SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
thiruvAimozhi –> thiruvAimozhi 7th centum
Monthly Archives: July 2018
thiruvAimozhi – 7th centum – audio
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Focus of this centum – sathyakAmathvam – bhagavAn being able to fulfil all his desires
- 1st decad
- 2nd decad
- 3rd decad
- 4th decad
- 5th decad
- 6th decad
- 7th decad
- 8th decad
- 9th decad
- 10th decad
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SrIvaishNava education/kids portal – http://pillai.koyil.org
thiruvAimozhi – 7.1.10 – en paranjudarE
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the tenth pAsuram, AzhwAr cries out with great anguish saying “You gave me this body which is a hurdle to serve you and is apt for worldly enjoyment; due to that, these five senses are tormenting me immensely; you should mercifully eliminate them”.
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
en paranjudarE! enRunnai alaRRi un iNaith thAmaraigatku
anburugi niRkum adhu niRkach chumadu thandhAy
van parangaL eduththu aivar thisai thisai valiththeRRuginRanar
mun paravai kadaindhu amudhangoNda mUrththiyO!
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
mun – previously
paravai – the expansive ocean
kadaindhu – churned
amudham – nectar (which is the essence of that ocean)
koNda – accepting and offering it (to dhEvas)
mUrththi – Oh one who is having lordship!
en – for me
param sudarE – Oh infinitely radiant enjoyable entity!
enRu – saying so
unnai – seeing you
alaRRi – calling you incohesively due to [my] attachment
un – your
iNai – mutually fitting
thAmaraigatku – for the pair of divine feet
anbu – out of love
urugi – becoming fluid
niRkum – remaining
adhu – that state of perfect essence
niRka – while that is the nature
sumadu – body which is a baggage [burden]
thandhAy – you gave;
(due to that)
van – very strong
parangaL – sensual pleasures
eduththu – using
aivar – five senses
thisai thisai – the directions of their liking
valiththu – pulling
eRRuginRanar – tormenting.
O – what a disaster!
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
While I have attained the ultimate, fluid [melted] state out of love towards your mutually fitting pair of divine feet, saying incohesively due to attachment “Oh one who previously churned the expansive ocean, accepting the nectar and offering it to the dhEvas, and who is having lordship! Oh infinitely radiant enjoyable entity for me!” , you gave this body which is a baggage; due to that, the five senses are using the very strong sensual pleasures to torment me by pulling me to the directions of their liking. What a disaster!
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
- en param sudar … – Calling you saying incohesively “Oh one who is favouring me by manifesting your beautiful form”.
- un iNaith thAmarai … – It is the true nature of this AthmA to be in a fluid [melted] state having experienced the enjoyability of your divine feet which appear like a pair of fresh flowers which are mutually fitting.
- adhu niRkach chumadu thandhAy – While this is my true nature, you gave me this body which would push me away from you and engage me in worldly pleasures; you gave me this body to let me enjoy you; but the same body led to my loss. If the crown of a prince was removed and a baggage [which is a burden] was placed on his head, those who don’t know that he is prince, will use him in their service. [Similarly] The body you gave me to experience you, is now serving the senses. You gave this body, which is the baggage.
- van parangaL … – Am I fearing that I am engaged in inappropriate matters? [No] If I am given manageable burden, can I not bear it? Placing heavy baggage.
- aivar – I can manage if they were just one or two [but they are five].
- thisai thisai valiththu – Will I not move slowly, at least if they all pulled me in the same direction?
- eRRuginRanar – [present tense] If one is the owner, one may pause for a bit before harming again. These senses will place heavy baggage on a weak person, will surround him from all sides and pull from all directions.
- mun paravai … – Oh one who is having great shoulders to churn the ocean, extract the nectar from it and distribute them to the dhEvas who were interested in ulterior aspects [instead of kainkaryam to emperumAn]! You have not driven out my senses fully and manifested the beautifully decorated form which you assumed during the churning of the ocean!
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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nAnmugan thiruvandhAdhi – 32 – kadhaip poruldhAn
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
In the previous pAsuram, AzhwAr had spoken ill of those who are ignorant of matters relating to emperumAn by calling them as “perumAnai EththAtha pEygAL” (the foolish people who do not praise emperumAn). Some people asked him “You are full of sathva guNa (purely good qualities). This being the case, could you use lowly words such as pEy (foolish people) or nAy (dog) and talk ill of others? Don’t elders say that we should avoid abusing others?” to which AzhwAr responds in this pAsuram saying “It is not out of taste in abuse that I spoke that way. Those who do not involve themselves with matters relating to emperumAn not only destroy themselves but are fools who destroy the basic nature of others too. If those who I had abused as fools become followers of emperumAn, they would become acceptable people to me too!”
Let us go through the pAsuram and its meanings:
kadhaip poruLdhAn kaNNan thiruvayiRRinuLLa
udhaippaLavu pOdhu pOkkinRi vadhaipporuLdhAn
vAyndha guNaththup padAdhadhu adaiminO
Ayndha guNaththAn adi
Word for Word Meanings
kadhaip poruLdhAn – smruthi, ithihAsa, purAnas (narratives which are quoted as authentic texts)
kaNNan thiruvayiRRinuLLa – owe their existence to the supreme being’s sankalpa (vow)
udhaippu aLavu – every moment
pOdhu pOkkinRi – without spending (in any other manner)
vAyndha guNaththup padAdhadhu – without involving in the amazing auspicious qualities (of emperumAn)
vadhaipporuLdhAn – is only hurting others
Ayndha guNaththAn – emperumAn who has faultless qualities, his
adi – divine feet
adaiminO – attain
vyAkyAnam
kadhaipporuLdhAn – ithihAsas (epics)and purAnas (old, yet remaining fresh, treatises) which have narration as the primary focus and smruthis (explanatory texts for vEdhas) which have philosophy as the primary focus. In the previous pAsuram, AzhwAr had mentioned about karumAyam pEsil kadhai (if one were to talk about the sufferings of people in their mothers’ wombs, it would be as expansive as mahAbhAratha), hence he is referring to it here.
kadhaipporuLdhAn kaNNan thiruvayiRRinuLLa – AzhwAr says that the ithihAsas and purANas which talk about our karumAyam (what we endure in our mothers’ wombs) are dependent on emperumAn’s vow. The implied meaning is that only emperumAn is capable of removing them.
thiruvayiRRinuLLa – the term vayIru actually refers to the inner seat of mind and thus to its activity of sankalpa or vow. From authentic sources such as (1) ALavandhAr’s chathu:SlOkI “aravindha lOchanamana: kAnthA” (he is dear to the entity with lotus-like eyes); (2) SrI rAmAyaNam sundhara kANdam SlOkam “asyA dhEvyA manasthanmin thasyas chAsyAm prathishtitham” (this dhEvi’s mind is established in his (emperumAn’s) divine mind, and his divine mind is fixed in hers); (3) thiruvAimozhi 10-3-9 “undhan thiruvuLLam idarkedundhORum” (whenever your divine mind is pleased), it is clear that emperumAn has an aprAkrutha manas (mind, not made of primordial matter). pramANams (authentic sources of information) such as “aprANO hyamanA:” (lifeless; mindless), “paSyathyachakshu: ya SruNOthyakarNa:” (even though he is without eyes, he sees; even though he is without ears, he hears) affirm that emperumAn does not have primordial mind, eyes, ears etc and that he does not have to see with eyes, does not have to hear with ears and does not have to carry out a vow with his mind. Thus the term vayiRu would refer to his mind and to its activity of carrying out sankalpa.
kadhaipporuL …… pOdhu pOkkinRi – vyAkyAthA appiLLai construed this to mean that all the jIvAthmAs who are referred to in ithihAsas and purANas sustain their existence every moment, through emperumAn’s sankalpa.
udhaippaLavu pOdhupOkkinRi vAyndha guNaththup padAdhadhu vadhaipporuLdhAn – instead of continuously involving with the amazing qualities of emperumAn, being engaged with other matters is considered as causing hurt to the world. How can such people be called other than as pEygAL (ignorant fools)? If one were to ask whether calling such people as fools is not abusing others, all that one can say is that such people, apart from losing their existence (asannEva bhavathi), will make those who follow them also as non-existing. Thus they will be the leaders of hurting others.
udhaippaLavu …. vadhaipporuLdhAn – it will be termed as hurting others if they do not involve with emperumAn’s matters even for a moment. Haven’t rishis too mercifully said “yanmuhUrtham kshaNam vApi vAsudhEvO na chinthyathE I sA hAnis thanmahachchidhram sA brAnthis sA cha vikriyA II” (if vAsudhEva (emperumAn, referred to here as son of vasudhEva) is not thought of for a muhUrththam (a time frame equivalent to 48 minutes) or even for a moment, that itself is cause for lowliness; that is a great trouble; that is bewilderment; that is distortion or ugliness)! udhaippu – moment.
vadhaipporuLdhAn vAyndha guNaththup padAdhadhu – jIvAthmAs who engage with worldly matters and get destroyed [of their svarUpam] will not involve with emperumAn’s auspicious qualities.
adaiminO Ayndha guNaththAn adi – attain the divine feet of emperumAn who has faultless qualities. When he has qualities which are the exact opposite of lowliness, is it proper not to attain his divine feet?
adaiminO – implied meaning here is that those who were called as pEygAL would be referred to by a dignified name if they become favourable to emperumAn.
We will take up the 33rd pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org
thiruvAimozhi – 7.1.9 – kula mudhal
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, AzhwAr says “Mercifully see that I am not tormented by the senses which lead me to sins which will destroy me along with others who are related to me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
See nanjIyar‘s introduction.
pAsuram
kula mudhal adum thIvinaik kodu van kuzhiyil vIzhkkum aivarai
vala mudhal kedukkum varamE thandharuL kaNdAy
nila mudhal ini evvulagukkum niRpana selvana enap poruL
pala mudhal padaiththAy! en kaNNA! en paranjudarE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
nilam – earth
mudhal – starting with
ini – further
evvulagukkum – for all worlds
niRpana selvana ena – immovable and movable
poruL – objects
pala – many
mudhal – in the beginning
padaiththAy – being the creator
en kaNNA – manifesting simplicity of appearing as krishNa (for the protection of the world) to me
en – being enjoyable to me
param sudarE – oh one who is having infinitely radiant form!
kulam – clan
mudhal – with the primary ancestor
adum – capable of destroying fully
thI – burning
vinai – nurturing sins
kodu – cruel
van – strong sensual pleasures
(unable to get out)
kuzhiyinil – deep pit
vIzhkkum – able to push
aivarai – five senses
vala mudhal – with the evil inclination which is the cause for one’s strength
kedukkum – finishing
valamE – strength only
thandhu aruL kaNdAy – kindly bestow
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn created all worlds starting with the earth, and many immovable and movable objects in those world in the beginning; oh one who is manifesting simplicity of appearing as krishNa to me, who is enjoyable by me and who is having infinitely radiant form! The five senses are capable of pushing one into the deep pit of strong sensual pleasures which are having the cruelty of burning sins which will destroy one along with his whole clan starting with the primary ancestor; you should kindly bestow the strength to finish those senses along with the evil inclination which is the cause for one’s strength [for such sins]. Here valam indicates his mercy which is very strong.
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
- kula mudhal … – Nurturing sins which not only cause harm to self but also to the whole clan, being cruel where there is no end to the experience, being a very strong pit – the senses which are strong, and which will push us into the pit of worldly pleasures from which it is impossible to come out. mAlyavAn advised rAvaNa in SrI rAmAyaNam yudhdha kANdam “nahi dharma virudhdhEShu bahvapAyEshu karmasu | mUlakAdhishu sajjanthE budhdhimanthO bhavadhvidhA: ||” – Wise men like you would not engage in acts which are forbidden, which are having danger which is beyond what is explained as the result, which will uproot the whole clan!
- valamudhal kedukkum varamE thandhu aruL kaNdAy – You should bestow your mercy which will eliminate their strength in the early stages itself.
emperumAn asks “Can I do all of that by myself?” and AzhwAr replies
- nilamudhal … – Who assisted you when you created the universe etc? [No one]. Isn’t the liberation [of souls] the purpose of creation? Would you not want to have that purpose accomplished? You created the immovable and movable entities in the earth and other worlds in the beginning.
- (ini maRRum) en kaNNA, en param sudarE! – Not only being common protector for all, you specifically incarnated as krishNa as an obedient person towards me and oh one who manifested your beautiful form to me! Oh one who let me enjoy the beautiful form which is enjoyed by all the residents of paramapadham! For you who created what was destroyed [previously in deluge], is it difficult to manifest your auspicious qualities to me who is already existing?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org
nAnmugan thiruvandhAdhi – 31 – mEl nAnmugan
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
In the previous pAsuram, AzhwAr had mercifully mentioned that it is emperumAn who removes all his sorrows. In this pAsuram he says “Is it only for me that he removes sorrows? Even for brahmA, rudhra et al who you people consider as deities, it is only he who removes the sorrows; attain him”.
Let us go through the pAsuram and its meanings:
mEl nAnmugan aranaiyitta vidu sAbam
thAn nAraNan ozhiththAN thAragaiyuL vAnOr
perumAnai EththAdha pEygAL piRakkum
karumAyam pEsil kadhai
Word for Word Meanings
mEl – once upon a time
nAnmugan – brahmA
aranai – rudhra
itta – given
vidusAbam – curse
thAragaiyuL – on this earth (for everyone to know)
nAraNan thAn – nArayaNa himself
ozhiththAn – mercifully got rid of
(such)
vAnOr perumAnai – SrIman nArayana, the lord of nithyasUris
EththAdha – not praising him
pEygAL – Oh foolish people!
piRakkum karu – inside the womb which is the basis for birth
(experienced by you people)
mAyam – the amazing sorrows
pEsil – if one were to talk
kadhai – it will be as expansive as mahAbhAratha narrative.
vyAkyAnam
mEl nAnmugan aranai itta vidu sAbam – the curse which the father brahmA gave his son rudhra when rudhra plucked out one of brahmA’s heads
thAn nArANanozhiththAn thAragaiyuL – it was nArAyaNa who got rid of that curse in such a way that all the people on earth knew about it. It is pertinent here to reminisce the SlOkam in mAthsya purANam:
dhEvIm prathi rudhra: thatha: krOdha parIthEna samrakthanayanEna cha I
vAmAngushtAnakAgrENa chinnan thasya SirO mayA II
brahmA – yasmAdhanaparAdhasya Siraschithan thvayA mama I
thasmAchchApasamAvishta: kapAlI thvam bhavishyasi II
rudhra: brahmahAkulithO bhUthvA charam thIrthdhAni bhUthalE I
thathO’ham kathavaN dhEvi! Himavantham SilOchchayamII
thathra nArAyaNaS SrImAn mayA bhikshAm prayAchitha: I
thathasthEna svakam pArSvam nAkAgrENa vidhAritham II
mahathI sravathI dhArA thasya rakthasya nissruthA II
vishNu prasAdhAth suSrONi! kapAlam thathsahasradhA I
spuditham bahUdhA yAtham svapnalabhdham dhanam yadhA II
(rudhran informing dhEvi – ‘later the head of that brahmA was plucked by me, who has a lot of anger and reddish eyes, with a corner of my left thumb nail. brahmA cursed me saying “Since my faultless head was severed by you, you will roam around due to my curse as a kapAli (one who is with a skull). Oh dhevi! As one who caused hurt to a brAhmaNa, and with saddened heart, I went to many holy waters and then I went to himAlayas. There, I begged SrIman nArAyaNa to rid me of my curse. Then, a part of his body was scratched by him with his fingernail and from that blood poured out like flood waters. … Oh supreme beauty! With the mercy of vishNu, that skull broke into a thousand pieces and disappeared like wealth that one obtained in his dream)”
thAragai – derived from the root “dhArathIthi dhArakA” (earth is called as dhArakA since it bears everything), this refers to earth.
thAragaiyuL – he [emperumAn] got rid [of the curse] in such a way that everyone on earth knew about it. He removed the curse so that rudhra got the famous names of kapAli and bikshANda and emperumAn got the famous name harapApahara (one who removed the sin of rudhra).
vAnOr perumAnai – son stood like a sinner since he severed the father’s head; father stood sorrowfully having lost his head; emperumAn rid the sorrows of both. nithyasUris, who saw this happening, ceded themselves to emperumAn. Alternatively, vAnOr would refer to the celestial entities who on seeing their leaders brahmA and rudhra being rid of their sorrows, affirmed that emperumAn is the supreme being.
EththAdha pEygAL – Oh foolish people who do not praise such a distinguished entity!
AzhwAr says next as to what will befall such foolish persons since they do not praise emperumAn.
piRakkum karumAyam pEsil kadhai – if one were to talk about the sufferings that you people, who do not praise emperumAn, have to endure in the wombs ( in all these births) it will be as expansive as mahAbhAratha narrative.
We will take up the 32nd pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org
thiruvAimozhi – 7.1.8 – innamudhu
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the eighth pAsuram, AzhwAr says “You should bestow your mercy to sever my relationship with this material realm and ensure that I enjoy you eternally through my mind, speech and body”.
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
in amudhenath thOnRi Or aivar yAvaraiyum mayakka nI vaiththa
munna mAyam ellAm muzhu vErarindhu ennai un
chinnamum thirumUrththiyum sindhiththEththik kai thozhavE aruL enakku
en ammA! en kaNNA! imaiyOr tham kula mudhalE!
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
en – for me
ammA – being the natural lord
(due to that relationship)
en kaNNA – manifesting your simplicity to me
imaiyOr tham kulam – for the group of nithyasUris
mudhalE – Oh one who is the cause for the sustenance etc!
Or – distinguished
aivar – by the five senses
in – sweet
amudhu – nectar
ena – appear to be enjoyable like
thOnRi – manifesting
yAvaraiyuum – even brahmA et al who are very knowledgeable
mayakka – to cause bewilderment
nI – you (who are omnipotent)
vaiththa – (created and) placed
munnam – since time immemorial
mAyam – matters known by the term mAyA, since they cause ignorance
ellAm – all
muzhu – fully
vEr – root
arindhu – sever
ennai – me who is fearful of samsAram
un – your
chinnamum – distinguished symbols such as Sanka, chakra etc
thiru – decorated by them
mUrththiyum – the divine form
sindhiththu – think with my mind
Eththi – praise with my speech
kai – with the hand
thozha – to worship
enakkE – specially for me
aruL – bestow your mercy.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh one who is my natural lord. who is manifesting your simplicity to me and who is the cause for the sustenance for the group of nithyasUris! Since time immemorial you have placed matters known by the term mAyA, since they cause ignorance, and are manifesting the five distinguished senses which appear to be enjoyable like sweet nectar to cause bewilderment even in brahmA et al who are very knowledgeable; you bestow your mercy specially for me who is fearful of samsAram, to fully sever all those matters along with their root, and let me think with my mind, praise with my speech and worship with my hand(s) your distinguished, divine form which is decorated with symbols such as Sanka, chakra etc
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
- in amudhu enath thOnRi – If the end result matches the initial appearance, I could give it up. It is said in SrI bhagavath gIthA 18.38 “agrE’mruthOpamam” (in the beginning stages (of enjoyment), it feels like nectar); at the end, it turns out to be poison. If the true nature is visible in the beginning, one can at least avoid indulging in it. Even if one is to acquire blame, neglect of duty and subsequent attainment of hell, it is difficult to avoid indulging in them. All the worldly matters have this nature; similar to dhrudharAshtra. While he lacked virtuous inclination in his heart, he too spoke favourable words.
- Or aivar – The five worldly pleasures acquired through Sabdha etc [Sabdha, sparSa, rUpa, rasa, gandha] which are very strong individually.
- yAvaraiyum mayakka – To bewilder everyone from the lowly human beings to the wisest brahmA et al.
- nI vaiththa – Placed by you who are omnipotent. brahmA himself becomes attracted to these worldly pleasures thinking “there is something enjoyable in them” without realising that they were created by him in first place.
- munna mAyam ellAm – all of samsAram which are anAdhi (beginning-less)
- muzhu vEr arindhu – eliminating with the vAsanA (inclination)
- ennai – I who am fearful of samsAram. emperumAn is satisfied with whatever he has already done. He remains thinking “we have bestowed knowledge”; but that is not sufficient; AzhwAr desires to be fully freed from samsAram.
- un chinnamum thirumUrththiyum – The divine weapons and the matching divine form as said in thiruvAimozhi 6.5.1 “thavaLa oN sangu chakkaram” (white coloured radiant conch and chakra), thiruvAimozhi 6.4.9 “valakkai Azhi idak kaich changam” (chakra in right hand and conch in the left hand) and thiruvAimozhi 6-5-10 “aravindha lOchanan” (lotus eyed lord).
- sindhiththu … – You should mercifully enable me to meditate upon these in my heart, praise you with my speech as a result of the overwhelming experience and to fall at your divine feet. You should mercifully ensure that my mind, speech and body are engaged in you instead of the mouth saying something and the heart thinking something else, or the mouth saying “I am your servitor” but the body serving someone else.
- en ammA – Oh one who is caring towards me like a mother! “ammE” is generally used to call out (sambhOdhana (samskrutham), viLi (thamizh)) and also to refer to sentient entity; here ammA is used in place of ammE.
- en kaNNA – Oh one who gave meaning to that word (ammA) by practically manifesting it [as krishNa]!
- imaiyOr tham kula mudhalE – Are you not presenting yourself to the [spiritual] world? Can you not present yourself to me who has the desire of everyone put together?
- en ammA … – Being my lord, who appeared as krishNa thinking “I cannot let others harm my belongings” and protected me! While emperumAn’s incarnation is common for all, AzhwAr thinks it was done specifically for him. While you have engaged the mind, speech and body of the entire [spiritual] world in you, what stops you from engaging me in the same manner?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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nAnmugan thiruvandhAdhi – 30 – avan ennai ALi
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr was asked “If he is ugappuruvan, oLiyuruvan and magappuruvan (as seen in the previous pAsuram), how did you see him?” He responds “When he has discarded SrIvaikuNtam and taken residence in my heart, what is the difficulty in seeing him!” Let us go through the pAsuram and its meanings:
avan ennai ALi arangaththu arangil
avan ennai eydhAmal kAppAn avan ennadhu
uLLaththu ninRAn irundhAn kidakkumE
veLLath tharavaNaiyin mEl
Word for Word Meanings
ennai ALi – he rules over me and showers his grace on me
arangaththu avan – SrI ranganAthan
ennai arangil – in the stage of samsAram (materialistic realm)
eydhAmal – without entering
kAppAn – will protect
avan – that emperumAn
ennadhu – my
uLLaththu – in [my] heart
ninRAn irundhAn – carried out the activities of standing and sitting
(thus, henceforth)
avan – that emperumAn
veLLaththu – in the milky ocean
aravu aNaiyin mEl – on the mattress of AdhiSEshan
kidakkumE – will he reside aptly (no, he will not)
vyAkyAnam
arangaththu avan ennai ALi – the one who has taken residence in SrIrangam and who is referred to by all as “he is SrI rAma” is the one who rules over me. It is implied that emperumAn is lying in SrIrangam only to protect AzhwAr.
What did he do lying in SrIrangam? ….
arangil avan ennai eydhAmal kAppAn – it is he who protects me from entering the stage called as samsAram. nammAzhwAr too mentioned of samsAram as a theatre [play or dance] in his thiruvAimozhi 8-4-11 “piRavi mAmAyak kUththu” Just as a person dons several roles and comes on stage, an AthmA takes many physical forms and comes on the stage of samsAram [in multitude of births].
Thus, until now AzhwAr spoke of the means that emperumAn had observed to obtain one AzhwAr. Now he speaks of the benefits that emperumAn accrued from AzhwAr.
avan ennadhu uLLaththu ninRAn irundhAn – AzhwAr implies that emperumAn reclined in thiruppARkadal (milky ocean) and thiruvarangam (SrIrangam) in order to enter AzhwAr’s heart. Just as it is mentioned “rakshyApEkshAm prathIkshathE” (looking forward to the desire of the protected), emperumAn keeps waiting for a person to be protected and once he obtained a foothold to enter AzhwAr’s heart, he was overjoyed and carried out the activities of standing, sitting and lying down in AzhwAr’s heart as if he had got something which he could never have got.
kidakkumE veLLaththaravaNaimEl – hereafter, will he ever lie down on top of AdhiSEshan in SrIvaikuNtam? Once a person gets the readily available means, will he/she observe the rituals to get to the means? Here, the reference made to AdhiSEshan in thiruppARkadal is also applicable to his postures of standing, sitting or lying down in other dhivyadhESams (divine abodes) such as paramapadham, thirumalai, thiruvarangam etc.
We will go on to the 31st pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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thiruvAimozhi – 7.1.7 – onRu solli
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the seventh pAsuram, AzhwAr says “If you abandon me, would I have any means to win over the most powerful senses?”
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
onRu solli oruththinil niRkilAdha Or aivar van kayavarai
enRu yAn velgiRpan un thiruvaruL illaiyEl
anRu dhEvar asurar vAnga alai kadal aravam aLAvi Or
kunRam vaiththa endhAy! kodiyEn parugu innamudhE!
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
anRu – on that day (when he surrendered unto you having faith in your nithyathva (eternity))
dhEvar – dhEvas
asurar – asuras (who united with them for the nectar)
vAnga – to pull
alai – having rising waves
kadal – in the ocean
aravam – snake named vAsuki
aLAvi – coiled around
Or – distinguished
kunRam – manthara mountain
vaiththa – manifesting the magnanimity of how you anchored it firmly
endhAy – being my master
kodiyEn – having the anguish (of desiring to enjoy you only) unlike them who were satisfied with getting the nectar
parugu – to drink
in amudhE – Oh one who is eternally enjoyable!
un – your
thiruvaruL – infinite mercy
illaiyEl – if not present
onRu – find something and give
solli – saying
(until I get it and enjoy the same)
oruththinil – in a steady manner
niRkilAdha – without being focussed
Or – individually independent and not matching together
aivar – five senses
van – very strong
kayavarai – though being together [with me], the unknown evil entities
yAn – I who am weak
(further, as it was not accomplished before)
enRu – when
velgiRpan – will win over?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn anchored the distinguished mountain manthara firmly in the ocean with rising waves and coiled it around with the snake named vAsuki, to be pulled by dhEvas and asuras on that day; oh my master who manifested such magnanimous act and is eternally enjoyable to drink for me who is having the anguish unlike them who were satisfied with getting the nectar! When will I who am weak, win over my very strong, five senses which are individually independent and not matching together and though being together [with me], they [sense] are the unknown evil entities, without a steady mind saying “find something and give, if not present”, .
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
- onRu solli – Am I fearful even after having surrendered to emperumAn who is said as in SrI rAmAyaNam ayOdhyA kANdam 18.30 “rAmO dhvirnAbhibhshathE” (SrI rAma is not double-tongued , i.e. does not change his stand)? Since it is said so (that he does not change his stand), his statement in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow) will not go waste.
- onRu solli oruththinil niRkilAdha – When a word is said, but even the meaning of the word is not followed. A word is said, and even before it is realised, it will not remain there. oruththu – concentration/focus.
- Or aivar – There are many who are like this.
- van kayavarai – Those who became cruel while getting friendly/used to them.
- enRu yAn velgiRpan – Are you (emperumAn) thinking “If he (AzhwAr) does not win over them today, he will win tomorrow. He will come here, after winning over them, on his own”?
- un thiruvaruL illaiyEl – If his mercy is there, we can win over them. periya thirumozhi 6.2.4 “aruL ennum oL vAL uruvi eRindhEn aimpulangaL” (I pulled out the shining sword of his mercy and threw out the five senses). Only when pANdavas could win dhuryOdhana et al without your help, can I win over my senses. arjuna won over his enemies by taking shelter of krishNa. mahAbhAratham dhrONa parvam “krishNASraya: krishNa balA: krishNa nAthAScha pANdavA:” (for the pANdavas, krishNa is the final goal to be attained, krishNa is their strength and krishNa is their Lord).
- anRu dhEvar asurar vAnga – emperumAn [again] asks “Is there anyone [else] who became victorious after getting my mercy?” AzhwAr says “When dhurvAsa cursed dhEvas, did they not churn the ocean after having your mercy? Implies that when dhEvas and asuras gave up, he churned the ocean. Alternative explanation – vAngudhal – pulling. He facilitated them to churn the ocean.
- alai kadal … – In the ocean with high waves, having a sentient snake vAsuki as the rope and an unshakable manthara mountain as the mortar, he coiled vAsuki around the manthara and made it easy for everyone to churn; [everyone includes us too] even we would have been able to churn it.
- endhAy – Since AzhwAr is also seeking some benefit (kainkaryam), he is considering it [such favour of emperumAn to dhEvas] as a favour to himself.
- kodiyEn parugu in amudhE – I am not satisfied with accepting what came out of the churning effort. While I should be satisfied with whatever you have done, I am having the sin to insist you as in the case of [rudhra saying] “attadhu ozhiyach chuttadhu koNdu vA” (place this flesh aside and bring what is burning in the stove) [rudhra tested the faith of one of his devotees, to make him cook the flesh of his own son and offer as feast].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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nAnmugan thiruvandhAdhi – 29 – ugappuruvam thAnE
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
When AzhwAr was asked “Do you then know the divine form of emperumAn completely?” he responds saying “Isn’t he one whose divine form cannot be known by anyone!”
Let us go through the pAsuram and its meanings:
ugappuruvam thAnE oLiyuruvam thAnE
magappuruvam thAnE madhikkil migappuruvam
onRukkonRu OsanaiyAnvIzha oru kaNaiyAl
anRikkoNdu eydhAn avan
Word for Word Meanings
madhikkil – if one were to think
ugappu uruvam thAnE – he himself has the divine form which is desired by everyone
oLi uruvam thAnE – he himself has the divine form which is radiant
magappu uruvam thAnE – he himself has the form which is amazing
avan – that SrI rAma
miga – huge
puruvam onRukkonRu OsanaiyAn – kumbhakarNa who is so huge that his eye brows are separated by a huge distance
vIzha – to be destroyed
anRikkoNdu – coming furiously (at kumbhakarNa)
oru kaNaiyAl – with one arrow
eydhAn – shot and killed him
vyAkyAnam
ugappuruvam thAnE – it is emperumAn alone who has a divine form which is much desired by everyone. parAsara maharishi in his SrI vishNu purANam 6-5-84 says “samastha kalyANa guNAthmakO’sau svaSakthilESOdhruthabhUthasarga: I ichchAgruhIthAmathOrudhEhas samsAdhithA’SEshajagadhdhithithO’Sau II” (this emperumAn has all auspicious qualities as his nature; with just a fraction of his power, he sustains all the creations; he has several forms which he takes of his own volition and desires; he is benevolent to all the worlds).
ugappuruvam thAnE – apart from others desiring his divine form, his divine form is superior to his auspicious qualities. Hasn’t ALavandhAr (one of our primary preceptors) mentioned in his chathu:SlOki 4 “SAnthAnandha mahAvibhUthi paramam yadhbrahma rUpam harE: I mUrtham brahma thathO’pi priyatharam rUpam yadhathyadhbutham II” (the rUpam of hari (divine form of emperumAn) is without variations, joyous, has many wealth, is huge, makes others huge, due to all of which it is denoted by the word brahmam. Is there anything superior to it which is desired by emperumAn, which is seen by the eyes, which is denoted by the word brahmam and which is amazing!)
ugappuruvam thAnE – since it is the goal of his followers, his divine form is a matter of exhilaration for them. Since his followers desire it, his divine form will be pleasing for emperumAn too.
ugappuruvam thAnE – his rUpam and svarUpam (divine form and basic qualities) will be intertwined to such an extent that they will appear same. The text could also be ugappuruvan thAnE.
The reason for being desired by everyone is mentioned next.
oLiyuruvam thAnE – it is he who is spoken of as having a radiant form at many places in vEdhas (purusha sUktham, nArAyaNa sUktham etc) such as “param jyOthi:” (superior radiance), “nArAyaNa parO jyOthi:” (SrIman nArAyaNa has superior radiance), “AdhithyavarNam” (he has the complexion of sUrya), “vidhyutha: purushAth” (his divine form is like lightning).
oLiyuruvam thAnE – Isn’t emperumAn referred to as “thEjasAm rASimUrjitham” (he is a huge pile of splendour)!
oLiyuruvam thAnE – just as nammAzhwAr has mercifully declared in his thiruvAimozhi 3.1.3 “paranjOthi nI paramAy ninnigazhndhu pin maRROr paranjOthiyinmaiyin padiyOvi nigazhginRa paranjOthi ” his splendour is such that apart from him no one else has any quality of radiance. His splendour is such that it will make the rays of sUrya and chandhra (sun and moon respectively) appear dark as mentioned in the vEdhic saying “na thathra sUryObhAthi”. In paramapadham, his radiance will be such splendorous that the radiance of nithyasUris will appear similar to that of fireflies in front of sun.
magappuruvam thAnE – he has a huge form himself. The greatness of his form has been spoken of in SrIvishNu purANam 6-7-70 “samastha: SakthyaSchaithA nrupa yathra prathishtithA: I thath viSvarUpavairUpyam rUpamanyath harEr mahath II” (Oh King! That hari’s (emperumAn’s) form, in which all these powers get established, is superior to and different from all the other forms). The greatness here is derived due to the form and qualities such as wondrousness etc. The Sanskrit word mahath (large, great, lustre etc) is written here is magappu.
Is the one who has such great qualities the Lord of SrIvaikuNtam? AzhwAr says in the second half of the pAsuram that it was one who considered himself as a human being as mentioned in the SrI rAmAyaNam yudhdha kANdam SlOkam “AthmAnam mAnusham manyE”….
puruvam onRukkonRu OsanaiyAn vIzha – kumbhakarNa, who had a yOjana (distance equivalent to ten miles) between his eyebrows and who was huge, fell like a heap.
miga anRikkoNdu eydhAn – SrI rAma shot the arrow in a state of anger as mentioned in SrI rAmAyaNam yudhdha kANdam SlOkam “kOpamAhArayath thIvram” while he is normally said to be very calm as mentioned in the SlOkam “kshamayA: prithvImai:” (being like earth in his calmness). Instead of being calm considering that he was carrying the activity for his followers, he became angry as if he were carrying out the task for himself.
kaNaiyAl eydhAn – instead of killing through his vow (this would appear similar to a suicide) and thinking that it would not befit the insult heaped on his followers, emperumAn came in person and shot the arrow from the bow held in his hand. His posture was described by thirumangai AzhwAr in siRiya thirumadal “vennaragam sErAvagaiyE silaiguniththAn” (there is no hellish experience greater than seeing him holding his bow).
Since the enemy was so huge (ten miles between his eyebrows), did he have to put in lot of efforts to destroy kumbhakarNa?
oru kaNaiyAL eydhAn – he killed kumbhakarNa effortlessly with just one arrow.
madhikkil – if one were to analyse such SrI rAma he will appear to be with ugappuruvam, oLiyuruvam and magappuruvam (as we have just seen). Since AzhwAr has used the term madhikkil (if one were to think) it is implied that it is not possible for anyone to estimate his divine form.
eydhAnavan ugappuruvam thAnE – SrI rAma had a divine form which was desired by sages and trees, as brought out by the SlOkam where the sentient sages say “thE tham sOmamivOdhyantham” (SrI rama who has a form similar to the rising moon) and the SlOkam where the insentient trees felt “api vrukshA: parimlAnA: ” (trees withered, not seeing him).
eydhAnavan oLiyuruvam thAnE – Just as it is mercifully mentioned in SrI rAmAyaNam AraNya kANdam SlOkam “SObhayan dhandakArAnyam dhIpthEna svEna thEjasA ” (SrI rAma reached the forest area of dhaNdakAraNyam, emitting radiance which made the entire forest area to glow), he is the one who is capable of making even a dark forest to glow.
eydhAnavan magappuruvam thAnE – just as it is mentioned in the SlOkam “pumsAm dhrushitichiththapahAriNam” SrI rAma’s form was so great that it could steal the hearts and eyes of even men.
We will take up the 30th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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