Monthly Archives: November 2017

thiruvAimozhi – 6.3.2 – kaNda inbam

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “emperumAn who is having expansive and contrary wealth, and is being very great to be seen by anyone due to his mighty shoulders, yet accepted my service; such emperumAn’s abode thiruviNNagar is better than all of his other divine abodes”.

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

kaNda inbam thunbam kalakkangaLum thERRamumAy
thaNdamum thaNmaiyum thazhalum nizhalumAyk
kaNdukOdaRkariya perumAn ennai ALvAnUr
theN thiraip punal sUzh thiruviNNagar nannagarE

Listen

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

kaNda – seen in this world
inbam thunbam – joy and sorrow
kalakkangaLum – the mental worries which arise from such sorrows
thERRamum Ay – being the satisfaction which arise from joy
thaNdamum – the anger (which arise from such worries)
thaNmaiyum – serenity (which arise from such satisfaction)
thazhalum – fire (which has anger-like heat)
nizhalum – shadow (which has serene coolness)
Ay – being
kaNdukOdaRku – to be seen similar as other species
ariya – one who is difficult
perumAn – being sarvESvaran (supreme lord)
ennai – me
ALvAn – one who accepted as servitor
Ur – divine abode
theN – pristine
thirai – having rising tides
punal – water
sUzh – surrounded
thiruviNNagar – thiruviNNagar
nal nagar – beautiful town

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

emperumAn being the joy and sorrow which are seen in this world, the mental worries which arise from such sorrows and the clarity which arise from joy, the anger and serenity, the fire and shadow,  and who is difficult to be seen similar as other species; such sarvESvaran who accepted me as servitor is residing in the divine abode of thiruviNNagar, a beautiful town which is surrounded by pristine water having rising tides.

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

  • kaNda inbam – Limited joy as said in “aingaruvi kaNda inbam” (the joy experienced by the five senses).
  • thunbam – the sorrow which is the same as “joy” [in this material realm], but having a different name.
  • kalakkangaLum thERRamumAy – The worries which accumulates due to non-achievement of worldly pleasures and the satisfaction which arise from such achievement.
  • thaNdamum thaNmaiyum – anger and serenity.
  • thazhalum nizhalumAy – fire which causes heat and shadow which gives coolness.
  • kaNdukOdaRkariya perumAn – By all these, his immeasurable nature is explained. [nampiLLai becomes amazed at AzhwAr’s knowledge and devotion] What expansive knowledge AzhwAr has [i.e., he is seeing everything as brahmam]! While speaking about emperumAn‘s attributes, he is speaking about him saying “emperumAn is inconceivable”; previously, while highlighting some aspects he said in the first pAsuram “pal vagaiyum parandha perumAn” (emperumAn who permeated in many ways); what an amazing way of meditating/speaking! Nothing exists without emperumAn. While nallAr and SrI sEnApathi dhAsar were going to thirumalai (thiruvEngadam), [most likely while walking on the mountain], SrI sEnApathi dhAsar hit some bushes with a stick [to clear the path]. nallAr’s sayings of “While you have no enmity towards these bushes due to earning wealth or enjoyment, why are you hurting the belongings of ISvara unnecessarily!” should be remembered.
  • ennai ALvAnUr – The abode of emperumAn who suffered in thiruvAimozhi 6.2 “minnidai madavAr”, not willing to lose me.
  • theN thirai … – The beautiful town of thiruviNNagar which is surrounded by water having clear tides.
  • theN thiraip punal sUzh – The town is having the river which is a replica of the divine river virajA. If emperumAn himself descends from paramapadham to here, nothing stops other things to follow him.
  • thiruviNNagar nannagarE – As SrIvaikuNtam is still not seen, should it even be considered as an abode? The abode [thiruviNNagar] which is dear to him is our destination.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 52 – niRam kariyan

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

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avathArikai

AzhwAr says that emperumAn’s beauty will make him too, who has the ability to advise his divine mind, to be bewildered. He also recounts the mercy that he received due to emperumAn’s connection with pirAtti and says that this is exclusive for him.

Let us go through the pAsuram and its meanings:

niRam kariyan seyya nedumalrAL mArvan
aRam periyan Ar adhu aRivAr maRam purindha
vALarakkan pOlvAnai vAnavarkOn thAnaththu
nIL irukkaikkuyththAn neRi

Word by Word Meaning

niRam kariyan – (like dark clouds which have filled up water) the dark coloured
seyya nedu malrAL mArvan – emperumAn who has periya pirAtti, who is reddish in complexion and who resides in an expansive lotus, on his chest
aRam periyan – he is very generous in his mercy
maRam purindha – one who was inimical
vAL arakkan pOlvAnai – mahAbali, who was like the warrior demon rAvaNa

(even though he too should have been beheaded like rAvaNa, not doing that)
vAnavar kOn thAnaththu – in svargam, the land of dhEvEndhra (the Lord of celestial entities)
nIL irukkaikku – enabling him to live for a long time
neRi – in pAthALa lOkam (nether world)
uyththAn – emperumAn who sent him there
adhu – his mercy
Ar aRivAr – who is capable to estimate?

vyAkyAnam

niRam kariyanemperumAn has a divine physical beauty which will remove all the anguish of his followers. He has the capability to remove their fatigue.

seyya nedumalarAL mArvan – he has the divine chest in which pirAtti, who, like a lightning amidst cloud, having reddish complexion which is the exact opposite of emperumAn’s dark complexion, resides always.

aRam periyan – due to his being together with her, he is always merciful.

seyya nedumalarAL mArvan aRam periyan – the reason for emperumAn’s mercy is pirAtti. The reason for pirAtti’s wealth is emperumAn.

Ar adhu aRivAr – none knows this secret. It is like the nineteenth language which no one knows. Only AzhwArs and their followers, AchAryars, know this.

Ar adhu aRivAr – who knows his inner mind and external disposition? There is no one who knows emperumAn completely.

maRam purindha vALarakkan pOlvAnai – mahAbali who is cruel like rAvaNa. Both of them had the quality of considering emperumAn’s possession as theirs. While rAvaNa seized his consort sIthAppirAtti, mahAbali took hold of his world. Thus, mahAbali is apt to be beheaded like rAvaNa. However, the reason for leaving aside mahAbali unlike rAvaNa who was beheaded, was because of the little bit of magnanimity that he had.

vAnavarkOn thAnaththu nILirukkaikku uyththAn neRiemperumAn, with his grace, kept mahAbali in pAthAla lOkam (nether world) which is superior to indhra’s kingdom since he felt “why should mahAbali, who had a desire in kingdom, lose it? Why should he seize indhra’s kingdom and why should I obtain it in an improper way? Let me give him his kingdom in a proper way”. Who would indeed know emperumAn’s nature since he kept mahAbali in pAthAla lOkam where he could stay for a very long time unlike indhralOkam where he could lose out indhra’s kingdom to someone else like indhra lost and feel miserable? neRiyAlE uyththAn would also mean his natural quality (through grace). Was his nature such that anyone would have known? SrIvishNu purANam 5-17-30 says “thadhAmarathvam thridha SAthipathyam manvantharam pUrNamapEtha Sathru:” (mahAbali  attained the position of dhEvEndhra, ruling the three worlds for one manvantharam, without enemies). Who will know the mercy of emperumAn who kept mahAbali in pAthala lOkam so that he could attain the position of indhra?

We shall take up the 53rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvE

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

Full series

Previous pAsuram

avathArikai

lakshminAthan, the consort of SrI mahAlakshmi, after creating the jIvAthmAs and giving them physical bodies and sensory perceptions, instead of remaining “Let them go whichever way they want to”, intervened when a mighty person such as mahAbali troubled a weakling such as indhra by snatching his kingdom, just as an eagle would snatch a chick. He converted himself into a mendicant, without bothering about his greatness, and protected indhra. In the previous pAsuram, AzhwAr had said ” it will be apt for jIvAthmAs, who have knowledge, to meditate on this protective act of emperumAn and carry out mangaLASasanam (act of praising emperumAn)”. After that AzhwAr looked at the samsAris (dwellers of materialistic realm) to see whether they, being knowledgeable, are indeed praising emperumAn as requested by him. But he felt saddened seeing that the samsAris are making efforts to give up on emperumAn, liking anyone other than him, being subservient to their egos and their possessions and going to dhEvathAs (other than emperumAn) for protection.

Just as it is said in the pramANam “EkasminnapyathikrAnthE muhUrthE dhyAnavarjithE dhasyubhir mushithEnEva yukthamAkrandhithum bhruSam II” (even if a time span of one muhUrtham [48 minutes] is spent without meditating on bhagavAn, one should cry out loudly just like one would if a robbery were committed by thieves), one should recite the divine names of emperumAn if there is a hurdle to meditating on him, as an atonement, and cry out loud as if a great wealth had been stolen, thinking of the hurdle. But AzhwAr, looking at the samsAris who did not even think of crying out for their loss, unable to tolerate such behaviour [of samsAris] cries out “Oh Oh” in this pAsuram.

Let us go through the pAsuram and its meanings:

Oh Oh ulaginadhiyalvE, InROLirukka
maNai nIrAttip, padaiththu idandhu uNdu umizhndhu
aLandhu, thErndhu ulagaLikkum mudhaRperum
kadavuL niRpap, pudaippala thAnaRi
dheyvam pENudhal, thanAdhu
pullaRivANmai porundhakkAttik,
kolvana mudhalA allana muyalum,
inaiya seygai inbu thunbu aLith
thonmA mAyap piRaviyuL nIngAp
panmA mAyaththu azhundhumA naLirndhE

Word by Word Meaning

ulagu – this earth
padaiththu – (in the beginning) creating
idandhu – (during varAha avathAram) digging out (from the walls of the universe)
uNdu – (during deluge) eating it
umizhndhu – (at the time of intervening creation) spitting out
aLandhu – (at the time of thrivikrama avathAram) measuring
thErndhu – deeply thinking (about its protection)
aLikkum – protecting
mudhal perum kadavuL – the primary cause and supreme lord, SrIman nArAyaNan
niRpa – while he remains (as the refuge)

(leaving him aside)
pudai – (considered as his) wealth
pala – of different types
thAn aRi dheyvam – (a few) dhEvathAs (deities) known to him [jIvAthmA] (as refuge)
pENudhal – supporting them (as protectors)
thanAdhu pul aRivu – his lowly intelligence
ANmai porundhakkAtti – showing in such a way that it enters (the minds of) learned people
InROL irukka – when one’s mother is there

(not bothering about her)
maNai nIrAtti – bathing a wooden plank (which is an insentient entity)
seygai – the activities of those dhEvathAs
kolvana mudhalA – harmful acts
allana muyalum – carrying out banned activities
inaiya – having qualities like these
aLi – the strength (given by those dhEvathAs)
thunbu – together with sorrow
inbu – joyful

(Hence, taking refuge under such dhEvathAs)
thol – from time immemorial
mA – being huge
mAyam – amazing
piRaviyuL – in this samsAram (materialistic realm)
nIngA – instead of leaving
pal mA – being variegated
mAyaththu – worldly pursuits such as Sabdham etc (sound, touch etc) (lustful)
naLirndhu – very well
azhundhumA – being fully sunk
ulaginadhu iyalvu – nature of this world
Oh Oh – how is it!

vyAkyAnam

Oh OhAzhwAr goes to those places inhabited by samsAris and calls them out in a loud voice so that they could hear him.

ulagiandhiyalvE – AzhwAr feels sad that emperumAn has created this samsAram with people who are full of hatred towards him, just as in nithyavibhUthi, the entities present are enjoying him without any hurdles. He says that it is really sad that world is full of people with such nature.

When asked “What did this world do that you have to cry out like this?” he says…

InROL irukka maNai nIrAtti – their activities are such that they seem similar to a person paying compliments to a plank of wood by giving it a bath etc when the mother who had given birth to him is alive. A mother is one who observes penance before conceiving him, holds him in her womb for ten months, putting up with the pains of labour, nursing and caressing him when he lies on the floor as an infant and protecting him even at the cost of her health. When the child grows up and gains knowledge, being able to recall all the help that she had rendered to him, leaving her aside, he starts giving a bath to a plank of wood which cannot even think of helping him in any way and which cannot appreciate the compliments that he is paying it. In a similar way, when emperumAn who is related to the chEthanas (sentient entities) in all ways, is very much there, these people are praising other dhEvathAs (deities) who are not related in any way, feels the AzhwAr, sorrowfully.

When asked, “Who did you assume to be like a mother?”

padaiththu idandhu uNdu umizhndhu aLandhu thErndhu ulagu aLikkum mudhaR perum kadavuL niRpa – it is the unique supreme being [emperumAn] who creates the chEthanas after seeing their condition of having integrated themselves with the mUlaprakruthi (primordial matter) which is in itself an achEthana (insentient) entity; since the chEthanas are together with mUlaprakruthi during the period of deluge, emperumAn takes pity on the chEthanas and creates them and when the world gets submerged he takes the incarnation of a boar which can enter water and muddy areas and digs out the earth; when deluge comes again, he takes the earth inside his stomach, keeping it safely; spits it out during the time of creation; when mahAbali siezes it [from indhra], he redeems all the worlds establishing that he is the possessor of all these; despite carrying out all these protective activities emperumAn feels saddened that he has not done anything for their welfare, just as a person who steals money from another person who has trusted him and slept next to him would feel sad; he looks for more avenues to protect them, and while protecting them he does not differentiate between great and lowly people; he is the supreme entity who protects everyone. In SrI rAmAyaNam ayOdhyA kANdam 59-3 sumanthran says “guhEna sArthdham thathraiva sthithO’smi dhivasAn bahUnAsayA yadhi vA rAma puna: SabdhApayEdhithi II” (I stayed with guha for several days in that place in the hope that SrI rAma would call me again). Similar to that state of sumanthran, emperumAn also waits expectantly, to see if anyone would come to attain him. AzhwAr feels saddened that even if he had not carried out any of these benefits for chEthanas, looking at his supreme nature, one would be sure that he has none equalling him. Still, even after he had done all these benefits, the chEthanas are not taking efforts to attain him. periyavAchchAn piLLai, who has written the commentary for this prabandham, states the following aidhihyam (a traditional happening which is mentioned down the generations) to state the huge difference between emperumAn and other dhEvathAs:

A king by name yayAthi, had observed many means to sit on the same seat as indhra in svargam (heaven). indhra then asked yayAthi “When you were the King, in your karmabhUmi (earth), who had carried out most puNya (virtuous acts)?”. yayAthi, thinking that he should not tell a lie in the presence of a dhEvathA, said “When I was ruling, people would say that I had carried out most puNya”. Immediately indhra cursed him saying “you praised yourself, Hence you shall fall from this world to the earth”. This story is mentioned in mahAbhAratham. When parASara bhattar (son of SrI kUraththAzhwAn) was recounting this incident, some people asked him “for explaining which meaning of vEdham did the rishi (sage vyAsa) write this incident?” bhattar replied saying “rishi wrote this only to explain the truth that it  is only emperumAn who will give a status equal to himself to his followers; it is only he who will tolerate such equal position for his followers. Hence we should attain only emperumAn. It is rare for other deities to give an equal status to those who attain them; even if they give, they cannot tolerate that for long ”

Even if chEthanas do not attain him, do they attain, in the least, someone who is somewhat equal to him and not someone too lowly?

pudaippala thAnaRi dheyvam – in SAsthras (sacred texts), in places where the great wealth of emperumAn is discussed, in order to explain his greatness, certain qualities are attributed to his possessions [possessions include both sentient and insentient entities], which are not present in them. Without knowing these , taking the sentences in the text as authentic, these chEthanas consider chEthanas who are like themselves, as deities. Even among these, one deity does not have the capability of granting all the wishes of the chEthana. It is not like the unique paramAthmA (supreme being) who grants all the purushArthams (benefits). As said in brahmANda purANam “ArOgyam bhAskarAdhichchEth dhanamichchEth huthASanAth I ISvarAth gyAnamichchEth gathimichchEth janArdhanAth” (he can desire health from sun; he can desire wealth from agni (deity for fire); he can desire knowledge from ISvaran [rudhra]; he can desire mOksham (liberation) from janArdhana), if one desires mOksham, he has to attain the supreme being only. Among other deities, if one desires wealth, he has to attain one deity; if he desires a son, he has to attain another deity; if he desires cattle, he has to attain some other deity, thus attaining several deities for getting each benefit.

thAn aRi dheyvam – the deity that he (chEthana) has attained is not the one mentioned in authentic texts as supreme entity. This deity, like him, is full of rajO guNam (passion related qualities) and thamO guNam (ignorance related qualities).

pENudhal – since these deities do not have any greatness in them by nature, it becomes the responsibility of the chEthana to get them titles and qualities of ISvaran. This is similar to a poet singing praises on a bald headed person about his hair as “paniyirum kuzhalan” (he has cool and well spread out hair)!

thanAdhu … kAtti – these deities do not become fit to be attained just because the chEthana says so. One cannot even say that he has obtained some benefits from them. The only benefit that he has got by attaining them is that he has exposed his ignorance to knowledgeable people. thanAdhu pullaRivu ANmai porundhak kAtti – he has publicised his low level of knowledge to the knowledgeable persons. The real benefit that one should get is only mOksham (SrIvaikuNtam) and that should be obtained only through emperumAn. bruhadhAraNyaka upanishath 6-5-6 says “AthmAvA arE dhrashtavya: SrOthavya: manthavyO nidhidhyAsithavya:” (the AthmA which is apt to be heard and thought of, is to be meditated upon until it is seen) [here AthmA refers to paramAthmA, the supreme entity]. purushasUktham says “vedhAhamEtham purusham mahAntham Adhithya varNam thamasa: parasthAth” (vEdhapurusha says that he knows the supreme entity and that he is beyond the world of thamas and is radiant like the sun). As per these pramANams, the entity responsible for the creation of the universes has to be attained only through worship. But the [other] deities worshipped by the chEthana are not like that.

AzhwAr explains their qualities now.

kolvana mudhalA allana muyalum inaiya seygai – there are deities which demand “get me the meat of goat; get me the meat of your son” etc, thus desiring killing of other jIvAthmAs. There are other deities which desire lowly materials such as alcohol, meat etc. Their activities are like these! Attaining such deities is similar to attaining narakam (hell).

AzhwAr further says that the benefits that one would obtain through attaining these deities would be such that it would be better not to obtain any benefit at all.

inbu thunbu aLi – these deities give benefits wherein joy is mixed with sorrow. They are not capable of granting mOksham which is pure joy without any sorrow.

Thus, if one were to ask as to what benefit the chEthana gets in attaining such deities, the only benefit of attaining such deities who are also chEthanas like himself, who also help in nurturing samsAram and who have been in the quagmire of samsAram from time immemorial, is that he continues to remain in samsAram.

thonmA mAyap piRaviyuL nIngAp pan mAmAyaththu azhundhumA naLirndhe – mUlaprakruthi (primordial matter) which has been existing since time immemorial and which is responsible for samsAram, is referred to as mAmAyam. SrI bhagavath gIthA 7-14 says “dhaivI hyEshA guNamayI mama mAyA dhurathyayA “ (it is difficult for one to cross the mUlaprakruthi which has been created by me and which is composed of three qualities). However hard one tries to get out of, one sinks deeper and deeper into repeated births in this samsAram, due to the connection that he has with physical body which is a dimension of mUlaprakruthi which has amazing power, leading to Sabdha, sparSa, rUpa, rasa, gandha etc (the five sensory perceptions of sound, touch, form, taste and smell). The word mAyam refers to any object which has amazing nature. Here, the first mAmayam refers to the amazing prakruthi and the second mAmayam refers to the five sensory perceptions of sound etc.

ulaginadhiyalvEAzhwAr says that instead of obtaining eternal joy in keeping with their svarUpam (nature), the jIvAthmAs in this world are attaining deities which are contrary to their [jIvAthmAs’] nature and are trying to obtain meaningless benefits! What an utter loss is this for the AthmA!

We shall take up the last pAsuram in this prabandham, next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.3.1 – nalguravum selvum

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

Full series >> Sixth Centum >> Third decad

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 sarvESvaran who is having contrary entities as his wealth/form, in thiruviNNagar”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen emperumAn who is sarvavyApaka (omnipresent)  and is having contrary entities which cause pleasure/pain, as his wealth/form, in thiruviNNagar”.

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

nalguravum selvum naragum suvarggamumAy
vel pagaiyum natpum vidamum amudhamumAyp
pal vagaiyum parandha perumAn ennai ALvAnaich
chelvam malgu kudith thiruviNNagark kaNdEnE

Listen

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

nalguravum – the poverty of having contracted forms
selvum – the wealth of having expanded forms
naragum – hell which is the abode of sorrow
suvarggamum – heaven which is the abode of joy
Ay – being [having as his form/attribute]
vel – knocking down the opponents
pagaiyum – hostility
natpum – friendship which is the opposite of that
vidamum – poison which finishes [the one who consumes it]
amudhamum – amrutham (nectar, which gives immortality) which redeems the life
Ay – being [having as his form/attribute]

(in this manner)
pal vagaiyum – in many ways
parandha – one who has permeated
perumAn – greater than all
ennai – manifesting such forms to me
ALvAnai – the master (who accepted me as a servitor)
selvam – the wealth of experiencing bhagavAn
malgu – abundant
kudi – having group of virtuous people
thiruviNNagar – in thiruviNNagar [oppili appan temple]
kaNdEn – I have seen.

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

emperumAn is having the poverty of having contracted forms, the wealth of having expanded forms, hell which is the abode of sorrow, heaven which is the abode of joy, hostility which knocks down the opponents, friendship which is the opposite of that, poison which finishes [the one who consumes it] and amrutham which redeems the life, as his forms/attributes. I have seen such emperumAn who has permeated in many ways [in all these aspects], who is greater than all and the master who is manifesting such forms to me, in thiruviNNagar which is having abundant group of virtuous people who are having the wealth of experiencing bhagavAn.

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

  • nalguravum selvum – Poverty and its opposite, wealth.
  • naragum suvarggamum – Hell which is the abode of sorrow, and heaven which is the abode of joy.
  • vel pagaiyum natpum – Hostility which eliminates any scope of truce and [friendly] relationship which is opposite of that.
  • vidamum amudhamum Ay – Poison which will kill and nectar which will bring back life in a dead person. The nectar both redeems lost life and is also enjoyable. AzhwAr likes both poverty which is undesired and wealth which is desired, considering them both to be owned by emperumAn. “Ay” (being) is added to every word [i.e., nalguravumAy, selvumAy and so on].
  • pal vagaiyum parandha perumAn – Even emperumAn who is most knowledgeable withdrew saying in SrI bhagavath gIthA 10.19nAsthyanthO vistharasya mE ” (there is no end to the full expansion of my wealth), while trying to explain his wealth; such wealth cannot be spoken by AzhwAr who is in the mood of loving devotion. Yet, he should speak at least a little bit. An entity is not seen without its attributes; he is not speaking mAyAvAdha philosophy which speaks about brahmam without any attributes, as in “nirviSEsham vasthu” (entity (brahmam) is devoid of any attributes). If that is the case [i.e., entity is devoid of attributes], there is no need for mOksha SAsthram (the sacred text which speaks about liberation [which leads to eternal kainkaryam to bhagavAn]). When accepting the existence of an entity, the attribute will only show the differentiation [between this entity and others]. When something becomes an attribute for an entity, the attribute cannot be explained unless it is considered as anyayOga vyavachchEdham (exclusive distinction – an attribute which is exclusively held by this entity) [“rAma is the only archer” – this establishes the exclusive nature of archery in rAma]; since all other entities are his [emperumAn’s] attributes, anyayOga vyavachchEdham is inapplicable; but, how can contrary attributes be present in a single entity? It is applicable as per ayOga vyavachchEdham (co-existing distinction) [“rAma is archer only” – this implies, he is not the only archer, but archery is his main skill, and he will have other qualities as well] and AzhwAr is setting out to enjoy such emperumAn. What is the purpose of his explaining such contrary attributes in him? That is to see him truly and enjoy him. For a prince, both his father’s grand assembly which is the enjoyable spot and the prison house are equally treated as “my father’s wealth”. AzhwAr’s meditation here [in this samsAram] is similar to that of the mukthAthmA’s (liberated souls) about the material realm. Though it is said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), for the mukthAthmA, this material realm is desirable when considered as bhagavAn’s wealth; for AzhwAr too, similar to mukthAthmAs, to have his views only based on the thinking that, this material realm is owned by bhagavAn, emperumAn removed his ignorance. When looked at it from own perspective, it is seen to be thyAjyam (given up); one will urge to give up this world where there is room for both knowledge and ignorance, and to reach the spiritual abode where there is no scope for ignorance.
  • pal vagaiyum parandha perumAn – emperumAn who is expanded in multifarious ways through his wealth.
  • parandha perumAn ennai ALvAnai – AzhwAr thinks that emperumAn has permeated everything to capture him; just as a town is rounded up to capture a single person.
  • selvam malgu kudith thiruviNNagark kaNdEnE – Like seeing an oasis in a desert.
  • selvam malgu kudi – thiruviNNagar which is having greatly opulent communities. As said in SrI rAmAyaNam bAla kANdam 18.28 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with wealth of kainkaryam), like iLaiya perumAL (lakshmaNa) who had the same relationship with SrI rAma as SrI bharathAzhwAn, he served SrI rAma, while bharathAzhwAn could not – similar to such lakshmaNa.
  • thiruviNNagark kaNdEnE – Just as one gets food when/where he is hungry, AzhwAr enjoyed per his desire [of seeing emperumAn] right here [in thiruviNNagar], instead of assuming a different body, reaching a different [spiritual] abode and seeing emperumAn there. As said in periya thirumozhi 6.8.1 “nAn senRu naRaiyUril kaNdEnE” (I went to thirunaRaiyUr and saw the emperumAn there).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 51 – madhikkaNdAy nenjE

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

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avathArikai

AzhwAr, thinking about how he had slipped from the correct way [of calling out to emperumAn] tells his heart “Oh heart! You enjoy his beauty etc separately in a steady way unlike me who became emotional”. He says that he will think about emperumAn through his heart, apart from speaking about him.

Let us go through the pAsuram and its meanings:

madhikkaNdAy nenjE maNivaNNan pAdham
madhikkaNdAy maRRavan pEr thannai madhikkandAy
pErAzhi ninRu peyarndhu kadal kadaindha
nIrAzhi vaNNan niRam

Word by Word Meaning

nenjE – Oh heart!
maNivaNNan pAdham – the divine feet of emperumAn who has bluish complexion
madhi kaNdAy – think about them
maRRu – also
avan pEr thannai – his divine names
madhi kaNdAy – think of them
pEr Azhi ninRu peyarndhu – awakening from his sleep in thiruppARkadal (milky ocean)
kadal kadaindha – one who churned the ocean (to offer nectar to dhEvas)
nIr Azhi vaNNan niRam – the complexion of emperumAn which is like the colour of ocean
madhi kaNdAy – meditate on it.

vyAkyAnam

madhikkaNdAy nenjE maNivaNNan pAdham – Oh heart! Think of the divine feet of the one who removes fatigue, like a blue gemstone.

maNivaNNan pAdham – Is his divine form forgettable? Fall at his divine feet, having lost out to his beauty.

madhikkaNdAy maRRu avan pEr thannai – not only that, think of his other divine names which refer to his beauty.

madhikkaNdAy – think and try to get uplifted.

pErAzhi ninRu peyarndhu kadal kadaindha – In order to give nectar to dhEvas (celestial entities) as desired by them, emperumAn did not mind getting out of his ocean which was actually his bed and churned the same ocean. He carried out a task for those who did not ask for him but desired ulterior benefit. He churned his own bed since he attained those who came to him and requested him.

nIrAzhi vaNNar niRam – Just like a black ocean churned the white one, emperumAn, who is black in colour, churned the milky ocean. Think of such a beautiful entity. Did he not churn in such a way that the standing ocean churned the lying ocean! One, who has the complexion of ocean, churned the ocean.

niRam madhikkaNdAy – dhEvas thought only of their benefit and did not think of emperumAn who carried out the task for them. Oh heart! Do not indulge in such meanness and think of emperumAn.

We shall take up the 52nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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జ్ఞానసారము 30

శ్రీః
శ్రీమతే శఠకోపాయ నమః
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శ్రీమత్ వరవరమునయే నమః

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పాశురము-30

“మాడుం మనయుం కిళయుం మఱై మునివర్

తేడుం ఉయర్ వీడుం సెన్ నెఱియుం పీడుడయ

ఎట్టెళుతుం తందవనే ఎన్ఱు ఇరాదార్ ఉఱవై

విట్టిడుగై కండీర్ విధి”

 

అవతారిక:

లౌకిక పార లౌకిక యాత్రకు అవసరమైన సకల సంపదను తనకు అష్టాక్షరి మహా మమంత్రమును ఉపదేశించిన ఆచార్యుల కృప అన్న గ్రహింపు లేని వారితో సంబంధమును విడిచివేయాలని  శాస్త్రములో చెప్పబడినదని స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్ ఈ పాశురములో చెపుతున్నారు . 

ప్రతిపదార్థము:

మాడుం = పాలనిచ్చే పశు సంపద

మనయుం = నివసించుటకు ఇల్లు

కిళయుం = బంధువులు

మఱై మునివర్ తేడుం = వేదాధ్యనము చేసిన మునులు కోరుకునే

ఉయర్ వీడుం =  పరమపదము

సెన్ నెఱియుం =  ఆ పరమపదమును చేరుటకు అర్చిరాది మార్గమును ప్రయాణించుట

పీడుడయ = ఉన్నతమైన

ఎట్టెళుతుం = అష్తాక్షరి మహా మంత్రమును

తందవనే = ఉపదేశించిన వారి కృపే

ఎన్ఱు ఇరాదార్ = కారణము అని తెలియని వారితో

ఉఱవై = సంబంధమును

విట్టిడుగై = పూర్తిగా వదిలి వేయుట

విధి =  శాస్త్రము విధించిన పధ్ధతి

కండీర్ = తెలుసుకొనండి

వ్యాఖ్యానము :

మాడుం ……తాను శరీరమును పోషించుకొనుటకు అవసరమైన పాలు, పెరుగు, వెన్న ,నెయ్యి మొదలగు సారవంతమైన పదార్థములను ఇచ్చే పశు సంపద.

మనయుం…….లౌకిక ఆనందమును పొందుటకు అవసరమైన ఇల్లు, బంధువులు ,ఇతరమైన సంపదలు.

మఱై మునివర్……వేదాధ్యయనము చేసి సుజ్ఞానమును పొంది సదా భగధ్యానములో గడిపే వారు కోరుకునే….

తేడుం ఉయర్ వీడుం ……..ఉన్నతమైన పరమపదము . ఇక్కడ ‘ ఉన్నతమైన ‘ అన్నారంటే ఇంతకంటే తక్కువైనది మరొకటీ ఉందని అర్థమవుతున్నది . అది కైవల్యము.. అనగా తన ఆత్మను తానే అనుభవిచాలని కోరుకునేది .అది ఉన్నతమైన ది కాదు . దానిని కోర రాదు. అందుకే ఇక్కడ ఉన్నతమైన అని చెప్పారు . ఉన్నతమైన పరమపదము ( వైకుందవాన్ భోగం తన్నై ) , దానిని పొందుటకు ప్రయాణీంచాల్సిన అర్చిరాది మార్గము అని అర్థము

పీడుడయ ఎట్టెళుతుం తందవనే ఎన్ఱు ఇరాదార్ ఉఱవై…….జనన మరణ చక్రము నుండి విడివడి  నిత్య కైంకర్య భాగ్యమును పొంది నిత్యానందుడుగా ఉండటానికి ఉపకరించే అంత గొప్ప సంపదను ఇచ్చింది ఎవరు? ఆచార్యులు కదా! వారు అష్టాక్షరి అనే తిరుమంత్రమును, దాని అర్థమును అపారమైన కృపతో ఉపదేశించుట వలననే ఈ సంపద లభించింది అన్న జ్ఞానము లేని వారితో సంబంధమును …

విట్టిడుగై …….పూర్తిగా వదిలి వేయుట…

విధి………విధి… తప్పనిసరి అని శాస్త్రము చెపుతున్నది

కండీర్……. తెలుసుకొనండి. అర్థాత్ తిరుమంత్రమును ఆచార్య ముఖత పొందని వారితో సంబంధమును విడిచి వేయాలి . అచార్య సంబంధము లేని వారితో మనకు కూడా సంబంధము ఉండకూడదు అని ఈ పాశురములో చెపుతున్నారు .

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-30-madum-manayum/

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iraNdAm thiruvandhAdhi – 50 – azhaippan thirumAlai

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

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avathArikai

AzhwAr had told his divine mind to recite emperumAn’s divine names. Just as the girls in thiruvAyppAdi (gOkulam) could not continue after starting to recite his divine names and became weary, he too starts to recite his divine names.

Let us go through the pAsuram and its meanings:

azhaippan thirumAlai Angu avargaL sonna
pizhaippil perum peyarE pEsi izhaippariya
AyavanE yAdhavanE enRu avanai yAr mugappum
mAyavanE enRu madhiththu

Word by Word Meaning

izhaippu ariya – difficult to think of
AyavanE – Oh one born as a cowherd boy!
yAdhavanE – Oh one who came in the clan of yadhu (as vasudhEvar’s son)
enRu – saying so
mAyavanE enRu – saying, Oh one who has amazing qualities!
madhiththu – meditating
Angu avargaL sonna – those in thiruvAyppAdi (gOkulam) who called out to emperumAn
pizhaippu il perum peyarE pEsi – reciting the great names which engage the person (reciting them) and destroying them
yAr mugappum – in front of everyone
thirumAlai avanai – that emperumAn thirumAL
azhaippan – I will call

vyAkyAnam

azhaippan thirumalaiAzhwAr is calling out to the consort of SrI mahAlakshmi, to see him. He is talking about emperumAn without any inhibition. nammAzhwAr too has mercifully mentioned in his thiruvAimozhi 9-8-10 “sindhai kalangith thirumAl enRu azhaippan ” (I will call out to emperumAn emotionally). Will not a brAhmaNa, even if he becomes deranged mentally, recite only vEdham (sacred text)? In the same way, AzhwAr says that he will call out to emperumAn even if his mind is not steady. Has it not been said in krishNa karNAmrutham 2-59 “vikrEthu kAmA kila gOpakanyA murAri pAdhArpitha chiththavruththi: thadhyAdhikam mOhavaSAdhavOchath gOvindha dhAmOdhara mAdhavEthi” (when a cowherd girl, infatuated with the divine feet of kaNNan (krishNa) , set out to sell curd, called out to people to buy curd by shouting ‘gOvindhA, dhAmOdharA, mAdhavA’ [instead of shouting ‘curd’] due to her infatuation with him)!

How is this AzhwAr calling out?

Angu avargaL sonna – saying the same words that those in thiruvAyppAdi said, thinking that emperumAn will have sympathy for him if he calls out to emperumAn in the same way that the people in gOkulam did. Could one not say words which will have the same meaning as the one that the cowherd girls had said? No, only the same words should be told. siRiyAththAn said “more than the meaning of dhvaya manthram, the words contained in it are important. emperumAn will be happy if we recite them”  In the same way, repeating the words mentioned by those in thiruvAyppAdi.

pizhaippil perum peyarE pEsi – reciting the divine names which will make it difficult to survive once someone meditates on their inner meanings, due to ecstasy. Even if the divine names have only two or three letters, since one would feel weary reciting them with complete involvement, such names have immeasurable greatness.

pizhaippil perum peyar – divine name which, after hearing, will not let one survive. In the assembly of sages, the divine names will be such that once they are recited, they will liberate the person from all sins, as said in SrI rAmAyaNam bAla kANdam 1-97 “ya: patEth rAmacharithram sarvapApai: pramuchyathE” (one who reads rAmacharitham (the history of SrI rAma) will be liberated from all sins). But in the assembly of AzhwArs, divine names will be like a poisoned river. nammAzhwAr has mercifully said in thiruvAimozhi 9-5-8 “uyirkku adhu kAlan enRu irandhERku nIr kuyil paidhalgAL kaNNan nAmamE kuzhaRik konRIr” (AzhwAr has warned the cuckoo birds not to tell the names of kaNNan as those names will kill him; yet the birds called out the names of kaNNan).

perum peyar – even if the divine name is made up of one letter, it will be immeasurable.

Izhaippariya – the divine name will be such that no one can approach it on his own efforts. Alternatively, the divine name will be such that it will be beyond one’s thoughts and will hurt women folk.

AyavanE yAdhavanE enRu avanai – it is possible that the cowherd girls will call out to him as “Oh krishNa! Oh the son of SrI vasudhEva!” thus referring to the clan in which he was born and in which he was brought up. Both being a cowherd boy and being the son of vasudhEvar attract others towards him. The benefit of being connected to these two clans is that he was able to marry neeLaip pirAtti (nappinnai; neeLA dhEvi) as a cowherd boy and rukmiNip pirAtti (SrI mahAlakshmi) as a kshathriya warrior.

yAr mugappum – calling him out as stated above, in front of everyone, without distinguishing between whether that person is a desired person or not.

mAyavanE enRu madhiththu – thinking that he is an amazing entity.

We shall take up the 51st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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జ్ఞానసారము-29

శ్రీః
శ్రీమతే శఠకోపాయ నమః
శ్రీమతే రామానుజాయ నమః
శ్రీమత్ వరవరమునయే నమః

జ్ఞానసారము

<< పాశురము 28

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పాశురము-29

“మందిరముం ఈంద గురువుం అం మందిరతాల్

సిందనై సెయిగిన్ఱ తిరుమాలుం

నందలిలాదు ఎన్ఱుం అరుళ్ పురివర్ యావర్ , అవర్ ఇడరై

వెన్ఱు కడిదు అడైవర్ వీడు”

అవతారిక:

తిరుమంత్రమనే అష్టాక్షరి మంత్రముపై దానినుపదేశించిన ఆచార్యులపై ,మంత్ర ప్రతిపాద్యుడైన శ్రీమన్నారాయణునిపై మహా విశ్వాసము కలవారు జననమరణ చక్రబంధము నుండి విడివడి నిత్య కైంకర్య భాగ్యమును పొందుతారని ఈ పాశురములో చెపుతున్నారు.

ప్రతిపదార్థము:

మందిరముం = తిరుమంత్రము

ఈంద గురువుం = ఉపదేశించిన ఆచార్యులు

అం మందిరతాల్ = ఆ మంత్రముచే

సిందనై సెయిగిన్ఱ = ప్రతిపాద్యుడైన

తిరుమాలుం = శ్రీమన్నారాయణుడు

నందలిలాదు = అవ్యవధానముగా

ఎన్ఱుం = ఎల్లప్పుడు

యావర్ = ఎవరైతే

అరుళ్ పురివర్ = కృపకు పాత్రులవుదురో

అవర్ = వారు

ఇడరై వెన్ఱు = జననమరణ చక్రమును చేధించుకొని

కడిదు = త్వరగా

వీడు అడైవర్ = పరమపదమును చేరుకుంటారు

వ్యాఖ్యానము:

“మందిరముం..…..మననము చేయునది మంత్రము. మరల మరల చెప్పుటయే మననము . అనగా ప్రేమతో మరల మరల చెప్పుట …ఇక్కడ మననము చేసేది అష్టాక్షరి అనే ఎనిమిది అక్షరాల మంత్రము .“ఎట్టెళుతుం ఓదువార్గల్ వల్లార్ వానం అళవే” అని తిరుమళిసై ఆళ్వార్లు అన్నారు.

ఈంద గురువుం ….….అష్టాక్షరి మంత్రమునుపదేశించి దాని అర్థమును వివరించిన గురువు

అం మందిరతాల్ సిందనై సెయిగిన్ఱ తిరుమాలుం……..ఆ అష్టాక్షరి మంత్రమునకు ప్రతిపాద్యుడైన శ్రీమన్నారాయణుడు .

నందలిలాదు …..…“నందుదల్”  అంటే ఆగిపోవుట , అవాంతరములు ఏర్పడుట… నందలిలాదు… అంటే ఎలాంటి అవాంతరములు ఏర్పడకుండా , ఆగిపోకుండా..

ఎన్ఱుం అరుళ్ పురివర్ యావర్ ………పై మూడింటిపై అవ్యవధానముగా విశ్వాసము కలవారు  సదా ఆయన కృపకు పాత్రులవుతారు.

అవర్ ఇడరై వెన్ఱు కడిదు అడైవర్ వీడు..…… “మంతిరత్తిలుం మంతిరత్తుక్కు ఉళ్ళేడాన వస్తువిలుం మంతిర ప్రధాననాన ఆచార్యన్ పక్కలిలుం ప్రేమం గణక్క ఉండానాల్ కార్య కరమావదు”.అని ముముక్షుపడి సూత్రములో చెప్పినట్లుగా, మంత్రముపై , దానినుపదేశించిన ఆచార్యులపై ,మంత్ర ప్రతిపాద్యుడైన శ్రీమన్నారాయణునిపై మహా విశ్వాసము కలవారు జననమరణ చక్రబంధము నుండి విడివడి నిత్య కైంకర్య భాగ్యమును పొందుతారని ఈ పాశురములో చెప్పారు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-29-mandhiramum-endha/

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thiruvAimozhi – 6.3 – nalguravum

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

Full series >> Sixth Centum

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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 third decad – AzhwAr thinking about how emperumAn turned him who was unfavourable towards emperumAn to be favourable, visualized ISvara’s agadithagatanA Sakthi (ability to accomplish the impossible), i.e., having contrary objects as his forms/wealth and highlights the following aspects:

  1. his omnipresence, which is the cause for such having contrary objects as his forms/wealth
  2. his differentiating nature from all other entities
  3. his radiant fame
  4. his great compassion
  5. his control over leelA vibhUthi (material realm)
  6. his radiance which is enjoyed by his devotees
  7. his being the refuge for all worlds
  8. his humility towards his devotees
  9. his great benefactorship
  10. his distinguished protectorship

Meditating upon these aspects, AzhwAr thinks “emperumAn who can manage contrary aspects in this manner, can unite us who are nithyasamsAris (eternally suffering souls in material realm) with nithyasUris (eternally free souls in spiritual realm)”, meditates upon his ability to bestow the results and instructs others as seen by him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The preceptors mercifully explain “the one who took up a very humble position is [not any ordinary person, but] sarvESvaran himself”. That is – AzhwAr is mercifully elaborating emperumAn‘s supremacy which is cited in “yAvaiyum yAvarum pizhaiyAmal – piNakki” (mixing with everything without missing any sentient and insentient entities).

nanjIyar mercifully explains “bhattar would mercifully explain this with a difference” [i.e., though this decad talks about emperumAn‘s supremacy, it is specifically addressing the concept of holding together contrary entities].  That is – AzhwAr becoming amazed thinking how emperumAn united with him who said “I won’t unite with you”. His efforts are many in this uniting; first, when AzhwAr remained ignorant about self and bhagavAn, emperumAn revealed those to AzhwAr and accepted him [this was in thiruvAimozhi 1.1.1]; when AzhwAr entered emperumAn’s proximity, he started thinking about the lowly nature of self and emperumAn’s greatness and tried to leave saying “we are unqualified to be with emperumAn”, emperumAn manifested his great attachment for AzhwAr and accepted him [this was in thiruvAimozhi 1.5]; here, the situation is unlike those previous ones; this cannot be solved easily. Here, if he leaves, he will be blamed; and if he comes closer, he will be blamed too! If one cites a jAthi chaNdALa (born and raised as a dog-eater – i.e., one with very lowly conduct), he can perform atonement [to be relieved of the sins]; but if one cites a praNaya aparAdha chaNdALa (one who has become a chaNdALa, having committed offense towards his lover and has thus fallen), there is no atonement that will relieve him from the sin [Though it may look strange that AzhwAr appears to be blaming emperumAn, this is explained in arumpadham clearly. AzhwAr is really damning himself. That is, the anger which he acquired due to separation, led to sins (as anger leads to sin), which belongs to AzhwAr. Thus, AzhwAr is saying that there is no atonment for his sin which he acquired due to the anger towards emperumAn]. Thus, emperumAn eliminated AzhwAr’s anger by manifesting his great love towards AzhwAr and accepted him, and AzhwAr became amazed at that. emperumAn tells such AzhwAr “This is not the limit for my amazing aspects; you observe that I am united with many contrary entities; hence, no one can remain separated from me!” and manifests his virudhdha vibhUthikathvam (his being together with contrary aspects).

AzhwAr sees those entities and feels “How amazing these are”, and thinks,

  • while these entities can leave emperumAn with the intelligence given by him to them, he holds them all together
  • now, [in this world], what is efficient cause, will not be material cause and vice versa; this being the case – emperumAn being all of them himself [i.e., having them all as his body], though he is with all of them, he remains unaffected by their defects, being the controller, though not being away to be unaffected by their defects
  • now, in this world, what is means, will not be the goal and vice versa; this being the case, his being the means and the goal

And moreover, AzhwAr meditates upon his qualities such as saundharyam (beauty), Seelam (simplicity) etc and thinks “such sarvESvaran who is the benefactor, descended to thiruviNNagar and manifested his presence here”. He says with finality “there is no higher relative than he for us” and explains “there is nothing other than his divine feet which is our refuge”.

After enjoying his supremacy in thiruvAimozhi 1.1, AzhwAr fell unconscious thinking “eththiRam” (how is this possible) in thiruvAimozhi 1.3. Here, he first meditated upon emperumAn‘s simplicity of not leaving him even after he said “pOgu nambI” (Oh complete lord! Go!), and now enjoying the supremacy which is opposite of simplicity; as AzhwAr was divinely blessed with unblemished knowledge and devotion, his meditation upon emperumAn’s supremacy and simplicity are the same.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

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