Monthly Archives: June 2016

thiruvAimozhi – 2.9 – Audio

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thiruvAimozhi –> Second centum

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Meanings

namperumal-thiruvadi

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 2.9 – emmAvIdu

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Previous Decad

Audio

namperumal-thiruvadi

Highlights from thirukkurugaippirAn piLLAn‘s introduction

emmAvIdu – AzhwAr prays for the goal that is pleasing to him as the discussion of the goal came up in thiruvAimozhi 2.8.4 “nalam andham illadhOr nAdu puguvIr” (Oh ones who desire to enter the abode of endless bliss).

Highlights from nanjIyar‘s introduction

In the ninth decad – emperumAn sets out to bestow mOksham (liberation) on AzhwAr as declared by him as the goal; AzhwAr who is of the nature of being fully dependent on bhagavAn like iLaiya perumAL (lakshmaNa) and bharathAzhwAn, thinks “if we desire for a goal for oneself, that will lead to the aspects of ‘I’ and ‘mine’, so it is to be given up like worldly desires etc” and discards that (liberation) and confirms his opinion saying “I don’t care whether I live blissfully in paramapadham (spiritual realm) or I suffer in samsAram (material realm); my only desire is to exist for your sake only” and prays to emperumAn to bless that quickly to him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad – AzhwAr, after enjoying ISwaran’s mOkshapradhathvam (ability to bestow liberation), confirming that the ultimate aspect of such liberation is to be totally dependent on emperumAn, highlights the following aspects:

  • the connection with emperumAn’s lotus feet is the only desirable aspect
  • his desire for such lotus feet
  • his conviction in praising of emperumAn which fits the knowledge acquired
  • that the enjoyable aspect is to exclusively exist for bhagavAn
  • that being unforgettable of such experience is the cause for bliss
  • desiring for physical/external experience which is an outcome of such remembrance
  • that, such continuous internal experience can never give full satisfaction (one will long for more and more of such experience)
  • his great desire for such experience even for a moment
  • the inseparable relationship with bhagavAn (who is enjoyed)
  • his desire in not interrupting such relationship

Explaining these, AzhwAr establishes the essence of liberation in the presence of emperumAn and prays for the same.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr said “nalam andham illadhOr nAdu puguvIr” (Oh ones who desire to enter the abode of endless bliss); hearing that, sarvESvaran greatly desires to bestow mOksham on AzhwAr and those who are related to AzhwAr; seeing that AzhwAr says “if you want to liberate me, do it this way – that is, you should not say ‘you are liberated per your desire’ and bestow liberation on me because I wanted to be liberated, but you should do it saying ‘you accept liberation for my satisfaction’ and engage me completely for your sake”; Azhwar reveals his mind in this manner and prays to emperumAn in his presence.

But why did he not establish this aspect until now? Because emperumAn was manifesting his most auspicious qualities continuously and AzhwAr only had time to enjoy those and was thus unable to establish this factor. But when told “now also (in this decad too) you are only enjoying his qualities”, AzhwAr thinks “Yes, that is true. But, his love towards me is ever-growing; so, even if I have to stop him, let me announce and establish my goal”, stops him and establishes the goal to him. When embAr explains the meanings of this decad, he would verify the identity of all those who are present, shut the doors and explain it secretly. When wondering “This (being totally dependent on bhagavAn) is the nature of real goal; what is the need for AzhwAr to establish that?” here is the answer for that – though sarvESvaran being the lord for the jIvAthmA, jIvAthmA being the servant of him, bhagavAn being the means are all eternally existing, jIvAthmA‘s svIkAram (acceptance) is required now (to be liberated); similarly, since bhagavAn is independent, he can bestow worldly pleasures etc to the jIvAthmA, one should clearly reveal his/her own goal and acquire that.

In the uththarArdham (latter/second half of dhvaya mahA manthram) this (goal) is clearly established. Why should this be established clearly in dhvaya mahA manthram?  The means (process) that is explained in the former/first half is common for bestowing all benefits, even for those who seek ulterior benefits, emperumAn will bestow them. So, what is explained in this decad? AzhwAr establishing his goal as “Let me enjoy endless bliss as muktha (liberated soul) [kainkaryam], or let me enjoy my one self [AthmAnubhavam – kaivalyam], or let me be in samsAram which is total destruction for the AthmA, or even let me suffer in hell – there is no specific restriction; if it is for your desire, I can take any of these; but if it is for my desire, I don’t want any of these; So, you bestow me with what is dear to you for me”.

Such dealings cannot be normally seen in worldly matters; it can be seen in AzhwAr; it can also be seen in SrI rAmAyaNa purushas (individuals) such as bharthAzhwAn, iLaiya perumAL (lakshmaNa). When kaikEyi said in SrI rAmAyaNam ayOdhyA kANdam 72.24 “rAjan” (Oh king!), bharatha could not bear it and so he cried out in the assembly. As highlighted in rAmAyaNam ayOdhyA kANdam 82.10 and 82.11 “vilalApa sabhAmadhyE” (cried out in the middle of the assembly) – my servitude is taken away completely from me! As said in “… dhasyubhirmushithEnEva yukthamAkrandhithum bhruSam” (When one muhUrtham (period of 48 minutes) was spent without thinking about bhagavAn, it is fit to cry out like having been robbed by thieves), the wailing will match the aspect/object that was lost. nampiLLai goes on to explain SrI rAmAyaNam ayOdhyA kANdam SlOkams 82.10 and 82.11 eloquently. “jagarhE cha” (found fault and said that) – Like one who censures a person who delayed the performance of sandhyAvandhanam. “purOhitham” (vaSishta who is the purOhitha/priest) – [purOhitha means one who sees the future and gives good advice] – you are seeking out the well-being of our clan [being sarcastic]. “sabhA madhyE puROhitham jagarhE” – He did not follow the rule of Apasthamba sUthram “niyamAdhikramam rahasi bhOdhayEth” (when the guru crosses the line, he should be informed about that secretly) and revealed it right in the middle of the assembly. “rAjyam cha aham cha rAmasya” (both me and the kingdom belong to SrI rAma) – When one person owns two properties, will one property manage another? But, what if the kingdom controlled me? “dharmam vakthumihArhasi” (in this matter, you speak the right words) – “perumAL (SrI rAma) went to forest; dhaSaratha chakravarthi died; kingdom cannot be ruler-less; the foremost among the existing ones should be crowned” – this is the only reason you spoke these words and not seeing me as bharatha. “katham dhaSarathAjjAthO bhavEdhrAjyApahAraka:” (how can I steal the kingdom after being born as the son of dhaSaratha) – How can I accept this kingdom which was given up by SrI rAma after being born as the son of dhaSaratha who died immediately in separation of SrI rAma?

When SrI rAma said “Stop [you cannot accompany me to the forest]”, iLaiya perumAL (lakshmaNa) said in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva” (you have to bless me [to accompany you]). It is destruction for [the true nature of] the soul [here, lakshmaNa] when he who is sustained by the togetherness [with bhagavAn] is to be placed in separation. He said “kurushva” (you make me follow you) instead of saying “kuru” (I will follow you). Why should I (lakshmaNa) worry for your benefit [lakshmaNa accompanying SrI rAma is for SrI rAma’s benefit]. Why are you not worrying for your loss? [One of the key principles of our sampradhAyam is – everything exists for the pleasure of emperumAn; if someone serves emperumAn, the full benefit of that is for emperumAn only]. anucharam (travel along) – lakshmaNa explains the method of his service [that is, by travelling along and serving always]. You ordered me to stop since I am qualified to receive your orders. Still, you cannot stop your shadow from following along. Like your shadow, I should keep following you.

When SrI rAma said “you locate a spot which has nice river and shade and construct a hut for us”, lakshmaNa became worried thinking “when he gave independence to me to choose the location/form of the hut, that implies he has given up on me [he should have himself identified the location, the layout and simply ordered me to build it for his pleasure]” nampiLLai goes on to explain SrI rAmAyaNam AraNya kANdam 15.6. “Evamukthasthu rAmENa” (thus said by SrI rAma) – Previously, I (lakshmaNa) was thinking “I lost it due to my fault; but now, he himself is doing things which would destroy my true nature. Now, is there any true nature of mine, left?” and felt worried. “lakshmaNa:” (lakshmaNa) – one who is identified by pArathanthriyam (total dependence on SrI rAma). “samyathAnjali:” (with joined palms doing namaskAram) – anjali (simple salutation) which could re-instate our true nature not just when we destroyed it but even when emperumAn destroys it. It is the process to fulfil all desires. “sIthAsamaksham” (in the presence of sIthA) – in the presence of sIthA who will enforce the true purpose of the salutation. “kAkuthstham” (to SrI rAma) – the family heritage of SrI rAma which even makes the presence of sIthA pirAtti extraneous.  “idham vachanamabravIth” (spoke this word) – vAlmIki rishi is praising lakshmaNa for saying this word. As explained in SrI rAmAyaNam AraNya kANdam 15.7 “paravAnasmi” (being fully dependent on you) – my nature [dependent] is not the same as your nature [independent]!

AzhwAr is desiring for such pArathanthriyam (total dependence). emperumAn is not caring much thinking “No one is pleasing for such goal; and thus I am not bestowing it on any one; the path to that road is unused now”. What is desired by purusha is called purushArtha (goal). AzhwAr desires “I want to acquire such result [of being totally dependent on you]” and emperumAn approves his desire by nodding his head.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 1

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emperumanar

pAsuram 1

vAzhi ethirAsan vAzhi ethirAsan
vAzhi ethirAsan ena vAzththuvAr vAzhiyena
vAzththuvAr vAzhiyena vAzththuvAr  thALiNaiyil
thAzhthuvAr viNNOr thalai

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Word-by-Word Meanings:

viNNOr – nithyasUris (eternal servants of SrIman nArAyaNan who are in paramapadham, the eternal abode of SrIman nArAyaNan)
thalai – consider some people as their masters
thAzhthuvAr – (They are those who) surrender
thALiNaiyil – at the two lotus feet of
vAzhiyena vAzththuvAr – those who sing glories (mangalams) to devotees
vAzhiyena vAzththuvAr – who sing glories (mangalams) to devotees
vAzththuvAr – who sing glories (mangalams) to Sri rAmAnuja by calling
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
ena –  three times

Simple Translation:
nithyasUris regard certain group of people as their masters. These people are the ones who had surrendered at the feet of those who sing mangalams to those devotees who sing mangalams to those devotees who sing mangalams to SrI rAmAnuja.

Explanation:
People who breathe and live by vaidhika (vEdhic) scriptures are known as parama vaidhikas. The nature of these people is to sing mangalams like “pallANdu pallANdu pallAyirathANdu (thirupallANdu 1)” and “poliga poliga poliga (thiruvAimozhi 5.2.1). Typically they do it thrice. maNavALa mAmunigaL begins this work in a similar manner. There are group of devotees (Group A) who sing mangalams to SrI rAmAnuja as in “vAzhi ethirAsan vAzhi ethirAsan vAzhi ethirAsan”. There is another group of people (Group B) who sees these people (Group A) singing glories to SrI  rAmAnuja and immediately exclaimed “Long live these devotees who are singing mangalams to the great sri rAmAnua”. Upon seeing this incident, there was yet another group (Group C) who felt happy and started singing mangalams (“vAzhi yena vAththuvAr” vAzhi) to those people (Group B) who sang mangalams to the people (Group A) who sang mangalams to sri rAmAnuja.  There were yet another set of people (Group D) who saw and heard the group singing “vAzhi yena vAzththuvAr vAzhi” and surrendered unto them. Their (Group D’s) lotus feet has no parallels in the entire universe and it cannot be compared with anything else. Probably, only their right foot can be compared to their left foot and vice versa.  nithyasUris regarded these people (Group D) as their masters and celebrate them. In fact, these group of people (Group D) are in fact much greater than nithyasUris. maNavALa mAmunigaL starts this work with mangalam by using the word “vAzhi”.

adiyEn santhAna rAmAnuja dAsan

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rAmAnusa nURRanthAdhi – 23

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Introduction (given by maNavALa mAmunigaL)

“I who am the worst, is praising in my despicable mind, about the matter that is kept in the heart as the ultimate wealth by the unblemished devotees; would something bad happen to the qualities of that matter (emperumAnAr) due to me?” says amudhanAr.

Introduction (given by piLLailOkam jIyar)

All the pUrvAchAryas consider it at all times in their divine mind as ‘vaiththamAnidhi’ (great wealth that is saved up), as their protection from dangers, as ever lasting wealth – such matter is emperumAnAr; I who am the worst is also keeping that matter in my mind and started to praise his auspicious qualities; because of this, would something (bad) happen to the auspicious qualities of him who is of great excellence? Thinking so, amudhanAr is getting distressed.

vaippAya vAn poruL enRu nal anbar manaththagaththE
eppOdhum vaikkum irAmAnusanai iru nilaththil
oppAr ilAdha u(a)ruvinaiyEn vanja nenjil vaiththu
muppOdhum vAzhththuvan ennAm idhu avan moy pugazhkkE      23

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Word by word meaning (given by maNavALa mAmunigaL)
nal anbar Those who are faultless and full of love, like how one would keep important wealth within copper / closed layer of containers,
manaththagaththE would keep deep in their minds

vaippAya the wealth kept as for protection during difficult times, like saying ‘vaiththamAnidhi’
vAn poruL enRu as the eternal wealth
eppOdhum vaikkum with no difference of night or day, always keep in their minds, such matter is –
irAmAnusanai – emperumAnAr;
iru nilaththil (whereas) in the big world,
oppAr ilAdha u(a)ruvinaiyEn there are no sinners like me who even though is not having friendliness in mind, am pretending to be friendly, as said in ‘unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3]’ (my mind that would cheat even You), I can cheat even the know-all (emperumAnAr),
vanja nenjil vaiththukeeping emperumAnAr in my deceitful mind (cheating emperumAnAr easily)
muppOdhum – at all times of the day
vAzhththuvan – I sing praises of him (emperumAnAr);
idhu – due to this
ennAm – Oh what bad might happen
avan moy pugazhkkE to his (emperumAnAr’s) praiseworthy greatness.


moy – beautiful
nal anbar – considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.

vyAkyAnam

vaippAya vAn poruL enRu –  That it is a big wealth that is saved up; that it is a big wealth that is deposited; vAn – greatness; as said in ‘vishuNu: SEshI thadhIyas subha guNa nilayO vigrahas SrI SatAri: SrImAn rAmAnujArya padha kamalayugampAthiram yam thadhIyam’, is the lotus feet; since it is said ‘dhanamadhIyam’, it is establishing that such emperumAnAr is the greatest wealth. It is said too as ‘gururEva param dhanam’. In this way he is considered as the eternal savior by …

nal anbarthose who are of full of knowledge and who love his (emperumAnAr’s) divine feet;

nal anbar – considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.

Such noble ones are – AzhvAn, piLLAn, embAr, ANdAn, pillai uRangAvilli dhAsar, and such others.

AzhvAn, emperumAnAr, ANdAn

embar_madhuramangalamembAr – madhuramangalam (near kancheepuram)

manaththagaththE – vAn poruL enRu – Here when ‘vAn’ is taken as the huge space (a big one), implies guru as said in ‘gururEva parambrahma’, so guru is big like the brahmam; and these disciples are being ignorant (out of love) that they don’t realize that such a big thing (vAn) is better kept beautiful outside; instead they keep it in their mind which does not have any faculty!

As said in ‘sthOthra rathnamitham nyastham AchAryasthuthi samputE’, like how if one gets a priceless gem would keep it safe within a container, they are keeping this great distinguished wealth of this world (emperumAnAr) in their hearts.

eppOdhum vaikkum In their minds in the past, present, and future. Past – it was nammAzhvAr when he performed mangaLASAsanam to him (emperumAnAr) as ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1]’ (note that the bad effects of kali yuga would be destroyed (due to incarnation of emperumAnAr); present – (emperumAnAr’s present) ALavandhAr after hearing about the greatness of emperumAnAr had wished to see him and so had come down to perumAL kOyil (kAncheepuram), and from kariyamANikkap perumAL sannidhi there he had done mangaLAsAsanam to emperumAnAr; and SrIman nAthamunigaL got the vigraham of emperumAnAr who was going to incarnate in the future as bestowed by nammAzhvAr and was nurturing it at all the times; so it is apt to say ‘eppOdhum’ (at all times), in this sense as well.

vaikkum – keep it together (in their minds). Even though what is said in ‘jangamaSrI vimAnAni hrudhayAni manIshiNAm’ (In the place that moves, that is, the heart of the humans), this phrase, is related to emperumAn because He stands in the midst of hot environment of sun, stayed in the forest and mountains with entangled plaited hair (in rAmAvathAram when waiting in the mountains for sugrIva to return after the rainy season), and being in the water at all times (ksheerAbhdhi nAthan) – and so the sarvEsvaran is doing sadhana anushtAnam (doing such for some benefit), for the benefit of getting the lotus heart of the devotees; this phrase is also applicable to emperumAnAr since it is said as ‘yasyadhEvE parAbhakthir yathAdhEvE thathAgurau’, and ‘dhEvamiva AchAryam upAsItha’, and, ‘dhEvavath syAth upAsya:’.

irAmAnusanai (keep) emperumAnAr (in their minds)

iru nilaththil  – in this big world

oppAr ilAdha – Tried looking for anyone who would be comparable to me who is lowly/the worst, but could not find any; so there is no comparison to me;

aru vinayEn – hard to rectify (my bad deeds) by doing amends/expiation, and as said in ‘avasyam anubhOkthavyam krutham karma Subha aSubham’ (~effects of good and bad deeds are compulsorily to be experienced), I who has done bad deeds, the bad effects of which would have to be experienced by me; as said in ‘nadhvirANi kruthA anyanEna nirayair nAlampuna:kalpithai: pApAnamithimath kruthEth adhikAn karththum pravarthEthvayi | thEbhya: abhyathikAni aham abhi kshudhra: karOmi kshaNAth’ (~ I have been accumulating sins for long, He has been incarnating to help me get rid of the sins, but I keep adding to it), and as said in ‘aham asmi aparAdha chakravarthi’ (~I am the emperor of sins), and as said in ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’, and as said in ‘pUrvais sva naichyamanusam hithamAryavaryair mAmEva vIkshya mahathAm nathadh asthithEshAm || naichyam dhvitham SataripOmamasathya mEva maththa: parOnamalinOyatha Avirasthi’ (while others have talked to you about their humbleness, I do not even have ability to do that, Oh nammAzhvAr) me who is such extreme sinner.

vanja nenjil vaiththu – even though I am like this, would my mind be pure? – because of its connection with me, it hurries before me to do bad deeds; as said in ‘bhandhAya vishayAsangi’ (if  we get interested in worldly affairs, that would tie us in this material world), my mind which is interested in other matters, and which cheats everyone on the outside that even you who knows everything would consider me in your mind as a good person and be happy about it – in such a mind of mine, I would keep (you).

JIyar too said  – ‘vruthyA paSur naravapusthvaham IdhruSOpi SruthyAdhi sidhdha nikhilAthma guNAsrayOyam, ithyAdharENa kruthinOp mithappravakthum adhyApi vanchana parOthra yathIndhra varthE’ [yathirAja vimSathi – 7] (~I am in the body of a human being, but by deeds I am that of an animal; I mislead others and so they think that I am an ideal one shining with noble qualities that are celebrated by the vEdhAms and vEdhAngams . I am completely bad inside. I am in this despicable state (even while seated in the seat that was decorated by you), Oh yathIndhra! (emperumAnAr));

muppOdhum vAzhththuvanjIyar too had praised emperumAnAr at all times, like – aRu samayach chediyadhanai adi aRuththAn vAzhiyE,  azhagArum ethirAsar adi iNaigaL vAzhiyE, ethirAsan vAzhi ethirAsan vAzhi [Arththi prabandham], and so jIyar performed mangaLASAsanam to emperumAnAr;

If someone had done a mistake the first time/once, then a penance/correction for it would be easy; but unlike that, I have committed mistakes as if that is my everyday activity.

ennAm idhu avan moy pughazhkkEavan (he -> emperumAnAr) (his greatness) – as said in brahmanAradhIyAm as: ‘anantha: prathamam rUpam dhvidhIyam lakshmaNasthathA | balabadhrasthruthIyasthu kalua rAmaAnujasmrutha:’ [brahmanAradhIyam] (He is originally Adhi sEshan; then incarnated as lakshmaNan; third as balarAman; and in kali yugam, as rAmAnujan), and as said in ‘SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya mangaLam’,  (~ is rAmAnujan incarnation of Adhi sEshan, or is it that of vishvaksEnar, or is it SrI:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; long live such yathirAjan;

and as said in ‘SamithOdhaya sankarAthitha: sarva svabhalAth uthuthrutha yAdhava prakAsa: | avarOpithavAn chruthEr apArthAn nanu rAmAnuja varajas sayEsya bhUya:’ [yathirAja sapthathi – 13] ((this has got two meanings that imply krishNa as well as rAmAnujan) – He (krishNa) put those like Sankara in their place (like in the case of bANAsura incident); by His strength he uplifted the yadhu kulam (clan of cowherds), by his bhagavath gIthA he defeated the enemies of arjuna (pArtha), that is balarAma’s brother krishNa; when interpreted as talking about rAmAnujan – he defeated Sankara philosophy that is adhvaitham, by the greatness of his divine feet he changed yAdhava prakASa who was adhvaithin into a SrIvaishNava; defeated those who gave wrong meanings to vEdhas – that is rAmAnujan;  So, is the brother of balarAma (rama anujan), incarnated as this rAmAnujan?

And so emperumAnAr who was praised by abhyukthar (vEdhAnthAcharyar), having such unparalleled greatness,

such emperumAnAr’s :

moy pugazhkkubeautiful greatness that is to be praised; Or, great qualities that are countless;

idhu ennAm –  Oh what might happen to (that greatness of emperumAnAr)?  This (mind) which is doing mangaLASAsanam, what would it do and finish the greatness of him? As said in ‘ninaindhu naindhu uLkaraindhu urugi imaiyOr palarum munivarum, punaindha kaNNeer sAndham pugaiyOdu Endhi vaNanginAl, ninaindha ellAp poruLkatkum viththAy mudhalil sidhaiyAmE, mananjei gyAnaththun perumai mAsUNAdhO mAyOnE’ [thiruvAimozhi 1.5.2] (~ if regulars come and try to praise you, would it not reduce your greatness?), he is feeling remorse thinking how he is tricking (as doing mangaLAsAsanam, etc).

ALavandhAr too said along the same lines, ‘dh4ik asuchim avinItham nirdhayam mAm alajjam parama purushayOgam yOgivarya agra gaNyai: | vidhi Siva sanakadhyai: dhyAthum athyantha dhUram thava parijana bhAvam kAmayE kAma vruththa:’ [sthOthra rathnam – 47] (I must be scolded, I don’t have purity, (because) I have not prostrated any noble ones, I do not have kindness, and am not even ashamed about these, and thought that I am the greatest one, and yet desirous of serving your divine feet, which those higher ones like yOgis, brahmA, sivA, and sanakA. etc., wish for).

(I kept you in my lowly mind, just because other great people keep you in their mind, says thiruvarangaththu amudhanAr).

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

Talking in this way is the nature of great SrIvaishNavas – when in the state of love they would talk with happiness, and when in the state of knowing about themselves and when knowledge is in action they would realize their lowly nature and so back out thinking that nothing bad should happen to the loved because of their thinking about them.

nal anbar – they are pure, unlike me. Or, having good love; goodness of love is – not expecting any benefit.

vanja nenjil vaiththu – my mind is capable of cheating not only others, but emperumAnAr himself.

nammAzhvAr also said ‘unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3]’ (~ my mind would cheat even you (into thinking that I am very devoted).

amudhanAr is feeling terrible that he kept emperumAnAr in his impure mind, whereas it was kept in the pure minds of others.

Those noble ones would meditate upon him without others knowing about it; but I am saying it loud all three times of the day and letting others believe that I am great.

ennAm idhu avan moy pugazhkkEsince others know about my impurity and lowliness, if I kept him in my mind like how the nobles ones do, they might think – does emperumAnAr make his presence even in such people like me, and so for his beautiful greatness I might cause disgrace – saying so amudhanAr is being afraid.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – avathArikai (Introduction)

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<< thaniyans

emperumAnAr_mElkote

Sriya:pathi SrIman nArAyaNan ensures that His devotees reach HIM. In order to do this successfully, he imparts in them, the desire to reach HIM. This desire gradually blossoms into para bhakthi, para gyAna and parama bhakthi. SrIman nArAyaNan created such a gradually refined bhakthi for nammAzhvAr and accepted him finally with his physical body. nammAzhvAr himself says about this in “mayavaRa madhi nalam aruLinan (thiruvAimozhi 1.1.1) ” and “avAvaRRu vEdu peRRa (thiruAimozhi 10.10.11)”. It is because of the association with nammAzvAr that everyone is able to experience a gradual transformation of the desire to para bhakthi, para gyAna and parama bhakthi. This is why our ancestors have yearned for the bhakthi that was bestowed upon by sriman nArAyaNan to azhvAr. The phrases like “bhagavan bhakthimapi prayachchamE” and “parabhakthiyuththam mAm kurushva”. Having yearned for such bhakthi, there were lot of ancestors who have transcended this materialistic place to the permanent and eternal abode of sriman nArAyaNan, namely srivaikuntam or paramapadham.

These ancestors were able to transgress this world and go to parapadham with sriman nArAyaNan’s causeless cause. The representative for such a group of ancestors, are typically parAnkusan (nammAzvAr) and parakAlan (thirumangai AzhvAr). In such an elite company is  SrI rAmAnuja in paramapadham. SrI rAmAnuja’s glory is not just that but in fact is endless. He is the sole refuge of all the people who have the desire to go to paramapadham. He manifests himself in archA (deity) form not only in the divyadEsams and other temples but also extends it to their respective homes. To such a SrI rAmAnuja, thiruvAimozhi piLLai surrendered after realizing that he (thiruvAimozhi piLLai ) is unqualified to go to paramapadham and does not have any merits in his (thiruvAimozhi piLLai’s) favor. Eventually, SrI rAmAnuja’s grace took him to paramapadham.  maNavALa mAmunigaL follows the footpath of his guru namely thiruvAimozhi piLLai. maNavALa mAmunigaL became extremely crazy and mad towards SrI rAmAnuja just like how his guru was. nammAzhvAr is known as “krishNa thrushNA thathvam” ,i.e., the entity that is known as “love towards krishnA”. Similarly, if one were to figuratively describe one’s love for SrI rAmAnuja, the result would be none other than maNavALa mAmunigaL. This is why he is known as “yathIndhra pravaNar”, the name of maNavALa mAmunigaL with which his identity is established comprehensively.

maNavALa mAmunigaL immersed himself in the divine qualities of emperumAnAr (SrI rAmAnuja), as described in the phrases “pAlEpOl sIril pazhuthozhindhEn (periya thiruvandhAdhi 58) ” and “naiyum maNam un guNangaLaiyunni” (rAmAnusa nURRanthAdhi 102). His very nature was to deep dive an enjoy emperumAnAr’s unfathomable glorious qualities. Due to his constant experience of emperumAnAr’s qualities, he became crazy towards emperumAnAr and wanted to reach his lotus feet. His body became white and pale as he was not able to reach the lotus feet of emperumAnAr now. He yearned to reach emperumAnAr and could not bear the separation from him any further. Eventually, by emperumAnAr’s divine grace, maNavALa mAmunigaL got parama bhakthi towards the former. He celebrates the infinite mercy of emperumAnAr who fructified the desire he had towards him and made him reach his lotus feet. maNavALa mAmunigaL, in this scripture called “Arththi prabandham”, celebrates the way in which emperumAnAr graced him, with the thought that those who are in “charama parva nishtai”  (regarding a devotee as their sole refuge), could take cue from this scripture and reach the lotus feet of SrI rAmAnuja.

maNavALa mAmunigaL developed “parama bhakti” towards the lotus feet of SrI rAmAnuja as described in the phrase “paththi ellAm thangiyadhenna” (irAmAnusa nURRandhAdhi 108). “parama bhakthi” state is when a person can no longer continue to exist if he does not get what he wants. Here maNavALa mAmunigaL is in such a state that he cannot be without the lotus feet of SrI rAmAnuja. At this state, he expressed his insatiable desire to reach the lotus feet of SrI rAmAnuja. This is why this work is being called as “Arthi” or the desire/ love, as the pAsurams are characterized by outpourings of his unfathomable desire to be at the lotus feet of SrI rAmAnuja.  The genesis of the desire to attain his lotus feet can be either the hatred towards the materialistic world or the love towards enjoying the glorious characters of bhagavAn SrIman nArAyaNan (or the lotus feet of SrI rAmAnuja for maNavALa mAmunigaL). The hatred towards materialistic world or more precisely “samsAra sAgaram” was dealt beautifully in “munnIr gyAlam” decad in thiruvAimozhi by nammAzhvAr. Love towards SrIman nArAyaNan was described vividly in “aRukkum vinai” decad in a much later thiruvAimozhi by nammAzhvAr. Likewise, the two aforementioned thaniyans namely “vambavizh thAr” and “thEn payilum thArAn” describe the hatred towards samsAram and love towards lotus feet of SrI rAmAnuja respectively. In the case of maNavALa mAmunigaL, though his “interest” (Arthi) stem from these two sources, one can see the preponderance of love towards SrI rAmAnuja is the main inspirational force, as seen in an overwhelming number of pAsurams in this work.

maNavALa mAmunigaL’s time period was not the same as SrI rAmAnuja, Hence, he could not have the experience of having mingling with SrI rAmAnuja and doing service to his divine unparalleled two feet, like the other great AchAryas like kUraththAzhvAn etc. He yearned to do service to SrI rAmAnuja yet time was not helping him. However, though he could not see SrI rAmAnuja in person, he lived in the place where SrI rAmAnuja lived, i.e., SrIrangam. Given the fact that at least he could live in the same town as SrI rAmAnuja, he became happy about it and requested for the eternal service to SrI rAmAnuja as per “vazhuvilA adimai” (thiruvAimozhi 3.3.1). He mediated upon SrI rAmAnuja and requested for this eternal service to him.

This is why he requests SrI rAmAnuja that he give him the mental state of vaduga nambi, as seen in the phrase “vaduganambi than nilayai en thanakkuth thandhu ethirAsA ennALum unthanakkE AtkoL ugandhu” (Arththi prabandham 11).  SrI rAmAnuja is compared to be lakshmaNa who said “aham sarvam karishyAmi (I will do everything for you SrI rAma)” in SrI rAmAyaNam. SathrugnAzhvAn was one who regarded his bharatha as his everything for the latter regarded SrI rAma as everything. SathrugnAzhvAn did not even pay any heed to SrI rAma and HIS beauty. He was a one who conquered the enemy called “bhakthi towards SrI rAma”. It is considered as enemy here because it would stop SathrugnAzhvAn from doing service to bharatha. In SrI rAmAyaNam, he is described as “SathrugnO nithya Sathrugna:”. Since SrI rAmAnuja is celebrated at the pedestal of lakshmaNa who did all service to SrI rAma, maNavALa mAmunigaL’s is celebrated at the pedestal of SathrugnAzhvAn who regarded bharatha as everything. Here maNavALa mAmunigaL regarded SrI rAmAnuja as everything to complete the analogy.

There is a significance in the connection between nammAzhvAr, emperumAnAr and maNavALa mAmunigaL. nammAzhvAr attained the lotus feet of the ONE who has the hue of the cloud, i.e., SrIman nArAyaNan as per the line “mugil vaNNan adiyai adaindhu uyndhavan” (thiruvAmozhi 7.2.11). SrI rAmAnuja held the lotus feet of nammAzhvAr who attained the eternal abode of SrIman nArAyaNan through HIS grace. maNavALa mAmunigaL who had no other refuge other than SrI rAmAnuja caught hold of his lotus feet and did service to them. This is the significant connection between AzhvAr (nammAzhvAr), emperumAnAr (SrI rAmAnuja) and jIyar (maNavALa mAmunigaL).

maNavALa mAmunigaL who is celebrated in the elite league of nammAzhvAr and SrI rAmAnuja described the glories of these two in his other works namely “thiruvAimozhi nURRandhAdhi”, “upadhESa raththina mAlai” and “yathirAja vimSathi”. In these works, he expressed his unsatiable love towards these two and their greatest works. Phrases like “parAnkuSa pAdha bhaktham” (yathirAja vimshathi 1) and “SatakOpan thEmalarthAtkE iniya pAdhukamAm endhai irAmAnusan” (Arththi prabandham 10) corroborate that. Continuing the thought, in this final work of his (Arththi prabandham) he concluded with the final frontier, i.e., “charama parvam”. “charamam” would mean final, ultimate or nothing else beyond this. When one wonders what can be one’s final destination/target (prApyam), maNavALa mAmunigaL concludes that the ultimate target (there is nothing else to reach beyond this) is nothing but the lotus feet of devotees of SrIman nArAyaNan. maNavALa mAmunigaL  dealt about this ultimate philosophy in his final work during his last few days in this earth. maNavALa mAmunigaL, in his yathirAja vimSathi started with “rAmAnujam yathipathim praNamAmi mUrdhnA” (yathirAjA vimshathi 1) and concluded with “thasmAdh ananya SaraNau bhavathIthi mathvA” (yathirAja vimshathi 20), thereby talking about the greatness of prApakam (the path) that is none other than SrI rAmAnuja‘s lotus feet. In “Arththi prabandham”, he starts with “vAzhi ethirAsan” (Arththi prabandham 1) and concludes with “indhavarangaththu inidhirunI” (Arththi prabandham 60), thereby talking about the significance of prApyam (goal or target to be achieved), that is none other than doing service to the lotus feet of SrI rAmAnuja. Hence, yathirAjA vimshathi is “prApaka param” (in the mode of explaining the path) and “Arththi prabandham” is “prApya param” (in the mode of explaining the goal). At this juncture, it behooves us to take cognizance of dhvaya mahAmanthram that has two sentences. The second half of it talks about the rush that one needs to have while yearning to do kainkaryam to the divine couple of SrIman nArAyaNan and SrI mahAlakshmi. This “Arththi prabandham” conveys the essence of the rush yearned by a person in reaching and serving the target that is nothing but the lotus feet of SrI rAmAnuja. The final frontier in target is “thadhIya kainkaryam” or serving the devotees of SrIman nArAyaNanmaNavALa mAmunigaL is aware of it and understands its true nature through these pAsrurams, thereby showing it.  This “thadhIya kainkaryam” of maNavALa mAmunigaL towards SrI rAmAnuja is the sole underlying current that runs through this prabandham. He expresses it through pAsurams that are multi-metered.

In the first pAsuram of Arththi prabandham, maNavALa mAmunigaL sings mangaLASAsanam to SrI rAmAnuja. There is an analogy to this in SrI rAmAyaNam. In SrI dhandakAraNyam, there were lot of rishis who saw SrI rAma. These rishis were beaten very hard by various rAkshasas (demons) and rAvAna himself. They had a lot of bruises in their body and wanted to complain about these to SrI rAmA. They wanted to say “yEhi paSya SarIrANI”, i.e., look at this bruised body of ours. However, the minute SrI rAma entered the forests of dhandakAraNyam, they were completely captured by the splendid beauty of SrI rAma that they forget their bodily bruises. They were in total awe of SrI rAma’s individual bodily features that they started to fear among themselves that nothing should happen to such a divine beauty. They started to sing mangaLams (songs that ward of evils and guards a person) to SrI rAma instantly as seen in “mangaLAni prayugjAnA:”. Similarly, periya udaiyAr (jatAyu) who was in his death bed after his heroic fight with rAvAna, saw SrI rAma and was lost in his beauty even at that time. He exclaimed “Ayushmann” or “long live” towards SrI rAma. Similarly, maNavALa mAmunigaL sings mangaLams to SrI rAmAnuja‘s aprAkrutha vigraham (the body that is not made of five primordial elements of ether, wind, fire, water and earth). maNavALa mAmunigaL approached the lotus feet of  SrI rAmAnuja in order for the latter to accept him into his fold. However, before submitting his request, when maNavALa mAmunigaL saw  SrI rAmAnuja‘s aprAkrutha vigraham in front of him, he sang mangaLams to him, much like the rishis and jatAyu. He regarded that he should be warded of any evil first before even thinking of telling his problems.

When a person does mangaLaSAsanam like this, the nithyasUris (those who live forever with SrIman nArAyaNan in HIS eternal abode called paramapadham) become very ecstatic and celebrate this person who sings mangalams.  SrI rAmAnuja himself had sung mangaLams as thiruvarangaththamudhanAr says “anbAl mayal kondu vAzhthum irAmAnusan” (rAmAnusa nURRanthAdhi 6). nammAzhvAr in his 10.9 thiruvAimozhi (sUzh visumbaNimugil) visually describes how the nithyasUris celebrate and welcome a person who has done mangalams to other devotees and is en route to paramapadham. This person, at one time, considered himself to be not qualified to reach paramapadham but even then he continued to sing mangaLams to SrIman nArAyaNan’s devotees. Such a person and even the descendants of such a person is the object of enjoyment and celebration for the nithyasUris.  This is what forms the crux of the first pAsuram. periyAzhvAr started with “pallANdu pallANdu” (thirupallAnNu 1) and continued to do mangalAsAsanam like “appAnchachanniyamum pallAndE” (thirupallANdu 2). periyAzhvAr not just sang mangalams to SrIman nArAyaNan but also continued to do so for HIS devotees including the likes of divine conch, divine bow so on and so forth. Similarly in SrI rAmAyaNam, one can observe that the mangalams were sung towards SrI rAma, SrI lakshmaNa, sugrIva etc as per the SlOkam “jayathibhalO rAmO lakshmaNaScha mahAbhalaha rAjAjayathi sugrIvO rAgavEnapipAlithaha”.

adiyEn santhAnam rAmAnuja dhAsan

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Arththi prabandham – thaniyans (Invocation)

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bhagavad_ramanuja_2011_may

thaniyan 1

thEn payilum thArAn ethirAsan sEvadi mEl*
thAn paramapaththi thalaiyeduththu*
mAndharkku uNavAga Arththiyudan oNdamizhgaL seydhAn*
maNavALa mAmunivan vandhu

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word-by-word meanings

maNavALa mAmunivan – periya jIyar, who is also known by the name of maNavALa mAmunigaL
vandhu – incarnated in this world.
thAn – During his incarnation,
paramapaththi – highest state of bhakthi (devotion)
thalaiyeduththu – was blessed upon him towards
thArAn – the one who adorns a garland
payilum – that oozes with
thEn –  honey
ethirAsan – and the one who is also known as ethirAsan.
sEvadi mEl –  (maNavALa mAmunigaL) wrote about ethirAsan’s lotus feet
seydhAn – a work called “Arththi prabandham”
oN – that is simply beautiful (object of great enjoyment)
thamizhgaL – in dhrAvida language (thamizh)
Arththiyudan – with much interest in order to reform them after looking at the sad and pitiable state
mAndharkku – This work is targeted towards ignorant souls
uNavAga – and serves as their food for thought

Simple Translation

maNavALamAmunigaL who is also known as periya jIyar, incarnated in this world. During this time, he was bestowed with bhakthi of the highest order known as parama bhakthi by none other than yathirAja, the one who is seen adorning a beautiful garland from which honey oozes out. maNavALa mAmunigaL wrote with much interest (Arththi) about the significance of the lotus feet of yathirAja and that work is celebrated by the name of “Arththi Prabandham” in beautiful thamizh language. This work is targeted toward the ignorant souls and serves as the food for their intellect.

thaniyan 2

vambavizh thAr vaNmai maNavALa mAmunigaL*
ampuviyil kAl porundhA ArththiyinAl* umbar thozhum
viNNulagil chella viraindha ethirAsan padhangaL
naNNi uraiththAr namakku

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word-by-word meanings

maNavALa mAmunigaL- periya jIyar, who is also known by the name of maNavALa mAmunigaL
uraiththAr – blessed
namakku – us (with this work called “Arththi prabandham”)
vaNmai – with extreme generosity is seen
thAr – adorned with a garland of beautiful flowers that
vambavizh – blossomed just then.
ArththiyinAl – (maNavALa mAmunigal) with sadness because he realized that
kAl – his divine lotus feet
porundhA –  is not able to fit to live in this
am – beautiful
puviyil – world and so he
viraindha – tried to expedite his
chella – ascend to
viNNulagil – paramapadham (the eternal abode of Sriman nArAyaNan the place for which there is no superior
thozhum – that is being worshipped by
umbar – nithyasUris (eternal servants of Sriman nArAyaNan)
naNNi – This was possible because of his steadfast and unyielding faith in
padhangaL – the lotus feet of
ethirAsan – emperumAnAr

Simple Translation

maNavALamAmunigaL who is seen adorned with a garland of flowers that had just blossomed, blessed us with a work called “Arththi Prabandham”. He regarded that his feet are not fit to live in this beautiful world and wanted to expedite his going to paramapadham, the place of worship for nithyasUris. This was possible for maNavALa mAmunigaL only due to the grace of emperumAnAr.

adiyEn santhAnam rAmAnuja dhAsan

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thiruvAimozhi – 2.8.11 – kaN thalangaL

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Full series >> Second Centum >> Eighth decad

Previous pAsuram

nammazhwar-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “Those who learn this decad, will achieve the most distinct wealth of the liberated individuals, as explained in this decad”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains sovereign control over all 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

kaN thalangaL seyya karumEni ammAnai
vaNdalambum sOlai vazhudhi vaLa nAdan
paN thalaiyil sonna thamizh Ayiraththippaththum vallAr
viNdalaiyil vIRRirundhu ALvar emmA vIdE

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

kaN – in the eye
thalangaL – fully
seyya – reddish
karu – (contrasting it) blackish
mEni – having divine form
ammAnai – lord of all
vaNdu – beetles
alambum – moving around in the flood of honey
sOlai – having gardens
vazhudhi vaLa nAdan – AzhwAr who owns thiruvazhudhi vaLanAdu
paN thalaiyil – keeping the tune as the foundation
sonna – mercifully sang
thamizh Ayiraththu – thousand pAsurams of thiruvAimozhi
ippaththum – this decad
vallAr – those who are well-versed
viN thalaiyil – on top of the paramAkASam (spiritual sky)
vIRRu irundhu – As said in “sa svarAtbhavathi” (he has become the emperor), being seated distinctly
e (em) – being together in all manner
mA – having unlimited joy
vIdu – the bliss of mOksham (liberation)
ALvar – will experience with full control

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

nammAzhwAr who owns thiruvazhudhi vaLanAdu which has gardens, having beetles moving around in flood of honey, mercifully sang this decad in the thousand pAsurams having tune as the foundation, about emperumAn who is the lord of all, who has blackish divine body contrasting his fully reddish eyes; those who are well-versed in this decad, will be seated distinctly as said in “sa svarAtbhavathi” (he has become the emperor) on top of the paramAkASam (spiritual sky) and will experience the bliss of mOksham being together in all manner having unlimited joy with full control. emmA vIdu is also explained as the great abode (parampadham) which he has decided to bestow to me and those who are related to me.

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

  • kaN thalangaL … – Like it is said in “bhUthalangaL” (the vast lands), here “thalangaL” explains the vastness of “kaN” (eye). AzhwAr praised sarvESvaran who has vast reddish eyes and a contrasting divine blackish body, through his poetry.
  • vaNdu … – Like one is tossed around in a flood,  beetles are tossed around in the flood in the gardens which are present in thiruvazhudhi vaLanAdu (AzhwArthirunagari and its surroundings) which is owned by nammAzhwAr. pAsurams sung by such AzhwAr. This prabandham is sung in thalaiyAna paN (top-most tune). Alternatively, it is explained as pAsuram sung with a tune. Among the thousand pAsurams, those who are well-versed in this decad, as said in thaiththiriya upanishadh “nAgasya prushtE” (seated on Adhi SEsha in SrIvaikuNtam), will be seated in paramapadham in a distinct manner having mOksham fully under their disposal.
  • viN thalai – explained as thalaiyAna viN (top-most sky), viNNin mElE (on top of the sky). They will achieve a stature where the residents of paramapadham will follow their orders. They will achieve not just AthmalAbham (self-realization), but will achieve paramapurushArthalakshaNa mOksham (ultimate goal of engaging at emperumAn’s kainkaryam forever).
  • vIRRu irundhu – Staying relaxed, being freed from all the turmoils of the material realm.
  • ALvar emmA vIdE – As explained in thiruvAimozhi 1.5.10than pAl manam vaikkath thiruththi vIdu thiruththuvAn” (reform the jIvAthmA to be fully engaged with him and freshen up paramapadham too), they will rule the paramapadham (spiritual realm) which is prepared for the pleasure of me (AzhwAr) and those who are related to me.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr started explaining the principles of the decad briefly by saying “emperumAn would help cross-over this ocean of material world for those who desire to do so”.
  • In the second pAsuram, he said “He is not needed to that; relationship with him will itself do that”.
  • In the third pAsuram, he said “bhagavAn’s immortal activities are visibly seen”.
  • In the fourth pAsuram, he said “Oh those who want to enjoy boundless bliss! Take shelter of him”.
  • In the fifth pAsuram, he elaborated thiruvAimozhi 2.8.1 “iNaivanAm epporutkum” (he will be born among all species) phrase.
  • In the sixth pAsuram, when asked “Does he have all these greatness?”, he said “arjuna already analysed and established so that we don’t have to do that again”.
  • In the seventh pAsuram, he said “Is this something we need to know by someone’s words? We can see that the whole universe exists for his sport”.
  • In the eighth pAsuram, he said “his omnipresence etc cannot be comprehended by any one”.
  • In the ninth pAsuram,  he said “those who do not agree with his omnipresence will suffer like hiraNya kaSipu”.
  • In the tenth pAsuram, he said “I have seen/known such emperumAn”.
  • In the end, AzhwAr explains the result for those who learnt this decad and completes the same.

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 – 2.8.10 – sIrmai koL

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

krishna-dark

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr says “Let others do whatever they want; I am glad to have enjoyed emperumAn who is the lord of both spiritual realm and material realm”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr becomes delighted that he enjoyed bhagavAn who is the saviour in all manners and is the one who bestows mOksham.

Highlights from periyavAchchAn piLLai‘s introduction

In the tenth pAsuram – AzhwAr becomes delighted like someone who escaped with his belongings in a mass robbery saying “I am happy to enjoy him”.

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

Tenth pAsuram. AzhwAr becomes delighted meditating upon the benefit for self thinking “Leave the others. Instead of becoming like them, at least we are able to enjoy him”.

pAsuram

sIrmai koL vIdu suvargga naragIrA
Irmai koL dhEvar naduvA maRRu epporutkum
vEr mudhalAy viththAyp parandhu thani ninRa
kAr mugil pOl vaNNan en kaNNanai nAn kaNdEnE

Listen

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

sIrmai koL – having greatness (of being accomplished by bhagavAn‘s mercy instead of being achievable by one’s own virtues/vices)
vIdu – mOksham – liberation (paramapadham – spiritual realm)
suvargga naragu – svarga (heaven) and naraka (hell) (which are resulting from virtues and vices)
IRA – having as upper boundary
Irmai koL – kind-hearted
dhEvar – celestial beings
naduvA – being the intermediary (between the means and the result)
maRRu – [other] primary forms
epporutkum – all entities/aspects such as sAdhanam (means) etc
vEr – being the sahakAri kAraNa (ancillary cause)
mudhalAy – being the nimiththa kAraNa (instrumental cause)
viththAy – being the upAdhAna kAraNa (material cause)
parandhu – pervading everywhere
thani – being different (from all objects he pervades)
ninRa – being situated
kAr – in the rainy season
mugil pOl – like a cloud
vaNNan – having the form
en – being easily approachable by me
kaNNanai – krishNa
nAn – I
kaNdEnE – enjoyed him – saying this he becomes delighted.

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

bhagavAn is the all three causes viz., upAdhAna kAraNam (material cause), nimiththa kAraNam (instrumental cause) and sahakAri kAraNam (ancillary cause) for the great mOksham (liberation – paramapadham – spiritual realm which can only be accomplished by bhagavAn’s mercy instead of one’s own virtues/vices), for all objects/aspects starting with the primary forms, means etc., having the kind-hearted celestial beings who are the intermediary (between the means and the result) in the middle and svargam (heaven)/narakam (hell) as the upper boundary; he is all-pervading omnipresent. AzhwAr becomes delighted that he enjoys such kaNNan emperumAn who is having a beautiful cloud like form in rainy season.

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

  • sIrmai koL … – For the paramapadham (spiritual realm) which is best in all manners, heaven which has limited pleasures, hell which has exclusive suffering at the end, kind-hearted celestial beings in the middle, other animal forms etc
  • vEr mudhalAy viththAy – he is exclusively the three types of causes
  • parandhu – As said in thaiththirIya upanishath “thath srushtvA thadhEvAnuprAviSath thadhanupraviSya sachcha thyachchAbhavath” (He created it (universe); he entered in there; after entering he became (assumed the forms of) chEthana (sentient) and achEthana (insentient)) – first he created the universe and the entities, subsequently entered into them to give them names and forms and thus being the cause of everything [anu pravESam – bhagavAn is already present everywhere; he is entering into the objects means that he is transforming the entities from a subtle (unmanifest) state to gross (manifest) state].
  • thani ninRa … – Not only he stayed as jagachcharIra (having the universe as his body), highlighting his distinct nature, though he remained in paramapadham with a beautiful laden cloud (in rainy season) like dark-hued form, he descended as krishNa to be controlled by me – I enjoyed such emperumAn happily, says AzhwAr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.8.9 – engumuLan kaNNan

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Narasimha_Avatar1

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says “it is impossible to comprehend the greatness of SrI narasimha, who appeared instantaneously on request of SrI prahlAdhAzhwAn to prove his all-pervasive nature even to convince those who don’t believe that”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that his mingling freely with his devotees is difficult to comprehend.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. When asked “What you are saying is inconclusive. How can the same object pervade many objects without losing any of its aspects? Is it possible?” AzhwAr says “Oh losers! You will also suffer the same fate as hiraNyakaSipu who did not accept emperumAn’s omnipresence”.

pAsuram

engum uLan kaNNan enRa maganaik kAyndhu
ingillaiyA enRu iraNiyan thUN pudaippa
angappozhudhE avan vIyath thOnRiya en
singap pirAn perumai ArAyum sIrmaiththE

Listen

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

kaNNan – as said in “sarvam vyApya sthitha:” (everywhere pervaded and well situated), sarvESvaran who is the controller of all
engum – everywhere
uLan – one who is present
enRa – thus said
maganai – son
kAyndhu – shunned or showing anger
ingu – here
illai – not present
enRu – saying so
thUN – pillar (which was declared by himself as the place devoid of emperumAn)
iraNiyan – hiraNya kaSipu
pudaippa – hit
angu – in that pillar itself
appozhudhE – instantaneously
avan – hiraNya kaSipu
vIya – to be destroyed
thOnRiya – presented his form
en – my
singam – half human and half lion form
pirAn – great saviour’s
perumai – greatness (of being partial towards his devotees)
ArAyum – analysing (through the heart)
sIrmaiththE – is it of that nature?

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

hiraNya kaSipu showed his anger on his son SrI prahlAdhAzhwAn who said sarvESvran who is the controller of all is present everywhere as said in “sarvam vyApya sthitha:” (everywhere pervaded and well situated), saying “He is not here” and hit the pillar (which was declared by himself as the place devoid of emperumAn); emperumAn appeared in that pillar itself instantaneously in a half human and half lion form; Is the greatness  (of being partial towards his devotees) of such narasimhan emperumAn who is a great saviour of the nature that it can be analysed and understood?

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

  • engum uLan kaNNan – This is the mistake he committed; he said “sarvESvaran is omnipresent“. He simply repeated the words of krishNa himself. bhagavath gIthA 9.4 “mayA thathamidham sarvam …” (this universe is pervaded by me). bhagavath gIthA 10.39 “na thadhasthi vinA yath syAnmayA” (whatever exists, it does not exist without me).
  • enRa maganaik kAyndhu – Even if an enemy utters these words, one should fall at the enemy’s feet too (due to the great meaning of the words); considering the relationship (his own son), he should only praise his son for uttering such wise words; even considering the age too, he should praise due to a young boy saying such wise words; nampiLLai explains this using periya thirumozhi 2.3.8 pAsuram. As it is school-going age as said in “paLLiyil Odhi vandha” (learning in school), whatever recited will be praiseworthy. Further, “than siRuvan” (his own son) – since he is his own progeny, his words should be dear to him. More over,”vAyil Or Ayira nAmam” (1000 names in his mouth) – what he said is the divine name of emperumAn. “oLLiyavAgip pOdha” (recited in a sweet manner) – even if the words are not worthy, since they are said sweetly, they should be praised. “Angu adhanukku onRum Or poRuppilanAgi” (unable to bear those words, right there) – this is called asahyApachAram (offense without any specific reason). “piLLaiyaich chIRi” – he disowned his own son citing the recital of divine names as the only reason. But AzhwAr proclaims such prahlAdhAzhwAn as [his own] “piLLai” (magan – son).
  • maganaik kAyndhu – Though his own son, because of recital of divine names of emperumAn, he showed his anger towards prahlAdhAzhwAn.
  • ingu … – He pats the nearby pillar and says “if he is everywhere, he should not be absent here” and hits it. As said in periyAzhwAr thirumozhi 1.7.9 “aLandhitta thUNai avan thatta” (he hit the pillar that was built by himself) – since it was built directly under his supervision, one cannot say that “narasimha was placed inside pillar previously while constructing the pillar”. “avan thatta” (he himself hit the pillar) – if some one else hit the pillar, one may say “the one who hit the pillar hid the narasimhan emperumAn in his hand and sneaked him inside the pillar before breaking it”.
  • angu appozhudhE – inside the pillar itself, in the same place. instantaneously – right when prahlAdhAzhwAn vowed the presence of emperumAn everywhere.
  • avan vIyath thOnRiyaemperumAn appeared fiercely such that his appearance itself will kill hiraNya kaSipu (due to the fearsome appearance). Seeing narasimha emperumAn’s roar, angrily folded tongue on top of the lip, reddish angry eyes, raised eyebrows, hiraNya kaSipu melted like a roasted pig since he is gold (hiraNya means gold which melts in heat).
  • en singap pirAn perumai – Can the supremacy of narasimha emperumAn who favoured his devotees, be analysed by someone now?

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 – 2.8.8 – kANbAr Ar

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

krishna-on-leaf

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “His magnificent activities, even individually, cannot be comprehended by the wisest persons”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “his divine aspects which were revealed by him to me, cannot be easily understood/taught for any one”.

Highlights from periyavAchchAn piLLai‘s introduction

In the eighth pAsuram – AzhwAr says “For those who depend on self-effort to see/understand him, how can they even comprehend one among his many magnificent activities?”.

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

See nanjIyar‘s introduction.

pAsuram

kANbAr Ar em Isan kaNNanai en kANumARu
UN pEsil ellA ulagum Or thuRRARRA
sENpAla vIdO uyirO maRRu epporutkum
ENpAlum sOrAn parandhu uLanAam engumE

Listen

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

em – my
Isan – being lord
kaNNanai – krishNa who is easily approachable
kANbAr – one who can know
Ar – who?

if this is his nature,
kANumARu – to know
en – how?

for him,
UN – food
pEsil – if we try to say,

As said in brahma sUthram 1.2.9 “aththA charAchara grahaNAth” (lord consumed all movable/immovable objects during praLayam),
ellA ulagum – all worlds (which are filled with movable/immovable objects)
Or thuRRu – even for a handful
ARRA – not sufficient;
vIdO – his residence (where he lives)
sENpAla – As explained in chAndhOgya upanishadh “viSvatha: prushtEshu sarvatha: prushtEshu” (beyond everything else in this material world), in the paramapadham (spiritual realm) that is much beyond all of the material realm
avanO – him
maRRu – other than him
epporutkum – all objects
uyir – antharAthmA (in-dwelling super soul)
ENpAlum – even a small place
sOrAn – without losing
engum – in all places
parandhu – pervaded
uLanAm – exists

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

Who can know my lord krishNa who is easily approachable? How can they know about him? If we try to speak about his food, even all the worlds (which are filled with movable/immovable objects) would not even be sufficient for his handful as said in brahma sUthram 1.2.9 “aththA charAchara grahaNAth” (lord consumed all movable/immovable objects during praLayam); as explained in chAndhOgya upanishadh “viSvatha: prushtEshu sarvatha: prushtEshu” (beyond everything else in this material world), the paramapadham (spiritual realm) that is much beyond all of the material realm is his residence (where he lives); he is the antharAthmA (in-dwelling super soul) of all objects other than him and he pervades in all places which exist without losing even a small place.

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

  • kANbAr Ar em Isan kaNNanai – Being the supreme lord,  he still appeared as krishNa and became controllable by me. Unlike me who saw him after he himself decided to reveal about him, others who try with their own efforts cannot see him. Is there anyone who can know/see him with his/her own self-efforts? Leaving that aside, is there anyone who has known/seen him?
  • en kANumARu – Which aspects can they know? Even if intelligent persons set out to know him, his aspects are unlimited to know. Why are they difficult to understand? His activities are such that they are difficult to understand. If we try to explain how he eats, all of the worlds will not even be a handful for him. How can anyone comprehend emperumAn who has such activities?

After saying his activities are difficult to understand, AzhwAr further says that his nature too is not easy to understand.

  • sENpAla vIdO – He is owning the paramapadham which is naturally great, mukthAthmAs (liberated souls) and nithyAthmAs (ever-free souls) and all other dhEvathAs (celestial beings) et al [sEN – greatness, pAl – having].
  • ENpAlum sOrAnENpAlum – two explanations – a) all conceivable places, b) eight directions. He is pervading in all these places.
  • parandhu uLanAm engumE – When he is pervading, he pervades everywhere without leaving any space. This being the case, how can any of the objects which are pervaded by bhagavAn,  comprehend emperumAn who is pervaded everywhere?

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