Monthly Archives: January 2019

periya thiruvandhAdhi 69 – agam sivandha

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avathArikai

AzhwAr says that because of the involvement that emperumAn had towards him, the cruel sins, which were the cause of taking another birth, got driven out.

Let us go through the pAsuram and its meanings:

agam sivandha kaNNinarAy val vinaiyArAvAr
mugam sidhaivarAm anRE mukki migum thirumAL
sIrkkadalai uLpodhindha sindhanaiyEn thannai
ArkkadalAm sevvE adarththu

Word by Word Meanings

valvinaiyar AvAr – cruel sins

agam sivandha kaNNinarAy – having reddish eyes, inside

mukki – feeling sorrowful

mugam sidhaivarAm anRE – wouldn’t the face droop?

migum thirumAL – the great consort of SrI mahAlakshmi

sIr kadalai – ocean of auspicious qualities

uL podhindha – having taken in

sindhanaiyEn thannai – me, who has such mind

sevvE adarththu – pressing tightly

aRkku adalAm – who can trouble?

vyAkyAnam

valvinaiyar AvAr agam sivandha kaNNinarAy mukki kugam sidhaivarAm anRE – Aren’t the cruel sins, who were ruling over us all along, forced to vacate their places, with their eyes red and their faces in sorrowful state, with an expression of “Having ruled here for such a long, we are being forced out”?

migum thirumAL sIrkkadalai uLpodhindha sindhanaiyEn thannai ArkkadalAm sevvE adarththu – Just as thArA had mentioned in SrI rAmAyaNam kishkinthA kANdam 15-21 “dhAthunAmiva SailEndhrO guNAnAmAkarO mahAn” (Just as a mountain is the repository of minerals, SrI rAma is a huge repository of auspicious qualities), who can get close enough to me and trouble me who has taken in the auspicious qualities of emperumAn, the greatest amongst everyone?

sIrkkadalai uLpodhindhaAzhwAr says that he has been able to consume the auspicious qualities of emperumAn which cannot be estimated at all.

sindhanaiyEn thannai Arkku adalAm sevvE adarththu – can anyone, having limited capabilities, control me who has taken in the inestimable qualities of emperumAn? The word mukki refers to mumbling something, without having the courage to say out loudly or without remaining quiet. Referring to sins as having sentience (vinaiyAr) and making them to have a face and eyes is indicative of the joy of AzhwAr, having successfully defeated the sins.

We will take up the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi nURRandhAdhi – 31 – oru nAyagamAy

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ramanuja-selvapillai-2Essence of thiruvAimozhi 4.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting the defects of worldly wealth etc in having inferior and impermanent nature, and is mercifully explaining it.

How is that done? AzhwAr who became joyous on enjoying bhagavAn as said previously in thiruvAimozhi 3.10.1sIr paravap peRRa nAn” (I who got to praise emperumAn‘s qualities), due to that joy, looking at those who are immersed in worldly pleasures etc instead of bhagavAn, again, considering that they are immersed in them due to not knowing their inferior and impermanent nature, instructs them about their defects in detail and instructs them to surrender unto the divine feet of SrIman nArAyaNa, in thiruvAimozhi 4.1oru nAyagamAy“; mAmunigaL mercifully explains the essence of this decad starting with “oru nAyagamAy“.

pAsuram

oru nAyagamAy ulagukku vAnOr
iru nAttil ERi uykkum inbam thiramAgA
mannuyirp pOgam thIdhu mAl adimaiyE inidhAm
panniyivai mARan uraippAl

Listen

word-by-word meanings

ulagukku – for this whole world
oru nAyagamAy – being the single lord
uykkum inbam – the pleasure which is enjoyed
vAnOr – by dhEvas (celestial beings)
iru nAttil – in the vast heaven
ERi – climbing
uykkum – the pleasure which is enjoyed
thiram AgA – will not remain permanently;

(further)
man uyir bOgam – the eternal self-enjoyment
thIdhu – is bad;
mAl adimaiyE – servitude towards bhagavAn
inidhu Am – enjoyable;
ivai – these principles
mARan panni uraippAl – as AzhwAr analysed and explained (are become known)

Simple Translation

AzhwAr analysed and explained principles such as a) the pleasure which is enjoyed being the single lord for this whole world will not remain permanently, b) the pleasure which is enjoyed in the vast heaven by dhEvas will not remain permanently, c) self-enjoyment which is eternal, is bad and d) servitude towards bhagavAn is enjoyable.

Highlights from vyAkyAnam

  • oru nAyagamAy … – mAmunigaL says “ulagukku – oru nAyagamAy – uykkum inbamum, vAnOr iru nAttil ERi uykkum inbamum thiramAgAdhu“. mAmunigaL is thinking about AzhwAr‘s words “oru nAyagamAy Oda ulagudan ANdavar” (Being the single lord, one who ruled the world) [1st pAsuram]. Being the emperor, as said in SrI rAmAyaNam ayOdhyA kANdam 2.7 “pANdurasyAthapathrasya” (of white umbrella), even the pleasure acquired if one rules everything under one umbrella, will be impermanent as highlighted in “enaiththORugangaLum ivvulagANdu kazhindhavar” (even those who ruled for a long period, perished) [4th pAsuram], “vAzhndhArgaL vAzhndhE niRpar enbadhillai” (those who lived gloriously, will not continue to do so forever) [6th pAsuram].
  • vAnOr irunAttil ERi ukkum inbam – The abode of dhEvas which is distinguished compared to the earthly pleasures, and the pleasures in there.

Even that is,

  • thiramAgA – not permanent. As said in “thE tham bhukthvA svarga lOkam viSAlam kshINE puNyE marthya lOkam viSanthi” (enjoys in vast heaven based on his puNya (virtues), and returns to earth after exhausting the puNya). Following the words of AzhwAr in “kudi mannum in suvargam eydhiyum mILvargaL” (Even if they attained the svarga which is having very enjoyable, seemingly permanent settlements, they will return) [9th pAsuram].
  • iru nAttil … – Even if they attained due to virtuous acts, it will not remain permanent. This is a sample for what is mentioned in SrI bhagavath gIthA 8.16AbrahmabhuvanAllOkA: punarAvarthinO’rjuna” (Oh arjuna! All worlds upto brahma lOkam are subject to destruction).
  • man uyirp pOgam thIdhu – As said in “iRugal iRappu” (mOksham ending in AthmA) [10th pAsuram], since this mOksham is in a restricted form, it is defective. man uyir bOgam means eternal self enjoyment which is unlike the previously explained pleasures which are impermanent; though this is permanent, in comparison with enjoying parabrahmam (bhagavAn), it is insignificant – hence it is called thIdhu.
  • panni ivai mARan uraippAl – mAl adimaiyE inidhAm – As AzhwAr analysed the insignificance and impermanence of these pleasures, service to Sriya:pathi, i.e. sarvESvaran, will be most enjoyable. mAmunigaL mercifully said “mAl adimaiyE inidhAm” based on
    • thirunAraNan thAL kAlam peRach chindhiththuymminO (meditate upon the eternally wealthy lord nArAyaNan’s divine feet immediately, without wasting any time and be uplifted) [1st pAsuram]
    • semmin mudith thirumAlai viraindhadi sErminO (surrender unto the divine feet of the divine husband of SrImahAlakshmi, who is having unstoppably radiant crown) [2nd pAsuram]
    • kadi sEr thuzhAy mudik kaNNan kazhalgaL ninaiminO (meditate upon the divine feet of krishNa whos is adorning a crown which is decorated with fragrant thuLasi) [3rd pAsuram]
    • panaiththAL madha kaLiRattavan pAdham paNiminO (you all worship the divine feet of the one [krishNa] who destroyed the mad elephant which had well rounded palm tree like feet) [4th pAsuram]
    • maNi minnu mEni nam mAyavan pEr solli vAzhminO (you live happily by reciting the divine names of the amazing lord who is having a blue-gem like radiant divine form and who lets (us devotees) enjoy him) [5th pAsuram]
    • AzhndhAr kadal paLLi aNNal adiyavarAminO (become a devotee/servitor to the lord who is having the deep, abundant ocean as his bed) [6th pAsuram]
    • paNam koL aravaNaiyAn thirunAmam padiminO (recite/practice the divine name of emperumAn who is reclining on AdhiSEsha with expanded hoods as bed) [8th pAsuram]
    • kodi mannu puLLudai aNNal kazhalgaL kuRuguminO (to acquire ever-lasting result, you should try to reach out to the divine feet of sarvESvaran who has periya thiruvadi staying eternally in his flag) [9th pAsuram]
    • maRugalil Isanaip paRRi vidA vidil vIdahdhE (surrendering unto bhagavAn who is the opposite of all defects, who is the controller of all and the lord who is the abode of all auspicious qualities and not leaving him ever in itself is parama purushArtham) [10th pAsuram]
    • ahdhE uyyap pugumARu (divine feet of emperumAn are the only means to be approached for AthmA‘s upliftment) [11th pAsuram]

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periya thiruvandhAdhi – 68 – kallum kanaikadalum

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avathArikai

In the previous pAsuram, AzhwAr had said “Other than singing praises on emperumAn’s divine feet, I do not want either liberation or pleasures”. This pAsuram says that emperumAn mingled completely with AzhwAr saying “Other than this AzhwAr I do not want other dwellings such as para (SrIvaikuNtam), vyUha (thiruppARkadal /milky ocean), archchai (deity form) etc”

Let us go through the pAsuram and its meanings:

kallum kanaikadalum vaigundha vAnAdum
pullenRozhindhanakol EpAvam vella
nediyAn niRam kariyAn uLpugundhu nIngAn
adiyEn uLLaththu agam

Word by Word Meanings

vella nediyAn – being very great

niRam kariyAn – emperumAn who is black in complexion

uL pugundhu – entering me

adiyEnadhu uLLaththu agam – from my heart

nIngAn – will not separate and go

(Hence)

kallum – thiruvEngadamalai (hills of thirumala)

kanai kadalum – roaring thiruppARdakal (milky ocean)

vaigundha vAnAdum – SrIvaikuNtam, also known as paramapadham

pul enRu ozhin dhana kol – have they become deserted (such that grass has grown tall)?

E pAvam – Oh, how sad!

vyAkyAnam

kallumAzhwAr refers to thirumalai as kal (stone). Is it correct to refer to thirumalai as kal? The relationship between AzhwArs and emperumAn is such that they would refer to thirumalai as kal, thiruvananthAzhwAn (AdhiSeshan) as tham pAmbu (his snake) (as in nAchchiyAr thirumozhi 10-3), and in verses such as mANiyAy maNNaLandhAy (measured the worlds as a bachelor), they refer to emperumAn as a bachelor.

kallum kanai kadalum vaigundha vAnAdum pul enRu ozhindhana kol EpAvam –  emperumAn does not appear to believe that there are certain divine locations such as thirumalai or that there is a vyUha location such as thiruppARkadal or that there is a paramapadham and that he has inclination towards these locations.

pul enRu ozhindhana kol – When looking at the way he [emperumAn] is engaged with my heart, it appears that those locations have become bushes (due to non-inhabitation). We could also consider the meaning of this to be – these divine dwelling places have become insignificant after emperumAn entered AzhwAr’s heart. periyavAchchAn piLLai, the commentator for this prabandham says that the attitude of AzhwAr while saying this is similar to the attitude of the girls who married the sage saubhari.

The reference is to a narration regarding a sage saubhari who took fifty human forms to marry fifty daughters of a king and lived in a palace with each of the fifty daughters. When the king went around his daughters’ palaces to check if they had any grievance, all of them said the same line “I have no problem, but my husband does not go to any other sister’s house”. In the same way AzhwAr says that emperumAn has forgotten all other residences and is dwelling only in his heart.

EpAvam – this appears to be the result of some sin; however, since there is no sin in this, we can consider this to be an expression of wonder.

vella nediyAn – being great in the quality of boundlessness, he cannot be defeated by anyone. Alternatively, the term vella could be taken to mean “very” (a lot) and thus the meaning of vella nediyAn could be taken to mean that emperumAn is one who is very great and there is none who is greater than he. Here, the term greatness refers to the greatness of his qualities.

niRam kariyAn – even if he does not have qualities, he cannot be given up due to the beauty of his form.

uLpugundhu nIngAn adiyEnadhu uLLaththu agam – entering my heart, he does not appear to consider leaving it. The opinion is that emperumAn appears to think that if he were to leave AzhwAr’s heart, then AzhwAr cannot sustain himself.

We will take up the 69th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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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.

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.

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

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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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