Monthly Archives: November 2018

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parAngusa nAyaki (nammAzhwAr in feminine mood) sends messenger to paramapadhanAthan

Essence of thiruvAimozhi 1.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr‘s pAsurams of requesting birds to go as messengers to emperumAn to inform him about his aparAdha sahathvam (tolerating the offenses) and mercifully explaining it.

How is that done? AzhwAr instructed about emperumAn’s easy approachability in his incarnations, to samsAris and told them to surrender unto him, but still they showed no interest in that; hence he gave up on them; he then meditated upon thrivikrama emperumAn due to similarity in qualities with krishNAvathAram, and tried to enjoy his divine feet with all his three faculties (mind, speech and body); but as that incarnation was from previous times, and as AzhwAr was in later times, he could not enjoy as desired and due to that he became bewildered; desiring to inform this to emperumAn who is said in thiruvAimozhi 1.4.3 “madhiyinAl kuraL mANAy ulagirandha kaLvar” (the mischievous one who tactfully assumed the form of a dwarf celibate and begged for the worlds) and prayed the gataka (connectors, messengers) to give the message to him; AzhwAr explained this, assuming the mood of a nAyaki (chief woman) who is suffering in separation of emperumAn after uniting with him, requesting the birds which are residing in her garden to go as messengers to emperumAn who left her seeing her offenses and inform him about his aparAdha sahathvam saying as in SrI rAmAyaNam kishkindhA kANdam 33.40 “kim kOpa mUlam manujEndhra puthra” (Oh son of king of the people! What is the root cause of your anger?) in this thiruvAimozhi 1.4 “anjiRaiya madanArAy“; mAmunigaL mercifully explains this starting with “anjiRaiya putkaL thamai“.

pAsuram

anjiRaiya putkaL thamai AzhiyAnukku nIr
en seyalaich chollum ena irandhu – vinja
nalangiyadhum mARaningE nAyaganaith thEdi
malangiyadhum paththi vaLam

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word-by-word meanings

mARan – AzhwAr
am siRaiya putkaL thamai – (looking at) birds (such as crane) who have beautiful wings
AzhiyAnukku – “for sarvESvaran who is having chakrAyudham (disc)
nIr – you
en seyalai – my state
sollum ena – inform him”
irandhu – prayed
vinja – greatly
nalangiyadhum – losing wellness
ingE – in this world
nAyaganai – emperumAn who is the lord
thEdi – searched
malangiyadhum – bewildered
paththi vaLam – greatness of (his) bhakthi (devotion)

Simple Translation

AzhwAr looked at the birds with beautiful wings, and prayed “you go and inform my state to sarvESvaran who is having chakrAyudham”, greatly losing wellness, searched in this world for emperumAn who is the lord and became bewildered; this is the greatness of his bhakthi.

Highlights from vyAkyAnam

• am siRaiya putkaL thamai – Birds which are having distinguished wings. AzhwAr mercifully said “anjiRaiya mada nArAy” (Oh tender/shy female crane which has beautiful wings) [1st pAsuram]. putkaL indicates what was mercifully said by AzhwAr as “inakkuyilgAL” (group of cuckoos) [2nd pAsuram], “mennadaiya annangAL” (swans which have graceful walk) [3rd pAsuram], “nanneela maganRilgAL” (beautifully blue colored ibises) [4th pAsuram], “vaN siRu kurugE” (young stork which is pleasing to the eyes) [5th pAsuram], “Azhi vari vaNdE” (Oh circle shaped beetle which has lines in our body) [6th pAsuram], “iLangiLiyE” (Oh young parrot) [7th pAsuram], “siRu pUvAy” (Oh bird that is small due to your tender age!) [8th pAsuram] etc.
• AzhiyAnukku nIr – mAmunigaL mercifully showing what is mercifully spoken by AzhwAr as in “kadal Azhi nIr thORRi adhanuLLE kaN vaLarum adal Azhi ammAnai” (When you see the master (emperumAn) of the war-ready chakkaraththAzhwAr, who is lying down in the milk ocean) [10th pAsuram]. vyUha state of emperumAn is the target of first dhUthu (message) of AzhwAr.
• nIr – You who can see through vyUha state.
• en seyalaich chollum ena irandhu – praying “please inform my state to him”. “My state”  means what is explained in “madhi ellAm uL kalangi mayangumAl” (with the intellect totally shaken up, being bewildered) [3rd pAsuram], “nannIrmai ini avar kaN thangAdhu” (Can you tell him or not that I cannot sustain myself in separation?) [4th pAsuram], “malgu nIrk kaNNERku” (for me who is having abundantly teary eyes) [5th pAsuram], “avar Avi thuvarAmun” (before she ceases to exist) [6th pAsuram], “sAyalodu maNi mAmai thaLarndhEn” (lost my radiance and praiseworthy complexion) [8th pAsuram]. Here, it is also implicitly highlighting how AzhwAr revealed his aparAdha sahathvam saying “en pizhaiyE ninaindhu aruLi aruLAdha thirumAlArkku en pizhaiththAL thiruvadiyin thagavinukku enRu oru vAych chol” (To the emperumAn who is seeing my mistakes instead of seeing his own mistakes and mercifully not blessing me, you go and tell him “what mistake did parAngusa nAyaki do, that cannot be forgiven by you who are the master of pirAtti (SrI mahAlakshmi who triggers his compassion) and having compassion as your intrinsic nature?”). In this way, manifesting his helpless state of suffering.
• vinja nalangiyadhum – greatly losing the wellness.
• mARan ingE nAyaganaith thEdi malangiyadhum paththi vaLam – AzhwAr, here in this world, in the milk ocean which is where he hears the complaints [of dhEvas], searching for his lord who is said as “adal Azhi ammAn“, became bewildered as said in periya thiruvandhAdhi 34 “pAlAzhi nI kidakkum paNbai yAm kEttEyum kAlAzhum nenjazhiyum kaN suzhalum” (When I hear about the beauty with which you are reclining in the milk ocean, my legs become weak, my heart melts and my eyes spin around). This bewilderment is the greatness of his bhakthi. The greatness of his bhakthi where his intellect was totally shaken up. vaLam – greatness, wealth. nalangudhal – losing wellness. malangudhal – suffering.

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 1.3

Introduction

In this pAsuram, mAmunigaL is following the divine words [of AzhwAr] which instructed bhagavAn‘s saulabhyam (easy approachability) and mercifully explaining the same. How is that done? Looking at samsAris (materialistic people) who are upset thinking “How will we, who are lowly, see and worship emperumAn who is greater than all and beyond our senses?” AzhwAr said “emperumAn, the supreme lord, himself makes his form, which is beyond our sense, available to be seen by us out of his mercy, and appeared as SrI rAma, krishNa et al to be worshipped even by samsAris and has become easily approachable; hence there is no limitation in worshipping him” as explained in thiruvAimozhi 1.3 “paththudai adiyavar“; the meanings explained in this decad of thiruvAimozhi are mercifully explained by mAmunigaL in this pAsuram starting with “paththudaiyOrkku“.

pAsuram

paththudaiyOrkkenRum paran eLiyanAm piRappAl
muththi tharum mAnilaththIr mUNdavanpAl – paththi seyyum
enRuraiththa mARan thanin sollAl pOm nedugach
chenRa piRappAm anjiRai

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word-by-word meanings

paran – “sarvESvaran
paththu udaiyOrkku – for devotees
enRum – always
eLiyan Am – sulabha (easy to approach);
piRappAl – through incarnations
muththi tharum – will mercifully grant mOksham (liberation);

(Hence)
mAnilaththIr – Oh residents of (this) vast earth!
mUNda anbAl – with matured love
paththi seyyum – enRu uraiththa – engage in devotion (in his matters)” as said mercifully
mARan than – AzhwAr‘s
in sollAl – practice of the sweet thiruvAimozhi
nedugach chenRa piRappAm am siRai – this cruel bondage of birth which has followed us for long [since time immemorial]
pOm – will leave

Simple Translation

By the practice of AzhwAr’s sweet thiruvAimozhi as he mercifully said “sarvESvaran is easily approachable for his devotees always; he will mercifully grant mOksham through his incarnations; oh residents of vast earth! engage in devotion with matured love towards him”, this bondage of birth which has followed us for long, will leave.

Highlights from vyAkyAnam

• paththu udaiyOrkku enRum pran eLiyanAm piRappAl – paththu udaiyOr – those who have devotion; here it is said as saying “those who have treasure”. mAmunigaL is mercifully speaking in ISvara’s view point, where emperumAn considers even a slight inclination towards him, as great; AzhwAr too said “paththudai adiyavar” (devotees with devotion) [pAsuram 1]. For those with such devotion.
• enRum – always.
• paran – sarvESvaran, who is greater than all, as said in “yAvaiyum yAvarum thAnAm
  amaivudai nAraNan” (SrIman nArAyaNan who sustains all chEthanas (sentient beings) and achEthanas (insentient objects)) [3rd pAsuram] and in “malar magaL virumbum nam arum peRal adigaL” (The great lord who is desired by SrI mahAlakshmi who is seated on the lotus flower) [1st pAsuram],
• eLiyanAm – One who is easy to approach as said in SrI rAmAyaNam yudhdha kANdam “vAyu sUnO:” (vAyu’s son) and in SrI rAmAyaNam bAla kANdam 31.4 “imausma” (SrI rAma to viSvAmithra – we are available to execute your orders). He is so simple to be tied up and beaten as said in “paththudai adiyavarkku eLiyavan, maththuRu kadai veNNey kaLavinil uravidai AppuNdu uralinOdu iNaindhu irundhu Engiya eLivu eththiRam” (He is easily approachable by his devotees – he was caught while stealing butter which was churned with great effort using the churning stick and he was bound in the chest and was crying out of fear. How is this simplicity possible for him?) [1st pAsuram].

How did this happen?

• piRappAl – In his incarnations; mAmunigaL is thinking about “pala piRappAy oLivarum” (shining radiantly through his many incarnations) [2nd pAsuram].
• muththi tharum – Where he incarnates, he would grant mOksham to pakshi (bird) [SrI rAma liberated jatAyu] and rAkshasa (demon) [krishNa liberated gaNtA karNan]. mAmunigaL is following AzhwAr‘s words of “vIdAm theLi tharu nilaimaiyadhu ozhivilan” (he is capable of liberating any one which leads to clear knowledge about everything) [2nd pAsuram].
• mAnilaththIr – Oh residents of this vast earth which is fit for his incarnations!
• mUNdu avan pAl paththi seyyum – Engage in devotion at the divine feet of emperumAn who has parathvam (supremacy), saulabhyam (simplicity) etc, out of love instead of doing it as an ordained activity.
• enRu uraiththa – mercifully spoken in this manner. With this, mAmuigaL is emphasising what is said in “nanRena nalam seyvadhu avanidai” (Engage in single-minded devotion on SrIman nArAyaNan) [7th pAsuram].
• paththi seyum enRuraiththa mARan thanin sollAl pOm – [the cruel prison of birth] will leave by the practice of this decad which is pleasing to hear, and which is mercifully spoken by AzhwAr instructing everyone to surrender unto him through his easy approachability in his incarnations.
• nedugach chenRa piRappAm am siRai – This cruel prison of birth [old-age, disease and death] which has been firmly occurring since time immemorial. mAmunigaL emphasises what is said in “aRuvar tham piRavi am siRai” (will be relieved from the cruel prison of birth) [11th pAsuram]. It is said in SrI bhagavath gIthA 4.9 ” thyakthvA dhEham punar janma naithi mAm Ethi sO’rjuna” (after giving up the current body, he does not take birth again but he attains me).

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 1.2

Introduction

In this pAsuram, mAmunigaL is enjoying AzhwAr‘s words of instructions to samsAris, requesting them to be reformed and remain as a companion like his own divine heart, and mercifully speaking about it. How is it done? AzhwAr who previously enjoyed emperumAn’s supremacy, due to the joy caused by such experience, as he could not sustain himself without sharing it with others as said in SrI bhagavath gIthA 10.9 “bOdhayantha: parasparam“, was seeking for companion in this samsAram and as he could not find anyone qualified, he was determined to reform them; hence he started instructing others; he highlighted the abundant defects of matters other than bhagavAn and the distinguished nature of bhagavAn’s auspicious qualities, and instructed them to give up the inapt aspects and worship bhagavAn who is the apt goal in thiruvAimozhi 1.2 “vIdu min muRRavum“; the meanings explained in this decad of thiruvAimozhi is mercifully explained by mAmunigaL in this pAsuram.

pAsuram

vIdu seydhu maRRevaiyum mikka pugazh nAraNan thAL
nAdu nalaththAl adaiya nanguraikkum – nIdu pugazh
vaN kurugUr mARan indha mAnilaththOr thAm vAzhap
paNbudanE pAdi aruL paththu

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word-by-word meanings

nIdu pugazh – one who is having great glory
vaN kurugUr mARan – nammAzhwAr, leader of rich thirukkurugUr (AzhwArthirunagari)
indha mAnilaththOr thAm – the residents of this vast earth
vAzha – to uplift
paNbudanE – with compassion
pAdi aruL – mercifully sang
paththu – ten pAsurams (starting with “vIdumin muRRavum“)
maRRu evaiyum – everything else (other than bhagavath vishayam)
vIdu seydhu – giving up
mikka pugazh – having great glory
nAraNan – SrIman nArAyaNa’s
thAL – divine feet
nAdu – residents of the world
nalaththAl adaiya – to reach desirously
nangu uraikkum – instruct well

Simple Translation

These ten pAsurams which were mercifully sung with compassion by the greatly glorious nammAzhwAr, the leader of rich thirukkurugUr, to uplift the residents of this vast earth, will instruct well the residents of the world to give up everything else and to desirously reach the divine feet of SrIman nArAyaNa who is having great glory.

Highlights from vyAkyAnam

• vIdu seydhu maRRevaiyum – Giving up everything one is attached to as said in SrI rAmAyaNam yudhdha kANdam 17.14 ‘thyakthvA puthrAmScha dhArAmScha‘ (vibhIshaNa has given up his children and wife)”. vIdu seydhu – vidugaiyaich cheydhu (giving up).
• maRRu evaiyum – AzhwAr is thinking about everything other than bhagavAn, to be given up. For mumukshus, everything that is a hurdle for their worship and everything which causes ahankAram, has to be given up. This is following what is said in “vIdu min muRRavum” (give up everything) [in first pAsuram]. Everything that is mentioned as defective as in “minnin nilaiyila mannuyir AkkaigaL ennum idaththu iRai unnumin nIrE” (jIvAthmA accepts many bodies (birth after birth) which are liked by him. But these bodies are so impermanent that they are not even having the permanent nature of a lightning which appears and disappears in a flash. Seeing this, you meditate upon the supreme lord who is the master) [2nd pAsuram], “nIr numadhu enRu ivai vEr mudhal mAyththu” (destroying ego and possessiveness completely) ([3rd pAsuram] and “adhu seRRu” (eradicate attachment for kaivalya mOksham) [5th pAsuram], must be given up, and because of this, it can be understood that the one (emperumAn) who is with auspicious qualities, must be pursued; that is explained here.
• mikka pugazh nAraNan thAL – This is following what is said in “IRila vaN pugazh nAraNan” (SrIman nArAyaNa who has countless auspicious qualities) [10th pAsuram]. The divine feet of nArAyaNa, who is superior to all and who has abundant auspicious qualities.
• nAdu nalaththAl adaiya nangu uraikkum – AzhwAr instructs everyone saying that they should all surrender as in “vIdu seymmin” (give up everything) [1st pAsuram] and “iRai unnumin nIrE” (you meditate upon the lord) [2nd pAsuram] [In both pAsurams, there is no specific audience, AzhwAr is instructing everyone]. Thinking about this, mAmunigaL says “nAdu nalaththAl adaiya“. “nalaththAl adaigai” means pursuing
• emperumAn 
• with great desire as one would desire to embrace one’s wife. This is explained following the instructions of AzhwAr as said in “ellaiyil annalam pulgu” (with devotion, approach him who has unlimited bliss) [4th pAsuram], “avan muRRil adangE” (be fully immersed in him) [6th pAsuram], “Isan adangezhil ahdhenRu adanguga uLLE” (knowing that everything is beautifully subservient to him and thus knowing the relationship, become part of that wealth) [7th pAsuram], “iRai uLLil odungE” ( become totally subservient to the apt lord) [8th pAsuram] and “odunga avan kaN” (as we become totally subservient to him) [9th pAsuram]. The goodness for such upadhESam (instructions) of AzhwAr which makes everyone worship emperumAn is – AzhwAr’s instructions are nirhEthukam (without any effort from the recipients) and the instructions are without any shortcoming.
• nIdu pugazh vaN kurugUr mARan indha mAnilaththOr thAm vAzhap paNbudanE pAdi aruL paththu – As each decad has a thirunAmap pAttu (the last pAsuram which has AzhwAr‘s name), here mAmunigaL is correlating and mercifully highlighting them with their respective results explained in them.
• nIdu pugazh vaN kurugUr mARan indha mAnilaththOr thAm vAzhap paNbudanE pAdi aruL paththu – As AzhwAr is instructing the samsAris though they were facing away from him, he is having eternally growing fame; saying “leader of beautiful, generous thirunagari”; alternatively vaNmai (generosity) is an adjective for AzhwAr as said in “vaNden kurugUr vaN satakOpan” (generous AzhwAr in generous, beautiful kurugUr). In this manner, by AzhwAr’s generosity, everyone gets uplifted through worshipping bhagavAn, in this vast earth.
• paNbudanE pAdi aruL paththu – paNbu – nature. Out of his merciful nature or his generous nature, he mercifully sang this decad. This is following “sErth thadath then kurugUrch chatakOpan sIrth thodai Ayiraththu Orththa ippaththE” (nammAzhwAr of beautiful AzhwArthirunagari which has abundance of ponds blessed words/phrases which have nice form and meanings with poetic meter in this well-analysed decad among these thousand pAsurams) [11th pAsuram]. As it is said in AchArya hrudhayam chUrNikai 216 “pAttukkuk kriyaiyum paththukkuk karuththum” (For each pAsuram, there is a verb/action; and for each decad, there is a main pAsuram which explains the key principle of the decad), there will be one pAsuram which is main and other pAsurams will explain the principles of that pAsuram; this principle is common for this decad as well as all prabandhams. nAyanAr too explained this in AchArya hrudhayam chUrNikai 219 “vIdumin enRu thyAjyOpAdhEya dhOsha guNa parithyAga samarpaNa kramaththai sAlambana manthramAga upadhESiththu” (Starting with vIdumin, AzhwAr explained the nature of that which is to be given up, their defects, bhagavAn who is to be pursued and his qualities, how AthmA should be surrendered to bhagavAn and the manthram which is the hold for the knowledge to do such surrender). bhAshyakArar (emperumAnAr) first explained this decad in the context of bhakthi yOgam, but subsequently explained in the context of prapaththi (surrender); hence all subsequent AchAryas explained in the context of surrender only and mAmunigaL too, is explaining here in that same context.

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 1.1

Introduction

First pAsuram. (uyarvE paran padi…) Here, mAmunigaL is explaining that the meaning of this AzhwAr‘s divine words, i.e. this first decad of thiruvAimozhi, which reveals emperumAn‘s supremacy and which instructs “fall at the divine feet of the supreme lord and be uplifted”, will lead to mOksham (liberation) for chEthanas.

How did he explain? emperumAn is complete in svarUpa (true nature), rUpa (form), guNa (qualities) and vibhUthi (wealth); he is greater than all; he is the divine consort of SrI mahAlakshmi; he is revealed by the Sruthi (vEdham) which is apaurushEya (unauthored) and dhruda pramANa (firm source of knowledge); AzhwAr visualised such emperumAn by the grace of emperumAn himself, to cause pain to bhAhyas (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham), enjoyed him, spoke about such emperumAn who has such wealth, and in the first decad, mercifully instructed his own heart to serve at the divine feet of such emperumAn and be uplifted as said in SrI rAmAyaNam kishkindhA kANdam 4.12 “guNair dhAsyamubAgatha:” (I am his servant due to his auspicious qualities). This meaning is revealed by mAmunigaL in this pAsuram starting with “uyarvE paran padiyil”

pAsuram

uyarvE paran padiyai uLLadhellAm thAn kaNdu
uyar vEdha nEr koNduraiththu – mayarvEdhum
vArAmal mAnidarai vAzhvikkum mARan sol
vErAgavE viLaiyum vIdu

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word-by-word meanings

uyarvu – having greatness
paran – supreme lord’s
padiyai uLLadhu ellAm – everything that is his nature
thAn kaNdu – visualising it himself
uyar vEdham nEr koNdu – in the style of Sruthi which is the top most pramANam
uraiththu – mercifully spoke
mayarvu Edhum – not even a tinge of ignorance
vArAmal – to not occur
mAnidarai – humans
vAzhvikkum – mercifully uplifted
mARan – nammAzhwAr‘s
sol vEr Aga – by the divine words
vIdu viLaiyum – mOksham will be attained.

Simple Translation

Visualising the complete nature of the supreme lord who is having greatness, nammAzhwAr mercifully spoke in the style of Sruthi which is the top most pramANam; nammAzhwAr’s divine words will ensure that humans will not even acquire a tinge of ignorance to have them uplifted and will lead them to mOksham.

Highlights from vyAkyAnam

• uyarvE paran padiyai uLLadhu ellAm thAn kaNdu – In this thiruvAimozhi (decad), emperumAn‘s parthvam (supremacy) in parathvam (his form in paramapadham) is revealed. His parathvam is explained as in thiruvAimozhi 1.1.4 “Am avaiyAy avaiyAy ninRa avar” (bhagavAn is the one which existed in the past, exists now or will come to existence in the future), thiruvAimozhi 1.1.8 “muzhuthuNda para paran” (the supreme lord who consumed everything) and thiruvAimozhi 1.1.11 “aLi poRai Ay ninRa paran adi mEl” (on the lotus feet of cool, forbearing supreme lord who remained as the elements and their attributes). “uyarvE paran padi” means his supremacy which is explained in SvEthASvathara upanishath 6.7 “thamISvarANAm paramam mahESvaram” (the supreme lord of those who are considered as lords) and as in SrIvishNu purANam 1.2.12 “para: parANAm parama:” (The most supreme) – this was explained in the thiruvAimozhi 1.1.1 as “uyarvaRa uyar nalam“. mAmunigaL is mercifully explaining based on that only. The avadhAraNa (restrictive emphasis) in uyarvE highlights that unlike the greatness of others which goes down at times, emperumAn’s greatness keeps rising up. It is said in many pramANams – bruhadhAraNyaka upanishath 4.3 “nEthi nEthi’”(not like this, not like this – emperumAn cannot be understood in any specific way), sthOthra rathnam 19 “nOdhyamathO’thiSErathE” (vEdha vAkyams desiring to see the boundary of your each quality, have not moved forward, crossing over the starting stage), thiruvAimozhi 1.7.2 “nalaththAl uyarndhuyarndhu appAlavan” (His bliss is unreachable by words/mind compared to all jIvAthmAs in all places), thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (the lord of nithyasUris) and thiruvAimozhi 8.1.5 “thEvarkkum thEvAvO” (lord of lords). Alternatively – uyarvu means uchrAyam (greatness), and “E” means fitting well; unlike for others on whom greatness will not fit properly, for emperumAn, the supreme lord. greatness will be fitting naturally. This greatness is the exclusive nature/quality of the supreme emperumAn.
• uLLadhu ellAm – Everything, as explained in each pAsuram of this decad.
  • In the 1st pAsuram (verse), bhagavAn’s vilakshaNa guNam (unique qualities), vibhUthi (wealth) and vigraha yOgam (divine forms) are explained.
  • In the 2nd pAsuram, bhagavAn‘s vilakshaNa svarUpam (unique nature which is different from souls and matter) on which the previously explained aspects are anchored/resting is explained.
  • In the 3nd pAsuram, his relationship with this leelA vibhUthi (material realm), which is as good as the nithya vibhUthi (spiritual realm) [due to both being his property] is explained.
  • In the 4th pAsuram, it is explained that the svarUpam (true nature) of leelA vibhUthi is at his disposal.
  • In the 5th pAsuram, it is explained that the sthithi (existence) of leelA vibhUthi is at his disposal.
  • In the 6th pAsuram, it is explained that the pravruththi (action) and nivruththi (inaction) of leelA vibhUthi are at his disposal.
  • In the 7th pAsuram, the SarIra-Athma sambhandham (relationship between body and soul) between jagath (universe) and emperumAn is explained.
  • In the 8th pAsuram, the refutation of the principle of three deities (brahmA, vishNu, rudhra) being equal is explained.
  • In the 9th pAsuram, the refutation of sUnyavAdha (philosophy of voidness) principle is explained.
  • In the 10th pAsuram, bhagavAn‘s vyApthi saukaryam (convenient omnipresence) is explained.
• thAn kaNdu – As said in SrI bhagavadh gIthA 11.8 “… dhivyam dhadhAmi thE chakshu: paSya mE yOgam aiSvaram” (I am giving you a divine set of eyes to behold my universal form which cannot be seen by your material eyes), emperumAn blessed unblemished knowledge and devotion, and AzhwAr saw everything by his grace.

Such aspects which are shown by him,

• uyar vEdha nEr koNduraiththu – Explaining these principles in the style of most authentic pramANam, vEdham which is apaurushEya (unauthored), nithya (eternal), nirdhOsha (faultless) and which cannot be refuted by other reasons like in the case of other pramANams such as prathyaksha (perception) and anumAna (inference). It is explained in this following manner:
  • his being with auspicious qualities as explained in thaiththirIya upanishath “sO’SnuthE sarvAn kAmAn saha“, is explained by “nalam udaiyavan” [1st pAsuram].
  • his great mercy as explained in thaiththirIyam – nArAyaNa “dhAthu: prasAdhAn mahimAnam“, is explained in “aruLinan” [1st pAsuram].
  • his being with divine form as explained in vishNu sUktham “thadhvishNO: paramam padham sadhA paSyanthi sUraya:“, is explained in “ayarvaRum amarargaL adhipathi yavanavan thuyaraRu sudaradi” [1st pAsuram].
  • his distinguished divine nature as explained in thaiththirIya upanishath “sathyam gyAnam anantham brahma“, “Anandhamaya:” and “AnandhO brahma“, is explained in “uNar muzhu nalam” [2nd pAsuram].
  • his being the lord of ubhaya vibhUthi (spiritual and material realm) as explained in purusha sUktham “pAdhOsya viSvA bhUthAni thripAdhasyAmrutham dhivi” and “pathim viSvasya“, which imply that leelA vibhUthi is also his, are explained in third pAsuram starting with “ilanadhu“.
  • his having everything as prakAra (attributes), everything as SarIra (body) and his being worshippable by everyone as explained in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma“, katavalli upanishath 2.4.11 “nEhanAnAsthi kinchana” (There is no plurality of entities)  and in thaiththirIya upanishath “sa AthmA angAnyanyA dhEvathA” respectively are explained in nAmavan [4th] pAsuram and avaravar [5th] pAsuram.
  • his being the controller of all actions and inaction as explained in “thEna vinA thruNAkramapi nachalathi” and SrI bhagavath gIthA 18.61 “ISvara: sarvabhUthAnAm hrudhdhESE’rjuna thishṭathi | bhrAmayan sarvabhUthAni yanthrArUdAni mAyayA ||“, is explained in ninRanar irundhanar [6th] pAsuram.
  • his having everything as body as explained in bruhadhAraNyaka upanishath 5.7 “yasya AthmA SarIram yasya pruthivI SarIram“, his all pervasiveness as explained in nArAyaNa sUktham “anthar bahiScha thath sarvam vyApya nArAyaNa: sthitha:” and his Sriya:pathithvam (being the consort of SrI mahAlakshmi) as explained in purusha sUktham “hrISchathE lakshmIScha pathnyau” are explained in thida visumbu [7th] pAsuram.
  • his supremacy over everyone as explained in nArAyaNa sUktham “nArAyaNa param brahma thathvam nArAyaNa: para:” with which the equivalence of thrimUrthis (brahma, vishNu, rudhra) is refuted, is clearly explained in “surarari varu nilai” [8th] pAsuram.
  • sUnyavAdhi (philosopher who speaks about voidness being truth) who is vEdha bAhya (one who doesn’t accept vEdham) is refuted by “uLan enil” [9th] pAsuram.
  • his convenient omnipresence as explained in thaiththirIya upanishath “aNOraNIyAn“, is explained in “parandha thaN paravai” [10th] pAsuram.
• uyar vEdha nEr koNduraiththu [continued] – In this  manner, from the first pAsuram, AzhwAr mercifully explained the principles in line with vEdha mArgam [the path shown by vEdham]. It is because of this reason, mAmunigaL mercifully said “uyar vEdha nEr koNduraiththu“; AzhwAr too mercifully recognised the authenticity of Sruthi by saying “sudar migu suruthi” [in 7th pAsuram]. As said in “ahanthA brahmaNas thasya” (pirAtti is the consciousness of brahmam), as pirAtti is part of emperumAn‘s svarUpam, it can be said that where emperumAn is present, pirAtti, who is said to be his prime identity, will also be present.
• mayarEdhum vArAmal – mayarvu – agyAnam (ignorance). To not have even a little tinge of that. Just as emperumAn removed AzhwAr‘s ignorance without a trace as said in “mayarvaRa“, to remove their (humans’) ignorance in bhagavAn’s matters, by eliminating their gyAna anudhaya (lack of knowledge), anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (understanding the object’s attributes incorrectly) without a trace.
• mAnidarai vAzhvikkum mARan sol – It will uplift those who have human birth through his divine words which contain instructions to others while revealing his own experience. Uplifting means engaging them in bhagavath vishayam to be said as in thaiththirIya upanishat “santhamEnam” (to be existing), as he himself was made to worship and rise [by emperumAn].
• mARan sol vErAgavE viLaiyum vIdu – That is, one will acquire gyAnam about bhagavAn through the divine words of AzhwAr who is focussed on uplifting everyone, and with that gyAnam one will attain liberation; one will acquire liberation only through words [which reveal knowledge]. This is mercifully spoken based on AzhwAr’s words in 11th pAsuram “paran adi mEl kurugUrch chatakOpan sol niraniRai Ayiraththu ivai paththum vIdE” (These 10 pAsurams among the thousand pAsurams, are offered by nammAzhwAr (who is born in AzhwArthirunagari) at the lotus feet of emperumAn who is the supreme lord). Alternatively, mAmunigaL is saying that one will attain liberation by AzhwAr’s divine name itself. It could be either by AzhwAr’s words or by words on AzhwAr. It is said in kaNNinuN chiRuth thAmbu 11 “… thenkurugUr nagar nambikku anbanAy madhurakavi sonna sol nambuvAr pathi vaikuntham kANminE” (SrIvaikuNtam (paramapadham) will be the residing place for the ones who firmly believe in this dhivya prabandham that is spoken with devotion by madhurakavi AzhwAr (me) towards nammAzhwAr who is devoted to all bhAgavathas who are dear to emperumAn who is partial towards his devotees).

adiyen sarathy ramanuja dasan

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<< thaniyans

AzhwAr – emperumAnAr – jIyar

sarvESvaran, who is Sriya:pathi (divine consort of SrI mahAlakshmi), bestowed unblemished knowledge and devotion to nammAzhwAr as said in thiruvAimozhi 8.8.11 “thirumAlAl aruLappatta SatakOpan” (nammAzhwAr, who was blessed by SrIman nArAyaNa); such AzhwAr who became the recipient of such unconditional mercy of emperumAn, mercifully sang dhivya prabandhams such as thiruvAimozhi as said in kaNNinuN chiRuth thAmbu 8 “aruL koNdu Ayiram in thamizh pAdinAn” (with great mercy, nammAzhwAr sang sweet thousand pAsurams); out of his great compassion, he also instructed madhurakavi AzhwAr et al as said in nAnmugan thiruvandhAdhi 1 “andhAdhi mElittu aRiviththEn AzhporuLai sindhAmal koNminIr thErndhu” (I am singing the deep principles in this andhAdhi form of poems, you analyse and behold the same); not only that, he influenced and reformed everyone to be like himself as said in thiruvAimozhi 6.7.2 “Urum nAdum ulagamum thammaip pOl” (to change the residents of the town, country and the world to be like him) and in kaNNinuN chiRuth thAmbu 10 “seyal nanRAgath thiruththip paNi koLvAn” (AzhwAr who educates and reforms others well to improve their conduct); but subsequently, these dhivya prabandhams slowly disappeared over time; thinking about this in his divine heart, AzhwAr thought “who will rejuvenate this?” and mercifully blessed nAthamunigaL as said in upadhESa raththina mAlai 36 “aruL peRRa nAthamuni“, bestowed him divine knowledge, and mercifully revealed SaraNAgathi (dhvaya mahAmanthram) with the help of thiruvAimozhi which is known as dhIrga SaraNAgathi (continuous surrender) through the divine eyes [the divine vision acquired by nAthamunigaL].

In this manner, nAthamunigaL who was the recipient of AzhwAr’s divine mercy, classified these dhivya prabandhams under iyal (prose) and isai (poem) [and nAtakam (drama)] and conducted them; further, he taught these dhivya prabandhams along with the principles of prapaththi (surrender) to Asthikas (faithful disciples) such as kurugaik kAvalappan, uyyak koNdAr et al; they in turn taught these principles to nAthamunigaL’s divine grandson ALavandhAr, through maNakkAl nambi. Subsequently, ALavandhAr nurtured those principles and propagated them and by his grace emperumAnAr who is known as in rAmAnusa nURRandhAdhi 1 “mARan adi paNindhu uyndhavan” (one who lived gloriously by surrendering at the divine feet of nammAzhwAr) too nurtured it further as said in thiruvAimozhi thaniyan “vaLarththa idhath thAy” (foster mother who nurtured); subsequently, the many AchAryas who had surrendered at the lotus feet of SrI rAmAnuja such as embAr, kUraththAzhwAn, bhattar, nanjIyar propagated these principles through brief commentaries; subsequently, by lOkAchArya who is named nampiLLai, who is considered as an incarnation of nammAzhwAr himself, thiruvAimozhi spread everywhere like a flood, in the form of elaborate commentary (eedu vyAkyAnam) and it spread further as explained in upadhESa raththina mAlai 49 “Angavar pAl peRRa” (as received from him, nampiLLai). To indicate that thiruvAimozhi, which is known as dhIrga SaraNAgathi, was nurtured and propagated by nAthamunigaL, yAmunamuni, rAmAnuja muni et al up to dhEvadhipa (nAlUr AchchAn piLLai), two thaniyans “nAtham pankajanEthra” and “thiruvaruL mAl” were composed (can be seen in http://divyaprabandham.koyil.org/index.php/2015/03/bhagavath-vishayam-thaniyans/). This eedu which was propagated by the lineage of aforementioned AchAryas reached maNavALa mAmunigaL [who is like a lake which received all of these] who is praised  as “kAnthOpayanthruyamina: karuNaikasindhO:“, through thiruvAimozhip piLLai who is praised as “dhEvap perumAL kaikkoNdu aruLum thirumalai AzhwAr” (SrISailESa who was acknowledged by varadharAjap perumAL).

It is because of this reason, maNavALa mAmunigaL was hailed as:

• AryAchchrISailanAthAdhigatha Satajith SUkthi bhAshOmahimnA yOgIndhrasyavathArO’yamithihi kathitha:
• thiruvAimozhip piLLai thiruththAL sErndhu angu urai koL thamizh maRaikkum maRai veLLaththukkum OdamAy AriyargaL itta nUlai uLLuNarndhu (Taking shelter of the divine feet of thiruvAimozhip piLLai, mAmunigaL, fully understood thiruvAimozhi and its commentaries)
• thamizh vEdhamAgiya Odha veLLam karai kaNda kOyil maNavALa mAmuni (SrIrangam maNavALa mAmunigaL who saw the boundary of the flood of thiruvAimozhi)

Since mAmunigaL is known as eettup perukkar (one who nurtured eedu vyAkyAnam), perumAL desired in his divine heart to hear the meanings of thiruvAimozhi which is on himself as said in thiruvAimozhi thaniyan “madhiL arangar vaN pugazh mEl AnRa thamizh maRaigaL” (the thiruvAimozhi pAsurams which are sung on the great qualities of SrI ranganatha who is the fortified SrIrangam) and heard the same from him.

Only after this, through the AchAryas starting with SrI bhattanAtha muni (paravasthu pattarpirAn jIyar), SrI vAnamahAdhri yOgi (ponnadikkAl jIyar) et al who were like canals, thiruvAimozhi’s meanings reached all the places by maNavALa mAmunigaL’s speech which attracted everyone, starting from emperumAn himself, to everyone else. This is why mAmunigaL‘s importance is highlighted in both affirmation and negation, as in “maNavALa mAmuni thORRiya pinnallavO thamizh vEdham thulangiyadhu” (only after mAmunigaL’s appearance, thamizh vEdham, i.e. thiruvAimozhi became well known) and “maNavALA mAmuni vandhilanEl ARRil karaiththa puLi allavO thamizh AraNamE” (had mAmunigaL not appeared, thiruvAimozhi would have disappeared like tamarind which was dissolved in a river). mAmunigaL himself highlighted [the source of his knowledge and greatness of thiruvAymozhi] saying in upadhESa raththina mAlai 1 “endhai thiruvAimozhip piLLai in aruLAl vandha upadhESa mArgam” (the instructions which I received from my lord, thiruvAimozhip piLLai), Arththi prabandham 55 “mAran kalai uNavAgap peRROm” (I was blessed to have nammAzhwAr‘s prabandhams as my food) and “vakuLAbhUshaNa vAgAmruthASanam” (the food of nectarean words of nammAzhwAr).

mAmunigaL, who has such greatness, mercifully sings the meanings of thiruvAimozhi with utmost ease of learning and clarity, in this prabandham, as an outlet for his internal experience of thiruvAimozhi and to reveal the meanings of thiruvAimozhi which are difficult to grasp for everyone. The connection between each padhigam (dhaSakam, decad) is briefly explained by mAmunigaL in this prabandham.

There are many restrictions in this prabandham. They are:

• It should be in veNbA chandhas (meter) [a type of poem in thamizh, which makes it easy to read and understand, but difficult to compose].
• In the first half of each pAsuram, the essence of a padhigam should be present.
• The connection between padhigams should be highlighted [as shown in the introduction section of each padhigam in eedu vyAkyAnam].
• AzhwAr‘s divine name should be present in every pAsuram.
• The essence of AzhwAr’s name should be reflected [i.e. usage of AzhwAr’s name which is apt for the context of the pAsuram].
• pAsurams should be in andhAdhi style [ending of a pAsuram should relate to the beginning of the next pAsuram].

As this is the essence of the nectarean thiruvAimozhi as said in the thaniyan “thiruvAimozhi nURRandhAdhiyAm thEnai” (the honey named thiruvAimozhi nURRandhAdhi), as this has hundred pAsurams where each pAsuram brings out the essence of each padhigam, and as this is most relishable in day and night for those who have the desire for it as seen in the thaniyan “allum pagalum anubavippAr thangaLukku“, and not just that, as AzhwAr nURRandhAdhi (this prabandham) is as desirable as udaiyavar nURRandhAdhi (rAmAnusa nURRandhAdhi), for those who have attachment towards AzhwAr‘s divine feet, this will always be the object of meditation and recital.

In this prabandham, AzhwAr’s divine feet which are the charama parvam (ultimate state), are determined as the prApyam (goal) and prApagam (means); that will naturally stretch up to SrI rAmAnuja who is hailed as “parAnguSa pAdha bhaktha” (yathirAja vimSathi 1 – devotee of the divine feet of nammAzhwAr) and “satakOpar thEmalarth thAtkEyndhiniya pAdhugamAm endhai irAmAnusan” (the divine, apt sandals of honey-laden lotus feet of nammAzhwAr). udaiyavar was deeply immersed in AzhwAr since AzhwAr had the qualities of the divine consorts of emperumAn, nithyasUris, mukthAthmAs and mumukshus.

adiyen sarathy ramanuja dasan

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thaniyan 1

allum pagalum anubavippAr thangaLukkuch
chollum poruLum thoguththuraiththAn – nalla
maNavALa mAmuivan mARan maRaikkuth
thaNavA nURRandhAdhi thAn

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word-by-word meanings

allum pagalum – always, night and day
sollum poruLum – (sweet) words and their meanings
anubavippAr thangaLukku – for those who desire to enjoy them (for their heart’s content)
nalla – beneficial
maNavALa mAmunivan thAn – maNavALa mAmunigaL
mARan – mercifully spoken by nammAzhwAr
maRaikku – thiruvAimozhi, which is thamizh vEdham
thaNavA – well fitting
nURRandhAdhi – this prabandham in the form of 100 pAsurams in andhAdhi (ending of a pAsuram, relating to the beginning of the next pAsuram)
thoguththu – briefly
uraiththAn – mercifully gave

Simple Translation

For those who desire to enjoy sweet words and their meanings, always at night and day, maNavALa mAmunigaL mercifully gave the meanings of thiruvAimozhi, the thamizh vEdham in brief,  in this well fitting prabandham in the form of 100 pAsurams in andhAdhi.

thaniyan 2

mannu pugazh sEr maNavALa mAmunivan
than aruLAl utporuLgaL thannudanE sonna
thiruvAimozhi nURRandhAdhiyAm thEnai
oruvAdharundhu nenjE uRRu

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word-by-word meanings

nenjE – Oh heart!
mannu pugazh sEr – having eternal glories
maNavALa mAmunivan – maNavALa mAmunigaL
than aruLAl – out of his mercy
uL poruLgaL thannudanE – to reveal the deep meanings
sonna – mercifully spoke
thiruvAimozhi nURRandhAdhi Am thEnai – honey called as thiruvAimozhi nURRandhAdhi
uRRu – acquire
oruvAdhu – continuously
arundhu – drink

Simple Translation

Oh heart! Acquire the honey called as thiruvAimozhi nURRandhAdhi which was mercifully spoken by eternally glorious maNavALa mAmunigaL, out of his mercy, to reveal the deep meanings [of thiruvAimozhi], and drink it continuously.

adiyen sarathy ramanuja dasan

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

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SrIman nArAyaNan blessed nammAzhwAr with unblemished knowledge and devotion towards him. The overwhelming outpourings of nammAzhwAr became four wonderful prabandhams named thiruviruththam, thiruvAsiriyam, periya thiruvandhAdhi and thiruvAimozhi. Of these, thiruvAimozhi is considered as the essence of sAma vEdham. thiruvAimozhi covers all the important principles which are to be known by a mumukshu (liberation seeker), namely artha panchakam. nampiLLai’s eedu vyAkyAnam for thiruvAimozhi brings out the meanings of thiruvAimozhi in great detail.

thiruvAimozhi nURRandhAdhi is a wonderful prabandham composed by maNavALa mAmunigaL. This is a wonderful composition which was composed with many restrictions such as:

• It should be in andhAdhi type of poem to facilitate easy learning/recital
• Each pAsuram in this prabandham should have thiruvAimozhi’s each decad’s meaning as explained in eedu vyAkyAnam.
• Each pAsuram should have nammAzhwAr’s divine name and glories

This prabandham is most relishable and we will enjoy the meanings of the pAsurams with the help of the elaborate vyAkyAnam given by piLLai lOkam jIyar for this prabandham.

• thaniyans
• avathArikai (Introduction)
• pAsuram 1 – uyarvE paranpadiyai
• pAsuram 2 – vIdu seydhu
• pAsuram 3 – paththudaiyOrkku
• pAsuram 4 – anjiRaiya putkaL
• pAsuram 5 – vaLamikka mAl perumai
• pAsuram 6 – parivadhil Isan padiyai
• pAsuram 7 – piRavi aRRu nIL visumbil
• pAsuram 8 – Odu manam seygai urai
• pAsuram 9 – ivai aRindhOr
• pAsuram 10 – porum Azhi sangudaiyOn
• pAsuram 11 – vAyum thirumAl
• pAsuram 12 – thiNNidhA mARan
• pAsuram 13 – UnamaRavE vandhu
• pAsuram 14 – Adi magizh vAnil
• pAsuram 15 – andhAmaththanbAl
• pAsuram 16 – vaigundhan vandhu
• pAsuram 17 – kEsavanAl en thamargaL
• pAsuram 18 – aNaindhavargaL
• pAsuram 19 – emmA vIdum vENdA
• pAsuram 20 – kiLaroLi sEr
• pAsuram 21 – mudiyAr thirumalaiyil
• pAsuram 22 – munnam azhagar ezhil
• pAsuram 23 – ozhivilAk kAlam
• pAsuram 24 – pugazhonRu mAl
• pAsuram 25 – moymbARum mAlukku
• pAsuram 26 – seyya paraththuvamAy
• pAsuram 27 – payilum thirumAl
• pAsuram 28 – mudiyAdha Asai
• pAsuram 29 – sonnAvil vAzh pulavIr
• pAsuram 30 – sanmam pala seydhu
• pAsuram 31 – oru nAyagamAy
• pAsuram 32 – bAlaraip pOl
• pAsuram 33 – kOvAna Isan
• pAsuram 34 – maNNulagil mun kalandhu
• pAsuram 35 – vIRRirukkumAl
• pAsuram 36 – thIrppArilAdha
• pAsuram 37 – seelamigu kaNNan
• pAsuram 38 – ERu thiruvudaiya
• pAsuram 39 – naNNAdhu mAladiyai
• pAsuram 40 – onRumilaith thEvu
• pAsuram 41 – kaiyArum chakkaraththOn
• pAsuram 42 – poliga poliga
• pAsuram 43 – mAsaRu sOdhi
• pAsuram 44 – Ura ninaindha
• pAsuram 45 – enganE nIr munivadhu
• pAsuram 46 – kadal gyAlaththu
• pAsuram 47 – nORRa nOnbAdhiyilEn
• pAsuram 48 – ArAvamudhAzhwAr
• pAsuram 49 – mAnalaththAl mARan
• pAsuram 50 – piRandhulugam
• pAsuram 51 – vaigal
• pAsuram 52 – minnidaiyAr
• pAsuram 53 – nalla valaththAl
• pAsuram 54 – kuravai mudhalAm
• pAsuram 55 – thuvaLaRu sIr
• pAsuram 56 – mAludanE
• pAsuram 57 – uNNunjORu
• pAsuram 58 – ponnulagu
• pAsuram 59 – nIrAgi
• pAsuram 60 – ulaguyya
• pAsuram 61 – uNNilA
• pAsuram 62 – kangul
• pAsuram 63 – veLLiyanAmam
• pAsuram 64 – AzhivaNNan
• pAsuram 65 – kaRROr
• pAsuram 66 – pAmaruvu
• pAsuram 67 – EzhaiyargaL
• pAsuram 68 – mAyAmal
• pAsuram 69 – enRanai
• pAsuram 70 – inbakkavi
• pAsuram 71 – dhEvan
• pAsuram 72 – nangaruththai
• pAsuram 73 – angamarar
• pAsuram 74 – vArAmal
• pAsuram 75 – mAyan
• pAsuram 76 – ellipagal
• pAsuram 77 – irundhavan
• pAsuram 78 – kaNNiRaiya
• pAsuram 79 – karumAl
• pAsuram 80 – nedumAl
• pAsuram 81 – koNda
• pAsuram 82 – paNdai
• pAsuram 83 – OrAnIr
• pAsuram 84 – maiyAr
• pAsuram 85 – innuyir
• pAsuram 86 – urugumAl
• pAsuram 87 – engAdhalukku
• pAsuram 88 – aRukkum
• pAsuram 89 – malladimai
• pAsuram 90 – mAlumadhu
• pAsuram 91 – thALadaindhOr
• pAsuram 92 – kedumidar
• pAsuram 93 – vEymaruthOL
• pAsuram 94 – sArvAgavE
• pAsuram 95 – kaNNan
• pAsuram 96 – aruLAl
• pAsuram 97 – senjol
• pAsuram 98 – thirumAl
• pAsuram 99 – sUzhndhu
• pAsuram 100 – munimARan

adiyen sarathy ramanuja dasan

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