Daily Archives: November 22, 2018

thiruvAimozhi – 7.10.11 – thIrththanukku aRRapin

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

Full series >> Seventh Centum >> Tenth 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 are well versed in this decad will be celebrated by ayarvaRum amarargaL (nithyasUris)”.

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.


thIrththanukkaRRa pin maRROr saraN illai enRenReNNith thIrththanukkE
thIrththa manaththananAgich chezhungurugUrch chatakOpan sonna
thIrththangaL AyiraththuL ivai paththum vallArgaLaith thEvar vaigal
thIrththangaLE enRu pUsiththu nalgi uraippar tham dhEviyarkkE


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

thIrththanukku – for emperumAn (who is the one who instructs the means)
aRRa pin – after becoming an exclusive servitor
maRRu – other
Or – any
saraN – means
illai – not having
enRu eNNi – determined
thIrththanukkE – for emperumAn (who has the supreme purity to free us from all our sins)
thIrththa – fully submitted
manaththananAgi – with the heart
sezhum – beautiful
kurugUr – leader of thirunagari (AzhwArthirunagari)
satakOpan – nammAzhwAr
sonna – mercifully spoke
thIrththangaL – individually being the abode of knowledge
AyiraththuL – among the thousand pAsurams
ivai paththum – this decad
vallArgaLai – those who can practice
dhEvar – nithyasUris
vaigal – always
tham – their
dhEviyarkku – divine consorts
pUsiththu – offering gifts
nalgi – friendship
thIrththangaLE – as purifying personalities (who remove the sins of samsAram)
enRu – as
uraippar – will hail.

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

nammAzhwAr, the leader of beautiful AzhwArthirunagari, after becoming an exclusive servitor for emperumAn, determined that there is no means other than emperumAn, with fully submitted heart for him, mercifully spoke the thousand pAsurams which are individually abodes of knowledge; among those thousand pAsurams, those who can practice this decad, will always be hailed as purifying personalities by nithyasUris to their divine consorts in a friendly manner, offering gifts.

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

  • thIrththan … – Instead of specifically saying “emperumAn is pure for certain persons”, he is the pure one for everyone other than him [as there is no adjectives for the first “thIrththan“]. thIrththam means one who is pure himself, and also will purify those who come in contact with him. As brahmA washed the divine feet of emperumAn who measured the world as said in thiruvAimozhi 2.8.6thIrththan ulagaLandha sEvadi“, that holy water was held by rudhra in his matted hair, to purify himself. rudhra is known as in thiruvezhukURRirukkaiARupodhi sadaiyOn” (one with matted hair, which has a river in it). He is known as gangAdharan. Now, all we need to do is to find the origin for that gangA; when analysed, one will find it to be connected to the divine feet [of emperumAn]; periya thirumozhi 4.2.6 “gangai pOdharak kAl nimirththaruLiya kaNNan” (krishNa who raised his foot to emanate gangA from it).
  • thIrththanukku aRRa pin – Also said as “after becoming an exclusive servitor for the one who manifested his great enjoyability and eliminated the taste for everything other than him”.
  • maRRu Or saraN illai enRu eNNiAzhwAr became clear that there is no other saviour than emperumAn.
  • thIrththanukkE thIrththa manaththanan Agi – Having the heart which is fully handed over to emperumAn who eliminated the taste in worldly pleasures. He himself said previously in thiruvAimozhi 2.6.4unai ninaindhu eLgal thandha endhAy” (Oh lord! meditating upon you, you bestowed on me detachment from worldly pleasures). Once the heart is placed on emperumAn, it will not go anywhere as said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one’s heart becomes attached to SrIman nArAyaNa, his worldly desires will disappear) and in bhArhaspathya smruthi “paramAthmani yO raktha: virakthOparamAthmani” (as one becomes attached to paramAthmA, he becomes detached from everything else). His beauty will not let us enjoy worldly pleasures as said in iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (those who worship emperumAn‘s divine shoulders will detest the small pleasures which are attained by those who are born in samsAram).
  • sezhum kurugUrch chatakOpan sonna – Mercifully spoken by AzhwAr who has the apt birth place [for becoming such servitor of emperumAn].
  • thIrththangaL Ayiram – The thousand pAsurams are thousand pure objects. Those who can practice this decad will be hailed as “always purest persons” by dhEvar, i.e. nithyasUris like thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEsha), sEnai mudhaliyAr (vishvaksEna) et al, while they enjoy with their dear consorts.
  • nalgi uraippAr tham dhEviyarkku – When the nithyasUris serve along with their dear consorts, to SrIvaikuNtanAtha, and when they reach an ecstatic state out of great bliss, which is explained as “Odam ERRik kUli koLLum dhaSai” (Some boatmen will allow passengers to board the boat without discussing the fare, and will negotiate the same when the boat reaches midway, where the passenger will not have an option to bargain), they will reveal everything to their consorts and explain the greatness of such SrIvaishNavas. Here, “Odam ERRik kUli koLLum dhaSai” means, assisting in kainkaryam [consorts will assist in the kainkaryam of nithyasUris and become joyful]. That is, as seen in how charamaSlOkam was protected and carefully taught [In thirukkOshtiyUr, emperumAnAr revealed the principles of the most confidential charama SlOkam (which was given to him by thirukkOshtiyUr nambi after severe tests), for those who assisted him to serve emperumAn with great joy, being satisfied with their service].
  • vaigalum pUsiththu – As in “one cannot touch the ocean during aparva [days other than mAsa pravESam, amAvAsyai, paurNami, prathamai and EkAdhaSi]”, there is no such rule. vaigal also means time. Just as AzhwAr prayed as in thiruvAimozhi 3.3.1ozhivil kAlam ellAm udanAy manni” (being together at all times) in bhagavAn related matters, nithyasUris who are well learned in this principle, will engage in the matters of emperumAn‘s devotees.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 47 – ninaiththiRainji

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emperumAn tells AzhwAr “You are considering me as the means and goal and keep praising me to spend your time. But the other people in samsAram are just the opposite of this” to which AzhwAr responds “They are people without your grace. Do not feel bad about this”.

Let us go through the pAsuram and its meanings:

ninaiththiRainji mAnidavar onRirappar enRE
ninaiththidavum vENdA nI nErE ninaiththiRainja
evvaLavar evvidaththOr mAlE adhu thAnum
evvaLavum uNdO emakku

Word by Word Meanings

mAlE – Oh sarvESvara! (who cannot be estimated)
mAnidar – manushyas (chEthanas or samsAris, dwellers of the materialistic realm)
ninaiththu – thinking
iRainji – worshipping
onRu irappar – will seek a small benefit
enRu – saying like this
nI – you
ninaiththidavum vENdA – do not think
nErE ninaiththu – thinking (of you), as you are
iRainja – to worship
evvaLavar – how much knowledge do they (samsAris) have?
evvidaththAr – in which place are they?
adhu thAnum – that too (seeking other benefits)
evvaLavum – even a little bit
emakku uNdO – do we (who have your grace), have?


ninaiththiRainji mAnidavar onRu irappar enRE nI ninaiththidavum vENdA – [AzhwAr tells emperumAn] Do not think that other samsAris are “thinking of me, falling at my feet but unlike you [AzhwAr] they do not ask for me as the benefit; they are asking for lowly benefits”.

nErE ninaiththiRainja evvaLavar evvidaththOr – who can think clearly that you are the natural means and goal? From which place and with what level of knowledge could they think this way? The implied meaning here is that only nithyars (permanent dwellers of paramapadham) and mukthars (those who have got liberated from samsAram and have attained paramapadham) could think this way.

mAlE – Oh the great entity! The opinion is that those with very low levels of knowledge cannot think of a great entity such as emperumAn and arrive at a conclusion that emperumAn is like this or that these are his qualities.

adhu thAnum evvaLavum uNdO emakku – Do I have such lowly quality that these samsAris have, of seeking other benefits from you? For persons like me who have your grace, there is no connection with other lowly benefits. It is no wonder that other samsAris, who do not have your blessing, ask for other benefits from you. The opinion is that emperumAn cannot dislike them because of this.

We will take up the 48th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org