Monthly Archives: August 2017

mudhal thiruvnadhAdhi – 67 – peyarum karum kadalE

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

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avathArikai

In the earlier pAsuram it was mentioned that those who have desire for mOksham (SrIvaikuNtam) and who have knowledge [about emperumAn] will praise his divine feet and recite his divine names. Why is there such a compulsion? It is because the people mentioned here are those with knowledge. AzhwAr says in this pAsuram that since there is no target for knowledge other than emperumAn, the consort of thirumagaL (SrI mahAlakshmi), only he can be praised.

Let us go through the pAsuram and its meanings:

peyarum karum kadalE nOkkum ARu oNpU
uyarum kadhiravanE nOkkum uyirum
dharumanaiyE nOkkum oN thAmaraiyAL kELvan
oruvanaiyE nOkkum uNarvu

Word by Word Meanings

ARu – river
peyarum karum kadalE nOkkum – will flow only towards the dark complexioned ocean which keeps throwing out waves
oN pU – the radiant lotus flower
uyarum kadhiravanE nOkkum – will blossom only after looking at sun, who is at a high place
uyirum – AthmA (of avaishNavas (those who are not followers of vishNu, emperumAn))
dharumanaiyE nOkkum – (at the end of its life on earth) will attain only yama, the deity of righteousness

(In the same way)
uNarvu – knowledge
oN thAmaraiyAL oruvanaiyE – only nArAyaNa, consort of SrI mahAlakshmi who dwells on the radiant lotus flower
nOkkum – will know

vyAkyAnam

peyarum karum kadalE nOkkum ARu – if it is a river, it will be flowing fully and will flow only towards ocean which keeps throwing out waves. Rivers do not flow towards oceans to fill them, but because they cannot remain without joining oceans.

oN pU uyarum kadhiravanE nOkkum – beautiful lotus flower will not blossom without looking at sun, however far sun may be. It will not blossom by looking at any other entity. Even if hot embers are placed next to it, the lotus will not blossom.

uyirum dharumanaiyE nOkkum – most of the AthmAs will be under the control of only yama, the lord of righteousness. Other than SrIvaishNavas,  whom even yama will avoid going nearby saying “they are not under my control”, all the others are under his control.

oN thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu – in the same way, knowledge will be devoted only to the consort of thirumagaL (SrI mahalakshmi). SrIvishNu purANam 6-5-87 says “samgyAyathE yEna thadhasdhOsham Sudhdham param nirmalamEkarUpam, sandhruSyathE vA’pyathi gamyathE vA thath gyAnamagyAna mathO’nya dhuktham”(that knowledge with which the faultless, pure, incomparable supreme entity is known, seen and attained, that alone is gyAnam (knowledge). All the rest are agyAnam (ignorance)). For the lotus called AthmA, emperumAn and pirAtti are the sun and its rays which blossom the knowledge. Usage of the emphatic syllable “E” (oruvanaiyE) implies that AthmA does not have sustenance without emperumAn. AthmA is inseparable from emperumAn’s divine feet like the lines and shadow of the feet.

We shall move on to the 68th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7.9 – puLLin vAy

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

Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says to emperumAn “You who have captivated me with your divine pastimes etc and accepted my service, and who have mercifully descended to sirIvaramangala nagar, should also mercifully fulfil my remaining desires”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “you who are shining very radiantly due to destroying your enemies, should mercifully uplift me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. emperumAn asks “What should I do to you who are fearing thinking ‘arunjERRil vIzththi kaNdAy’ (you have pushed me into this mud of samsAram (material realm) which is difficult to escape)“, AzhwAr says “You who are capable and present here, should remove my hurdles and mercifully engage me in service at your divine feet”.

pAsuram

puLLin vAy piLandhAy! marudhidai pOyinAy! erudhEzh adarththa en
kaLLa mAyavanE! karu mANikkach chudarE!
theLLiyAr thiru nAn maRaigaL vallAr mali thaN sirIvaramangai
uL irundha endhAy! aruLAy uyyumARenakkE.

Listen

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

puLLin vAy piLandhAy – (implying his elimination of the connection with samsAram for his devotees) killing bakAsura
marudhu idai pOyinAy – killing yamaLa and arjuna (to imply his removal of pairs of sufferings)

(to imply his destruction of seven states of existence like foetus state, toddler state, …, death)
Ezh erudhu – seven bulls
adarththa – killed
kaLLam – (in this manner, to have no one understand/know) confidential aspects
en – revealing to me
mAyavanE – being amazing person

(as a result of removing these hurdles)
karu – blackish
mANikka – carbuncle’s (precious gem)
sudarE – having beautiful form shining like
theLLiyAr – having clarity (in being protected by emperumAn only)

(cause for such clarity)
thiru – having the wealth that provides access to bhagavAn’s true nature etc
nAl – four
maRaigaL – the essence of vEdhams
vallAr – those who have them at their disposal
mali – living closely together
thaN – invigorating, not being affected by the heat of this material realm
sirIvaramangai – sirIvaramangai dhivyadhESam
uL – inside
irundha – mercifully present to let me enjoy you
endhAy – oh benefactor!
enakku – for me having no other refuge
uyyum – to uplift by attaining your divine feet
ARu – means
aruLAy – bestow on me mercifully

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

You (emperumAn), the amazing person, revealed confidential aspects by killing bakAsura, yamaLa and arjuna and seven bulls; you are having the beautiful shining form like a blackish carbuncle; oh benefactor who are mercifully present to let me enjoy you, inside the invigorating sirIvaramangai dhivyadhESam which is populated by those who are having clarity and expertise in the essence of four vEdhams (to have them at their disposal) which is having the wealth that provides access to bhagavAn’s true nature etc! For me, having no other refuge, mercifully bestow the means to make me attain your divine feet and have me uplifted.

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

  • puLLin vAy piLandhAy – As a hungry person would recollect when he was fed by someone, AzhwAr is recollecting and saying emperumAn‘s previous assistance.
  • puL … – You killed bakAsura, changed yamaLArjunas to pieces, strangled the seven bulls together.
  • en kaLLa mAyavanE – You who are having amazing activities which cannot be comprehended by anyone, and revealed all those to me and captivated me.
  • karu mAnikkach chudarE – Oh one who eliminated nappinnaip pirAtti’s hurdles, bestowed your divine form to her and also manifested the distinguished nature of that form to me!
  • theLLiyAr … – As said in SrI rAmAyaNam 16.4 “rAmasya vyavasAyagyA lakshmaNasyA dhImatha:” (sIthA heard the opinion of lakshamaNa who is more knowledgeable than SrI rAma, and became pacified), this dhivyadhESam has many intelligent devotees who can correct you even if you are making some mistakes.
  • theLLiyAr – Those who are fully dependent on him, even when they themselves are capable. This is the purpose of their consciousness [i.e., to be dependent on him]. Their clarity of mind is the same as that of sIthAp pirAtti even when she was captured and placed alone in aSOka vanikAm and as that of SrI vibhIshaNAzhwAn while he was surrendering to SrI rAma. [Explanation for the clarity of SrI vibhIshaNAzhwAn] SrI vibhishaNAzhwAn was looking at sugrIva mahArAja and his angry assistants and was joyfully speaking to them as said in SrI rAmAyaNam yudhdha kANdam 17.9 “sugrIvam thAmScha samprekshya” (He spoke to sugrIva beautifully), while they were saying “vadhyathAm” (he (vibhIshaNa) deserves to be killed); this is similar to how a child will joyfully look at her mother’s face even though she may be scolding the child.
  • thiru nAn maRaigaL vallAr – Those who have understood the essence instead of running behind thousands of lines [of SAsthram]. Those who remain as said in iraNdAm thiruvandhAdhi 39 “mAdhavan pEr solluvadhE Oththin surukku” (the purpose of vEdham is to reveal the name of mAdhavan (SrIman nArAyaNan)).
  • mali thaN … – Oh my lord who is residing along with those intelligent devotees who are in abundance in the invigorating sirIvaramangai dhivyadhESam.
  • aruLAy uyyumARu enakkE – Look at me [enakkE – for me who is tormented in this samsAram], and you have to mercifully bestow me kainkaryam at your divine feet. kainkaryam (rendering service) and ujjIvanam (uplifting) are not two separate concepts for AzhwAr. If one does not have the urge [to leave this samsAram], it is implied that one does not have knowledge about emperumAn‘s distinguished greatness; if one is living comfortably in this samsAram, it is implied that one has not understood the inferior nature of this samsAram.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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mudhal thiruvandhAdhi – 66 – kAlai ezhundhu

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

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avathArikai

AzhwAr asks in this pAsuram: if people have knowledge, is it possible to remain without worshipping him?

Let us go through the pAsuram and its meanings:

kAlai ezhundhu ulagam kaRpanavum kaRRuNarndha
mElaith thalaimaRaiyOr vEtpanavum vElaikkkaN
OrAzhiyAn adiyE Odhuvadhum Orppanavum
pErAzhi koNdAn peyar

Word by Word Meanings

kAlai ezhundhu – waking up in the morning (which nurtures the sathva guNam (purely good quality))
ulagam – the exalted mumukshus (those who are desirous of attaining mOksham, SrIvaikuNtam)
kaRpanavum – learning
kaRRu uNarndha mElaith thalai maRaiyOr – the well versed, great vaidhikas (learned in vEdhas, sacred texts)
vEtpanavum – desiring to see
vElaikkaN – in the thirupARkadal (milky ocean)
Or AzhiyAn adiyE – the divine feet of emperumAn who is reclining, holding the incomparable sudharSana chakkaram (divine disc)
Odhuvadhum – being listened to (by these great people)
Orppanavum – thinking of
pEr Azhi koNdAn peyar – the divine names of the entity who holds the large disc

vyAkyAnam

kAlai ezhundhu ulagam kaRpanavum – early morning [4 am] is the time when it is most appropriate for great people to wake up and learn, since sathva guNam (purely good quality) is at its peak at this time. nammAzhwAr says in thiruvAimozhi 2-10-1kiLaroLi iLamai keduvadhan munnam” (before the radiant youth gets wasted) and in thiruviruththam 93 “kAlai nangyAnaththuRai padindhAdi” (in the early hours after having a bath, approach AchAryan and learn about emperumAn). emperumAn in his varAha charamaSlOkam says “sthithE manasi susvasthE SarIrE sathi yO nara: dhAthu sAmyE sthithE smarthA viSvarUpancha mAmajam” (when the mind is calm and composed, the body is in good health, with the three constituent elements of the body in proper balance, when someone thinks of me who am having the entire universe as my body and who am having no births…) Thus in the morning hours, the body and mind are in composed state for doing sAthvik deeds].

kaRRuNarndha mElaith thalai maRaiyOr vEtpanavum – what the people, who have good knowledge about emperumAn, wish to see joyously

vElaikkaN Or AzhiyAn adiyE – is the divine [pair of] feet of emperumAn who is reclining on the milky ocean which has shore and is very expansive. [in this interpretation, the term vElai denotes shore]. If vElai  were to mean ocean itself, AzhiyAn will mean disc and the verse would refer to emperumAn who is having the disc which is used for protecting the worlds.

Odhuvadhum Orppanavum pErAzhi koNdAn peyar – the means to attain emperumAn’s divine feet and to think of him are his divine names. emperumAn has the complexion of ocean which removes all sorrows.

We shall take up the 67th pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.7.8 – agaRRa nI vaiththa

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

Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, emperumAn asks “Did I banish you?” and AzhwAr replies “You have placed me in this samsAram where the worldly pleasures such as Sabdha (sound) etc are active; is that not an act of banishing?”.

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

agaRRa nI vaiththa mAya val aim pulangaL Am avai nangaRindhanan
agaRRi ennaiyum nI arunjERRil vIzhththi kaNdAy
pagark kadhir maNi mAda nIdu sirIvaramangai vANanE! enRum
pugaRkariya endhAy puLLin vAy piLandhAnE!

Listen

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

agaRRa – to banish (those who are turning away from you)
nI vaiththa – those which are created by you
mAyam – having amazing nature (of not mixing with each other)
val – not defeatable (by anyone)
aim pulangaL Am avai – the five senses
nangu – (truly) well
aRindhanan – understood;
ennaiyum – me too (who understand these and am fearful about these)
agaRRi – pushing away (from you)
nI – you
aru – difficult (to recoup and escape)
sERRil – mud (of worldly pleasures)
vIzhththi kaNdAy – am fearing that you are pushing me into [that mud];
pagar – shining
kadhir – having light
maNi – carbuncles
mAdam – mansions
nIdu – tall
sirIvaramangai – for sirIvaramangai dhivyadhESam
vANanE – controller

(for those who are not considered by you)
enRum – ever
pugaRku – to enter
ariya – difficult
endhAy – being my lord
puLLin – bakAsura’s (who was a hurdle for those gOpikAs who are dear to you)
vAy – beak
piLandhAnE – Oh one who tore!

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

I have truly well understood the senses which are created by you, having amazing nature (of not mixing with each other) and not defeatable, to banish those who are turning away from you;  am fearing that you are pushing me away into the difficult mud; Oh controller of sirIvararamangai dhivyadhESam, which is having tall mansions with caburnicles which are having shining light. Oh one who being my lord, tore bakAsura’s beak; and who is difficult to enter. Implies that – AzhwAr is saying “though emperumAn is omnipotent in this manner, he did not help me and is pushing me away”.

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

  • agaRRa nI vaiththa – You who are omnipotent, have placed this as said in SrI bhagavath gIthA 7.14mama mAyA dhurathyayA” (my creation is difficult to crossover) for those who are not attached to you.
  • mAya aim pulangaL Am avai – The five senses which will capture everyone and which will engage all people of the world. You who are the sarvESvara, have placed these to drive away those who are not attached to you.

When asked “How did you know these?”, AzhwAr replies

  • nangu aRindhanan – Since I received unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1 “mayarvaRa madhi nalam“, I have understood this well.

emperumAn asks “If I kept them to banish those who are not devoted me, why does it bother you?”, AzhwAr says,

  • agaRRi ennaiyum nI arum sERRil vIzhththi kaNdAy – You seem to be intent on separating me from you and pushing me too who cannot sustain myself without you into this worldly pleasure without any option to escape. Why is AzhwAr who is seeking help from emperumAn, blaming emperumAn and highlighting him as a cruel person? AzhwAr thinks – those who are merciful [i.e., emperumAn] will help eventually thinking “this is going to cause great harm for my reputation”. While I have no connection [attachment] with my body, are you trying to keep me here and pushing me away from you?
  • pagark kadhir – pugar and pagar mean radiance/splendour. Oh leader of sirIvaramangai dhivyadhESam which is having tall mansions having great radiance, and precious gems studded in them.
  • pagaRkadhir – If said this way, this line will mean – the mansions which rise upto the sun and having radiant gems. pagal – Adhithya – sun.
  • enRum … – Oh one who is unreachable for those who are not devoted to you. You banish those who are not devoted to you, and also destroy them!
  • endhAy – Do you have to do this to me who am distinguished [i.e., having distinguished relationship with you]?
  • puLLin vAy piLandhAnEemperumAn asks “What is stopping you from reaching me?” and AzhwAr says “As you destroyed bakAsuran, you mercifully destroy my connection to this world as well”.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

mudhal thiruvandhAdhi – 65 -vinaiyAl adarppadAr

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

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avathArikai

AzhwAr says in this pAsuram that such a position [of not going after worldly pursuits] is applicable not only to him but to everyone who is his follower.

Let us go through the pAsuram and its meanings:

vinaiyAL adarppadAr vennaragil sErAr
thinaiyEnum thIkkadhikkaN sellAr ninaithaR
kariyAnaich chEyAnai Ayiram pEr sengat
kariyAnaik kai thozhudhakkAl

Word by Word Meanings

ninaidhaRku ariyAnai – one who would not know (of his own effort)
sEyAnai – one who is far away
Ayiram pEr sem kaN kariyAnai – emperumAn who has a thousand divine names, has reddish, divine eyes and who has a dark divine form
kai thozhudhakkAl – if worshipped with hands
vinaiyAl adarppadAr – will not be troubled by bad deeds
vem naragil sErAr – will not go to the horrible hell
thinaiyEnum – even to a small extent [almost zero probability]
thIkkadhikkaN sellAr – will not go astray

vyAkyAnam

vinaiyAl adarppadAr – they [persons who are devoted to emperumAn] will not be troubled by deeds such as pApa (sin) or puNya (virtue)

vennaragail sErAr – for the sins committed, they will not be born in this materialistic realm. Alternatively, one can construe that vinaiyAl adarppadAr would mean that the persons will not suffer in this world and vennaragil sErAr would mean that the persons will not suffer in hell.

thinaiyEnum thIkkadhikkan sellAr – they will not go astray. dharmaputhra [eldest among the five pANdavas] had to step into hell for a few minutes because he did not believe krishNa who had asked him to tell a lie, in order to kill dhrONa, that aSvaththAma is dead and instead said that an elephant by name aSvaththAma died. Even that result will not come to these people, says AzhwAr.

When asked as to by doing what all these would happen, AzhwAr says

ninaidhaRku ariyAnai – one who is difficult to even think of, for those who want to know him through their own efforts.

sEyAnai – when asked why he is difficult to think of, AzhwAr says that it is so because he is at a very far distance from such people.

If he cannot be approached should one lose him? AzhwAr says

Ayiram pEr sengaN kariyAnaik kai thozhudhak kAl – for those who are able to enjoy emperumAn with the knowledge that he had granted them. emperumAn is like a river which has ghats at every place where one steps in to take a bath [this means that the river is not too deep in those places and one can enjoy a bath on such places]. Those who can enjoy emperumAn who has thousands of divine names for his auspicious qualities and deeds, who has reddish eyes due to deep affection for his followers and who has the form which, like an ocean, can remove the sorrows of those who are able to see him, will not be troubled by bad deeds; will not attain hell; will not go astray. Just as a disease is rid of by consuming milk, all the sins will disappear by carrying the sweet action of worshipping emperumAn.

We shall take up the 66th pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.7.7 – vandharuLi

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

Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, since emperumAn did not fulfil AzhwAr‘s desire immediately, AzhwAr thinks “Is he considering to shun me?” and says “kindly do not shun this servitor (me)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are total cause for my sustenance, should not separate from me and destroy my existence”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. Since emperumAn did not arrive on hearing AzhwAr‘s words “adiyEn thozha vandharuLE“, AzhwAr fears “may be emperumAn is shunning me” and prays him “do not shun me”.

pAsuram

vandharuLin en nenjidam koNda vAnavar kozhundhE! ulagukkOr
mundhaith thAy thanadhaiyE! muzhu Ezh ulagum uNdAy
sendhozhilavar vEdha vELvi aRAch chirIvaramangala nagar
andhamil pugazhAy! adiyEnai agaRRElE

Listen

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

vandhu aruLi – mercifully arriving here (giving up paramapadham (spiritual realm) and kshIrAbdhi (milky ocean))
en – my (me who was facing away from you, lacking any desire)
nenju – heart
idam – as residence
koNda – having [as residence] and caring for my sustenance
vAnavar – the sustenance of the residents of paramapadham
kozhundhE – one who increases [“kozhundhu” is taken as “rising”]
ulagukku – for this world
Or – distinct (being the cause for sustenance)
mundhai – the primordial form
thAy – mother
thandhaiyE – being the father

(to stop the worlds from drowning in the ocean of deluge)
muzhu Ezh ulagum – all worlds
uNdAy – consumed them, placed them in your stomach and protected them
sem – having honesty of existing for bhagavAn only, in the form of engaging in kainkaryam (service)
thozhilavar – those who are having activities, their
vEdham – vaidhika (as per vEdham)
vELvi – worship of bhagavAn [yagya is explained as worship of bhagavAn]
aRA – continuing without any break
sirIvaramangala nagar – in SrIvaramangala nagar
andham – end
il – not having
pugazhAy – oh one who is having great qualities!
adiyEnai – me (who am having the nature of totally existing for you, and not leaving you even if you shun me)
agaRREl – do not shun.

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

emperumAn mercifully arrives and has my heart as his residence and cares for my sustenance and increases the sustenance of the residents of paramapadham; he is the distinct primordial mother and father for this world; he consumed all the worlds, placed them in his stomach and protected them; Oh emperumAn who is having such endless great qualities who is residing in SrIvaramangala nagar where continuous worship of bhagavAn as per vEdham, is performed by those who are having honesty of existing for him only, in the form of engaging in kainkaryam! Do not shun me.

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

nampiLLai highlighted that nanjIyar used to explain this incident everytime he explained this pAsuram: bhattar, mercifully makes nanjIyar recite certain pAsurams [to help bhattar use those pAsurams in lectures] during the completion of SrI pushpa yAgam [a yagya performed using flowers, at the end of brahmOthsavam]; during one summer, he was seated on the divine streets of SrIrangam which were cooled down by pouring water, kindly requested nanjIyar to recite some pAsurams and he recites this pAsuram; bhattar meditates upon the pAsuram and subsequently he also recites the same pAsuram. He then said “The rock like hard minds/hearts which cannot be softened even by meditating about bhagavAn in the mind after withdrawing the mind from external matters, and pursuing ashtAnga yOgam through yama, niyama etc. Some most magnanimous persons (AzhwArs) left us these merciful words [dhivya prabandhams] to melt such hard hearts”.

  • vandhu aruLi – Mercifully arriving [in me] while I did not desire for that. Here entities from two different dhvIpams (land masses) are uniting; i.e., emperumAn from paramapadham and AzhwAr from samsAram are uniting. When AzhwAr should have gone to the abode of his desired target [emperumAn], even that did not happen, and they did not even travel equal distance and met each other in the middle. Here AzhwAr is saying “vandharuLi” with a melted heart [“vandharuLi” should be recited in very low pitch, matching AzhwAr’s mood]. AppAn thiruvandhUr aRaiyar would pick up the thALam (cymbals) in his hand and would sing “vandharuLi” repeatedly without moving on further.
  • vandhu aruLi – As dhrvaya (entity) and guNams (qualities) united [emperumAn and AzhwAr united]. Now, both emperumAn [paramAthmA] and AzhwAr [jIvAthmA] are dhravyams (entities). Still, they both unite in some cases, as entity is seamlessly united with its qualities. [Examples – AthmA being united with SarIram (body) and gyAnam (knowledge) – where all three are dhravyams; similarly, paramAthmA is united with jIvAthmA which is a dhravyam; in all these cases, just like qualities are inseparable from the entity, here jIvAthmAs are also inseparable from paramAthmA].
  • en nenju – This is the same heart which enjoyed matters other than emperumAn previously. bhagavAn who is having SrIvaikuNtam as his divine assembly, is desiring to attain my heart [AzhwAr is amazed]!
  • idam koNda – Even if some people come, they would say “my heart is elsewhere”; unlike those, emperumAn remained as explained in SrI rAmAyaNam AraNya kANdam “AvAsamthvahamichchAmi” (SrI rAma to Sarabanga rishi – I desire to stay here).
  • en nenju idam koNda vAnavar kozhundhE – emperumAn is the leader of nithyasUris! he is praying to get the [inferior] heart of mine; me, who am the leader of nithya samsAris (eternally bound souls)!
  • ulagukku Or mundhaith thAy thandhaiyE – There [in paramapadham] both bhagavAn and nithyasUris/mutkthAthmAs are naturally oriented towards each other; here only bhagavAn is oriented towards us. SrIvishNu sahasranAmam “bhUthAnAm yOvyaya:pithA” (the imperishable father of all beings) – these worldly parents will perish one day like a staged drama will end, pirAtti and emperumAn are imperishable parents. mahAbhAratham AraNya parvam “sarvEshAm Eva lOkAnAm pithA mAthA cha mAdhava: | gachchathvamEnam SaraNam SaraNyam purusharishabhA:” (Oh best among men! SrIman nArAyaNan (indicated by the name “mAdhava”) is the mother and father for all beings in the world; you accept this saviour as the refuge). gachchathvam – Instead of just letting him pursue you in a one-sided manner, you too turn towards him. He is the distinct and primordial mother and father for the entire world.
  • muzhu Ezh ulagum uNdAy – The mother carries her child in the womb for ten months with the expectation “once he grows up, he will remove our sufferings”; unlike that, emperumAn thinks “oh I am glad that I have protected them from being tormented [in deluge]” and consider that itself as the gain.
  • sem thozhilavar – Those who do not say “dhEhi mE dhadhAmi” (I give this to you, and you give something to me in return). Just like protecting others is his nature, the nature of the residents of this dhivyadhESam is to serve. If it is not like that, it is of no use. The activities of those who have the honesty of being ananya prayOjana (not seeking any ulterior benefits) and activities of such nature.
  • vEdha vELvi aRA – The loud recital of vEdhams and vaidhika kriyA (rituals) go on continuously without any break. Since there are no hurdles in the prApya (goal) and the prApaka (means), it will go on like the embrace of the divine consorts. Only when there is a separate gain while embracing the dear consort, there can be a separate gain for kainkaryam. This kainkaryam continues forever since there is no separate gain, attaining which, one will stop the action [kainkaryam].
  • sirIvaramangala nagar andham il pugazhAy – If he remained in SrIvaikuNtam, there could be some limit for his qualities/greatness [but since he is in SrIvaramangala nagar, there is no limit to them].
  • adiyEnai agaRRElE – After reaching a different abode [from your natural abode of SrIvaikuNtam] and gaining great fame, do not end up being blamed for giving up a helpless person.
  • agaRRElE – [Since emperumAn is right here in SrIvaramangala nagar, arrived specifically for AzhwAr, ] AzhwAr is indicating that he cannot even wait for a moment to be with emperumAn.  Those who cannot bear his separation even for a moment, will say like this.
  • adiyEnai – Are you shunning me, because there is someone else apt to protect this jIvAthmA (me)? [No, I can only be protected by you]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 64 – nayavEn piRar poruLai

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

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avathArikai

When asked as to how he could so boldly say that he will not desire worldly pursuits and what he would do if they come on their own and beseech him, AzhwAr explains his position and says “when this is my position how can worldly pursuits beseech me? Appropriating AthmA which is emperumAn’s possession as my own, associating with non-followers [of emperumAn], not associating with followers, reducing engagement with emperumAn, losing faith in pirAtti [SrI mahAlakshmi]’s recommendatory nature etc are the causative factors for accruing sins. When I do not have any of these, how will the worldly pursuits chase me?”

Let us go through the pAsuram and its meanings:

nayavEn piRar poruLai naLLEn kIzhArOdu
uyavEn uyarndhavarOdu allAl viyavEn
thirumAlai alladhu dheyvam enRu EththEn
varumARu en enmEl vinai

Word by Word Meanings

piRar poruLai – AthmA, which is the possession of distinguished emperumAn
nayavEn – I will not desire as mine
kIzhArOdu – with samsAris (dwellers of materialistic realm who think that AthmAs are their own)
naLLEn – I will not move closely
uyarndhavarOdu allAl uyavEn – I will not speak to anyone other than SrIvaishNavas (who are servitors of emperumAn)
thirumAlai alladhu – other than SrI mahAlakshmi’s consort
dheyvam enRu EththEn – I will not respect as deity
en mEl – on me (having qualities as mentioned above)
vinai varum ARu en – how will sins come?

vyAkyAnam

nayavEn piRar poruLai – I will not desire other’s possession as mine. Has it not been said in mahAbhAratham udhyAna parvam 42-35 “yO(a)nyathA santhamAthmAnam anyathA prathipadhyathE, kim thEna na krutham pApam chOrENa AthmApahAriNA” (what sin has not been committed by the one who thinks that AthmA (soul), which is the property of emperumAn, is his own and steals such AthmA?)! It is said that if the material which is stolen is of high value and is stolen from an exalted person such as brAhmaNa, the sin which accrues due to that will also be very grave. Here, when the object which is stolen happens to be AthmA, and the person from whom it is stolen happens to be emperumAn, will not the resultant sin be very grave? Hence, I will not think of emeprumAn’s possession of AthmA as mine, says AzhwAr.

naLLEn kIzhArOdu – I will not get close to people who think that of others’ properties as their own.

uyavEn uyarndhavrOdu allAl – I will not speak to anyone other than those who think that great objects are indeed great. When AzhwArs talk about followers of emperumAn, they will refer to them as great persons only. They will refer to samsAris as lowly persons only. Isn’t this the real reason for distinction between great and lowly persons!

viyavEn thirumAlai alladhu – I will not wonder at the greatness of anyone other than the consort of thirumagaL (SrI mahAlakshmi)

thirumAlai alladhu dheyvam enRu EththEn – I will not think of anyone other than the consort of thirumagaL as being appropriate for holding on to and worshipping. How can sins come to such a person as I am, described above; sins which have to be got rid of, only by experiencing their results? brahmavaivartham, prakruthi kANdam 26-70 says “avaSyam anubhOkthavyam krutham karma SubhASubham, nAbhuktham kshIyathE kalpakOti Sathairapi ” (one has to experience the results of good and bad deeds. These results will not get negated if not experienced, even after hundreds of kalpa kAlams (one kalpa kAlam is the lifetime of brahmA which runs to millions of years)). The bad deed carried out by a jIvAthmA creates anger in emperumAn’s divine mind and that results in sin for that AthmA; there is no separate ability for the deeds carried out by the jIvAthmA. If for any reason emperumAn becomes happy with this jIvAthmA, there will be no place for these deeds [they will disappear]. These deeds cannot attain him again for other reasons too.

varumARu en enmEL vinai – just as a person who has antidote for poison has the courage to thrust his hand into a snake’s mouth, wouldn’t those who have knowledge about emperumAn not have the courage not to be scared of sins?

varumARu en enmEL vinaiAzhwAr asks if an ignorant act would befall him when he has attained an omnipotent entity such as emperumAn. Only if others have rights over him would he himself have rights over him! In the same way, just as being a servitor to others (than emperumAn) is removed, being totally independent to the extent of saying that one is one’s own [and not dependent on emperumAn] is also removed. Since emperumAn forgets the sins committed by us in the past [after we have surrendered to him], our previous sins get destroyed. Since he is unaware [he chooses to be] of our sins in future, such sins will also not stick to us. Hence both the past sins and the future ones will not affect us. These words were mercifully explained by nanjIyar to thiruvAykkulaththu AzhwAn.

We shall take up the 65th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7.6 – EnamAy

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

Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, emperumAn asks “What else you desire for?” and AzhwAr says “You should mercifully come to accept my service as desired by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are greatly shining due to helping your devotee, should mercifully come for me to enjoy you and serve you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. AzhwAr prays for the kainkaryam unsaid in the previous pAsuram [mentioned in the last two lines in 5.7.5].

pAsuram

EnamAy nilam kINda en appanE kaNNA! enRum ennai ALudai 
vAna nAyaganE maNi mANikkach chudarE!
thEnamAm pozhil thaN sirIvaramangalaththavar kai thozha uRai
vAnamAmalaiyE adiyEn thozha vandharuLE

Listen

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

EnamAy – (to handle the ocean of deluge) assuming the form of a varAha (pig, wild boar)
nilam – earth
kINda – by the act of digging out
en – for me
appanE – being benefactor
kaNNA – (not just for a single entity earth, but for everyone) as krishNa

(as a result of the radiant qualities such as simplicity etc)

enRum – at all times
ennai – to make me sustain myself
ALudai – accepting my service
vAnam – accepting my kainkaryam (service) through speech which is as enjoyable as the bliss of paramapadham
nAyaganE – being the lord
maNi – distinguished
mANikkam – like a carbuncle [ruby]
sudarE – having greatly shining radiance
thEna – having honey
mAm pozhil – having mango groves
thaN – invigorating
sirIvaramangalaththavar – the residents of SrIvaramangala nagar
kai thozha – to be served
uRai – eternally residing
vAnam – to be enjoyed by the residents of paramavyOma (spiritual sky, paramapadham)
mA – boundless
malaiyE – Oh one who is having a firm form resembling a mountain!
adiyEn – I who am a servitor
thozha – to serve
vandhu – giving up that posture, coming [to me]
aruL – mercifully.

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

emperumAn being a benefactor for me by assuming the form of a varAha and digging out the earth, and as krishNa; being the lord and accepting my service to make me sustain myself,  through speech which is as enjoyable as the bliss of paramapadham; having greatly shining radiance like a distinguished carbuncle, eternally residing in SrIvaramangala nagar which is having invigorating, honey bearing mango groves, to be served by the residents of the dhivyadhESam; Oh one who is having a firm form resembling a boundless mountain to be enjoyed by the residents of paramavyOma! Mercifully giving up that posture, come to me so that I, who am a servitor, can serve you.

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

  • EnamAy nilam kINda – Your nature is such that those who are in danger need not inform you about their situation. When it comes to protecting others, you will not care for yourself.
  • EnamAy nilam kINda en appanE kaNNA – As mahAvarAha, you rescued bhUmi from mahApraLayam (the great deluge) and as krishNa, you rescued me from the samsAra praLayam (ocean of nescience).
  • EnamAy nilam kINda en appanE kaNNAAzhwAr considers emperumAn‘s help to bhUmi which was consumed in praLayam, as a help to AzhwAr himself.
  • en appanE kaNNA – Do you have to assume a different form or decoration to protect me [like you had to do as varAha]? [Implies that, why don’t you just help me, since you don’t have to do anything special]. As said in thiruvAimozhi 7.7.8 “kaNNan kOL izhai vAL mugam” (krishNa’s face which is decorated by its own radiance), krishNa’s face is AzhwAr‘s protection.
  • enRum ennai ALudai vAna nAyaganE – Even while emperumAn is with those who are matching his greatness [i.e., nithyasUris], he thinks about AzhwAr’s protection only. It is emperumAn who personally ensured AzhwAr’s sustenance etc.
  • maNi mANikkach chudarE – emperumAn is not just bringing fame for AzhwAr after AzhwAr sustains himself; instead right from the beginning, he cared for AzhwAr, and once AzhwAr acquired desire [towards emperumAn], emperumAn manifested to AzhwAr, the form which he manifests to nithyasUris.
  • maNi mANikkach chudarE – the best among gems; alternative explanation – having the radiance of pearl and ruby.
  • thEna mAm pozhil … – Since there are honey bearing mango groves, SrIvaramangala nagar is invigorating. To accept the service of the residents of such abode, matching their true nature.
  • vAna mA malaiyE – His presence in accepting service of the residents here is comparable to that of paramapadham where he is served by nithyasUris. [vAnamAmalai means mountain reaching upto the sky. It is also the divine name of the emperumAn in this dhivyadhESam].
  • adiyEn thozha vandhu aruLE – You should appear to accept my service and let me survive/live.
  • vandhu aruLE – To let me serve [and thereby survive/live], you should walk up to me. Here serving means, as done in thiruppAvai 24anRu ivvulagam aLandhAy adi pORRi” (Let the one with the divine feet which measured the world, live long), performing mangaLASAsanam (wishing well) for that beautiful walk.
  • vandhu aruLE – You should accept my service by being in my vicinity.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 63 – thOL avanai allAl thozhA

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

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avathArikai

AzhwAr says that his sensory perceptions as well as himself are now fully engrossed with emperumAn who, not minding his soft nature, transforms himself completely, in order to carry out tasks for his followers.

Let us go through the pAsuram and its meanings:

thOL avanai allAl thozhA en sevi iraNdum
kEL avanadhu inmozhiyE kEttirukkum nAnALum
kONAgaNaiyAn kurai kazhalE kURuvadhE
nANAmai naLLEn nayam

Word by Word Meanings

thOL – (my) hands
avanai allAl thozhA – will not worship anyone other than him [emperumAn]
en sevi iraNdum – my two ears
kEL avanadhu – his, who is all relationships (to me)
in mozhiyE – sweet words
kEttu irukkum – will hear and sustain themselves
nA – my tongue
nALum – everyday
kOL nAgaNaiyAn – one who has his mattress, the radiant AdhiSEshan
kurai kazhalE – (due to the sounds of ornaments) resounding divine feet
kURuvadhE – will keep saying
nayam – the matters desired (by samsAris)
nANAmai naLLEn – (I) will not approach, without any shame

vyAkyAnam

thOL avanai allAl thozhA – my shoulders, even if told to worship someone else, will not worship anyone other than emperumAn. It does not matter whether emperumAn protects or does not protect, my shoulders will not worship anybody other than emperumAn.

en sevi iraNdum kEL avanadhu inmozhiyE kEttirukkum – my ears will listen only to emperumAn‘s sweet words since he is naturally related to me, and will sustain themselves due to this.

nA nALum – my tongue, will always

kOL nAgaNaiyAn kurai – emperumAn who has AdhiSEshan, who has strength and radiance, as his mattress. AdhiSEshan has the skill to sustain the union of emperumAn and pirAtti (SrI mahAlakshmi). ALavandhAr says of AdhiSEshan in his sthOthra rathnam – 39prakrushta vigyAna balaikadhAmani” (thiruvananthAazhwAn who is the repository of both sharp intelligence and strength). He gets the radiance due to his connection with emperumAn. AzhwAr says that his tongue will sing the praises of the divine feet of emperumAn who has such AdhiSEshan as his mattress.

nANAmai naLLEn nayam – the people of this world shamelessly desire worldly pursuits! AzhwAr says that he will not, so shamelessly, desire such objects. These objects are such that one has to withdraw from them with shame, once true knowledge has been obtained [about emperumAn]. Following the worldly pursuits is much similar to following a eunuch, who is much inferior to a male, thinking that it is a female, in the darkness of the moon.

We shall  take up the 64th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7.5 – eydhak kUvudhal

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

Full series >> Fifth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, emperumAn asks “We have shown you our presence in SrIvaramangA dhivyadhESam, why are you being ungrateful?” and AzhwAr replies “that is not sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “I have seen you who are of the nature of destroying the enemies of your devotees, descended here to be enjoyed by your devotees; is it apt for me to engage in self-efforts to attain you who are of such nature?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. emperumAn says “I have manifested you my partiality towards my devotees and my presence in SrIvaramangala nagar. Why are you calling out saying ‘engu eydhak kUvuvan‘, as if you have not received anything?”, and AzhwAr says “I understand what you have bestowed on me so far, but I am not satisfied with that”.

pAsuram

eydhak kUvudhal AvadhE enakku? evvadhevvath thuLAyumAy ninRu
kaithavangaL seyyum karumEni ammAnE!
seydha vELviyar vaiyath thEvar aRAch chirIvaramangala nagar
kai thozha irundhAy adhu nAnum kaNdEnE

Listen

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

enakku – for me (having the nature of not seeking any other protector)
eydha – as means (for the attainment of my goal)
kUvudhal – desiring
AvadhE – does it match?

(without any expectation, the enemies of devotees of emperumAn)
evva – any type
thevaththuL – the demoniac group who are inimical
AyumAy – assumed the forms such as budhdha et al and mingled
ninRu – stood
kaithavangaL – deceptive acts (of decreasing their attachment in vEdham and increasing their attachment in worldly matters)
seyyum – performed
karumEni – having dark forms (which bewilders their heart)
ammAnE – Oh lord!

(since there is no scope for presence of hurdles)
seydha vELviyar – being kruthakruthya (one who has fulfilled all duties)
vaiyam – on earth
thEvar – comparable to nithyasUris (eternal residents of paramapadham) in their wealth of gyAnam (knowledge etc)
aRA – living without any break
sirIvaramangala nagar – all of SrIvaramangala nagar dhivyadhESam
kai thozha – to be served
irundhAy – remained there as the master;
nAnum – I too (who have comparable knowledge as they)
adhu – that presence
kaNdEn – have seen.

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

Does it match me to consider my desire as means to attain you? Oh lord who assumed the forms such as budhdha et al and mingled and stood amidst any type of demoniac groups who are inimical, and performed deceptive acts and who is having dark forms! You remained as the master of those who are kruthakruthya and are comparable to nithyasUris on earth and are living without any break in SrIvaramangala nagar dhivyadhESam and to be served by all of them; I too have seen that presence. It is implied by AzhwAr “Hence, it is your duty to remove my hurdles and make me enjoy you”.

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

  • eydhak kUvudhal AvadhE enakku – Leave it. Let it be so. Look at me, who am a Sriya:pathi [This is explained as viparItha lakshaNai, which means speaking the opposite while trying to explain something. AzhwAr is citing himself as one who is having all the wealth/capabilities in a sarcastic way], does it appear to you that “He (AzhwAr) can engage in sAdhanam (means)”? I can only desire to attain you. I know myself better than you! Since AzhwAr always considers his gain to be the result of emperumAn‘s mercy, he says “is there anything I can do [No]?”; when you give up on me, do I appear like you, who are Sriya:pathi (lord of SrI mahAlakshmi) to engage in some means [to attain you]?
  • enakku – [When emperumAn says “why don’t you pursue your own means to attain me?”] AzhwAr feels as if a mountain was placed on a weak person’s head. If you said as in SrI bhagavath gIthA 9.34 “mAm namaskuru” (worship me), AzhwAr will cease to exist [In this SlOkam, krishNa tells arjuna to practice bhakthi yOgam. Since practicing bhakthi yOgam is contrary to the true nature of the soul which is totally dependent on lord, and only lord himself can be the means, AzhwAr will not be able to accept that and survive]. Now, one who is strong should discard those means, and tell “do not fear”.
  • evva … – You broke the faith [of being devoted to vEdham] of those who were not devoted to you. Similarly, are you intent on breaking the faith of me [of being who has no other refuge than you? [simple meaning of the phrase] Entering into any type of enemy camps.
  • evva – any type. thevvar – enemies. thevvam – groups of enemies. It is said in perumAL thirumozhi 10.3 “thevvar anja” (to frighten the enemies).
  • kaithavangaL seyyum – Will perform deceptive acts. That is, emperumAn entering the enemy camp as budhdha, standing in their amidst and eliminating their faith in vEdham [As budhdha, emperumAn preached against vEdham, to deceive the leaders of three towns who were demoniac yet were faithful towards vEdham and hence were drawing their strength from their practice of vaidhika principles. Eventually rudhra destroys the three towns and their leaders, by the grace of emperumAn].
  • kaithavangaL seyyum karu mEni ammAnE – By deceiving them through his speeches and tricks, and eliminating their faith in vEdham. For those who did not listen to him, he showed his [beautiful] form and shut them up. Through his speeches, he made them like dead bodies and made them the target of rudhra’s arrow [Though rudhra shot the arrow, it was emperumAn who facilitated the whole process and rudhra was merely an instrument in the hands of emperumAn] .
  • ammAnE – Did you not finish those who are not devoted to you, for your devotees, while your relationship is the same with everyone? You are telling me who said “there is no other God” to do this [engaging in bhakthi yOgam] just as you destroyed those who are saying “there are other Gods”. AzhwAr said in thiruvAsiriyam 7 “oru mA theyvam maRRudaiyamO yAmE” (Do we have any other greater God than you?). emperumAn‘s act of engaging AzhwAr in other means [such as bhakthi yOgam] after reducing his faith in sidhdha sAdhanam (bhagavAn, who is already existing/established means) is similar to his act of eliminating faith in vEdham for those demoniac people.
  • seydha vELviyar – mahAbhAratham says “vidhu: krishNam brAhmaNAs thathvathOyE thEshAm rAjan sarva yagyAssamApthA:” (Those brAhmaNas who know krishNa truly, have completed all the yagyas (sacrifices) they were to perform). While engaging in any other means, there will always be something which is left to be done. But those who accepted bhagavAn as their means, are known as kruthakruthya (one who has fulfilled all duties).
  • vaiyath thEvar – bhUsura (celestial beings of this world). You remained in SrIvaramangala nagar which is occupied by such devotees and you considered their service as your sustenance. When emperumAn asked “I who have the great abode of SrIvaikuNtam, have descended here for your sake and why are you still saying that I have not done anything?”, AzhwAr replies “I am not saying that I have not enjoyed anything; I am just saying that I am not satisfied with what I have enjoyed [and I need more]”.
  • adhu nAnum kaNdEnE – Your highness have done a lot, there is no shortcoming in it; but that is not enough for me. The remainder of the pAsuram [to be assumed] is – I should perform continuous kainkaryam (service) at your divine feet.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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