Monthly Archives: August 2017

thiruvAimozhi – 5.8.1- ArAvamudhE

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen you who are melting me with your beauty etc, mercifully reclining; but I have not seen you showering your merciful glance, embracing me etc”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen you reclining in thirukkudandhai, making me melt being infinitely enjoyable by me with your beauty and your unconditional relationship”.

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

ArAvamudhE adiyEn udalam ninpAl anbAyE
nIrAy alaindhu karaiya urukkuginRa nedumAlE!
sIrAr senneRkavari vIsum sezhunIrth thirukkudandhai
ErAr kOlam thigazhak kidandhAy kaNdEn emmAnE

Listen

 

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

emmAnE – one who is my unconditional lord

(as a result of that relationship)
ArA – unquenchable (even after eternally enjoying)
amudhE – being eternally enjoyable
adiyEn – my (me who were captivated by such enjoyability)
udalam – body
ninpAl – towards you
anbAyE – having love as the mood/form

(due to that)
nIrAy – losing firmness to become watery
alaindhu – agitated (and not being steady)
karaiya – to dissolve
urukkuginRa – making it melt
nedumAlE – Oh one who is having infinitely enjoyable greatness!
sIr – by weight
Ar – abundance
sennel – paddy crops
kavari vIsum – appearing like fans swaying

(the cause for that being)
sezhu – rich
nIr – having water
thirukkudandhai – in thirukkudandhai
Er – beauty
Ar – abundance
kOlam – decoration
thigazha – shining
kidandhAy – resting;
kaNdEn – enjoyed by seeing with my own eyes.

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

emperumAn who is my unconditional lord, where my quench is never fulfilled even after eternally enjoying him; oh one who is having infinitely enjoyable greatness! You are agitating me to dissolve and melt my body which is having love as the mood/form towards you, losing firmness to become watery; you are resting in thirukkudandhai which has abundance of heavy paddy crops which appear like fans swaying and having rich water; your abundant beauty and decoration are shining; I enjoyed these by seeing with my own eyes. This implies – AzhwAr has only seen emperumAn and has not interacted with him yet.

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

  • ArAvamudhE [ArA amudhE]- Even if one enjoys, how can one be relaxed when separated from an entity who cannot be simply enjoyed in order. The order of experience is – first to see, then to approach closely and then come in physical contact; emperumAn is such that one cannot wait to these in order.
  • ArAvamudhE – To drink the salt water [nectar retrieved from milky ocean], one should be born as a celestial being, should practice celibacy and even after that it will be given only once; but this [emperumAn, the nectar], is open for all, eternally enjoyable, even if there is shortcoming in one’s celibacy vow, it [emperumAn, the nectar] will eliminate the shortcomings [and accept the person who desires for him]. lOkasArangamunigaL was residing in the uththara bhUmi (northern part of bhAratha dhESam). A person [devotee] from here [dhakshiNa bhUmi (southern part of bhAratha dhESam)] went there. lOkasArangamunigaL enquired from him “what is special in the dhakshiNa bhUmi?”, and he replies “a prabandham named thiruvAimozhi has apppeared [from AzhwAr], and the elders have accepted it and are greatly celebrating it”; lOkasArangamunigaL says “why don’t you recite a verse from what you know in it?” and he replied “I can recite this decad starting with ‘ArAvamudhE‘”. Hearing that lOkasArangamunigaL said “While there are abundant names like nArAyaNa etc for emperumAn, how amazing that AzhwAr is presenting us this beautiful name”, felt dissatisfied with his stay there and at once left for thirukkudandhai saying “Let me go to the abode where these verses are recited”.
  • ArAvamudhE – [SrI rAmAyaNam ayOdhyA kANdam 6.1 is explained here] sahapathnyA – Just as one who steps into deep water will hold on to a support [Along with sIthAp pirAtti, SrI rAma is worshipping SrIman nArAyaNan emperumAn who is his family deity]. pathnyA saha – Just as a person who is stepping into a river, will take the help of an expert, perumAL (SrI rAma) is setting out to worship periya perumAL [SrIranganAthan, SrIman nArAyaNa, who is the family deity of SrI rAma’s clan], with the help of sIthAp pirAtti. visAlAkshyA – sIthAp pirAtti became blissful seeing perumAL’s great love towards periya perumAL and her eyes expanded in wonder so much, even more than his embrace of her. nArAyaNamubAgamath – But SrI rAma’s total control over his senses is such that he is not getting disturbed by her glance, and instead was focussed on periya perumAL. From this, it is explained – emperumAn‘s unquenchable nature is such that, even when he sets out to enjoy himself, he needs to have a companion.
  • ArAvamudhE – This word [this nature of emperumAn] is the seed [root cause] for AzhwAr‘s craving in this decad.
  • adiyEn – Here AzhwAr is not identifying himself to be a servitor due to being bestowed unblemished knowledge [as done in thiruvAimozhi 1.1.1] by emperumAn, but is doing this being defeated by emperumAn’s enjoyability. This is similar to lakhsmaNa who first said in SrI rAmAyaNam AraNya kANdam 15.7 “paravAnasmi” (I am a servant), subsequently said in SrI rAmAyaNam kishkinthA kANdam 4.12 “guNair dhAsyamubAgatha:” (I am his servant due to his auspicious qualities).
  • udalam nin pAl anbAyE – When SEshathvam (servitorship) is the nature of AthmA [and is realised], the body being a hurdle for such servitude, is quashed. AzhwAr who was thinking “aham” (the independent, I am), is now saying “adiyEn” due to the enjoyable nature of emperumAn; similarly, the body too, melted due to emperumAn’s nature. The body, instead of pulling the AthmA which is the abode for servitude, towards it [body], followed the desire of AthmA. Not just the AthmA which is an embodiment of gyAnam (knowledge) and Anandham (bliss, not just the mind which is the gateway of AthmA for the gyAnam, but even the body which is made of skin, flesh etc also melted [out of love for emperumAn]).
  • nin pAl anbAyE – Towards you who can weaken both chEthana (sentient beings) and achEthana (insentient entities) with your love, the body, instead of being the abode of love, became an embodiment of love.
  • nIrAy alaindhu – The body became [an embodiment of ] love, and that love became perturbed like water. First it starts with SravaNam (hearing), then mananam (meditation), subsequently bhAvanA (deep contemplation) and finally it leads to visualisation which matches real experience; all of these happen due to emperumAn‘s enjoyability.
  • nIrAy alaindhu karaiya – Water will dissolve the substance which falls in it, but will not dissolve itself; here it is unlike that, water (body which became like water) itself is dissolving. If love can become water, why can’t water dissolve?

If this is the state of AthmA, what is the state of bhagavAn?

  • urukkuginRa – He is set out to fully weakening AthmA. Just as a gold smith will melt the ornaments etc [disregarding their worth, beauty etc], emperumAn is melting and destroying AzhwAr. It is said in thiruvAimozhi 4.3.2 “thEsamAna aNikalanum en kai kUppuch cheygaiyE” (My salutations to him with joined palms are his ornaments).

Is it just emperumAn melting AzhwAr’s body after weakening it? [What happens to emperumAn himself?]

  • nedumAlE – [Greatly loving] Only after seeing the other person’s total meltdown, emperumAn will start melting. If we consider emperumAn’s emotions, the emotions of AzhwAr will appear to be nothing. His melting cannot be explained using words as done for AzhwAr‘s melting and can only be said as “nedumAl“. mAl means vyAmOham (infatuation/love). nedumAl means great infatuation/love. Alternate explanation – mAl means great person, and when asked if he is like brahmA, rudhra et al, no, he is as said in thiruvAimozhi 8.4.5 “manisarkkuth thEvar pOlath thEvarkkum thEvAvO” (as dhEvas (celestials) exist in a higher platform for manushyas (humans), emperumAn exists for dhEvas). nedumAl means sarvESvaran (supreme lord of all). His greatness is a tool to melt AzhwAr.
  • sIrAr … – The fresh and heavy paddy crops, looking at the beautiful reclining posture of emperumAn, sway to the sides as if servitors are fanning him. sIr means heavy and beautiful. kavari means chAmaram (a type of fan). Alternatively, sIrmai (greatness) for the fresh paddy is that it is used in preparing food for ArAvamudhAzhwAr. In that case, it is the greatness as explained in thaiththirIya upanishath “aham annam” (I am the food).
  • kavari vIsum – As said in SrI rAmAyaNam yudhdha kANdam 127.17 “akAla palinO vrukshA:” (let the trees blossom even during non-season). vIsum is a term in present tense, indicating it is already serving emperumAn [no need to wait for harvest]. Like those who read his mind and serve him accordingly. The master [emperumAn] considers all the activities of his servant as a task done to please him [Even the paddy crop naturally swaying is considered as a service by emperumAn].
  • sezhu nIr – In thirukkudandhai which has abundance of water bodies matching emperumAn’s beautiful reclining posture. sezhu nIr also implies peru nIr (huge water body).
  • Er Ar kOlam … – You reclined and rested to give more shine to your beautiful decorations. People of this world will have their bodily shortcomings hidden while they are roaming around; but when they settle and start sleeping, their ugliness will manifest to those who look at them; but in emperumAn‘s case, it is unlike that; as said in SrI rAmAyaNam sundhara kANdam 38.24 “samayAbOdhithaSSrImAn” (the prosperous lord who was sleeping, was awakened by me), even when he is in sleeping posture, he should be rid of evil eyes falling on him. He is such that one will fear “what will happen if he wakes up?” [we will not be able to enjoy his beautiful sleeping posture].
  • kidandhAy kaNdEn – as said in the same SlOkam “sukhasuptha:” (blissfully resting), I have seen his beautiful sleeping posture, but did not enjoy the aspects which I desired. [Looking at me] Standing up, being seated, walking around, asking me “what did you do?”, embracing me etc did not happen.
  • emmAnE – I can remain relaxed if I don’t think “emperumAn’s beauty is mine to enjoy”. Both emperumAn’s beauty and aptness [of being my master] are torturing me. Should you torture me showing this aptness?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 72 – anbAzhiyAnai

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avathArikai

AzhwAr’s sensory perceptions went ahead of him and engaged with emperumAn. They started instructing AzhwAr “AzhwIr! Do not let go of emperumAn!”. In the earlier pAsuram, AzhwAr stood in the position of guru (teacher) and instructed his sensory perceptions. In this pAsuram, his sensory perceptions instructed him on the same matter, in the position of guru. Thus the guru-Sishya (teacher-student) order has got reversed in this pAsuram.

Let us enjoy the pAsuram and its meanings:

anbAzhiyAnai aNugennum nA avanthan
paNbAzhith thOL paravi Eththennum munbUzhi
kANAnaik kAn ennum kaN sevi kEL ennum
pUNAram pUNdAn pugazh

Word by Word Meanings

anbu – the mind which is full of love
AzhiyAnai aNugu ennum – will instruct to approach chakrapANi (emperumAn, who has the divine disc in his hand)
nA – tongue
avan than paNbu Azhi thOL paravi Eththennum – will instruct to worship his divine shoulders which are like beautiful ocean.
munbu Uzhi kANAnai kAN ennum kaN – eyes will instruct to worship emperumAn who does not see the time of eons
sevi – the ears
pUN Aram pUNdAn pugazh kEL ennum – will instruct to hear the praise of emperumAn who has donned the decorative pearl necklace.

vyAkyAnam

anbu AzhiyAnai aNugu ennum – mind is such that it is an embodiment of affection which is as deep as the ocean. Thus, instead of calling it as mind, AzhwAr is referring to it as anbu which means affection. Such a mind is instructing AzhwAr to approach and attain emperumAn. In the earlier pAsuram, AzhwAr instructed his heart [the terms heart and mind are interchangeably used in all these pAsurams] “adalAzhi koNdAn mAttu anbu vidal” (Oh dear heart! Do not let go of the affection towards emperumAn). Looking at AzhwAr, his heart tells him “do not worry about me. Please do not let go of emperumAn”.

AzhiyAn – just as one is engrossed with the bracelets worn by princes on their shoulders and forearms, the heart is engrossed with the beauty of the emperumAn who is having the divine disc on his hand.

nA avanthan paNbu Azhith thOL paravi Eththu ennum – my tongue will instruct me to worship, even if in an disorderly way, his simplicity and strong shoulders.

AzhiththOL – For the word Azhi instead of the meaning “strong”, if one were to consider the meaning “ocean”, we can say that his divine shoulders are like the beautiful ocean.

munbu Uzhi kANAnaik kAN ennum kaN – eyes will instruct me to worship emperumAn who has not seen the times of eons. My eyes do not know whether that is possible or not.

munbu Uzhik kANAn – Are we not those who have committed faults? We do not have to fear as how we will attain emperumAn. AzhwAr says that emperumAn will forget the times when we carried out such offences. If he thinks of those times, wouldn’t he be reminded of our offences too? Hence, along with our faults, he forgets the times too, when we committed such faults. Didn’t nammAzhwAr mercifully say in his thiruvAimozhi 2-7-3 “mAdhavan enRadhE koNdu ennai ini ippAl pattadhu yAdhavangaLum sErkodEn enRu” (Since I merely said mAdhava, emperumAn vowed that he will not allow any difficulties to come to me for all times hereafter)! We would know whether he is looking at us with anger or with affection in his eyes when he sees us. Hence eyes will say “look at him”.

sevi kEL ennum pUN Aram pUNdAn pugazh – my eyes will tell me “even if he sees our fault, why cannot you hear the praise of emperumAn who is beautiful, with such ornaments?”

pUN Aram – decorative ornaments for the divine physical form which, by itself, is like an ornament.  Didn’t hanuman say in SrI rAmAyaNam kishkinthA kANdam “sarvabhUshaNa bhUshArhA:” (divine shoulders which will decorate all the ornaments)!

pUNdAn – beauty which is to be decorated.

pugazh – isn’t praising emperumAn an ornament for AthmA!

We shall consider the 73rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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mudhal thiruvandhAdhi – 71 – nanRu piNi mUppu

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avathArikai

AzhwAr tells his heart in this pAsuram, “let the worldly people do whatever they want. Oh heart! you do not let go of emperumAn ever”. Just as nammAzhwAr says in thiruvAimozhi 8-10-2 “viyan mUvulagum pOyth thAnE thAnE AnAlum” (even if one were to get all the wealth in all the worlds and also kaivaylam (AthmA enjoying itself instead of carrying out service to emperumAn)), AzhwAr tells his heart not to have desire for the lowly benefits and worship emperumAn.

Let us enjoy the pAsuram and its meanings:

nanRu piNi mUppuk kaiyagaRRi nAngUzhi
ninRu nilam muzhudhum ANdAlum enRum
vidal Azhi nenjamE vENdinEn kaNdAy
adal Azhi koNdAn mAttu anbu

Word by Word Meanings

Azhi nenjamE – Oh heart, deep like the ocean!
piNi mUppu nanRu kai agaRRi – getting rid of disease and old age, well (and attaining kaivalyam)
nAngu Uzhi ninRu – being stable for four yugas (several eons)
nilam muzhudhum ANdAlum – even if one were to get all the wealth to rule all the worlds
adal Azhi koNdAn mAttu – the one who has the belligerent divine disc on his hands
anbu – friendliness
vidal – do not let go of
vENdinEn kaNdAy – behold, I am beseeching

vyAkyAnam

nanRu piNi mUppuk kaiyagaRRi – getting rid of diseases, old age etc very well. This implies kaivalyam (a stage in which AthmA enjoys itself).

nAngu Uzhi ninRu nilam muzhudhum ANdAlum – even if one were to rule the universe until the entity time exists (several eons). This implies the wealth of entities such as brahmA (the deity for creation). Thus if one were to get both aiSvaryam (wealth) and kaivalyam (AthmA enjoying itself)….

enRum vidal – never let go of the affection towards emperumAn. aiSvaryam (wealth) is transient. Compared to service to emperumAn, kaivlayam is very lowly. The very fact that these two cannot equal emperumAn by any yardstick should be sufficient to discard them. In the same vein, it is enough to worship emperumAn alone.

Azhi nenjamE vENdinEn kaNdAy – just as one has to beg another person for drinking milk, am I not praying to you to carry out a sweet task!

Azhi nenjE – while you have already taken steps to worship emperumAn, am I not beseeching you?

adal Azhi koNdAn mAttu anbu vidal – do not let go of the affection that you have on emperumAn, who is holding the belligerent divine disc which is raring to spit fire on enemies. emperumAn is such an entity that he should be attained, even if one has to effect a payment [like a sambhAvaNai].

Azhi nenjE – I am telling you, who are capable of advising me, says the AzhwAr.

Let us consider the 72nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.8 – ArAvamudhE

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Full series >> Fifth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai‘s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad – Previously,  AzhwAr prays to vAnamAmalai perumAL‘s divine feet, and became pleased on seeing emperumAn manifesting his divine feet to be the upAyam (means) as well; still since he did not acquire any further experience and became distressed, (seeing that) ArAvamudhAzhwAr (thirukkudandhai emperumAn) manifested his divine beauty and AzhwAr thinks “let us have our desire fulfilled there”; he then highlights the following aspects of emperumAn:

  1. ArAvamudhAzhwAr’s unconditional relationship [with self]
  2. the radiance of the incarnations undertaken [by emperumAn] due to such relationship
  3. how emperumAn made AzhwAr to desire for emperumAn only and nothing else
  4. ArAvamudhAzhwAr’s unlimited greatness
  5. his having lotus eyes which highlight his greatness
  6. his infinite enjoyability which is revered by nithyasUris
  7. his distinguished divine form which reveals such enjoyability
  8. how emperumAn revealed AzhwAr’s ananyagathithvam (not having any other refuge) even when undesirable effects occur
  9. how emperumAn makes an AthmA to allow emperumAn [to help] and enjoy emperumAn
  10. the greatly tasteful internal experience of emperumAn

Meditating upon these aspects AzhwAr calls out to ArAvamudhAzhwAr who is in close proximity due to the internal vision, with great grief saying “emperumAn with such qualities has not given me the experience of his glance, embrace etc” and concludes thinking firmly that in all cases there is no means other than the previously revealed divine feet of emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr fell like an uprooted tree at the divine feet of vAnamAmalai emperumAn who is residing in sirIvaramangala nagar and surrendered having no other refuge; though AzhwAr surrendered with great grief, emperumAn did not appear in front of AzhwAr; just as those who fell in the ocean will survive by holding on to a boat, AzhwAr survived thinking “even in this situation emperumAn ensured that I don’t have the confusion of thinking that the goal can be attained through other means or going to others for help” and such survival helped him reach thirukkudandhai. A question is raised here – since he did not have his desire fulfilled here (sirIvaramangala nagar), why should he go to thirukkudandhai? The answer for that is – AzhwAr is not of the nature where he loses his faith and taste due to nAsthikyam (not having faith in SAsthram/bhagavAn) thinking “We surrendered once, but it did not yield the expected result”; AzhwAr thinks “emperumAn who has mercifully descended here to fulfil the desires of his devotees, will not fail to fulfil our desire; but he may have made up his mind to help us in certain places; this being the case, if he does not help here, he will help us elsewhere”; now, when SrI bharathAzhwAn eagerly went thinking “we will bring back SrI rAma and crown him”, emperumAn being independent, said “I will not return until after fourteen years”; hence, AzhwAr thought “even if he delays for some time, he will fulfil our desire”, and entered thirukkudandhai thinking “as soon as we enter thirukkudandhai [and surrender to ArAvamudhAzhwAr], our desires will all be fulfilled; nothing to worry”; SrI bharathAzhwAn was grieving thinking “I have become the administrator for the kingdom [instead of SrI rAma]” and was also fearing thinking “the citizens of the kingdom would blame me for grabbing the kingdom through his mother and sending perumAL (SrI rAma) in exile to the forest”; in this manner he thought “If I go and surrender unto the divine feet of SrI rAma, would he not consider me as his brother, disciple or servant, and show mercy upon me joyfully!”; thinking this way, just as a warrior will gather all his armies [while going to the battlefield], he brought along the residents of SrI ayOdhyA who were grieving in separation of SrI rAma, so that SrI rAma will change his mind and return to SrI ayOdhyA on seeing everyone’s grief; SrI rAmAyaNam ayOdhyA kANdam 101.12 “EbiScha sachivai: …” (Your highness who is worshipped by all these ministers and me, should show your mercy upon me who am your younger brother, disciple and servant”; [at that time] just as perumAL asked caringly “are you administering the kingdom tactically? are you consulting the ministers while taking decision?” and did not give any chance for SrI bharathAzhwAn to speak, when AzhwAr entered, emperumAn did not open his divine eyes broadly and mercifully to shower his cool glance upon AzhwAr, did not open his divine mouth to speak a few words and did not embrace AzhwAr [as AzhwAr was expecting]; [so, who was fortunate to have such interactions?] as said in SrIvishNu purANam 5.17.12 “mAmakrUrEthi vakshyathi” (krishNa will call me “Oh akrUra!“), akrUra who grew up eating the enemy’s (kamsa’s) food had his dream fulfilled; but AzhwAr did not have his desires such as emperumAn embracing him etc, fulfilled and hence became distressed, being attached to emperumAn due to his enjoyabilty, and being grieved due to emperumAn’s beauty etc [which could not be enjoyed], like a nursing baby will cry and suffer when it does not get mother’s proximity, AzhwAr became weakened in the presence of emperumAn and called out, and concludes wondering “how many more places do I have to visit to have refuge?”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 70 – sollum thanaiyum

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avathArikai

AzhwAr says that since emperumAn carries out impossible deeds, all the people in the world, without engaging with any other activity, should attain him.

Let us go through the pAsuram and its meanings:

sollum thanaiyum thozhumin vizhum udambu
sellum thanaiyum thirumAlai nal idhazhth
thAmaththAl vELviyAl thandhiraththAl mandhiraththAl
nAmaththAl EththudhirEl nanRu

Word by Word Meanings

thirumAlai – consort of SrI mahAlakshmi
sollum thanaiyum – until you are capable of reciting
thozhumin – worship him
vizhum udambu – the [physical] body which will fall naturally
sellum thanaiyum – until it lasts
nal idhazhth thAmaththAl – with a garland which has beautiful petals of flowers
vELviyAl – with yAgam (religious ritual)
thandhiraththAl – with activities [not involving hymns]
mandhiraththAl – with hymns [not involving actions]
nAmaththAl – with his divine names
EththudhirEl – if you [attain and] praise him
nanRu – will yield benefits

vyAkyAnam

AzhwAr says that this physical body has to get destroyed one day. Until it falls, worship thirumAl (the consort of SrI mahAlakshmi] with garland containing flowers having beautiful petals or with rituals or with deeds. Until you have the capability, recite hymn or his divine names.

sollum thanaiyum – until the faculty of speech is in order

vizhum udambu sellum thanaiyum – until this physical body which is unstable, falls down

nallidhazh thAmaththAl – with garlands containing well blossomed flowers

vELviyAl – when good flowers are not available [being seasonal in nature], carrying out deeds such as yAgam etc which are ordained

thandhiraththAl – if it is not possible to carry out both mandhiram (manthram) and thandhiram (thanthram), carrying out only deeds [without singing hymns]

mandhiraththAl – if it is not possible to carry out deeds, recite only hymns

nAmaththAl – since vEdhas have ordained specific place, time, the qualified person etc for reciting divine names, one should recite emperumAn’s divine names . Who should be praised this way?

thirumAlai – the consort of SrI mahAlakshmi who is our appropriate lord. Are there any customs and practices to recite one’s parent’s names?

AzhwAr says that when pirAtti, who will magnify even small activities of jIvAthmA when he comes to offer his praises to emperumAn, is there with him, what is the hurdle for carrying this out?

We shall take up the 71st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7 – Audio

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thiruvAimozhi –> thiruvAimozhi 5th centum

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Meanings

nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

 

Full rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

thiruvAimozhi – 5.7.11 – dheyva nAyagan

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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 end, AzhwAr says “those who recite this decad with intent and joy, will be always enjoyed by nithyasUris”.

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

dheyva nAyagan nAraNan thirivikkiraman adi iNai misai
koy koL pUm pozhil sUzh kurugUrch chatakOpan
seydha AyiraththuL ivai thaN sirIvaramangai mEya paththudan
vaigal pAda vallAr vAnOrkkAravamudhE

Listen

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

dheyvam – leader of nithyasUris
nAyagan – sarvESvaran (supreme lord)
nAraNan – having motherly forbearance due to unconditional relationship [this is the meaning of the term nArAyaNa]
thirivikkiraman – one who measures [and accepts] his subordinate entities so that they don’t develop ownership
adi iNai misai – on the divine feet
koy koL – abundantly available to be plucked
pU – flowers
pozhil – gardens
sUzh – surrounded by
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
seydha – mercifully spoke
AyiraththuL – among the thousand pAsurams
thaN – invigorating
sirIvaramangai – sirIvaramangai
mEya – aimed at
ivai – these
paththu – ten pAsurams
udan – agreeing with the meaning
pAda vallAr – those who can sing
vAnOrkku – for the residents of paramapadham (spiritual realm)
vaigal – always
ArA – never-satisfying
amudhu – eternally enjoyable like nectar

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

sarvESvaran who is the leader of nithyasUris, having motherly forbearance due to unconditional relationship, measures [and accepts] his subordinate entities so that they don’t develop ownership; nammAzhwAr, leader of AzhwArthirunagari which is surrounded by abundant flowers ready to be plucked, mercifully spoke on the divine feet of such emperumAn, these ten pAsurams among the thousand pAsurams, aimed at the invigorating sirIvaramangai dhivyadhESam; those who can sing this decad agreeing with its meanings, will always be eternally enjoyable like never-satisfying nectar, for the residents of paramapadham.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • dheyva nAyagan – sarvESvaran (the supreme lord)
  • nAraNan – vathsalan (one who has motherly affection) who will not lose his belongings.
  • thirivikkiraman – for those who begged him, he would fulfil their desires even at the cost of destroying his own supremacy.
  • adi iNai misai – on the divine feet
  • koy koL pUm pozhil sUzh – garden which is always pleasant. Flowers are always ready to be plucked.
  • kurugUrch chatakOpan – Different from SrI bhagavath gIthA. [Recited by AzhwAr who is a servitor of emperumAn, instead of emperumAn himself reciting – so it has greater value]
  • seydha Ayiram – Though the meanings are the same as in vEdham, unlike vEdham thiruvAimozhi is not authorless. vEdham is similar to [bhagavAn‘s] parathvam [supreme form in paramapadham]; ithihAsams (epics) and purANams (ancient historical texts) are like emperumAn‘s avathArams (incarnations); thiruvAimozhi is like his archAvathAram (deity forms). It is said as “seydha Ayiram” (thousand pAsurams which were created) – just as emperumAn became the son of dhaSarath to eliminate his worry of not having a father, here vEdham became a recital of AzhwAr to eliminate its worry of not having an author.
  • udan – pAda vallAr – Those who can sing with intent. Those who can contemplate on AzhwAr’s upAyaSUnyathai (total lack of any other upAyams) and sing.
  • vaigalum – vAnOrkku ArA amudhE – They will remain eternally enjoyable by nithyasUris. Just as the dhEvas (celestial beings) become satisfied while receiving amrutham (nectar), nithyasUris would become satisfied on receiving such persons. Since nithyasUris who have taste towards bhagavAn without attachment to any other means, like AzhwAr who is similar to them, those who are able to recite these pAsurams in the same mood will become enjoyable for nithyasUris.

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 – 69 – bAlan thanadhu uruvAy

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avathArikai

In the earlier pAsuram, AzhwAr said that others cannot know about emperumAn. In this pAsuram he is asking emperumAn whether he [emperumAn] knows about himself.

Let us go through the pAsuram and its meanings:

bAlan thanadhu uruvAy EzhulaguNdu Alilaiyin
mEl anRu nI vaLarndhadhu mey enbar AlanRu
vElai nIr uLLadhO viNNadhO maNNadhO
sOlai sUzh kunRu eduththAy sollu

Word by Word Meanings

bAlan thanadhu uruvAy – having the form of a child
Ezh ulagu uNdu – swallowing the seven worlds
Al ilayin mEl – on top of a banyan leaf
anRu – during deluge
nI vaLarndha – your sleeping
mey enbar – (vaidhikas, experts in vEdhas) would say (that it) is true
anRu – during that time
Al – that banyan leaf
vElai nIr – inside the oceanic water (where you had slept)
uLLadhO – was it?
viNNadhO – was it in the sky (which does not have a support)?
maNNadhO – was it in the (dissolved) earth?
sOlai sUzh kunRu eduththAy sollu – one who lifted the (gOvardhana) hill surrounded by gardens
sollu – only (you) have to tell

vyAkyAnam

bAlan thanadhu uruvAy – he was so small that if milk falls on one cheek, it will fill up the other cheek!

Ezh ulagu uNdu – keeping the seven worlds inside the stomach [here seven implies all the worlds other than his nithyavibhUthi, SrIvaikuNtam]

Al ilayin mEl – on top of a banyan leaf which formed just then

anRu nI vaLarndha – that you had rested on that day

mey enbar – great people will say that this was true and not any act of magic

bAlan thandhu uruvAy – even though he was in a form (as an infant) needing someone else’s protection, he protected the worlds. He contracted his form that is transcendental [emperumNa’s divine form, unlike ours, is not composed of the five elements but is composed of upanishaths) and became an infant.

Ezhulagu uNdu – without any discrimination (that he likes some and dislikes the others) he kept all the entities, other than himself, in his stomach, and on top of the banyan leaf which was smaller than his form . . . .

anRu nI vaLarndha mey enbar – the rishis (sages) said that it is true that you [emperumAn] slept on top of a banyan leaf on the day when there was total annihilation

mey enbar –  For men of truth, this will appear as truth and for the others, it will appear as false. While the entire universe was under deluge, and there was flood everywhere, when there was not a piece of straw as far as the eye could see, where was that banyan leaf – was it on top of the ocean or was it on the unsupported sky [ether] or was it in the dissolved earth? If one were to ask where it was, it appears as if emperumAn wanted to hear it from AzhwAr himself.

sOlai sUzh kunRu eduththAy sollu – one has to mention the wondrous activity of your [emperumAn] lifting the hill, supporting all the objects which were on the hill. The opinion here is that his ability to do the impossible acts can only be seen and enjoyed, and cannot be examined [by way of how he did it]. AzhwAr says that nowhere else can one see the objects being supported and the person supporting them in the same entity. Thus, AzhwAr says that he himself cannot explain his qualities. AzhwAr says that it was because of him that the earth, which was the support for the banyan leaf on which he was lying, did not dissolve in the deluge.

We shall take up the 70th pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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mudhal thiruvandhAdhi – 68 – uNarvAr Ar

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avathArikai

Other than emperumAn, there is no refuge for knowledge. Despite this, there is none who knows him, says AzhwAr in this pAsuram.

Let us enjoy the pAsuram and its meanings.

uNarvAr Ar un perumai UzhidhORUzhi
uNarvAr Ar un uruvam thannai uNarvAr Ar
viNNagaththAi maNNagaththAi vEngadaththAi nAlvEdhap
paNNagaththAi nI kidandha pAl

Word by Word Meanings

viNNagaththAy – Oh one who is dwelling in SrIvaikuNtam!
maNNagaththAy – Oh one who incarnated in this samsAram (materialistic realm)
vEngadaththAy – Oh one who is standing in thiruvEngadam!
paN – having musical intonation as the most important part
nAl vEdha agaththAy – Oh one who is flourishing in the sacred texts!
un perumai – your greatness
uNarvAr Ar – who will know?
Uzhi thORu Uzhi – in every kalpam [brahmA’s life time running to millions of years]

(even if analysed)
un uruvam thannai – your svarUpam (basic nature) and rUpam (divine form)
uNarvAr Ar – who will know?
nI kidandha pAl – the milky ocean where you are reclining
uNarvAr Ar – who will know (by measuring)?

vyAkyAnam

viNNagaththAy – Oh one who is dwelling with all your greatness in paramapadham (SrIvaikuNtam)!

viNNagaththAy uNarvAr Ar un perumai – “yO asyAdhyaksha: paramE vyOman sO anga vEdha yadhi vA na vEdha” (will the one who is the lord of all the worlds and who resides in paramapadham, know his greatness himself?) When vEdhas (sacred texts) doubt whether you know your greatness, will anyone else know?

maNNagaththAy uNarvAr Ar un perumai – will anyone know your greatness after you descended from paramapadham and took many incarnations in this samsAram to exhibit your simplicity? Even if one gets close to the ocean, can he measure its depth? As said in purusha sUktham “thasya dhIrA: parijAnanthi yOnim” (only wise people know his birth), while vEdham said that some wise people know about him, even these people who have been blessed by great knowledge and great devotion (such as AzhwArs) by emperumAn himself, will start getting bewildered, looking at his simplicity. maNNagaththAy implies all the materialistic realm [and not our earth alone].

vEngadaththAy uNarvAr Ar un perumai – will anyone know your greatness as you stand in thiruvEngadam, in order to redeem all the persons in materialistic realm, being under the control of archakas [in archAvathAram (as idol/deity form in many places) he is under the control of the archakas who are the persons appointed to conduct daily worship in the temples, arranging various rituals through the year], with all your svarUpa (basic characteristics), rUpa (divine form), guNa (auspicious qualities), vibhUthi (wealth) etc, being common to both nithyasUris and samsAris, exhibiting both your greatness and your simplicity?

nAl vEdhap paNNagaththAy uNarvAr Ar un perumai – vEdha purushan (vEdham, sacred scripture) says “vEdhAhamEtham purusham mahAntham” (I knew this supreme being). When vEdham was asked how it knew emperumAn, it said that he is mahAntham (he is so huge that it is not possible to measure him)

nAlvEdhap paNNagaththAy – vEdhas which have musical intonations called udhAththam and anudhAththam said that he cannot be measured

uNarvArAr un perumai – who can know you, who are having auspicious qualities such as greatness, simplicity etc?

uNarvArAr un uruvam thannai – who can know the greatness of your svarUpam (basic nature) which is the repository of your auspicious qualities? Alternatively, who can know the greatness of your dhivya mangaLa vigraham (the divine, auspicious form) which exhibits such auspicious qualities?

UzhidhORUzhi aRivAr Ar – It is not for a short time that someone is trying to measure your qualities. Even if they were given time of brahmA’s lifespan, can they measure you and know you? nammAzhwAr in his thiruvAimoizhi 4-3-10 says “yAnum Eththi Ezhulagum muRRum Eththip pinnaiyum thAnum Eththilum thannai Eththa Eththa engeydhum” (it is not possible to find the end,  if AzhwAr praises him, all the people in all the worlds praise him and emperumAn himself praises himself, viz. no one can know him).

nI kidandha pAl uNarvAr Ar – while measuring your basic nature and auspicious qualities would be very difficult, has anyone measured a drop of your qualities when you were reclining in your milky ocean, waiting for your followers to call you for overcoming their troubles?

Thus AzhwAr says that emperumAn’s basic nature, his auspicious qualities, his wealth etc cannot be measured by anyone.

We shall take up the 69th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.7.10 – ARenakku

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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 tenth pAsuram, AzhwAr says “I cannot do anything in return for your favour of making me remain as ‘your divine feet are the only refuge’ even in dire situations”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, emperumAn shows to AzhwAr “My divine feet are the means to attain me” and  AzhwAr says “I cannot do anything in return for this favour”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr said “aruLAy uyyumARu enakku“, but he did not see emperumAn coming and showering his mercy; he then says “even in such dire situations you have made me remain as ‘your divine feet are the only refuge’ – there is nothing which I can do in return for this favour”.

pAsuram

ARenakku nin pAdhamE SaraNAgath thandhozhindhAy unakkOr
kaimARu nAn onRilEn enadhAviyum unadhE
sERu koL karumbum perunjennelum mali thaN sirIvaramangai
nARu pUnthaNduzhAy mudiyAy! dheyva nAyaganE

Listen

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

enakku – for me
ARu – means to attain the goal
nin pAdhamE – your divine feet only
SaraNAga – upAyam (means) which is the refuge
thandhozhindhAy – you have bestowed;
unakku – for you (who are such a benefactor)
Or – in any way
kaimARu – return favour
nAn – I (who am akinchana (empty-handed))
onRu – anything
ilEn – do not have
enadhu – my
Aviyum – AthmA
unadhu – (already) yours;
sERu – in muddy field
koL – present
karumbum – sugarcane
peru – growing tall (taller than sugarcane)
sennelum – paddy crop
mali – abundant
thaN – invigorating
sirIvaramangai – present in sirIvaramangai
nARu – very fragrant
pU – having freshness
thaN – invigorating
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudiyAy – having divine crown
dheyvam – for nithyasUris
nAyaganE – Oh leader!

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

Oh leader of nithyasUris who is in sirIvaramangai dhivyadhESam which has sugarcane and tall paddy crop in muddy field, wearing divine crown which is decorated with fresh invigorating thuLasi! You (emperumAn) have bestowed on me your divine feet only which are the means to attain the goal, as the upAyam (means) which is the refuge; I do not have anything to give you in return and my AthmA is yours.

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

  • ARenakku … – ARu means vazhi (path). vazhi means upAyam (means/way). perumAL thirumozhi 9.2 “evvARu nadandhanai” (How did you walk?), nAchchiyAr thirumozhi 3.2 “ippoygaikku evvARu vandhAy” (How did you come to this pond?). SaraN[am] – upEyam (goal). You made your own divine feet as the upAyam and upEyam – this is piLLAn’s explanation. bhattar mercifully explains “both ARu and SaraNam indicate upAyam only”. You arranged such that your divine feet are my upAyam. ARu – upAyam. Since it is explained in  SrI pAncharAthram “… upAyArthaika vAchaka:” (SaraNam means upAyam (means), vIdu (house), rakshaka (protector); here it is explained as upAyam), SaraNam means upAyam. By saying “enakku“, AzhwAr is differentiating himself from followers of other upAyams [such as karma gyAna bhakthi yOgams]. Since, this decad is focussed on highlighting AzhwAr’s lack of any other means and establishing the real upAyam [emperumAn‘s divine feet] starting with “nORRa nOnbilEn“, here the same point is highlighted as the conclusion. By avadhAraNam [emphasis] (pAdhamE), AzhwAr thinks about [and reminds us of] “Eka” (only) padham in charama SlOkam. Instead of giving up other upAyams as a result of holding on to ISvara confidently, if we gave them up out of nAsthikyam (lack of faith in SAsthram), it will only lead to attachment towards worldly pleasures; one who has taken the antidote for serpent’s poison can boldly place his hand in serpent’s mouth; but if someone who has not taken the antidote and still places his hand in the serpent’s mouth, it will only lead to death. For you who bestowed this clarity in my mind, it is not just that there is no favour in return which matches your greatness, I who am an akinchana (empty-handed) do not see even a favour which slightly matches your greatness.

emperumAn asks “Alright, why don’t you give your AthmA (soul) then?”, AzhwAr replies,

  • enadhu Aviyum unadhE – I would have satisfied myself doing that; had you not bestowed me with unblemished knowledge and devotion, as someone stealing “rAjamahEndhran padi” (a divine ornament which is worn by namperumAL), considering it one’s own and offering it to perumAL, such act of AthmasamarpaNam (presenting the AthmA to bhagavAn) will only reveal one’s robbery.

emperumAn asks “Why don’t you give your own AthmA?”, AzhwAr says,

  • nin pAdhamE – enadhu Aviyum unadhE – AppAn thiruvazhundhUr aRaiyar would recite “nin pAdhamE!” here to make it sound like AzhwAr is vowing that his AthmA is emperumAn’s [in this case AzhwAr is saying “You have given your divine feet (charaN) as ARu (upAyam) – this is sathyam (nin pAdhamE!)”].
  • sERu koL … – The cool sirIvaramangai, which has muddy fields of sugarcane, and abundance of  paddy crop which appears to be providing shade to the sugarcane.
  • nARu pUm thaN thuzhAy mudiyAy … – Fragrant attractive thuLasi. Having a crown indicating that you are the leader of all these [natural riches of sirIvaramangala nagar, having a thuLasi garland as the crown]. You remain as the controller of even those nithyasUris who are very intelligent, and this being the case, what can I do anything in return for you? While you are favouring me greatly, I am not ignorant [having known that I am already yours]; even in this case, you are so complete that I cannot do something to satisfy you. Those who did not accept your favour [i.e., your bestowing of true knowledge about the upAyam], just roam around enjoying worldly pleasures; those who are ignorant [about the fact that the AthmA is already owned by bhagavAn] remained saying “I have done something in return for his favour”; only if you are incomplete, we can consider to have done something, but you are complete; this being the case, can I do anything worthy? [dheyva nAyagan] The leader of nithyasUris. dhevaym – nithyasUris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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