Monthly Archives: February 2019

thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.3.8 – enRE ennai

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr asks emperumAn “When are you going to have me under your divine feet permanently?”

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.

pAsuram

enRE ennai un ErAr kOlath thirundhadikkIzh
ninRE Atcheyya nI koNdaruLa ninaippadhudhAn?
kunREzh pArEzh sUzh kadal gyAlamuzhuvEzhum
ninRE thAviya nIL kazhal Azhith thirumAlE!

Listen

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

Ezh kunRu – the seven anchoring mountains
Ezh pAr – seven islands
sUzh – surrounded
kadal – the respective ocean
Ezh gyAlamum – seven worlds starting from bhUmi [i.e. bhU:, bhuva:, suva:, maha:, jana, thapa, sathya lOkams]
muzhu – fully
ninRE – in his standing posture
thAviya – measured
nIL – lengthy
kazhal – one who is having divine feet
Azhi – having thiruvAzhi (divine chakra, which highlights his lordship)
thirumAlE – Oh Sriya:pathi (lord of SrI mahAlakshmi)!
ennai – me (who is a caring servitor for you)
un – your (tender, enjoyable)
Er – beautiful
Ar – abundant
kOlam – having decorated with ornaments
thirundhu – naturally beautiful
adikkIzh – under the divine feet
ninRE – remaining (without ever separating)
Atcheyya – to serve (by performing mangaLASAsanam matching your Sriya:pathithva (being the lord of SrI mahAlakshmi), saukumArya (tenderness) etc)
nI – you
koNdaruLi – acknowledging (in your divine heart)
ninaippadhudhAn – mercifully think (to make these occur)
enRu – when?

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

Oh Sriya:pathi who remained in standing posture and is having the lengthy divine feet which fully measured the seven anchoring mountains, seven islands, the respective ocean which surrounds those islands and the seven worlds starting from bhUmi and who is having the divine chakra! When are you mercifully thinking to acknowledge me to remain under your divine feet which are naturally beautiful and are decorated with abundantly beautiful ornaments and serve them? koNdaruLi is also recited as koNdaruLa.

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

  • enRE – When emperumAn said “we will fulfil your desire” AzhwAr asks “when?”
  • ennai – Me who cannot remain without caring for you.
  • un … – Under your naturally beautiful divine feet which are decorated with abundantly beautiful ornaments. The divine feet which must be performed mangaLASAsanam.
  • ninRE Atcheyya – Instead of accepting favours and leaving as said in yajur vEdham “dhEhimE dhadhAmi thE” (I will do something for you and you grant me something), to serve continuously.
  • nI koNdaruLa – Unlike my climbing on a resting elephant , you should consider in your divine heart that I should be engaged in some service.
  • ninaippadhudhAn – Only emperumAn‘s thought/desire will lead to results. AzhwAr considers that his own desire is useless.
  • kunREzh … – When emperumAn’s seated posture in thiruvaNparisAram itself as said in previous pAsuram “vaN parisAraththirundha” deserves to be performed mangaLASAsanam, when he performs super-human activities, should he not be performed mangaLASAsanam? Oh Sriya:pathi who is having the lengthy divine feet which measured the seven anchoring mountains, seven islands, the seven oceans which surround them and the seven types of worlds, in standing posture itself and who is having the divine chakra in his hand! When will I pamper and massage your tender divine feet to relax them, which measured the uneven earth though you are the Sriya:pathi who are carrying the divine weapons such as Sanka, chakra etc? Alternatively, AzhwAr is saying “You who can accomplish most difficult tasks, should mercifully think that I should reach your divine feet and serve there”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.3.7 – varuvAr selvAr

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “I am unable to help him there [in his incarnations] and becoming anguished due to that; further there is no one like me who travels along with emperumAn, to inform the presence  of me, the servitor, in the presence of periya pirAttiyAr, my female lord (swAmini) in thirupparisAram (thiruvaNparisAram) and help me attain emperumAn”.

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.

pAsuram

varuvAr selvAr vaN parisAraththirundha en
thiruvAzh mArvaRku en thiRam sollAr seyvadhen?
uruvAr chakkaram sangu sumandhu ingu ummOdu
oru pAduzhalvAn Or adiyAnum uLan enRE

Listen

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

varuvAr – those who come (from there)
selvAr – those who go (from here)
vaN – having distinguished wealth
parisAraththu – in thirupparisAram
en – to accept my service
irundha – mercifully present
thiruvAzhmArvaRku – for SrImAn (the lord of SrI mahAlakshmi)
uru – by physical beauty
Ar – matching
chakkaram – thiruvAzhi (divine chakra)
sangum – thiruchchangu (divine conch)
sumandhu – carrying
ingu – in this material realm
ummOdu – with you
orupAdu – remaining in close proximity to you
uzhalvAn – travel along
Or – (unparalleled) one
adiyAnum – servitor
uLan – is available
enRu – as
en – my
thiRam – matters
sollAr – not informing.

Since those who come do not bring him and those who go do not hear any response, AzhwAr thinks that they come and go for his own sake and hence says that they are not informing.

(when they don’t inform, for his acceptance)
seyvadhu – can be done
en – (becoming upset) how?

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

To accept my service, SrImAn (the lord of SrI mahAlakshmi) is mercifully present in thirupparisAram which has distinguished wealth; though many devotees come and go, there is no one present to inform my matters to such emperumAn that there is a servitor (me) who is available to carry your divine chakra and divine conch which match your physical beauty and travel along with you in this material realm, remaining in close proximity to you. Since those who come do not bring him and those who go do not hear any response, AzhwAr thinks that they come and go for their own sake and hence says that they are not informing. AzhwAr is becoming upset thinking “what can be done?”

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

  • varuvAr selvAr – People walk from AzhwArthirunagari to thirupparisAram considering it to be a lengthy/great route. AzhwAr thinks about those who are going there for their own purpose to be going there to inform his state and those who are arriving from there to be coming to invite him. He is not remaining inactive [instead he is waiting for them]. [AzhwAr thinks] We should care for thirupparisAram; further, we should care for emperumAn’s togetherness with pirAtti there. AzhwAr’s state of mind here is that he desires to serve both emperumAn and pirAtti, following them everywhere as iLaiya perumAL (lakshmaNa) said/did in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways).
  • en thiRam sollAr – They are not informing my state due to the absence of the one [pirAtti] who makes him listen to our requests! [there is some other reason]
  • en thiruvAzh mArvaRku – Because it is the abode where my female lord (swAmini) is present, whatever is informed will have value.
  • seyvadhu en – What shall I do in this situation?

When asked “If they are going for their own sake, what would they say there?” AzhwAr says

  • uru Ar chakkaram … – They are saying 1) One who is desirously carrying the beautiful AzhwArs (Sanka and chakra), 2) One who is carrying the AzhwArs who appear like ornaments and who negate the need for any other ornament.
  • ingu – In this samsAram where there is none to care for you.
  • ummOdu oru pAdu uzhalvAn – Following you on one side without ever leaving you. There is already iLaiya perumAL for one side.
  • Or adiyAnum uLan enRE – Saying that there is a person (me) who is ananyaprayOjana (one who does not expect anything but kainkaryam). They would remain resigned thinking that there is none as said in SrI bhagavath gIthA 7.19 “sa mahAthmA sa dhurlabha:” (Such large-hearted souls are rare to attain); there is no one to inform my matters saying “don’t think like that, there is one person (AzhwAr)”; what shall I do?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.3.6 – paNiyA amarar

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “sarvESvaran who is mercifully present in paramapadham to be cared by nithyasUris who have pure knowledge and devotion, has descended in this samsAram to eliminate the disease of bondage for all AthmAs here, causing fear in my heart”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Sixth pAsuram, when asked “Why are you fearing for emperumAn like this? Isn’t he the protector of all?” AzhwAr says “even when he is in paramapadham, enjoyed by nithyasUris, he is of the nature that one fears for his safety unnecessarily; why would I not fear for him when he appears with such form in this world?”

pAsuram

paNiyA amarar paNivum paNbum thAmEyAm
aNiyAr Azhiyum sangamum Endhum avar kANmin
thaNiyA vennOy ulagil thavirppAn thiruneela
maNiyAr mEniyOdu en manam sUzha varuvArE

Listen

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

(as said in “nakinkara:“, in any stage)
paNiyA – not to bow to (anyone’s foot for any reason)
amarar – nithyasUris’ (who are not ruled by anyone [other than emperumAn])
paNivum – (natural, fitting their nature) humility
paNbum – their qualities (such as gyAna (knowledge), prEma (love) etc)
thAmEyAm – being the target himself
aNi – in the form of ornaments
Ar – having enjoyability
Azhiyum – divine chakra
sangum – divine conch
Endhum – holding (to be enjoyable for such nithyasUris)
avar kANmin – see him

(while such caring nithyasUris are present)
ulagil – in this world
thaNiyA – occurring without reduction
vem – causing great heat
nOy – diseases (in the form of avidhyA (ignorance), karma (virtues and vices), vAsanA (impressions), ruchi (taste) and prakruthi sambandham (bondage))
thavirppAn – to eliminate
thiru – opulence (of perfect beauty, tenderness etc to be enjoyed by such nithyasUris)
Ar – having
neela maNi – like a blue gem
mEniyOdu – with divine form

(thinking “what will happen to this beautiful form?”)
en – my
manam – mind
sUzha – to be bewildered
varuvAr – descends in this samsAram.

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

sarvESvaran himself remains the target for the humility and qualities of nithyasUris so that they need not bow to (anyone else), is holding the divine chakra and divine conch in the form of ornaments to be enjoyed by them; to bewilder my mind, such emperumAn descends in this samsAram with the opulent, blue gem like divine form to eliminate the never-reducing diseases which cause great heat.

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

  • paNiyA amarar – Unlike others, nithyasUris never had any scope to bow to anyone. They are unlike those who previously worshipped inapt persons, atoned for such acts one fine day, atoned thinking as in thirukkurundhANdagam 12 “azhukkudambu echchilvAy” (dirty body [bowing to others] and contaminated mouth [praising others]) and eventually bowed to the apt persons [emperumAn, pirAttis, AchAryas]; that is those who did not engage in praising or serving others. With this, nithyasUris are differentiated from mukthAthmAs.
  • paNivum paNbum thAmEyAm – For their subservience and qualities such as gyAna (knowledge), emperumAn remains the target.
  • aNi Ar Azhiyum sangamum Endhum – While emperumAn holds the divine weapons, these divine weapons appear like all ornaments, and manifest his divine form to the nithyasUris; the nithyasUris would fear unnecessarily and perform mangaLASAsanam (well-wishing prayers) to him. Even they go through the same emotions as I do.
  • avar kANmin – It is such emperumAn who descends into this fearful abode. Is he coming here for his own benefit?
  • ulagil thaNiyA vennOy … thavirppAn – The never ending thApa thrayam (three types of sufferings viz Adhi baudhika (caused by other creatures), Adhi dhaivika (caused by divine/natural forces), Adhi Athmika (caused by self)).
  • thiru neela maNi Ar mEniyOdu – With invigorating, very tender form resembling a blue gem. Even if he decides to descend here, should he descend with such divine form?
  • en manam – My mind which has understood that he is roaming around in this samsAra with such tender form.
  • sUzha varuvArE – one who descends to make my mind spin in bewilderment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

Other

thiruvAimozhi – 8.3.5 – kodiyAr mAda

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, as emperumAn mercifully shows his merciful resting posture in thirukkOLUr and thiruppuLingudi to remove AzhwAr’s fears, AzhwAr asks him out of fear “instead of engaging in activities, why are you being pleased in mercifully resting like this?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Are you resting in thirukkOLUr and thiruppuLingudi without any distress, due to the fatigue from destroying the enemies and the activity in the incarnation of thrivkirama?”

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.

pAsuram

kodiyAr mAdak kOLUragaththum puLingudiyum
madiyAdhinnE nI thuyil mEvi magizhndhadhudhAn
adiyAr allal thavirththa asaivO? anREl ip
padidhAn nINdu thAviya asaivO? paNiyAyE

Listen

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

(even to be known by the enemies)
kodi – flags
Ar – abundantly present
mAdam – having mansions
kOLUr – thirukkOLUr
agaththu – inside

(to doubt that he is resting in many abodes due to the overwhelming fatigue)
puLingudiyum – in thiruppuLingudi
madiyAdhu – to not leave
innE – in this (composed) manner
thuyil mEvi – due to mercifully resting
nI – you
magizhndhadhudhAn – being pleased in this manner

(destroying rAvaNa et al who are enemies of your devotees)
adiyAr – devotees
allal – sorrow
thavirththa – eliminated
asaivO – due to the fatigue?
anREl – otherwise
i – this
padithAn – earth
nINdu – growing that day
thAviya – measured and accepted
asaivO – fatigue?
anREl – if it is not due to that
i – this
padidhAn – earth
nINdu – growing one day
thAviya – measured
asaivO – fatigue?

(through your distinguished voice, for me to know the reason for your fatigue and from where you got it)
paNiyAy – mercifully tell.

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

You are pleased to be mercifully resting in this composed manner in thirukkOLUr which is having mansions with abundance of flags and in thiruppuLingudi, to not leave from there;  are you resting here due to the fatigue of eliminating the sorrows of your devotees or due to the fatigue of growing that day to measure and accept this world? Mercifully tell me. AzhwAr‘s aim is to hold on to the divine feet which measured the world and the shoulders which won over the enemies.

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

  • kodi Ar mAdak kOLUr agaththum – In thirukkOLUr which is having mansions with flags atop; should you rest here with the flags atop which will let your enemies know your presence and attack you? No one fears for kodi (flag) like AzhwAr [kodi also means woman in thamizh – as AzhwAr is detached from worldly matters, this is highlighted in chAdu (double meaning)]. Should you not remain as in the case where your presence was kept secret due to fear for kamsa? In the previous pAsuram, this fear is not there, since both favourable and unfavourable were in annihilated state there [here, they are abundantly available].
  • puLingudiyum – This is also a reason for AzhwAr’s fear. AzhwAr thinks that emperumAn is resting in many places due to his overwhelming fatigue.
  • madiyAdhu – AzhwAr is saying that emperumAn is resting uncomfortably; alternatively, madi – laziness; indicating he is resting without laziness. That is, though knowing well that he is there for us, he does not give up thinking “there is no one approaching me and caring for me”.
  • innE – In this manner. Other than saying as in thirumAlai 23 “kidandhadhOr kidakkai” (unparalleled resting posture), there are no words to describe him.
  • nI thuyil mEvi magizhndhadhu thAn – Why have you who are avikAri (immutable), mercifully rested and become pleased? AzhwAr thinks that emperumAn is having a relaxed face and the reason for that is he was fatigued before and those who are fatigued will look relaxed as they get sufficient sleep.
  • adiyAr allal thavirththa asaivO – Is it the fatigue of destroying rAvaNa et al for the sake of indhra et al who surrendered at you divine feet, and eliminating their sorrows?
  • anREl – otherwise.
  • ippadi … – Did your tender divine feet become tired due to measuring the uneven world after growing up quickly on the same day of birth [as vAmana]?
  • paNiyAyE – Did your divine feet or shoulders become tired? Mercifully tell me; kindly grant me the opportunity to massage your shoulders or the divine feet whichever are tired. AzhwAr is asking emperumAn to speak so that he can find out the fatigue from the pitch of his tone. AzhwAr is thinking – even in dhivyadhESams, nothing is impossible for him; it is just that he has vowed not to speak, he is remaining silent.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.3.4 – gyAlam pOnagam

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr meditates about emperumAn‘s dangerous resting on the pipal leaf without anyone protecting him and thinks “what will happen to him?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. Seeing AzhwAr‘s fear [in previous pAsuram], emperumAn says “Am I not the one who protected the universe by digging it out of the ocean of deluge and placing it in my stomach? Don’t fear for me” and shows his form of being the protector of all; seeing that, AzhwAr fears further thinking “such protector of all, is now caught in the ocean of deluge”.

pAsuram

gyAlam pOnagam paRRi Or muRRA uruvAgi
Alam pErilai anna vasam seyyum ammAnE!
kAlam pErvadhu Or kAriruL Uzhi oththuLadhAl un
kOlam kAr ezhil kANaluRRu Azhum kodiyERkE

Listen

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

Or – being unparalleled
muRRA – very tender
uruvAgi – having a form
gyAlam – the great universe
pOnagam – as food
paRRi – consumed
Al – pipal
pEr – to be said
ilai – on a leaf
anna vasam seyyum – mercifully resting in sideways
ammAnE – Oh lord!

(thinking what danger will befall upon him in that deluge)
kAr – dark cloud’s
ezhil – having the beauty
un – your
kOlam – physical beauty
kANaluRRu – forcing to see
Azhum – becoming immersed (due to fear)
kodiyERku – for me who has cruel sin
pErvadhu – between one moment and the next
kAlam – time duration
Or – unparalleled
kAr iruL – having deep darkness
Uzhi oththu – like a kalpa (a night of brahmA)
uLadhu – is.

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

Oh lord who is having an unparalleled and a very tender form, who consumed the great universe as food and is mercifully resting in sideways on the pipal leaf! Your form has the beauty resembling the same of a dark cloud; I am having cruel sins to force you to show such form for me to see and be immersed in it; for me, this time duration between one moment and the next, is like a kalpa which is having deep darkness. Implies AzhwAr saying “your prowess of agaditha gatanA samArthyam (ability to unite contradicting aspects, ability to accomplish impossible tasks) and ability to protect everyone ends up causing more fear in me”.

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

  • gyAlam pOnagam paRRi – emperumAn consumed the whole of earth without realising “I won’t be able to digest it”. AzhwAr would think that emperumAn can’t even digest butter.
  • Or muRRA uruvAgi – He is so young that when milk spills on one cheek it will be visible in the other cheek. He is in a younger stage than the stage of nursing under mother yaSOdhA. AzhwAr’s heart is not focussing on emperumAn protecting everything during the danger of deluge and his amazing ability to rest on the pipal leaf after consuming the universe; AzhwAr is only looking at his tender nature.
  • Alam pEr ilai – There [under yaSOdhA’s care] he was at least resting on a cradle, but here he is dangerously resting on a tender pipal leaf.
  • pEr ilai – [other meanings for “pEr“] Moving leaf; blossoming leaf; “kathanvatan SiSuSSEthE lOkE nASam upAgathE | SAkAyAm vata vrukshasya pallavEthvithi vismitha: ||” (When the worlds were annihilated, this small child is resting on the tender leaf of a pipal tree. How amazing!). As said in periya thirumozhi 2.10.1 “iLan thaLiril kaN vaLarndha” (mercifully resting on a tender leaf), “Al ilai” is just for namesake. pEr ilai (big leaf) is also explained as viparItha lakshaNA (sarcasm), indicating that it is a small leaf.
  • anna vasam seyyum – After consuming the worlds, he is uncomfortably moving around on the leaf [due to indigestion]. Whatever he did in mother yaSOdhA’s cradle, he is doing the same here [causing fear in AzhwAr‘s mind that he will fall into the ocean of deluge]. In the cradle he did as said in periyAzhwAr thirumozhi 1.1.9 “kidakkil thottil kizhiya udhaiththidum” (while resting he would kick the cradle to break it). Being very childish to know “this will not digest”, mercifully resting on the small leaf in the ocean of deluge, moving around while being on such small leaf are all causing fear for AzhwAr.
  • ammAnE – Oh protector of all! Also, AzhwAr is fearing because this has not occurred to some anonymous person but for the protector of all.
  • kAlam … – As I keep thinking about your loneliness, the duration between one moment and the next feels like the unending dark kalpa (night of brahmA).
  • un kOlam kAr ezhil kANaluRRu – AzhwAr is saying “your dark, beautiful form”; alternatively AzhwAr is saying “your beauty which resembles that of a cloud”.
  • kANaluRRu Azhum kodiyERku – For me, the great sinner who desires to see your beautiful form to perform mangaLASAsanam (wishing for well being), yet not getting to see the same and suffering due to that. The fear in samsAram will be eliminated as one takes refuge of emperumAn; but I have committed such a great sin that I have this fear [for emperumAn’s well being] which will go on eternally without an end. There is no end for the fear of thinking “What will happen to the protector of all?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

Other

thiruvAimozhi – 8.3.3 – ALumALAr

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “emperumAn would descend in this material realm where people will oppose him without realising his nature and act based on the selfish prayer of some prayOjanAntharaparar (seeker of benefits other than kainkaryam); I am unable to help him during those times”.

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.

pAsuram

ALum ALAr Azhiyum sangum sumappAr thAm
vALum villum koNdu pin selvAr maRRillai
thALum thOLum kaigaLai Arath thozhak kANEn
nALum nALum nAduvan adiyEn gyAlaththE

Listen

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

gyAlaththu – in this world (where people like rAvaNa, dhuryOdhana et al live)
ALum – servitors (who care)
ALAr – not recognising (to have);
thAm – he (who is so tender to even be stared at)
Azhiyum – thiruvAzhi (divine chakra)
sangum – thiruchchangu (divine conch)
sumappAr – carrying (as if holding a mountain)

(even if there is someone for that)
vALum – nandhaka (sword)
villum – SrI SArngam (bow)
koNdu – carrying

(just as iLaiya perumAL (lakshmaNa) who is said in “prushta thasthu dhanushpANi:“)
pin selvAr – to follow
maRRu – anyone else
illai – not there;

(even if I think about following you)
thALum – divine feet (walking as said in “maththa mAthanga gAminam“)
thOLum – divine shoulders (which give shade as said in “bAhuchchAyAm avashtabdha:“)
kaigaLai – with my hands
Ara – fully
thozha – to worship and serve
kANEn – I am not seeing (with my eyes);
adiyEn – I (who have servitude as my nature) am

(as service which brings about glories to the lord is the life, like a hungry person searching for food)
nALum nALum – everyday
nAduvan – searching

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

emperumAn is not recognising any servitors in this world; there is no one else [other than lakshmaNa] to follow him carrying his divine chakra, divine conch, sword and bow; I am not seeing how I can fully worship and serve his divine feet and divine shoulders with my hands; I am searching [for this opportunity to serve] everyday.

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

  • ALum ALAr – There is none to care for him in both the realms [spiritual and material] as he is focussed on ruling over only one person [AzhwAr]. nithyasUris are focussed on enjoying bhagavAn and samsAris are focussed on enjoying worldly pleasures.
  • Azhiyum sangum sumappAr thAm – The weapons which are like ornaments for emperumAn, appear to be heavy mountain for AzhwAr. They appear as weapons for enemies and ornaments for devotees.
  • thAm – Should he not care for himself? Aren’t these his specific identities as said in periya thiruvandhAdhi 87 “eppOdhum kai kazhalA nEmiyAn” (one who has the inseparable chakra in his hand)? Are they heavy for him? They are heavy when he [who is most tender] carries them.
  • vALum villum koNdu – Would it not be apt if someone like iLaiya perumAL follows him carrying them? AzhwAr is saying “ALum ALAr, sumappAr thAm, pin selvAr maRRillai” so that emperumAn says “Should you who cares for me do that?” and engages him in service.
  • thALum thOLum – His divine feet which make beautiful steps will make one become very attracted and sing praises hailing his beautiful walk. It is said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first). And the shoulders which are swaying.
  • kaigaLai Ara – similar to those who say “vayirAra uNNa” (to eat to the full satisfaction of the stomach).
  • thozhak kANEn – It appears that worshipping and caring are synonyms [for AzhwAr]. I am not getting to worship him. “nama:” indicates exclusive existence for emperumAn. Saying “nama:” represents worshipping [Hence worshipping is the same as caring for him exclusively] .
  • nALum nALum nAduvan – Meditating upon his loneliness, I will anaylse “what will happen to him” everyday. As the relationship [between bhagavAn and AthmA] is eternal, the resulting care toward bhagavAn is also eternal.
  • adiyEn – I who am having knowledge about the true nature of the self. I who understand that it is natural for the servitor to bring about glories to the lord.
  • gyAlaththE – Am I unnecessarily fearing for emperumAn, while being in paramapadham? Why wouldn’t I fear when he is present in this world which has those who shoot brahmAsthram at him, who bind him with the nAgapASam (a type of weapon), who deceitfully invite him to make wrestlers attack him and who offer him a false throne [which leads to a deep pit].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

Other

thiruvAimozhi – 8.3.2 – saraNamAgiya

Published by:

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr condemns the seekers of kaivalyam (enjoying the self eternally).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr considering the seekers of kaivalyam also to be subservient to emperumAn, condemns them as they simply try to eliminate their old age, death etc through emperumAn who is capable of destroying the enemies.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

The seekers of kaivalyam say “Unlike material wealth, this (kaivalyam) is not temporary; isn’t this permanent?” AzhwAr condemns them here.

pAsuram

saraNamAgiya nAn maRai nUlgaLum sArAdhE
maraNam thORRam vAn piNi mUppenRu ivai mAyththOm
karaNap pal padai paRRaRavOdum kanal Azhi
araNath thiN padai Endhiya IsaRku ALAyE

Listen

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

(For those men who have three types of qualities viz sathva, rajas, thamas)
saraNamAgiya – refuge

(that which reveals the means to earn wealth)
nAl – having four divisions
maRai – vEdhas
nUlgaLum – SAsthras
sArAdhE – instead of depending upon (in the superficial meanings as said in SrI bhagavath gIthA 2.42 “vEdha vAdha rathA: pArtha nAnyadhasthIthi vAdhina:“)

(being mumukshus (seekers of liberation) and having overcome the three qualities)
karaNam – harmful tools
pal – many types
padai – enemy armies
paRRu – faith
aRa – to lose
Odum – to flee
kanal – fiery
Azhi – thiruvAzhi AzhwAn (SudharSana chakra)
araNam – protection
thiN – firm
padai – weapon
Endhiya – one who is holding
IsaRku – for sarvESvara
ALAy – being the servitor

(instead of bringing glories to him and caring for him, which match the servitude)
maraNam – death
thORRam – birth
vAn – great
piNi – disease
mUppu – old age
enRu – as said
ivai – the six types of changes
mAyththOm – we have got rid of them.

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

Instead of depending upon the SAsthras i.e. vEdhas having four divisions, which are said to be the refuge, we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies having many harmful tools to lose faith and flee. Implies “while the AthmA should exist fully for emperumAn, is it matching its nature to be selfish?”

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

  • saraNam … – AzhwAr is condemning saying – instead of engaging in pUrvabAgam (karma kANdam) which explains the means to attain wealth as said in SrI bhagavath gIthA 2.45 “thraiguNya vishayA vEdhA:” (vEdhams which are focussed on the well-being of the ones having the three qualities), pursuing vEdhAntha (gyAna kANda) which focusses on  liberation, surrendering unto sarvESvaran, we have eliminated our bodily connection!
  • saraNamAgiya – The knowledge which shows wealth and the means to attain such wealth.
  • nAnmaRai nUlgaL – SAsthram in the form of four vEdhams. nUl – SAsthram. It can also be considered as explaining Agamas etc separately by the word “nUl“. It is usually said in this manner as SAsthram in the form of vEdham. It is seen in Arsham “vEdha SAsthrA virOdhinA“.
  • maraNam thORRam – All we have done is to have attained the state of not having six types of changes such as birth, death, strong/well-known diseases, old age etc. This praising is in the mood of condemnation.
  • karaNap pal padai … – Explained as shining, fiery SudharSana chakra which remains to make the enemy armies which have have many divisions and harmful weapons flee without a trace; alternatively explained as shining, fiery SudharSana chakra which remains to make the groups of sense organs flee from the worldly pleasures without a trace.
  • araNath thiN padai – Being the protection for devotees, and being invincible by the enemies.
  • thiN padai – Even if ISvara fails his devotees, SudharSana chakra will not fail emperumAn‘s devotees.
  • Endhiya IsaRku – Because of holding SudharSana chakra, he has become sarvESvaran. For such emperumAn.
  • ALAyE – Why are they considered as servitors? Just as those who desire to serve bhagavAn, they too had bhagavath bhajanam (worshipping him) and they too had anthima smruthi (thoughts in the final moments before death).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.3.1 – angum ingum

Published by:

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

Full series >> Eighth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr is condemning the seekers of wealth saying “In this samsAram irrespective of being knowledgeable or not, instead of considering your tender nature and caring for you, they are considering you to be the means to attain their desirable goals”.

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.

pAsuram

angum ingum vAnavar thAnavar yAvarum
engum inaiyai enRu unnai aRiyagilAdhalaRRi
anganjErum pUmagaL maNmagaL AymagaL
sangu chakkarak kaiyavan enbar saranamE

Listen

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

angum – in the higher worlds (heaven etc)
ingum – in earth
engum – in all regions (such as pAthALa etc)
vAnavar – (favourable) dhEvas (celestial beings)
thAnavar – (unfavourable) asuras (demoniac beings)
yAvarum – humans and all (in the same manner)
unnai – you (who are with the enjoyable consorts)
inaiyai – such enjoyable person
enRu – as
aRiyagilAdhu – without knowing
alaRRi – calling out (highlighting his omnipotence etc which are useful for his protection)
pUmagaL – lakshmi who is an embodiment of the fragrance of flower
maNmagaL – bhUmi dhEvi (who is an embodiment of enjoyment due to being fragrant)

(further more)
AymagaL – nILA dhEvi (who has high family heritage)

(being captivated by his beauty, tenderness etc)
angam – his divine form
sErum – remaining inseparable and enjoying
sangu chakkaram – (enjoyable) AzhwArs
kaiyavan – emperumAn who holds them in their hands

(instead of enjoying)
saraNam – one who is the means for fulfilling our desires (due to having complete purushakAram (recommendation)  [in pirAttis])
enbar – will say.

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

In the higher worlds, the earth and all regions, the dhEvas, asuras, humans and all, without knowing that emperumAn is such an enjoyable person, would call out for him as the one who remains inseparable from lakshmi who is an embodiment of the fragrance of flower, bhUmi dhEvi and nILA dhEvi, and being enjoyed by them, who is having the AzhwArs (Sanka and chakra) in his hand, and will say “he is the means for fulfilling our desires”. Since emperumAn’s lordship is common for the unfavourable asuras also, being their refuge to fulfil their desires is also present in him. AzhwAr is upset that even those who seek other benefits from him are not thinking about his beauty, tenderness etc and caring for him.

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

  • angum ingum … – In the higher worlds and earth.
  • engum – pAthALa etc which are not explicitly mentioned here.
  • vAnavar – favourable ones.
  • thAnavar – dhAnava – unfavourable ones.
  • yAvarum – humans who are both favourable and unfavourable.
  • inaiyai enRu unnai – Knowing you to be of this particular nature – you who are the lord of all, to be having perfect tenderness. AzhwAr always thinks about emperumAn‘s tenderness only. Not knowing your nature of being like a tender bluish flower.
  • aRiyagilAdhu – not knowing – to not know to care for you. Whether it is the favourable dhEvas or unfavourable asuras or manushyas who are both favourable and favaourable, everyone is the same when it comes to caring for emperumAn. AzhwAr thinks that everyone should care for him.
  • alaRRi – They would cry out highlighting those statements from SAsthram which help them in getting his protection as in muNdaka upanishath “yassarvagya: sarvavith” (one who knows the basic nature and basic qualities of all entities) and in SvEthASvathara upanishath “… parAsya Sakthir vividhaiva SrUyathE SvAbhAvikI gyAna bala kriyAcha” (that supreme bhagavAn who has full ability and natural knowledge, strength etc). They don’t know that you are to be protected and cared for.
  • angam sErum … – Further, his tenderness and beauty are highlighted.
  • pUmagaL maNmagaL AymagaL … angam sErum – They would say that they have the pirAttis’ purushakAram to attain him. They would say – the one (SrIdhEvi) who says as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed), the one (bhUmi dhEvi) who says “What is the point in tolerating the wrongful deeds? Should you even see the wrong deed?” and the one (nILA dhEvi) who manifests her enjoyability so that he does not see anyone’s wrong deeds, are all present. But there is none who would perform mangaLASAsanam for their togetherness as seen in thiruppallANdu 1 “vadivAy nin vala mArbinil vAzhiginRa mangaiyum pallANdu” (Long live SrI mahAlakshmi who resides in the right side of your beautiful divine chest).
  • sangu chakkarak kaiyavan – There is none who is present to enjoy the divinely beautiful combination of his hand and the divine chakra. They would say “he is having the divine weapons to destroy our enemies”. AzhwArs think as in thiruppallANdu 1 “vadivAr sOdhi valaththuRaiyum sudarAzhiyum pallANdu” (Long live the most beautiful and radiant chakra which is in his right hand”.
  • enbar saraNamE – They would say that he is the means to fulfil their desires. There is none who realises that he is the desirable goal and is most tender-natured; [instead] they will send him to seek alms and face the arrows of the enemies.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 8th centum

thiruvAimozhi – 8.3 – angumingum

Published by:

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

Full series >> Eighth Centum

<< Previous decad

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 third decad, after AzhwAr enjoyed emperumAn‘s easy mingling with everyone, giving up attachment towards everything else and becoming attached to him, AzhwAr started fearing for such emperumAn’s lonely presence in this world for the sake of protecting his devotees ignoring his own enjoyability and tenderness, without any help amidst demoniac people and those who are not interested towards him, highlights the following aspects of him:

  1. his great enjoyability
  2. his having weapons for the destruction of enemies
  3. his not having any help
  4. his greatly beautiful form which makes one fear for eons if he was not seen even for a moment
  5. his tenderness which does not tolerate any fatigue
  6. Though having an enjoyable form, his engagement in destroying the enemies
  7. his Sriya:pathithvam (being the lord of SrI mahAlakshmi) which makes one engage in small kainkaryams at least
  8. his natural tendency to unite with everyone
  9. his state of not being understandable even by most knowledgeable persons
  10. his great prowess which makes even the most distinguished personalities to worship him

AzhwAr meditated upon these aspects, became weakened thinking “such emperumAn, disregarding his own beauty and tenderness, has descended in this samsAram which is filled with unfavourable persons, and is present here without any help; I am unable to serve him here as well”; seeing that, emperumAn shows his servitors and great prowess and AzhwAr becomes pacified and mercifully explains these in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, in the tenth pAsuram, as AzhwAr enjoyed emperumAn’s physical beauty saying “Or kOla neela nannedungunRam varuvadhoppAn” (walking towards me like a unique, attractive, tall, bluish, distinguished mountain with special minerals, herbs etc), AzhwAr forgot all his sufferings and thinks “He has descended in this evil samsAram with this beautiful form and roams around alone. Enemies, neutral people and those who are seeking worldly benefits are present in abundance and those who care for him are not seen in this samsAram; to fulfil the desires of seekers of wealth, he appears as one among the mortal beings, being subservient to some, and resides in temples and homes as archAvathAra emperumAn for those who are subsequent to vibhavAvathArams; for such emperumAn there is none who understands his tenderness and cares for him; I am unable to help him as well” and becomes upset for his loneliness and becomes scared; sarvESvaran pacifies him by manifesting his omnipotence and highlighting “Don’t fear that there is none who cares for me; mumukshus (liberation seekers), mukthAthmAs (liberated souls) and nithyasidhdhas (eternally liberated souls) are fully engaged in caring for me only; do I need anyone else to care for me?” and AzhwAr becomes pacified observing that. This is also explained as AzhwAr being upset for his loneliness that there is none along with him to care for sarvESvaran. AzhwAr thinks “nithyasUris are fully engaged in enjoying bhagavAn and hence are not caring for him; samsAris (bound souls) are fully engaged in worldly pleasures and hence are not caring for him; brahmA, rudhra et al are engaged in making him the target of the arrows [of the demoniac persons], and using him for their needs as said in thiruviruththam 92 ‘nIL nagar eri vaiththu aruLAy‘ (Mercifully burn down the great town of lankA); hence there is none who can accompany me to care for emperumAn”. The awareness of “SEshi (bhagavAn) being the rakshaka (protector) for the SEshavasthu (AthmA, the servitor)” is the first step for knowledge; but true knowledge is to extend that awareness further – as SEshavasthu is duty bound to bring about greatness to SEshi and realise the true nature of self, he should think “bhagavAn is to be protected and we are the ones who protect him”.

[This decad is highlighted as nammAzhwAr’s thiruppallANdu]

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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