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thiruvAimozhi thiruvAimozhi 5th centum

thiruvAimozhi – 5.2.11 – kaliyugam

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

Full series >> Fifth Centum >> Second 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 “For those who learned this decad, the defect of considering dhEvathAntharams to be supreme and the defect in mind of seeking out ulterior motives from emperumAn, will be gone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result of this decad which is the removal of all impurities in the heart.

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

kaliyugam onRum inRikkE than adiyArkkaruL seyyum
maliyum sudar oLi mUrththi mAyap pirAn kaNNan thannaik
kalivayal thennan kurugUrk kArimARan satakOpan
oli pugazh Ayiraththippathu uLLaththai mAsaRukkumE

Listen

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

than – his
adiyArkku – for distinguished servitors
kali yugam – the defects of kali yugam
onRum – anything
inRikkE – to be affected

(knowledge, devotion etc in his matters)
aruL – out of his grace
seyyum – due to bestowing
maliyum – abundant
sudar – having radiance
oLi mUrththi – having splendorous form
mAyam – having amazing qualities and activities
pirAn – one who lets them [those servitors] enjoy him
kaNNan thannai – on krishNa
kali – abundant
vayal – having fertile farm lands
then – for south direction
nan – worthy
kurugUr – leader of AzhwArthirunagari
kAri – distinguished birth
mARan – having distinguished family heritage
satakOpan – nammAzhwAr‘s
oli – very famous
pugazh – speaking about bhagavAn’s qualities
Ayiraththu – among the thousand pAsurams
ippaththu – this decad
uLLaththai – the heart of those who meditate upon
mAsu – dirt (considering bhAgavathas to be equal to oneself, doubt in greatness of bhagavAn, considering dhEvathAntharams to be supreme and attachment towards worldly pleasures)
aRukkum – will eliminate.

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

Due to emperumAn‘s bestowing [of his grace] for his distinguished servitors, for them to be not affected by the defects of kali yugam, nammAzhwAr, the leader of AzhwArthirunagari which is having fertile farm lands and is a worthy town for the south direction, [such nammAzhwAr] who is having distinguished birth and family heritage, compiled this very famous  decad among the thousand pAsurams which are speaking about bhagavAn’s qualities, and are on krishNa, who is having radiant splendorous form, amazing qualities and activities. For those who meditate upon such decad, the dirt in their heart will be eliminated.

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

  • kali yugam onRum inRikkE – As said in “kalau krutha yugam thasya” (For the one who has gOvindha in his heart, kali yugam feels like krutha yugam), emperumAn will grace his servitors so that they are not affected by the defects of kali yugam. The wealth allocated for the kingdom will not be the same as what is allocated for the queen’s private quarters [even if the kingdom is struggling, the king will ensure proper care for his queen; similarly even though worldly people may be suffering in kali yugam, devotees of emperumAn will not suffer].
  • maliyum sudar oLi mUrththi – His bodily beauty is such that, even if does not show his mercy, we will not leave him [just for his beauty]. Since sudar and oLi are synonymous, the abundant nature of his radiance is highlighted by those two words. malidhal means abundance, indicating, emperumAn‘s form is filled with great radiance.
  • mAyam … – AzhwAr has sung the glories of krishNa who is having amazing qualities and activities.
  • kali vayal … – kali means midukku (pride) and AravAram (joyful noise). This implies a) pUchAram (growth); also implies the noise while planting seeds, cutting the crop, ploughing the field etc. This decad, among the thousand pAsurams which have well known fame, which is mercifully compiled by nammAzhwAr, who is residing in AzhwArthirunagari which has such fertile fields; such decad will eliminate the defects of heart/mind such as having doubt that dhEvathAntharams are supreme; considering other SrIvaishNavas to be equal to oneself, considering “relationship with abhAgavathas” is good and desiring for worldly pleasures.

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

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mudhal thiruvandhAdhi – 3 – pAr aLavum Oradi

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

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avathArikai

AzhwAr says “do we need all these deeds to prove that emperumAn is superior to everyone else? Through this one deed (of measuring the worlds) which is beyond the capabilities of human race, is it not enough to remind everyone of his supreme nature?”

pAsuram

pAraLavum Oradi vaiththu Oradiyum pAruduththa
nIraLavum sella nimirndhadhE – sUruruvin
pEyaLavu kaNda perumAn aRigilEn
nI aLavu kaNda neRi

Word by Word Meaning

pAraLavum Oradi vaiththu – keeping one divine foot till the end of this world [to measure it]
Or adiyum pAr uduththa – the other divine foot surrounding the entire universe
nIr aLavum sella nimirndhadhu – it rose to reach the waters covering the universe
sUr uruvin pEy – a demon who came in the garb of a celestial person
aLavu kaNda perumAn – Oh benefactor, who determined the boundary (of life)
nI aLavu kaNda neRi aRigilEn – I am not able to know the extent of the deeds carried out by you

vyAkhyAnam

pAraLavum Oradi vaiththu – keeping a divine foot to reach the end of the world

Oradiyum pAruduththa nIr aLavum sella nimirndhadhu – if a person asked another, “tell me an equivalent of emperumAn’s divine foot”, the other person will say “emperumAn’s other foot”. His other divine foot rose all the way to the waters surrounding the universe as a cover (here pAr is taken to mean universe). This is similar to thirumangai AzhwAr’s periya thirumozhi 10-6-3 “pavva nIr udai AdaiyAgach chuRRi” (water circling the earth like its dress). If pAr were taken to be earth, the other divine foot rose till the waters surrounding earth.

sUr uruvil … aRigilEn – AzhwAr says “since one divine foot spread all over the world and there was no space to keep the other divine foot, I am not able to understand how you measured this world”.  emperumAn asks him back “why could you not understand?”

sUr uruvil pEyaLavu kaNda perumAn – isn’t this (the trouble that pUthanA had to undergo) what people who set out to measure you, have to suffer? AzhwAr asks emperumAn “are you in a state where someone could measure you?”

sUr uruvil – as per the thamizh lexicon “sUrum aNangum dheyvappeNNE” – sUr refers to a divine person. Here, this term actually refers to the demon pUthanA, but since she took the form of yaSOdhA, she is referred to as divine person. In perumAL thirumoizhi 7-5, kulaSEkara AzhwAr refers to yaSOdhA as “dheyva nangai yasOdhai” (the divine lady yaSOdhA). One can also consider sUr as a demon with a beautiful form. This is because demons are considered as belonging to the class of dhEvas as per the saying “piSAsO dhEva yOnaya:” in amara kOsam 1-1-11.

pEyaLavu kaNda – considering [measuring / estimating] her as a demon. Measuring is also killing. She [pUthanA] came to kill emperumAn, who, knowing her intention, killed her instead. Oh emerpumAn! When you measure someone, you don’t have any sorrow [difficulty]; but when someone comes to measure you, (s)he get killed, like pUthanA.

perumAn – by killing her, you removed your enemy and gave yourself to the world as its Lord. AzhwAr points, out through this word, to harivamSam 65 which says “sthanyam thath vishasammiSram rasyamAsIth jagadhgurO” (the poisoned milk of pUthanA’s bosom was like a sweet juice to kaNNan, the Lord of the world).

aRigilEn nI aLavu kaNda neRi – I do not know what you are thinking of. I do not know whether you are enabling me or not, to know you. Another interpretation – AzhwAr cannot estimate each and every deed of emperumAn’s. Just as you took the earth, which was snatched by mahAbali, under your feet, you had taken me under your feet and removed by enemies just as you removed pUthanA. We can take it that AzhwAr does not know this.

We shall  next take up the 4th pAsuram.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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