Daily Archives: June 11, 2018

thiruvAimozhi – 6.9.11 – theridhal ninaidhal

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

Full series >> Sixth Centum >> Ninth 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 learned this decad will become confidential servitors for emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result as “This decad will make those who are connected to it to be unflinching servitors to the one who is the protector of all”.

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

theridhal ninaidhal eNNal AgAth thirumAlukku
uriya thoNdar thoNdar thoNdar satakOpan
theriyach chonna Or AyiraththuL ippaththum
uriya thoNdarAkkum ulagam uNdARkE

Listen

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

theridhal – having clarity (through hearing)
ninaidhal – thinking (firmly through contemplation)
eNNal – even if fixed in mind (through repeated meditation)
AgA – without any limit
thirumAlukku – for emperumAn who is the consort of SrI mahAlakshmi
uriya thoNdar – for those who became exclusive servitors
thoNdar – for those who are servitors
thoNdan – servitor
satakOpan – nammAzhwAr

(distinguished nature of bhagavAn and  that of other aspects)
theriya – in detail
sonna – mercifully spoke
Or AyiraththuL ippaththum – this decad among the thousand pAsurams

(those who practice it)
ulagam uNdARku – one who protected everything
uriya thoNdar – exclusive servitor
Akkum – will make.

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

Even if fixed in mind after having clarity and thinking upon, emperumAn who is the consort of SrI mahAlakshmi, is beyond limits; nammAzhwAr who is the servitor for those servitors of the exclusive servitors of such emperumAn, mercifully spoke in detail in this decad among the thousand pAsurams; one who practices this decad will be made an exclusive servitor of emperumAn who protected everything.

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

  • theridhal … – For SrIman nArAyaNa who cannot be restricted within any limits by SravaNa (hearing), manana (contemplation) and nidhidhyAsithavya (repeated meditation). As said in katOpanishath 1.2.23 “nAyamAthmA pravachanEna labhya:” (This paramAthmA cannot be attained by mere hearing, meditation etc without devotion) – he is beyond conception for mere hearing etc; otherwise (when hearing etc were performed with love) these will lead to experience.
  • thirumAlukku – The reason for this (his inconceivable nature) is his being the consort of SrI mahAlakshmi; this is the identity of being the supreme lord.
  • thirumAlukku uriya thoNdar thoNdar thoNdar satakOpanAzhwAr who is an exclusive servitor of sarvESvara who is the consort of SrI mahAlakshmi. Due to the cruelty of having contemplated upon the nature of this material realm and due to the overwhelming emotions of having immersed in bhagavath vishayam, just as a very thirsty person will plunge into a pond, AzhwAr is engaging in the ultimate stage of servitude (i.e. being the servitor of emperumAn‘s servitors). This is the nature of AzhwAr’s aham budhdhi (thinking about self). When one is a dhEhAthmAbhimAni (considering body as soul), one would have his/her aham budhdhi on the body; when one knows that there is something different from the body, one would have his/her aham budhdhi on AthmA; when one contemplates oneself to be a servitor of bhagavAn, one would stop at the layer of prakAra (forms/attributes) of emperumAn, and would leave after accepting wealth etc; when one considers “SEshathvam” (servitude) is the goal, one should consider oneself to be a servitor of emperumAn’s servitors. After thiruvAimozhi 3.7payilum sudaroLi“, AzhwAr’s aham budhdhi stretches upto being a servitor of servitors of emperumAn. Only if one reaches this stage, he is in ananyArha SEshathvam (exclusive servitude).
  • theriyach chonna … – This decad which explains the greatness of bhagavAn and the defect of this material realm in detail.
  • uriya thoNdarAkkum ulagam uNdArkkE – This decad will make one become an exclusive servitor of sarvESvara who is the protector of all.
  • uriya thoNdarAkkum – True servitors are those who will not discard bhagavath vishayam even if it turns bad and this material realm turns good.

In the next article we will enjoy the next decad.

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

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 98 – imam sUzh malaiyum

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

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avathArikai

AzhwAr says that emperumAn gets rid of the enemies of those who attain him. He says that he removes our hurdles and gets rid of samsAram (life in this materialistic world).

Let us go through the pAsuram and its meanings:

imam sUzh malaiyum iru visumbum kARRum
amam sUzhndhaRa viLangiththOnRum namam sUzh
naragaththu nammai naNugAmal kAppAn
thuragaththai vAy piLandhAn thottu

Word by Word Meanings

imam sUzh malaiyum – the himAlaya mountain which is covered with snow
iru visumbum – the expansive sky
kARRum – vAyu (wind)
amam sUzhndhu – (due to robust build, height and speed) lowering and pervading
aRa viLangith thOnRum – coming in front, clearly
thuragaththai – the demon kESi who came in the form of a horse
thottu – touching him (with his divine hands)
vAy piLandhAn – emperumAn who tore (his) mouth
nammai – us
naman sUzh naragaththu naNugAmal kAppAn – he will protect us from entering  hell which has yama as its Lord.

vyAkyanam

imam sUzh malaiyum – in the (himAlaya) mountain covered with snow

iru visumbum – in the expansive sky

kARRum – in the wind

amam sUzhndhu – permeating in a widespread way

aRa viLangith thOnRum – permeating all these, due to his incarnations, the radiant emperumAn. nammAzhwAr too has mercifully stated in thiruvAimozhi 1-3-2pala piRappAy oLi varu muzhu nalam” that emperumAn gains radiance due to his several incarnations. By mentioning mountain, sky, wind etc, emperumAn’s jagathAkAratha (having the entire world as his physical form) has been indicated. Alternatively, if these words are taken as adjectives for the horse kESi, a form taken by a demon, we can construe the meanings as – the horse which came with these characteristics

vAy piLandhAN thottu – since kESi is an enemy for his followers, emperumAn due to that rage, with his own hands, caught him, tore his mouth and killed him.

naman sUzh naragaththu – in the naragam (hell) which is surrounded by yama. We can consider the meaning for this as – the hell that we have surrounded ourselves with. Or, we can consider this as – this world (materialistic realm itself is hell) which is under the control of yama.

nammai naNugAmal kAppAn – he will protect us from approaching hell. He will prevent us from entering hell. AzhwAr says that the sufferings which the horse (kESi) underwent at the hands of emperumAn are similar to the sufferings in the hell.

We will take up the 99th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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