Daily Archives: January 18, 2019

thiruvAimozhi – 8.1 – dhEvimAr

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

Full series >> Eighth Centum

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the 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.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 67 – adhuvO nanRenRu

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

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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


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

archived in http://divyaprabandham.koyil.org

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