thiruvAimozhi – 3.2.11 – uyirgaL ellA

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

Full series >> Third Centum >> Second decad

Previous pAsuram

nammalwar-tirupati

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that those who learn this decad would not suffer like him and would be freed from bondage.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the elimination of bodily connection that he desired for, as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says that this decad will cut off the bodily connection for those who practice it.

pAsuram

uyirgaL ellA ulagamum udaiyavanaik
kuyil koL sOlaith then kurugUrch chatakOpan
seyiril sol isai mAlai AyiraththuL ippaththum
uyirin mEl Akkai Unidai ozhivikkumE

Listen

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

ellA uyirgaL – all living beings
ellA ulagamum – all worlds
udaiyavanai – one who owns
kuyil koL – having cuckoos
sOlai – having gardens
then – beautiful
kurugUrch chatakOpan – mercifully spoken by nammAzhwAr who is the leader of AzhwArthirunagari
seyir – poetic defects
il – without
sol – having words
isai – with music/tune
mAlai – having garland
AyiraththuL – among the thousand
ippaththum – this decad
uyirin mEl – that which is unnatural and cause of bondage for the AthmA
Un Akkai idai – from the body which is made of flesh etc
ozhivikkum – will free

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

AzhwArthirunagari is the place that has gardens that have cuckoos in them; nammAzhwAr who is the leader of such AzhwArthirunagari mercifully spoke about the one who owns all living beings and worlds, with words that have no poetic defects and music/tune in a garland of thousand pAsurams; among such thousand pAsurams, this decad will free the AthmA from the [material] body which is unnatural, cause of bondage for the AthmA and made of flesh etc.

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

AzhwAr said “nilaip peRRu en nenjam peRRadhu nIduyir” (My broken heart became stable and my AthmA became permanent) when emperumAn appeared in front of him to relieve him from all his sorrows; But looking at emperumAn’s face, it looked like, it was his AthmA that became permanent [after satisfying nammAzhwAr].

  • uyirgaL … – Only after AzhwAr sustaining himself, emperumAn became the owner of all worlds and living beings; emperumAn would have only lost AzhwAr; but AzhwAr would have lost emperumAn who is the owner of both spiritual and material realms. Even if one part is lost, he becomes incomplete. Thus, only after having AzhwAr, his lordship/supremacy acquired completeness.
  • kuyil … – After the prakAri (bhagavAn – object) survives, nammAzhwAr who is the prakArabhUthar (AthmA – a form, mode, attribute) survives, Azhwarthirunagari too survives, the gardens that are present there also survive,  the joyful sounds of the birds that live in those gardens are heard. It happened as said in SrI rAmAyaNam yudhdha kANdam 127.17 and 127.18 “akAlapaliNO vrukshA:…” (SrI rAma requests bharadhwAja rishi – Oh bharadhwAja bhagavAn! When we reach ayOdhya, on our way, let the trees blossom even during non-season and give us fruits and honey-giving-flowers).
  • seyir il sol … – A literary garland made of words and tunes without any defect. These words are not focussed on suggesting us to tactfully work with the bodily connection or continue to lead the life conveniently even when don’t achieve bhagavAn. If the actions don’t match “engu inith thalaip peyvan“, that will be a defect.

When asked “What does this decad do?”,

  • uyirin mE Unidai Akkai ozhivikkumE – Like a prince and hunter were placed together [when a prince gets lost in the forest and a hunter picks him up and raises him, they develop a bondage, though it is unnatural and when the king finds out about the prince, he will someday reinstate him as the prince, breaking the bondage between the hunter and prince], AthmA which is eternal, having gyAnam (knowledge) and Anandham (bliss) as its identity and being subservient to Iswara and achith which constantly changes are together bonded by avidhyA (ignorance) etc; Such ignorance will be eradicated along with its traces. It is not that, AzhwAr still has igorance and it will be removed now. When he says “pollA Akkaiyin puNarvinai aRukkalaRA“, it is due to the repeated remembrance of the dangers of this material realm; when AzhwAr said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai“, Iswaran decided to remove all his hurdles. Still, there should be some result for his crying out; for that, it is explained that the hurdles of those who are related to AzhwAr will be removed.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr said “How will I reach you after using the senses you gave me in causing disaster to myself?”.
  • In the second pAsuram, he said “When will I reach your highness after eliminating these sins that have surrounded me?”.
  • In the third pAsuram, he said “It is not possible to eliminate the sins myself after myself surrounding me with those sins with the senses you have given me. So, you have to find a means that I dont’t know, but you know and tell me that”.
  • In the fourth pAsuram, he said “You have to eliminate my attachment towards lowly aspects which are different from you and you have to bring me glories by being attached to your divine feet”.
  • In the fifth pAsuram,  he said “if you were not going to do that [uplift me], why did you reveal your greatness to me?”.
  • In the sixth pAsuram, he said “what is so great about creating the AthmA [i.e., giving it body and senses]? now, you have to bestow the qualities [that are required to reach you]”.
  • In the seventh pAsuram, he said “What is the use of blaming him without knowing our own position?”.
  • In the eighth pAsuram, he said “Have I engaged in any great means to cry out for you like this?”.
  • In the ninth pAsuram,  AzhwAr said “How am I going to achieve him after missing him during thraivikrama incident [where he touched everyone’s head with his divine feet]?”.
  • In the tenth pAsuram, at that stage, emperumAn manifests himself in front of AzhwAr and sustains him.
  • In the end, he explains the result and concludes the decad.

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

Leave a Reply

Your email address will not be published. Required fields are marked *