Monthly Archives: March 2019

thiruvAimozhi – 8.4.1 – vArkadA aruvi

Published by:

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

Full series >> Eighth Centum >> Fourth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “thiruchchengunRUr thiruchchiRRARu which is the divine abode of the glorious young cowherd who destroyed enemies such as kuvalAyApIdam (elephant), wrestlers et al, is the refuge which removes our fear”.

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

வார் கடா அருவி யானை மா மலையின் மருப்பு இணைக் குவடு இறுத்து உருட்டி
ஊர் கொள் திண் பாகன் உயிர் செகுத்து அரங்கின் மல்லரைக் கொன்று சூழ் பரண் மேல்
போர் கடா அரசர் புறக்கிட மாடம் மீ மிசைக் கஞ்சனைத் தகர்த்த
சீர் கொள் சிற்றாயன் திருச்செங்குன்றூரில் திருச்சிற்றாறு எங்கள் செல் சார்வே

vAr kadA aruvi yAnai mA malaiyin maruppu iNaik kuvadu iRiththu urutti
Ur koL thiN pAgan uyir seguththu arangin mallaraik konRu sUzh paraN mEl
pOr kadA arasar puRakkida mAdam mI misaik kanjanaith thagarththa
sIr koL siRRAyan thiruchchengunRUril thiruchchiRRARu engaL sel sArvE

Listen

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

vAr – flowing
kadA – exultation
aruvi – fluid falling down
Anai – elephant
mA – huge
malaiyin – mountain’s
maruppu – tusks
iNai – pair
kuvadu – peaks
iRuththu – broke
urutti – rolling (the elephant effortlessly)
Ur koL – to guide the elephant to walk (even in that state of broken tusk)
thiN – one who is having the ability
pAgan – mahout’s
uyir – life
seguththu – destroyed

(subsequently)
arangil – those who were present in the middle of the wresting arena
mallarai – wrestlers (chANUra and mushtika)
konRu – killed
sUzh – around (the arena)
paraNmEl – in the balconies (those who are standing)
pOr – battle
kadA – those who can conduct
arasar – kings
puRakkida – to flee
mAda mImisai – present on the highest platform
kanjanai – kamsa
thagarththa – tore him apart (like knocking off unburnt pot)
sIr – wealth of valour
koL – having
siRu – child
Ayan – where krishNa is present
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu – thiruchchiRRARu
engaL – for us
sel – to go and approach
sArvu – abode of refuge

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

krishNa broke the peaks, i.e. the tusks of the mountain, i.e. the elephant which has waterfalls i.e. the exultation fluid flowing, and rolled it; he then destroyed the life of the mahout who was having the ability to guide the elephant to walk; he then killed the wrestlers who were present in the middle of the wresting arena; he then tore apart kamsa who was on the highest platform to make the kings who were standing in the balconies around the arena, flee the place; thiruchchiRRARu in thiruchengunRUr where such young child krishNa, who is having the wealth of valour is present, is the abode of refuge for us to go and approach.

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

  • vAr kadA aruvi yAnai mA malaiyin – The mountain of elephant having flowing waterfalls of exultation fluid. kadA – madham (exultation). kamsa made the elephant consume fluids which caused it madness, and placed it at the entrance, yet he pretended to be sober and was planning to cry for krishNa [if he gets killed by the elephant] as a maternal uncle would do, identifying it to be an accident. periya thirumozhi 6.5.6 “puguvAy ninRa pOdhagam vIzhap porudhAn” (krishNa who battled to kill the elephant which was placed in the entrance by kamsa).
  • maruppu iNaik kuvadu iRuththu – Breaking the pair of peaks, i.e. pair of tusks; effortlessly breaking the tusks which resemble mountain peaks. Just as breaking two peaks from that mountain.
  • urutti – As it lost its tusks, it lost its strength as well; so emperumAn knocked it off effortlessly with his divine feet.
  • Ur koL thiN pAgan – The mahout was still conducting the elephant as if it was alive; being an able mentor, he was conducting the elephant.
  • uyir seguththu – Though the elephant was knocked off, unless the mahout was killed, it cannot be considered as dead.
  • arangin mallaraik konRu – As krishNa and balarAma entered the arena pridefully carrying the tusks of the elephant which was killed; unable to bear their pride, chANUra and mushtika attacked them only to be killed. kamsa thought “as the elephant was an animal, it died without knowing how to kill krishNa; but we have the wrestlers who will kill krishNa” and krishNa ended up killing them as well. As those who were present, including the girls, were becoming fearful as said in SrI rAmAyaNam yudhdha kANdam 103.5 “na samam yudhdham ithyAhu:” (this is not an even battle), he effortlessly killed the wrestlers to eradicate their fear.
  • sUzh paraN mEl – Those who were standing on the balconies around the arena.
  • pOr kadA arasar puRakkida – Those kings who can motivate a demotivated army, to conduct [and win] battles; as said in SrI rAmAyaNam ayOdhyA kANdam 1.29 “sEnAnaya viSaratha:” (one who is capable of leading the army), these kings who will not return without victory in battle field, were fleeing.
  • mAda mImisai – Being seated in the tallest balcony/platform as said in SrIvishNu purANam 5.20.26 “thunga manja vyavasthitha:” (he was seated in the highest throne). He raised the platform to the extent of his fear.
  • kanjanaith thagarththa – He jumped up to the place where kamsa was seated, knocked him down by pulling him by his hair and tore him apart like breaking a fresh pot (which is not burnt yet) as said in periya thirumozhi 3.10.3 “kanjan kunji pidiththadiththa pirAn” (the benefactor who knocked kamsa by grabbing his hair); as said in SrIvishNu purANam 5.20.91 “avagyayA hatham dhrushtvA krishNEna mathurESvaram” (subsequently, seeing krishNa effortlessly killing kamsa). SrIvishNu purANam 5.20.86 “kESEshvAkrushya vigaLath kirItam avanIthalE | kaim sampAthayAmAsa thasyOparipa pAthacha ||” (That krishNa knocked the crown on kamsa’s head, grabbed his hair and pushed him to the ground; krishNa landed on him) – ammangi ammAL explains “When traitors of the kingdom are killed, their medals/honours will be revoked and be killed then – similarly, emperumAn revoked the crown conferred by him to kamsa and killed him”.
  • sIr koL siRRAyan – While not old enough, not having any shortcoming in the wealth of valour.
  • thiruchchengunRUril thiuchchiRRARu – Just as a bush where a tiger resides, the town which is feared by enemies.
  • engaL – For us, who care for emperumAn, such as periyAzhwAr, SrI vidhura, self (AzhwAr), piLLai uRangA villi dhAsar, and others who are similar.
  • sel sArvE – The refuge where they can enter and remain without any fear. That, the fear he was having previously is gone, can be seen in his clear [jubilliant] tone/recital.

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 – vArkadA

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 fourth decad, previously AzhwAr feared for sarvESvaran‘s loneliness, due to his tender nature, and emperumAn showed those who care for him and his own ability, and pacified AzhwAr; further, he thought “AzhwAr feared in this manner, considering this samsAram being filled with enemies; let me show how I eliminated the enemies and my abilities to create the universe etc” and manifested them in AzhwAr’s divine heart; AzhwAr highlights the following aspects of emperumAn on experiencing his prowess:

  1. his ability to eliminate all enemies
  2. all his activities such as creation etc of the universe
  3. his being the companion when in danger
  4. his amazing activities for the sake of his devotees
  5. his presence in the distinguished special abode apart from the abode where his devotees take shelter under him
  6. his being the benefactor in all manner which is the reason for his being the distinguished refuge
  7. his enjoyable, beautiful form
  8. his being the cause for the creation of the universe etc
  9. his being the antharyAmi of every entity whether the entity is cause or effect
  10. his natural lordship which makes him sustain everything

AzhwAr meditated upon these aspects, thinks about how such sarvESvaran is mercifully residing in thiruchengunRUr, having the wealth of the best among the vaidhikas, as his wealth, and becomes joyful in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously – for AzhwAr who feared thinking “sarvESvaran will descend into samsAram holding on to the requests of samsAris and will roam around alone; samsAris too will approach him to have their desires fulfilled but none will know about his greatness and care for him; what is going to happen to him?” emperumAn said “I have devotees who care for me; and moreover, I have the prowess which ensures that I don’t need anyone to care for me” to eliminate AzhwAr’s fear and pacified him by manifesting his forms, and AzhwAr became pacified; in this decad – emperumAn thinks “AzhwAr is filled with love for me, and being bewildered by that love, he will think ‘mukthAthmAs and nithyasUris are not present here, and sages such as sanaka et al will be focussed on noble penance and meditation in their mind; even after taking birth in celestial species, he ended up churning the ocean’ and become fearful. He may again get the same fear” and hence manifested his qualities such as valour, bravery etc and his amazing activities such as creation etc, and his power to uproot any enemy fully, and further showed that there are three thousand brAhmaNas who care for him; AzhwAr observed that and became satisfied, and became pleased as his heart became attached to emperumAn’s beauty.

SrI vibhIshaNAzhwAn came and surrendered to SrI rAma saying as in SrI rAmAyaNam yudhdha kANdam 17.14 “rAghavam SaraNamgatha:” (I am surrendered to SrI rAma); at that time, sugrIva mahArAjar became bewildered due to his love towards perumAL (SrI rAma) and thought “if perumAL hears these words, that may lead to undesirable situation” and said to SrI rAma “My lord! vibhIshaNa is the brother of rAvaNa, and is of the demoniac species; he cannot come here”; SrI rAma thinks “he is saying this out of love towards me and if I manifest my prowess he will acquire clarity” and manifested his prowess saying as in SrI rAmAyaNam yudhdha kANdam 18.23 “piSAchAn dhAnavAn” (whether they are ghosts or demons, I can kill them at will, with my finger tips); having his fear eliminated, sugrIva mahArAjar said as in SrI rAmAyaNam yudhdha kANdam 18.36 “kim athra chithram” (what is great about this? [Isn’t this natural for you?]) and became joyful; during the wrestling match between krishNa, balarAma and mushtika, chANUra etc, those who were present there became fearful thinking as in SrI rAmAyaNam yudhdha kANdam 103.5 “na samam yudhdham ithyAhu:” (this is not an even battle), krishNa killed the wrestlers in their presence and mercifully eliminated their fear; similarly, emperumAn eliminated AzhwAr’s fear too and thus he became satisfied and joyful thinking “now there is none other than emperumAn who is my dhAraka (sustenance), pOshaka (nutrition) and bhOgya (enjoyment)”; AzhwAr who became fearful previously seeing his beauty, is now feeling satisfied having his heart enjoy that beauty and completes the decad.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.3.11 – uraiyA vennOy

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 end, AzhwAr says “Those who are expert in this decad, will not take birth in this samsAram where emperumAn’s loneliness is feared”.

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

uraiyA vennOy thavira aruL nIL mudiyAnai
varaiyAr mAda mannu kurugUrch chatakOpan
urai Ey sol thodai Or AyiraththuL ippaththum
niraiyE vallAr nIdulagaththup piRavArE

Listen

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

uraiyA – to be beyond speech

(causing unnecessary doubt to think “what will happen to his saukumAryam (tenderness)?”)
vem – causing heat/suffering
nOy – disease (of bewilderment)
thavira – to eradicate
aruL – showing his completeness of wealth and ability
nIL mudiyAnai – emperumAn, the lord who is greater than all
varai – mountain
Ar – like densely present
mAdam – mansions
mannu – being firmly present
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr‘s
urai – in the manner of speech
Ey – dense
sol thodai – having string of words
Or – distinguished
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
niraiyE – in proper sequence
vallAr – those who can recite
nIdu – vast
ulagaththu – in this samsAra (where there is none who cares for bhagavAn)
piRavAr – will not take birth.

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

emperumAn, the lord who is greater than all, showed his completeness of wealth and ability to eradicate the disease which is causing suffering which is beyond speech; nammAzhwAr, the leader of AzhwArthirunagari which has firmly present mansions which resemble densely present mountains, composed this decad among the distinguished thousand pAsurams, which have string of words in the manner of dense speech, on such emperumAn; those who can recite this decad in proper sequence, will not take birth in this vast samsAra.

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

  • uraiyA vennOy – Very cruel disease which is beyond words. Not only it caused suffering for us, it also made us wonder “what will happen to bhagavAn who is the lord of ubhaya vibhUthi (spiritual and material realms)?”
  • thavira aruL nIL mudiyAnaiemperumAn, who is ubhaya vibhUthi nAthan, who showered his grace to eradicate such disease. ammangi ammAL says “emperumAn nodded his head in agreement saying ‘we will fulfil your desire’, to eradicate AzhwAr‘s fear”. Only after eradicating AzhwAr’s fear, emperumAn’s crown which highlights his protection for both realms, became firmly seated on his head.
  • varai Ar … – Once his fear was removed, AzhwArthirunagari too became abundantly rich and stable.
  • urai Ey … – The distinguished thousand pAsurams which are having string of words of [AzhwAr‘s] speech.
  • ippaththum niraiyE vallAr – Those who can recite this decad in proper sequence; due to the bewilderment he acquired, AzhwAr is thinking, those who recite this decad will also be unable to recite it in proper sequence.
  • nIdulagaththup piRavArE – They will not be born in this realm where if one looks around the vast earth, one will not find anyone to care for emperumAn; they will get to reach paramapadham where the whole realm performs mangaLASAsanam for emperumAn and enjoys him eternally.

In the next article we will enjoy the next decad.

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 – 8.3.10 – kalakkam illA

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 tenth pAsuram, emperumAn mercifully says “There are many who think about my tenderness etc and care for me; I am also too strong to be cared by anyone”; AzhwAr thinks about it and becomes joyful being relieved from his fear.

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. Whatever was causing fear in AzhwAr previously, now becomes the reason for the removal of fear and hence AzhwAr becomes joyful. We cannot understand what will cause fear in AzhwAr at a particular time and what will remove the fear at that time.

pAsuram

kalakkam illA nal thava munivar karai kaNdOr
thuLakkam illA vAnavar ellAm thozhuvArgaL
malakkam eydha mA kadal thannaik kadaindhAnai
ulakka nAm pugazhgiRpadhu en seyvadhu? uraiyIrE

Listen

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

(being brahma bhAva nishta (foccussed on brahmam, the supreme being))
kalakkam – bewilderment (which is natural in this samsAram (material realm))
illA – not having
nal thavam – having thapas (penance) in the form of gyAnam (knowledge)
munivar – sages sanaka et al
karai kaNdOr – (as said in “sOdhvana: pAram ApnOthi“) mukthAthmAs (liberated souls) who have reached the other shore (after crossing samsAra)

(due to being untouched by samsAra ever)
thuLakkam – wavering [thoughts]
illA – not having
vAnavar – nithyasUris (eternally free souls)
ellAm – all
thozhuvArgaL – worship and perform mangaLASAsanam (wishing well with care)
mA – boundless
kadal thannai – ocean
malakkam eydha – to agitate
kadaindhAnai – omnipotent emperumAn who churned
nAm – us
ulakka – to see fully
pugazhgiRpadhu – and this ability to praise him
en seyvadhu – how to do?
uraiyIr – Please tell – AzhwAr asks the worldly people.

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

Sages such as sanaka et al who are not having any bewilderment and are having thapas in the form of gyAnam, mukthAthmAs who have reached the other shore [liberated] and all of the unwavering nithyasUris worship and perform mangaLASAsanam to the omnipotent emperumAn who churned the boundless ocean to agitate it; how can we fully see and praise him? Please tell – AzhwAr asks the worldly people.

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

  • kalakkam illA nal thava munivar – Sages such as sanaka et al who are meditators having great penance, and not having any bewilderment which are acquired by worldly pleasures.
  • karai kaNdOr – mukthAthmAs.
  • thuLakkam illA vAnavar – thuLakkam – shivering. The nithyasUris who have no connection with samsAram. thuLakkam – wavering. That is, contraction [in their knowledge].
  • ellAm thozhuvArgaL – mumukshus (liberation seekers), mukthAthmAs and nithyasUris are those who serve emperumAn. As service means bringing glories to the lord, it is mangaLASAsanam only.
  • malakkam … – The greatly capable lord due to churning the great ocean to agitate it. He is so capable that even those who care for him, are protected by him only.
  • ulakka … – While we cannot understand his nature fully, how can we care for him and speak about him fully? Please tell. While emperumAn manifested the same valour previously, AzhwAr did not believe that and feared for it, but why is he feeling satisfied seeing the same now? This is because AzhwAr should complete this prabandham or it can be due to ISvara not sustaining himself [by AzhwAr being satisfied, emperumAn will sustain himself].

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 – 8.3.9 – thirumAl!

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 ninth pAsuram, emperumAn mercifully says “When brahmA et al, dhaksha et al are all present, why are you fearing” AzhwAr says “They don’t know about your saukumAryam (tenderness) etc; due to my affection towards you, I have become bewildered and am crying out”.

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

thirumAl! nAnmugan senjadaiyAn enRivargaL em
perumAn thanmaiyai yAr aRigiRpAr? pEsi en?
orumA mudhalvA! Uzhip priAn! ennai ALudai
karumA mEniyan enban en kAdhal kalakkavE

Listen

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

thiru – for periya pirAttiyAr (SrI mahAlakshmi)
mAl – Oh lord who is distinguished to be loved!
nAnmugan – brahmA (who is engaged in multifaceted creation)
sem sadaiyAn – rudhra (who is engaged in penance)
enRu – well known in this manner
ivaragaL – these personalities
emperumAn – you who are my lord and greater than all
thanmaiyai – distinguished aspects such as beauty, tenderness etc
aRigiRpAr – those who are capable of knowing
Ar – who?
en – my
kAdhal – love
kalakka – bewilder (my heart)
oru – distinguished
mA mudhalvA – Oh supreme cause!

(for the AthmAs who are created [given names and forms])
Uzhi – as per the time
pirAn – oh benefactor!
ennai – me
ALudai – engaged in service
karu – dark
mA mEniyan – Oh one with distinguished form!
enban – I keep saying;

(I fear for your tenderness since you, without considering your tenderness, engage in creation to cause fear in pirAtti to make her think “mAdhuryamE!” (oh tender lord!), engage in protecting those created AthmAs whenever they are in danger, descend with beautiful form to accept persons like me; for this tenderness which is inconceivable by mind and speech)
pEsi en – How can I explain?

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

I keep saying “Oh lord who is distinguished to be loved by periya pirAttiyAr! Who among the well-known, great personalities such as brahmA, rudhra et al know the distinguished aspects of you, who are my lord and greater than all? Oh distinguished, supreme cause! I am bewildered by the love towards you. Oh benefactor as per the occasion! Oh one with a distinguished dark form who engaged me in service!” How can I explain your tenderness!

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

  • thirumAlAzhwAr is calling out with determination [that SrIman nArAyaNan is the supreme] saying “thirumAl”. Would they perform mangaLASAsanam [wishing well] for your togetherness with pirAtti?
  • nAnmugan – One who has multiple faces to engage in creation, and is fully focussed on creation.
  • sem sadaiyAn – rudhra who has the form of one who is pursuing some means; he too is focussed on getting what he desires.
  • emperumAn thanmaiyai – Tenderness of you who is sarvESvara.
  • Ar aRigiRpAr – Can it be known by some people? Will those who are focussed on other aspects know your tenderness? Can your tenderness be known by those who are focussed on other aspects?
  • pEsi en –  What is the use of speaking about this? Can we make them care for you? [No] Can we make your tenderness to be limited? [No] When asked “If they are focussed elsewhere and do not know about me, why don’t you speak about me?” AzhwAr says “Am I able to do it now?” [No]
  • oru mA mudhalvA – Oh distinguished supreme cause!
  • Uzhip pirAn – Oh one who is the lord of all entities including time!
  • ennai … – Oh one who is having the form which made me exclusively exist for you, while I was focussed on other aspects previously!
  • enban – I too can only say this. You being the controller of all and accepting me by manifesting your physical beauty, have bewildered me.
  • en kAdhal kalakkavE – My love makes me worry and fear for you, and I spoke out of such bewilderment caused by your beauty and greatness; I did not speak, having seen the ultimate level of your tenderness. I have spoken being blinded by love and not with heart’s intent. Neither the care of prayajOnAntharaparas (those who seek other benefits) such as brahmA et al, is a match for you nor the care of me who is blinded by love.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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