thiruvAimozhi – 2.8.4 – pulan aindhum

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Oh ones who desire eternal goal of liberation in the form of unsurpassed happiness after giving up attachment to petty worldly pleasures! you take refuge of emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “To attain bhagavAn after being relieved from this samsAram (material realm), you immerse in the auspicious qualities of such emperumAn always”.

Highlights from periyavAchchAn piLLai‘s introduction

In fourth pAsuram – AzhwAr says “Oh ones who desire for liberation after cutting off the ties in this material realm on meditating upon emperumAn of such nature! you immerse in his auspicious qualities”.

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

Fourth pAsuram. AzhwAr was firmly situated in bhagavAn‘s supremacy [as seen in previous pAsuram]. Now, AzhwAr says “Oh ones who have faith in the ultimate goal and have the desire to achieve the same! see that you quickly accept him as refuge”.

pAsuram

pulan aindhu mEyum poRi aindhu nIngi
nalam andham illadhOr nAdu puguvIr!
alamandhu vIya asuraraich cheRRAn
palamundhu sIril padiminOvAdhE

Listen

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

pulan – visible matters
aindhum – in those five
mEyum – well-fitting
poRi –  like a trap which catches him
aindhum – from the five senses
nIngi – detaching
nalam – bliss
andhamilladhu – being unlimited
Or – distinct/unique
nAdu – in the abode
puguvIr – Oh the ones who desire to enter!
alamandhu – toiling
vIya – be destroyed
asurarai – demons
seRRAn – of the one who killed
mundhu – from the beginning
palam – being the result (due to its sweetness)
sIril – in the auspicious qualities
OvAdhE – always
padimin – be immersed

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

Oh the ones who desire to be detached from the five sense organs (ears, skin, eyes, nose and tongue) which trap him (AthmA) completely in the five matters (sound, touch, vision, smell and taste) and to enter the abode of unlimited bliss! emperumAn who killed the demons that were destroyed after toiling hard – you always be immersed in the auspicious qualities of such emperumAn which can be explained as the result (due to its sweetness) from the beginning.

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

  • pulan … – pulan aindhu means the five different matters (sound, touch, vision, smell and taste) and poRi aindhu are the sense organs (ears, skin, eyes, nose and tongue) which get trapped in those matters; being detached from them. Rats etc are killed by keeping a trap of certain fragrant substances; similarly the sense organs get trapped in the matters and become finished – so the sense organs are called trap. This implies that one is getting detached from being attached to the sense organs that can only perceive visible (physical) matters.
  • nalam … – Oh ones who desire to enter the abode where there is no end of bliss/goodness! AzhwAr being the most authoritative person mercifully explains that there is a divine abode which has endless bliss that is to be attained to discard the philosophy which advocates “becoming void as liberation”.
  • puguvIrAzhwAr says that our acceptance is the only qualification [for liberation].

Even if there is a divine abode and if an AthmA has the desire to enter that divine abode, if there are strong obstacles, how would one reach the divine abode?

  • alamandhu vIya asuraraich cheRRAnAzhwAr asks “Is it our job to remove the obstacles?”. emperumAn destroyed the demons so that they suffer and fall down [Similarly, he will remove our obstacles].
  • palamundhu sIril padimin – You engage in his auspicious activities which are enjoyable right from the beginning, that is, right when we start pursuing it. This is explained in bhagavath gIthA 9.2 “… susukam karthumavyayam” (imperishable and very joyful to perform) – due to the object of meditation (bhagavAn), from the beginning it is enjoyable to perform.
  • OvAdhE – There is no rule like one can come in contact with sea/ocean only during special days (month beginning, paurNami (full-moon day) etc) – try to engage in bhagavAn’s qualities always without any distraction. It can also be said as AzhwAr encouraging others to engage in bhagavAn’s qualities continuously since he enjoyed them very much. Like it is said periya thirumozhi 6.10.6 “nAnum sonnEn namarum uraimin” (as I have recited, let my friends/relatives also recite).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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