Monthly Archives: January 2019

thiruvAimozhi – 8.1 – dhEvimAr

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Audio

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 first decad – as AzhwAr desired to perform services in archAvAthAra sthalam, but could not have his desires fulfilled, with great sorrow, he feels great craving to serve emperumAn highlights the following aspects of him:

  1. his complete wealth (nithya vibhUthi and leelA vibhUthi, spiritual and material realms) which is the cause for AzhwAr’s desire
  2. the great enjoyability of his incarnations which are done for the protection of the realms
  3. his ability to eliminate the unfavourable aspects, while being humble towards his devotees
  4. his favourable and unfavourable forms towards his devotees and enemies respectively
  5. his protection in all different forms
  6. his being the AthmA of everything
  7. his being enjoyable in all different forms
  8. his reclining in the kshIrArNava (milk ocean) in protection for his devotees
  9. his residing in the parampadham (spiritual realm) which is the ultimate goal for everyone
  10. the ultimate greatness acquired by emperumAn’s great favour in the form of AzhwAr’s desire

AzhwAr meditated upon these aspects, and mercifully explains how such emperumAn appeared in front of him as per his desire and calmed him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr thought “sarvESvaran, as explained in paryanka vidhyA, remained seated on thiruvanthAzhwAn (AdhiSEshan), along with his dear consorts, being served by his eternal associates in thiruvARanviLai, to hear thiruvAimozhi; let me go there, make him listen to thiruvAimozhi, engage in favourable acts and enjoy him”; but it remained a desire, and could not be fulfilled. AzhwAr became very upset thinking “even as his dear consorts are present near him, even as the nithyasUris are present, even as the opulence to fulfil any of his desires is present, even as he has the divine archA (deity) form for the sake of his devotees, and even as there is no shortage in my desire, I am not getting my desires fulfilled!” AzhwAr expects only two qualities from sarvESvaran:

  • his being totally dependent on his devotees
  • his aptness to consider the sorrows of all other entities as his own, due to all other entities being his prakAram (form, attribute) and his being the prakAri (underlying soul)

AzhwAr did not see that happen towards himself; AzhwAr started excessively doubting “is sarvESvaran going to lose these qualities, after my birth?” emperumAn thought “if AzhwAr who sustains with knowledge about my qualities, suspects my qualities, he will not sustain himself; we cannot lose him; let me think about a means to pacify him” and said to him “Come on! Why are you unnecessarily doubting everything? Have I not done anything for you? I who favoured you to this extent, will also do the remaining favours; please do not unnecessarily doubt like this” and pacifies AzhwAr by manifesting his auspicious qualities starting with his ability to infuse enthusiasm in others and the favours he did to AzhwAr; AzhwAr being pacified, meditates upon those qualities and becomes pleased.

[nampiLLai explains how sIthA pirAtti highlights her excessive doubt, in SrI rAmAyaNam sundhara kANdam 26.13]

  • prAgya: – One who has great knowledge so that those who don’t have enough knowledge will not lose him, as he knows the ability of himself and the others.
  • kruthagyaScha – One who knows to present himself so that the one who approaches him will give up hatred towards him and start facing him favourably.
  • sAnukrOSScha – One who feels pity for the loss of those who don’t know how to approach him even after having sufficient knowledge.
  • rAghava: – This is not just his quality; it is coming in his family heritage.
  • sathvruththa: – One who fully exists for the nourishment of others.
  • kyAtha: – In this manner, he is popular even in the enemy camp.
  • niranukrOSaSSankE – Due to his non-arrival, I doubted perumAL (SrI rAma) who has all these auspicious qualities, to be a hard-hearted person who has none of these qualities. He will never be devoid of auspicious qualities.
  • math bhAgya sankshayAth – This is only due to my lack of fortune.

AzhwAr too said “aRivonRum sangippan vinaiyEn” (I being sinful, doubt emperumAn’s qualities) [7th pAsuram]. ALavandhAr mercifully explains this SlOkam to be matching this decad.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 67 – adhuvO nanRenRu

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avathArikai

AzhwAr tells his heart “When emperumAn is sweet and is also the ordained lord, instead of asking for paramapadham or any other wish, keep praising his divine feet”. Let us go through the pAsuram and its meanings:

adhuvO nanRenRu angu amarulagO vENdil
adhuvO poruLillai anRE adhu ozhindhu
maNNinRu ALvEn enilum kUdu(m) mada nenjE
kaNNan thAL vAzhththuvadhE kal

Word by Word Meanings

angu adhu nanRu enRu – knowing that enjoying emperumAn at paramapadham (SrI vaikuNtam) is good

amar ulagu vENdil – if (you ) desire SrIvaikuNtam, the dwelling place of nithyasUris

adhu – that paramapadham

poruL illai anRE – is not a significant material (which emperumAn cannot grant us)

adhu ozhindhu – leaving aside desiring that paramapadham

maN ninRu ALvEn enilum – if one desires to remain in this world and enjoy its pleasures

kUdum – it is possible (for us to get that)

mada nenjE – Oh mind, which is obedient towards me!

kaNNan thAL – (leaving aside all these things) only the divine feet of kaNNan (krishNa)

vAzhththuvadhE – praising

kal – learn

vyAkyAnam

adhuvO nanRu enRu angu amarulagO vENdil adhuvO poruL illai anRE – if you (AzhwAr tells his heart) desire paramapadham, the place where nithyasUris dwell, thinking that it is apt to enjoy emperumAn in paramapadham, it is not something which emperumAn cannot grant us. The term amarulagu is a modification of the term amarar ulagu (word of nithyasUris). Just as nammAzhwAr had said in thiruvAimozhi 3-3-9vAnavar nAdu” (the country of nithyasUris), since emperumAn created SrIvaikuNtam only for the sake of nithyasUris, AzhwAr is referring to it as amarulagu.

vENdil – while emperumAn could be seen and enjoyed in this world itself, it is rare for someone to leave this aside and desire paramapadham as mentioned in periya thiruvandhAdhi pAsuram 53nin pugazhil vaigum than sindahiyilum maRRinidhO nI avarkku vaigundham enRaruLum vAn” (is your granting of SrIvaikuNtam to your devotees any sweeter than their minds in which they are constantly praising your auspicious qualities). The opinion here is that someone could think that enjoying emperumAn in this word is lowly since that experience is not permanent. Hence someone could desire to enjoy him in SrIvaikuNtam.

adhuvO poruL illai – it is not beyond emperumAn to grant us paramapadham. Just as it has been mentioned by AzhwAr in periya thiruvandhAdhi pAsuram 53 “ninnadiyArkku enseyvan enRE iruththi nI” (you are constantly thinking of what else you could do for your devotees), it is not great for emperumAn to grant SrIvaikuNtam for his devotees since he desires to grant it to them.

anRu adhu ozhindhu maN ninRu ALvEn enilum kUdum mada nenjE – instead of that paramapadham, if one leaves it aside and wants to stay in this world and enjoy its pleasures, emperumAn would grant that too.

mada nenjE – for emperumAn, granting either liberation [to reach SrIvaikuNtam] or pleasures [to enjoy in this world] is not difficult. More difficult is for us to have an attachment towards him. AzhwAr tells his mind “Since you are an obedient mind, you have that inclination (of engaging with emperumAn)”

When his heart asks him as to what it should do, AzhwAr tells it . . . .

kaNNan thAL vAzhththuvadhE kal – try to learn and sing praises on the divine feet of emperumAn, who is very simple  towards his devotees. The opinion is that even if emperumAn is willing to give both the vibhUthis (the spiritual realm, SrIvaikuNtam and the materialistic realm, samsAram), shun both and learn to praise him.

We will move on to the 68th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 66 – sUttAya nEmiyAn

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avathArikai

In the previous pAsuram, AzhwAr told his heart to carry out service to emperumAn. In this pAsuram, he tells his heart that emperumAn is such that he destroys enemies, he is sweet and he is the ordained entity for us and is the most apt entity for us to carry out kainkaryam.

Let us go through the pAsuram and its meanings:

sUttAya nEmiyAn thollarakkan innuyirai
mAttE thuyar izhaiththa mAyavanai Itta
veRi koNda thaN thuzhAy vEdhiyanai nenjE
aRi kaNdAy sonnEn adhu

Word by Word Meanings

nenjE – Oh my mind!

sUdu Aya nEmiyAn – one who has the divine disc which can be worn as an ornament

thol arakkan – [the demon] rAvaNa, who has been living for a long time, his

in uyirai – sweet life

mAttE – standing in close proximity

thuyar izhaiththa – one who created trouble

mAyavanai – one who has amazing power

Itta – abundant

veRi koNda – having lot of fragrance

thaN thuzhAy – wearing the cool garland of thuLasi

vEdhiyanai – one who is spoken of in the vEdham (sacred texts)

aRi kaNdAy – know about him

adhu sonnEn – I have instructed (you) this previous meaning.

vyAkyAnam

sUttAya nEmiyAnemperumAn has the divine disc, which not only annihilates enemies but is also suitable for being worn as an ornament.

thol arakkan innuyirai mAttE thuyar izhaiththa mAyavanai – one who has the amazing power of standing in close proximity to rAvaNa, the demon, and troubled his life which rAvaNa was protecting very carefully for a very long time. Just as it is mentioned in SrI rAmAyaNam yudhdha kANdam 60-3 “brahmadhaNda prakASAnAm vidhyuth sadhruSa varchasam I smaran rAghavabANAnAm vivyathE rAkshasESvara:  II ” (the kind of demons, rAvaNa, felt distressed thinking about the arrows of SrI rAma which have the lustre of the sceptre of supreme entity and the radiance of lightning), did not rAvaNa suffer so much, thinking about the powerful, divine arrows of SrI rAma which carried his name, that he felt suffocated by the weapons and arrows that he was carrying!

Itta veRi koNda thaN thuzhAy vEdhiyanaiemperumAn, who wears the garland of thuLasi which has so much of fragrance that one would think whether it is the repository of all the fragrance available, and who is spoken of in the vEdhas (sacred texts).

nenjE aRi kaNdAy sonnEn adhu – Oh dear heart! I have told you this. Know about it. Since emperumAn destroyed rAvaNa, he has the nature of annihilating enemies; since he is wearing thuLasi garland, he is sweet; since he is spoken of in the vEdhas, he is the ordained lord. AzhwAr tells his heart that for these reasons, know that he is the one for whom kainkaryam is to be carried out. This meaning is not easily available to anyone; know this.

We will take up the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 30 – sanmam pala seydhu

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dasavatara-azhwar

Essence of thiruvAimozhi 3.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of saying “for me who has my senses fully for the sake of bhagavAn, there is no shortcoming” and is mercifully explaining it.

How is that done? AzhwAr said “Not only my senses were withdrawn from others due to engaging my senses in them being inapt, I also got to engage my senses fully in bhagavAn; what more do I need?” in thiruvAimozhi 3.10sanmam pala pala“; mAmunigaL mercifully explains this starting with “sanmam pala seydhu“.

pAsuram

sanmam pala seydhu thAn ivvulagaLikkum
nanmaiyudai mAl guNaththai nAdORum – immaiyilE
Eththum inbam peRREn enum mARanai ulagIr
nAththazhumba Eththum oru nAL

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word-by-word meanings

ulagIr – “Oh residents of this world!
sanmam pala seydhu – incarnating many times
thAn ivvulagu aLikkum – himself protecting these worlds
nanmaiyudai – having goodness
mAl – sarvESvara’s
guNaththai – auspicious qualities
nAL thORum – always
immaiyilE – in this birth
Eththum inbam peRREn – acquired the joy of praising him”
enum mARanai – AzhwAr who mercifully explained
oru nAL – at least one day
nA thazhumba – to have your tongue scarred [due to that praising]
Eththum – praise.

Simple Translation

AzhwAr mercifully explained “Oh residents of this world! In this birth, I acquired the joy of always praising the auspicious qualities of sarvESvara who is having the goodness of incarnating many times and protecting these worlds; at least one day praise such AzhwAr, to have your tongue scarred [due to that praising].

Highlights from vyAkyAnam

As “sanmam pala pala seydhu” pAsuram [1st pAsuram] is the main pAsuram in this decad, mAmunigaL is mercifully explaining based on that.

  • sanmam pala seydhu – Assuming innumerable incarnations as said in “sanmam pala pala seydhu” [1st pAsuram], SrI bhagavath gIthA 4.5bahUnimE vyathIthAni” (countless births have passed), purusha sUktham “bahudhA vijAyathE” (incarnates many times).
  • sanmam pala seydhu thAn – He who is not bound by karma, incarnates many times for the sake of his devotees as said in SrI rAmAyaNam bAla kANdam 18 “kausalyAjanayath” (kausalyA gave birth) and in SrIvishNu purANam 5.3.14 “jathOham yaththavOdharAth” (I was born from your womb).
  • ivvulagaLikkum – Protecting the samsAris (worldly people) who don’t understand his greatness. It is said in SrI rAmAyaNam bAla kANdam 1.2 “guNavAn kaScha vIryavAn …” (Who is with guNam (qualities) in this world now? Who is very potent now?). Only sarvESvara has the quality of eliminating the enemies and gently caring for those who are his devotees. Here, it is talking about SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim | …” (Oh wise person! Except for hari who is well situated in sustaining others, no one has the ability to give protection) and “ulagil vaNmai udaiya arakkar asurarai mALap padai porudha nanmai udaiyavan sIr” (the qualities of the noble emperumAn who could destroy the cruel demons of this world) [1st pAsuram].
  • ivvulagaLikkum nanmai udaiya mAl guNam – Whatever AzhwAr said in “sIr paravap peRRa nAn” (I who got to enjoy emperumAn‘s qualities) is said by mAmunigaL here as “mAl guNaththai nAdORum – immaiyilE Eththum inbam peRREn“. After reaching the divine abode of SrIvaikuNtam (paramapadham), one would praise emperumAn as said in purusha sUktham “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu) and “viNNOr paravum” (praised by nithyasUris) and would enjoy bhagavAn‘s qualities as said in thaiththirIya upanishath “sOSnuthE sarvAn kAmAn sahabrahmaNa:“; I got the same joy of praising him and enjoying his qualities, here in this world itself. The same is explained in AchArya hrudhayam as “kuRaivu mUttup parividar thuyar thunbamallal dhukkam thaLarvuk kEdugaLinRi amruthAnandha magnarAnavar” (AzhwAr who became immersed in the ocean of nectar (bhagavAn’s qualities) after being freed from sorrow, limitations, fatigue etc).
  • Eththum inbam peRREn enum mARanai ulagIr nAththazhumba Eththum oru nAL – Oh wordly people! Praise the AzhwAr who said “I got to praise emperumAn‘s qualities”, until your tongue becomes scarred with that praising; even that need not be done for many days, just one day is sufficient. There is no restriction to praise as in the case of emperumAn as said in thiruvAimozhi 4.5.3vivil kAlam isai mAlaigaL Eththi mEvap peRREn vIvil inbam miga ellai nigazhndhanan mEviyE” (for me who got to  praise and elaborately speak about Saurya, vIrya, parAkrama and swAmithva, vAthsalya towards his devotees, there is no dissatisfaction (in enjoying any aspect of bhagavath vishayam)) and in thiruvAimozhi 6.4.6pagalirAp paravap peRREn” (I got to praise him in day and night); just once praising him to get a scar in the tongue – it will be most enjoyable in all manner. This relates to AzhwAr who is said in kaNNinuN chiRuth thAmbu 2nAvinAl naviRRu inbam eydhinEn” (I acquired joy just by reciting his name with my tongue).

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8th centum

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Focus of this centum – sathyakAmathvam – bhagavAn, the one with all his desires fulfilled

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted the strong hurdle which is eliminated by bhagavAn in the previous decad;in this centum, AzhwAr sets out to meditate upon how the hurdles are removed and the following aspects are highlighted by him:

  1. the presence of emperumAn who eliminates the hurdles, for the sake of his devotees
  2. though one may have attachment towards him, he would not be easily approachable for those who have not given up attachment towards other matters
  3. his being the independent cause for love in his devotees, being unable to bear their separation
  4. eliminating the most difficult hurdles for his devotees, and considering their wealth as his own
  5. as one develops love towards him who is the apt lord, the hurdles will be eliminated naturally
  6. his presence in close proximity, to eliminate the hurdles of the devotees
  7. his presence as antharyAmi through which he eliminated all the hurdles
  8. how bhagavAn reveals the inseparable purity of AthmA (self) and the distant faults which are incidental
  9. how emperumAn would transform the most faulty person to be engaged in purest service to him
  10. highlighting the elimination of hurdles after revealing the greatness of service to devotees even over service to himself (bhagavAn)

With these aspects, AzhwAr mercifully establishes the manner in which the hurdles which are shown previously, are eliminated.

We will see each thiruvAimozhi (decad) in detail.

  • mudhal thiruvAimozhi – First decad – “dhEvimAr (e-book – )
  • iraNdAm thiruvAimozhi – Second decad – “nangaL varivaLai“ (e-book – )
  • mUnRAm thiruvAimozhi – Third decad – “angum ingum“ (e-book – )
  • nAngAm thiruvAimozhi – Fourth decad – “vArkadA” (e-book –  )
  • aindhAm thiruvAimozhi – Fifth decad – “mAyak kUththA” (e-book –  )
  • ARAm thiruvAimozhi – Sixth decad – “elliyum kAlaiyum” (e-book –  )
  • EzhAm thiruvAimozhi – Seventh decad – “iruththum viyandhu“ (e-book – )
  • ettAm thiruvAimozhi – Eighth decad – “kaNgaL sivandhu“! (e-book –   )
  • onbathAm thiruvAimozhi – Ninth decad – “karumANikka malai“ (e-book – )
  • paththAm thiruvAimozhi – Tenth decad – “nedumARkadimai” (e-book – )
  • Full centum – e-book –

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 65 – kalandhu naliyum

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avathArikai

AzhwAr tells his heart “Let the celestial entities not serve him. You serve him, without any break”.

Let us go through the pAsuram and its meanings:

kalandhu  naliyum kadum thuyarai nenjE
malanga adiththu madippAn vilangal pOl
thonmAlaik kEsavanai nAraNanai mAdavanaich
chonmAlai eppozhudhum sUttu

Word by Word Meanings

nenjE – Oh mind!

kalandhu naliyum – being together with us and troubling us

kadum thuyarai – cruel sin

malanga adiththu – hitting it so well that it trembles

madippAn – to drive it away

vilangal pOl thol mAlai – being hard like a mountain which cannot be cracked, being ancient and great

kEsavanai – having beautiful bundles of divine locks

mAdhavanai – consort of SrI mahAlakshmi

nAraNanai – for nArAyanan

eppozhudhum – at all times

sol mAlai – garland made of words

sUttu – bedeck

vyAkyAnam

nenjE! kalandhu naliyum kadum thuyarai malanga adiththu madippAnAzhwAr tells his mind that all that it has to do is this, in order to drive away the cruel sin, which is troubling us by being together with us, so that we do not have to experience it. The sin has to be battered in such a way that it runs away, trembling.

What is that, which has to be done?

vilangal pOl thol mAlaik kEsavanai nAraNanai mAdhavanaich chol mAlai eppozhudhum sUttuemperumAn is like a mountain which cannot be cracked; he is ancient [existing from time immemorial]; he is great and cannot be estimated by anyone; he has beautiful locks; he has the quality of motherly forbearance towards his devotees; he is the consort of SrI mahAlakshmi. Bedeck such emperumAn with garland made of words, which will not droop ever and which will always retain its fragrance. Can we, who are very low, approach such a great emperumAn and bedeck him with a garland? Since he is mAdhavan, who has SrI mahAlakshmi always on his chest and since he is nAraNan who has lot of affection towards his devotees, he will lower himself so that we can decorate him with the garland. Since he has the cluster of sentient entities as his dwelling place, it is clear that nArAyaNan (one who has all the souls as his dwelling place) has motherly forbearance towards those entities.

We will take up the 66th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 29 – sonnAvil vAzh pulavIr

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bhagavan-nammazhwar

Essence of thiruvAimozhi 3.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting service to others being disastrous and service to bhagavAn being apt, and is mercifully explaining it.

How is that done? AzhwAr called out for emperumAn with unending desire; he thought “is there any companion for such calling out?” and looked at the worldly people; though they had body and senses which are meant to serve bhagavAn, they were using those to praise the lowly men of this world; seeing that, unable to tolerate that, AzhwAr gave good advice to them saying “it is not apt for you to praise unqualified persons leaving the apt emperumAn”; yet, they remained in their ways; hence, AzhwAr gave up on them and became pleased thinking about the benefit he got in thiruvAimozhi 3.9sonnAl virOdham“; mAmunigaL mercifully explains this starting with “sonnAvil“.

pAsuram

sonnAvil vAzh pulavIr sORu kURaikkAga
mannAdha mAnidarai vAzhththudhalAl ennAgum
ennudanE mAdhavanai Eththumenum kurugUr
mannaruLAl mARum sanmam

Listen

word-by-word meanings

sol nAvil vAzh pulavIr – Oh poets who have the ability in your tongue to make poems!
sORu kURaikkAga – for food and clothes
mannAdha mAnidarai – men who have short life span
vAzhththudhalAl – by praising through poems
en Agum – what is the benefit?
ennudanE – being with me
mAdhavanai – Sriya:pathi (lord of SrI mahAlakshmi)
Eththum enum – instructed them to praise
kurugUr man – AzhwAr, the leader of thirukkurugUr, his,
aruLAl – by the grace
sanmam mARum – birth [in this material realm] will stop

Simple Translation

Oh poets who have the ability in your tongue to make poems! What is the benefit of praising the men who have short life span, through your poems, for food and clothes? By the grace of AzhwAr, the leader of thirukkurugUr, who instructed them [everyone] to be with him and praise Sriya:pathi, their birth will stop.

Highlights from vyAkyAnam

  • sol nAvil vAzh pulavIr – Oh poets who are using the tongue which is meant to praise bhagavAn, to praise him! Are you not most intelligent?
  • sORu kURaikkAga mannAdha mAnidarai vAzhththudhalAl ennAgum – What benefit will you get by praising lowly men for lowly results such as food, clothes etc? It is explained that both dhrushta (worldly) and adhrushta (spiritual) benefits will not be attained, and this will only lead to disaster. mAmunigaL is thinking of AzhwAr’s words “ennAvadhu? eththanai nALaikkup pOdhum pulavIrgAL! mannA manisaraip pAdip padaikkum perum poruL” (Oh poets! How long will the great reward of great wealth which was achieved by singing the praises of impermanent humans, be of use?) [4th pAsuram]. This is not the same wealth which is explained in SrI rAmAyaNam yudhdha kANdam 21.7 “gO sahasra pradhAram” (the hands [of SrI rAma] which gave thousands of cows in charity) and SrI rAmAyaNam ayOdhyA kANdam 16.27 “sasarvAnarthi nOdhrushtvA samEpyaprathinandhyacha” (SrI rAma saw all the people who came there to behold him, approached nearer to them, greeted them).
  • ennudanE mAdhavanai Eththumenum – As said in “thiruvEnkataththu
    en Anai en appan emperumAn uLan AgavEen nAvil in kavi yAn oruvarkkum kodukkilEn” (the apt lord who is eligible to be praised by me, the benefactor who gives himself, who is present in thirumalA (thiruvEnkatam) where the beetles are making sweet humming sound, is sustaining himself (by these pAsurams in praise); I am unable to submit the sweet pAsurams coming out of tongue fulfilling its purpose to anyone else) [1st pAsuram], “OrAyiram pErum udaiya pirAnai allAl maRRu yAn kilEn” (I can only glorify the great benefactor who has boundless generosity and fame, and having unparalleled thousand divine names) [7th pAsuram], “pAdip pOyk kAyam kazhiththu avan thALinNaik kIzhp pugum kAdhalan mAya manisarai en solla vallEn en vAy koNdE” (I am desirous of shedding my body and taking shelter at the lotus feet of krishNa by spending long time in singing the individually unlimited countless qualities of his, matching his nature, and who is always desired by nappinnai who is having shining shoulders which are greater in comparison to bamboo) [8th pAsuram], “vAy koNdu mAnidam pAda vandha kaviyEn allEn” (I am not a poet who has come to sing mortal humans who are not apt to be praised, with my mouth) [9th pAsuram], “ulagam padaiththAn kavi” (the poet who sings the creator of this world) [10th pAsuram], AzhwAr highlighted his cessation from matters relating to others and his involvement in praising bhagavAn, advised others saying “come and praise my lord who is the lord of SrI mahAlakshmi, along with me who is a poet for him” and also his own reformation without anyone else’s advise [as he was directly reformed by bhagavAn himself].
  • kurugUr … – By the grace of AzhwAr, who is the leader of AzhwArthirunagari, birth [in this samsAram] which is the root cause for service to others, will be eliminated. AzhwAr was freed from bondage in material realm, by emperumAn’s divine glance. But for others, they will be freed from bondage by the grace of AzhwAr. As said in thiruviruththam 45 “sUzh piRappum marungE varapperumE” (will this worldly birth come near?) mARugai – elimination with the trace. The palaSruthi (result) for this decad is as said in “ivaiyum Or paththu ERkum perum pugazh solla vallArkkillai sanmamE” (for those who who are having great qualities and can recite this unparalleled decad, there is no birth) [11th pAsuram].

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 64 – paranAm avan

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

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avathArikai

Since AzhwAr touched upon the incarnations of emperumAn in the previous pAsurams, he says in this pAsuram that celestial entities such as indhra et al should have saluted emperumAn when he incarnated as SrI rAma and krishNa, by continuously meditating on him. This would have removed their deficiency that they could not go to paramapadham [to see emperumAn].

Let us go through the pAsuram and its meanings:

paranAm avan Adhal pAvipparAgil
uranAl oru mUnRu pOdhum maram EzhanRu
eydhAnaip puLLinvAy kINdAnaiyE amarar
kaidhAn thozhAvE kalandhu

Word by Word Meanings

anRu – at an earlier point of time

Ezh maram eydhAnai – one who shot a single arrow at and felled seven trees

puLLin vAy kINdAnai – one who tore the mouth of a demon who came in the form of a stork

avan – that emperumAn

paran Adhal – is the supreme entity

amarargaL – celestial entities

oru mUnRu pOdhum – at all times (past, present and future)

uranAl pAvipparAgil – if they think, with their minds

kaidhAn – (their) hands

kalandhu thozhAvE – will they not join together and worship him?

vyAkyAnam

oru mUnRu pOdhum uranAl avan paranAdhal pAvipparAgil maram Ezhu anRu eydhAnaip puLLin vAy kINdAnaiyE amarar kaidhAn kalandhu thozhAvE – at an earlier point of time emperumAn had incarnated for the sake of celestial entities,  as SrI rAma and carried out amazing activities such as shot down seven trees with a single arrow etc, and as krishNa and carried out amazing activities such as tearing the mouth of a demon, bakAsura, who came in the form of a stork etc. If these celestial entities such as brahmA, rudhra, indhra et al think of these activities through their minds, at all times, will their hands not worshsip emperumAn? AzhwAr feels sad that these celestial entities, due to their pride, think of emperumAn as one among themselves and are going the wrong way.

We will take up the 65th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 63 – pin thurakkum

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

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avathArikai

In the previous pAsuram, AzhwAr spoke about the way thrivikrama controlled mahAbali. In this pAsuram, he talks about how SrI rAma controlled the demons.

Let us go through the pAsuram and its meanings:

pin thurakkum kARRizhandha sUl koNdal pErndhum pOy
van thiraikkaN vandhaNaindha vAymaiththE anRu
thiruchcheyya nEmiyAn thIyarakki mUkkum
paruchcheviyum Irndha paran

Word by Word Meanings

anRu – during the time of SrI rAma’s incarnation

thiru seyya nEmiyAn – sarvESvaran (lord of all) who has vIralakshmi (wealth of victory) and reddish divine disc

thI arakki mUkkum – the nose of cruel demon sUrpaNakA

paru seviyum – stout ears

Irndha paran – having the greatness of severing them

pErndhum pOy – leaving from this world

van thirai kaN vandhu aNaindha (padi) – (the nature of) reaching thiruppARkadal (milky ocean) having strong waves

pin thurakkum – pushing from behind

kARRu izhandha – leaving from air

sUl – having water in its womb

koNdal – cloud

pErndhum pOy – going again

van thirai kaN – over ocean which has strong waves

vandhu aNaindha vAymaiththu – appears to be fitting well

vyAkyAnam

Our preceptors would give two different commentaries for this pAsuram. Since there was a shortcoming in each of these two commentaries, nanjIyar’s disciple nampiLLai would give a third interpretation which did not have either of these two shortcomings. These commentaries are described below:

pin thurakkum kARRihandha sUl koNdal pErndhum pOy van thiraikkaN vandhaNaindha vAymaiththe . . . . paran – The first two lines are to be considered as the analogy and the last two lines as the subject. The meaning of the last two lines is – sarvESvaran (lord of all), who has the wealth of victory and the reddish divine disc, has the greatness of having severed the cruel demon sUrpaNakA’s nose and stout ears. The meaning of the first two lines is – it appears that water laden cloud, which has lost the air that was pushing it from behind, comes back over the ocean which has strong waves, in a fitting way. In the first interpretation, since the term paran which denotes a sentient entity has been used, the term vAymaiththE has been changed to vAymaiyyan and the meaning for the pAsuram is considered as follows: SrI rAma, who destroyed the demons and returned to thiruppARkadal has the analogy of cloud, which, after separating from air which pushes it from behind (as a prime mover), goes back to the ocean. The second interpretation involves adding the word padi (nature) to the last word paran and getting the meaning as given in the text – the nature of SrI rAma is similar to the nature of cloud.

In the first interpretation, the word vAymaiththE is changed to vAymaiyyan and the meaning has been derived. In the second interpretation, the word padi has been added to the pAsuram and the meaning derived. Thus there is a shortcoming in each of these two interpretations. When nanjIyar mercifully gave these two interpretations to his disciple nampiLLai, the latter interpreted the meaning in a third way which did not call for any alteration to the pAsuram and presented that to nanjIyar. In this interpretation, the words pin thurakkum kARRizhandha sUl koNdal pErndhum pOy becomes the subject which is compared. This line also remains as the subject of the pAsuram. The nature of SrI rAma which is described in the last two lines becomes the analogy for the cloud. Now the vyAkyAnam for the pAsuram is as follows:

The water laden cloud (which reached the ocean) after losing the air which pushes it from behind is similar to SrI rAma, who, after severing the nose and stout ears of the cruel demon sUrpaNakA, reached thiruppARkadal again (at the end of his incarnation). Just as AzhwAr had linked the stars to thrivikrama’s incarnation in the 61st pAsuram, he links the cloud, which reaches ocean after losing its prime-mover air, to SrI rAma’s incarnation. The words van thiraikkaN vandhaNaindha are common to both the water laden cloud and rAmAvathAram (incarnation of Sri rAma) since both reach the ocean at the end. Air, which pushes the cloud from behind, helps it to roam around in the skies. In the same way, the prayers of celestial entities enable the incarnation of SrI rAma. Once their prayers have been answered, SrI rAma too, just like the cloud which has lost air, returns to thiruppARkadal. Just as the cloud is laden with water (for raining), SrI rAma is laden with mercy (which he showers on all). Thus, we can see that both the subject and the analogy are congruent in all aspects. The reference to severing of sUrpaNakA’s nose and ears is indicative of SrI rAma’s annihilating all the demons, down to rAvaNa.

We will take up the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 62 – mIn ennum kambil

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

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avathArikai

Since in the previous pAsuram, AzhwAr had spoken about emperumAn’s incarnation as thrivikrama, he continues to enjoy the same incarnation in this pAsuram too.

Let us go through the pAsuram and its meanings:

mIn ennum kambil veRi ennum veLLi vEy
vAnennum kEdilA vAnkudaikkuth thAnOr
maNikkAmbu pOl nimirndhu maNNaLandhAn nangaL
piNikkAm peru marundhu pin

Word by Word Meanings

mIn ennum kambil – in the rods of stars

veRi veLLi ennum vEy – having moon, the king of stars and Venus as the spokes

vAn ennum – having the name of sky

kEdilA vAn kudaikku – for the indestructible, huge umbrella

thAn – he (as thrivikrama)

Or maNi kAmbu pOl nimirndhu – as a unique handle with blue gem

maN aLandhAn – measured the worlds

pin – beyond that

nangaL piNikku – for our disease (of samsAram)

peru marundhu Am – is a great medicine

vyAkyAnam

mIn ennum kambilAzhwAr is making the sky as a simile for a unique umbrella. An umbrella needs rods on the outer periphery; it needs a handle to hold it and spokes which will link the handle and the rods. The cluster of stars would be like the rods of the umbrella.

veRi ennum veLLi vEy – The term veRi refers to moon, who is the king of stars. Isn’t moon called as “udupathi” (king of stars) and as “thArApathi” (king of stars)? The term veLLi refers to the luminescent planet Venus. These two are like the spokes for the umbrella. vEy – bamboo tube.

vAn ennum kEdilA vAn kudaikku – For the huge umbrella of sky which is stable until the time of deluge.

thAn Or maNikkAmbu pOl nimirndhu maNNaLandhAn – For this umbrella of sky, emperumAn became the handle, made of blue gems, grew to a huge form and measured the worlds.

pin nangaL piNikkup peru marundhu Am – Just as he measured the worlds and removed the hurdles of celestial entities in earlier times, he became the great medicine for our disease of samsAram (repeated cycle of births) in later times.

We will move on to the 63rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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