmsArika svabhAva: thathpAdhAmbujadhvayam pravEkshyAmikadhAham – when I; bhagavath pAdhAmbujadhvayabhagavAn‘s two lotus like exalted feet; paricharya – kainkaryam; ASayA – desire; nirastha – reject; samastha – all; ithara – other; bhOgASa: – desire in enjoyment; apagatha – gone; samastha – all; sAmsArika svabhAva: – the manner of dwellers of earth (samsAris); thathpAdhAmbujadhvayam – those two exalted lotus like feet; pravEkshyAmi – will attain?  He is now wondering when he will get to attain the exalted feet. What type of feet are they? They are such that the desire in him to carry out kainkaryam to those two exalted feet of bhagavAn makes him to reject the desire in all the other enjoyments which are sought after by samsAris (dwellers in materialistic realm) as their nature.

kadhAmAm bhagavAn svakIyayA athiSIthalayA dhruSA avalOkya snigdha gambhIra
madhurayA girA paricharyAyAm agyApayishyathikadhA – when; mAm – me; bhagavAnbhagavAn; svakIyayA – his own; athiSIthalayA – very cool (calm and gentle); dhruSa – eye; avalOkya – to look; snigdha – gentle; gambhIra – deep; madhurayA girA – mellifluous voice; paricharyAyAm – to do kainkaryam; AgyApayishyathi – will order? When will bhagavAn, with his merciful, cool eyes glance at me and in his thunderous, sweet voice order me to carry out kainkaryam to him?

ithi bhagavath paricharyAyAm ASAm varthdhayithvAithi – like this; bhagavathbhagavAn‘s; paricharyAyAm – to carry out kainkaryam; ASAm – desire; varthdhayithvA – to make it grow. He is praying to bhagavAn to make the desire to carry out kainkaryam to him to grow more and more.

thayaiva ASayA thath prasAdha upabrumhithayA bhagavantham upEthyathayaiva – with that; ASayA – desire; thath prasAdha – with bhagavAn‘s grace; upaburmhithayA – bring pushed; bhagavantham – bhagavAn; upEthya – near. With the desire (to carry out kainkaryam to bhagavAn) pushing him, with bhagavAn’s loving grace, he nears bhagavAn.

dhUrAdhEva bhagavantham SEshabhOgE SrIyA saha AsInam vainathEyAdhibhi sEvyamAnam  dhUrAdhEva  – from a distance; bhagavanthambhagavAn; SEshabhOgE – sitting on AdhiSEshan (serpent bed), SrIyAmahAlakshmi (it is inferred that bhUdhEvi and neelAdhEvi are also there); saha – with; AsInam – sitting by the side; vainathEya – garudan; Adhibhi – and others; sEvyamAnam – worshipped by. From a distance, he sees bhagavAn, sitting on the 1000 hooded serpent bed, with SrI, bhU and neelA dhEvis, surrounded by nithyasUris such as vainathEyan and others, worshipping them.

samastha parivArAya SrImathE nArAyaNAya nama:  ithi praNamya uththAya uththAya, puna: puna: praNamya samastha – all; parivArAyA – surrounded by ASrithars; SrimAthE – with SrI mahAlakshmi; nArAyaNAya nama: – salutations to nArAyaNan; ithi – saying this; praNamya – prostrating; uththAya uththAya puna: puna: praNamya– standing at the place where the head touched earlier and prostrating again, standing up again at the place where the head touched earlier and prostrating again (doing this repeatedly till he reached bhagavAn). From a distance he sees bhagavAn surrounded by ASrithars. He offers salutation to bhagavAn along with his consorts and prostrates himself repeatedly till he reaches bhagavAn.

athyantha sAdhvasa vinayAvanathO bhUthvA bhagavathpArishadha gaNanAyakai: dhvArapAlai: krupayA snEha garbhayA dhruSA avalOkitha: –  athyantha – without an end; sAdhvasa – timidly; vinaya – with humility; avanathO – head bowed; bhUthva – being; bhagavathbhagavAn‘s; pArishadha – attendants; gaNanAyakai: – his chieftains; dhvArapAlai: – his guards at the entrance (loosely, door-keepers); krupayA snEha garbhayA – with grace and friendliness; dhruSA – with their eyes; avalOkitha – viewed by. As he approaches bhagavAn by repeatedly prostrating in front of bhagavAn and takes a few steps with humility, head bowed, the nithyasUris near bhagavAn (his attendants, his chieftains and the guards at the entrance) look at him with grace and friendliness.

samyak abhivandhithai: thairEva anumatha; bhUthvA bhagavantham upEthya SrImathA mUlamanthrENa ‘bhagavan! mAm aikAnthikAthyanthika paricharyA karaNaya parigruhNIshva;’ ithi yAchamAna: praNamya AthmAnam bhagavathE nivEdhayEth – samyak – very well; abhivandhithai: – saluted respectfully; thairEva – only with their; anumatha: bhUthva – permission; bhagavanthambhagavAn; upEthya – nearing; SrImathA mUlamanthrENa – reciting thirumanthram; bhagavAn – hE (oh) bhagavAn!; mAm – me; aikAnthika – with single focus; Athyanthika – till the end; paricharyA – to carry out kainkaryam; karaNaya – as an implement for kainkaryam; praigruhNIshva: – accept; ithi – like this; yAchamAna: – praying; praNamya – prostrating; AthmAnam – self; bhagavathE – to bhagavAn; nivEdhayEth – offers. The jIvAthmA now takes permission from bhagavAn’s ASrithars and reciting thirumantham, approaches bhagavAn and beseeches him to accept him as an implement for carrying out kainkaryam (could be as a lamp or as a vessel used in thiruvArAdhanam or any such implement) till the end. So saying, he prostrates himself before bhagavAn and offers himself to bhagavAn.

This brings us to the end of 3rd chUrNai. We shall now move on to the 4th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.6.9 – endhAy

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Sixth decad

Previous pAsuram

rama-7-trees

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says to emperumAn “After attracting me by showing your qualities and activities, and becoming inseparably together, there is no reason for you to leave me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “After you yourself put in efforts and united with me, how can you leave me?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – After inseparably uniting with me, why are you wandering in utter perplexity as if you have done nothing [to uplift me]? Also explained as – emperumAn trying to leave saying “I would like to know what you think”, AzhwAr says “How can you go now?”

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

Ninth pAsuram. AzhwAr says to emperumAn “When initially I was unaware of you, you made me aware about yourself and your qualities, transformed me to a state where I cannot exist without you; [after doing all of this] you should not leave me”.

pAsuram

எந்தாய்! தண் திருவேங்கடத்துள் நின்றாய்! இலங்கை செற்றாய்! மரா மரம் –
பைந்தாள் ஏழ் உருவ ஒரு வாளி கோத்த வில்லா!
கொந்து ஆர் தண் அம் துழாயினாய் அமுதே! உன்னை என்னுள்ளே குழைத்த எம் –
மைந்தா! வான் ஏறே! இனி எங்குப் போகின்றதே?

endhAy! thaN thiruvEngadaththuL ninRAy! ilangai seRRAy! marA maram –
paindhAL Ezh uruva oru vALi kOththa villA!
kondhu Ar thaN am thuzhAyinAy amudhE! unnai enuLLE kuzhaindha em –
maindhA! vAn ERE! ini engup pOginRadhE?

Listen

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

endhAy – being my categorical lord
thaN – cool – giving relief from fatigue
thiruvEngadaththuL – in thirumalA
ninRAy – arrived and stayed there, being very simple to approach
ilangai – lankA (which is the abode of the enemies of emperumAn‘s devotees)
seRRAy – one who destroyed
marAmaram – pipal (peepal) trees’
paim – well-rounded
thAL – bottom portion
Ezhu – seven
uruva – to pierce
oru vALi – an arrow
kOththa – (effortlessly) launched
villA – one who is having the bow
koththu – bunches
Ar – abundance
thaN – cool
am thuzhAyinAy – being decorated with thuLasi garland
em amudhE – being eternally sweet (for me)
unnai – you with such qualities/aspects
en uLLE – inside me
kuzhaiththa – completely united (like water mixing in water)
maindhA – being eternally youthful

due to this reason,
vAn – for the nithyasUris
ERE – being their prideful leader

You, who has shown special/distinct relationship (towards me), simplicity, ability to eliminate enemies and instilled faith in me like you did in the case of sugrIva mahArAja, who has shown your divine beauty and united with me being very sweet to me, has been even greater than the nithyasUris who are residents of nithya vibhUthi (paramapadham),

ini – now

giving up this togetherness,

engu – where
pOginRadhu – going? This implies that AzhwAr is saying “don’t go anywhere”.

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

Oh one who is being my categorical lord! Oh one who has arrived and stayed in cool thirumalA being very simple to approach! Oh one who destroyed lankA (which is the abode of the enemies of emperumAn‘s devotees)! Oh one who is having the bow from which you effortlessly launched an arrow to pierce the well-rounded bottom portion of the seven pipal (peepal) trees! One who is being decorated with abundant bunches of cool thuLasi garland! Being eternally sweet for me, being ever youthful with such qualities/aspects completely united with me inside me; due to this reason, being the prideful leader of nithyasUris (You having shown special/distinct relationship (towards me), simplicity, ability to eliminate enemies and instilled faith in me like you did in the case of sugrIva mahArAja, having shown your divine beauty and united with me being very sweet to me, being even greater than the nithyasUris who are residents of nithya vibhUthi (paramapadham)), now, giving up this togetherness, where are you going? This implies that  AzhwAr is saying “don’t go anywhere”.

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

  • endhAy – Oh lord who arrived in the cool thirumalA, manifested your lordship and engaged me in my servitude towards you!
  • ilangai seRRAy – Just like you eliminated the hurdle that was stopping sIthA pirAtti from uniting with you, you eliminated those hurdles which were stopping my servitude towards you.
  • marAmaram … – Here, emperumAn demonstrated that he would take up weapons to help his devotees. He pierced through the seven peepal trees which have broad base and knocked them down completely – Oh one who has such great archery skills!
  • kondhAr thaN am thuzhAyinAy – He destroyed the peepal trees while having the garlands decorating him [i.e., he destroyed them effortlessly without even having the garlands disturbed]. Even if emperumAn is wearing any garland matching the particular incarnation [emperumAn may be wearing different types of flower garlands in different incarnations], they will appear as thuLasi garland only for AzhwAr. kondhAr – densely spread.
  • amudhE – the form of SrI rAma aiming for the peepal trees is most relishable to AzhwAr.
  • unnai … – While uniting he mixed seamlessly (like water mixing in water) and now if he says “I am leaving”, can that be allowed? Even if he leaves, he should take me along.
  • maindhA – Due to uniting with me, you have acquired this new youthful charm!
  • vAn ERE – Like being supreme after having given his experience to nithyasUris, here emperumAn is giving experience to AzhwAr and manifesting his supremacy.
  • ini engup pOginRadhE – Are you leaving me who cannot sustain without you and going to those who can sustain without you? If you can leave nithyasUris, you can leave me too. While AzhwAr was removing emperumAn‘s doubt of “what if AzhwAr leaves me?” why is AzhwAr saying “Don’t leave me”? emperumAn being distinct/great,  he would doubt and would also make the other person (AzhwAr) doubt about the togetherness [due to extreme love for each other].

nampiLLai beautifully explains that emperumAn should not leave AzhwAr by giving context for each word/phrase in the end.

  • endhAy – Would you leave because you are not my lord? (No, you are my lord and thus cannot leave me – in this same way, each point to be concluded).
  • thaN thiruvEngadaththuL ninRAy – Would you leave because you are far away from me?
  • ilangai seRRAy – Would you leave because you do not have the ability to destroy the hurdles/enemies?
  • marAmaram … – Would you leave because you would not take up weapons to help your devotees?
  • kondhAr thaN am thuzhAyinAy – Would you leave because you have not decorated yourself with a garland [vowing] to protect your devotee?
  • amudhE – Would you leave because you are not sweet by nature?
  • unnai en uLLE kuzhaiththa – Would you leave because you have not united with me seamlessly?
  • en maindhA – Would you leave because you are not youthful?
  • vAnERE – Would you leave because you are lacking supremacy?
  • ini engup pOginRadhE – Even if you leave, you have to take me along with you. Would you unite with me seamlessly and still leave alone?

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.6.8 – mARi mARi

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Sixth 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 the eighth pAsuram – AzhwAr prays to emperumAn “Such greatness acquired by your causeless mercy should continue forever without any break; this is what I need”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that this result that he got should continue forever without any break.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – When asked “What virtuous act did you do to achieve this great result?” AzhwAr replies “this is not acquired by any of my good virtues – it was acquired after taking birth in this life”; he also says “there is one uninterrupted act; I have been continuously taking birth [since time immemorial] in this material realm”.

pAsuram

மாறி மாறிப் பல பிறப்பும் பிறந்து அடியை அடைந்து உள்ளம் தேறி
ஈறு இல் இன்பத்து இரு வெள்ளம் யான் மூழ்கினன்
பாறிப் பாறி அசுரர் தம் பல் குழாங்கள் நீறு எழ பாய் பறவை ஒன்று
ஏறி வீற்றிருந்தாய் உன்னை என்னுள் நீக்கேல் எந்தாய்

mARi mARip pala piRappum piRandhu adiyai adaindhu uLLam thERi
IRu il inbaththu iru veLLam yAn mUzhginan
pARip pARi asurar tham pal kuzhAngaL nIR ezha pAy paravai onRu
ERi vIRRirundhAy – unnai en uL nIkkEl endhAy

Listen

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

pala piRappum – in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms)
mARi mARip piRanthu – while being born again and again (in the same form of birth too)
adiyai – your divine feet
adaindhu – reached (with knowledge about servitude)
uLLam thERi – having clarity in heart (that you are my means)

being triggered by experiencing you,
IRu – end
il – not existing
inbam – bliss
iru – big
veLLam – flood
yAn – I (who am indicated by the word “aham”)
mUzhginan – drowned
asurar tham – demons’
pal – many different
kuzhAngaL – groups
pARip pARi – to break them in many ways
nIRu – to turn them into dust
ezha – and rise
pAy – one who could crash into (amidst their army)
onRu – one who is distinct
paRavai – on the garuda
ERi – riding
vIRu – manifesting your superiority
irundhAy – being present
endhAy – my lord!
unnai – you (who are my apt master, refuge, enjoyable entity and eliminator of enemies)
ennuL – from inside me (who is subservient to you in all manners)
nIkkEl – never leave

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

While being born again and again (in the same form of birth too) in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), I reached your divine feet (with knowledge about servitude) having clarity in my heart (that you are my means); being triggered by experiencing you, I drowned in the bliss which is like an endless big flood; oh lord who is riding on the distinct garuda who can crash amidst the army of demons, manifesting your supremacy and break the many groups of demons and turn them into rising dust, never should you (who are my apt master, refuge, enjoyable entity and eliminator of enemies) leave from inside me (who is subservient to you in all manners).

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.

Some aspects are explained in a clearer manner here.

  • mARi mARi … – AzhwAr says “Since time immemorial I was suffering in this material realm; there is no way I could have either exhausted my karma or by atoning for the same, and be delivered”. Since he does not see any effort from his side to attain such great result, he is clearly spelling that out [and thus highlighting it is purely emperumAn‘s grace which brought this upon him].

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

  • mARi mARi … – When asked “what is the reason for emperumAn pursuing you along with your related ones?” AzhwAr says “Like a boat in an ocean which would get pushed around by the waves and reach the shore, as I was being born again and again, I suddenly saw myself taking refuge in your divine feet. There is no way I can exhaust my karma by experiencing the results and be delivered; neither is there an option for me to atone for my sins and be delivered (only way to be delivered is by your causeless grace).
  • adiyai adaindhu uLLam thERi – He is not of the type  where “he acquired clarity about self and then reached emperumAn‘s divine feet”; it is the reverse in AzhwAr‘s case where “he first reached emperumAn’s feet and then acquired clarity about self”.
  • uLLam thERi – heart became purified after eliminating the dirt accumulated due to lengthy impressions of worldly pleasures and not having attained bhagavAn;

Not just purification, further more,

  • IRil inbaththu iru veLLam yAn mUzhginan – I submerged and drowned into the endless ocean of bliss. I enjoyed the matter (related to bhagavAn) which is enjoyed by garuda, AdhiSEsha and they themselves become consumed by such experience too.

When asked “But what happened to the hurdles which were stopping you from enjoying him?” AzhwAr replies “You ask this question to the one who takes care of those” [explaining it further].

  • pARi … – Oh lord who manifests your distinct supremacy by riding on garuda who can crash into the midst of the army of groups of demons, and destroy them down to dust! The distinction for garuda is that he is the leader amongst those who [spontaneously] act according to your will. The only act done by emperumAn to destroy the enemies is to comfortably be seated on garuda [and garudAzhwAr will take care of the rest].
  • unnai … – oh my lord! You should never take yourself away from me.
  • unnai ennuL nIkkEl – After making yourself present here to unite with me, you should ensure that I too understand your greatness and never think of leaving you. Previously [in fourth pAsuram], emperumAn doubted that AzhwAr may leave him; here, out of great affection towards emperumAn, AzhwAr doubts himself that he may leave emperumAn and thus prays to emperumAn that he makes sure to eliminate such thoughts from him.
  • endhAy – AzhwAr is identifying the (fatherly/lordly) relationship of emperumAn with him, that ensures that emperumAn eliminates the hurdles and unites with AzhwAr.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.6.7 – mudiyAdhadhu en

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Sixth decad

Previous pAsuram

hell-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – when asked “Are you satisfied with having acquired everything?”, AzhwAr replies “due to the special attention/mercy given by emperumAn to me, even my relatives and their relatives became uplifted from this samsAram (material realm); after this, is there anything left for me to attain?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn‘s help towards me reached up to all those who are related to my clan and uplifted them all”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – AzhwAr says “emperumAn‘s favouring towards me reached to my relatives and their relatives too”.

pAsuram

முடியாதது என் எனக்கேல் இனி? முழு ஏழ் உலகும் உண்டான் – உகந்து வந்து
அடியேன் உட்புகுந்தான் அகல்வானும் அல்லன் இனி
செடி ஆர் நோய்கள் எல்லாம் துரந்து எமர் கீழ் மேல் எழு பிறப்பும்
விடியா வெம் நரகத்து என்றும் சேர்தல் மாறினரே

mudiyAdhadhu en enakkEl ini muzhuvEzh ulagum uNdAn – ugandhu vandhu
adiyEn uL pugundhAn agalvAnum allan ini
sediyAr nOygaL ellAm thurandhu emar kIzh mEl ezhu piRappum
vidiyA ven naragaththu enRum sErdhal mARinarE

Listen

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

muzhu Ezh ulagum – all worlds
uNdAn – (since he cannot exist without protecting them) one who consumed them [during praLayam]
ugandhu – (further, since he has the same attachment towards me) having great affection
adiyEn – considering my relationship as a servitor to him as the only reason
uL – inside
vandhu – arrived
pugundhAn – entered
ini – further

like those worlds,
agalvAnum – one who lets them go [during srushti]
allan – not

due to this,
kIzh – previous (ancestors)
mEl – subsequent (descendants)
ezhu piRappum – seven generations
emar – those who are related to me
sedi – like a dense bush
Ar – abundant
nOygaL ellAm – all diseases (such as avidhyA (ignorance), karma (virtues/vices), vAsanA (impressions) etc)
thurandhu – driving them away
vidiyA – no relief
vem – very hot
naragaththu – hell named samsAram (material realm – where we live now)
enRum – forever
sErdhal – reach, be present
mARinar – avoided
ini – thus, after emperumAn showing his partiality towards my whole clan and those who are related to that clan
enakkEl – for me
mudiyAdhadhu – impossible
en – is it there?

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

emperumAn who consumed all worlds [during praLayam] (as he cannot exist without protecting them), (further, since he has the same attachment towards me) having great affection, arrived at me and entered into me considering my relationship as a servitor to him as the only reason and did not leave me unlike those worlds are let out by him [during srushti]; due to this reason, he would drive away the densely available abundant diseases (such as avidhyA (ignorance), karma (virtues/vices), vAsanA (impressions) etc) for those who are related to me in seven generations before me (ancestors) and after me (descendants); such relatives will ever avoid reaching this hot hell named samsAram (material realm) where there is no relief; thus, after emperumAn showed his partiality towards my whole clan and those who are related to that clan, is there anything impossible for me to do?

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

  • mudiyAdhadhu en enakkEl ini – is there anything impossible for me?

When asked “How are you saying this?”, AzhwAr says

  • muzhu … – Whatever turmoil universe goes through when caught in the danger of praLayam (annihilation) until it enters his stomach, emperumAn goes through the same until he enters my heart. Even after this, is there anything impossible for me?
  • adiyEn uL pugundhAn – he entered me seeing our relationship [as emperumAn the master – me the servant]
  • uL pugundhAn – mixed like water mixing with water seamlessly; unlike the universe entering him without any real desire, he entered in me with great desire. In the example of bhagavAn and universe – bhagavAn needs to protect the universe and the universe needs to be protected by bhagavAn – so bhagavAn consumes the universe to protect it; but in the case of AzhwAr, bhagavAn has great desire towards AzhwAr and enters into AzhwAr (without Azhwar having same attachment towards bhagavAn).
  • agalvAnum allan ini – For the universe, once the praLayam is over [and srushti begins], it will be spat out again; but for emperumAn there is no such restriction [he would be there in AzhwAr‘s heart permanently] – He will not even contemplate about separation to start with. He is not bound by karma like chEthanas (jIvAthmAs) who separate due to pApa (sins) and be together due to sukrutham (virtues).

When asked “If emperumAn has so much affection towards you, would he only protect you like a palm tree that gives shade only to itself?” AzhwAr replies,

  • sedi Ar … – sedi – pApam – sins. Sorrows which are abundantly filled with sins. Eliminating densely abundant sins [here sedi is explained as dense like a bush]. Diseases/sufferings which arise from attachment to worldly pleasures, considering oneself as unworthy and separation from experiencing bhagavAn. Driving them away with their traces. Was it not explained already in thiruvAimozhi 2.6.4 “uLLa nOygaL ellAm thurandhu” (eliminating all diseases)? There, it was explained in the context of AzhwAr; now its explained in the context of his relatives and their relatives.

How did they drive out these diseases?

  • emar – nothing else; just by being related to me, their diseases are driven away.

What type of relations?

  • kIzh mEl ezhu piRappum – 21 generations. 7 generations including him – 3 generations before him, himself and 3 generations after him; 7 generations before that and 7 generations after that.
  • vidiyA vennaragaththu – In the naraka lOkam of yama, when the (pApa/sinful) karma is exhausted, there is relief. But there is no relief in this material realm. In narakam (hell), the sufferings are obvious, but here the sufferings are not obvious [we get deceived to think that these actual sufferings are not so bad].
  • enRum sErdhal mARinarE – forever they avoid reaching this material realm. Neither do I need to pray for that, nor does he need to specifically think about that. It is due to special affection (partiality) shown towards me that all those who are related to me also get benefited. So, nothing is impossible for me.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrIvaikuNta gadhyam 3rd chUrNai Part 3

Published by:

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full Series

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paramapadhanathan

In the previous part we had seen how the jIvAthmA, who has been liberated from samsAram (materialistic realm) enters SrIvaikuNtam and views the grace and splendour of the place, the central maNdapam (hall) in which on the bed of AdhiSEshan (thousand hooded serpent), bhagavaAn gives audience with his consorts. We had seen the minute details of SrIvaikuNtanAthan’s (lord of SrIvaikuNtam) features. SrI rAmAnuja now starts describing the ornaments and weapons that adorn bhagavAn and ends with how the jIvAthmA gets to have dharSan of bhagavAn and offers himself to bhagavAn. First let us go through that part of the chUrNai which we will be seeing here:

athimanOhara kirIta makuta chUdAvathamsa
makarakuNdala graivEyaka hAra kEyUra kataka SrIvathsa
kausthubha mukthAdhAma udharabandhana pIthAmbara kAnchIguNa nUpurAdhdibhi:
athyantha sukhasparSai: dhivya gandhai: bhUshaNai: bhUshitham,
SrImathya vaijayanthyA vanamAlayA virAjitham,
Sanka chakra gadhAsi SArngAdhi dhivyAyudhai: sEvyamAnam,
svasankalpa mAthrAvakluptha jagaj janma sthithi dhvamsAdhikE
SrImathi vishvaksEnE nyastha samsthAthmaiSvaryam,
vainathEyAdhibhi: svabhAvatho nirastha samastha sAmsArika svabhAvai:
bhagavath parichryAkaraNa yOgyai: bhagavath paricharyaika bhOgai: nithya sidhdhai:
ananthai: yathAyOgam sEvyamAnam,
Athma bhOgEna anusamhitha parAdhikAla dhivyAmala kOmalAvalOkanEna viSvam AhlAdhayantham,
Ishadh unmeelitha mukhAmbhuja adhara vinirgathEna dhivyAnanAravindha,
SObhA janakEna dhivya gAmbhIrya audhArya saundharya mAdhuryAdhi
anavadhika guNagaNa vibhUshithEna athimanOhara
dhivya bhAvagarbhEna dhivya leelAlApAmruthEna
akhila jana hrudhayAntharANi ApUrayantham,
bhagavantham nArAyaNam dhyAna yOgEna dhrushtvA,
thathO bhagavatha: nithya svAmyam Athmana: nithya dhAsyam cha yathAvasthitham anusandhAya

Explanatory Note:

athimanOhara kirIta makutaathi – very; manOhara – captivating the heart; kirIta – the round ornament worn over the head; makuta – the long crown worn over kirItam. The head gears that bhagavAn wears are capable of capturing the hearts of those who happen to have their dharshan (view).

chUdA avathamsachUdA – a pendant worn on the head, coming upto the top of the forehead. avathamsa – worn on the top portion of the ears.

makara kuNdalamakara – fish; kuNdala – ear drops.

graivEyaka – ornament worn around the neck (neck-band, does not come below the neck).

hAra – chains which hang upto the stomach or further below.

kEyUra – bracelet  worn on the upper arm (armlet)

kataka – bracelet worn on the wrist.

SrIvathsa – the captivating mole on the chest

kausthubha – the ornament adorning his chest, representing all jIvAthmAs

mukthAdhAma – pearl necklace

udhara bandhana – waist band around his stomach

pIthAmbara – gold laced, silk vEshti (clothe worn around the waist, covering the lower part of his divine form)

kAnchIguNa – a golden cord worn around the waist.

nUpura – anklet

Adhibhi: – many other such ornaments which have not been stated

athyantha sukha Sparsai:athyantha – without an end; sukha – comfortable; Sparsai – touch. With so many ornaments on his divine form, will they not cause him discomfort or irritation? No, on the other hand, they would be like touching him with flowers, so soft they would be. These ornaments are nithyasUris. Will they cause him any discomfort?

dhivyagandhaidhivyaaprAkrutha (divine); gandhai: – smell. They are ornaments only, but even they would emit a sweet fragrance.

bhUshaNair bhUshithambhUshaNair – with such ornaments; bhUshitham – decorated. He is adorned with such divine ornaments.

SrImathyA vaijayanthyA vanamAlayA virAjithamSrImathya – beautiful; vaijayanthyA vanamAlayA – an ornamental garland made with 5 stones which is an identity for SrIman nArAyaNan similar to his conch, discus, AdhiSEshan paryankam (serpent bed) etc; virAjitham – adorned.

Sanka chakra gadhASi SArngAdhi dhivyAyudhai: sEvyamAnamSanka – conch (pAnchajanyam); chakra – discus (sudharSan); gadhA – mace (kaumOdhaki); aSi – sword (kadgam); SArnga – bow; Adhi – various weapons like these. dhivya – divine; Ayudhai: – weapons; sEvyamAnam – worshipped by. Why should he have weapons in SrIvaikuNtam where no enemy can ever approach? It is perfectly understandable if he has these weapons in our bhUlOkam (earth) as people like rAvaNa, kumbhakarNa, SiSupAla et al keep coming. But why there? Two reasons are given – one is that they are also there as ornaments to decorate him. The other reason is that his ASrithars there (such as AzhwArs) are always worried that something terrible would happen to him even at a place such as SrIvaikuNtam. Hence to pacify them he wears these.

After describing bhagavAn‘s ornaments and armaments, SrI rAmAnuja now turns to nithyasUris (those who dwell permanently in SrIvaikuNtam, carrying out endless service to bhagavAn).

sankalpamAthrAvakluptha jagaj janma sthithi dhvamsAdhikEsankalpa – will; mAthra – only; avakluptha – administered; jagaj – universe; janma – creation; sthithi – protection; dhvamsa – destruction. Possessing to a high degree the ability to create plant, animal, human species in the world merely at his will. Who is this nithyasUri?

SrImathi vishvaksEnESrImathi – with kainkarya as wealth; vishvaksEnE – to SrI vishvaksEnar, who is the head of bhagavAn‘s army.

nyastha samastha Athma aiSvaryamnyastha – placed; samastha – all; Athma aiSvaryam – controlling all AthmAs. bhagavAn has given the role of creating, protecting and destroying all worlds to his principal nithyasUri, vishvaksEnar.

vainathEyAdhibhi: –  Starting with vainathEya (garuda, bhagavAn‘s vehicle), included in this list are bhagavAn’s bodyguards and chieftains. There are guards for protecting entrance to SrIvaikuNtam in each of the 4 directions. There are also armies in all directions and for each of these units there are heads (chieftains).

svabhAvatha: nirastha samastha sAmsArika svabhAvai:svabhAvatha: – as their nature; nirastha – removed; samastha – all; sAmsArika – of samsAris (those who dwell in bhUlOkam, earth); svabhAvai: – their basic traits and nature. These nithyasUris do not have any connection with the nature of jIvAthmAs who dwell in materialistic realm, samsAram.

bhagavath paricharyA karaNa yOgyai:bhagavathbhagavAn‘s; paricharyA – kainkaryam; karaNa – to carry out; yOgyai: – have the capability. These nithyasUris have the right and capability to carry out kainkaryam to bhagavAn always.

bhagavath paricharyaika bhOgai:bhagavathbhagavAn‘s; paricharya – kainkaryam; Eka bhOgai: – only sustenance. These nithyasUris have only kainkaryam to bhagavAn as their sustenance.

nithya sidhdhai: – they are always present.

ananthai: – endless – there is no count to their numbers.

yathA yOgam sEvayamAnamyatha – whatever; yOgam – kainkaryam that the nithyasUris have been blessed with; sEvyamAnam – worshipped by. bhagavAn is worshipped by these nithyasUris who are blessed with appropriate kainkaryam each day.

Athma bhOgEna anusamhitha parAdhikAla dhivya amala kOmala avalOkanEnaAthma – self; bhOgEna – enjoyment; anusamhitha – protect; parAdhikAla – for ever; dhivya – divine; amala – pure; kOmala – beautiful; avalOkanEna – graceful glance. bhagavAn enjoys these kainkaryams from nithyasUris, for his own enjoyment. He looks at with divine, faultless, divine eyes. Looks at whom?

viSvam AhlAdhayanthamviSvam – entire world, with all its living entities. AhlAdhayantham – making them happy and comfortable.

Ishadh unmeelitha mukhAmbuja adhara vinirgathEnaIsadh – a little bit; unmeelitha – just blossomed;  mukha – face; ambuja – lotus; adhara – lips; vinirgathEAna – coming out from . Starting with this, until akhilajana hrudhAyAntharAni Apurayantham, SrI rAmAnuja describes the sweetness in the words and the beautiful way that bhagavAn speaks. Here he says that his lips are parted just a little, like a just blossoming lotus, and out of these opened lips come out the sweet words.

dhivya Anana aravindha SObhAjanakEnadhivya – divine; Anana – mouth; aravindha – lotus; SObhA – splendour; janakEna – producing; His divine words have the effect of producing an effect which is like adding an ornament to his lotus-like lips.

dhivya gAmbhIrya audhArya mAdhurya Adhi anavadhika guNa gaNa vibhUshithEnadhivya – divine; gAmbhIrya – depth; audhArya – generous; mAdhurya – sweet (honey-like); Adhi – similar qualities; anavadhika – countless; guNa – qualities; gaNa – cluster of; vibhUshithEna – decorated. His divine words are decorated with qualities such as being deep (like thunderous sound), generous (giving lot of meanings to whatever he says), sweet etc which are all divine.

athi manOhara dhivya bhAvagarbhENaathi – very; manOhara – captivating the minds of listeners; dhivya – divine; bhAvagarbhENa – emotional content. His divine words are capable of captivating minds with their emotional (having lot of meanings) content.

dhivya leelA AlApa amruthEnadhivya – divine; leelA – elegance; AlApa – sweet words; amruthEna – like nectar. His divine elegant words are sweet and full of nectar.

akhila jana hrudhya antharAnya apUrayanthamakhila – all; jana – living species; hrudhaya – hearts; antharAnya – inner space; apUrayantham – filled with.  He fills up the inner spaces in the hearts of all living beings with his sweet words.

bhagavantham nArAyaNambhagavantham – one who has all auspicious qualities, which are opposite of all faults; nArAyaNam – the personification of such an entitiy, SrIman nArAyaNan.

dhyAna yOgEna dhrushtvAdhyAna yOgEna – through meditation; dhrushtvA –  able to see. The jIvAthmA who has got liberated and reached SrIvaikuNtam is able to have dharshan (vision) of bhagavAn through meditation. This is called as mAnasa sAkshAthkAram (ability to see through the mind). Normally, this mAnasa sAkshAthkAram is acquired by a person who reaches bhagavAn through bhakthi yOgam (devotional path), which is a very tough path to wade through. The same effect is reached by a prapannan (one who carries out prapaththi or SaraNAgathi). This is the end result of repeatedly thinking about bhagavAn every day (we had seen this in the 2nd chUrNai, prathyaham Athma ujjIvanAya Evam anusmarEth).

bhagavatha: nithya swAmyam Athmana: nithya dhAsyam cha yathA avasthitham anusandhAyabhagavatha:bhagavAn; nithya – always; swAmyam – master; Athmana:jIvAthmA; nithya dhAsyam – always servant; cha – and; yathA – whatever; avasthitham – situation or position. anushandhAya – to repeat. Once the true positions of the two entities (bhagavAn and jIvAthmA) are realised (that he is swAmy or owner and jIvAthmA is dhAsan or servant or owned), mind immediately starts desiring for kainkaryam.

We shall now see the remaining portion of this chUrNai in part 4.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.6.6 – unnaich chindhai

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Full series >> Second Centum >> Sixth decad

Previous pAsuram

Narasimha_Avatar1

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – when emperumAn mercifully asked AzhwAr “What more shall I do for you?” AzhwAr replies “Have I not acquired anything? I have acquired everything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that by acquiring this servitude towards emperumAn, all his desires are fulfilled.

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 “After emperumAn being someone who would appear instantaneously on the request/vow of his devotee, do I have anything to do?”

pAsuram

உன்னைச் சிந்தை செய்து செய்து உன் நெடு மா மொழி இசை பாடி ஆடி – என்
முன்னைத் தீவினைகள் முழு வேர் அரிந்தனன் யான்
உன்னைச் சிந்தையினால் இகழ்ந்த இரணியன் அகல் மார்வம் கீண்ட – என்
முன்னைக் கோளரியே முடியாதது என் எனக்கே

unnaich chindhai seydhu seydhu un nedu mA mozhi isai pAdi Adi – en
munnaith thIvinaigaL muzhu vEr arindhanan yAn
unnaich chindhaiyinAl igazhndha iraNiyan agal mArvam kINda – en
munnaik kOL ariyE! mudiyAdhadhen enakkE

Listen

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

unnai – you (who are apt lord and helper)
sindhaiyinAl – by his heart/mind
igazhndha – ignored/insulted
iraNiyan – hiraNyakaSipu’s
agal – wide, spacious
mArvam – chest
kINda – one who effortlessly tore
en – my (who is the best example for wanting hurdles to be removed)
munnai – superceded (his devotee prahlAdha’s thoughts)
kOLariyE – Oh one who appeared as narasimha (half-lion half-man incarnation)!
unnai – you (who are helper of the needy, apt and sweet)
sindhai seydhu seydhu – constantly meditating upon
nedu – (out of such devotion) great
un – words that highlight your qualities
mozhi – thiruvAimozhi
mA – having greatness (matching it)
isai – with music
pAdi – singing
Adi – dancing (to the tunes of the singing)

due to the joy acquired for all three senses (mind, speech and body),
en – my
munnaith thIvinaigaL – sins accumulated since time immemorial

as said in chAndhOgya upanishath “nOpajanam smaran” (AthmA will not contemplate about the material realm)
yAn – I
muzhu vErarindhanan – eliminated completely from the root (once nature of self is realised as completely dependent on bhagavAn, as the joy is for the AthmA, elimination of hurdles can also be attributed to self)
enakku – for me
mudiyAdhadhu – impossible
en – what is there?

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

Oh you (who are apt lord and helper) who superceded your devotee prahlAdha’s thought and appeared as narasimha, effortlessly tore the wide chest of hiraNyakaSipu who insulted you with his heart! By constantly meditating upon your great qualities, (out of such devotion) I started singing the great thiruvAimozhi  which has the words which highlight your greatness with matching great music and dancing; by thus engaging all my three senses (mind – meditating, speech – singing, body – dancing), my sins which have been accumulated since time immemorial were eliminated completely from the root. For such me, what is impossible to achieve?

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

  • unnaich chindhai seydhu seydhu – meditating upon you without any break due to your sweet nature
  • unnai – you, who iare enjoyable and apt [master] for me
  • sindhai seydhu seydhu – Instead of meditating upon you as a matter of following orders in bruhadhAraNyaka upanishath “nidhidhyAsithavya:“, I am constantly meditating upon you due to your sweetness.
  • un nedu mA mozhi isai – greatness (indicated by nedu and mA) is adjective to mozhi (pAsuram) and isai (tune) respectively. Greatness of the poem and the tune are explained here. Singing the pAsuram where the words and tune are boundless and such tune/words make one dance.
  • en … – I eliminated all my accumulated sins without any trace. muzhu vEr – down to the root. It is also explained as eliminating even along with the side roots (which grew along).
  • arindhanan yAn – though, bhagavAn eliminates those sins, since AzhwAr is the enjoyer of the result, he says he himself removed the hurdles too.
  • unnai … – Oh you who helped long ago!
  • unnaich chindhaiyinAl igazhndha – hiraNyakaSipu did not insult emperumAn with words alone – deep down his heart, he insulted emperumAn. From this, it can be understood that – to give up on someone, emperumAn sees if they commit mistake from deep tinside heir heart; but to pursue someone, he just looks for them even pretending as friends.
  • iraNiyan agal mArvam kINda – Since the well-fed body of hiraNyakaSipu is no match for narasimha’s nails, he effortlessly tore hiraNya’s chest.
  • en munnaik kOLariyEAzhwAr thinks that emperumAn‘s incarnation as narasimha is to help him specifically. kOL – pride, radiance. As said in narasimha dhyAna SlOkam “mahAvishNum“, it indicates pride; as said in the same SlOkam “jvalantham“, it indicates radiance. When one does not consider a favour done to emperumAn’s devotees as something that was done to themselves, there is no bhagavath sambandham (relationship with bhagavAn).
  • mudiyAdhadhu en enakkE – When you are readily appearing to fulfil the vow of your devotee, what is impossible for me? [nothing is impossible].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.6.5 – uyndhu pOndhu

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Full series >> Second Centum >> Sixth decad

Previous pAsuram

lakshmi_narayan_py94_l

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr asks emperumAn “Having achieved eternal kainkaryam to you, is there any reason to leave you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks emperumAn “Having achieved eternal joyful kainkaryam to you after experiencing you, why would I leave you?”.

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

உய்ந்து போந்து என் உலப்பு இலாத வெம் தீவினைகளை நாசம் செய்து உனது
அந்தம் இல் அடிமை அடைந்தேன் விடுவேனோ?
ஐந்து பைந்தலை ஆடு அரவு அணை மேவிப் பாற்கடல் யோக நித்திரை
சிந்தை செய்த எந்தாய் உன்னைச் சிந்தை செய்து செய்தே

uyndhu pOndhu en ulappilAdha vem thIvinaigaLai nAsam seydhu unadhu
andham il adimai adaindhEn viduvEnO?
aindhu paindhalaiyAdaravaNai mEvip pARkadal yOga niththirai
sindhai seydha endhAy unnaich chindhai seydhu seydhE

Listen

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

pARkadal – in the milk ocean
aindhu – in five types
pai – expanded
thalai – having hoods
Adu – with mild rhythmic rocking movements
aravaNai – in the divine serpent bed
mEvi – fitting nicely in the serpent bed and resting
yOgam – meditating for the welfare of the universe
niththirai – like sleeping
sindhai seydhu – thinking (about the protection of all)
endhAy – my lord!
unnai – you (who manifested this quality of protecting others)
sindhai seydhu seydhu – by constantly meditating upon
uyndhu – having achieved the goal
pOndhu – being different from materialistic people who are focused on other worldly matters
en – my (which are caused by me)
ulappilAdha – countless
vem – cruel
thI – having the nature of fire
vinaigaLai – sins
nAsam seydhu – destroyed
unadhu – (the apt) you
andham il – boundless
adimai – the joy of serving
adaindhEn – I, who attained it
viduvEnO – there is no reason for me to leave it

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

Oh my lord and master who is firmly resting in the milk ocean in the five-hooded AdhiSEshan (serpent bed), pretending to be sleeping but really thinking about protection of all entities of the universe! On constantly meditating upon you and having attained the goal, being different from samsAris (materialistic people), you have destroyed the countless cruel fire-like sins which I myself have accumulated; after acquiring boundless joyful servitude towards you, there is no reason to leave you.

This implies [every point identified in the pAsuram is highlighted here as a reason for AzhwAr not leaving emperumAn] – Am I leaving you since you are a misfit with your devotees? Am I leaving you because you are not thinking about their protection? Am I leaving you because I don’t think about you continuously? Am I leaving you because I have not realised my true nature? Am I leaving you because I am fitting nicely amidst materialistic people? Am I leaving you because there are sins which stop me from being with you? Am I leaving you since I don’t understand the appropriate servitude towards you? I, who am desirous of this goal – will I leave you?

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

  • uyndhu pOndhu – having come to exist, being different from samsAris.
  • en ulappilAdha … – (you) having eliminated my endless cruel sins without a trace and I, engaging in selfless servitude at your lotus feet, is there any reason for me to leave you?
  • viduvEnO – Would I leave you because I am interested in worldly matters? Would I leave you because I don’t understand my true nature? Would I leave you because I don’t relish the fragrance of servitude towards you? Would I leave you because I am dissatisfied with serving you?
  • aindhu … – Only if thiruvananthAzhwAn (AdhiSEshan) who is well-aware of servitude towards you, leaves you, will I leave you. Just like a great flood will seep out through many exits, AdhiSEshan has many hoods to express his great joy of serving you; his head would rock like being drunk with honey; oh my master, who is resting in the milk ocean, on such AdhiSEshan, who is cool, tender and fragrant and meditating on “how to uplift all living entities”!
  • yOga niththirai – deep trance – as said in SrIvishNu purANam 6.4.6 “…AthmAnam vAsudhEvAkyam chinthayan…” (bhagavAn started meditating upon vAsudhEva who is himself and attained divine trance of yOga nidhrA), he is meditating on himself.
  • endhAy – you made me completely exist for you by manifesting your simplicity.
  • unnaich chindhai seydhu seydhu – on meditating upon you, who worked hard to make me think about you, is there any reason for me to leave you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.6.4 – vaLLalE madhusUdhanA

Published by:

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Full series >> Second Centum >> Sixth decad

Previous pAsuram

madhusudhanan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr asks emperumAn “you are of such nature that you give yourself to us, you have all auspicious qualities led by the quality of destroying my hurdles; after experiencing you (who are of such nature), is there any reason for me to leave you?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks emperumAn “is there any reasons for me to leave you who are benevolent in all manners?”.

Highlights from periyavAchchAn piLLai‘s introduction

In fourth pAsuram – when AzhwAr was asked by emperumAn “how long will this love last?”, AzhwAr replies “After experiencing your nature, is there any reason to leave you?”.

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

Fourth pAsuram – On AzhwAr manifesting his humility by saying “nAm maruvi nangEththi uLLi vaNangi nAm magizndhu Ada” (we, who are very lowly, approached you, glorified you with our speech, meditated upon you, worshiped you and danced in great joy), emperumAn doubts “what if he leaves me?” AzhwAr says “On experiencing your divine beauty as shown by you and becoming weak, is there any reason for me to leave you?”

pAsuram

வள்ளலே! மதுசூதனா! என் மரகத மலையே! உனை நினைந்து
எள்கல் தந்த எந்தாய் உன்னை எங்ஙனம் விடுகேன்
வெள்ளமே புரை நின் புகழ் குடைந்து ஆடிப் பாடிக் களித்து உகந்து உகந்து
உள்ள நோய்கள் எல்லாம் துரந்து உய்ந்து போந்திருந்தே?

vaLLalE! madhusUdhanA! en maragadha malaiyE! unai ninaindhu
eLgal thandha endhAy unnai enganam vidugEn
veLLamE purai nin pugazh kudaindhu Adip pAdik kaLiththu ugandhu ugandhu
uLLa nOygaL ellAm thurandhu uyndhu pOndhirundhE?

Listen

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

vaLLalE – being most generous (irrespective of whether being asked or not)
madhusUdhanA – being the destroyer of my hurdles like you destroyed the demon named madhu
en – for me
maragadha malaiyE – one who makes me experience his (tall radiant) emerald hill-like beautiful form

as said in mUnRAm thiruvandhAdhi “mARpAl manam suzhippa mangaiyar thOL kaivittu” (as the mind becomes attached towards SrIman nArAyaNa, it withdraws itself from worldly pleasures),
unnai – you
ninaindhu – on meditating upon
eLgal – having acquired detachment (for worldly pleasures)
thandha – bestowed
endhAy – Oh lord!
veLLamE purai – countless like an ocean
nin – your
pugazh – qualities
kudaindhu – immerse in you and experience you
Adip pAdi – (out of great joy) dancing and singing
kaLiththu – becoming joyful
ugandhu ugandhu – (not stopping at some point) increasing more and more
uLLa nOygaL ellAm – all diseases (such as ahankAram (considering body as oneself), artham (wealth), kAmam (lust), anubhava viSlEsham (break in divine experience), nikarsha anusandhAnam (considering oneself to be worthy) etc)
thurandhu – eliminating them to keep them far away
uyndhu – having achieved the goal
pOndhu – (leaving the state of existence in this material realm and) reaching unto you
irundhu – staying there with permanent experience
unnai – you (who are such generous lord)
enganam – how
vidugEn – will I leave?

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

Oh lord who is being most generous (irrespective of whether being asked or not), who is being the destroyer of my hurdles, just like you destroyed the demon named madhu, who is the one who makes me experience your (tall radiant) emerald hill-like beautiful form! As said in mUnRAm thiruvandhAdhi “mARpAl manam suzhippa mangaiyar thOL kaivittu” (as the mind becomes attached towards SrIman nArAyaNa, it withdraws itself from worldly pleasures), my lord, you bestowed me detachment (from worldly pleasures) on meditating upon you! You made me immerse in you and experience your ocean-like countless qualities, made me dance and sing (out of great joy), made me become joyful, increasing my joy more and more, eliminating all my diseases (such as ahankAram (considering body as oneself), artham (wealth), kAmam (lust), anubhava viSlEsham (break in divine experience), nikarsha anusandhAnam (considering oneself to be worthy) etc) and keeping them far away,  having achieved the goal (of leaving the state of existence in this material realm and) reaching unto you and staying there with permanent experience; how will I leave you (who are such a generous lord)?

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

  • vaLLalE – Oh most generous one who bestowed yourself to me unconditionally!
  • madhusUdhanA – While you gave yourself to me, you removed the hurdles which stop me from reaching you, just like you destroyed the demon named madhu
  • en maradhaga malaiyE – you bestowed upon me your unlimited divine beautiful form which brings glories to you, is greater than your true nature and that eliminates the fatigue of the beholder.
  • unai ninaindhu eLgal thandha endhAy – Oh the one who made me give up on worldly pleasures on meditating upon you! Also explained as – eLgal – attachment; AzhwAr saying – on mediating upon you my lord, you mesmerised me and made me become unconscious as said in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (legs become weak, heart becomes broken, eyes get dizzy)
  • unnai enganam vidugEn – Should I leave you because you have no generosity? Should I leave you because you cannot eliminate the hurdles? Should I leave you because you are not beautiful? After having engaged in you, is there any reason to leave you? Also explained as AzhwAr saying – Once I meditate upon you and have become detached from worldly pleasures, is there any reason to leave you?

Further, AzhwAr removes emperumAn‘s doubts,

  • veLLamE … – having entered into your ocean-like auspicious qualities in all directions, having immersed in them, singing with great love, becoming prideful due to that and becoming greatly attached to you
  • uLLa nOygaL ellAm thurandhu – driving out all types of diseases such as those which are experienced due to karma, those sufferings due to separation from you, those sufferings due to considering myself unworthy and leaving you etc.
  • uyndhu – having uplifted/revived myself as said in thaiththiriya upanishath “santhamEnam thathO vidhu:” (they know him as existing due to his having true knowledge)
  • pOndhu – being different from samsAris (materialistic people)
  • irundhu – being free from burden – Oh most generous! Oh destroyer of madhu! How (Why) will I leave you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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