Monthly Archives: March 2019

thiruvAimozhi – 8.4.10 – amarndha nAdhanai

Published by:

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

Full series >> Eighth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr becomes pleased saying “Being sarvESvara, to be the refuge for all creatures, he mercifully arrived at thiruchchengunRUr and mercifully stood there; I got to enjoy such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Since emperumAn is the natural lord, he is having the existence of incidental lords such as brahmA, rudhra et al at his disposal and considering their benefit as his own, he offers them his wealth, and is residing in thiruchchengunRUr; I got to unite with such amazing emperumAn”.

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

அமர்ந்த நாதனை அவர் அவர் ஆகி அவர்க்கு அருள் அருளும் அம்மானை
அமர்ந்த தண் பழனத் திருச்செங்குன்றூரில் திருச்சிற்றாற்றங் கரையானை
அமர்ந்த சீர் மூவாயிரவர் வேதியர்கள் தம்பதி அவனி தேவர் வாழ்வு
அமர்ந்த மாயோனை முக்கண் அம்மானை நான்முகனை அமர்ந்தேனே

amarndha nAdhanai avar avar Agi avarkkaruL aruLum ammAnai
amarndha thaN pazhanath thiruchchengunRUril thiruchchiRRARRang karaiyAnai
amarndha sIr mUvAyiravar vEdhiyargaL thambathi avani dhEvar vAzhvu
amarndha mAyOnai mukkaN ammAnai nAnmuganai amarndhEnE

Listen

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

amarndha – being apt (controller of all souls)
nAdhanai – having (natural) lordship

(incidental lords)
mukkaN ammAnai – rudhra who has three eyes
nAnmuganai – brahmA who has four heads/faces

(to be called as himself, he is remaining as their antharAthmA and the reason for their sustenance)
avaravar – those personalities (who pray and acquire their wealth)

(as they become joyful after acquiring their wealth)
Agi – becoming one with them (as said in “samEthya prathinandhya cha“)
avarkku – for them
aruL – the tools to fulfil their wishes
aruLum ammAnai – being the one who bestows
amarndha – dense
thaN – invigorating
pazhanam – having water bodies
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARRangaraiyAnai – one who is having the banks of thiruchchiRRARu as his residence
amarndha – fitting
sIr – Athma guNams (internal qualities)
mU Ayiravar – three thousand in count
vEdhiyargaL – vaidhikas (followers of vEdham)
tham padhi – being the distinguished abode
avani dhEvar – bhAgavathas who are bhUsuras (celesital beings of this world)
vAzhvu – being the abode having the wealth of bhagavath anubhavam
amarndha – living fittingly (considering their wonderful life as his own)
mAyOnai – amazing emperumAn
amarndhEn – I got to fit with him (without any other expectation).

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

emperumAn who is having apt lordship, who is hailed as rudhra who has three eyes
and brahmA who has four heads/faces, due to being their antharAthmA, and also being one with these personalities, being the one who bestows the tools to fulfil their wishes, is residing on the banks of thiruchchiRRARu in thiruchchengunRUr which is having dense, invigorating water bodies; this is the distinguished abode for three thousand vaidhikas and the abode having the wealth of bhagavath anubhavam for bhAgavathas who are bhUsuras; I got to fit with such amazing emperumAn who is living there fittingly. Also explained as emperumAn having apt amazing activities for the enjoyment of vaidhikas and other divine personalities of this world (bhAgavathas) who live in thiruchchiRRARu in thiruchchengunRUr, along with 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

  • amarndha nAdhanai – One who remains fitting to be identified as the natural lord of both spiritual and material realms. As said in SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) – even if the three worlds are taken together, that which is to be protected will be small and his desire to protect them will be great. yEna  – nAthEna – nAthavaththaram – syAth.
  • avaravar Agi – As seekers approach them, the dhEvathAs [rudhra, brahmA et al] would try to be benevolent towards those seekers; similarly, emperumAn is benevolent towards them. As the dhEvathAs would think “we need these”, emperumAn too thinks “they need these”. Alternatively – The dhEvathAs seek to get something; he is seeking to keep granting and their acceptance. They feel joyful on receiving what they desired; emperumAn feels joyful in giving.
  • avarkku aruL aruLum – Granting their wishes as if he himself is benefitting; granting with the same seeking mood of the dhEvathAs who seek from him; as said in SrI rAmAyaNam ayOdhyA kANdam 16.27 “… sa sarvANarthinO dhrushtvA samEthya prathinandhya cha ||” (That SrI rAma, looking at those who came to accept alms from him, welcomed them, gave them joy and united with his friends).
  • ammAnai – sarvESvara; identifying emperumAn as pUrNa (complete) or prAptha (apt).
  • amarndha thaN pazhanam … – One who mercifully stood on the banks of thiruchchiRRARu in thiruchchengunRUr which is having dense, cool water bodies.
  • amarndha sIr – Three thousand brAhmaNas who are having apt qualities. As he is having perfect lordship, they are having apt glories which are highlighted.
  • vEdhiyargaL tham padhi – Not just the three thousand brAhmaNas, but this is the abode for all the brAhmaNas.
  • avani dhEvar vAzhvu – The ultimate destination for the vaishNavas who are bhUsuras.
  • amarndha mAyOnai – sarvESvara, the amazing lord who is eternally residing in that abode.
  • mukkaN ammAnai nAnmuganai amarndhEnEemperumAn who is the controller for the existence of brahmA et al. AzhwAr is repeating brahmA and rudhra several times to highlight emperumAn’s lordship and not to miss out on any one of the controlled entities. Alternatively – considering “amarndha mAyOn“, and since the pAsuram is ending with brahmA and rudhra, as those words which rest on the same personality, will point to that underlying personality, it indicates that emperumAn is the prakAri (substratum).
  • amarndhEnEAzhwAr is saying that he has attained. SrI vishNu purANam 2.12.38 “bhUthAni vishNu:” (Every creature is vishNu) etc.

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 – 8.4.9 – padaippodu keduppu

Published by:

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

Full series >> Eighth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “It is not an exaggeration to say that emperumAn who is mercifully standing in thiruchchengunRUr is the one who creates, sustains and annihilates all entities starting from brahmA to an ant; this is the truth”.

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

படைப்பொடு கெடுப்புக் காப்பவன் பிரம பரம் பரன் சிவப் பிரான் அவனே
இடைப்புக்கு ஓர் உருவும் ஒழிவு இல்லை அவனே புகழ்வு இல்லை யாவையும் தானே
கொடைப் பெரும் புகழார் இனையர் தன் ஆனார் கூரிய விச்சையோடு ஒழுக்கம்
நடைப் பலி இயற்கைத் திருச்செங்குன்றூரில் திருச்சிற்றாறு அமர்ந்த நாதனே

padaippodu keduppuk kAppavan pirama param paran sivap pirAn avanE
idaippukku Or uruvum ozhivu illai avanE pugazh illai yAvaiyum thAnE
kodaip perum pugazhAr inaiyar than AnAr kUriya vichchaiyOdu ozhukkam
nadaip pali iyaRkaith thiruchchengunRUril thiruchchiRRARu amarndha nAdhanE

Listen

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

kodai – generosity (of sharing knowledge etc)
perum – great
pugazhAr – having fame
enaiyar – many
than AnAr – those who are complete in gyAna (knowledge), Sakthi (power) etc to be said as emperumAn himself
kUriya – subtly spread
vichchaiyOdu – with scholarship
ozhukkam – practice
nadai – daily routine
pali – bhagavath ArAdhanam (worshipping of bhagavAn)
iyaRkai – having as nature
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu – in thiruchchiRRARu
amarndha – standing
nAdhan – swAmi (lord)
padaippodu keduppuk kAppavan – being the controller of creation, sustenance and annihilation of universe
param paran – as said in “brahmAdhyavasthAbhi: aSEsha mUrthi:“, being the one who is beyond indhra et al who are desired by humans et al, as the para:para (most supreme)
piraman – brahmA (who is creator)
sivap pirAn – rudhra, who is also known as ISwara (who is having qualities such as purity etc due to engaging in annihilation, having bhagavAn as antharAthmA)
avanE – to be considered as himself (due to being the prakAri (antharAthmA) [for them])
idai – in between (these two, brahma and rudhra)
pukku – entering (as protector)
Or – single
uruvum – entity
ozhivu illai avanE – remaining without leaving any

(not just being the controller/performer for creation, annihilation and sustenance)
yAvaiyum – all entities (which are created, sustained and annihilated)
thAnE – being him (due to being the antharAthmA of everything, and having everything as prakAra (form))

(in this)
pugazhvu – praising (in the form exaggeration)
illai – not there

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

emperumAn is standing in thiruchchiRRARu in thiruchchengunRUr accepting the daily thiruvArAdhanam (worship) of many of those who are as famous as emperumAn himself, who are complete in subtly spread gyAnam and Sakthi, who are having scholarship and practice, and all of these as nature; he is the controller of creation, sustenance and annihilation of universe as said in “brahmAdhyavasthAbhir aSEsha mUrthi:“, being brahmA who is beyond indhra et al who are desired by humans et al, as the para:para, and rudhra, who is also known as ISwara, and entering in between them as well [as vishNu] and remaining as every entity not leaving a single entity and all entities being himself; in this, there is no praising (exaggeration).

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

  • padaippodu …emperumAn is the one who is having srushti (creation), samhAram  (annihilation) and pAlanam (sustenance) at his disposal.
  • pirama param paran – Just as indhra et al are greater than humans et al, brahmA, the foremost dhEva (celestial being) is greater than indhra et al.
  • sivap pirAn – Similarly the most capable among the dhEvas, that is rudhra. Both of them are at emperumAn’s disposal as well.
  • idaip pukku … – In between, there is no independent entity; everything will be prakAra (form) and he remains the prakAri (substratum).
  • yAvaiyum thAnE – What is the need to unnecessarily highlight the individual entities? Every chEthana (soul) and every achEthana (matter) are at his disposal.
  • pugazhvu illai – This is not just for arthavAdham (praising/exaggeration). Even for brahmA et al, such greatness is attributed occasionally and that is merely for upachAram (honour).  But in case of bhagavAn, there is no question of exaggeration.

When asked “who is that person who has everything at his disposal?” AzhwAr says “thiruchchiRRARu amarndha nAdhan” (the lord who is in thiruchchiRRARu).

  • kodaip perum pugazhAr – The residents of this town are famous for their generosity. They are capable of even attracting their enemies by their generosity. dhAna (charity) is also one among sAma (talks), dhAna (charity), bhEdha (tricks), dhaNda (violence) [the means to attract/convince others]. perum pugazh (great fame) indicates gyAna dhAnam (giving knowledge) as said in “vidhyA dhAnam viSishyathE“.
  • inaiyar – Those who are famous as in “innAr” (this person), “innAr” (that person) and so on; as said in SrI rAmAyaNam bAla kANdam 7.15 “vidhESEshvapi vigyAthA:” (those who are famous even in other countries), since they are famous even in enemy countries, they will think that if they come here, they cannot return safely to their place, and hence will not enter this town. When it is recited as “Enaiyar“, it indicates that there are many such personalities here.
  • than AnAr – Those who are comparable to emperumAn. Just like him, they will not return without completing the task they take up.
  • kUriya vichchaiyOdu ozhukkam – Good knowledge and, conduct which matches that knowledge. Knowledge to know about enemies and destroy them, and being free from bad conduct which will facilitate their enemies to win over them. To destroy the womb [of dhithi], indhra used her misconduct as an opportunity. “Sathru dhaNdassuvruththathA” (Having good conduct is in itself a punishment for enemies).
  • nadaip pali – Daily bhagavath samArAdhanam (worship). nadai – continuous occurrence.
  • pali – pUjA (worship).
  • iyaRkai – Having this as their daily routine.
  • thiruchchengunRUril …emperumAn who is eternally residing in thiruchchiRRARu in thiruchchengunRUr is the one who performs creation, sustenance and annihilation.

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 – 8.4.8 – thigazha en sindhaiyuL

Published by:

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

Full series >> Eighth Centum >> Fourth 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 says “In this manner having immersed in the beauty and qualities of the young cowherd I enjoyed, I don’t know how to praise him”.

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

திகழ என் சிந்தையுள் இருந்தானை செழு நிலத் தேவர் நான்மறையோர்
திசை கை கூப்பி ஏத்தும் திருச்செங்குன்றூரில் திருச்சிற்றாற்றங் கரையானை
புகர் கொள் வானவர்கள் புகலிடம் தன்னை அசுரர் வன் கையர் வெம் கூற்றை
புகழுமாறு அறியேன் பொருந்து மூவுலகும் படைப்பொடு கெடுப்புக் காப்பவனே

thigazha en sindhaiuL irundhAnaich chezhu nilath thEvar nAnmaRaiyOr
thisai kai kUppi Eththum thiruchchengunRUril thiruchchiRRARRang karaiyAnaip
pugar koL vAnavargaL pugalidam dhannai asurar van kaiyar vem gURRaip
pugazhumARu aRiyEn porundhu mUvulagum padaippodu keduppuk kAppavanE

Listen

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

thigazha – to be radiant
en sindhai uL – in my heart
irundhAnai – one who resides
sezhu – distinguished
nilath thEvar – being the divine personalities of this material world
nAnmaRaiyOr – experts in four vEdhams
thisai – in every direction
kai kUppi – with joined palms
Eththum – to praise
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARRangaraiyAnai – residing on the banks of thiruchchiRRARu river

(due to being the refuge of others)
pugar – glow
koL – having
vAnavargaL – for dhEvas (celestial beings)
pugal idam thannai – being the refuge

(their enemies)
vankaiyar – very strong
asurar – for demons
vem – cruel
kURRai – being death personified
porundhu – inseparable (from him)
mU ulagum – three worlds
padaippodu – with creation
keduppuk kAppavanE – having annihilation and protection
pugazhum ARu – to praise (in a particular manner)
aRiyEn – I don’t know.

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

emperumAn is residing in my heart to be radiant and is residing on the banks of thiruchchiRRARu in thiruchchengunRUr, to be praised by the distinguished, divine personalities of this material world in every direction, who are experts in four vEdhams; he is the refuge for dhEvas who are having glow; he is cruel death personified for the strong demons; I don’t know how to praise such emperumAn who is inseparable from the three worlds which are created, annihilated and protected by 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

  • thigazha en sindhai uL irundhAnai – This is also a reason for AzhwAr’s eradication of fear. The presence of emperumAn in his heart is like being present in a well fortified area. Fear of emperumAn being inside the heart of unfavourable ones is also eradicated; AzhwArs are of the nature to say as in periya thirumozhi 7.2.7 “inip pOyp piRar oruvar vannenjam pukkirukka ottEn vaLaiththu vaiththEn” (I have completely surrounded you so that you cannot go to the hard heart of anyone else now).
  • sezhu nilath thEvar … – Distinguished vaishNavas who are experts in four vEdhams, and who are divine personalities in this material world. emnperumAn is residing on the banks of thiruchchiRRARu in thiruchchengunRUr, where such vaishNavas are standing in every direction and praising him by joining their palms. Residing in the fortified town which is not accessible for the unfavourable ones.
  • pugar koL … – Being the refuge for dhEvas such as brahmA et al, who have the radiance of being the refuge for everyone else, when they are in danger themselves.
  • asurar vankaiyar vem kURRai – For the demons who have strong arms, he is like cruel death personified, as in andhagan thaNNIr (he is so cruel that he makes a cruel destroyer feel like cool water).
  • pugazhum ARu aRiyEn – There is no shortcoming in him and I don’t know the way in which I can praise him and feel fulfilled; at the same time, I cannot desist from praising him as well;

When asked “so what can be done?” AzhwAr says

  • porundhu … – I can only say collectively that he is the one who engages in creation etc of the universe which is subservient to him; I cannot individually highlight each aspect completely. I can only briefly explain about him.

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 – 8.4.7 – thiruchchengunRUril

Published by:

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

Full series >> Eighth Centum >> Fourth 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 “The young cowherd with auspicious qualities, who is mercifully standing in thiruchchenguinRUr, has entered my heart with his divine beauty so that I never forget him”.

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

திருச்செங்குன்றூரில் திருச்சிற்றாறு அதனுள் கண்ட அத் திருவடி என்றும்
திருச் செய்ய கமலக் கண்ணும் செவ்வாயும் செவ்வடியும் செய்ய கையும்
திருச் செய்ய கமல உந்தியும் செய்ய கமலை மார்பும் செய்ய உடையும்
திருச் செய்ய முடியும் ஆரமும் படையும் திகழ என் சிந்தையுளானே

thiruchchengunRUril thiruchchiRRARu adhanuL kaNda ath thiruvadi enRum
thiruch cheyya kamalak kaNNum sevvAyum sevvadiyum seyya kaiyum
thiruch cheyya kamala undhiyum seyya kamala mArvum seyya udaiyum
thiruch cheyya mudiyum Aramum padaiyum thigazha en sindhai uLAnE

Listen

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

thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu adhanuL – residing in thiruchchiRRARu 
kaNda – seen (by me)
aththiruvadi – that swAmi (lord)
seyya – reddish
kamalam – lotus like
thiruk kaNNum – divine eyes
sem – reddish
vAyum – divine lips
sem – reddish
adiyum – divine feet
seyya – reddish
kaiyum – divine hands
seyya – reddish
kamalam – having lotus
thiru undhiyum – divine navel
seyya – having reddish divine form
kamalai – having lakshmi
mArvum – divine chest
seyya – reddish
udaiyum – divine clothes
seyya – reddish
thiru mudiyum – divine crown
Aramum – divine ornaments
padaiyum – divine weapons
thigazh – to shine
enRum – always
en sindhai – in my heart
uLAn – became present

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

That lord I have seen residing in thiruchchiRRARu in thiruchchengunRUr has entered my heart, become present there to shine always, with his reddish lotus like divine eyes, reddish divine lips, reddish divine feet, reddish divine hands, reddish lotus on his divine navel, lakshmi having reddish form in his divine chest, reddish clothes, reddish divine crown, divine ornaments and divine weapons.

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

  • thiruchchengunRUril … – My swAmi who mercifully stood to be seen by me in thiruchchiRRARu in thiruchchengunRUr which is a safe abode. thiruvadi – swAmi (lord).
  • thiruchcheyya kamalak kaNNum –  Divine eyes which are beautiful, reddish and resembling lotus due to its blossomed form, freshness etc.
  • sevvAyum – The smile which fully purchases the relationship which was attained by the glance.
  • sevvadiyum – The divine feet at which one falls after being won over by the smile.
  • seyya kaiyum – The divine hands which lift up and embrace those who fall at his divine feet.
  • thiruchcheyya kamala undhiyum – The divine navel which is eternally enjoyable for those who embraced him, being the ultimate abode of beauty and which manifests that it is the origin of everything.
  • seyya kamala mArvum – The divine chest which is reddish due to being the abode of pirAtti (SrI mahAlakshmi) who is the hold for even those who have no connection with bhagavAn. kamala is also recited as kamalai [since kamalA is a divine name of pirAtti, indicating that the chest is pirAtti’s abode].
  • seyya udaiyum – The divine pIthAmbaram (yellow garment) which contrasts his complexion and highlights his masculinity.
  • thiruchcheyya mudiyum – The divine crown which is also contrasting the complexion of his divine body and highlights his protection to eradicate the fear of others.
  • Aramum – The divine ornament which matches his vast, divine chest as said in mUnRAm thiruvandhAdhi 55periya varai mArbil pEr Aram pUNdu” (wearing a length ornament on his mountain like chest).
  • padaiyum – The divine weapons which act as weapons in battle and as ornaments during enjoyment.
  • thigazha – Shining as said in SrI rAmAyaNam AraNya kANdam 38.15 “Sobayan dhaNdakAraNyam” (SrI rAma’s divine form’s radiance spread through the forest and lit up the whole forest).
  • enRum … en sindhai uLAnE – As he eternally resides in my heart, there is no room for fear.

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 – 8.4.6 – enakku nallaraNai

Published by:

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

Full series >> Eighth Centum >> Fourth 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 “emperumAn is having such great nature which cannot be understood even by himself, he is all kinds of relatives for nithyasUris, he is mercifully resting in thiruppARkadal (kshIrAbdhi – milk ocean) as the refuge for brahmA et al; I got to see such emperumAn in thiruchchiRRARu in thiruchchengunRUr which is safe, to not fear thinking ‘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 nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

எனக்கு நல் அரணை எனது ஆர் உயிரை இமையவர் தந்தை தாய் தன்னை
தனக்கும் தன் தன்மை அறிவு அரியானை தடம் கடல் பள்ளி அம்மானை
மனக்கொள் சீர் மூவாயிரவர் வண் சிவனும் அயனும் தானும் ஒப்பார் வாழ்
கனக் கொள் திண் மாடத் திருச்செங்குன்றூரில் திருச்சிற்றாறு அதனுள் கண்டேனே

enakku nal araNai enadhu Ar uyirai imaiyavar thandhai thAy thannaith
thanakkum than thanmai aRivu ariyAnaith thadam gadal paLLi ammAnai
manakkoL sIr mUvAyiravar vaN sivanum ayanum thAnum oppAr vAzh
kanak koL thiN mAdath thiruchchengunRUril thiruchchiRRARu adhanuL kaNdEnE

Listen

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

enakku – for me
nal – to remain fearless
araNai – being the refuge

(not just that)
enadhu – for me
Ar uyirai – sustenance

(since he is the cause for the sustenance and activities of nithyasUris)
imaiyavar – for them
thandhai thAy thannai – being the father and mother
thanakkum – even for himself (who is sarvagya (omniscient))
than – his
thanmai – greatness
aRivu ariyAnai – difficult to know

(for the sake of protecting his devotees)
thadam – expansive
kadal – in the ocean
paLLi – mercifully resting
ammAnai – sarvESvara
manam – in the heart
koL – held
sIr – having qualities of bhagavAn
mU Ayiravar – three thousand
vaN – having wealth of knowledge etc
sivanum – rudhra
ayanum – brahmA
thAnum – himself (who is sarvESvara)
oppAr – to match (each one of them is capable of the creation etc of the universe)
vAzh – being the abode where they have wonderful life (of being engaged in bhagavath anubhavam and not having interest in activities such as creation etc as said in brahma sUthram “jagath vyApAra varjanam“)
ganam – density
koL – having
thiN – firm
mAdam – having mansions
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu adhanuL – in the distinguished abode of thiruchchiRRARu
kaNdEn – got to see.

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

I got to see sarvESvara, who is the refuge for me to remain fearless, who is my sustenance, who is the father and mother for the nithyasUris, whose greatness is difficult even for himself to know, and who is mercifully resting in the expansive ocean, who is in the distinguished abode of thiruchchiRRARu in thicuchchengunRUr, which has dense, firm mansions, and whose qualities are held in the hearts of three thousand persons who are having wealth of knowledge etc, and are a match to rudhra, brahmA and himself and are having wonderful life in this divine abode.

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

  • enakku nal araNE – One who became a refuge which removes the fear for me who fears for matters as explained in thaiththirIya upanishath Anandhavalli “… athasO bhayangathO bhavathi” (when he attains emperumAn with devotion to be without fear for samsAram, he gets rid of fear of samsAram).
  • enadhu Ar uyirai – One who became my sustainer by manifesting his protection.
  • imaiyavar thandhai thAy thannai – One who is all kinds of relatives for the nithyasUris who fear for emperumAn unnecessarily. It is said in thiruppallANdu 12sUzhndhirundhu Eththuvar pallANdE” (In paramapadham, everyone will surround him and perform mangaLASAsanam[wishing well] for him).
  • thanakkum than thanmai aRivariyAnai – Even for the naturally omniscient emperumAn, his glories cannot be comprehended. To start with there is no scope for fear; only if one can comprehend someone can they trouble that person.
  • thadam kadal paLLi ammAnai – One who mercifully rested in thiruppARkadal, for the SvEtha dhvIpa residents to take shelter of him, to destroy demons such as madhu kaitabha et al and to let brahmA et al care for him.
  • manak koL mU Ayiravar – There are three thousand brAhmaNas who behold bhagavAn’s qualities in their heart and unnecessarily fear for his safety thinking “what is going to happen to such emperumAn with great qualities?” Even the brAhmaNas of this town are of AzhwAr‘s nature; they are similar to the great sage SrI bharathwAja muni as said in SrI rAmAyaNam yudhdha kANdam 127.1 “vavandhEni yathO munim” (SrI rAma who is having his mind, speech and action in harmony, worshipped SrI bharathwAja muni). SrI bhathwAja bhagavAn was constantly fearing for their [SrI rAma, sIthA and lakshmaNa] safety as soon as they left him, until they came back after killing rAvaNa.
  • vaN sivanum ayanum thAnum oppAr vAzh – They are all individually capable of performing the duties of brahmA, rudhra and vishNu. This is the greatness of these brAhmaNas over the three main deities.
  • kanak koL thiN mAdam – Even they are extraneous as the fortified town itself will deter anyone from entering.
  • thiruchchiRRARu adhanuL kaNdEnE – As one’s fear removed inside the place where such fear existed, there is an abode which makes us feel fearless within this samsAram (material realm) – I got to see emperumAn 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 – 8.4.5 – alladhOr araNum

Published by:

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

Full series >> Eighth Centum >> Fourth 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, AzhwAr says “Though other dhivyadhESams where he desirously descended are his, and though he himself is mercifully residing there, my heart will not be together with anything other than thiruchchengunRUr and anyone other than the emperumAn who is present there”.

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

அல்லது ஓர் அரணும் அவனில் வேறு இல்லை அது பொருள் ஆகிலும் அவனை
அல்லது என் ஆவி அமர்ந்து அணைகில்லாது ஆதலால் அவன் உறைகின்ற
நல்ல நான் மறையோர் வேள்வியுள் மடுத்த நறும் புகை விசும்பு ஒளி மறைக்கும்
நல்ல நீள் மாடத் திருச்செங்குன்றூரில் திருச்சிற்றாறு எனக்கு நல் அரணே

alladhu Or araNum avanil vERu illai adhu poruL Agilum avanai
alladhu en Avi amarndhu aNaigillAdhu AdhalAl avan uRaiginRa
nalla nAn maRaiyOr vELviyuL maduththa naRum pugai visumbu oLi maRaikkum
nalla nIL mAdath thiruchchengunRUril thiruchchiRRARu enakku nal araNE

Listen

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

alladhu – any (other than thiruchchengunRUr)
Or araNum – the refuge (of many archAvathAra sthalams – dhivyadhESams etc)
avanil – other than him
vERu – other
illai – not there;
adhu – that only
poruL – is the principle;
Agilum – still

(as said in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi”)
avanai – one who is standing (in thiruchchengunRUr)
alladhu – other than
en – my
Avi – soul
amarndhu – fittingly
aNaigillAdhu – will not remain;
AdhalAl – hence
avan – he
uRaiginRa – being the eternal abode
nalla – having abundant love
nAn maRaiyOr – chathurvEdhis (those who are expert in four vEdhams)
vELvi uL – in yAgam (sacrifice in fire) etc
maduththa – offered through the fire
naRum – having the fragrance of the havis (offering)
pugai – smoke
visumbu – in the sky
oLi – the light of sun etc
maRaikkum – to hide
nalla – distinguished
nIL – tall
mAdam – having mansions
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu – thiruchchiRRARu
enakku – for me
nal – fearless
araN – refuge.

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

Other than emperumAn in thiruchchengunRUr there is no other refuge; this is the only principle. Still, my soul will not fittingly remain anywhere other than him who is standing there. Hence, my fearless refuge is emperumAn who is in the divine abode thiruchchiRARu in thiruchchengunRUr which is having distinguished, tall mansions where the fragrant smoke of the havis offered in the yAgam through fire, is hiding the light of the sun in the sky.

Alternatively, as AzhwAr declared that there is no means other than his divine feet, a doubt arises “are other means such as karma yOgam etc also related to his divine feet?”, and it is explained that since those other means for protection are also dependent on his divine feet, there is no means other than him; this principle is explained in vEdhAntham; hence, my soul which is only to be protected by him, will not engage in any means which are dependent on him and will only engage directly with him; hence the abode of his archAvathAram is my refuge.

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

  • alladhu Or araNum avanil vERillai – Other abodes are not different from him [his abode thiruchchengunRUr thiruchchiRRARu].
  • adhu poruL – This is the principle.
  • Agilum – Still.
  • avanai alladhu en Avi amarndhu aNaigillAdhu – My heart will not fit well with anyone other than emperumAn who is mercifully standing in thiruchchengunRUr; did thiruvadi (hanuman) say in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (hanuman says – my mind will not focus on anyone else) because SrIvaikuNtanAtha is not the lord or it is inapt [to attain him]? Similarly, AzhwAr is also associating himself only with the emperumAn in thiruchchengunRUr. amarndhaNaigai – fitting well without any internal anxiety.
  • AdhalAl – Because he is of this nature.
  • avan uRaiginRa – thiruchchengunRUr where he is eternally residing.
  • nalla nAnmaRaiyOr – brAhmaNas who are ananyaprayOjanars (those who don’t seek anything other than kainkaryam).
  • vELvi uL maduththa naRum pugai – The smoke which carries the fragrance of the havis which was offered in the yAgam (sacrifice). If they are ananyaprayOjanars, why are they engaging in yAgams? It is svayam prayOjanam (for the sake of performing those yAgams as kainkaryam) or they are doing this as abhichAram (exorcising) to destroy the enemies of bhagavAn – the brAhmaNas of this town are similar to emperumAnAr (emperumAnAr, while being at thirunArAyaNapuram, arranged an abhichAra yAgam to destroy kirumi kaNda chOLa who was causing lot of troubles to bhagavAn and bhAgavathas].
  • visumbu oLi maRaikkum – This is saying, the smoke will hide the luminous objects in the sky such as sun, or saying, the smoke will hide the light in the sky.
  • nalla nIL mAdam – No need for any of these karma [yAgams etc], the fortified town itself will remain very difficult to penetrate for the enemies.
  • thiruchchengunRUril thiruchchiRRARu – As said in periya thirumozhi 2.3.1 “mAdamAmayilaith thiruvallikkENi” (thiruvallikkENi area inside the fortified town of thirumayilai).
  • enakku nal araNE – For me who is fearing in unnecessary situation, other than thiruchchiRRARu in thiruchchengunRUr, there is no other abode where my fear will be eradicated. thiruchchiRRARu is the name of the dhivyadhESam as well as the river.

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 – 8.4.4 – piRidhillai enakku

Published by:

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

Full series >> Eighth Centum >> Fourth 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 says “Other than the divine feet of emperumAn who is mercifully standing in thiruchchengunRUr after eliminating the dangers of his devotees by defeating mahAbali and churning the ocean, there is no other protection for me”.

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

பிறிது இல்லை எனக்கு பெரிய மூவுலகும் நிறையப் பேர் உருவமாய் நிமிர்ந்த
குறிய மாண் எம்மான் குரை கடல் கடைந்த கோல மாணிக்கம் என் அம்மான்
செறி குலை வாழை கமுகு தெங்கு அணி சூழ் திருச்செங்குன்றூர்த் திருச்சிற்றாறு
அறிய மெய்ம்மையே நின்ற எம் பெருமான் அடி இணை அல்லது ஓர் அரணே

piRidhillai enakkup periya mUvulagum niRaiyap pEr uruvamAy nimirndha
kuRiya mAN emmAn kurai kadal kadaindha kOla mANikkam en ammAn
seRi kulai vAzhai kamugu thengu aNi sUzh thiruchchengunRUr thiruchchiRRARu
aRiya meymmaiyE ninRa em perumAn adi iNai alladhu Or araNE

Listen

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

periya – having vast space
mU ulagum – three worlds
niRaiya – to be filled
pEr – big
uruvamAy – being with form
nimirndha – grew
kuRiya mAN – as a vAmana brahmachAri (dwarf celibate)
emmAn – being my lord
kurai – having great noise
kadal – ocean
kadaindha – churned
kOlam – attractive
mANikkam – form which resembles a precious gem
en – (manifesting) for me
ammAn – being the lord
seRi – dense
kulai – branches
vAzhai – banana tree
kamugu – areca tree
thengu – coconut trees
aNi – rows
sUzh – surrounded
thiruchchengunRUr – in thiruchchengunRUr
thiruchchiRRARu – those who reside in thiruchchiRRARu dhivyadhESam
aRiya – to know (him) truly
meymmaiyE ninRa – mercifully standing revealing his true state
emperumAn – sarvESvara’s
adi iNai – divine feet
alladhu – other than
piRidhu – any
enakku – for me
Or – slightest
araN – protector
illai – not there

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

My lord as vAmana brahmachAri grew to have a big form to fill the three worlds having vast space; being my lord he manifested the precious gem like attractive form with which he churned very noisy ocean; he is mercifully standing in thiruchchengunRUr, thiruchchiRRARu dhivyadhESam which is surrounded with rows of banana trees with dense branches, areca trees and coconut trees, revealing his true state to those who reside in there; other than the divine feet of such sarvESvara, there is no other slightest protector for 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

  • piRidhillai enakku – There is no protector other than emperumAn, for me.
  • periya mU ulagum niRaiyap pEr uruvamAy nimirndha – grew up to fill the space available in brahma lOka [top most layer of an oval shaped universe]; he grew due to the joy of completing the task that was begun.
  • kuRiya mAN emmAn – He enslaved me by manifesting the dwarf form which facilitates growth, and his being an alms-seeker. This is how he eradicated the fear in me, by manifesting the form which was assumed by him to defeat mahAbali.
  • kurai kadal kadaindha – He churned the ocean to bring out great noise from there.
  • kOla mANikkam – He churned the ocean with a form which resembles an expensive gem.
  • en ammAn – One who enslaved me showing the skill of churning the ocean and his beauty.
  • seRi kulai vAzhai – The town which is surrounded with banana trees which are having dense branches, and similar areca and coconut trees. The special feature and fort are not two separate aspects for this town. Due to being well surrounded and having densely branched trees, the enemies cannot enter this town.
  • thiruchchiRRARu aRiya – For the residents of the town to know that he is sarvESvara. [thichchiRRARu implies the residents of the town] As said in “manjA: krOSannivath” (the cot is making noise, implying those who are on the cot, are making noise).
  • meymmaiyE ninRa emperumAn – My lord who stood there fully revealing himself unlike in SrI rAmAvathAram or krishNAvathAram where he hid his identity as seen in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (I consider myself as a human being) and in SrIvishNu purANam 5.13.12 “ahamvO bAndhavO jAtha:” (I am your relative) respectively.
  • adi iNai alladhu Or araNE – Nothing else other than his divine feet, is our protection.

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 – 8.4.3 – en amar perumAn

Published by:

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

Full series >> Eighth Centum >> Fourth 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 “I don’t have even in my mind any other refuge than the divine feet of emperumAn who is mercifully standing in thiruchchengunRUr after mercifully rescuing earth from the ocean of deluge”.

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

என் அமர் பெருமான் இமையவர் பெருமான் இரு நிலம் இடந்த எம் பெருமான்
முன்னை வல் வினைகள் முழுது உடன் மாள என்னை ஆள்கின்ற எம் பெருமான்
தென் திசைக்கு அணி கொள் திருச்செங்குன்றூரில் திருச்சிற்றாற்றங்கரை மீபால்
நின்ற எம் பெருமான் அடி அல்லால் சரண் நினைப்பிலும் பிறிது இல்லை எனக்கே

en amar perumAn imaiyavar perumAn iru nilam idandha em perumAn
munnai val vinaigaL muzhudhudan mALa ennai ALginRa em perumAn
then dhisaikku aNi koL thiruchchengunRUril thiruchchiRRARRangarai meepAl
ninRa em perumAn adi allAl saraN ninaippilum piRidhillai enakkE

Listen

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

imaiyavar – for nithyasUris
perumAn – like being the lord
en – for me
amar perumAn – being the matching lord
iru nilam – the great earth
idandha – one who dug out and lifted up (to not get caught in the danger of deluge)
emperumAn – being my lord

(similarly)
munnai – ancient [since time immemorial]
val – strong
vinaigaL – sins
muzhudhu – all
udan – at once
mALa – to be destroyed
ennai – me
ALginRa – mercifully accepting my service
emperumAn – being the one who has greatness
then thisaikku – for southern direction
aNi – as decoration
koL – considered
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARRangarai – on the banks of thiruchchiRRARu
mIpAl – on the western direction
ninRa – in the beauty of standing posture
emperumAn – one who enslaved me, his
adi – divine feet
allAl – other than
enakku – my
ninaippilum – even while thinking
piRidhu – anything else
saraNam – refuge
illai – not there

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

emperumAn is my matching lord just as he remains the lord of nithyasUris, dug out and lifted the great earth, having greatness of mercifully accepting my service to at once destroy the ancient, strong sins of mine; he is having a beautiful standing posture in the western direction on the banks of thiruchchiRRARu in thiruchchengunRUr which is considered as a decoration for the southern direction, using which he enslaved me; other than such emperumAn’s divine feet, even while thinking, I have no other refuge.

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

  • en amar perumAn imaiyavar perumAn – He is being the lord of nithysUris and my matching lord. One who eliminated my fear and conducted my servitude by manifesting how nithyasUris are caring for him.
  • iru nilam … – One who manifested his ability in protecting the great earth which was consumed by deluge, and enslaved me. AzhwAr is saying that emperumAn manifested his act of rescuing the earth to highlight that everyone is under his protection, and eradicated AzhwAr’s fear.
  • munnai … – The lord who eradicated the ancient, strong sins with their impressions and enslaved me. AzhwAr is saying that emperumAn manifested his beauty, valour etc and enslaved him by eradicating all the fears he previously had. Here valvinai indicates “great loving devotion” since that was the factor which caused AzhwAr to fear thinking “what will happen to emperumAn who is omnipotent?”.
  • then thisai … – The abode which is the decoration for the southern direction which was despised by Aryas (great personalities) [due to this region being infested with atheism even back in olden days].
  • mIpAl ninRa emperumAn – His presence in the western direction is a cause for greatness as per AzhwAr and the reason for the eradication of fear for him. His supremacy is depending on the direction [being the lord of paramapadham, the higher world, highlights his supremacy].
  • adi … – Even in my thoughts, there is nothing other than his divine feet, which will be considered as refuge.

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 – 8.4.2 – engaL sel sArvu

Published by:

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

Full series >> Eighth Centum >> Fourth 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 says “There is none other than emperumAn, who is capable of creating the universe etc and is mercifully standing in thiruchchengunRUr, who is my companion”.

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

எங்கள் செல் சார்வு யாமுடை அமுதம் இமையவர் அப்பன் என் அப்பன்
பொங்கு மூவுலகும் படைத்து அளித்து அழிக்கும் பொருந்து மூவுருவன் எம் அருவன்
செங்கயல் உகளும் தேம் பணை புடை சூழ் திருச்செங்குன்றூர்த் திருச்சிற்றாறு
அங்கு அமர்கின்ற ஆதியான் அல்லால் யாவர் மற்று என் அமர் துணையே?

engaL sel sArvu yAmudai amudham imaiyavar appan en appan
pongu mUvlagum padaiththu aLiththu azhikkum porundhu mUvuruvan em aruvan
sengayal ugaLum thEm paNai pudai sUzh thiruchchengunRUrth thiruchchiRRARu
angamarginRa AdhiyAn allAl yAvar maRRu en amar thuNaiyE?

Listen

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

engaL – for us
sel – to go and surrender
sArvu – refuge

(not just the refuge)
yAm – our
udai – having
amudham – enjoyablility
imaiyavar – for nithyasUris (who have unfailing knowledge)
appan – being the benefactor

(further)
en – for me
appan – being the benefactor
pongu – rich
mU ulagum – three worlds
padaiththu – create
aLiththu – protect
azhikkum – being the one who annihilates
porundhu – matching (for this)
mU uruvan – having three forms

(to manifest these forms to me)
em – for me
aruvan – being the antharAthmA (indwelling super soul)

(not just being present in this invisible form, but to be seen and enjoyed)
sem – reddish (due to being youthful)
kayal – fish
ugaLum – to jump joyfully
thEm – filled with honey
paNai – marudha (cropland) region
pudai sUzh – surrounded
thiruchchengunRUr – in thiruchchengunRUr
thiruchchiRRARu – thiruchchiRRARu
angu – in that distinguished abode
amarginRa – one who resides fittingly
AdhiyAn – one who is the cause for sustenance of all
allAl – other than
maRRu – any one
en – for me
amar – matching
thuNai – companion
yAvar – who is?

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

thiruchchiRRARu, in thiruchchengunRUr, which is surrounded by  marudha region which is filled with honey to make the reddish fish jump joyfully is the distinguished abode where emperumAn who is my antharAthmA, who is having three matching forms to create, protect and annihilate the three worlds, who is the benefactor for our nithyasUris and me, and who is the refuge to go and surrender, and the enjoyable aspect, resides fittingly; who else is a matching companion for me other than such emperumAn who is the cause for sustenance of all? paNai also indicates neydhal (water and areas close to water).

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

  • engaL sel sArvu – The refuge for those who are favourable to remain fearless.
  • yAmudai amudham – Not just being the refuge, he is also the enjoyable aspect which need not be searched elsewhere. “engaL, yAm” indicates plural because after thiruvAimozhi 2.7kEsavan thamarAzhwAr is not alone, he is always in the group of devotees. These are words spoken by AzhwAr being together with devotees as said in thiruvAimozhi 7.4.11kunRam eduththa pirAn adiyArodum onRi ninRa satakOpan” (AzhwAr remained united with and having the same nature as the bhAgavathas who are distinguished servitors for krishNa, the great benefactor, who lifted gOvardhana).
  • imaiyavar appan en appan – One who enslaved me just as he enslaved the nithyasUris; being the cause for sustenance to nithyasUris who have no faults and to me who is the ultimate abode of faults.
  • pongu … – One who creates, protects and annihilates the three expansive worlds.
  • porundhu mU uruvan – One who is having matching forms for those activities; remains as the antharyAmi of brahmA and creates; remains as the antharyAmi of rudhra and annihilates; remaining in his original form [as vishNu], he protects. Fitting well would indicate that he does not any difference between brahmA et al who are filled with rajas (passion) and thamas (ignorance), and his own divine form.
  • em aruvanemperumAn eradicated my fear by revealing to me “the activities of others are at my disposal and not the other way around” and sustained me. As said in SrIvishNu purANam 1.9.36 “uthpaththisthithi nASAnAm ahEthum hEthum ISvaram” (Surrender unto ISvara who has no separate origin for himself, and who is the cause for creation, sustenance and annihilation), he manifested that everything other than himself acts according to his thoughts and he does not act according to anyone else’s will, and sustained me.
  • sem kayal ugaLum – The abode where the fish which are reddish due to their youthful nature, jump around and play joyfully. Unlike AzhwAr who first feared thinking that emperumAn does not have anyone who cares for him in in previous decad, and became joyful on reciting “vAr kadA aruvi“, the abode where all entities remain joyful always.
  • thEm paNai sUzh – Saying that the abode is surrounded with water bodies having honey, or abode that is surrounded with fertile fields.
  • angu amarginRa – Unlike avathArams where he leaves for his divine abode after the incarnation is completed, he remains here eternally – such an abode.
  • AdhiyAn – Saying that one who is the cause for everything or one who is the cause for my sustenance; just as a mother who remains in close proximity of her child, emperumAn who looks after my sustenance.
  • allAl yAvar maRRu en amar thuNaiyE – There is no one else other than emperumAn who is a matching companion. Others pretend like companion, but end up strangling my neck, only to lead me to disaster.

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