Monthly Archives: August 2017

thiruvAimozhi – 5.8.11 – uzhalai enbil

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

Full series >> Fifth 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 learn this decad without any faults will be very enjoyable for SrIvaishNavas just as a kAmuka (beloved boy) is desired by kAminis (beloved girls)”.

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

uzhalai enbil pEychchi mulaiyUdu avaLai uyir uNdAn
kazhalgaL avaiyE SaraNAgak koNda kurugUrch chatakOpan
kuzhalin maliyach chonna OrAyiraththuL ippaththum
mazhalai thIra vallAr kAmar mAnEy nOkkiyarkkE

Listen

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

uzhalai – resembling collection of wooden bars
enbu – having bones
pEychchi – demoniac lady
mulaiyUdu – through her bosom
avaLai – her
uyir uNdAn – krishNa sucked her life and eliminated the enemy/hurdle, his
avai – those which were revealed to AzhwAr as means
kazhalgaLE – divine feet only
saraNAga – means to fulfil the desire
koNda – considered
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
kuzhalil – more than the flute which is the source for the sound and tune
maliya – having more sweetness
sonna – mercifully spoken
Or – distinguished
AyiraththuL – among the thousand pAsurams
ip paththum – this decad
mazhalai – their childishness, ignorance
thIra – to be rid of
vallAr – those who can recite with the same emotion as AzhwAr
mAnEy – like a deer
nOkkiyarkku – those having eyes, i.e., divine celestial damsels who have beautiful moon like face
kAmar – will be cared by, while doing brahmAlankAram [when the liberated soul reaches paramapadham, many beautiful divine damsels will decorate the liberated soul before bringing that soul to bhagavAn]. This is also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

krishNa sucked the life through the bosom of the demoniac lady who had bones which resembled a collection of wooden bars and eliminated the enemy/hurdle; nammAzhwAr, the leader of AzhwArthirunagari considered such krishNa’s divine feet which were revealed to him as the only means to fulfil his desire; such AzhwAr mercifully spoke this distinguished decad which is sweeter than the flute which is the source for the sound and tune, among the thousand pAsurams. Those who can recite this decad having been rid of their ignorance, with the same emotion as AzhwAr, will be cared by those [celestial damsels] who are having eyes like that of deer, while doing brahmAlankAram [decorating the liberated soul]. Also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

  • uzhalai enbil … – krishNa sucked through her bosom, the life of pUthanA who was having bones resembling wooden bars which were strung together.
  • kazhalgaL avaiyE saraNAgak koNdaAzhwAr who firmly considered the divine feet of emperumAn who eliminated the enemies. avadhAraNam (“avaiyE“) explains the divine feet as the only means for both ishta prApthi (fulfilling the desire) and anishta nivruththi (elimination of unfavourables).
  • kazhalgaL avaiyE saraNAgak koNda – Whether the divine feet fulfil the desire or not, AzhwAr will not give up on them.
  • kuzhalil maliya – Even more than the music from the flute, will pierce the heart of those who hear it. There [in krishNa’s case], it is said in periyAzhwAr thirumozhi “marangaL ninRum madhudhAraigaL pAyum” (stream of honey will flow from the trees), but here [in AzhwAr‘s case] it is said in thiruvAimozhi 6.5.9 “marangaLum irangum vagai” (even the trees will pity); here the greatness of this decad is that it makes even us [who are as hard-hearted as wood] to melt. This distinguished decad among the thousand pAsurams.
  • mazhalai thIra vallAr – Those who are free of lethargy. That is, instead of remaining “if it comes, I will accept; but I won’t search for it myself”, those who can recite this decad with the same grief as AzhwAr. His grief was as explained in thiruvAimozhi 5.8.5azhuvan thozhuvan Adik kANban” (cry, worship, dance and see).
  • kAmar mAnEy nOkkiyarkkE – They will be like the dear beloved person for damsels who have the eyes resembling that of a deer’s. What does this mean? This is contradictory to what AzhwAr himself said before in thiruvAimozhi 5.8.6thUrAk kuzhi thURRu enai nAL aganRiruppan” (How long do I have to stay in this endless pit). So what does he imply? Just as one who is addicted to worldly pleasures will pursue that even after knowing “subsequently we will have to experience the results in hell”, those who learn this decad will be pursued as enjoyable entities by emperumAn and SrIvaishNavas. If this is not the case, these will be a cheat’s words. AzhwAr is a very bonafide person. So, the conclusion matches the context [where emperumAn descended to thirukkudandhai for the sake of his devotees]. But why is the word “pOl” (like) missing [in the last line]? That is because, this is of the style called “muRRuvamai” [in thamizh grammar], where the object which is explained through an example is cited as the example itself. AzhwAr himself said in thiruvAimozhi 6.9.9 “thAvi vaiyam koNda thadam thAmaraigatkE” (for the broad lotus flowers which scaled and accepted the world) [Here, lotus flowers directly imply the divine feet of emperumAn].

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 – 82 – padaiyArum vAL kaNNAr

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

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avathArikai

When we have to recite the name of the one who churned the ocean, should we not see him in person and then recite? For those who say that only dhEvas (celestial people) can see and attain him, AzhwAr says that in order to remove their grief and to enable them to attain him emperumAn  has taken residence in thirumalai.

Let us go through the pAsuram and its meanings:

padaiyArum vAL kaNNAr pArasinAL paimpUm
thodaiyalOdu Endhiya dhUpam idaiyidaiyil
mIn mAya mAsUNum vEngadamE mEl orunAL
mAn mAya eydhAn varai

Word by Word Meanings

padai Arum – like a sword
vAL kaNNar – women with radiant eyes
pArasi nAL – on the day of dhvAdhaSi (12th day of new moon or full moon)
pai – beautiful
pUm thodaiyalOdu – with garlands made of flowers
Endhiya – carrying
dhUpam – smoke
idaiyidaiyil mIn – stars which appear in between
mAya – to be hidden
mAsUNum – to become stained
vEngadamE – Oh thirumalai!
mEl oru nAL – once upon a time
mAn – mArIcha (a demon related to rAvaNa) who came in the form of deer
mAya – to die
eydhAn – one who shot the arrow
varai – (his) hill

vyAkyAnam

padaiyArum vAL kaNNAr – women with eyes like a [sharp] spear and having a bright radiance. The word padai refers to sword; hence it can also be construed as women with eyes sharp like a sword. The opinion here is that these women, whose beauty is such that others would desirously come and attain them, are attaining thirumalai (the divine hills) themselves.

pArasi nAL – on the 12th day of moon (either new or full)

paim pUm thodaiyalOdu Endhiya dhUpam – since these are young girls, their focus could shift to worldly pursuits. thiruvEngadam (thirumalai) has such a quality that instead of their straying into worldly pursuits, it is making them come to thirumalai and worship emperumAn. The beautiful garlands that these girls have strung are to be offered to emperumAn. They are also carrying fragrant smoke with them for worshipping emperumAn.

idai idaiyil mAsUNum vEngadamE – The smoke carried by these girls causes stain on the sky [over the thirumalai]. The garlands that they are carrying hide the starts that keep coming now and then in the sky.

mEl oru nAL mAn mAya eydhAn varai – in an earlier time, emperumAn engaged in an activity for sIthAppirAtti  in SrI rAmAyaNam. She desired to have a deer that came near their hermitage. SrI rAma, to fulfil her desire, went after the deer, and had to kill it. It is said that emperumAn will help these girls who have come to thirumalai to worship him. thirumalai is the residence of emperumAn who engages in activities for the sake of his followers, being at their disposal [as evident from the above mentioned incident]. It is mentioned in this pAsuram that this hill is the residence of emperumAn, who has no shortcoming in the qualities of being simple, being at the disposal of his followers, being sweet and capable of disposing of the enemies of his followers.

We shall move on to the 83rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.8.10 – vArA aruvAy

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

Full series >> Fifth 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 tenth pAsuram, AzhwAr reached thirukkudandhai thinking that all the sorrows will be removed and all his desires will be fulfilled; but that did not happen. So, he says “where else do I have to go and knock the doors?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are present inside me and are greatly tasteful, but I am unable to see you physically; though you are present as the easily approachable archAvathAram and I have surrendered to you, how long do I have to suffer in grief like this?”.

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

vArA aruvAy varumen mAyA mAyA mUrththiyAy
ArA amudhAy adiyEn Avi agamE thiththippAy
thIrA vinaigaL thIra ennai ANdAy thirukkudandhai
UrAy unakkAtpattum adiyEn innam uzhalvEnO

Listen

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

vArA – instead of walking towards us with your  beautiful form to be seen by the eyes and enjoyed
aruvAy – without a [physical] form
varum – appearing inside me
en mAyA – revealing your amazing qualities

(not just antharAthmA, indwelling soul)
mAyA – free from decay and destruction
mUrththiyAy – having eternal auspicious form
ArA – unsatiated even after enjoying
amudhAy – being enjoyable like nectar
adiyEn – me who am your servitor, my
Avi – the abode of my soul
agam – inside the heart
thiththippAy – one who triggers great taste

(the beginningless hurdles which are impediments for such internal experience)
thIrA – inexhaustible
vinaigaL – sins
thIra – to destroy
ennai – me
ANdAy – who accepted my service by speech

(not stopping with that, and to see and enjoy)
thirukkudandhai – thirukkudandhai
UrAy – one who is having it as your distinguished abode and being present there
unakku – for you (who has such saulabhyam (easy accessibility) and saundharyam (beauty))
AL pattum – though being your servant
adiyEn – I who am existing exclusively for you and have no other refuge
innam – still, in future
uzhalvEnO – should I suffer with no interaction with you as desired?

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

Instead of walking towards us with your  beautiful form to be seen by the eyes and enjoyed, you are appearing inside me without a [physical] form revealing your amazing qualities; [on top of that] you are also triggering great taste inside the heart of me who am your servitor, the heart which is the abode of my soul, with an eternal auspicious form which is free from decay and destruction; you accepted my service by speech to destroy my inexhaustible sins; oh one who is having thirukkudandhai as your distinguished abode and being present there! Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?

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

  • vArA aruvAy – The formless lord [that is, in the form that can not be perceived by our eyes] who is not coming. emperumAn who is appearing in a form that is not perceivable by our eyes, but is not appearing for external/physical experience.
  • varum en mAyA –aruvAy” should be recited with “varum en mAyA” [to indicate that he has come and made himself present internally as antharAthmA which is not perceivable by our eyes]. Oh amazing lord who is shining brightly in my heart to not let me forget and survive [remembering emperumAn but not seeing is unsustainable for AzhwAr].
  • mAyA mUrththiyAy – One who is having eternal divine auspicious form. Every other entity’s (AthmA’s) body goes through different stages such as birth, death etc [but emperumAn’s forms do not go through such transformations].
  • ArA amudhAy – Being infinitely enjoyable and hence cannot be forgotten by me.
  • adiyEn Avi agamE thiththippAy – You who have me as your belonging always and who manifested your enjoyable nature in my heart and let me enjoy that.
  • thIrA vinaigaL thIra ennai ANdAy – Oh one who eliminated those sins which are impediments to enjoy you and which can only be exhausted either by experiencing their effects or by your mercy, and made me say “adiyEn Avi agamE thtiththippAy“. Another explanation – You who eliminated my hurdles which are explained in thiruvAimozhi 4.6thIrppAraiyAmini” etc as said in thiruvAimozhi 4.6.6piNiyum ozhiginRadhillaip perugum idhuvallAl” (her disease is only worsening and she is not getting cured), and engaged me in your service.
  • thirukkudandhai UrAy – You who descended to thirukkudandhai to engage me in your service. Here it is highlighting the greatness of archAvathAram in comparison to parathvam (his form in paramapadham), vyUham (his form in kshIrAbdhi) etc. While I have not come to you, you have come here and are resting for me. Have I surrendered to someone who does not even have a naththam (a town, as his belonging)? [No – emperumAn has thirukkudandhai].
  • unakku AL pattum – Even after being captured by you who have descended to make the worldly people enjoy you.
  • adiyEn – Whose belonging is suffering like this? [I am your servant/belonging].
  • innam uzhalvEnO – I who have placed all my responsibilities at your divine feet and am considering that you would take care of those; how many dhivyadhESams should I go and knock at the door [for your mercy]?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

mudhal thiruvandhAdhi – 81 – ALamar venRi

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

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avathArikai

AzhwAr asks whether samsAris (those living in materialistic realm) can get rid of their samsAram by doing beneficial activities themselves. He is asking whether there is any way other than reciting emperumAn‘s divine names to survive. He says that there is no way to protect ourselves other than reciting the divine names of emperumAn, who churned the oceans, unmindful of his strain, while giving the elixir to those who were after other benefits [dhEvas, the celestial entities].

Let us go through the pAsuram and its meanings:

ALamar venRi adu kaLaththuL agyAnRu
vALamar vENdi varai nattu nILaravaich
chuRRik kadaindhAn peyar enRE thol nagaraip
paRRIk kadaththum padai

Word by Word Meanings

AL amar venRi adu kaLaththuL – in the battlefield which contains warriors and victory
agyAnRu – during that time (when the demons troubled dhEvas, the celestial entities)
vAL amar vENdi – desiring the war which carries respect
varai nattu – keeping the mantharagiri (a divine mountain) as (as agitator, to churn the ocean)
nIL aravaich chuRRi – coiling the long snake (vAsuki) as rope (for churning)
kadaindhAn – one who churned (the milky ocean)
peyar – divine names
paRRi – scooping (the chEthanas, the sentient entities)
thol naragai – the ancient hellish regions
kadaththum – will enable to cross
padai anRE – is it not an upAyam (means)!

vyAkyAnam

AL mar venRi adu kaLaththuL – being full of warriors, close to each other, having victory

adu kaLaththu – battlefield in which lives are lost

agyAnRu – that day when the demons troubled dhEvas and ate them up

vALamar vENdivAL – radiance. Desiring a war which will have radiance. When demons and celestial persons were engaged in the war, when the demons became very powerful and celestial persons started losing their strength, in order to create a war which will bring esteem for celestials who are friendly towards him and who are his followers, emperumAn waited.

varai nattu nIL aravaich chuRRik kadaindhAn peyar anrE – but that needs a means. In deep waters [of the ocean] keeping a mountain which can sink, coiling the soft snake vAsuki, emperumAn churned the huge ocean.

thol naragaip paRRik kadaththum padai –  is it not the divine name of emperumAn who is capable of measuring the ocean and churning it, which is capable of making us to cross the ancient hell of samsAram (materialistic realm) and to keep us in mOksham (SrIvaikuNtam)!

paRRik kadaththum padai – is it not the divine name of emperumAn which will sweep us from samsAram and keep us in paramapadham (SrIvaikuNtam)! Just as emperumAn gave elixir to those who desired other benefits [dhEvas], just as svayamprabhai (a lady character in SrI rAmAyaNam) through the power of her penance, placed the army of monkeys who went in search of sIthAppirAtti on the shores of the ocean, the divine name of emperumAn will, by itself, take us to paramapadham and uplift us by giving us dhAsyAmrutham (the nectar of servitorship). jithanthE SlOkam 4 says “thvAmEva SaraNam prApya nistharanthi manIshiNa:” (those people who surrender to you cross samsAram).

We shall take up the 82nd 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 – 5.8.9 – isaiviththu ennai

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

Full series >> Fifth 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 ninth pAsuram, AzhwAr says “You being the sarvESvaran, who descended to and mercifully rested in thirukkudandhai to be surrendered to by everyone and made me accept your lordship and made me not to survive without servitude towards you, should also appear in front of me to be seen by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who bestowed me acceptance towards you and enjoyed me to consider your divine feet as the goal for me, should show me your beautiful walk just as you showed the beautiful reclining posture”.

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

isaiviththennai un thALiNaik kIzh iruththum ammAnE
asaivil amarar thalaivar thalaivA Adhip perumUrththi!
thisai vil vIsum sezhu mA maNigaL sErum thirukkudandhai
asaivil ulagam paravak kidandhAy kANa vArAyE

Listen

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

ennai – me (who have turned away from you since time immemorial)
isaiviththu – to accept (my true nature of being your servitor)

(for that)
un – your
thAL iNaik kIzh – at divine feet, with the knowledge of them being both the means and the goal
iruththum – placing (me to exist exclusively for you)
ammAnE – being the lord

(to be the goal for those who acquired true knowledge, in experience of bhagavAn, without any)
asaivu – disturbance
il – not having
amarar – nithyasUris [eternal residents of paramapadham]
thalaivar – leaders such as anantha [AdhiSEshan] , garuda, vishvaksEna et al
thalaivA – being the leader
Adhi – being the cause for everything
peru – greater than all
mUrththi – having a form

(for the enjoyment of his devotees)
thisai – in all directions
vil – radiance
vIsum – spreading
sezhu – attractive
mA – most expensive
maNigaL – precious gems
sErum – reaching
thirukkudandhai – in thirukkudandhai
asaivu – shakiness due to doubt of difficulty [in attaining him]
il – being removed
ulagam – world
parava – to praise
kidandhAy – oh one who is mercifully resting

(just as you showed your beauty in reclining posture to the world)
kANa – to see (your beauty in walking posture)
vArAy – should come.

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

You being the lord, made me to accept by placing me at your divine feet with the knowledge of them being the means and the goal; you are the leader of the leaders of nithysUris such as anantha, garuda, vishvaksEna et al who are free from disturbances; you are the cause for everything; you are having a form which is greater than all; oh one who is resting in thirukkudandhai which is reached by most expensive, attractive precious gems which are spreading their radiance in all directions to be praised by the world which is removed of the shakiness due to doubt of difficulty  [in attaining him]! You should come for me to see. asaivu il ulagam – asaivu – the world that is swaying in the ocean of sorrow gets captivated in his beauty and praises him. It can also indicate the paramapadham which is unshakeable. Or the world can said to be praising emperumAn who is moving his divine body from left to right, while reclining.

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

  • isaiviththu ennai – Making me accept. Making me who was turning away from you since long, accept in your service. While you can convince me, who was unconvinced, why is it difficult for you who are already favourable towards me, to help me [now]?
  • ennai – I who am lower than nithya samsAri (eternally bound soul).
  • un thAzhiNaik kIzh iruththum – Oh one who placed me at the divine feet which are served by nithyasUris. emperumAn who can place me at his divine feet to remain peaceful instead of craving for them [due to not being there]. Making AzhwAr as his pAdhukA (sandals), that is, SrI SatakOpam (SrI SatAri) as said in periya thiruvandhAdhi 31 “nizhalum adithARum AnOm” (we became your shadow and footprints). Like a small particle in a storm, AzhwAr was previously as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradham” (leaving emperumAn by holding on to anything else).
  • ammAnE – While the benefit is for AzhwAr, emperumAn is making him accept, due to his eternal relationship with AzhwAr.
  • asaivil amarar thalaivar thalaivA – There are amaras (immortal persons) who have no disturbances. They are the nithyasUris. The activities of SrI sEnApathi AzhwAn (vishvaksEnar) who is the leader of nithyasUris, are also at emperumAn’s full disposal. Not having asaivu means – the immortality of nithyasUris is unlike that of brahmA et al which are dependent on others. That is, they are only immortal until the mahA praLayam [total deluge]. Not having asaivu also means – their knowledge being always expanded unlike that of dhEvathAs whose knowledge expands/contracts.
  • Adhip peru mUrththi – One who is the cause for sustenance of everyone. The supreme lord who is the cause of the universe. mUrththi – svAmi (lord).
  • thisai vil … – He protected everyone; and instead of leaving it for them to take care of the subsequent aspects, he himself descended to take care of the subsequent aspects too. In thirukkudandhai, which is reached by most expensive attractive  precious gems, the radiance of those, spreading in all directions. vil – thEjas (radiance).
  • asaivil ulagam paravak kidandhAy – You mercifully rested to let the world surrender unto you without any difficulty. To stop the shakiness of the world which was due to the doubt of the difficulty in attaining emperumAn. Alternative explanation – there is an unshakeable world, i.e., paramapadham. emperumAn rested here to facilitate the residents of paramapadham too to approach him. Another explanation – asaivu – changing posture from left side to right side. Seeing that, the world praised you and you remained accepting such praises.
  • kidandhAy kANa vArAyE – I enjoyed your beautiful reclining posture, and now please walk towards me to let me see your beautiful walking posture.
  • sezhu mA maNigaL sErum thirukkudandhai – This is also explained as “thirukkudandhai which is approached by purusharathnams (gem among men) such as ArAvamudhAzhwAr (emperumAn himself), thirumazhsaip pirAn et al”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 80 – aduththa kadum

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avathArikai

AzhwAr says that it is not that emperumAn redeemed the worlds from mahAbali. If a person surrenders to him and if there is enmity between this person and his follower, not withstanding his own words “na kshamAmi” (I will not forgive the enemies of my followers) emperumAn will unite the person who has surrendered with his followers. There was once a snake by name sumukan. While garuda, a nithyasUri (permanent dweller of SrIvaikuNtam) and emperumAn’s vehicle, wanted sumukan as his food. sumukan, upon hearing this, got frightened. He went to indhra lOkam (the world of indhra, who is the head of celestial entities) and surrendered to emperumAn who was sitting on a throne there at that time, by coiling himself on the leg of the throne. This is all that is required for one who wants to surrender. Just as the rishis told SrI rAmA in SrI rAmAyaNam AraNya kANdam 1-20 “thE vayam bhavathA rakshyA: bhavadhvishayavAsina:” (we, who are living in your country, are to be protected by you), all that is required is to be within the boundary of the place where emperumAn blesses his followers. garuda, who went in search of sumukan, saw him near the throne of emperumAn and asked him to give sumukan as his food. emperumAn responded saying that he cannot give up one who has surrendered to him. garuda, becoming angry, let out a few harsh words typical of confidential servants (such as “is this the gift you are offering to someone who has been bearing you all along?”). emperumAn calmed him down and gave garuda the responsibility of protecting sumukan. garuda wore sumukan around his neck like an ornament and protected him.

Let us enjoy the pAsuram and its meanings:

aduththa kadum pagaigyaRku ARREn enROdi
paduththa perum pAzhi sUzhndha vidaththaravai
vallALan kai koduththa mAmEni mAyavanukku
allAdhum AvArO AL

Word by Word Meanings

aduththa kadum pagaigyaRku – against garuda, who is a natural enemy
ARREn enRu – I cannot survive (in a direct contest)
Odi – moving rapidly
paduththa perum pAzhi – the large cot on which (emperumAn) reclines
sUzhndha – coiling (around its leg)
vidaththu aravai – a poisonous snake (by name sumukan)
vallALan – garuda who is powerful
kai koduththa – mercifully handing over to him for protection
mA mEni mAyavanukku  allAdhum – other than emperumAn who has great divine form and is a wondrous entity
AvArO AL – will they become servitors?

vyAkyAnam

aduththa kadum pagai – enmity which is very closely related. Starting from their birth, there has been enmity between garuda and snakes. The fight started between garuda’s mother vinathai and snakes’ mother kathru.

kadum pagai – the enmity is such severe that if the name of one person is mentioned to a person on the other side, the other person will end his life.

ARREn enRu Odi – sumukan, fearful of such garuda, ran away saying that he cannot stand against garuda in a fight.

paduththa perum pAzhi sUzhndha – sumukan coiled around the leg of emperumAn’s cot which was appropriate for emperumAn. Words such as pAyal, pAzhi, pAsi refer to cot.

vidaththu aravai – emperumAn saved that sumukan who is poisonous. Did sumukan have any qualities such as samam (controlling mind) or dhamam (controlling the external senses)? Even among enemies one may across one with good qualities (such as vibhIshaNa). But sumukan is not like that. SrIvishNu purANam 5-7-72 says “sarpajAthiriyam krUrA:” (the species of snakes are cruel). This implies that sumukan is not one on whom emperumAn would shower his grace.

vallALan kai koduththa – there is none as skillful as emperumAn when it comes to protecting those who have surrendered. emperumAn told the person who sumukan was scared of and came running to him, to protect him after giving sumukan to him. Just as people remove the poison through the snake which injected the poison in the first place, emperumAn made the enemy of sumukan (garuda) to protect him. Did  not emperumAn [as SrI rAma] make sugrIva mahArAja who said in SrI rAmAyaNam yudhdha kANdam 17-29 “vadhyathAm” (let vibhIshaNan be killed) to say “asmAbhi: thulyO bhavathu” (let vibhIshaNa be equal to us)! By handing over sumukan to garuda and protecting him through garuda, emperumAn ensured that his words in varAha purANam “na kshamAmi” (I will not tolerate the enemies of followers) and in SrI rAmAyaNam yudhdha kANdam 18-3 “na thyajEyam” (I will not give up on those who surrendered) rang true.

mA mEni – this refers to the greatness in the divine physical form of emperumAn after protecting sumukan. In SrI rAmAyaNam yudhdha kANdam 1-83 it says “kruthakruthya: thadhA rAma:” (only after coronating vibhIshaNa  SrI rAma felt that he had carried what he had intended to)!

mAyavanukku – emperumAn is most wondrous.  he cannot detect himself, the boundary for the bias that he has towards his followers.

allAdhum AvArO AL – can one become a servitor to anyone other than emperumAn? Those who are servitors to other deities have to look after their protection themselves. Isn’t it only emperumAn, who takes it upon himself to take charge of the protection of a person who has surrendered to him, who should be attained! Hasn’t nammAzhwAr mercifully said in thiruviruththam 27 “sEmam sengOn aruLE” (our protection is only through the mercy of emperumAn)!

We shall take up the 81st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.8.8 – kaLaivAy thunbam

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Full series >> Fifth 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 eighth pAsuram, AzhwAr became so perplexed that he could not think about emperumAn since emperumAn did not appear even after AzhwAr saying “thariyEn” (I cannot sustain); he says “it does not matter whether you protect me or not; let that be so; but you should mercifully see that I am able to meditate upon your divine feet; this is what I need now”.

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

kaLaivAy thunbam kaLaiyAdhozhivAy kaLaikaN maRRilEn
vaLai vAy nEmip padaiyAy kudandhaik kidandhAy mA mAyA
thaLarA udalam enadhAvi sarindhu pOm pOdhu
iLaiyAdhuna thAL orungappidiththup pOdha isai nIyE

Listen

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

thunbam – sorrow (of not enjoying you)
kaLaivAy – eliminate
kaLiyAdhozhivAy – not eliminate
kaLaikaN – eliminator of sorrows
maRRu – any other
ilEn – not having;

(tool for eliminating the sorrows)
vaLai – round
vAy – having mouth
nEmi – divine chakra
padaiyAy – one who is having as weapon

(for the sake of his devotees)
kudandhai – in thirukkudandhai
kidandha – mercifully resting
mAmAyA – oh one who is very amazingly beautiful!

(due to the grief of not enjoying you)
udalam – body
thaLarA – weakened
enadhu – my
Avi – prANa (life)
sarindhu – becomes shaken
pOm pOdhu – the final stage of leaving the body arrives

(at this juncture)
iLaiyAdhu – without losing the mental strength
una – your
thAL – divine feet
orunga – in a singular manner (as upAyam (means) and upEyam (goal))
pidiththu – holding on
pOdha – to conduct
nIyE – you only
isai – allow.

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

I am not having any other protector, whether you eliminate my sorrow or not; oh one who is very amazingly beautiful, who is mercifully resting in thirukkudandhai and is having the divine chakra with rounded mouth as weapon; when my body becomes weakened, prANa becomes shaken and the final stage of leaving the body arrives, you only have to allow me to conduct myself holding on to your divine feet in a singular manner without losing the mental strength.

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

  • kaLaivAy thunbam kaLaiyAdhu ozhivAy kaLaikaN maRRilEn – Whether you do your duty or not; I am not worried; I have no doubt in the principle of “thvamEva upAya bhUthOmE bhava”  (Let you be my only means);  whether you do or do not do your duty as said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sins).

Since emperumAn is not confirming that he will do so, AzhwAr highlights that emperumAn’s presence is for AzhwAr’s protection only.

  • vaLai vAy nEmip padaiyAy – Having the divine chakra which has mouth everywhere it is seen, as the weapon. Is there any limitation in your not eliminating my sorrows? Is there any part of the weapon in your hand, where there is no mouth? Don’t you need to have the purpose of having those mouths fulfilled? Can you say that you don’t have the tool [to protect me]? Is there the limitation of “I have nothing in my hands; I need to gather my weapons/army”?
  • nEmip padaiyAy kaLaikaN maRRilEn – Is there a weapon like that in my hand or in others’ hands or don’t you have any weapon?
  • kudandhaik kidandha mAmAyA – You see this greatness [of archAvathAra emperumAn] for yourself after saying in SrI bhagavath gIthA 18.66 “mAm” [krishNa pointing to himself, saying “me” and revealing his ultimate simplicity]. With this, AzhwAr is establishing that emperumAn‘s archAvathAram (deity form) is even more easily accessible than his vibhavAvathArams (such as SrI rAma, krishNa). Isn’t his merciful resting with amazing beauty in thirukkudandhai is for the sake of his devotees? He cannot be said to be lacking in abilities. He cannot be said as “not easily accessible”. He cannot be said as “not the one who triggers our ruchi (taste towards him)”.
  • thaLarA udalam – when the body weakens.
  • enadhu Avi sarindhu pOm pOdhu – I have reached the stage where my life is going to end.
  • pOm pOdhu – The time of departure has arrived. Is this anthima smruthi [thoughts [about emperumAn] during the final moments is indicated as a means to attain the desired goal]? It is not that AzhwAr does not know [i.e., AzhwAr knows] varAha emperumAn‘s vow “kAshta pAshANa sannibam” (one who is unconscious like wood or stone) and “aham smarAmi” (during the last moments of such AthmAs who had previously surrendered unto me, I will think about them and deliver them); he is also unlike such persons [who use other means to attain emperumAn]. It is just due to the sorrow of separation from emperumAn, now AzhwAr’s body has become weakened and the AthmA has reached the stage of departing from the body.
  • iLaiyAdhu … – Even if I don’t have my desire fulfilled, you should mercifully ensure that my faith in your holding on to your divine feet to have my desire fulfilled, remains intact. Since he did not acquire the experience, he became fearful thinking “is my firm faith in the means which will fulfil the desire, diminishing?”, he asks emperumAn to mercifully ensure that such faith remains intact.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 79 – koNdArai allAl

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avathArikai

It has been mentioned in the previous pAsurams that emperumAn transforms himself and is capable of carrying out the tasks for the sake of his followers. To the query where he did like this, AzhwAr says in this pAsuram that he made himself as one asking for alms for the sake of indhra (head of celestials).

Let us go through the pAsuram and its meanings:

koNdArai allAl koduththArai yAr pazhippAr
maN thA ena irandhu mAvaliyai oN thArai
nIr am kai thOya nimirndhilaiyE nIL visumbil
Ar am kai thOya aduththu

Word by Word Meanings

“maN thA” ena – give (three footsteps of) earth
mAvaliyai irandhu – begging mahAbali
oN thArai nIr – radiant stream of water (poured by him)
am kai thOya – once it fell on (your) beautiful hands
nIL visumbilAr – the dhEvas (celestial entities) in the expansive sky
am kai – beautiful hands
thOya – to wash (your) divine feet
aduththu nimirndhilaiyE – did you not grow immediately?
koNdAnai – one who made (his property)  as his own
(pazhippAr) allAl – blaming only him
koduththArai – one who gave (what was not his, but presumed to be his)
yAr pazhippAr – there is no one to blame!

vyAkyAnam

AzhwAr is asking emperumAn whether he carried out an activity which the people of this world praised (the people are blaming emperumAn). This world is full of people who consider virtue as vice and vice as virtue! While this world already belonged to emperumAn, mahAbali thought that it belonged to him. While he thought that he was giving it to emperumAn as a gift, emperumAn also agreed with his perception and accepted it as a gift. But, the people are blaming emperumAn for pushing mahAbali into pAthALam (nether world).

koNdAnai allAl koduththArai yAr pazhippAr – the demon mahAbali seized the wealth of emperumAn as if it were his. He had the quality of being a magnanimous person, as a result of which he could not be killed. If the world became his, emperumAn‘s followers will suffer. If he became happy because he was gifting it, emperumAn did not mind taking it from him by begging for it and hence begged mahAbali. Instead of thinking on these lines, the people of the world would blame emperumAn and say that he cheated mahAbali and got the three worlds from him. In reality, mahAbali should have been punished (like a weed is plucked along with paddy grain)! Just as rAvaNa, who abducted sIthAppirAtti, was killed, mahAbali, who seized the three worlds should have been killed. Could a person who does not own a property, gift that property to another! Did not ALavandhAr say in sthOthra rathnam 53athavA kinnu samarppayAmi thE” (what could I offer to you!) upon submitting his AthmA to emperumAn and then realising that the AthmA is emperumAn’s property only and felt remorseful! But mahAbali gifted the worlds belonging to emperumAn to emperumAn himself and even after that thought that he had gifted his own properties to emperumAn. There is a variation in this verse, with the word koNdArai used instead of koNdAnai. In this case, the meaning could be construed as referring to the benefit.

maN thA ena irandhu mAvaliyai – did emperumAn not go to mahAbali and begged him for gifting the world, which is a part of his properties!

oNthArai nIr angai thOya nimirndhilaiyE – emperumAn rose rapidly into the skies the moment that stream of water poured by mahAbali touched his hand, wondering what if mahAbali changes his mind. It appeared as if emperumAn got something which he had never before obtained. In SrI rAmAyaNam sundhara kANdam 29-6, it is said “varshENa bIjam prathisanjaharsha” (the seed feels happy due to rains). In the same way, emperumAn grew as soon as the stream of water touched  his hands.

nIL visumbil Arangai thOya aduththu – this could be construed as either (1) reaching up to the sky so that his [emperumAn‘s] necklace and beautiful hands touched each other or (2) reaching so that dhEvas (celestial entities) could touch him with their hands. Did not bhUdhaththAzhwAr mention in his iraNdAm thiruvandhAdhi 78 “dharaNi nivandhaLappa nIttiya poRpAdham sivandha than kai anaiththum Arak kazhuvinAn” (when emperumAn stretched his divine feet at the time of measuring the worlds, brahmA washed his divine feet with his hands). Another explanation – did you not rise up so that the sky could touch  your divine hands!

nIr angai thOya nimirndhilaiyE – the water which mahAbali poured on emperumAn’s hands and the water that brahmA poured to wash emperumAn’s divine feet when he stretched them in the sky, fell onto the earth together (he grew up that fast). We may not have our svarUpa gyAnam (the knowledge of our true selves [which is that we are servitors to emperumAn]) but we would benefit from our sensory perceptions if we could see or hear about such divine activities of emperumAn‘s.

We shall next consider the 80th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.8.7 – ariyERE

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

Full series >> Fifth 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 seventh pAsuram, AzhwAr says “Just out of your mercy, you manifested your beauty etc and made me exist purely by serving you; now, as I cannot exist without your divine feet, please bestow me your divine feet and eliminate samsAram (my connection with this material realm) for me”.

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

ariyERE ennam poRchudarE sengatkarumugilE
eriyE pavaLak kunRE nAl thOL endhAy unadharuLE
piriyA adimai ennaik koNdAy kudandhaith thirumAlE
thariyEn ini un saraNam thandhu en sanmam kaLaiyAyE

Listen

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

ariyERE – one who is appearing majestic due to his uncontrollable independence

(not just independence)
am – attractive
pon – like gold
sudar – radiance in his form
en – one who let me enjoy

(showering the nectar of vAthsalyam (motherly affection) on his devotees)
sem – reddish
kaN – having divine eyes
karu mugilE – having dark cloud like form which is the abode for previously explained radiance
eriyE – reddish like fire
pavaLak kunRE – having a tall firm form like that of a pearl mountain
nAl thOL – manifesting four shoulders along with that form
endhAy – being my lord who accepted me as his servant
unadhu – your
aruL – mercy
piriyA – to never separate

(eternally)
adimai – services through speech etc
(ennai) koNdAy – accepted (me), and as the recipient of such service
kudandhai –  in thirukkudandhai
thirumAlE – oh one who appeared along with lakshmI!
ini – after (you being the benefactor along with pirAtti)
thariyEn – will not remain relaxed.

(my goal)
un – your
saraNam – charaNam, the divine feet
thandhu – bestow
en – my
sanmam – connection with this body
kaLaivAy – eliminate with the traces.

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

emperumAn is appearing majestic due to his uncontrollable independence, is having reddish divine eyes, is having dark cloud like form which is the abode for previously explained radiance, is having a fire like reddish tall firm form like that of a pearl mountain, is my lord who manifested four shoulders along with that form and accepted me as his servant; you accepted my services through speech etc to have me never separated from your mercy; oh one who is the recipient of my such service in thirukkudandhai appearing along with lakshmI! I will not remain relaxed after this [seeing you being the benefactor along with pirAtti]. Bestow me your divine feet and eliminate my connection with this body along with the traces.

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

  • ariyERE – The pride he acquired due to being the controller of all entities other than him.
  • en am pon sudarE – When seen through that pride, one who is having attractive radiance similarly to that of distinguished and attractive gold. One who announced that greatness of that form to me.
  • sem kaN karu mugilE – The cause for such radiance – the divine eyes and the divine body.
  • eriyE pavaLak kunRE – eri – kEttai (jyEshta) star. His divine collective beauty appears like a tall pearl mountain risen up to the position of stars. Another explanation – appearing like reddish (fire like) pearl mountain. The thought behind such example is – splendour and attractiveness. For those who are unfavourable, he is like fire and for those who are favourable, he is attractive due to his splendour.
  • kunRE – immeasurable.
  • nAl thOL endhAy – Oh one who captured me to exist exclusively for you by manifesting your divine shoulders which appear like beautiful branches of kalpaka tree (a celestial tree). AzhwAr was captivated by the same beautiful feature as thiruvadi (hanuman) was captivated.
  • unadhu aruL … – With your unconditional mercy, you have won over me as your servant fully.
  • aruLE – by the mercy.
  • kudandhaith thirumAlE – Oh one who descended along with periya pirAttiyAr to thirukkudandhai and mercifully rested there to accept me as your servant. Since it is not in the special abode of paramapadham [and is in thirukkudandhai], there is no shortcoming in the place, and since he is Sriya:pathi [emperumAn along with pirAtti], there is no shortcoming in the aptness of the goal. AzhwAr is also surrendering to emperumAn, having pirAtti as purushakAram (one who recommends) as done by iLaiya perumAL (lakshmaNa) in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways).
  • thariyEn ini – After seeing that togetherness, how can I sustain myself in separation? When the mother and father are present, and if they are wealthy and generous too, can their child remain hungry?

When asked “How long can you not sustain?”, AzhwAr says,

  • un saraNam thandhu en sanmam kaLaiyAyE – Just as a mother will first suckle an ailing child and then give treatment for the child’s disease, AzhwAr is saying “first bestow me your divine feet and then eliminate my bondage in this material realm”. emperumAn is going to treat the wounded body and eliminate the karma (deeds); to do that, he should first sustain AzhwAr (by bestowing his divine feet) and then eliminate it.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 78 – idar Ar paduvAr

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

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avathArikai

AzhwAr says in this pAsuram that we cannot but carry out all kainkaryams (services) to emperumAn as said by lakshmaNa in SrI rAmAyaNam yudhdha kANdam 31-25 “aham sarvam karishyAmi” (I will carry out all kainkaryams), if we think about all the deeds carried out by emperumAn for our sake.

Let us go through the pAsuram and its meanings:

idar Ar paduvAr ezhu nenjE vEzham
thodarvAn kodu mudhalai sUzhndha padamudaiya
painnAgap paLLiyAn pAdhamE kai thozhudum
koinnAgap pUm pOdhu koNdu

Word by Word Meanings

vEzham – elephant [by name gajEndhra AzhwAn]

thodar – following (to swallow it)

vAn – having strength

kodu mudhalai – cruel crocodile

sUzhndha – one who destroyed

padam udaiya – having spread hood

pai nAgam paLLiyAn – emperumAn who has as his mattress, the expansive thiruvananthAzhwAn (AdhiSEshan)

pAdhamE – divine feet

nAgam koy pUm pOdhu koNdu – with beautiful flowers plucked from punnai tree [a kind of flower bearing tree]

kai thozhudhum – we shall worship

nenjE – Oh heart!

ezhu – arise (to worship like this)

(if worshipped like this)

Ar idar paduvAr – who will experience sorrows?

vyAkyAnam

idar Ar paduvAr – who is capable of bearing the sorrow of separation from emperumAn? Just as looking for people who are hungry when food is available, AzhwAr is asking who will suffer in separation from emperumAn when he is available.

ezhu nenjE – Oh my intelligent heart! Rise immediately and set forth. If sorrows come our way, they [the sorrows] will suffer the same consequence that the crocodile suffered.

vEzham thodar vAn kodu mudhalai sUzhndha – the crocodile followed the elephant; it thought that it was very powerful; emperumAn killed that crocodile which did  not have any mercy in its heart and hence was cruel.

padam udaiya pai nAgap paLLiyAn pAdhamE kai thozhudhum – let us worship the divine feet of emperumAn who has the characteristic of having given his divine form to thiruvananthAzhwAn (AdhiSEshan), who in turn is extremely happy since he is with emperumAn and due to which he has spread his hoods fully. Since both killing of crocodile and offering himself to thiruvanthAzhwAn have been mentioned, this verse clarifies the way emperumAn conducts himself in matters relating to his enemies and his followers. It says that emperumAn will remove our enemies and make us servitors similar to thiruvanthAzhwAn.

With what will the service be carried out?

koynnAgap pUm pOdhu koNdu – worship with the sweet flowers plucked from (pun)nAga tree. One need not look for an exalted flower like nAgappU. AzhwAr says that any flower from the forest is sufficient to worship him. nanjIyar (disciple of parAsara bhattar and AchArya of nampiLLai (one of the commentators for this prabandham)) would say mercifully “since this AzhwAr was spending lot of time in the forest, he would have known about the flowers in the forest too”. In an earlier time, he showered mercy on gajEndhra AzhwAn (the elephant gajEndhra) who wanted to offer him flowers, by removing his hurdle and making him his servitor. He will remove our hurdles too if we offer him flowers and worship him.

We shall move on to the 79th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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