Daily Archives: August 19, 2018

thiruvAimozhi – 7.3.11 – UzhithORUzhi

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

Full series >> Seventh 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 end, AzhwAr says “Those who learn this decad will be immersed in servitude”.

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

UzhithORUzhi uruvum pErum seygaiyum vERavan vaiyam kAkkum
Azhi nIr vaNNanai achchudhanai aNi kurugUrch chatakOpan sonna
kEzhil andhAdhi Or AyiraththuL ivai thiruppEreyil mEya paththum
AzhiyangaiyanaiyE Eththa vallAr avar adimaith thiRaththAzhiyArE

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

Uzhi Uzhi thORu – every kalpa (a day of brahmA)
pErum uruvum seygaiyum – activities relating to name and form
vERavan – being the origin
vaiyam – universe
kAkkum – being the protector
Azhi nIr – greenish colour like that of the ocean water
vaNNanai – being the one who has distinguished form
achchudhanai – achyutha, who never abandons those who are to be protected
aNi – as an ornament for the universe
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
kEzh – match
il – not having
Or andhAdhi AyiraththuL – the thousand distinguished pAsurams in the form of andhAdhi (having connection between the ending of one pAsuram and the beginning of the next pAsuram)
thiruppEreyil – thenthiruppEreyil
mEya – for
ivai paththum – this decad
koNdu – having
Azhi am kaiyanai – sarvESvara who has beautiful chakra in his hands
Eththa – praise
vallAr avar – experts
adimaith thiRaththu – in activities related to servitude [towards him]
AzhiyArE – immersed in.

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

achyutha, who never abandons those who are to be protected, is the origin for all activities relating to name and form during every kalpa; he is the protector of the universe and has a distinguished form with greenish colour like that of the ocean water; nammAzhwAr, the controller of AzhwArthirunagari, an ornament for the universe, mercifully spoke the matchless, distinguished thousand pAsurams in the form of andhAdhi; among these, this decad is for thenthiruppEreyil; those who are experts in praising sarvESvara who has beautiful chakra in his hands, with this decad, will be immersed in activities related to servitude.

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

  • Uzhi … – In every kalpa, for the protection of his followers, emperumAn assumes variety of divine forms, divine names and activities.

What is the result of it?

  • vaiyam kAkkum – To protect the universe. [It can be understood that the explanation for this point is in the previous point. i.e. protecting the universe means protecting his followers in the universe]
  • UzhithORu Uzhi … – Unless he protects the universe like this, nobody will consider him as rakshaka (protector).
  • Azhi nIr vaNNanai – Even if he does not protect and engages in torture, he is so beautiful that one cannot leave him. Here AzhwAr is talking about emperumAn having a distinguished form in paramapadham to be worshipped by the residents of paramapadham constantly.
  • achchudhanai – Indicating that his form is imperishable; also indicates that he does not abandon those who surrender unto him.
  • aNi kurugUrAzhwArthirunagari which is an ornament.
  • kEzhil andhAdhi – Matchless andhAdhi [antha + Adhi – a type of poem where last word/letter of one pAsuram is connected with the first word/letter of the next pAsuram]. This decad is matchless since it reveals AzhwAr‘s great faith in bhagavath vishayam where he could not be withdrawn by either self or others. Also explained as – with this decad which is meant for thiruppEreyil among the matchless thousand pAsurams.
  • Azhi am kaiyanai Eththa vallAr – With all of these, it is explained how he became captivated by his beautiful hand and divine chakra combination. While all other beauty is one level, this beauty is on a different [higher] level. It can be seen and enjoyed on [his] hand [visibly].
  • avar adimaith thiRaththu AzhiyArE – Implies that they will have the nature of divine chakra while engaging in service [will serve based on emperumAn‘s will]; also implies – they will become so immersed in servitude that no one can withdraw them from that.

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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nAnmugan thiruvandhAdhi – 61 – manakkEdham sArA

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

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avathArikai

Once AzhwAr mercifully said “virumbuvadhE viLLEn manamemperumAn established himself firmly in AzhwAr’s mind saying “even if you and your mind forget me, I will not” just as nammAzhwAr said mercifully in thiruvAimozhi 1-10-10maRappanenRu sendhAmaraikkaNNodu maRappaRa ennuLLE manninAn” (thinking that I will forget, emperumAn, with his lotus-like eyes, came and established himself firmly in my mind so that I will not forget). Looking at this, AzhwAr is elated saying “if others think of emperumAn, the supreme being will merely remove the sorrows of their minds. However in my case, he establishes firmly in my mind, without any cause, falling head over heels, like a firmly rooted plant. No one else has this wealth”.

Let us go through the pAsuram and its meanings:

manakkEdham sArA madhusUdhan thannai
thanakEdhAn thanjamAkkoLLil enakkEdhAn
inRonRi ninRulagai EzhANai OttinAn
senRonRi ninRa thiru

Word for Word Meanings

madhusUdhan thannai – emperumAn who killed the demon madhu
thanakkE thanjam A thAn koLLil – if one takes(emperumAn) as his refuge
manak kEdham – troubles of the mind
sArA – will not reach
onRi ninRu – (without letting go) standing firmly
Ezh ulagai – in all the seven worlds
ANai OttinAn – emperumAn who rules with his sceptre
inRu – today
thAn – he himself
senRu – coming (to me)
onRi ninRa thiru – the wealth which is fitting (in me)
enakkE – is only for me and for no one else.

vyAkyAnam

manakkEdham – if we consider this as a derivative of the Sanskrit word mana: kEdha:, it will mean sorrows of the mind. Alternatively, this word can be split into manaththukku Edham which will mean faults of the mind such as ignorance etc.

manakkEdham sArA madhusUdhan thannaith thanakkE thAn thanjamAk koLLilemperumAn had killed the demons madhu and kaitabha when they stole the vEdhas and spread ignorance in the world, and protected brahmA, rudhra et al. If one takes such emperumAn as the means, emperumAn will destroy ignorance in his mind just as he destroyed madhu / kaitabha and shower his grace on him.

thanakkE thAn thanjamAk koLLil – this implies that this is the status of svagatha svIkAra nishtA – one who holds on to emperumAn on his own efforts. Those who surrender are of two types – those who are svagatha svIkAra nishtA [just now explained] and paragatha svIkAra nishtA – one who looks up to emperumAn to enable him to hold on to emperumAn, thinking “the owner will hold on to his possession when he wants”.

Thus AzhwAr spoke of the status of svagatha svIkAra nishta in the first two lines. In the next two lines, AzhwAr speaks about the way emperumAn distinctly treats paragatha svIkAra nishtA – himself.

enakkEdhAn inRonRi ninRulagai EzhANai OttinAN senRonRi ninRa thiruemperumAn is referred to as one who pervades all the worlds both inside and outside, as mentioned in nArAyaNa sUktham “antharbahiScha thathsarvam nArAyaNasthitha:” AzhwAr says that he got the great wealth of such emperumAn who is like a well fitting great emperor of all the worlds, who came on his own into this mind and stayed firmly.

enakkEdhAn – the affection which emperumAn has towards those who look up to him is many times more than the affection that emperumAn has towards those who seek him out on their own. Thus his affection towards herdsmen, herdswomen, herdsgirls, cows, calves is ten times deeper than with others. This is the greatest treasure which is hidden in such pramANams (authentic sources of information) such as AzhwArs’ pAsurams “thivaththilum pasunirai mEyppu uvaththi” (you are more joyous tending to cows than you are in paramapadham), “kanRu mEyththu inidhugandha” (one who is the most joyous tending to calves), “kAli mEykka vallAn” (one who is strong in grazing cattle), “kanRu mEyththu viLaiyAda vallAn” (one who is strong in grazing and playing with calves) etc.

This pAsuram explains clearly the meaning of the vEdha vAkyam (saying of vEdha) “prajApathis thvam vEdha I prajApathim thvO vEdha I yam prajApathir vEdha sa puNyO bhavathi” (supreme being attains one (on his own). One attains supreme being, seeking him out, on his own. Of these, whoever supreme being attains on his own, is the best).

We will move on to the 62nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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