Daily Archives: July 8, 2017

thiruvAimozhi – 5.4.11 – uRanguvAn pOl

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Full series >> Fifth 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 is asking “How can those who meditated upon AzhwAr’s suffering in this decad, sustain themselves?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains attainment of paramapadham as the result of [learning/reciting] 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 “Those who heard AzhwAr’s pAsurams, and those who meditated upon AzhwAr’s condition, will not survive. Since those who die [after hearing AzhwAr’s words and meditating upon him] are sure to reach paramapadham, this explains attainment of paramapadham”


uRanguvAn pOl yOgu seydha perumAnaich
chiRandha pozhil sUzh kurugUrch chatakOpan sol
niRam kiLarndha andhAdhi AyiraththuL ippaththAl
iRandhu pOy vaigundham sErAvARu enganEyO?


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

uRanguvAn pOl – pretending to be sleeping (when getting an opportunity to do so)

(in the seclusive abode of milky ocean)
yOgu – the meditation of thinking about protecting the world
seydha – engaged in
perumAnai – about sarvESvaran
siRandha – rich
pozhil – garden
sUzh – surrounded
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr
sol – mercifully compiled
niRam – paN (tune)
kiLarndha – abundant
andhAdhi – in anthAdhi style (beginning of a pAsuram matching the ending of previous pAsuram)
AyiraththuL – among the thousand pAsurams
ip paththAl – by this decad
iRandhu – shedding the body
pOy – travelling in the archirAdhi (the illuminated) path
vaigundham – in paramapadham (spiritual realm)
sErAvARu – not reaching
enganE – how?

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

AzhwAr, the leader of AzhwArthirunagari which is surrounded by rich garden(s), mercifully compiled this decad among the thousand pAsuarams which have abundant tune, on sarvESvaran who is pretending to be sleeping  but [actually] engaged in meditating about protecting the world; by singing this decad how will one not go on the archirAdhi path after shedding the body and reach paramapadham? It is certain that one will reach the spiritual realm. niRam – paN (tune); it can also mean chandhas (meter).

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

  • uRanguvAn pOl yOgu seydha perumAnai – Since his arrival was delayed, as earlier AzhwAr wondered “if he has forgotten me and sleeping”, now he says “he is not sleeping; he is just thinking about our protection”; SrI rangarAja sthavam uththara Sathakam 75 “nidhrAsi jAkaryayA” (you are divinely sleeping with the thought to protect everyone in this world). He is not sleeping, instead he is fully meditating upon our protection, leaving aside all other thoughts. sarvESvaran who is going to subsequently protect us, reminded us about his glories in this manner.
  • siRandha pozhil – As AzhwAr sustained himself thinking about emperumAn‘s divine sleep with thoughts about his protection, the whole town sustained itself too. The situation is such that, during separation one will say as in SrI rAmAyaNam ayOdhyA kANdam 59.4 “apivrukshA:” (even trees have withered) and on seeing his arrival, one will say “akAla palinO vrukshA:” (the trees blossom in non-season too).
  • niRam kiLarndha andhAdhi – anthAdhi style poems which are abundant in tune.
  • ippaththAl … – Those who recited [or meditated upon] this decad, need not suffer in separation from bhagavAn like AzhwAr who desired for death saying as in thiruvAimozhi 5.4.5pEr ennai mAyAdhAl” (I am only living for name sake and even death is not helping me); those who recited this decad will not survive. Here it is said like this since those who die hearing this decad will enter paramapadham. There should be some result which is highlighted here, and what is that result? For those who heard the words of those who are engrossed in bhagavath vishayam (matters related to bhagavAn), after leaving their body, their desired goal of attaining paramapadham will not elude them. For those who heard the words of those who are engrossed in bhagavAn, became intolerant of existence in this material world and gave up their body, is there any reason for not reaching paramapadham which is the apt abode?
  • ippaththAl iRandhu pOy vaigundham sErAvARu enganEyO – Instead of suffering here saying as in thiruvAimozhi 5.4.1nILiravAy nINdadhAl” (as the lengthy night extends without an end) and as in thiruvAimozhi 5.4.4oNsudarOn vArAdhu oLiththAn” (the sun not appearing and went into hiding), will reach the [divine] abode [of paramapadham] where the sun never sets and the day never ends.

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 – 29 – iRaiyum nilanum

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AzhwAr tells his heart, in this pAsuram “Oh heart!  don’t retreat from approaching sarvESvaran (supreme entity) because he is great. He has announced to everyone that he is devoted to his followers by showering his grace on gajEndhra [the elephant in distress]”

Let us go through the pAsuram and its meanings:

iRaiyum nilanum iru visumbum kARRum
aRai pulanum sem thIyum AvAn piRaimaruppin
paim kaN mAl yAnai padu thuyaram kAththaLiththa
sem kaN mAl kaNdAy theLi

Word by Word Meanings

iRaiyum – he is the paramapadhanAthan (the Lord of SrIvaikuNtam)
nilanum – he is also the bhUmi (earth)
iru visumbum – he is also the well spread skies
kARRum – he is also the wind
aRai pulanum – he is also the oceans which keep making noise continuously
sem thIyum – he is also the red hot fire
AvAn – he is all of these
piRai maruppil – tusks in the shape of the moon’s crescent
paim kaN – having beautiful eyes
mAl yAnai – huge elephant
padu thuyaram – its deep sorrow
kAththu – removing it
aLiththa – protecting it
sem kaN mAl kaNdAy – behold the paramapurusha (supreme entity) with lotus like eyes
theLi – (Oh my heart!) know this well


iRaiyum – just as river kAviri flows transgressing both sides, without any shores, emperumAn also has a similar quality, being the paramapadhanAthan (Lord of SrivaikuNtam).

nilanum iru visumbum kARRum aRai punalum sem thIyum AvAn – by referring to the five elements, AzhwAr thinks of him as having pervaded all over the universe. Thus he owns the entire leelA vibhUthi (materialistic realm). By mentioning him as paramapadhanAthan in the previous verse, AzhwAr says he owns SrIvaikuNtam (spiritual realm) as well. Thus he owns both spiritual and material realms. Could there be anything more than these to draw the boundary of wealth!

piRai maruppil paingaN mAl yAnai – the elephant has its tusks in the shape of the crescent and beauty in the eyes, typical of elephants. Being in rut, without knowing the truth, it entered the pond and got caught by the crocodile.

paduthuyaram kAththaLiththaemperumAn rescued the elephant gajEndhran from the crocodile’s grip and took the flower that the elephant wanted to submit to him, on his divine feet, thus removing its sorrow [that it could not submit the flower at the divine feet of emperumAn].

paduthuyaram – it was a sorrow that even the elephant had to feel hurt

sengaN mAl kaNdAy theLi – isn’t emperumAn such that he clearly manifests his quality of vAthsalyam (motherly affection) towards his followers through his eyes and is loving towards them! [Oh heart] know this well.

sengaN mAl – the reddish eyes denote that he showers his vAthsalyam on his followers.

mAl – one who has deep love. Here it denotes the love with which he came to save gajEndhran [the elephant] with his yellow dress worn from waist down and the crown on his head in utterly dishevelled condition. He is very simple towards his followers and isn’t he the one who always removes their hurdles!

theLi – Oh my heart! Please know this. While emperumAn told AzhwArmA Sucha:” (don’t feel sad) [SrI bhagavath gIthA 18-66], AzhwAr tells his heart now “mA Sucha:” In order to get emperumAn’s grace there is no need to search out and go to his place. It is enough to keep the door to the mind open, just as people open the doors to their houses for inviting someone, and inform emperumAn of our acceptance [of him]. If he doesn’t come by himself, is there any other way to get him who is incomparable? AzhwAr says that out of habit, he called out to his mother “ammA” when in distress. emperumAn has to come on his own on hearing our call.

Let us move on to the 30th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAsiriyam – avathArikai (Introduction)

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In thiruviruththam, sarvESvaran (emperumAn) shows his svarUpam (true nature), rUpam (form), guNam (auspicious quality) and the vibhUthi (wealth of both the nithya vibhUthi (paramapadham/SrIvaikuntam – spiritual realm) and the leelA vibhUthi (samsAram – material realm where we live currently)) [and blessed AzhwAr as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (blessed with unblemished gyAnam enriched with bhakthi)]; having meditated upon his togetherness with nithya and leelA vibhUthis, AzhwAr sees that the residents of nithya vibhUthi are having eternal experience with bhagavAn and have the health/ability to sustain such uninterrupted experience and the residents or leelA vibhUthi are being bound  by karma, engaged in worldly pleasures and are focused on the inferior bodily enjoyments; as in the case of one among a set of brothers who is having a troubled life while other brothers are living happily, will be anguished, AzhwAr too thinks “while I have the same right as nithyasUris who are living happily with emperumAn, I have lost it” and observes that his bodily connection is the cause for his such condition; now, seeing that he does not have the ability to eliminate such bondage himself, he prays at the divine feet of emperumAn in the first pAsuram of thiruviruththam 1 [“poynninRa njAnamum pollA ozhukkum… viNNappamE”] saying “you should eradicate the connection with material world and objects in this material world” and identifies his condition. Is this not what is highlighted by AzhwAr in the first pAsuram? Yes – and since AzhwAr highlights the same principle in the last pAsuram as said in “vallArazhundhAr piRappAm pollA aruvinai” (those who are well versed in these principles, will not be submerged in this ocean of nescience), as the upakrama (beginning) and upasamhAra (ending) matches, it can be said as the essence of this prabandham [thiruviruththam]. As AzhwAr’s desire is not fulfilled immediately [after the first pAsuram], his anguish is expressed in the pAsurams between the first and the last pAsuram.

sarvESvaran did not elimiinate AzhwAr‘s dhEha sambandham (connection with body) immediately as he desired. The reason for that is – He wants AzhwAr to set right this samsAram through AzhwAr’s dhivya prabandhams; this is similar to how emperumAn made bhIshma to enlighten the world while he was lying in the bed of arrows. AzhwAr’s anguish is so unbearable that he cannot stay in this world. emperumAn thinks “AzhwAr is forcing me to bring him to paramapadham to enjoy my qualities; let me make him enjoy the same” and manifests his svarUpam, rUpam, guNam and vibhUthi; though he manifested the same aspects to AzhwAr before making AzhwAr realise the inferior nature of this body, here he is giving an elaborate experience of the same to make AzhwAr think “there is nothing more to go and experience in paramapadham” and thus AzhwAr starts enjoying them now [in this prabandham, thiruvAsiriyam].

Let us enjoy the 1st pasuram next.

adiyen booma ramanuja dasi

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