Monthly Archives: June 2016

thiruvAimozhi – 2.10.9 – vazhakkena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “The cause for victory is to have firm faith that it will be beneficial to think to worship thirumalai (thirumAlirunchOlai – divine hill)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The firm faith in thinking ‘I should worship the abode of emperumAn who killed pUthanA’ is the cause for victory”.

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

vazhakkena ninaimin valvinai mUzhgAdhu
azhakkodi attAn amar perum kOyil
mazhakkaLiRRinam sEr mAlirunchOlai
thozhak karudhuvadhE thuNivadhu sUdhE

Listen

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

val – very powerful (that is difficult to cross over)
vinai – sins
mUzhgAdhu – not drowning
vazhakku – this is fitting for the nature [of soul]
ena – as
ninaimin – you think
azhan – demoniac
kodi – girl
attAn – one who killed
amar – well-settled
perum – huge
kOyil – being the temple
mazha – calves
kaLiRRinam – herds of elephants
sEr – reaching
mAlirunchOlai – thirumalai
thozha – to worship
karudhuvadhE – in the mind
thuNivadhE – having faith
sUdhu – cause (to win over the samsAram (material realm))

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

You think that this is fitting to the nature [of the soul] instead of getting drowned in very powerful sins; mAlirunchOlai is the divine huge temple where emperumAn who killed the demoniac girl (pUthanA), is well-settled; herds of elephant calves reach such thirumalai; the cause (to win over the samsAram) is to have full faith in the mind to worship such thirumalai.

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

  • vazhakkena ninaimin – You emphasise in your intellect (mind) that my suggestion is the proper one.
  • valvinai mUzhgAdhu – if you want to eradicate your huge sins that cannot be eradicated by your own efforts.
  • azhk kodi attAn amar perum kOyil – azhan indicates demon; kodi indicates girl; azhakkodi means demoniac girl. azhan means dead-body, thus it indicates demon [since dead-body and demons are related]. emperumAn who killed pUthanA thought “when such enemies come, I cannot be far away” and resided here forever – thus it is perum kOyil (great temple).
  • mazha … – All the animals reside along with emperumAn as a single clan. Alternative explanation – thirumalai where groups of young elephant calves have reached. [Further explanation of both ideas together] when a most beautiful elephant is present in a place, naturally many elephants will come and join there. emperumAn who is standing there is also explained as an elephant in periya thirumozhi 4.9.2 “sOlai mazha kaLiRiRE” (young elephant of the garden) and in thirunedunthANdagam 10 “thennAnAy” (elephant in the south side).
  • thozhak karudhuvadhE thuNivadhu sUdhE – Cause for victory for the jIvAthmA is to firmly believe in the mind that ‘I should worship thirumalai”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 10

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

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azhwar-emperumanarnammAzhwAr and emperumAnArAzhwArthirunagari

Introduction:

maNavALa mAmunigaL examines the reason for his multiple births and deaths. He comes to a conclusion that the only reason for repeated births and deaths and consequent sufferings is because he did not surrender to the lotus feet of SrI rAmAnuja and be there forever. He is separated from those divine feet and that is the cause of everything. So in order to fix this, maNavALa mAmunigaL decides to be at the lotus feet of SrI rAmAnuja and be there.

pAsuram 10:

pU magaL kOn thennarangar pUnkazhaRkup pAdhugamAy
thAm magizhum selvach chatakOpar thEmalarththAtkE
Eyndhu iniya pAdhugamAm endhai irAmAnusanai
vAyndhu enadhu nenjamE vAzh

Word-by-Word Meanings:

enadhu – Oh! My
nenjamE – heart (who obeys me always)!!!
vAzh – Please live from now (under the) by
vAyndhu – surrendering at the lotus feet of
irAmAnusanai – Sri rAmAnuja
endhai – who is my father and who is responsible for my soul’s true sustenance
Eyndhu – Sri rAmAnuja, who aptly dons the
iniya pAdhugamAm – role of pAdhukA (sandals)
thAtkE – of the divine feet
selvach – of the one who is filled with sAthvik qualities
chatakOpar –  and who is known as SatakOpa
thEmalar – upon whose lotus feet, honey from fresh flowers, oozes out
pAdhugamAy – (such satakOpan) is celebrated as the pAdhukA (sandals)
thAm magizhum – and relishes being the pAdhukais of
pUnkazhaRku – the feet that can be enjoyed forever, the feet of
thennarangar – SrIranganAthan who is none other than
kOn – the divine consort of
pU magaL – periya pirAttiyAr (SrI mahAlakshmi) who looks like fragrance manifested in a flower

Simple Meanings: 

In this pAsuram, maNavALa mAmunigaL advises his heart to go and surrender at the lotus feet of SrI rAmAnuja. More than that, he commands the heart to be at his feet forever and not get separated from the divine feet of SrI rAmAnuja. maNavALa mAmunigaL describes that SrI rAmAnuja represents the sandals of SatakOpa (nammAzhwAr), who enjoys being the sandals of SrI ranganAthan, who is the consort of periya pirAttiyAr.

Explanation:

periya pirAttiyAr is described as the personification of fragrance in a flower. SrI ranganAthan has such a periya pirAttiyar in HIS heart as per the phrase “pU mannu mAdhu porundhiya mArban (irAmnusa nURRandhAdhi 1). SatakOpar (nammAzhvAr) is celebrated as the pAdhukAs (sandals) of Sri ranganAthan’s feet which can be enjoyed forever as per the phrase “pUvAr kazhalgazhukku (thiruvAimozhi 6.10.4). SatakOpar himself has said “adikkIzh amarndhu pugundhu (thiruvAimozhi 6.10.11) and hence he represents the pAdhukA status of SrI ranganAthan. In addition to being the pAdhukA, SatakOpar actually relishes the fact that he serves as HIS pAdhukA, as seen in his other phrases “mugil vaNNan adiyai adaindhu (thiruvAimozhi 7.2.11) and “uRRen ugandhu paNi seydhu (thiruvAimozhi 10.8.10)”. Now, the relationship between such SatakOpar and SrI rAmAnuja is being described. The divine lotus feet of SatakOpar is fragrant with fresh flowers that oozes honey. As madhurakavi AzhvAr described “mEvinEn avan ponnadi meymaiyE (kanninun chiRuth thAmbu 2)”, SrI rAmAnuja opined that it behooves him to be at the lotus feet of satakOpar. Hence, SrI rAmAnuja is being celebrated as the sandals of SatakOpar. Finally, maNavALa mAmunigaL establishes the link between him and SrI rAmAnuja. maNavALa mAmunigaL states that it is SrI rAmAnuja who is  responsible for his soul’s true sustenance in the first place. He advises his heart that it needs to go and surrender and live at the lotus feet of SrI rAmAnuja, who is also known as emperumAnAr. maNavALa mAmunigaL advises his heart similar to how thiruvarangaththu amudhanAr adviced his heart as “irAmusan charaNAravindham nAm manni vAzha nenjE (irAmAnusan nURRandhAdhi 1)”. maNavALa mAmunigaL tells his “ Oh my heart who listens and acts according to what adiyEn says! go and be in close connection to the lotus feet of SrI rAmAnuja and expect nothing in return. It is just your svarUpam to be at the lotus feet of SrI rAmAnuja”. Since maNavALa mAmunigaL is characterized as epitome of love towards SrI rAmAnuja’s lotus feet, he is often called as “yathIndra pravaNar”. The phrase “selvach chatakOpar” earlier refers to the wealth of SatakOpar. As per the phrase “dhanammadhIyam thava pAdha pankajam (sthOthra rathnam)”, which says that the greatest wealth one can beget is the lotus feet of the Lord. Since SatakOpar had it, he is described as “selvach chatakOpar”.

adiyEn santhAna rAmAnuja dAsan

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thiruvAimozhi – 2.10.8 – valam seydhu

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “It is proper to go to thirumalai and circumambulate the divine hill forever”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr say “It is natural fit for the AthmA to eternally act favourably in thirumalai which is the abode of krishNa who is favourable towards his devotees”.

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

valam seydhu vaigal valam kazhiyAdhE
valam seyyum Aya mAyavan kOyil
valam seyyum vAnOr mAlirunchOlai
valam seydhu nALum maruvudhal vazhakkE

Listen

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

valam – strength (for the senses)
seydhu – create
vaigal – forever
valam – that strength
kazhiyAdhE – instead of wasting it by spending in worldly matters
valam – favourable aspect of being dependent on the devotees
seyyum – one who does
Ayan – krishNa
mAyavan – amazing lord
kOyil – temple
vAnOr – nithyasUris, the residents of paramapadham
valam – favourable acts
seyyum – do
mAlirunchOlai – towards thirumalai
valam – favourable acts such as circumambulation
seydhu – do
nALum – forever
maruvudhal – to be together
vazhakku – proper

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

thirumalai is the abode of the temple of amazing lord krishNa who does favourable aspect of being dependent on the devotees; such thirumalai is favourably served by nithyasUris, the residents of paramapadham; it is proper for the AthmA to acquire strength (for the senses) and engage in favourable acts such as circumambulation etc towards thirumalai and be together forever [in there with emperumAn] instead of wasting such strength on worldly matters.

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

  • valam seydhu … – Instead of going astray by engaging in worldly matters, one should acquire strength and approach sarvESvaran using the humanly body that was bestowed by him.
  • valam seyyum … – Like in chithrakUtam, SrI rAma walked around holding sIthA pirAtti’s hands, this is the abode, where azhagar emperumAn walks around with pirAtti holding her hands affectionately [mA + yavan – mA means SrI mahAlakshmi]. Second explanation – as said in yajur vEdham kAtakam 7.5.36 “ya AthmadhA baladhA:” (sarvESvara who gives himself to them to enjoy and who removes the hurdles to enjoy him as well), the abode of amazing kaNNan emperumAn who gives himself to their (his devotees) joy and also gives the ability for them to enjoy him.
  • valam seyyum vAnOr mAlirunchOlai – Before AzhwAr said in thiruvAimozhi 1.8.3viNNOr veRpan” (one who has the thirumalai (thiruvEnkatam) which is worshippable by nithyasUris); here he says “vAnOr mAlirunchOlai” which has similar meaning; why are the nithyasUris attached to these two dhivya dhESams specifically while there are so many? just like a breast-feeding toddler will focus only on the mother’s breasts while there are so many organs in her,  nithyasUris (who are children of bhagavAn) are focussed on these two dhivya dhESams that are explained as breasts in periya thirumadal “thennan uyar poruppum dheyva vada malaiyum” (the two divine hills – thirumAlirunchOlai in the south and thirumalai in the north of thamizhnAdu); so, these two hills exist for the nithyasUris exclusively.
  • vAnOr mAlirunchOlai – Like lakhmaNa, bharatha et al followed SrI rAma when he went to the forest, when sarvESvaran goes to reside in thirumAlirunchOlai, the nithyasUris followed him too.
  • valam seydhu – We too engage in favourable acts along with them (nithyasUris). nanjIyar mercifully explained “piLLai thirunaRaiyUr araiyar and bhattar were circumambulating periya kOyil (SrIrangam temple); I was following them; when others were circumambulating at the speed of a wild horse, these two were fully enjoying the divine gOpurams, divine buildings etc and were slowly moving” [It is highlighted that one should go around the temple meditating upon emperumAn, AzhwArs and AchAryas while seeing the wonderful sannidhis, sculptures etc. instead of just running/walking around quickly/mechanically].
  • nALum maruvudhal vazhakkE – if we too follow the acts of nithyasUris, there is no deviation for us. This is the proper method.

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
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rAmAnusa nURRanthAdhi – 26

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

Full Series

<< previous (kArEy karuNai irAmAnusa)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram, amudhanAr said that after emperumAnAr accepted him, emperumAnAr‘s auspicious qualities are his life saver, nourishment, and enjoyment. In this pAsuram, he goes beyond that and says that each and every previous state (before they surrendered to emperumAnAr) of the great and distinguished disciples who serve none other than emperumAnAr – such states themselves would make me their servant.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he talked about how after emperumAnAr who like the cloud having such kindness, had gotten him, and after that his qualities were his life support; in this pAsuram – he says – the birth, nature of living etc., of the disciples who serve no one other than emperumAnAr, would each by itself would make me their servant.

dhikkuRRa keerththi irAmAnusanai en sey vinaiyAm
meykkuRRam neekki viLangiya mEgaththai mEvum nallOr
ekkuRRavALar edhu piRappu EdhiyalvAga ninROr
akkuRRam appiRappu avviyalvE nammai AtkoLLumE           25

Listen

Word by word meaning (given by maNavALa mAmunigaL)

en sey vinaiyAm – as said in ‘dhvishantha:pApakruthyAm’, the karmas I am talking about are not attained or assumed from others, but are based on my own actions;
meykkuRRam neekkiemperumAnAr removed those karmas that were ever present; and
due to the happiness that “we (emperumAnAr) got to remove his (amudhanAr‘s) obstacles”,
viLangiya mEgaththai – he is being bright, who is an extremely generous cloud;
dhikku uRRa – pervading in all directions
keerththihaving fame due to his qualities,
irAmAnusanaiemperumAnAr,
mEvum – as said in ‘rAmAnuja padhachchAyA’, being like the inseparable shadow of his feet,
nallOr such distinguished disciples
ekkuRRavALar – who may be having any kind of blemish,
edhu piRappu –  who may be born in any level of birth,
Edhu iyalvAga – who may be having any level of practice (vruththi – anushtAnam)
ninROr – that they might have been (before getting the connection of emperumAnAr);
akkuRRam – those blemishes,
appiRappu – those level of births,
avviyalvE  – and those levels of religious practices themselves,
nammai we who have got the following noble thought – that their having such low level births etc., are something they took up upon themselves to show us that we who are of such low states in real are also eligible to reach emperumAnAr’s divine feet;
AtkoLLum – every time we think in that way (such reason for their low level of birth, etc.), that would make us subservient to them;

(In summary), only if we see them in this light, our thought that we are equal to them would be destroyed (and we would understand that they are higher than Isvaran and we are of very low state).

That is, ‘we’ who are deeply in devotion towards them;

Or, ‘ekkuuRRam, edhu piRappu, Edhu iyalvAga ninROr’ is said regarding those great disciples themselves: after they got the realization that their higher level of birth etc., lead to ahankAram, but now in their current (low) birth etc., they have realized that such thinking earlier were the obstacles, and are happy that they would not get such thought having been born in low status, etc., and that such state would help them reach emperumAnAramudhanAr says that such current states of them itself made me their servant (because their current state would lead to emperumAnAr’s divine feet).

mey kuRRam  – my karmas that stay true and well set; well set means that it cannot be gotten rid of by penances or amends (such severe karmas).

en sey vinaiyAm meyk kuRRam neekki – is – due to karmas I got the body; due to that the blemishes of ahankAram, etc. – he removed such karmas. vinaiyAm -> due to my deeds;

Since it is mentioned together with birth and religious practices (anushtAnam), ‘ekkuRRam’ (the blemishes) is about the blemishes in knowledge (gyAnam).

(end of maNavALa mAmunigaL’s text)

vyAkyAnam

en sey vinaiyAm  as said in ‘dhvishantha:pApakruthyAm’, these karmas are not gotten from others, but these karmas are due to my doing the prohibited, etc., and which cannot be rectified by amends (prAyaSchiththam); my karmas are as said in ‘nAbhuktham ksheeyathE karma kalpa kOti sathairapi (~ for how much ever crores of years you experience the fruits of your karmas, they would not diminish)

meykkuRRam – the ever present, well set blemishes;

as said in ‘vAchAmagOchara mahAguNa dhESikAgrya kUrAdhinAtha kathithAkhila naichya pAthram| EshohamEva napunarjagadheedhruSa’ [yathirAja vimsathi – 14] (~Oh Oh rAmAnuja! I am the one who is having all the blemishes in this world),

and in ‘pUrvaisvanaichyam anusamhitham Aryavaryair mAmEva veekshyamahathAn nathathasthi thEshAm| naichyanthvitham sataripO mama sathyamEva maththa:parO namalinO yadha Avirasthi || yAvachchayachcha dhuritham sakalasya janthO: thAvachcha thath thathathi kanchamamAsthi sathyam [kOyil kandhAdai aNNan’s – SrI parAngusa pancha vimSathi] (~ many AchAryas before have described very lowly of themselves (naichchya anusandhAnam); Oh SatakOpa! please do not think I am also doing it in the same way. See me! Mine are real blemishes; there is no one above me who has got true lowness and blemishes),

and so amudhanAr says with conviction (about his blemishes).

mey -> ever present, well set karmas.  That is, it cannot be rectified by experiencing its fruits or by doing amends (anubhava vinASyam or prAyaSchiththa vinASyam).

emperumAnAr removed such karmas.

As said in ‘vAno maRi kadalO mAruthamO theeyakamO, kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of driving waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into), emperumAnAr completely removed it without trace.

viLangiyaand due to that he (emperumAnAr) looks very bright; you see, since he thinks that it is great that we got to remove his (amudhanAr’s) obstacles, he is looking very bright.

mEgaththai – very generous emperumAnAr like rainy clouds; says like he (emperumAnAr) is the cloud himself;

As said by ‘thikkuRRa keerththi’, and, ‘Eyndha perum keerththi’, he is having such auspicious qualities who fame has spread in all eight directions.

irAmAnusanaisuch emperumAnAr

mEvum  – like said in ‘mEvinEn avan ponnadi meymmaiyE [kaNNinun chiruththAmbu – 2] (It is the truth that I surrendered to the golden feet (of nammAzhvAr)), and in ‘rAmAnujasya charaNau SaraNam’, his divine feet are staunchly considered as the means and destiny, (means : shown in yathirAja vimsathi; destiny: shown in Arththi prabandham).

nallOr – (by the noble ones); like said in ‘nanmaiyAl mikka nAn maRaiyALargaL [kaNNinuN chiruththAmbu – 4] (those who are superior, the vaidhikas who are well versed in all the four vEdhas), the noble ones who do not seek any other benefit;   or, mEvum nallOr’ – like saying ‘rAmAnuja padhachchAyA’, the distinguished ones who are inseparable from emperumAnAr like the shadow of the divine feet;

ekkuRRavALar edhu piRappu Edhu iyalvAga ninROr – those noble ones, before the time of reaching emperumAnAr’s divine feet, whatever may be their blemish of lack or mistake of knowledge, whatever may be their greatness or lowliness of their birth etc.,  whatever may be their actions like doing those banned by vEdhas;  kuRRam – lack of or blemish in knowledge;  iyalvuvruththamanushtAnam – religious deeds/procedures;  their –

akkuRRam appiRappu avviyalvE – since such blemishes etc., are present before surrendering to emperumAnAr, and since they surrendered with such a body only,  they are noble ones who can be said as ‘siRu mAmanisar [thiruvAimozhi 8.10.3]’ (~small in body and big in nobility), their blemishes etc., themselves shall –

nammai AtkoLLumE – take me as their property that they can purchase or sell.

(Or)

nammai AtkoLLumE –  such noble ones like them have taken up blemished knowledge, lower/upper births,  blemished anushtAnam, etc., to show us that we who are like that are also eligible to surrender to emperumAnAr like they did – we are thinking of them in this way, and so we are amicable to be taken up by them as their property.

The pramANam for this is: ‘dhur AchArOpi sarvAsee kruthagnO nAsthika:purA | samASrayEthAdhidhEvam shradhdhayA charaNam yathi || nirdhdhOsham vidhdhitham janthum prabhAvAth paramAthmana:’ (~ if someone with blemishes, and one not having thankfulness, etc., but once reaches the divine feet of Adhi dhEvan (bhagavAn), then you think that none of those blemishes would be present for that being).

By ‘Adhi dhEvan’ it might look to mean the prathama AchAryan, that is, emperumAn; but since emperumAnAr advised us that that sarvESvaran is the desired one, it is acceptable to use the phrase Adhi dhEvan to imply emperumAnAr.

Or, also, the noble ones who are in the state of worshiping emperumAnAr only, whatever may be their type of birth, whatever may be their anushtAnam, whatever may be their nature, those same type of birth, and anushtAnam, and nature would be acceptable for us. In whatever type of birth they were born in, their nature would be according to that as well.

Even though there are no blemishes in a gem or a mirror, the blemishes in us/things in front of them would be reflected on them and they would appear to be having such blemishes; in the same way some people would project their own blemishes on the pure noble ones and mistake it to be their blemishes; even if they are such blemishes it is all acceptable to us;

Or, even if those noble ones have got some blemishes due to their connection with their material body, as said in ‘padhma pathram ivAmbhasA’ (water on the lotus leaves), they would stay aloof from such blemishes; even if such blemishes are attached to them, those blemishes would be the cause for them to accept us who have got such blemishes (because they have experienced the pains of such blemishes).

As said in ‘yasmin mlEchchEbhi varthathE – thasmai dhEyam thathOgrAhyam sacha pUjyOyathAhyaham [gAruda purANam]’, even if one is from the lowest birth, if he has got devotion towards me then he is noble and is worthy of worship and others can learn the true knowledge from his, is what is said in the purANam.

As said in ‘apichEth sudhurAchArO bhajathE mAm ananya bhAk | sAdhurEva samanthavya: samyak vyavahithOhisa:’ [SrI bhagavath gIthA]  (~ even so, whatever is the fully bad conduct of him, if he worships only me who am here in the chariot,  consider him as honorable) ; by this, whatever may be the wrong of them, if they are devoted only to me, then those blemishes are small, and considering their surrendering to me as the main aspect, they are to be worshiped.

He also said, ‘thasmAth mathbhaktha bhakthAScha pUjaneeyAvisEshatha:’.

nammAzhvAr too said in his many decads,

payilum thiruvudaiyAr yavarElum avar kaNdeer payilum pirAppidai thORu emmai ALum paramarE [thiruvAimozhi – 3.7.1]’ (~ those having the wealth of being devoted to emperumAn, they are, you see, the masters who rule me), and

nammai aLikkum pirAkkaLE [thiruvAimozhi – 3.7.5]’, and

enthozhu kulam thAngaLE [thiruvAimozhi – 3.7.8]’, and

padi yAdhumil kuzhavippadi endhai pirAn thanakku adiyAr tham adiyAr adiyAr thamakku adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi 3.7.10]’ (~ we are the servants of the servants of the servants of those who are servants of the servants of the servants of emperumAn), and,

sirumAmanisarAy ennai ANdAr ingE thiriyavE [thiruvAimozhi – 8.10.3]’ (~ when those devotees of emperumAn, who are small in form but great in nobility are available in this world, would it fit me to try to reach emperumAn‘s divine feet instead of serving those devotees in this world?), and

kuraththazhvan_mudhaliyandan_and_devotes_0181Devotees of emperumAnAr

thamargaL thamargaL thamargaLAm sathirE vAykka thamiyERkE [thiruvAimozhi – 8.10.9]’ (~ I only wish to serve the devotees of devotees of devotees of emperumAn), and

‘avargaLukkE kudigaLAych chellum nalla kOtpAdE [thiruvAimozhi – 8.10.10]’ (~ wish to be in service at all times to those devotees).

SrI bharathvAja mahAmuni too said, ‘prathyakshith Athma nAthAnAm naishAchinthyam kulAdhikam’ (~~without seeing the devotees’ blemishes as such, one should consider them as good for us).

Now, if it is said that the bad deeds are done not just because of connection with the material body, but are knowingly done – since it is said in ‘dheepUrvoththarapApmanAmajananAth’, and in ‘puNyaththukku anjugiravan pApaththaip paNNAniRE [SrIvachana bhUshaNam – 279]’ (one who is afraid to do good deeds itself (because any remainder in that would put him in this material world), would not do bad deeds at all), there is no way that they (who worship only emperumAnAr) would knowingly do such deeds;  as said in ‘jAthEpi’, even if it is said that one might knowingly do bad deeds due to connection with this material world, but since emperumAn thinks ‘en adiyAr adhu seyyAr, seydhArEL nanRu seydhAr [periyAzhvAr thirumozhi – 4.9.2]’ (my devotees would not do such mistakes; even if the did (due to forgetting themselves in their service), it would be all for good only), and as said in ‘vAthsalya jaladhE’ since His nature is to consider the blemishes of his devotees as enjoyable for Him, and as said in ‘iRaiyum – agalakillEn [thiruvAimozhi 6.10.10]’ (would never leave), since thAyAr always stays together with him and recommends to emperumAn to tolerate the bad deeds of devotees, the bad deeds which He could forgive just based on our anjali (showing reverence by joining the palm of the hands).

geethAchAryan also said ‘sarva pApEbhyO mOkshayishyAmi  [Sri bhagavath gIthA]’ (~ would forgive your bad deeds and give you liberation), and ALavandhAr said ‘thadhaivamushNAthyasubhAnya SEshatha: ’ (how much ever inauspiciousness are present in him, he is separated from them and liberated), the ‘sarva’ (everything) would also include those bad deeds one knowingly performed (due to connection with this material body) after doing SaraNAgathi as well;

even though sarvESvaran accepts him in spite of our blemishes,  prapannas should be very careful not to cause bad name for Him (that He accepts his devotees even though they are having bad deeds).

since such greatness is present in emperumAnAr’s devotees,  one should not disrespect them based on their blemishes, but instead should go with the thought that they our our masters.

only if we see them in this light, our thought that we are equal to them would be destroyed (and we would understand that they are higher than ISvaran and we are of very low state).

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

en sey vinai – when brahma gyAnis leave from here liberated, it is said that their good karmas go to their friends, and bad karmas go to their enemies; unlike that these are karmas that I possess due to my own deeds;

mey kuRRam not like those like ALavandhAr‘s naichyAnusandhAnam, but my true deeds.

neekki viLangiya mEgaththai – emperumAnAr becomes happy that he got amudhanAr not having any badness;

ekkuRRavALar – like how emperumAn lowers His level (by being born here in different ways, etc.), amudhanAr thinks that those devotees of emperumAnAr also are born here whie lowering their level, not due to karmas but due to their kindness towards us; so like how devotees surrender to His simplicity, he is surrendering to the simplicity of such noble devotees of emperumAnAr.

Like said in ‘vamsa bhUmigaLai udhdharikka keezhkkulam pukka varAha gOpalaraip pOlE ivarum nimagnarai uyarththa thAzha izhindhAr [AchArya hrudhayam – 1.84]’; like how Krishnan and varAhan had incarnated in lowly form to uplift yAdhavas and the earth respectively, those who are inseparable from emperumAnAr have also incarnated in lower births etc., to save the samsAris. Like how krishNan pretended to be ignorant of hiding his thefts of butter, dancing with gOpikAs, having lowly activities etc.,  these noble ones are also pretending to be of low knowledge and deeds; like varAhap perumAL they are also taking up lowly births, etc.

Like said in SrI vachana bhUshaNam, it is a misdeed to think that the devotees are below or equal to us, and it is a misdeed to not think that they are above us, above Isvaran, and equal to AchAryan.

Due to his affection, their blemishes the size of hill also is considered as their good characteristics.

Now, instead of thinking that amudhanAr is talking about their lowly births etc., consider that he talks about their being born in higher births, higher knowledge, and higher actions; they thought that due to these we gained a lot of ahankAram, and so they feel terrible for giving room for such ahankAram; to such state of them amudhanAr is being drawn towards and become their devotees.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 2.10.7 – nalamena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “It is victorious when one acts favourably on hearing the word ‘thirumalai'”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is best to be favourable towards thirumalai which is the abode of emperumAn who helps during the praLayam (deluge)”.

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 “It is victorious for the AthmA to approach thirumalai and reside there permanently”.

pAsuram

nalamena ninaimin naragazhundhAdhE
nilamunm idandhAn nIduRai kOyil
malamaRu madhisEr mAliunchOlai
valamuRai eydhi maruvudhal vazhakkE

Listen

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

naragu – (being outside) in this hell named samsAram (material realm)
azhundhAdhE – instead of being immersed

(this)
nalam – ultimate goal
ena – as
ninaimin – keep it in your intellect
munam – once upon a time (during praLayam (destruction))
nilam – earth
idandhAn – lifted up (in the form of varAha)
nIduRai – eternally residing
kOyil – being the temple
malamaRu – having no blemish (due to rubbing on the peaks)
madhi – chandra
sEr – well placed
mAlirunchOlai – thirumalai
muRai – due to the relationship (as SEsha/servant and SEshi/master)
valam – AnukUlyam – favourable aspects
eydhi – acquire
maruvudhalE – being well placed
valam – ultimate goal

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

Instead of being immersed in this hell named samsAram (material realm), keep this as the ultimate goal in your intellect; the ultimate goal is to acquire the favourable aspects of the relationship (as SEsha/servant and SEshi/master) in thirumalai which is having the well placed moon with no blemish (due to rubbing on the peaks); this thirumalai is the eternally residing temple of emperumAn who lifted up the earth (as varAha perumAL) once upon a time (during praLayam (destruction)).

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

  • nalam ena ninaimin – You keep my instructions as the most valuable advice in your intellect. Also explained as – keep this as the ultimate/best goal in your intellect.
  • naragu azhundhAdhE – For AzhwArs, naraka (hell) is well defined [i.e., separation from bhagavAn is hellish for them]; this is explained through the beautiful SrI rAmAyaNa SlOkam ayOdhyA kANdam 30.18 “yasthvayA saha sa svarga: nirayO yasthvayA vinA | ithi jAnan parAm prIthim gachcha rAmamayAsaha ||” (sIthA pirAtti says to SrI rAma – To be with you is heaven for me and to be separated from you is hell for me; knowing this great love of mine towards you, you go along with me to the forest); yasthvayA saha sa svarga: … – SrI rAma said to sIthA “To be in the forest is sorrowful and to be in the palace is very comfortable”; But it is not like that; sukam and dhukkam are determined based on the individual who goes through the situations; [sIthA pirAtti says] whatever experience I get with you [even in the forest] – that is joyful for me and if I am separated from you [even if I am in the palace], it is sorrowful for me. ithi jAnan – If you don’t have such feelings [towards me], you have to learn it from others [me]! parAm prIthim –  my love towards you is not the same as your love towards me [my love towards you is greater]. SrI rAma asks “You are saying that you have greater love towards me. What should I do now?”. gachcha rAma mayA saha (Oh rAma! just come along with me to the forest) – as said in SrI rAmAyaNam ayOdhyA kANdam 27.9 “agrathasthE gamishyAmi” (I will go before you), as I start towards the forest, you let me go first and just follow me. iLaiya perumAL (lakshmaNa) also said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA …” (Like sIthA who cannot live in separation from you, I too cannot live in separation from you. We will only survive for a moment in separation from you just like a fish can only live for a moment when separated from water) [It is not just females (his consorts) who cannot bear his separation, even males (all his devotees irrespective of their gender) cannot handle his separation].
  • nilam … – In the beginning of varAha kalpam (kalpa is one day of brahmA), bhagavAn assumed the form of a huge wild-boar, dived into the causal ocean and rescued the earth that was attached to the walls of the aNdam (universe); emperumAn has such kind heart as a natural quality; such emperumAn’s eternal residence unlike those incarnations who live for a short period (in the material realm) and return to paramapadham (spiritual realm).
  • malam aRu – since the hill is very tall touching the sky, whenever the moon passes by, he rubs on the peaks and becomes radiant like a knife that is sharpened by rubbing it on a sharpener. Alternatively, piLLAn explains this as “the divine hill itself will bestow pure knowledge”.
  • valamuRai eydhi – Approaching emperumAn in a favourable manner unlike kAlayavana, jarAsandha et al [who approached emperumAn to fight with him].
  • maruvudhal valamE – to do so will give strength; also explained as maruvudhal varamE which means, to do so is the best thing.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 2.10.6 – kiRiyena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-entrance

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) is good”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) that is the abode of empermAn who is greatly attached to his devotees, in itself is good”.

Highlights from periyavAchchAn piLLai‘s introduction

In sixth pAsuram – AzhwAr says “Contemplating on the path that leads to thirumalai is the good means”.

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

See nanjIyar‘s introduction.

pAsuram

kiRiyena ninaimin kIzhmai seyyAdhE
uRiyamar veNNey uNdavan kOyil
maRiyodu piNaisEr mAlirunchOlai
neRipada adhuvE ninaivadhu nalamE

Listen

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

kIzhmai – inferior aspects (of being attached to worldly pleasures)
seyyAdhE – instead of engaging in
kiRi – best means
ena – to be
ninaimin – consider

that is because,
uRi – in the (pot from the) suspended rope
amar – accumulated and safely kept
veNNey – butter
uNdavan – the one who consumed, krishNa’s
kOyil – being the temple
maRiyodu – with the calves
piNai – female deer
sEr – unite
mAlirunchOlai – in the thirumalai
neRi – path
pada – to enter
adhuvE – that (thought) itself
ninaivadhu – to meditate upon
nalam – purushArtham (goal)

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

Instead of engaging in inferior aspects (of being attached to worldly pleasures), consider this as the best means; (that is because, ) this is the temple of krishNa who consumed the butter that was accumulated and safely kept in the (pot from the) suspended rope; and also, this mAlirunchOlai is where the female deer are united with their calves; to meditate upon entering the path to such thirumalai is the goal.

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

  • kiRiyena ninaimin – Make your intellect realize that this (what I am saying now) is the correct means.
  • kIzhmai seyyAdhE – Indulge in what I am suggesting and not in anything other than this; i.e., attachment towards worldly pleasures.
  • uRi … – the abode of emperumAn who consumed the butter that was accumulated in the pots and kept safely in the tightly strung ropes; it made people wonder “did some gods consume this butter which is impossible to be retrieved by any ordinary person”. This highlights that he cannot sustain himself without those objects that are touched by his devotees.
  • maRiyodu piNai sEr mAlirunchOlai – the place where the mother and calves are not separated. This implies that it is the abode where the protected ones (devotees) and the protector (bhagavAn) are living together.
  • neRi … – the best means is to meditate upon thirumalai so that it is well understood in the mind/heart; alternative explanation – the best means is to contemplate upon entering the path leading to thirumalai.
  • adhuvE ninaivadhu nalam – contemplating on that alone is good [for the AthmA]; everything else is bad.

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
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rAmAnusa nURRanthAdhi – 25

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

Full Series

<< previous (moyththa ven thee vinaiyAl)

Introduction (given by maNavALa mAmunigaL)

After thinking about the favor of emperumAnAr towards him (amudhanAr), and due to that, looking at his divine face he asks him – who in this world would know the auspicious nature of yours?

Introduction (given by piLLailOkam jIyar)

Oh emperumAnAr who, like the cloud, is having such kindness to favor in all aspects!  In this world of four seas, who would know your nature of being loving and kind? After your highness has come and accepted me who is like a container of all sorrows, your auspicious qualities are the breath for my breath, and so are enjoyable to me – so he (amudhanAr) says, directly looking at the divine face of emperumAnAr.

kArEy karuNai irAmAnusa! ikkadal idaththil
ArE aribavar nin aruLin thanmai – allalukku
nErE uRaividam nAn vandhu nee ennai uRRa pin – un
seerE uyirkkuyirAy adiyERku inRu thitthikkumE           25

Listen

Word by word meaning (given by maNavALa mAmunigaL)

kAr Ey – like the cloud that pours without reservation on sea and land, you who helps in all aspect, (Ey -> like / similar to)
karuNai – having kindness
irAmAnusa – Oh udaiyavar!
nErE uRaividam nAn – I being the holding place
allalukku – for sorrows,
nee vandhu – you came by yourself,
uRRa pin – and got
ennai – me who is such a person (of sorrows), (like how a master would get his property); after that,
un seerE – only your auspicious qualities
uyirkku uyirAi – are the life support for my AthmA (this is 25th pAsuram, and AthmA is also 25th thathvam)
inRu thiththikkum – and they are enjoyable
adiyERku  – for adiyEn;
Ar aribavar – who would know
ikkadal idaththil – in this world that is surrounded by the seas,
aruLin thanmai – the nature of loving kindness
nin –  of your highness?

vyAkyAnam

kArEy karuNai – Like the pregnant cloud that pours everywhere in the sea and land; “with his kindness he is the shelter for everyone in the world” (here the commentator uses the phrase used to describe rAmAr, and applies that to rAmAnujar);

as said in ‘sidhdhE thadheeya SEshathvE sarvArthAssambhavathihi’ (we would get all auspicious goodness if we surrender to His devotees (emperumAnAr));  kAr => cloud; Ey => like/similar to. Having such kindness –

irAmAnusa – Oh emperumAnAr!

ikkadal idaththil  – in this world surrounded by four seas, the world which gives us darkness (ignorance);

nin aruLin  – aruL – is about not bearing to see others suffering, and corrects us by his grace without any desire to get something in return; he having such a loving grace;

nin aruLin – it is your loving grace, which is special like the valuable gold gaining fragrance in addition;

thanmai  – having such a nature of loving grace;

ArE aribavar  – who knows this well about you (in this world)?  Those in nithya vibhUthi  (SrI vaikuNtam) who know everything like said in ‘sadhApaSyanthi’, and, ‘viprAsa:’, and, ‘jAgruvAmsa:’, have known (about the nature of your loving grace), by hearing about it only (not fully felt/understood it). As said in ‘yAnisA sarva bhUthAnAm thasyAm jAgarthisamyami’, those in this world that creates darkness (ignorance), have not known (about such great nature of yours).

allalukku – as said in ‘garbha janmAdhi avasthAsU dhukkam athyantha dhussaham’, for all the suffering/sadness of the birth cycle –

nErE uRaividam nAn – I am obviously the holder (of such sorrows); if the sorrows are that of my bodily relatives, then their sorrows would be mine too but that would be a little bit light and bearable; unlike that since those sorrows came to me directly, I was the firm holder of those sorrows;

vandhu nee – (nee vandhu)  – since you cannot bear the sufferings of others, like how upon hearing the grieved calling of gajEndhrAzhvAn,  sarvESvaran had come running without any preparation or decorum;  you came here from paramapadham;

ennaime with whom sorrows have taken shelter;

uRRa pin – as said in ‘thvayAbilabhdham bhagavann(u) idhAneem anuththamam pAthramitham dhayAyA:’,  you got me who is hard to get  (paragatha sveekAram – the act of bhagavAn/AchArya pursuing jIvAthmA);

un seerE – the auspicious qualities of your highness; as said in ‘guNAnAmAkarO mahAn’, the auspicious qualities like vAthsalyam, sauSeelyam;

uyirkku uyirAy –  yours are the life support of my AthmA; in this material world one’s breath would be the support for their being;  here, unlike that, it is emperumAnAr’s auspicious quality that is the breath for his breath; such is his quality;

adiyERku – for me who is your servant;

inRu –  (today/from now on)  – what is said in ‘rasamhyEvAyam labhdhvAnandhee  bhavathi’, ‘sOSnuthE sarvAn kAmAn saha’, the nectar that is the experience of enjoying the auspicious qualities of brahmam, and as prayed in ‘adiyAr kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi 2.3.10]’ (when will I be together in the assembly of nithysUris in paramapadham) for enjoyment with other devotees, are all attained only in paramapadham; unlike that, I got this in this state here itself;

thiththikkumE – it is enjoyable and joyful for me; like having together the honey, milk, porridge, and nectar, enjoying emperumAnAr’s divine qualities is very sweet for me;  like was said in ‘aNNikkum amudhUrum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (reciting his (nammAzhvAr‘s) name springs sweet nectar in my tongue).

emperumanar_with_sishyasemperumAnAr who got to his sishyAs

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

nin aruLin thanmaiemperumAn‘s grace may be prevented by His svAthanthriyam (independent actions); but emperumAnAr‘s grace flows on us undisturbed.

vandhu nee ennai uRRa pinvandhu -> came -> it shows his saulabhyam; since he came to the place where there was suffering, it shows his vAthsalyam, since he got me (his property) it shows his sauseelyam, since he got me without expecting any benefit for himself it shows his svAmithvam, from ‘karuNai irAmAnusa’ it shows the krupai that made him come – these auspicious qualities are shown about emperumAnAr.

un seer – not about the greatness of emperumAn. uyirkku uyirAy – life for AthmA; dhArakam -> life saver;  from this it shows that his greatness is our life saving And nourishment;  by saying ‘thithikkumE’ his greatness is also something which is enjoyable (dhArakam, bhOshakam, bhOgyam). Whereas nammAzhvAr said ‘uNNum sORu parugum neer thinnum veRRilai ellAm kaNNan [thiruvAimozhi – 6.7.1]’ (life saving, nourishment, and enjoyment are all kaNNan for me), amudhanAr says – those are all emperumAnAr for me.

adiyERku – for me who has understood my natural subservience to you.  ‘seerE uyirkku uyirAy adiyERku’ implies that I lost to your auspicious qualities like saulabhyam, etc. and became subservient to you.

inRu – not at some time away in the future {at the end of this birth or some other later births), or in some distant place {SrI vaikuNtam}, but now, here, with this body itself, I got the destiny of experiencing the auspicious qualities of the AchAryan – saying so amudhanAr is relishing it.

– – – – –

Translation: raghurAm SrInivAsa dasan

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SrIvaishNava education/kids portal – http://pillai.koyil.org

 

thiruvAimozhi – 2.10.5 – thiRamudai valaththAl

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

kallalagar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai which is the abode of the one who holds the divine chakra to protect [others]”.

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

thiRamudai valaththAl thIvinai perukkAdhu
aRamuyal Azhip padai avan kOyil
maRuvil vaN sunai sUzh mAlirunchOlai
puRa malai sArap pOvdhu kiRiyE

Listen

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

thiRam udai – many types of
valaththAl – strengths, abilities

(engaging in those acts which are forbidden etc)
thI – cruel
vinai – sins
perukkAdhu – instead of increasing
aRam – righteous acts (such as protecting his devotees)
muyal – being engaged
Azhi – divine chakra
padai avan – having it as weapon
kOyil – being the abode
maRu – blemish
il – without
vaN – helping in all ways for those who approached
sunai – ponds
sUzh – surrounded by
mAlirunchOlai – thirumalai
puRa malai – the hill that is in the outer ring
sAra – to approach
pOvadhu – to go
kiRi – best method/means

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

Instead of increasing cruel sins (such as engaging in those acts which are forbidden etc) through one’s many types of abilities, the best means is to go and approach the hill that is in the outer ring of mAlirunchOlai (thirumalai) that is surrounded by unblemished ponds that help those  who approached them in all ways; such thirumalai is the abode of azhagar emperumAn who is holding the divine chakra as a weapon, that is engaged in righteous acts (such as protecting his devotees).

More than our effort of approaching the divine hill, the effort of emperumAn (his chakra) in making us engage in that is the best means. Up to this pAsuram, AzhwAr instructs his mind/heart. In the subsequent pAsurams, he would instruct others.

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

  • thiRamudai valaththAl – thiRam – group; valam – balam – strength/ability. Instead of accumulating the sins through our groups of strengths.
  • aRamuyal … – As said in SrI rAmAyaNam sundhara kANdam 16.4 “… lakshmaNasya cha dhImatha: …” (sIthA pirAtti found out the opinion of SrI rAma and the intelligent lakshmaNa) – even more than sarvESvaran, the divine chakra which is more interested in protecting his devotees [lakshmaNa is cited as example for sudharSana chakra who is also his devotee], the divine abode of such emperumAn who holds the divine chakra. When sarvESvaran looked at him (sudharSana chakra), in a moment he went and burnt down varaNAsi [When pauNdarIka vAsudhEva was killed, the king of kASi, sent a demon to attack krishNa. But krishNa sent his sudharSana chakra and he promptly destroyed all the enemies and protected emperumAn‘s devotees].
  • maRuvil … – For those who desire to reach bhagavAn, the best means which has no difficulty is to approach the outer hill of mAlirunchOlai which is surrounded by beautiful ponds that are  without blemish, have absolute clarity like AzhwAr‘s divine heart, pleasing to the eyes and perennial as said in SrI rAmAyaNam bAla kANdam 2 “ramaNIyam prasannAmbu sanmanushyamanO yathA” (This water is beautiful like the pristine minds of the learned elders).

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 – 2.10.4 – karumavan pAsam

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “the thirumalai (divine hill) where sarvESvaran mercifully resides to remove the bondage of karma and let the devotees serve and live [happily], is the apt refuge”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “to approach thirumalai which is surrounded by big gardens and which is the abode of rakshaka (protector) , is the apt action [for devotees]”.

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

karumavan pAsam kazhiththu uzhanRuyyavE
perumalai eduththAn pIdudai kOyil
varumazhai thavazhum mAlirunchOlai
thirumalai adhuvE adaivadhu thiRamE

Listen

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

karumam – karmas which are bondage
van – difficult to eliminate
pAsam – attachments
kazhiththu – removed
uzhanRu – perform (services)
uyyavE – for the upliftment (of jIvAthmAs)

(to remove the distress of the cowherd boys and girls)
peru – big
malai – hill
eduththAn – one who lifted and protected
pIdu – (his) glories of protecting others
uRai – residing eternally manifesting his radiance
kOyil – abode
varu – arriving (to rain) – laden
mazhai – clouds
thavazhum – floating
mAl – very tall
irum – wide
chOlai – having gardens
thirumalai adhuvE – thirumalai itself
adaivadhE – to reach
thiRam – to be done

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

emperumAn who lifted the big (gOvardhana) hill and protected the cowherd girls/boys, eternally resides manifesting his radiance in the divine abode of mAlirunchOlai that has very tall and wide gardens which are touched by the floating, laden clouds; he resides there to remove the karmas which are bondage that are difficult to remove and to accept the services of the jIvAthmAs; thus, to reach that thirumalai itself is that which is to be done [by all]. Since AzhwAr emphasises thirumalai with the adjective of mAlirunchOlai (tall, wide gardens), the beautiful gardens of thirumalai being the goal is highlighted.

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

  • karumavan pAsam kazhiththu uzhanRu uyyavEkUraththAzhwAn explained once “Can we do anything other than approaching thirumalai to remove the bondage?”; that is also a nice explanation. Alternatively – emperumAnAr explains this as “emperumAn descended here to remove our bondage and accept our service”. Like murAsura who built a fort covered by pAsam (ropes) and tried to protect himself (eventually to be killed by krishNa), the karmas which are covered by avidhyA (ignorance) etc.  To remove the karma in the form of strong ropes and to uplift the jIvAthmAs by accepting their services towards him. It is the objective of his incarnations to remove the enemies and uplift others as explained in bhagavadh gIthA 4.8 “parithrANAya sAdhUnAm” (to protect the devotees).
  • peru malai eduththAn – He would perform impossible tasks to protect his devotees. As the gOpas (cowherd boys) and gOpis (cowherd girls) suffered as explained in SrIvishNu purANam 5.11.13 “gOgOpIjanasankulam” (cows, cowherd boys and girls are all suffering), he protected them by lifting the gOvardhana hill. With such glories, he arrived in thirumAlirunchOlai to reside here.
  • peru malai – the hill is so wide that all 5 lakh families who are residents of the town can take shelter underneath it.
  • pIdu udai kOyil – pIdu – perumai – aiSwaryam – wealth/greatness, quality of helping while in danger etc. emperumAn who protected having a hill as AdhEyam (one that is held), is now having a hill as AdhAram (one that holds) to protect [his devotees]. The temple where he manifests the greatness acquired by protecting cows and cowherd boys/men
  • varu mazhai thavazhum mAlirum chOlai – As said in SrI rAmAyaNam kishkinthA kANdam 28.22 “samudhvahanthassalilAthibhAram balAkinO vAridharA nadhantha: | mahathsu SrungEshu mahItharANAm viSramya viSramya puna: prayAnthi ||” (Clouds which are laden with abundance of water, which have nicely formed rows like a group of cranes, that make sounds, are resting on the great peaks of the mountains and travelling subsequently), the clouds are travelling like pregnant ladies elegantly climbing the hills. Clouds too are of kinds – those which stay at the top and rain and those that keep travelling; here emperumAn is compared to clouds as he was said as “puyal mazhai vaNNar” previously.
  • thirumalai adhuvE adaivadhu thiRamE – it is the duty for every one to reach thirumalai which is known as mAlirunchOlai; this is to be done. Also explained as – take shelter of thirumalai which has mAlirunchOlai (mAl – tall, irum – wide, chOlai – garden).

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 – 2.10.3 – payanalla seydhu

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “one should consider ayan malai (a hill) which is part of thirumalai as the goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “To desire for the hill nearby thirumalai where the most generous emperumAn resides, is the goal”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. AzhwAr says “Do we need all these goals? the hill nearby thirumalai itself can be considered as the goal”.

pAsuram

payan alla seydhu panillai nenjE
puyal mazhai vaNNar purindhuRai kOyil
mayal migu pozhil sUzh mAlirunchOlai
ayan malai adaivadhu adhu karumamE

Listen

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

nenjE – Oh my heart!
payanalla – useless actions
seydhu – performing
payan – use
illai – no
puyal – drizzles and drops
mazhai – like a black cloud
vaNNar – one who is like cloud that showers rain without discriminating between land and water (sea)
purindhu – being friendly
uRai – residing eternally
kOyil – abode
mayal migu – that place which captivates the one who sees
pozhil – garden
sUzh – surrounded by
mAlirunchOlai – in thirumalai
ayal – near by
malai – mountain
adaivadhu adhuvE – reaching it alone exclusively
karumam – it is natural activity – must be done.

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

Oh heart! there is no use in performing useless activities. emperumAn is like a black cloud that  holds drizzles and droplets of water and showers rain without discriminating between land and water (sea); being friendly, he is residing eternally in the beautiful abode of mAlirunchOlai surrounded by garden that captivates; reaching a mountain near thirumalai is a natural activity [for the AthmA] and must be done.

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

  • payanalla …AzhwAr considers bhagavAn‘s presence in paramapadham (spiritual realm) and incarnations as useless [since they are unreachable due to the place (too distant) and time (past);  he considers azhagar emperumAn‘s presence here and now as the most worthy aspect]. Alternatively, this is explained as engaging in useless activities which are of no use. In AzhwAr’s case [i.e., emperumAn’s presence here], both the process and the result are of real use; this is what is explained in bhagavath gIthA 9.2 “susukam karthum” (joyful to perform); AzhwAr is really thinking here about ascending to heaven (where there is joy that is still mixed with sorrow) and the process for that is difficult too.
  • nenjE – Oh heart! you well understand the difference between vishayAntharam (worldly pleasures) and bhagavath vishayam (transcendental pleasures). Alternative explanation – mind/heart is the common aspect that leads one to bondage and liberation; knowing well about this, you only tried to shy away from emperumAn.
  • puyal mazhai vaNNar purindhurai kOyil – Now, describing the nature of the result. Two explanations – 1) the temple that is the residence of the one who is as beautiful as a laden cloud, who fully manifests such beauty for the sake of others; 2) the temple that is the residence of the one who is as merciful like a laden cloud which showers the rain irrespective of land/water and who fully manifests such mercy for the sake of others. From these two explanations, we can understand that both the means [his mercy] and end [his beauty] are bhagavAn only.
  • mayal migu pozhil sUzh – the dark place due to the coverings of the gardens; alternatively – due to its abundantly beautiful/enjoyable scenery, it will mesmerize those who see it.
  • mAlirunchOlai ayan malai – the hill that is glorified due to its proximity to thirumalai only. Like it is said in samkshEpa rAmAyaNam “agasthya bhrAthA” (brother of sage agasthya – is a well-recognizable identity for his brother even over his own name), this hill is known as the neighbouring hill of thirumalai.
  • adaivadhu adhu karumamE – this is the only action that is to be done; all other actions are to be given up.

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