Daily Archives: August 20, 2018

thiruvAimozhi – 7.4 – Azhi ezha

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

Full series >> Seventh 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 fourth decad – AzhwAr who was having the urge to attain emperumAn due to the suffering in separation, determines that there is none other than sarvESvara who is sarvaSakthi (omnipotent), is capable to eliminate the popular hurdles which cause such suffering for him, and highlights the following aspects:

  1. his activity of winning over the worlds as thrivikrama
  2. his churning of the ocean for nectar
  3. his lifting up the earth from the causal water
  4. his act of consuming the universe
  5. his act of conducting the mahAbhAratha war
  6. his killing of hiraNya
  7. his act of burning down lankA
  8. his war with bANAsura
  9. his way of performing creation
  10. his lifting up of gOvardhana hill

Meditating upon these aspects, AzhwAr mercifully considers the victorious sarvESvaran’s ability to eliminate enemies.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, how his heart became captivated in bhagavath vishayam was mentioned; his sorrowful state cannot be changed by giving something else [materialistic] or be remedied by someone [other than emperumAn]; emperumAn mercifully thinks “what shall I give to him?” and decides to manifest his victorious acts fully [in the ten pAsurams] thinking “If I have to give him something, there is nothing more than this”, and AzhwAr becomes blissful seeing that. AzhwAr remains as seen in thiruvAimozhi 1.5vaLavEzh ulagu“, where he desires to exist for the sake of emperumAn and dislikes self when not existing for his purpose! He would seek out for emperumAn’s well-being even at the cost of losing himself! As emperumAn knows about AzhwAr’s nature very well, he pacifies AzhwAr by manifesting all of his victorious acts to eliminate all of AzhwAr’s suffering, and AzhwAr enjoys them all. emperumAn manifests historical events to AzhwAr as if they are happening currently to be witnessed by AzhwAr. At first, it was emperumAn who bestowed AzhwAr the ability to see everything. Even after blessing unblemished knowledge/devotion, emperumAn presented expansive knowledge to AzhwAr to make him see everything at once! Hence, AzhwAr has no worries.

Alternative explanation – as the SrI rAma’s victory came up previously in thiruvAimozhi 7.3.7pEreyil sUzh then ilangai seRRa pirAn” (the benefactor who destroyed hugely fortified, well organized lankA), AzhwAr meditates upon all such incarnations through that incident and is feeling blissful as dhaSaratha chakravarthi felt joyful seeing SrI rAma’s victories and SrI vasudhEva felt joyful seeing krishNa’s victories.

SrI rAmAyaNam ayOdhyA kANdam 12.105 is beautifully explained here [While this SlOkam explains SrI rAma’s enjoyability, it implies the enjoyability of his victorious acts too].

  • aham puna: – You who knew my nature and followed me, told me that I will survive if you tell me “perumAL (SrI rAma) should go to the forest”.
  • dhEva kumAra rUpam – let that be [i.e. while you were seeking my well-being previously]; are you the one who is telling him to go to the forest? siRiyAththAn asked “Is SrI rAma only as beautiful as subrahmaNya?” and nampiLLai explained “vAlmeeki rishi is warding off evil eyes by giving an example who is no match to SrI rAma”
  • alankrutham – Even by such vague comparison, is subrahmaNya a match for SrI rAma? Only if he was [greatly] decorated, he could at least be cited as a vague example for SrI rAma.
  • tham sutham – Due to both reasons, i.e. his beauty and being the son, he is desired by dhaSaratha.
  • Avrajantham – As a flower blossoms, it spreads the radiance everywhere, and specifically towards the beetles. Similarly, SrI rAma is present for the joy of his enjoyers.
  • nandhAmi … – While he remains the same, one becomes blissful every moment, every day, as if something new is seen.
  • dharSanEna – He need not embrace, speak etc; just seeing him is sufficient. The benefit is the same as in the abode where there is endless joy; vishNu sUktham “sadhA paSyanthi” (They are always seeing emperumAn in paramapadham).
  • bhavAmi dhrushtvA cha punar yuvEva – dhaSaratha chakravarthi, the 60000 year old man, after seeing perumAL, became youthful and identical with perumAL. thiruvAimozhi 10.2.8 “kAmanaip payandha kALai” (one who gave birth to cupid). emperumAn will make one who enjoys him to become like him and uplift him too. Even SrI vasudhEva became youthful as said in “yuvE vasudhEvO’bhUth vihAya abyAgathAm jarAm” (Seeing the cheerful faces of his children, SrI vasudhEva lost his old age and became youthful). piLLai thirunaRaiyUr aRaiyar explains this as – considering AzhwAr‘s words in thiruvAimozhi 7.3.5kaNNa pirAnukku en peNmai thORREn” (I lost my femininity to krishNa, the benefactor), here AzhwAr is meditating upon the victories of emperumAn which is the opposite of his own loss.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 62 – thiru ninRa pakkam

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After becoming happy with his eminence, AzhwAr saw the lowliness of others. In this pAsuram, he feels sad that the reason for this is their bewilderment, as well as making others to be bewildered, with other deities who are born from a womb just as they themselves were, and still thinking of them as supreme beings. The identity for SrIvaishNava is the inability to tolerate sorrows of others.

Let us go through the pAsuram and its meanings:

thiru ninRa pakkam thiRavidhenRu OrAr
karu ninRa kallArkku uraippar thiruvirundha
mArvan sirIdharan than vaNdulavu thaNduzhAy
thAr thannaich chUdith thariththu

Word for Word Meanings

thiru irundha mArvan – having divine chest in which periya pirAtti (SrI mahAlakshmi) has taken residence

(due to that)
sirIdharan than – emperumAn who got the divine name of SrIdhara
vaNdu ulavu thaN thuzhAy thAr thannai – the cool divine thuLasi garland towards which beetles come
sUdi – donning it (on the head)
thariththu – getting to exist because of that
thiru ninRa pakkam thiRavidhu enRu OrAr – those who could not ascertain that nArAyaNa, who has pirAtti aptly fitting, is the supreme being
karu ninRa – brahmA, rudhra et al who also stayed in a womb (just like themselves)
kallArkku uraippar – will instruct fools  (that brahmA, rudhra et al are supreme beings)


thiru ninRa pakkam thiRavidhu – without any restriction on the type of entity, whichever entity that pirAtti chooses to manifest herself in, becomes the supreme entity. Did not vEdhas also come to the same conclusion as mentioned in the SlOkam “SradhdhayA dhEvO dhEvathvam aSnuthE” (due to pirAtti, emperumAn attains the quality of being dhEva)! parASara bhattar has also mercifully mentioned in SrI guNarathna kOSam “apAngA bhUyAmsO yadhupari param brahma thadhabhUth ” (the entity on which pirAtti’s grace fell became parabrahmam (supreme entity)), and “vEdhAnthAs thathvachinthAm murabhidhuraSi yathpAdhachihnais tharanthi ” (on looking at whose chest on which the footprints of pirAtti’s divine feet have been implanted, the vEdhAnthas concluded their debate on supremacy)!

thiRavidhenRu – The word thiRavidhu means having all entities under its control and not comprehendable by anyone unless it reveals itself.

OrAr – if people had the knowledge, they would have known that ‘this entity is like this’. But they do not have that knowledge! There is no sign that they have knowledge.

karu ninRa – dhEvathAs such as rudhra et al, who are also born like samsAris, out of a womb. Didn’t vEdha, while speaking about the birth of rudhra, say “ushasi rEthO’sinjath” (brahmA deposited his semen with the deity of dawn), confirming that rudhra too stayed in a womb and was born?

karu ninRa kallArkku uraippar – these samsAris will instruct other samsAris, who are as foolish as they are, without any knowledge about SAsthras, that these deities (born out of a womb) are supreme entities.

thiruvirundha mArvan sirIdharan – there is a worm which does not have any connection with mango fruit; however it is called as mAmbazha uNNi (mango-worm). It is in the same way that devotees of other deities, who do not have any connection with pirAtti (SrI mahAlakshmi) call their deities with the prefix SrImAn. In the case of the paramapurusha (supreme being) on whose chest pirAtti has taken residence saying as in thiruvAimozhi 6-10-10agalagillEn iRaiyumenRu” (I am not capable of separating from emperumAn even for a moment), the name SrIdharan is a very apt name. It is only to show emperumAn’s unique greatness that sage vyAsa brought out in 12 divine names the connection with pirAtti as mentioned in SrI vishNu sahasranAmam  608-619 “SrIvathsavakshA: SrIvAsa: SrIpathi: SrImathAm vara: SrIdha: SrISa: SrInivAsa: SrInidhi: SrIvibhAvana: SrIdhara: SrIkara: SrEya: SrImAn” (one who has the divine mole on his chest; the dwelling place of lakshmi; the consort of lakshmi; the head of those blessed by lakshmi; one who grants wealth; wealth of lakshmi; husband of lakshmi; treasure of lakshmi; one who praises lakshmi; one who sustains lakshmi; one who is born with lakshmi and one who has lakshmi). There are some texts which give this verse as thiruvirundha mArbil sirIdharan. The meaning is identical.

sirIdharan than vaNdulavu thaN thuzhAyth thAr thannaich chUdiththariththu – the garland of thuLasi which sirIdharan (consort of lakshmi) is wearing is dripping with honey, to seek which beetles throng the garland. Followers of emperumAn will wear the divine garland which has been removed from emperumAn, in line with periyAzhwAr’s thiruppallANdu pAsuram 9sUdik kaLaindhana sUdum iththoNdargaLOm” (these servitors who would wear the garland, clothes etc which have been removed from emperumAn). They will realise their existence once they wear this garland.

We will go on to the 63rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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