Daily Archives: April 9, 2017

thiruvAimozhi – 4.8.11 – uyirinAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth 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 are well versed in this decad which explains emperumAn, who is sarvESvara yet easily approachable by his devotees, will be freed from this deep rooted material realm and will enter the thirunAdu (paramapadham – spiritual realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains paramapadha prApthi (ascending to paramapadham) which is a precursor for eternal service to bhagavAn, 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

uyirinAl kuRaivillA ulagEzh thannuL odukkith
thayir veNNey uNdAnaith thadam kurugUrch chatakOpan
seyiril sol isai mAlai AyiraththuL ippaththAl
vayiram sEr piRappaRuththu vaikundham naNNuvarE

Listen

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

uyirinAl – AthmAs
kuRaivillA – without shortage
Ezhulagu – all worlds
than uL odukki – having the supremacy to protect them to become subdued in his sankalpa (will)

(being born in the world which is protected by him, that which is pleasing for his devotees)
thayir – curd
veNNey – butter
uNdAnai – on emperumAn who is having saulabhyam (simplicity) of consuming
thadam kurugUr – the leader of very spacious AzhwArthirunagari
satakOpan – nammAzhwAr’s
seyir il – flawless (in both poetry and its meaning)
sol – words
isai – with music
mAlai – garland
AyiraththuL – among the thousand pAsurams
ippaththAl – by this decad
vayiram sEr – deep-rooted since time immemorial
piRappu – bondage in this material realm
aRuththu – severing
vaikundham – paramapadham
naNNuvar – will attain.

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

emperumAn who is having the supremacy to protect innumerable AthmAs of all [material] worlds to become subdued in his sankalpa, is having saulabhyam (simplicity) of consuming curd and butter; by this decad which is among the thousand flawless pAsurams which is a garland of words with music, by nammAzhwAr, the leader of very spacious AzhwArthirunagari, on such emperumAn, one will sever the bondage in this material realm which is deep-rooted since time immemorial and will attain paramapadham.

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

  • uyririnAl … – The seven worlds which are complete with countless AthmAs.
  • than uL odukkith thayir veNNey uNdAnai – While setting out to steal curd and butter, to avoid other distractions, i.e., as in “leaving the slippers/sandals outside and going into the temple for worship, one may be thinking of the safety of the sandals while worshipping the emperumAn inside [i.e., not having full focus on emperumAn]”, he fulfilled the needs of all worlds with his will and then proceeded to steal them.
  • ulagEzh than uL odukkith thayir veNNey uNdAnai – Like a pregnant woman would consume foods to suit the child in the womb, emperumAn consumed curd and butter to suit the worlds he already consumed. Though he is the sarvESvara, he cannot sustain himself without the items that have connection with his devotee; as explained in SrIvishNu purANam 5.6.34 “sarvasyajagatha:pAlau vathsapAlau babhUvathu:” (krishNa and balarAma who protect all worlds, are now protecting the cows).
  • thadam kurugUrch chatakOpan – As said in SrI rAmAyaNam ayOdhyA kANdam 5.16 “brundham brundham ayOdhyAyAm” (in ayOdhyA, groups and groups of people), as people came and waited to see the divine coronation ceremony of SrI rAma in ayOdhyA, having enough space for SrIvaishNavas from all over the place to come and see nammAzhwAr’s state of giving up AthmA and its belongings – nammAzhwAr who is the leader of such AzhwArthirunagari.
  • seyir il sol isai mAlai – seyir is flaw; il is lack of such flaw; i.e., being flawless. That is, there is no falsity in saying “I don’t want my AthmA and its belongings”.
  • vayiram sEr piRappu aRuththu – The deep-rooted samsAram which will not leave him, even if AzhwAr declares that he does not belong to it and leaves it.
  • vaikundham naNNuvarE – Giving up this body which is to be given up, they [those who are well versed in this decad] will enter paramapadham where one can accept many bodies as said in chAndhOgya upanishath “sa EkadhA bhavathi thridhA bhavathi” (He assumes one form, three forms and so on), based on bhagavAn‘s desire and his own desire which follows bhagavAn’s desire, and serves with many bodies. Though emperumAn likes AzhwAr‘s body, without realising that, AzhwAr says “I don’t want it”.

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 – 4.8.10 – udambinAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, parAnkuSa nAyaki says “No matter how great the enemy force is, emperumAn is having great qualities to eliminate them; there is no use of my self which is not liked by such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my self which is not liked by sarvESvara who eliminates all the enemies without a trace?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. parAnkuSa nAyaki, highlighting the Seela guNam (simplicity) and virOdhi nirsanam (eliminating the enemies) which were explained in the first pAsuram, says “What is the use of my existence which is not desired by him?” concludes matching the initial description. By “udambinAl kuRaivillA uyir pirindha malaith thuNdam kidandhana pOl thuNi palavA asurar kuzhAm thuNiththu“, “nIRAgumpadiyAga nirumiththup padai thotta” is re-explained. “kURALum thani udamban” is re-explained by “thadam punala sadai mudiyan thani oru kURamarndhuRaiyum udambudaiyAn“.

pAsuram

udambinAl kuRaivillA uyir pirindha malaith thuNdam
kidandhana pOl thuNi palavA asurar kuzhAm thuNiththugandha
thadam punala sadai mudiyan thani oru kURamarndhuRaiyum
udambudaiyAn kavarAdha uyirinAl kuRaivilamE

Listen

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

udambinAl kuRaivillA – being well built due to nurturing their bodies well
asurar kuzhAm – groups of asuras (evil persons)
uyir pirindha – (breaking into pieces) their lives taken out
malaith thuNdam – pieces of mountain
kidandhanapOl – as present
pala thuNiyA – to be broken into many pieces
thuNiththu ugandha – destroy them and (thinking that the enemy of the universe is gone) being jubilant
thadam punala – holding gangA which is a vast water source [on his head]
sadai mudiyan – rudhra who considers himself to be highly capable since he is having matted hair
thani amarndhu – accepting emperumAn as the support
oru kURu – on one side
uRaiyum – eternally residing
udambu udaiyAn – one who is having divine body
kavarAdha – not liked
uyirinAl – AthmA
kuRaivilam – there is no use.

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

emperumAn destroyed groups of asuras who were well built due to nurturing their bodies well, by taking their lives out of their bodies and breaking them into pieces and leaving them on the ground like pieces of mountain, and became jubilant. There is no use of my AthmA (self) which is not liked by such emperumAn who is having the divine body which is eternally occupied on one side by rudhra, holding gangA which is a vast water source, who considers himself to be greatly capable due to having matted hair.

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

  • udambinAl kuRaivillA – There is no shortage in both the groups of asuras and the souls [which are bound]; those who ignore the soul/self and nurture the body, will only end up as nithya samsAris (eternally bound souls).
  • uyiremperumAn became jubilant after destroying groups of asuras by breaking them into pieces and let them lay on the ground like the movable mountains were attacked and broken into pieces by indhra’s vajrAyudha. While he is commonly related to all as said in jithanthE sthOthram “dhEvAnAm dhAnavAnAncha sAmAnyam” (common to dhEvas and asuras), due to they being enemies of his devotees, he finished them and became joyful thinking “enemies of my devotees are gone”.
  • thadam punala – Their dhurmAna (pride) is such that, even emperumAn giving a place in his body for them is praised as a good quality. He is giving space for those egoistic persons in his body which is supposed to be the abode of those who are devoid of any ego. emperumAn who is having a divine form, where rudhra who is having gangA which has overflowing water, in his matted hair, and having pride due to that, claims a particular portion of emperumAn’s divine form as his own just as SrI mahAlakshmi has emperumAn’s divine chest as her abode.
  • kavarAdha … – parAnkuSa nAyaki says “Such emperumAn who makes his divine form available for everyone, does not help me; in this case what is the use of having this AthmA?”. Previously she discarded her body and other bodily belongings, all of which are anyway temporary and will leave on their own at some point – so it would mean that parAnkuSa nAyaki was just discarding the temporary aspects; to make things clear, she now says that she does not even want her eternal self here. Why is she saying “I don’t want this AthmA too”? If the AthmA remains, as time progresses, she will acquire another birth and will acquire the previously discarded belongings again, and will have her bosom well developed and cause suffering [in separation from emperumAn]. The eternal nature of AthmA is due to emperumAn’s eternal desire [for such aspect]; if he himself has no liking for my AthmA, what is the use of this AthmA then?

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