Monthly Archives: February 2017

sthOthra rathnam – 51

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Introduction

ALavandhAr says “This relationship between one who needs mercy and one who has mercy, was established by the mercy of your highness; that being the case, you should protect me without abandoning me”.

thadhaham thvadhruthE na nAthavAn
madhruthE thvam dhayanIyavAn na cha |
vidhinirmithamEthadhanvayam
bhagavan! pAlaya mA sma jIhapa: ||

Word by word meaning

bhagavan – Oh lord who is filled with knowledge!
thath – thus
aham – I
thvath ruthE – other than you
na nAthavAn – without (any other) lord
thavam cha – you too
math ruthE – (anyone) other than me
na dhayanIyavAn – not having the target of your mercy.
vidhi nirmitham – caused by your mercy
Ethadhanvayam – this relationship
pAlaya – protect
mA sma jIhapa:  – do not abandon

Simple Translation

Oh lord who is filled with knowledge! Thus I am without (any) lord other than you and you too are not having (anyone) other than me as the target of your mercy. This relationship which was caused by your mercy must be protected and do not abandon it.

vyAkyAnam (Commentary)

  • thath – Thus, since it is difficult for you to find a proper recipient of your mercy.
  • aham – Being with defects, and repenting for the same.
  • thvadhruthE na nAthavAn – As said in SrI rAmAyaNam ayOdhyA kANtam 2.42 “vyasanEshu cha manushyANAm bruSam bhavathi dhu:khitha:” (when his subjects suffered, SrI rAma felt more agony than they), I have no other lord than your highness who cannot bear my sorrow more than I can bear myself. dhayA (mercy) means “para dhu:kha asihishNuthva” (unable to tolerate others’ suffering).
  • madhruthE thvam dhayanIyavAn na cha – If you missed showing mercy towards me who is fully dependent on your mercy for my protection, your mercy will be wasted.
  • Ethadhanvayam vidhi nirmitham – This relationship where each one cannot survive without the other occurred due to your mercy only, as said in thiruvAimozhi 10.6.1 “vidhi vAykkinRu kAppArAr” (If emperumAn‘s mercy takes effect, who can avoid that?). In this view, the “thath” Sabdham (word) in “thadhaham” is applicable before the second part of the SlOkam also. Alternative explanation – vidhi implies dhaivam (bhagavAn). As said in SrIvaikuNta sthavam 36 “ichchAtha Eva thava viSvapadhArthasaththA” (Existence of all entities occurs due to your desire only), this explains the relationship which is the cause for sustenance.
  • bhagavan – Do I have to say anything to you in this regard [you, being bhagavAn, already know everything]?
  • pAlaya – Please protect me; please mercifully consume this.
  • mA sma jIhapa: – Whether seeing my previous faults or your completeness, in either case you cannot abandon me.

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 4.5.3 – vIvil inbam

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

Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, AzhwAr says “The bliss I acquired by singing thiruvAimozhi and performing services [through speech], is greater than the bliss of sarvESvara which is explained in [thaiththirIya upanishath] Anandhavalli”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I became completely blissful after worshipping and attaining emperumAn who has qualitiies such as Anandha etc, due to his supremacy and Sriya:pathithva (being the lord of SrI mahAlakshmi)”.

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

vIvil inbam miga ellai nigazhndha nam achchudhan
vIvil sIran malark kaNNan viNNOr perumAn thannai
vivil kAlam isai mAlaigaL Eththi mEvap peRREn
vIvil inbam miga ellai nigazhndhanan mEviyE

Listen

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

vIvu il inbam – continuous bliss
miga ellai nigazhndha – (as said in Anandhavalli, being beyond comprehension of mind and speech) being in the ultimate state
nam achchudhan – one who is of aprachyutha svabhAva (nature of never deviating) who gives enjoyment to persons like me

(the cause for such Anandha)
vIvu il – endless
sIran – having distinguished qualities such as yuvathva (youth) etc and wealth
malark kaNNan – being lotus-eyed (which reveals this greatness)

(with the beauty of such eyes)
viNNOr – worshipped by the residents of paramapadham
perumAn thannai – the leader
vIvu il – without any break
kAlam – time
isai – in the form of songs
mAlaigaL – collection [of words]
Eththi – praised
mEvap peRREn – attained
mEvi – having attained (the one who is filled with bliss as said in thaiththirIya upanishath “labdhvAnandhI bhavathi“)

(as said in thaiththirIya upanishath “SrOthriyasya chAkAmahathasya“, matching his)
vIvu il – endless
inbam – bliss
miga ellai – continuous [joyful] aspects
nigazhndhana – occurred.

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

emperumAn is in the ultimate continuous blissful state who gives enjoyment to persons like me; is having endless distinguished qualities such as yuvathva (youth) etc and wealth; is lotus-eyed and is the leader of the residents of paramapadham;  I attained by praising him continuously with collection of words in the form of songs;  having attained [him], continuous [joyful] endless aspects occurred.

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

  • vIvu il inbam vIvu il – Without any break; inbam – bliss.

How far will this extend?

  • miga ellai nigazhndha – At the ultimate state, where “there is nothing beyond this”.
  • nam – well known in Anandhavalli.
  • achchudhan – Do we need to explain this using another pramANam (authentic text)? The divine name itself explains that there is no break [achyutha here indicates imperishable, permanent bliss].
  • vIvu il sIran – Having the nithya vibhUthi (spiritual realm) which is the cause for such bliss. Also explained as having eternal [auspicious] qualities. His qualities and wealth lead to bliss.
  • malark kaNNan – His divine eyes will highlight that he has natural bliss.
  • viNNOr perumAn thannai – One who has a whole realm which is captivated by his beautiful eyes and says “jitham” (victory). thiruvAimozhi 2.6.3 “thAmaraik kaNNanai viNNOr paravum thalai maganai” (Lotus-eyed lord, the leader who is worshipped by nithyasUris).
  • vIvu il kAlam … – When one sets out to enjoy insignificant worldly aspects, since they have faults such as alpathva (being insignificant), asthirathva (temporary) etc., the enjoyment will also not last long; here, with respect to bhagavAn, since he is huge (without limit), the time of enjoyment is also forever. One would say as in thiruvAimozhi 3.3.1ozhivil kAlamellAm” (forever without any break).
  • isai mAlaigaLAzhwAr is serving emperumAn through words. Like it is said in “karumugai mAlai” (flower garland), this garland is made of music.
  • Eththi mEvap peRREn – Praised and attained him.

What is the result of attaining him?

  • vIvu il inbam miga ellai nigazhndhanan – I attained eternal unsurpassed bliss.

You explained his bliss and your bliss to be at par; that being so, what is special about you?  AzhwAr says “there is a small difference”.

  • mEviyE – His bliss is natural; but my bliss a result of worshipping / attaining him; there is no cause for his bliss [it’s natural]; but mine has a cause [he is the cause]. I have the greatness as said in thaiththirIya upanishath Anandhavalli 7 “Esha hyEvAnandhayAthi” (bhagavAn only gives pleasure to jIvAthmA); for him it is “thAn thOnRi” (causeless).

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 – 4.5.2 – maiya kaNNAL

Published by:

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

Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr mercifully explains emperumAn‘s lakshmInAthathva (being the divine lord of SrI mahAlakshmi) which is the cause for this great wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I sang the praises of emperumAn who is having the relationship with SrI mahAlakshmi which is the cause for this greatness, to remove all troubles which are related to this material realm”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. AzhwAr mercifully explains emperumAn‘s Sriya:pathithva (being the lord of SrI mahAlakshmi) which is the cause for this great wealth. By the grace of brahmA who conducts the world by the grace of emperumAn as per emperumAn’s desire, through nAradha et al, SrImath rAmAyaNam came about; here, AzhwAr mercifully highlights the greatness of his prabandham over such great SrI rAmAyaNam. As said in thiruvAimozhi 8.8.11 “thirumAlAl aruLappatta SatakOpan” (nammAzhwAr, who was blessed by SrIman nArAyaNa), these prabandhams of AzhwAr came about as a result the mercy of the divine couple. “sIthAyAScharitham mahath” (the epic which narrates sIthA’s greatness) is equally applicable for both (SrI rAmAyaNam and thiruvAimozhi); AzhwAr too said in thiruviruththam 48 “thirumAlavan kavi yAdhu kaRREn” (In what way will I know SrIman nArAyaNa’s glories?). vAlmIki composed [SrI rAmAyaNam] and made SrI rAma listen to it alone [without the presence of sIthA]; AzhwAr made him listen along with SrI mahAlakshmi and performed mangaLASAsanam to the couple [praising them]; AzhwAr glorified “maiya kaNNAL malar mEl uRaivAL uRai mArbinan” (one who who is having on his chest, the dark-eyed SrI mahAlakshmi, seated on a lotus flower).

pAsuram

maiya kaNNAL malar mEl uRaivAL uRai mArbinan
seyya kOlath thadam kaNNan viNNOr perumAn thannai
moyya sollAl isai mAlaigaL Eththi uLLap peRREn
veyya nOygaL muzhudhum viyan gyAlaththu vIyavE

Listen

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

maiya – (as she is always residing in his chest [and looking at him] his black complexion got transferred to her eyes and being naturally known as asithEkshaNA (black-eyed), beyond all of these) as if applied with black pigment
kaNNAL – having eyes
(more than this matching beautiful form)
malar mEl uRaivAL – most enjoyable lakshmi having been born in and residing in the lotus flower, and having high heritage and a form which is embodiment of the fragrance of the flower
uRai – most enjoyable abode where she eternally resides
mArbinan – having the chest
seyya – (by constantly enjoying the lotus coloured mahAlakshmi through his eyes, acquiring more redness on top of the naturally) reddish
kOlam – having beauty
thadam – expansive (out of great excitement in love)
kaNNan – having divine eyes
viNNOr – letting nithyasUris (eternally free souls of paramapadham) experience (such mutual and enjoyable togetherness)
perumAn thannai – sarvESvara, who is their lord
moyya – collected together (like when they recite sAma gAnam [that part of vEdha which is sung as hymns])
sollAl – made with words
isai – having tune
mAlaigaL – with garlands
viyal – vast
gyAlaththu – while being in this world
veyya – (as said in “na thathra sancharishyanthi“) that which causes grief
nOygaL muzhudhum – all sorrows (such as avidhyA (ignorance), karma (actions), vAsanA (impressions), ruchi (taste), prakruthi sambandham (bondage))
vIya – to be destroyed (so they don’t ever occur)
Eththi – praise
uLLa – experience in my heart (his happiness revealed in his face, the one who is known as sthavapriya (one who likes to be praised))
peRREn – got

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

Most enjoyable lakshmi who is born in and residing in the lotus flower, and since having high heritage and a form which is embodiment of the fragrance of the flower, who is having eyes which look as if they are applied with black pigment; sarvESvara is having the chest which is the most enjoyable abode where she eternally resides and having reddish, beautiful, expansive, divine eyes and who is the lord of nithyasUris, is letting them experience [such mutual and enjoyable togetherness of him and SrI mahAlakshmi]; I got to praise such emperumAn to destroy all sorrows which cause grief, with garlands of words collected together, while being in this vast world, and experience in my heart, his happiness.

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

  • maiya kaNNAL – She is said as SrI rAmAyaNam sundhara kANdam 16.5 “asithEkshaNA” (black-eyed). If periya pirAttiyAr glances at sarvESvaran with her divine eyes once, he will cool down as if drenched in heavy rain; she is said in thiruviruththam 52 as “mazhaik kaN madandhai” (lady having cool rain like eyes). Those who are not seen by her become virUpaksha (having deformed-eyes like rudhra). SrIrangarAja sthavam “nama: SrIranganAyakyai yath bhrU vibhrama bhEthatha: | IsEsithavya vaishamya nimnOnnatham idham jagath ||” (I worship SrI ranganAchchiyAr whose eyebrow movements (her desire and reaction revealed through that) determine the fate of jIvAthmAs (whether one is rich or poor, learned or illiterate, etc).); one being azhagiya maNavALap perumAL (SrI ranganAthan) and another being bikshuka (rudhra, who begs for alms) [are based on her divine glance].
  • malar mEl uRaivAL – One who is born in the fresh lotus flower, having the buds/fragrance of the flower as the raw material. Previously (maiya kaNNAL) explains her beautiful features; here her tenderness is explained.
  • uRai mArbinan – One who has the chest which is the permanent residence of SrI mahAlakshmi, for whom even residing on a flower is difficult to handle [she is so tender]. Just as SrI janaka rAja’s divine daughter (sIthA) never once thought about [going to] mithilA after marrying perumAL [SrI rAma], she never thought about the lotus flower after realizing the nature of his chest; as said in as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), she would not think about the lotus flower as mukthAthmAs would not think about their [previous] lives in the material realm.
  • seyya kOlath thadam kaNNan – When heavy rains fall on a particular region, the whole region will cool down; similarly, her eyes become drenched in his black-coloured form, and she becomes black-eyed; his form is known, as in thiruviruththam 94 “maippadi mEni” (black-coloured form). She is constantly seeing that form. [In the same way] emperumAn is constantly glancing at her reddish form and that reddish complexion gets transferred to his eyes and he becomes puNdarikAksha ([red] lotus-eyed); she is known, as in thiruvAimozhi 9.4.1 “seyyAL thirumArbinil sEr thirumAl” (SrIman nArAyaNan who is united in his chest with the reddish SrI mahAlakshmi). In this manner, in both their eyes, the form of each other can be seen; his form/complexion can be seen in her eyes and vice versa. This is their eye-body contact. One who is having reddish, attractive, wide divine eyes. AzhwAr recites his poems in praise of emperumAn, to express his great joy, emperumAn looks at pirAtti and pirAtti tells “Why don’t you hear AzhwAr‘s pAsuram without getting diverted?” – they both heard AzhwAr’s pAsurams in this manner.
  • viNNOr perumAn thannai – The abode which is nurtured under the protection of these eyes is explained here. Having those who enjoy these beautiful eyes and their [divine couple’s] togetherness instead of these being wasted like a moon shining in the forest; as said in thiruvAimozhi 2.6.3 “thAmaraik kaNNanai viNNOr paravum thalai maganai” (Lotus-eyed lord, the leader who is worshipped by nithyasUris). emperumAn, periya pirAttiyAr and the assembly of nithyasUris heard AzhwAr‘s pAsurams together.
  • moyya sollAl – Being amazed by the distinct nature of bhagavAn, vEdham set out to praise but returned unable to do so saying as in thaiththirIya upanishath “yathO vAchO nivarthanthE” (mind/speech returned unable to comprehend emperumAn‘s quality of bliss); unlike such vEdham, I got to sing emperumAn’s glories. moy indicates collection/abundance and greatness; the poem which is with tightly connected words instead of loosely connected words and the poem which is strong enough to consume [glorify] bhagavAn.
  • isai mAlaigaL – Like garlands with abundant fragrance, having tune/music which will mesmerize those who listen to the pAsurams.
  • Eththi uLLap peRREn – The rule of “mana:pUrva: vAguththara:” (first conceptualize in the mind and then speak through the mouth) does not apply in AzhwAr‘s case. He does not need to think for the words of praise; since bhagavAn‘s thoughts control AzhwAr, the words will naturally fit in well; AzhwAr himself said in thiruvAimozhi 7.9.2 “en mun sollum” (bhagavAn who remains inside me and teaches me the words first, as an AchArya would do [which I will repeat]). Since these pAsurams are explained in thiruvAimozhi 7.9.3 “nA mudhal vandhu pugundhu nal in kavi thU mudhal paththarkkuth thAn thannaich chonna” (Entering my tongue, he sings beautiful pAsurams about himself for the enjoyment of mumukshus (those who are focussed on liberation)), the words will naturally form nice pAsurams. As happened in thiruvAimozhi 3.8mudiyAnE” decad where the different faculties of AzhwAr craved for emperumAn individually, here AzhwAr enjoys emperumAn individually. [Explaining AzhwAr‘s state through this pAsuram] periya thirumozhi 8.10.9 “nAttinAy ennai unakku mun thoNdAga” (you placed me in front you as your servitor), you engaged me who had no experience / interest in servitude and said  “He is mine”; with your acknowledgement, I drove away may accumulated sins, along with their traces. “pAttinAl …” – through those pAsurams, you revealed your presence in my heart as sarvagya (omniscient), sarvaSaktha (omnipotent). “kaNNapuraththuRai ammAnE” – the dhivya dhESam which made me sing is thirukkaNNapuram. This is “mukkOttai” of thirumangai AzhwAr [mukkOttai is a temple of a dhEvathAntharam, where anyone who goes and prays sincerely will be blessed with great knowledge and ability such as singing etc. Similar to that, thirumAlirunchOlai is said to be the mukkOttai of nammAzhwAr]. In this way, as his mouth sings the glories, just like us, AzhwAr too meditated upon those pAsurams.
  • veyya nOygaL muzhudhum – “avaSyam anubhOkthavyam” (one must experience the effects of one’s karma), even those karmas are destroyed.
  • viyan gyAlaththu vIyavE – The clarity acquired through the bhagavath anubhavam (experience of bhagavAn) made AzhwAr say that even while being in this material realm, all my sins are eradicated. Another explanation – unlike the shadow of palm tree which is only useful for itself, all the karmas of everyone in this material realm where I live are destroyed. Yet another explanation – since AzhwAr says “viyal gyAlam” (vast world) as if it is a different place, some say that “AzhwAr mercifully recites ‘vIRRindhu Ezhulagu‘ as if he is speaking from paramapadham (spiritual realm)”. Due to his mood, it appears that he is one among those residents of paramapadham as his divine heart is always attached there. viyal gyAlam means wonderful world and vast world.

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

Arththi Prabandham – 39

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

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Introduction:

In this pAsuram, mAmunigaL replies to a group of people who were nearby and had a question for him. The people near mAmunigaL asked him “hey mAmunigaL!!! You mentioned that your mind is after everything except the lotus feet of SrI rAmAnuja (“una thAL ozhindhavaRRayE ugakkum”) in your previous pAsuram. With that said, since you were attached and affected by all those lowly and worldly things, how could SrI rAmAnuja accept you, given that you would have no real essence or substance in you for you would have been consumed by the mundane aspects in the world. How could have SrI rAmAnuja approved you who is full of negative vibes due to attachment with worldly aspects”? mAmunigaL replies , “During the time when I surrendered unto his lotus feet as the sole refuge, he saw the immense accumulation of negative aspects and gladly took them as objects of enjoyment. He took those as positives, accepted and approved me”. mAmunigaL gives an example to prove his point.

pAsuram 39:

vEmbu kaRiyAga virumbinAr kaiththenRu
thAm pugadAdhE pusikkum thammaipOl
thImban ivan enRu ninaiththu ennai igazhAr ethirAsar
anRu aRindhu angIkarikkaiyAl

Word-by-Word Meanings:

virumbinAr thAm – Those who relishes
vEmbu – neem (and neem leaves)
kaRiyAga – as a part of their vegetable side dish
pugadAdhE – does not throw it away
kaiththenRu – thinking that “this tastes bitter”.
pusikkum – They eat with much relish.
thanmaipOl – That is the nature of those people.

(Similarly)
ethirAsar – emperumAnAr
igazhAr – will not discard me
ninaiththu – thinking that
ennai – me (mAmunigaL)
thImban ivan enRu  – is a bad guy/ sinner.
anRu – During that day when I surrendered unto him
aRindhu – in spite of knowing that am a sinner
angIkarikkaiyAl – he regarded my sins as his object of enjoyment and approved me gleefully.

Simple Translation:

mAmunigaL celebrates the vAthsalyam of SrI rAmAnuja in this pAsuram by saying that he latter deemed his sins as his object of enjoyment. He quotes an example where some people add neem to their food and relish it rather than discarding it as bitter.

Explanation:

As per the pAsuram of thirumazhisai AzhvAr vEmbum kaRiyAgumenRu (nAnmugan thiruvandhAdhi 94)”, there are some people who eats neem and neem leaves as vegetables to go with their main course. mAmunigaL takes this pAsuram and proves his point. He says “There are some people who are not big fans of sweet and non-bitter food. These are the people who collect bitter items starting from the likes of neem etc and add them in their food. They voluntarily go about collecting them and relish them while eating it. They relish and eat with the thought that it is very bitter in the first place. Similarly, when I surrendered unto the lotus feet of my master SrI rAmanuja, he knew that I was a person full of sins. Yet he did not disregard and discard me as a sinner. Instead he treated these misdeeds and sins in me as his object of enjoyment”.

adiyEn santhAnam 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 – 4.5.1 – vIRRirundhu

Published by:

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

Full series >> Fourth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “I have no worries ever, after singing praises of krishNa who being the sarvESvara, divinely and mercifully incarnated as a human being and mercifully protected his devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, AzhwAr says “I who got to sing the praises and mangaLASAsanam [well-wishes] for sarvESvara who is the controller of all the worlds, have no worries ever”.

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

vIRRirundhu Ezhulagum thanik kOl sella vIvil sIr
ARRal mikkALum ammAnai vemmA piLandhAn thannaip
pORRi enRE kaigaLArath thozhudhu sol mAlaigaL
ERRa nORRERku ini enna kuRai ezhumaiyumE?

Listen

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

vIRRu – being distinct from every other entity (in being the substratum of all, controller of all, lord of all and pervading everywhere)
irundhu – seated (in the divine throne in the divine realm)
Ezhulagum – seven types of worlds (representing seven types of entities; four types of achEthana (matter) – vyaktha (manifested), avyaktha (unmanifested), kAla (time) and Sudhdha sathva (divine matter) and three types of chEthana (soul)  – badhdha (bound souls in material realm), muktha (liberated souls in spiritual realm) and nithya (ever-free souls in spiritual realm))
thani – matchless (in the form of his divine will)
kOl – sceptre
sella – to conduct
vIvil – endless
sIr – being with groups of auspicious qualities (such as gyAna, Sakthi etc)
ARRal mikku – being with (natural) infinite SAnthi (peace)
ALum – conducting with great natural glories
ammAnai – lord of all
vem – naturally very cruel (which are hurdles for the protected ones as said in “mahAraudhra:‘ (very fierce))
mA – horse (named kESi, which is possessed by a demon)
piLandhAn thannai – sarvESvara who tore its mouth (as said in “nipapAthadhvidhAbhUtha:“)
pORRi enRE – performing mangaLASAsanam saying “pORRi, pORRi” [long live]
kaigaL – hands (which were as said in thiruvAimozhi 4.4.1 “viNNaith thozhudhu” (worshipping the sky))
Ara – to the full satisfaction
thozhudhu – performing anjali (joined palms)
sol – in the form of a collection strung with words
mAlaigaL – garlands [poems]
ERRa – to submit (so he can wear them on his head)
nORRERku – for me who has the puNya (virtue) of his (nirhEthuka (unconditional)) krupA (mercy) (as said in thiruvAimozhi 10.6.1 “vidhi vAykkinRu” (his mercy occurring))
ini – going forward
ezhumaiyum – (as said in “sapthasapthachasapthacha” (twenty one births)) even if I am to be born many more times
enna kuRai – what worries do I have? [implies – no worries]

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

sarvESvaran, the lord of all, being distinct from every other entity, seated to conduct seven types of worlds with his matchless sceptre, being with groups of auspicious qualities, being with infinite peace, is conducting [all these] with great natural glories; such emperumAn tore the mouth of kESi, the very cruel horse; for me who has the virtue of his mercy to perform mangaLASAsanam to him saying “pORRi, pORRi“, to perform anjali to my full satisfaction and to submit collection of words as garlands, going forward, even if I am to be born many more times, what worries do I have? [implies – no worries]

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

  • vIRRirundhu – vIRu – distinction/differentiation. Being present, manifesting all his distinctions. Being present, manifesting his difference from all other entities since he is the lord for all of them and they are all his dependents; each entity is different from others [but this distinction of his being the lord and others being dependents is special]. Though all AthmAs are equal with him when seen as “a product of gyAnam”, qualities such as vibhuthva (omnipresence), SEshithva (lordship) and niyanthruthva (control over all) are unique to bhagavAn. bhagavAn having everyone other than himself as his servitors, himself pervading everywhere as jAthi (the particular species) pervades throughout all vyakthis (entity of that species) and not like the pervading of AKASa (ether) [though it pervades everywhere, it does not control the objects it pervades], pervades to control [all entities]. Here it reveals emperumAn‘s blissful seated posture due to being the owner of all entities. vIRRirundhu implies his majestic seated posture on the divine throne which rules over the agyAna (ignorance) etc which frightens all the residents of this material realm.
  • Ezhulagum thanik kOl sella – Instead of going around the worlds to rule over them, he rules them all with his sceptre from right where he is seated. When “Ezhulagu” indicates his spiritual and material realms, “vIvil sIr” (endless) is an adjective for his auspicious qualities; if “Ezhulagu” is taken as indicating the leelA vibhUthi (material realm) only, “vIvil sIr” will imply nithya vibhUthi (spiritual realm). When “Ezhulagu” indicates ubhaya vibhUthi (both spiritual and material realms), it includes the three types of chEthanas (souls) and four types of prakruthi (achEthana – matter). Four types of prakruthi are – kArya prakruthi (cause) and kAraNa prakruthi (effect) in both paramapadham (spiritual realm) and samsAram (material realm). When “Ezhulagu” only indicates leelA vibhUthi, from bhUmi down to pAthALa (lowest region) is considered as one layer, and including the 6 layers above bhUmi, totally seven layers of worlds in this (our) side (samsAram) is explained.
  • vIvil sIr – This indicates both the eternal qualities and eternal vibhUthi (paramapadham).

Would he remain unattainable due to the pride of ruling over both realms?

  • ARRal mikkALum – He rules with humility; as said in SrI rAmAyaNam bAla kANdam 1.97 “rAmO rAjyam upAsithvA” (SrI rAma rules the kingdom …); since SrI rAma ruled the kingdom with humility, the word “upAsithvA” is used. When some one earns wealth in illegal means, he would conduct himself in a careless manner; since this wealth is owned by him, its apt for him to rule over it carefully. Alternatively – ARRal indicates strength/ability, and some explain this as “emperumAn having the ability to support/rule over the wealth”.
  • ammAnai – sarvESvaran who appears with the wealth acquired by his control [over everything].
  • vem mA piLandhAn thannai – bhattar explains it as “sarvESvara who looks opulent due to having control over everything”. ammangi ammAL explains it as “When asked ‘who has the ability to rule this?’, at once, we will hear ‘it is emperumAn only'”. Since he is the owner of everything, instead of being seated in the throne and ruling them over by saying “dhaha pacha” (burn them, cook them), he takes birth as one among them, tolerates all the insults thrown at him, protects them by taking out the weeds. In the incidents such as “syamanthaka maNi getting stolen” etc., others insulting him are well-known; you yourself declared in mahAbhAratham “dhAsyamaiSvaryavAdhEna gyAthInAnchakarOmyaham” (I am serving them (pANdavas) in the name of protecting them) and in the same SlOkam “arthabhOkthAcha bhOgAnAm vAkdhurukthAnichakshamE” (For good enjoyments, I shared with them and I tolerated their insulting words).
  • vem mA piLandhAn thannai – Though kESi [already] died, out of anger AzhwAr says “vemmA” (cruel horse). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahAraudhras sOsura:krishNabhAhunA | nipapAthadhvidhAbhUthO vaidhyuthEthAthruma: ||” (With widely opened mouth and very cruel looking asura named kESi, tore by krishNa’s hands like a tree hit by lightning, fell down); when kESi came targeting krishNa with open mouth, as small children would have tendency to pick in any hole, due to childish nature, krishNa placed his hand in it’s mouth. Due to the unseen animal, the child’s hand expanded in joy and that broke the horse into two and knocked it down.
  • pORRi – AzhwAr’s care matches his svarUpam (true nature). Even after kESi’s death, AzhwAr thinks that it is happening right now and feels frightened.
  • enRE – When some one says “pallANdu“, naturally it will be followed by “pallANdu pallANdu“. As said in “nama ithyEva vAdhina:” (they will always be saying “nama:“).
  • kaigaLArath thozhudhu – The hands which worshipped the empty sky as in thiruvAimozhi 4.4.1vaikuntham enRu kai kAttum” (hand will point to SrIvaikuNtam), are now worshipping to the full satisfaction, after having been relieved from the sufferings.
  • sol mAlaigaL – The [word] garlands which will never wither. Like the ever-fresh garland strung by anusUyA [the chaste wife of athri rishi].
  • ERRa – The garlands which are to be worn on his divine head. As said in SrI sAthvatham “krishNAthi sirasAsvayam” (krishNa himself accepts them on his head).
  • nORRERku – His efforts which are highlighted here are nothing but his craving / suffering in “maNNai irundhu thuzhAvi” or it can be said as bhagavAn‘s krupA; that which exists in the previous step is called the means [for accomplishing something].
  • in enna kuRai – Even there [in paramapadham], one’s nature is to engage in small kainkaryams [services]; for me who has attained such kainkaryam right here, is there any worry?

How long will this remain?

  • ezhumaiyumE – Whatever is eternal, they are generally explained in counts of sevens. bOdhAyana dharmam “dhaSapUrvAn dhaSAparAthmAnam cha” (10 generations  before, self and 10 generations after) [will be purified]. mahAbhAratham – bhIshma saying to dharmaputhra (yudhishtra) – “EkAhamapi kaunthEya bhUmistham udhagam kuru | kulam thArayathE thAtha! saptha sapthacha saptha cha” (Oh yudhishtra, my dear child! at least one day offer water to earth; that will help uplift your 21 generations of family members). Do I have the worry of “not reaching paramapadham”, when I have enjoyed the same experience right here? Even after going there, “doesn’t one engage in singing pallANdu for him?”, as said in thiruppallANdu 12sUzhndhirundhu Eththuvar pallANdE“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 76

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Introduction (given by maNavALa mAmunigaL)

It is not like adiyEn (I) am not interested in anything other than you because of not having seen the greatness of bhagavAn; even when adiyEn see Him adiyEn do not know anything other than your highness, said amudhanAr in the previous pAsuram. As he prays this, emperumAnAr becomes very happy; seeing that emperumAnAr is trying to figure out what good thing could he do for him (amudhanAr),  amudhanAr determines what we should wish for, and prays for that to emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr prayed to emperumAnAr – If sarvESvaran who steals the mind of everyone, comes decorated with all the ornaments and all the divine weapons, and forces me saying “I won’t let you go”, as said in ‘guNai: dhAsyam upAgatha:’ adiyen who am immersed in the auspicious qualities of your highness, those auspicious qualities themselves made me to be exclusively in service for you;  listening to this emperumAnAr becomes very happy about amudhanAr’s wonderful state and tries to figure out what good shall he do for amudhanAr. Seeing this, amudhanAr says – how much ever the pleasant thiruvEnkatam is, the great place of vaikuNtam is, and divine milky ocean is for you which would create happiness in you, the same is the happiness that your most enjoyable divine feet would create in me; so please grant me that – so prays amudhanAr about his wish.

 

ninRa vaN keerththiyum neeL punalum niRai vEnkatap poR
kunRamum vaikuntha nAdum kulaviya pARkadalum
unRanakku eththanai inbam tharum un iNai malarththAL
enRanakkum adhu irAmAnusA ivai eendhu aruLE                      –   76

Listen

Word by word meaning (given by maNavALa mAmunigaL)

ninRa – not occasional; being at all times
vaN keerththiyum – such beautiful fame
neeL punalum – and, as said in ‘vAr punal am thaN aruvi [thiruvAimozhi – 3.5.8] (having beautiful cool water falls), long water falls
niRai – being present everywhere,
vEnkatam – such place having divine name as ‘thiruvEnkatam’,
pon kunRamum – which is thirumalai (the divine mountain) that is beautiful to see,
vaikuntha nAdum – and, the divine place that is SrI vaikuNtam,
kulaviya pARkadalum – and, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal),
eththanai inbam tharum – how much ever happiness these would create
un thanakku – for your highness;
thAL – (it is the) divine feet
un – of your highness
iNai – which are having the beauty of being together
malar – and are enjoyable,
adhu – will create the same happiness
en thanakkum –  for me too;
Hence,
irAmAnusA – your highness, that is, udaiyavar,
eendhu aruL – please grant adiyEn
ivai – these divine feet (of yours).

kulavu : celebrate
eendhu – giving / donating.

vyAkyAnam

ninRa vaN keerththiyum – As said in ‘ozhivil kAlam ellAm udanAy manni [thiruvAimozhi – 3.3.1]’ (without break/rest – all times, being together (in all places)), at all times (past, present, and future), not just at some times; and wonderful, and as said in ‘thezhikural aruvith thiruvEnkatam [thiruvAimozhi – 3.3.1]’ (having waterfalls making great noise), and ‘paran chenRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), and ‘vEnkatamE vAnOrkkum maNNOrkkum vaippu [nAnmukan thiruvanthAdhi – 45]’ (~ thiruvEnkatam is the abode for those in the higher world and this world), and ‘villAr mali vEnkata mAmalai [periya thirumozhi – 1.10.10]’, and so on in which AzhvArs engage in the qualities of this abode,

nEEL punalum – which is also as said in ‘vAr punal am thaN aruvi vada thiruvEnkatam [thiruvAimozhi – 3.5.8]’ (having beautiful cool water falls), and ‘kuLir aruvi vEnkatam [nAchchiyAr thirumozhi – 8.3]’ (thiruvEnkatam having cool water falls), and ‘senkayal thiLaikkum sunaith thiruvEnkatam [periya thirumozhi – 1.8.10]’ (~ thiruvEnkatam where beautiful fish enjoy the waters), and so on, having divine falls flowing at all times,

niRai vEnkatap poR kunRamum – being full of the aforementioned two; as said in ‘theLLiyAr vaNangum malai thiruvEnkatam [periya thirumozhi – 1.8.2]’, and so on, such divine place having the divine name of thiruvEnkatam. As said in ‘emperumAn ponmalai [perumAL thirumozhi – 4.10](in the beautiful mountain of emperumAn), being very beautiful to the eyes, and as said in ‘paran chenRu sEr thiruvEnkatam [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), the divine mountain in which sarvESvaran who is the lord of all, has happily made His presence; that divine mountain, and –

vaikuntha nAdum – As said in ‘yathra pUrvE sAdhyAssanthi dhEvA:’ (the place where nithyasUris worship singing in sAma vEdham), and, ‘vishNOryath paramam padham’ (this is the noblest place of vishNu), and, ‘dhEvAnAm pUr ayOdhyA’ (city of nithyasUris that is ayOdhyA (place which cannot be broken in to and entered easily) (SrIvaikuNtam is also referred to as ayOdhyA)), and, ’adhyarggAnala dheeptham thath sthAnam vishNOr mahAthmana:’ (even the brightness of a crore suns cannot match that of paramapadham of vishNu), and, ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha’ (~ In the most noble place of vaikuNtam the lord of world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), being the divine place of nithyasUris having endless goodness, place of enjoyment of sarvESvaran, and having the name of SrIvaikuNtam, that is, paramapadham;

kulaviya pARkadalum – As said in ‘pARkadaluL paiyath thuyinRa paraman adi pAdi [thiruppAvai – 2](singing about the divine feet of emperumAn in deep reclining sleep in the milky ocean), for listening to the devotees that are dhEvas to come and complain (about their problems), sarvESvaran has come and stayed in reclined position – distinguished ones celebrate in that manner about the place that is milky ocean.

such divine abodes of emperumAn’s happy presence.

kulaviya : celebrated

un thanakku eththanai inbam tharum – As said in ‘Anandha nilayE SeshathalpE vEnkatabhUtharE’ (in SrIvaikuNtam (as the seat), as bed (in milky Ocean), and as thiruvEnkatam (the mountains themselves are Adhi SEshan)), and more; and, ‘Esha nArAyaNaS SrimAn ksheerArNava nikEthana: – nAgaparyankamuthsrujya hyAgathO madhurAmpureem’ (SrIman nArAyaNan came from SrI vaikuNtam and stayed reclined in milky ocean, and getting up from the bed that is Adhi SEshan..), and more;

as said in kausheethakee brAhmaNAm in paryanka vidhyai (which talks about the bed on which the liberated jeevAthmA steps up, and sits on the lap of SrIvaikuNta nAthan), for thiruvEnkatamudaiyAn and for the lord of thiruppARkadal (milky ocean), and for the young prince of the vaikuNtam, your highness are the bed – how much ever happiness these would give you (the Adhi SEshan);

In that way, in each such divine place the happiness due to the divine form of SrIpathi would be known well to this svAmi only, isn’t it?

As rishi (vAlmIkI) too said ‘ramamANA vanE thraya:’ (the three were present in the forest with equal happiness), in the previous incarnation as iLaiyaperumAL (lakshmaNa), his happiness (of doing services) was equal to that enjoyed by that divine couple.

emperumAnAr_avathAramemperumAnAr (Adhi SEshan) serving emperumAn at all times in all ways

un iNAi malarth thAL – As said in ‘anantha:prathamam rUpam’ (right from the first, krutha yugam, in SrI vaikuNtam, (Adhi Seshan performed services to you)), and more,

in the place of ultimate brightness (purity), to the of prince of vaikuNtam, as ALavandhAr said in sthOthra rathnam 40nivAsa SayyA Asana pAdhuka amSuka upadhAna varsha Athapa vAraNAdhibi: – Sareera bhEdthaisthva SeshathAngathai yathOchitham SEsha itheerithEjanai:’ (Adhi SEshan is seat, foot wear, bed, umbrella, and so on and performs services to you),  being involved in all possible service, and having the divine name of “SEshan”.

As said in ‘bAlyAth prabruthi susnigdha:’ even during the time of incarnation, (in thrEthA yugam, as lakshmaNan), starting from childhood having full of love (towards perumAL) as he did not lie in the divine cradle quietly when it was not placed next to perumAL’s divine cradle,

and ‘muhUrtham api jeevAva: jalAn mathsyA vivOthruthau’ (if we separate from you we will die like a fish out of the water) praying to perumAL that he cannot survive if separated, he went along to the great forest that is dhaNdakAraNyam, and requesting in the form of prayer ‘aham sarvam karishyAmi’ (permit me to do all services), and performed all kinds of non-blemished service,

and also when incarnated as nambi mUththa pirAn (balarAman) (elder brother) (in dhvApara yugam), he always followed Him,

and thus being very close/personal to Him,

of such one who is you (emperumAnAr, in kali yugam), the ones that are pure/purifying and enjoyable and are beautiful match for each other and which are delicate and flower-fragrant – that is, the divine feet of yours.

en thanakkum adhu – As aforementioned, for you who are personal/close (to emperumAn), and who knows everything – how much ever love you have for each of those (abodes/emperumAn) mentioned previously, for me, who was unwilling/indifferent till now and was ignorant all these days, (your divine feet) would cause equal happiness.

Since emperumAnAr’s happiness is in the matter of first stage (prathama parvam -> towards emperumAn) it stays within the bounds; amudhanAr’s happiness is in ultimate state (charama parvam -> towards His devotees), it has overflowed crossing the bounds, you see.

irAmAnusa – Oh emperumAnAr!

ivai eendhu aruLE – since only your divine feet has become the ultimate destiny for me, your highness please give those divine feet to me by taking me up voluntarily (paragatha sveekAram).

nammAzhvAr too prayed while in first stage (prathama parvam), emma veettuth thiRamum cheppam, nin semmA padha paRputh thalai sErththu ollaik, kaimmAth thunbam kadindha pirAnE ammA adiyEn vENduvadhu eedhE [thiruvAimozhi – 2.9.1]’ (I won’t ask for the form of liberation that is great in all ways; I only want to have your divine reddish feet which are apt for me, immediately placed on my head. Oh my lord who eliminated the sufferings of the elephant who had drowned into the pond along with its trunk! Oh my lord who magnanimously accepted my service! I who is servant (of you) is praying to you for this (result which matches my nature) only. Implies that, that which is desired by purusha is purushArtham (goal).).

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

vEdhas are as said in ‘niRkum nAnmaRai [thiruvAimozhi – 6.5.4]’ (the ever-existing vEdhas), and such vEdham says ‘girim gachchatha’ (go to the mountain (thirumalai)), that is, it talks about the greatness of thirumalai; amudhanAr said that the fame of thirumalai would stand at all times.

In later phrases of the pAsuram amudhanAr talks about SrIvaikuNtam where He is in seated position, and about milky ocean where he is in reclined position; here he is talking about thiruvEnkatam where He is in standing position, and so may be saying ‘ninRa vaN keerththiyum’ to imply his standing position.

neeL punalum – this can imply the water bodies (punal) that are famed (neeL). That are, svAmi pushkariNi, and more.

vaikuntha nAdum – samskrutha word  vaikuNtam is mentioned here as vaikuntham; it is the place of vikuNta’s.  ‘kuNta’ came from from‘kudi – gathiprathigAthE’ – where kuNta means hurdles. vikuNta means those not having any hurdles. It is possible only in that place. It implies that it is the place of nithyasUris.

unthanakku eththanai inbam tharum –  the three divine places give so much happiness to emperumAnAr. The order of mention of these divine places can be based on thiruvEnkatam being the utmost destiny, and SrI vaikuNtam being destiny, and milky ocean being the abode of surrendering for removing their sorrows, it is specified next after the first two.

~ thiruvEnkatam is utmost destiny since after going to SrI vaikuNtam (after shedding one’s body here), they return to thiruvEnkatam as said in ‘vAnavar vAnavar kOnodum namanRu ezhum thiruvEnktam [thiruvAimozhi – 3.3.7] (~those of SrIvaikuNtam along with their lord come with longing, to thiruvEnkatam)’,

instead of that, thiruvEnkatam is easilly available to us to go to  with this body itself, and is the utmost destiny, isn’t it?

un iNai malarth thAL enthanakkum adhu – How much ever happiness the three (abodes/emperumAn) together would give you, just your divine feet would give such happiness for me, says amudhanAr.

For dheyva vAriyANdan, his AchAryan ALavandhAr was his thiruvananthapuram (when asked to go to inside that temple after he joined his AchAryan after separation). For amudhanAr, emperumAnAr’s divine feet is his thiruvEnkatam, SrIvaikuNtam, and thiruppARkadal (miky ocean).

It is good to think about the following two:

yEnaiva guruNA yasya nyAsa vidhyA pradheeyathE | thasya vaikuNta dhukhdhAbhdhi dhvArakAs sarva Eva sa: ||’ (The AchAryan from whom the knowledge of SaraNagathi is given, for the disciple, that AchAryan himself only is vaikuNtam, and milkey ocean, and dhvArakai, and all),

and

villAr maNi kozhikkum vEnkatap poR kunRu mudhal, sellAr pozhil sUzh thiruppathigaL – ellAm, maruLAm iruLOda maththagaththuth than thAL, aruLAlE vaiththa avar [gyAna sAram – 36]’ (~ for us, the thiruvEnkatam and all divine places, are the one (AchAryan) who removed the ignorance in us due to his kindness).

{Translator’s note: In the first part of kAlakshEpam for this pAsuram, srI u.vE. vELukkudi krishNan swamy describes in so much detail about this principle of AchAryan as the destiny, using divine words from the aforementioned, and from SrIvachana bhUshaNam, and more.}

– – – – –

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Arththi prabandham – 38

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Introduction

In the previous pAsuram, mAmunigaL used a phrase, “inRaLavum illAdha adhikAram”. In this pAsuram, he explores that surgically using a rationale and logic.

pAsuram 38

anjil aRiyAdhAr aimpathilum thAm aRiyAr
ensol enakkO ethirAsA! – nenjam
una thAL ozhindhavaRRaiyE ugakka inRum
anuthApam aRRu irukkaiyAl

Word-by-Word Meanings

ethirAsA! – emperumAnArE!!!
nenjam – the heart, that is deep into inferior things
ugakka – yearns for
ozhindhavaRRaiyE – things that are outside the realms of
una – you, the eternal master who is the ultimate destination for us, and
thAL – your lotus feet, that serves as the source of incessant enjoyment.
inRum – Even now (today)
irukkaiyAl – I exist
aRRu – without  any
anuthApam – sense of guilt that how can I stoop to such low levels including the likes of my heart lusting for the most inferior things in world.
ensol – There is a popular worldly adage that says:
aRiyAdhAr – Those who do not know / understand anything
anjil – at the age of five, the when the intellect begins to develop for a man by which he is able to distinguish things
aimpathilum – even when they are fifty years of age
thAm aRiyAr – will not understand.
enakkO– Was this adage created exclusively for me?

Simple Translation:

In this pAsuram, mAmunigaL quotes a popular adage that says “a person would never learn even at fifty if he is not able to learn things at five”. He continues that his mind is behind all lowly stuff in this world and never repents for doing it. He surrenders at the lotus feet of SrI rAmAnuja to protect him, who is doomed into ignorance and darkness of this world.

Explanation:
mAmunigaL says “Hey the leader of yathis!!! My mind is deeply immersed in inferior things in this world as per the phrase “thImaNam (thiruvAimozhi 2.7.8)”. As nammAzhvAr said “yAdhAnum paRRi nIngum (thiruviruththam 95)”, my mind is constantly behind all these inferior things in the world and is in constant attachment towards it. While the mind should be focused on your lotus feet incessantly, it is just doing the contrary. It just grazes on all other inferior stuff in this world. It deems those things as the final destination and goes behind them. In doing so, the mind does not even have the guilt that it is doing such a low condescending act. It never has that guilt nor feels to rectify it. Instead it yearns and lusts behind the silly things of the world. As per the phrase “thasmAth bAlyE vivEkAthmA”, the age of five is regarded as the right age when a human can apply his intellect to distinguish between things. If at that age of five, one is not able to learn and understand the differences in the world, he will never understand it even if is fifty years old. This is a popular adage that has been in vogue for a long time. I am wondering if this was created exclusively for me, for it applies to me perfectly. I do not know what is good for me. Hence, I request you my master, the omnipotent SrI rAmAnuja, to show me a way.  “nenjamum thAnozhindhavaRRaiyE ugakkum”. This can also be construed as to mAmunigal saying “If a person does not learn / understand at age of five, he will never understand at even fifty. What a pity! Even today, I have no feeling of guilt for my mind going after all materialistic things in this world. It is because of this lack of guilt, my mind continues to yearn and lust for all other things in this universe except the ultimate destination of you and your lotus feet”.

adiyEn santhAnam ramanuja dasan

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thiruvAimozhi – 4.5 – vIRRirundhu

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Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

(vIRRirundhu) AzhwAr says “emperumAn is seated on the anathabhOgi (AdhiSEsha) in SrIvaikuNta (paramapadham, spiritual realm) along with SrI mahAlakshmi, being served by countless servitors such as AdhiSEsha, vishwaksEna, vainathEya et al; after having seen such emperumAn with my [present, material] eyes by his infinite grace, saluting him to the full satisfaction of my hands, and singing thiruvAimozhi with my mouth, what shortcoming do I have [i.e., I have no shortcoming]?”.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad – To pacify AzhwAr‘s great grief which he acquired after becoming bewildered seeing objects that resemble emperumAn and are related to emperumAn, sarvESvara lets AzhwAr [visualize and] enjoy his infinitely enjoyable svarUpa (true nature), rUpa (forms), guNams (qualities), his distinguished opulence of being with divine consorts, ornaments, weapons, servitors etc [in SrIvaikuNtam] and greatly generous activities; becoming pleased after enjoying those aspects, AzhwAr starts highlighting the following aspects:

  1. His control over all worlds.
  2. His lakshmIpathithvam (being the lord of SrI mahAlakshmi) which is the cause for his control over all worlds.
  3. His having qualities such as bliss etc which are known from the previous two points.
  4. His having vAhana (vehicle) and Ayudha (weapons) which help him protect those who enjoy such qualities.
  5. His providing of knowledge and devotion to facilitate such enjoyment.
  6. His distinguished form which is enjoyed by those with unshaken intelligence.
  7. His supremacy in all situations without a matching or more superior person’s presence at any time for such enjoyment.
  8. His togetherness with ubhaya vibhUthi (spiritual and material realms) which brings in such supremacy in him.
  9. His omnipresence in such realms etc.
  10. His attractive actions which are present for the protection of those pervaded entities.

Meditating upon these aspects, out of the joy acquired in enjoying such complete sarvESvara, singing his glories as done by nithyasUris, AzhwAr, thinks about the rare occurrence of getting such experience in this [material] world itself like a lotus flower blooming from a stove [which is impossible], mercifully reveals the pride he acquired thinking “Is there any one equal to me?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr who grieved so much in the previous decad is saying “ini enna kuRai ezhumaikkumE” (From now onwards, forever I have no worries!). Starting from thiruviruththam 1 “poy ninRa gyAnam” (ignorance) upto the beginning of previous decad, they are emperumAn‘s efforts to create the craving/grief in previous decad “maNNai irundhu thuzhAvi“; the result of creating such craving in AzhwAr is explained in this decad. For the goal, there is nothing more to be explained beyond what is explained here. nanjIyar would mercifully say “After thiruvAimozhi 10.9 decad ‘sUzh visumbaNi mugil‘, this decad should have been present”. When [sIthA] pirAtti was with perumAL (SrI rAma) and iLaiya perumAL (lakshmaNa), she became separated [from them], [SrI rAma] went along with [sugrIva] mahArAja and his entourage, destroyed the enemies and united with pirAtti; similarly, to remove the distress of AzhwAr who was bewildered by seeing similes of emperumAn, emperumAn completely manifests his nature of being with nithya vibhUthi and leelA vibhUthi, to AzhwAr and says “Can you see my nature? These possessions will become complete, only when you praise me with your words” and hands over a thALam (cymbal) to AzhwAr, and AzhwAr sings mangaLASAsanam (well-wishes) to him. For his bewilderment of  thiruvAimozhi 4.4.4ninRa kunRaththinai nOkki” (looking at the tall mountain), emperumAn shows himself who is “vAna mA malai” (huge mountain from paramapadham); for his running behind people thinking they were emperumAn‘s devotees as said in thiruvAimozhi 4.4.7nIRu sevvE idak kANil nedumAl adiyAr enRu Odum“, emperumAn manifested the nithyasUris to him as said in thiruvAimozhi 4.5.4 “thUviyam puLLadiyAn adal Azhi ammAn” (emperumAn who rides garuda and has the sudharSana chakra); for AzhwAr saying in thiruvAimozhi 4.4.2seyyadhOr gyAyiRRaik kAttich chirIdharan mUrththi Idhu” (showing the bright sun and saying this the form of SrIdhara), he manifested his divine presence with SrI mahAlakshmi in thiruvAimozhi 4.5.2 “maiya kaNNAL malar mEl uRaivAL uRai mArbinan” (one who has dark-eyed, resident of lotus flower SrI mahAlakshmi on his chest). For AzhwAr saying in thiruvAimozhi 4.4.8thiruvudai mannaraik kANil thirumAl” (When she sees wealthy kings, she says “SrIman nArAyaNa”), he showed his opulence of being the lord of spiritual and material realms; From someone else [AzhwAr’s mother] saying “en seygEn” (what shall I do?), emperumAn changed AzhwAr to say himself “enna kuRai ezhumaiyum” (what limitation I have forever?); for AzhwAr who became bewildered seeing mild bliss as said in thiruvAimozhi 4.4.9virumbip pagavaraik kANil viyal idam uNdAn” (When she sees ascetics, she says they are forms of one who consumed the worlds), he manifested his blissful form as said in thiruvAimozhi 4.5.3 “vIvil inbam miga ellai nigazhndha nam achchudhan” (Our achyutha who is with the ultimate bliss).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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sthOthra rathnam – 50

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nammAzhwAr, a mahAthmA who considered krishNa as everything

Introduction

ALavandhAr says “As I have no refuge other than your mercy, there is no better recipient than me for your mercy; so do not leave this opportunity”.

na mrushA paramArthamEva mE
SruNu vigyApanamEkamagratha: |
yadhi mE na dhayishyasE thathO
dhayanIyas thava nAtha dhurlabha: ||

Word by word meaning

nAtha – Oh my lord!
mE – my
Ekam vigyApanam – a request
agratha: – first
SruNu – mercifully hear;
na mrushA – (this request) is not false;
paramArtham Eva – truth only;
mE – to me
yadhi na dhayishyasE – if you don’t show your mercy
thatha: – after (losing me)
thava – for you
dhayanIya: – qualified to receive your mercy
dhurlabha: – will not get

Simple Translation

Oh my lord! first mercifully hear my request; (this request) is not false; it is truth only; if you don’t show your mercy and after losing me, you will not get any one who is qualified to receive your mercy.

vyAkyAnam (Commentary)

  • na mrushA paramArtham Eva – To remove the doubt in ISvara‘s heart “Since this [request] is not heard in this samsAram (material realm), this may not be true”, ALavandhAr says in affirmation and negation.
  • na mrushA – These are not false words which are said to stimulate your mercy towards worldly people without true intentions.
  • paramArtham Eva – In front of your highness who knows every thought being present at the originating place [heart] of those thoughts, these words are complete truth to be presented in front of you.
  • mE vigyApanam – The request of me who remains “Requesting in front of your highness who is sarvagya (omniscient), is the only means for uplifting oneself”. nammAzhwAr too said in thiruviruththam “mey ninRu kEttaruLAy adiyEn seyyum viNNappamE” (Placing my request in front of you, hear truthfully).
  • Ekam – adhvithIyam (unique); this is my final verdict; there is nothing more to say.
  • agratha: SruNu: – Whether you act on my words or not, first you must mercifully hear them. Instead of ignoring saying such conversations are not common in this material realm, you should patiently hear.
  • yadhi mE na dhayishyasE – If you protect me who is protected only by your mercy.
  • thatha: – If this AthmA (me) becomes lost after approaching you, then.
  • dhayanIyas thava – For your highness who is seeking some one to be protected, some one who is with faults and who repents for such faults.
  • nAtha – Not only his mercy which makes him seek out for those who are to be protected but also his natural relationship (as the lord) is present.
  • dhurlabha: – Those who fully depend on your mercy to be protected, are rare. Your highness yourself said in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.4.11 – valvinai thIrkkum

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Full series >> Fourth Centum >> Fourth decad

Previous pAsuram

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 be relieved from the difficulties of samsAram (material realm) and will remain in thirunAdu (paramapadham, spiritual realm) where there is no question of separation from bhagavAn”, with great glories to be respected by all.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

valvinai thIrkkum kaNNanai vaN kurugUrch chatakOpan
sol vinaiyAl sonna pAdal AyiraththuL ivai paththum
nal vinai enRu kaRpArgaL nalanidai vaikuntham naNNith
thol vinai thIra ellArum thozhudhezha vIRRiruppArE

Listen

Listen

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

val – hurdles which prevent devotees to be with him (emperumAn)
vinai – all sins
thIrkkum – of the nature of driving out (as said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi”)
kaNNanai – krishNa
vaN – abundant with all wealth
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
sol vinaiyAl – service in the form of words
sonna – mercifully spoke
pAdal – verses in the form of songs
AyiraththuL – among the thousand
ivai paththum – this decad
nal vinai – distinguished deeds
enRu – considering them
kaRpArgaL – those who learn
nalan – bliss of experiencing bhagavAn
udai – having
vaikuntham – paramapadham (spiritual realm)
naNNi – reach
thol – ancient
vinai – faults such as ignorance etc
thIra – not affected
ellArum – all the residents of paramapadham, i.e. nithyasUris
thozhudhu – humbly worship (to manifest their devotion towards devotees)
ezha – rising very briskly
vIRRu iruppAr – will be seated in a distinguished manner (manifesting their SEshathva sAmrAjyam (the kingdom of servitude towards bhagavAn))

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

nammAzhwAr, the leader of AzhwArthirunagari which is abundant with all wealth, engaged in service in the form of words about krishNa, who is of the nature of driving out all sins which put hurdles for the devotees to be with him, mercifully spoke this decad among the thousand verses in the form of songs; those who learn this decad considering them to be distinguished deeds, will reach paramapadham, which is having bliss of experiencing bhagavAn. Such individuals will not be affected by faults such as ignorance etc; they will be worshipped humbly by all the residents of paramapadham (nithyasUris), rising very briskly, and will be seated in a distinguished manner.

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

  • valvinai thIrkkum kaNNanai – Even if the parents abandon children, those who are dear will not abandon them. krishNa who is of that nature,  removes the hurdles for his devotees which cause separation from him.
  • vaN kurugUrch chatakOpan – Most magnanimous AzhwAr. It is his magnanimity which is helping even us today, to enjoy bhagavAn’s qualities.
  • sol vinaiyAl sonna pAdal – Service by speech. Three explanations – 1) out of overflowing devotion, AzhwAr cannot just stop speaking about him, 2) AzhwAr spoke being forced by bhagavAn’s qualities, and 3) by the act of speaking.
  • AyiraththuL ivai paththum – Among the thousand pAsurams, this decad where AzhwAr looked at objects resembling emperumAn and became mad considering them to be him. Such madness, does not occur in everyone; that being the case,
  • nal vinai enRu kaRpArgaL – Those who learn/practice this only for its purifying ability [i.e., considering it only as the means and not knowing it to be the sweetest goal]; also explained as – those who learn this considering it to be a distinguished decad.
  • nalanidai vaikuntham naNNi – Reaching the paramapadham where there is no question of separation from bhagavAn.
  • thol vinai thIra – being relieved from sins that follow since time immemorial.
  • ellArum thozhudhu ezha – to be worshipped by nithyasUris who are asprushta samsAra gandha (those who are never touched by samsAram (bondage)). They will be served and revered by even those paNiyA amarar (those who do not bow infront of anyone other than bhagavAn and bhAgavathas), and be honoured as said in thiruvAimozhi 10.9.10 “padhiyinil pAnginil pAdhangaL kazhuvinar” (in their residences, with all the upachArams (reverences), they washed the feet of the mukthAthmA who is arriving newly). Like it is said in thiruvAimozhi 1.1.1thozhudhezhen mananE” (Oh my mind! worship him and rise), As AzhwAr who was as said in thaiththirIya upanishath “asannEva” (When a person does not know about God, he is as good as matter), became uplifted by worshipping him, nithyasUris uplift themselves by worshipping those who sing nammAzhwAr‘s thiruvAimozhi.
  • vIRRiruppArE – As bhagavAn has the throne of supremacy, these devotees have the throne of servitude. vEdham says “sasvarAt bhavathi” (that mukthAthmA becomes independent). vIRRu – distinguishing factor.

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

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