Monthly Archives: May 2016

अष्ट श्लोकी – श्लोक 1 – 4 – तिरुमंत्र

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अष्टश्लोकी

<< तनियन

nara-narayananनारायण ऋषि , नर ऋषि को तिरुमंत्र का उपदेश प्रदान करते हुए (दोनों ही श्रीमन्नारायण भगवान के अवतार है)

श्लोक 1

अकारार्थो विष्णुः जगदुध्यरक्षा प्रळयकृत
मकारार्थो जीव: तदुपकरणम् वैष्णवमिदम ।
उकारो अनन्यार्हम नियमयति संबंधमनयो:
त्रयी सारस्त्रयात्मा प्रणव इमामर्थम् समधिष्ठ ।।

अर्थ

सृष्टी, स्थिति एवं संहार, तीनों करने वाले साक्षात भगवान विष्णु ही तिरुमंत्र में “अ” अक्षर का अर्थ है। “म” अक्षर चेतनो को,जीवों को दर्शाता है, जिनके अनुभव के लिए सारी सृष्टि उपकरण हैं। अक्षर “उ”, इन दोनों के मध्य के विशेष संबंध को प्रस्तुत करता है, जो किसी भी अन्य के समान नहीं है। इसप्रकार, ॐ शब्द, जो प्रणव है, सभी वेदों के सार को स्थापित करता है।

श्लोक 2

मन्त्रब्रह्मणि मध्यमेन नमसा पुंस स्वरूपं गति:
गम्यम् शिक्षितमीक्षितेन परत: पश्चादपि स्थानत:।
स्वातंत्र्यम् निजरक्षणम् च समुचिता वृत्तिश्च नांयोचित
तस्यैवेति हरेर्विवीच्य कथितं स्वस्यापि नारहं तत : ।।

अर्थ

तिरुमंत्र के मध्य में उपस्थित “नम:” शब्द द्वारा जीव की गति, उस गति का साधन तथा जीव का स्वरूप, इन त्रय विषयों को दर्शाया गया है। स्वतंत्रता, स्वरक्षण, और भगवान के अलावा अन्यों से अनुकूलता न रखना, उपरोक्त बताये स्वरुप गुणों को प्रकट करते हुए जोर देता है कि भगवान के शेषभूत होते हुए भी, जीवात्मा को इस आनंद अनुभव का कोई भान नहीं है।

श्लोक 3

अकारार्थायैव सवमहमथ मह्यं न निवहा:
नराणाम् नित्यानामयनमिति नारायणपदम् ।
यमाहास्मै कालम सकलमपि सर्वत्र सकलासु
अवस्थास्वावि:स्युः मम् सहज कैंकर्यविधय: ।।

अर्थ

मैं भगवान का हूँ, अपना नहीं हूँ। “नारायण” शब्द दर्शाता है कि जीवात्माओं एवं क्षर विषय सारों के लिए मात्र भगवान ही परम गति है। भगवान के प्रति कैंकर्य जीवात्मा का नैसर्गिक स्वभाव है। वह यह भी समझाता है कि हर काल, हर अवस्था में उनका कैंकर्य करना ही स्वभाव है।

श्लोक 4

देहासक्तात्मबुद्धिर्यदि भवति पदम् साधु विद्यात्तृतीयं  
स्वातंत्र्यान्धो यदिस्यात् प्रथममित्रश्शेषत्वधिश्चेत द्वितीयं ।
आत्मत्रहाणोन्मुखस्चेन्नम इति च पदम् बांधवाभासलोल:
शब्दं नारायणाख्यम् विषयचपलधीश्चेत चतुर्थीम प्रपन्न: ।।

अर्थ

इस श्लोक में प्रपत्ति मार्ग को अपनाने वाले, भगवान के शरणागत मुमुक्षुओं, जिन्होंने अपने मोक्ष के उपाय स्वरुप भगवान को अपना सम्पूर्ण आश्रय स्वीकार किया है, उनकी शंकाओं के निवारण के लिए कुछ स्पष्टीकरण प्रदान किये गए है। जब भी देह और आत्मा के भेद के विषय में शंका उत्पन्न हो, तब तृतीय अक्षर “म” की ओर देखकर उस शंका का निवारण करना चाहिए। उसके द्वारा यह समझा जा सकता है कि निंद्रा अथवा म्रत्यु के समय देह का बोध नहीं रहता है, देह आत्मा से भिन्न है। इसलिए वह ज्ञान का आधार नहीं है। एक बार यह ज्ञात होने पर कि देह नहीं अपितु आत्मा ही ज्ञान का आधार है, वह इस तत्व को भी जान सकता है कि आत्मा स्वयं स्वतंत्र नहीं है अपितु भगवान द्वारा पोषित है, जैसा “अ” अक्षर द्वारा प्रकटित है। एक बार यह ज्ञात होने पर कि आत्मा, भगवान नारायण की संपत्ति है, वह यह भी जान जायेगा की द्वितीय अक्षर “उ” भी यही दर्शाता है कि जीवात्मा मात्र उनकी ही दास है। जब स्वयं के रक्षण की प्रवृत्ति उत्पन्न होती है, तब “नमः” पद के अर्थों को देखना चाहिए, जिसका अर्थ है “मेरा नहीं”। लौकिक संबंधों के प्रति उत्पन्न भ्रम की स्थिति में उसके द्वारा समझा जा सकता है कि यह सभी संबंध क्षणिक और अनित्य है और केवल भगवान के साथ संबंध ही नित्य है। जब सांसारिक मोह उत्पन्न हो, तब वह चतुर्थ अक्षर “आय” का ध्यान कर, भगवान के प्रति कैंकर्य ही जीवात्मा का स्वरुप है, उसका स्मरण करके सांसारिक बंधनों से मुक्ति प्राप्त की जा सकती है।

– अडियेन प्रीती रामानुज दासि

आधार- http://divyaprabandham.koyil.org/index.php/2016/01/ashta-sloki-slokams-1-4/

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अष्ट श्लोकी – तनियन

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अष्टश्लोकी

azhwan-bhattar-srirangamश्रीकुरेश स्वामीजी और श्रीपराशर भट्टर – श्रीरंगम

श्री पराशर भट्टार्य श्रीरंगेश पुरोहित: ।
श्रीवत्सांग सुत : श्रीमान् श्रेयसे मेस्तु भुयसे ।।

श्री रंगनाथ भगवान के पुरोहित और श्रीवत्सांग (श्रीकुरेश स्वामीजी) के पुत्र, श्रीपराशर भट्टर जो दिव्य गुण संपत्ति से परिपूर्ण है, वे मुझे श्रेय प्रदान करे।

– अडियेन प्रीती रामानुज दासि

आधार- http://divyaprabandham.koyil.org/index.php/2016/01/ashta-sloki-thaniyan/

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अष्ट श्लोकी

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namperumal-nachiar_serthi2

parasara-bhattarश्रीपराशर भट्टर

रहस्य त्रय के गहरे अर्थों को प्रकाशित करने के लिए श्री पराशर भट्टर ने अत्यंत कृपापूर्वक अष्ट श्लोकी नामक स्तोत्रमाला की संस्कृत में रचना की। यह रहस्य त्रय को विस्तृत रूप से प्रस्तुत करने वाला पहला प्रबंध है।

न्याय वेदांत विद्वान् दामल वंकीपुरम श्री उ. वे. पार्थसारथि स्वामी ने सरल तमिळ में इस प्रबंध का अनुवाद किया है। हम उस के हिन्दी अनुवाद को यहाँ देखते है।

इन आठ श्लोकों के अलावा इस पबंध के रचयिता श्रीपराशर भट्टर के यश को स्थापित करती वंदन तनियन भी प्रस्तुत है।

इस प्रबंध को आगे निम्न अनुच्छेदों में देखेंगे।

– अडियेन प्रीती रामानुज दासि

आधार:  http://divyaprabandham.koyil.org/index.php/2016/01/ashta-sloki/

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thiruvAimozhi – 2.8 – aNaivadhu

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

Full series >> Second Centum

Previous Decad

Audio

vishnu-rescuing-jivathma

Highlights from thirukkurugaippirAn piLLAn‘s introduction

aNaivadhu – AzhwAr with love, establishes the supremacy of emperumAn which was highlighted in thiruvAimozhi 2.7.12dhAmOdharanai” pAsuram and mercifully instructs others to take shelter of such sarvESvaran.

Highlights from nanjIyar‘s introduction

In the eighth decad – AzhwAr seeing that emperumAn transformed those who are related to him (AzhwAr) like himself (AzhwAr), mercifully thinks that “this is not sufficient [even others should be blessed by emperumAn]” and thinks that everyone should be transformed to enjoy emperumAn exclusively. AzhwAr became very pleased that emperumAn bestowed his great wealth which is exclusive to him, which includes periya pirAttiyAr (SrI mahAlakshmi), nithyasUris who are all his servitors starting with Adhi SEsha who is his bed, the boundless wealth that cannot be imagined/achieved by even greatly knowledgeable brahmA et al, but that which can be achieved easily by holding on to his divine feet. This wealth that is attained by mukthas (liberated souls) has no trace of sorrow, fully joyful, having unsurpassed auspiciousness, well manifested for those who enjoy it, without any break and top-most. Because SrIman nArAyaNan is sarvESvaran, he has the right to bestow it to anyone who desires it, he bestows the same to AzhwAr and those who are related to him. Being pleased with this situation, AzhwAr desiring to help everyone to get the same benefit, explains bhagavAn‘s “mOksha pradhathvam” (ability to liberate others) and his wealth/ability that makes him liberate others, instructs the same to others. But at the end he completes [the decad] saying “I  became exclusively enjoying emperumAn unlike these others [who did not become devoted to emperumAn even after hearing these instructions]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad – AzhwAr meditates upon emperumAn liberating all those who are related to him and the supremacy of emperumAn which lets him do that, and thinks “the materialistic people cannot miss this opportunity” and instructs them the following aspects:

  • emperumAn’s ability to control everyone/everything
  • his ability to eliminate the toiling in this material realm and to bestow liberation
  • his activities which facilitate such removal of hurdles and bestowing of liberation
  • the qualities such as saulabhyam (simplicity) etc which are revealed through such activities are to be eternally enjoyed [by us]
  • the many incarnations which reveal such qualities
  • even in his incarnations his supremacy is well observed
  • while incarnating, due to great love in protecting [his devotees], he performs many activities
  • there are not many who comprehend the aspects which reveal his supremacy while he incarnates
  • his simplicity towards his devotees is unlimited
  • how AzhwAr enjoyed such emperumAn

After explaining these, he becomes self-satisfied and stops his instructions to others. The parathvam (supremacy) explained here is with respect to mOksha pradhathvam (ability to liberate others) unlike the supremacy explained in thiruvAimozhi 1.1uyaravaRa” which is focused on explaining his svarUpam (true nature) and thiruvAimozhi 2.2thiNNann vIdu” which is focused on his being supreme even in humanly incarnations.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In “kESavan thamarAzhwAr  explained how sarvESvaran‘s attachment towards him extended to his relatives. In this decad, he thinks “since he accepts everyone just due to their relationship to me, let me also establish a connection to the worldly people and make them the target of his mercy” and starts instructing them.

There are some AchAryas who explain this decad as revealing bhagavAn‘s supremacy. But bhattar explains this as revealing mOksha pradhathvam (bhagavAn’s ability to liberate others). Both are related to each other; Isvaran can only be mOksha pradhan (one who can bestow mOksham); similarly if one can liberate others, he must be Isvaran (supreme lord). What did AzhwAr explain in this decad? AzhwAr meditates upon emperumAn‘s many favours such as

  • sarvESvaran first creating adhvEsham (non-hatred) in AzhwAr
  • making AzhwAr turn towards him and creating liking for him
  • continuously pursuing AzhwAr even if AzhwAr turns away from him, and
  • not stopping such favours just with AzhwAr but extending the same to all those who are related to AzhwAr

AzhwAr thinks about these aspects of emperumAn and decides “after this being the nature of sarvESvaran, let me help everyone achieve the same result which I got” and looks at the worldly people and explains them that bhagavAn is the one who liberates everyone from the bondage in this material realm.

The great wealth which he got, that he explains to others is – [as explained in nanjIyar’s introduction]  that which includes periya pirAttiyAr (SrI mahAlakshmi), nithyasUris who are all his servitors starting with Adhi SEsha who is his bed, the boundless wealth that cannot be imagined/achieved by even greatly knowledgeable brahmA et al, but that which can be achieved easily by holding on to his divine feet. This wealth that is attained by mukthas (liberated souls) has no trace of sorrow, is fully joyful, has unsurpassed auspiciousness, well manifested for those who enjoy it, without any break and is top-most. Seeing that emperumAn is greatly interested in helping him and his relatives, AzhwAr desiring to transform materialistic people also  to be fully focused on emperumAn, instructs them with good advice. But even after hearing that, they don’t change their mind like rAvaNa ignored the good advice of mAlvayAn et al. Seeing this AzhwAr thinks “What is the use of giving up my personal joyful experience and wasting my time with these people who ignore this good advice?” and like the ones who fled and escaped with their wealth while being attacked by robbers will feel joyful, AzhwAr meditates upon his own fortune and becomes blissful thinking “I am glad that I did not become like these materialistic people to start with”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.7.13 – vaNNamAmaNi

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

nammazhwar-sriperumbuthurnammAzhwArSrIperumbUthUr

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “This decad (thiruvAimozhi) itself will facilitate those who learnt it to reach the divine feet of emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains attainment of bhagavAn as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

வண்ண மா மணிச் சோதியை அமரர் தலை மகனை
கண்ணனை நெடுமாலைத் தென் குருகூர்ச் சடகோபன்
பண்ணிய தமிழ் மாலை ஆயிரத்துள் இவை பன்னிரண்டும்
பண்ணில் பன்னிரு நாமப் பாட்டு அண்ணல் தாள் அணைவிக்குமே

vaNNa mA maNich chOdhiyai amarar thalai maganai
kaNNanai nedumAlaith then kurugUrch chatakOpan
paNNiya thamizh mAlai AyiraththuL ivai panniraNdum
paNNil panniru nAmap pAttu aNNal thAL aNaivikkumE

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

vaNNam – having beautiful complexion
mA – most expensive
maNi – blue gem’s
chOdhiyai – having radiance like a bright light

this beauty,
amarar – for nithyasUris (eternally free souls who are residents of paramapadham)
thalai maganai – being the great leader who is incomprehensible (even for such nithyasUris)
kaNNanai – being the one (as krishNa) who enjoys his own devotees
nedumAlai – to reach emperumAn who is having great love (which is the cause for enjoying his devotees)
then – beautiful
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
paNNiya – sung  by
thamizh mAlai – woven together in thamizh (dhrAvida) language which can be pursued by all without any restriction
AyiraththuL – in the thousand pAsurams
paNNil – fitting in the tune
panniru nAmap pAttu – which are focussed on the twelve divine names of emperumAn
ivai panniraNdum – these twelve pAsurams
aNNal – sarvESvaran (supreme lord)
thAL – divine feet
aNaivikkum – will facilitate attainment

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

nammAzhwAr, leader of the beautiful AzhwArthirunagari has sung, among the thousand pAsurams which are woven together in thamizh (dhrAvida) language which can be pursued by all without any restriction – these twelve pAsurams which are nicely fitting in tune and are focussed on the twelve divine names of emperumAn who resembles an expensive radiant blue gem that is having beautiful complexion and brightness for the joy of nithyasUris; these pAsurams themselves will facilitate one to attain the divine feet of emperumAn.

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

  • vaNNam … – One who is having a form which resembles an expensive precious gem which has beautiful complexion.
  • vaNNa mA maNich chOdhiyai – vaNNam – colour; mA – blackish blue; it can also indicate emperumAn having the radiance of a blackish-blue gem.

Further, those who enjoy this beauty is explained.

  • amarar thalaimaganai – Even if the whole of paramapadham try to enjoy his beauty, his beauty cannot be comprehended – such great bhagavAn.
  • kaNNanai – He appeared as krishNa so that the residents of this material realm too can enjoy.
  • nedumAlai – He has such great love that when he pursues someone, he does not stop at that individual, but extends his love to all those who are related to that individual.
  • then kurugUrch chatakOpan paNNiya – This is unlike vEdham which has no creator; this has greater glories even compared to vEdham which is considered as apaurushEyam (not created by an individual) due to the greatness of the author, that is AzhwAr [In arumpadham, some pramANams are cited which highlight the importance of a literature based on the author. “brahmavAdhinO vadhanthi” (spoken by the knowers of brahmam), “sa hOvAcha vyAsa: pArASarya:” (thus spoke vyAsa, the famous son of parASara), “yadhvai kincha manuravadhath thadhbhEshajam” (whatever spoken by manu is medicine) – if that is the case for rishis et al, what to speak of the words of AzhwAr?]. These pAsurams thrive in divine music.
  • panniru nAmap pAttu – These pAsurams are sung based on the divine names of vishNu which are an important symbol for vaishNavas [Divine names are recited/remembered while applying the thirumaN/thilak on twelve parts of our body].

What do these twelve pAsurams lead to?

  • aNNal thAL aNaivikkum – will help one be united with the divine feet of sarvESvaran; one’s relationship with this decad, will make one “kESavan thamar” (devotee of kESava).

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr explained that all those who are related to him and those who are related to them are pursued by bhagavAn like he himself was pursued by bhagavAn.
  • In the second pAsuram, he mercifully explained that bhagvAn’s action was due to his being nArAyaNa (being connected to everyone as the lord) and explained the meaning of that “nArAyaNa” word.
  • In the third pAsuram, he explained the reason for emperumAn pursuing them.
  • In the fourth pAsuram, he explained that emperumAn transformed AzhwAr to constantly enjoy him.
  • In the fifth pAsuram, he explained that because of emperumAn making AzhwAr enjoy him, emperumAn’s splendour grew.
  • In the sixth pAsuram, he explained that emperumAn pursued AzhwAr due to his nirhEthuka krupai (unconditional grace).
  • In the seventh pAsuram, he explained that emperumAn bestowed a mind/heart that will constantly enjoy him.
  • In the eighth pAsuram, he explained that emperumAn bestowed not only a pure mind, he also removed the earlier evil mind/heart.
  • In the ninth pAsuram, he explained that emperumAn entered AzhwAr’s heart so that AzhwAr can enjoy his auspicious qualities always.
  • In the tenth pAsuram, he explained that emperumAn engaged AzhwAr’s senses too which are the hurdles in enjoying emperumAn.
  • In the eleventh pAsuram, he explained that such emperumAn became fully focussed on him.
  • In the twelfth pAsuram, he explained that only those like AzhwAr who saw emperumAn by emperumAn’s grace can see him and those who try with their own efforts cannot see him.
  • In the end, he explained the result for this decad and completes the decad.

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

In the next article we will enjoy the next decad.

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 – 2.7.12 – dhAmOdharanai

Published by:

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

M

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the twelfth pAsuram – AzhwAr says “Even for brahmA et al who are desirous to gain true knowledge about bhagavAn, it is difficult to know emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that the favours done by emperumAn to him cannot be comprehended by even the most knowledegable persons.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Twelfth pAsuram. AzhwAr says “as said in ‘eRparan‘ (fully focussed on me) – only those who were favoured  like me by emperumAn can see him and it is not possible to see him for those [brahmA et al] who think that they can know bhagavAn through their own efforts”.

pAsuram

தாமோதரனை தனி முதல்வனை ஞாலம் உண்டவனை
ஆமோ தரம் அறிய ஒருவர்க்கு? என்றே தொழும் அவர்கள்
தாமோதரன் உரு ஆகிய சிவற்கும் திசைமுகற்கும்
ஆமோ தரம் அறிய எம்மானை என் ஆழி வண்ணனையே?

dhAmOdharanaith thani mudhalvanai gyAlam uNdavanai
AmO tharam aRiya oruvarkku? enRE thozhum avargaL
dhAmOdharan uru Agiya sivaRkum thisai mugaRkum
AmO tharam aRiya emmAnai en Azhi vaNNanaiyE ?

Listen

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

dhAmOdharanai – having the simplicity of showing total subservience towards his devotees [as krishNa – dhAmOdhara]
thani mudhalvanai – having the greatness of being the singular cause for all worlds
gyAlam uNdavanai – one who has the ability to protect all during praLayam (annihilation)
tharam – analyse
aRiya – know
oruvarkku – for anyone
AmO – is it possible?
enRu – saying thus
thozhum avargaL – those who worship
dhAmOdharan – for such dhAmOdhara
uru Agiya – servitors who are the prakAram (mode/form) of emperumAn
sivaRkum – for rudhra
thisai mugaRkum – for brahmA

Like storing an ocean in a mustard seed,
en – in me
Azhi vaNNan – placing his ocean of auspicious qualities
emmAn – my lord who accepted my service
tharam – measure
aRiya AmO – is it possible to know?

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

rudhra, brahmA et al , the servitors who are the prakAram (mode/form) of emperumAn, worship emperumAn saying “is it possible for any one to analyse and know bhagavAn who is having the simplicity of showing total subservience towards his devotees [as krishNa – dhAmOdhara], the greatness of being the singular cause for all worlds and who has the ability to protect all during praLayam (annihilation)?” For such rudhra, brahmA et al is it possible to measure and know how my lord, who accepted my service, placed his ocean of auspicious qualities in me (like storing an ocean in a mustard seed)?

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

brahmA et al glorify emperumAn by saying “Who can know ‘dhAmOdharan’, ‘thani mudhalvan’ and “gyAlam uNdavan’?”

  • dhAmOdharanai – Is it possible to understand as to how he stays totally subservient to his devotees [like being bound and beaten by mother yaSOdhA]?
  • thani mudhalvanai – As said in chAndhOgya upanishath “sadhEva sOmya idhamagra AsIth …” (Oh SvEthakEthu who is qualified to drink sOma juice! Before creation, sath only existed alone [since there is no name/form] without anything else to bear it), bhagavAn is the three types of causes [upAdhAna kAraNam – material cause, nimiththa kAraNam – instrumental cause, sahakArikA kAraNam – ancillary cause] – is it possible to understand this state of bhagavAn?
  • gyAlam uNdavanai – Not just creating them and leaving them alone, he also stands as the protector when everyone is in danger during annihilation. Is it possible to understand this state of bhagavAn?
  • AmO tharam aRiya oruvarkku … – They (brahmA et al) would think that they know everything and say “Would anyone else understand these aspects of bhagavAn?” Is it possible to understand for brahmA, rudhra et al who are subservient to bhagavAn like body is subservient to soul and who worship saying “Is it possible to understand these for any one?” Is it possible to understand bhagavAn for brahmA and rudhra who think that they are different from others and that they know bhagavAn better?

When asked as to who are they trying to understand,

  • emmAnai en Azhi vaNNanaiemperumAn who revealed his nature of being filled with auspicious qualities to me like placing an ocean in a small area created by a foot step. Thus, one can understand emperumAn only when he reveals himself and those who try with their own efforts cannot understand him.

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 – 2.7.11 – paRpanAban

Published by:

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

vishnu-navel-brahmaa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eleventh pAsuram – AzhwAr says emperumAn, being most distinct, still accepted me as his servitor out of most simplicity and does not know any one other than me.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “for me who has acquired this knowledge, he is the favourer in all ways”.

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

பற்பநாபன் உயர்வு அற உயரும் பெரும் திறலோன்
எற்பரன் என்னை ஆக்கிக் கொண்டு எனக்கே தன்னைத் தந்த
கற்பகம் என் அமுதம் கார் முகில் போலும் வேங்கட நல்
வெற்பன் விசும்போர் பிரான் எந்தை தாமோதரனே

paRpanAban uyarvu aRa uyarum perum thiRalOn
eRparan ennai Akkik koNdu enakkE thannaith thandha
kaRpagam en amudham kAr mugil pOlum vEngada nal
veRpan visumbOr pirAn endhai dhAmOdharanE

Listen

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

paRpanAban – being the one who has divine lotus flower in his navel (which is the cause for creation of the material worlds)

for creation and protection of the worlds,
uyarvaRa uyarum – being very tall
perum – boundless
thiRalOn – having the ability
eRparan – (having such greatness) being focussed towards me

due to that [supremacy],
ennai – me
Akki – created
koNdu – acknowledged me
enakkE – exclusively for me
thannai – him
thandha – gave
kaRpagam – kalpaka tree (which fulfils the wishes of one who seeks)
en – for me
amudham – being sweet like nectar
kAr mugil pOlum – resembling a dark cloud (which would rain without checking the ground status)
vEngadam – having the name thiruvEngadam (which is suitable abode for such dark cloud)
nal – exceptional
veRpan – having thirumalA as his abode

in such a situation,
visumbOr – nithyasUris, the residents of paramapadham
pirAn – one who has subservience towards his devotees to let them enjoy him
dhAmOdharan – dhAmOdhara
endhai – accepted me as his servitor

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

emperumAn, having divine lotus flower in his navel (which is the cause for creation of the material worlds), having very tall and boundless ability, (having such greatness) being focussed towards me, due to that [supremacy], created me, acknowledged and exclusively gave himself to me like a kalpaka tree (which fulfils the wishes), being enjoyable to me, resembling a dark cloud (which would rain without checking the ground status)  having the exceptional thirumalA which is known as thiruvEngadam as his abode; such emperumAn who has subservience towards nithyasUris (his devotees, residing in paramapadham) to let them enjoy him, accepted me as his servitor.

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

  • paRpanAban – One who has the divine lotus flower like (in) navel which is the root cause for all of creation.
  • uyarvaRa … –  One who has great qualities such as valour, bravery etc which cannot be easily explained through words. thiRal – ability to command respect even from enemies. This (thiRal) is a sample for all other qualities. That (paRpanAban – padhmanAbhan) indicates his supremacy due to being the creator/cause of everything.

Such emperumAn,

  • eRparan – is exclusively focussed on me
  • ennai … – kalpaka vruksha (desire fulfilling tree) is the most popular object for audhAryam (generosity).

The differences between kalpaka tree and emperumAn are explained further.

  • ennai Akkik koNdu – kalpaka tree would not create the person who would ask for wishes [emperumAn first created me and then fulfilled my desires too].
  • enakkE – kalpaka tree would not help one person exclusively [emperumAn is focussing on me exclusively].
  • thannaith thandha – kalpaka tree would fulfil the desires but would never offer itself to the one who desires [emperumAn gave himself to me].
  • en amudham – kalpaka tree is in itself not enjoyable [while it can present enjoyable aspects] – but emperumAn is most enjoyable for me.
  • kArmugilpOlum vEngada nal veRpan – his audhAryam (generosity) is due to his connection with thirumalA; isn’t this generosity founded from (mountain named) sahya [the river which originates from sahya mountain is perennial – citing that as an example]? emperumAn is having thirumalA as his abode – thirumalA is like a generous cloud which showers the rain and does not even think that it has helped others.
  • visumbOr pirAn … – Though emperumAn is the controller/leader of nithyasUris, he descended as krishNa to be bound/beaten by cowherd boys and girls and thus won over me and accepted me as his servitor through such acts.

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 – 2.7.10 – irudIkESan

Published by:

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr again instructs his mind “Don’t ever leave emperumAn who has done us great favours”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the desire to not let go of emperumAn who favours him in all ways.

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

இருடீகேசன் எம் பிரான் இலங்கை அரக்கர் குலம்
முருடு தீர்த்த பிரான் எம்மான் அமரர் பெம்மான் என்று என்று
தெருடியாகில் நெஞ்சே! வணங்கு திண்ணம் அறி அறிந்து
மருடியேலும் விடேல் கண்டாய் நம்பி பற்பநாபனையே

irudIkESan em pirAn ilangai arakkar kulam
murudu thIrththa pirAn emmAn amarar pemmAn enRu enRu
therudiyAgil nenjE! vaNangu thiNNam aRi aRindhu
marudiyElum vidEl kaNdAy nambi paRpanAbanaiyE

Listen

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

irudIkESan – controlling my mind (which is the entrance for all my 10 senses)
empirAn – my saviour (who favoured me)

citing an incident which is an example for his help,
ilangai – in lankA
arakkar kulam – for the clan of rAkshasas
murudu – most cruel rAvaNa
thIrththa – destroyed
pirAn – one who helped (the citizens)
amarar pemmAn – like nithyasUris (their leader)
emmAn – my lord who let me enjoy him (like nithyasUris enjoy him)
enRu enRu – meditating like this in many ways
nenjE! – oh mind!
therudiyAgil – if you are wise
vaNangu – see that you worship (him);

this,
thiNNam – firmly
aRi – know
aRindhu – even after having such knowledge
marudiyElum – if you get disturbed (due to your unworthiness)
nambi – being complete in all qualities
paRpanAbanai – this great saviour who has divine lotus flower in his navel (which is the cause for everything)
vidEl kaNdAy – don’t let go of him – so says AzhwAr to his heart

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

Oh mind! Meditate upon emperumAn again and again, who is being the controller of my mind (which is the entrance for my 10 senses) and one who favours me like he favoured the citizens by destroying the cruel rAvaNa of the rAkshasa clan of lankA, who is my lord who let me enjoy him like the nithyasUris do; if you are wise, see that you worship him; you firmly know this and even after having such knowledge, if you get disturbed (due to your unworthiness), don’t let go of this great saviour who is being complete in all qualities and who has divine lotus flower in his navel (which is the cause for everything).

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

  • irudIkESan empirAnemperumAn who is most generous in making me use the senses to know him, instead of letting me engage them in worldly pleasures and go astray.
  • ilangai … – How did he eliminate his attachment to his senses? Like in lankA, he destroyed the cruel rAvaNa et al with the help of vibhIshaNa et al (who too are born in the same clan).
  • emmAn amarar pemmAn – Not only he eliminated the attachment of my senses to worldly pleasures, he also let me enjoy him like the nithyasUris enjoy him. AzhwAr is saying so [repeatedly].
  • therudiyAgil – if you grasp this knowledge; he says this to the mind/heart, since mind is the entrance to grasp the knowledge.
  • nenjE vaNangu – if you really have the greatness of being the entry point for gyAna indhriyams (organs of knowledge) and knowledge, you fall at the divine feet of the one who favours you [with such qualities].
  • thiNNam aRi – You understand this firmly instead of superficially understanding it as said in an assembly.
  • aRindhu – knowing this is the goal; there is no separate goal to pursue.

Further,

  • marudiyElum vidEl kaNdAy – You have a pichchu (maruL – agyAnam – ignorance); when you see his exceptional greatness, you would think “why should I insult him [in the name of glorifying him]?” and consider yourself unworthy and try to leave him; try to give that up.
  • nambi paRpanAbanaiyE – Are you going to eat sand leaving him [saying – what else can you do in a worthy manner after leaving emperumAn]? See his completeness of auspicious qualities; see his bodily beauty; you have already seen how he favoured us.

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 – 2.7.9 – sireeidharan

Published by:

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

vishnu-lakshmi-photo

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr becomes pleased saying “You mercifully entered into me and stayed firmly and removed my sufferings which were highlighted in AdiyAdi, made me devoted to you and took charge of my senses fully”. It is also explained as AzhwAr becoming pleased saying “After I enjoyed you with devotion, you eliminated my hurdles, bestowing on me unsurpassed joy by placing yourself in me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

சிரீதரன் செய்ய தாமரைக் கண்ணன் என்று என்று இராப்பகல் வாய்
வெரீஇ அலமந்து கண்கள் நீர் மல்கி வெவ்வுயிர்த்து உயிர்த்து
மரீஇய தீவினை மாள இன்பம் வளர வைகல் வைகல்
இரீஇ உன்னை என்னுள் வைத்தனை என் இருடீகேசனே!

sireeidharan seyya thAmaraik kaNNn enRu enRu irAp pagal vAy
vereei alamandhu kaNgaL nIr malgi vevvuyirththu uyirththu
mareeiya thIvinai mALa inbam vaLara vaigal vaigal
ireei unnai ennuL vaiththanai en irudIkESanE !

Listen

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

[Translator’s note: In all the four lines of this pAsuram, there is a short syllable immediately after the long syllable (for example, sireeidharan, vereei alamandhu etc). The purpose of this is to pronounce these syllables for a short moment longer than the regular time. We have used ‘ee’ to denote the longer syllable instead of the usual connotation of ‘I’ so that thee reader does not confuse with the alphabet ‘l’ (el)].

sireeidharan – one who is Sriya:pathi (husband of SrI mahAlakshmi)
seyya – fresh (due to the joy acquired after uniting with her)
thAmarai – like a lotus flower
kaNNan – one who has eyes
enRu enRu – saying so

(as said in thiruvAimozhi 2.4.5ivaL irAp pagal vAy vereei“),
irAp pagal – night and day
vAy vereei – repeatedly saying/blabbering
alamandhu – (as said in thiruvAimozhi 2.4.1engum nAdi nAdi“) looking blank and confused
kaNgaL nIr malgi – (as said in thiruvAimozhi 2.4.5kuvaLai oN kaNNa nIr koNdAL” and thiruvAimozhi 2.4.10kEzhil oN kaNNa nIr koNdAL“) shedding tears
vevvuyirththu uyirththu – (as said in thiruvAimozhi 2.4.4uLLam malanga vevvuyirkkum” and thiruvAimozhi 2.4.8nenjam vEva nedithuyirkkum“) breathing hot and long, continuously
mareeiya – suffered (as in thiruvAimozhi 2.4AdiyAdi“)
thIvinai – vices
mALa – to eradicate
inbam vaLara – to increase the joy (starting from thiruvAimozhi 2.5andhAmaththanbu“)
vaigal vaigal – always
en irudIkESanE – since you are the controller of my senses
en uL – in my heart (which is submissive towards you)
unnai – you (who are the controller, enjoyer)
ireei – (as said in thiruvAimozhi 2.6.2pakka nOkkaRiyAn“) keeping
vaiththanai – placed

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

You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes (due to the joy acquired after uniting with her)) night and day and blabber that,  looking blank and confused, shedding tears, breathing hot and long, continuously and suffered; to eradicate such vices and to increase the joy always, you placed yourself by keeping you in my heart since you are the controller of my senses.

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

  • sireeidharan – one who has periya pirAttiyAr in his chest.
  • seyya thAmaraik kaNNan – Like crops which look fresh when watered, having cool beautiful eyes due to her presence in his chest. This is explained in vishNu dharamam – mangalyasthavam “… vakshasthalEna Sriyamudhvahan vibhu: | visthAri padhmOthpala pathralOchana: …” (one who is having SrI mahAlakshmi in his chest, who is sarvESvara and whose divine eyes resemble lotus leaf or waterlily flower).
  • enRu enRu – saying thus
  • irAp pagal … – Previous AchAryas explained this as “Since he is overwhelmed with devotion, this is how his activities would be [constantly crying, longing for bhagavAn etc]”. But, bhattar explained it as “upto ‘mareeiya thIvinai mALa‘ as the state of AzhwAr which was elaborated in ‘AdiyAdi‘ decad and ‘inbam vaLara‘ explains the loving devotion which flourished in AzhwAr starting from ‘andhAmaththanbu‘ decad up to ‘kESavan thamar‘ decad”. “irAp pagal vAy vereei” indicates thiruvAimozhi 2.4.5ivaL irAp pagal vAy vereei“. “alamandhu” indicates thiruvAimozhi 2.4.1engum nAdi nAdi“. “kaNgaL nIr malgi” indicates thiruvAimozhi 2.4.5thana kuvaLai oN kaNNa nIr koNdAL“. “vevvuyirththuyirththu” indicates thiruvAimozhi 2.4.4uLLam malanga vevvuyirkkum“.
  • mareeiya thIvinai mALa – His suffering in “AdiyAdi” was like the suffering of gajEndhrAzhwAn (elephant) due to the crocodile. To eradicate such well established sufferings.
  • inbam vaLara – the joyful love which started from “andhAmaththanbu“.
  • vaigal vaigal – every moment that has passed
  • unnai en uL irIi vaiththanai – you placed yourself within me.
  • en irudIkESanE – Those senses which were mine and did harm to me by opposing me, gave up their arms (surrendered to you). Would the ones (senses) which have seen parama SEshi (ultimate master – bhagavAn) stop at dhvAra SEshi (local master – jIvAthmA)? [No – they will become subservient to bhagavAn.]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.7.8 – vAmanan

Published by:

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “There can be no reciprocation for the favours done by emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “is there a reciprocation for emperumAn‘s favour of eliminating the mind which is not useful to enjoy him?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr struggles due to not finding a way to reciprocate the favour done by emperumAn to him.

pAsuram

வாமனன் என் மரகத வண்ணன் தாமரைக் கண்ணினன்
காமனைப் பயந்தாய்! என்று என்று உன் கழல் பாடியே பணிந்து
தூ மனத்தனனாய்ப் பிறவித் துழதி நீங்க என்னைத்
தீ மனம் கெடுத்தாய் உனக்கு என் செய்கேன்? என் சிரீதரனே!

vAmanan en maradhaga vaNNan thAmaraik kaNNinan
kAmanaip payandhAy! enRu enRu un kazhal pAdiyE paNindhu
thU manaththananAyp piRavith thuzhadhi nInga ennaith
thI manam keduththAy unakken seygEn? en sirIdharanE!

Listen

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

vAmanan – Oh (most easily approachable) vAmana!
en – for me to experience
maradhaga vaNNan – Oh one who is having a beautiful form resembling emerald!

[those eyes] which would happily and completely bless those who enjoy them,
thAmarai – like lotus flower
kaNNinan – Oh one who is having such eyes!
kAmanai – for cupid (who is loved by all)
payandhAy – Oh one who is the creator!
enRu enRu – saying so
un kazhal – your divine feet
pAdiyE – sing
paNindhu – bow to them
thU manaththananAy – having pure mind (which does not hanker for ulterior goals)
piRavi – caused by birth
thuzhadhi – sufferings
nInga – to eradicate
ennaith thImanam keduththAy – reformed my evil mind (which was focussed on worldly pleasures)
en – being the helper for such me
sirIdharanE – Oh SrImAn (lord of SrI mahAlakshmi)!
unakku – for you (who are complete)
en – what
seygEn – can I do?

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

Oh (most easily approachable) vAmana! Oh one who is having a beautiful form resembling emerald, for me to experience! Oh one who is having lotus flower like eyes which would happily and completely bless those who enjoy them! Oh one who is the creator of cupid (who is loved by all)! You reformed my evil mind to say these, sing your divine feet, bow to them, to have a pure mind and to eliminate the sufferings caused by birth [in material realm]; Oh you who are SrImAn (husband of SrI mahAlakshmi) who is complete in all manners and who has done such favours to me! What can I do in return?

It is implied that since bhagavAn is Sriya:pathi (husband of SrI mahAlakshmi) who is complete in all aspects, there is nothing that can be done in reciprocation.

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

  • vAmanan – this explains his divine bodily beauty; also explains him as the well-wisher who does good to others.
  • en maradhaga vaNNan – one who let me enjoy his divine form which removes all fatigue.
  • thAmaraik kaNNinan – Not just external beauty, his mercy dripping heart is exposed through his divine eyes.
  • kAmanaip payandhAy – oh the creator of manmatha (cupid) who threatens/bewilders everyone with his extreme beauty! On meditating upon emperumAn, sometimes AzhwAr speaks in first person with emperumAn (you, here etc – as if he is in front of him); but when he further desires for affectionate exchanges which would not happen, he will speak in third person [he, there etc] to him; his great attachment to emperumAn is the reason for both types of dealings.
  • enRu enRu  … – reciting these divine names and falling at his lotus feet
  • thU manaththananAy – mind is generally explained as the cause for both bondage and liberation; leaving that aside, having a heart which is fully focussed on liberation; that is, having pure internal sense (mind). As a result, one need not take birth again [in this material realm]; piRavith thuzhadhi – sufferings in birth, eliminating that.
  • ennaith thImanam keduththAy – You reformed the mind which would desire for both you and worldly pleasures like a person who would desire for both nectar (which would give immortality) and poison (which would kill). Not only you bestowed me a good mind, you also eliminated my evil mind (explained in previous pAsuram).
  • unakku … – Seeing the favours done by you, I cannot bear myself not reciprocating the same; but I am not finding ways to reciprocate; Neither am I able to reject your favour nor are you in need of something. What can I do to you who is already complete in all aspects?

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