Monthly Archives: April 2019

thiruvAimozhi – 8.8.7 – adhuvE vIdu

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

Full series >> Eighth Centum >> Eighth 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 “If one can give up AthmA instead of pursuing it as said here [previously, as an independent entity instead of considering it to be bhagavAn’s subservient entity], that will be the liberation and the joy acquired through such liberation”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who don’t pursue AthmA as explained previously, will suffer in samsAram without experiencing AthmA”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. AzhwAr says “Those who don’t attain AthmA with the help of the means explained previously, having doubts in that, will suffer greatly”.

pAsuram

adhuvE vIdu vIdu pERRu inbandhAnum adhu thERi
edhuvE thAnum paRRinRi yAdhumiligaLAgiRkil
adhuvE vIdu vIdu pERRu inbandhAnum adhu thERAdhu
edhuvE vIdu? Edhinbam enReyththAr eyththAr eyththArE

Listen

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

adhuvE – the enjoyment of self (who is a form of bhagavAn, as explained previously)
vIdu – is mOksham (liberation);
vIdu pERu – attained from that liberation
inbam thAnum adhu – the joy itself
thERi – determined
edhuvE thAnum – all matter and material aspects
paRRu – attachment (in them being enjoyment, the tools for enjoyment and the abodes for enjoyment)
inRi – eliminating
yAdhum – ruchi (taste) and vAsanA (impression) (which came about from that attachment)
iligaL AgiRkil – when eliminated
adhuvE – that AthmA anubhavam (self enjoyment, which was highlighted previously)
vIdu – liberation
vIdu pERu – caused by that liberation
inbam thAnum – bliss
adhu – that is;
thERAdhu – without determining (the AthmA to be a form of bhagavAn)
‘edhu – what is
vIdu – liberation?
inbam – joy (attained from that)
edhu – what is?’
enRu – as
eyththAr – those who have mental weakness
eyththAr eyththArE – will suffer due to entering into womb and hell [remain for ever in samsAram].

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

The enjoyment of self is mOksham; having determined that the joy attained from that liberation as the goal, when attachment from all matter and material aspects and ruchi and vAsana are eliminated, that is liberation and the bliss caused by such liberation; those who have mental weakness, being unable to determine “what is liberation? what is joy?” will suffer due to entering into womb and hell.

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

  • adhuvE vIdu – Whatever has been explained previously is the liberation of attaining self realisation/enjoyment.
  • vIdu pERRu inbam thAnum adhu – That is the joy acquired while attaining such libertaion.
  • thERi – having clarity in this manner
  • edhuvE thAnum paRRu inRi – Being detached from matter and material aspects.
  • yAdhum iligaL AgiRRil – When freed from ruchi and vAsanA in them. Practicing karma [yOga], having gyAna [yOga], attaining the state of “sthitha pragya” [Can be seen in SrI bhagavath gIthA 2nd chapter from SlOkam 54], being established in yOga, when one attains self realisation.
  • adhuvE vIdu – That Athma prApthi (attaining self) explained previously, is liberation.
  • vIdu pERRu inbam thAnum adhu – The joy acquired in that liberated state is also part of that self enjoyment.
  • thERAdhu – Not having clarity in this manner.
  • edhuvE vIdu Edhu inbam enRu eyththAr – Those who become weak thinking “What is mOksham? What is the joy acquired in that state of mOksham?”
  • eyththAr eyththArE – They will greatly suffer by repeatedly weakening; meditating upon the true nature of AthmA without the proper practice of yOga SASthram or without being supported by bhagavAn, is of no use.

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 – 8.8.6 – nanRAy gyAnam

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

Full series >> Eighth Centum >> Eighth 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 “In yOga SAsthram, overcoming the senses etc are highlighted as a means for realising AthmA; through that, with great difficulty, one can realise the AthmA which is free from matter”.

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

nanRAy gyAnam kadandhu pOy nallindhiriyam ellAm Irththu
onRAyk kidandhu arum perum pAzh ulappil adhanai uNarndhuNarndhu
senRAnginbath thunbangaL seRRuk kaLaindhu pasai aRRAl
anRE appOdhE vIdu adhuvE vIdu vIdAmE

Listen

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

nanRu Ay – having purity (of being free from attachment towards materialistic objects)
gyAnam – knowledge (which relates to such matters)
kadandhu – escaping
pOy – moving away (far from them)
nal – having goodness (of engaging him with such worldly knowledge [and eventually leading to spiritual matters])
indhiriyam – senses
ellAm – all
Irththu – eliminate
onRAyk kidandha – being together with chEthana (to be unable to distinguish from each other as said in “thilathailavath dhAruvahnivath” [like oil present inside sesame seed and fire present inside firewood])
arum – unfathomable
peru – being unlimited (as said in “ananthasya na thasyAntha: sankyAnam vApi vidhyathE“)
ulappil pAzh – being countless
pAzh adhanai – prakruthi thathvam (primordial matter)

(as being completely outside to AthmA)
uNarndhu uNarndhu – knowing well repeatedly (through SravaNam (hearing), mananam (meditation) etc)
senRu – going
angu – in that AthmA related matters
inbath thunbangaL – joy and sorrow (which are resulting from previous virtues and vices)
seRRuk kaLaindhu – eliminating along with the cause
pasai – attachment (in those matters such as vAsanA (impressions), ruchi (taste))
aRRAl – when eliminated
anRE – on that day
appOdhE – at that moment
vIdu – will be freed (from all defects of this samsAram);
adhuvE – that is
vIdu – AthmAnubhava mOksham (liberation of enjoying the self);
vIdAmE – AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.

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

If those who are pure, escape worldly knowledge and move away, eliminating all of the good senses [attachment to sense organs], knowing well repeatedly about the unfathomable, unlimited, variegated [countless] prarkuthi (primordial matter) which is being together with chEthana, go in to those AthmA related matters and eliminate joy and sorrow, along with their cause, and eliminate the attachment towards them, on that day, at that moment itself they will be freed; that is AthmAnubhava mOksham; AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.

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

  • nanRAy gyAnam kadandhu pOy – Having distinguished goodness [nanRAy]; since it [AthmA] is beyond the comprehensions of the senses, it is repeated here. [Another explanation] [Here, gyAnam is treated as worldly pleasures such as Sabdha etc which are understood by gyAnam] While the pure AthmA is present, escaping the worldly pleasures. As per “gyAyatha ithi gyAnam“, here the worldly pleasures are said as gyAnam; whatever is perceived by gyAnam, is indicated by the word gyAnam here.
  • nal indiriyam ellAm Irththu – Even if one escapes the pleasures, the senses which have the ability to reach out to those pleasures, are present; eliminating those senses too.
  • onRAyk kidandha … – achith thathvam (prakruthi, the primordial matter) which remains present along with the chEthana, which is difficult to crossover by anyone as said in SrI bhagavath gIthA 7-13mama mAyA dhurathyayA” (it is difficult to crossover my primordial matter), having expansive nature in its mahath (the great element), ahankAram (ego) forms, which facilitates enjoyment and liberation, and which is eternal both in pravAharUpam (continuous existence) and svarUpam (true nature); knowing well that prakruthi remains both in causal and effectual state.
  • Angu nanRAy senRu – Instead of focussing on such prakruthi which will cause the attitude of enjoyment, reaching up to the true nature of self.
  • inbath thunbam … – Even if one gives it up considering it to be given up, if the puNya and pApa which cause joy and sorrow remain, that will again lead to the same routine; giving them up.

Even if these are given up, if ruchi and vAsanA remain, they will again come up.

  • pasai aRRAl – if ruchi and vAsanA too are given up.
  • anRE appOdhE – On that same day, at that same moment.
  • vIdu – The connection with matter and matter related aspects will be eliminated. There is none like prakruthi in shyness and tenderness. It does not care for those who give it up.
  • adhuvE vIdu – As said in thiruvAimozhi 1.2.5aRRadhu paRRenil uRRadhu vIduyir” (When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham), once attachment towards worldly pleasures are eliminated, one will attain Athma prApthi mOksham (liberation of self enjoyment). There is nothing more to be done.
  • vIdAmEAzhwAr thinks AthmA to be a prakAram of emperumAn and in that manner considers it to be the goal. Even for those who see this self enjoyment and remain at this level without reaching up to bhagavAn, it remains as an option! – says AzhwAr. Previously AzhwAr laughed at this [in thiruvAimozhi 4.1, as an inferior goal] since it was considered as the ultimate goal [by others], though it is only a small aspect of AzhwAr’s goal [of eternal enjoyment of emperumAn].

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 – 8.8.5 – ninRa onRai

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

Full series >> Eighth Centum >> Eighth 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 “This AthmA (self) which I realised by bhagavAn‘s prasAdham (mercy) cannot be known by anyone; even if known, it cannot be realised”.

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

Fifth pAsuram. embAr mercifully explains “Previously – AthmA was explained as bhagavAn‘s prakAram (form/attribute); from here onwards, just as the whiteness on a cloth will be explained separately using separate words, up to the pAsuram ‘em pemmAnOdu‘, AthmA’s distinctive nature is explained”. mudhaliyANdAn says “AthmA is explained as prakAram of  bhagavAn”. In the AthmA which is explained as “ninRa onRai“, it is highlighted by AzhwAr “this AthmA which is seen by bhagavAn’s mercy, cannot be known by anyone and even if one knows about it with great efforts, one cannot see it”.

pAsuram

ninRa onRai uNarndhEnukku adhanuL nErmai adhu idhu enRu
onRum oruvarkku uNaral AgAdhu uNarndhu mElum kANbaridhu
senRu senRu param paramAy yAdhum inRith thEyndhaRRu
nanRu thIdhenRaRivaridhAy nanRAy gyAnam kadandhadhE

Listen

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

(Unlike achith (insentient objects) which are perishable and are in variegated forms)
ninRa onRai – AthmA which is eternal (and made of knowledge only)
uNarndhEnukku – for me who saw it (as he showed as his prakAra (form))
adhanuL – its
nErmai – subtle, distinguished nature
onRum – any

(in any form)
oruvarkku – even for those who are fully knowledgeable
adhu idhu enRu – to be in a particular manner

(as realised or experienced as one among the same species)
uNaral AgAdhu – cannot be known (through SravaNam (hearing), mananam (meditation) etc);
uNarndhum – even if known (with great efforts)
mElum – even while gone upto the level of samAdhi (trance)
kANbu aridhu – will be difficult to see directly;

(for me who saw him as he showed himself to me) (in body, senses, mind, vital air, knowledge)
param paramAy – going further over every entity
senRu senRu – passing through
yAdhum – with their nature (such as change)
inRi – without having
thEyndhu – being very subtle
aRRu – eliminating (their connection)
nanRu thIdhu – having virtues and vices (which occur based on their desires)
enRu – as
aRivu aridhu Ay – being difficult to know
nanRu Ay – having distinguished knowledge and bliss ( which is distinguished in all manners)
gyAnam – for the knowledge (which supports them)
kadandhadhu – beyond.

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

The AthmA which is eternal and seen by me – its subtle, distinguished nature cannot be known  to be in a particular manner even for those who are fully knowledgeable; even if known and pursued up to the level of samAdhi, it will be difficult to see it directly; passing through and going further over every entity (namely body, senses, mind, vital air, knowledge), without having any change, being very subtle and eliminating the connection with such entities, being difficult to know as having virtues and vices, having distinguished knowledge and bliss, the AthmA remains beyond the reach of knowledge. In this pAsuram, the distinguished nature of AthmA is explained through the philosophy of sAnkhya.

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

  • ninRa onRai – The AthmA which is different from body, senses, mind, vital air and knowledge, the one which remains alive in a singular form even when these perish, being the controller for these, and distinguished.
  • uNarndhEnukku – For me who analysed. Since AzhwAr is the one who immersed in emperumAn’s auspicious qualities as said in thiruvAimozhi 1.1.1uyarvaRa uyarnalam” (most superior, auspicous qualities), he did not focus on the nature of the self which appears like firefly in front of emperumAn, until now; since his tools are gyAna in the form of bhakthi, he did not have time to engage in self.

When asked “How did you feel about it when you analysed it?” AzhwAr says,

  • adhanuL nErmai – It’s greatness.
  • adhu idhu enRu – It cannot be known as what is realised or experienced.
  • onRum oruvarkku uNaral AgAdhu – Even for those with great knowledge, the slightest aspect of it cannot be understood.
  • uNarndhu mElum kANbaridhu – As said in SrI bhagavath gIthA 11.54gyAthum dhrashtum cha thathvEna …” (Oh arjuna! One who roasts the enemies! Only with the assistance of bhakthi, I, like this, can be truly known, seen and attained), it cannot be known, and even if known, it cannot be seen.
  • senRu senRu param paramAy – Going step by step, being greater than one after the other. Being beyond the different layers such as annamaya (layer of body), prANamaya (layer of vital air) and manOmaya (layer of mind).
  • yAdhum inRith thEndhaRRu – Not having any of their qualities [such as change etc] and being totally disconnected from them.
  • nanRu thIdhu enRu aRivaridhAy – As senses are greater than body, mind is greater than senses, vital air is greater than mind and so on, it will be difficult to be comprehended as good or bad based on material conceptions.
  • gyAnam kadandhadhE – Will be beyond the knowledge acquired through senses. In achith (matter), though each entity is distinguished from one another, they have equality in being perceivable by physical senses; even that is not possible for AthmA. Thus, in this pAsuram, the manner in which the AthmA is described in sAnkhya philosophy through entity numbering system, and the difficulty in understanding the same are explained.

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 – 8.8.4 – yAnum thAnAy

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

Full series >> Eighth Centum >> Eighth 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 “emperumAn mercifully showed that this AthmA is very enjoyable for him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I have understood the inseparable relationship of emperumAn with AthmA which is enjoyable in all manners to emperumAn who is the cause of all, as said in ‘aham annam‘ (I am the food)”.

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

yAnum thAnAy ozhindhAnai yAdhum yavarkkum munnOnai
thAnum sivanum piramanumAgip paNaiththa thani mudhalaith
thEnum pAlum kannalum amudhumAgith thiththiththu en
vAnil uyiril uNarvinil ninRa onRai uNarndhEnE

Listen

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

yAdhum yavarkkum – for all chEthanas (sentient beings) and achEthanas (insentient objects) in the samashti (collective) form
munnOnai – being the cause (who exists in the previous moment [before the manifestation])
thAnum – himself (who is in charge for rakshaNam (protection) as part of the vyashti (variegated) srushti (creation) etc)
sivanum – rudhra (who is in charge for samhAram (annihilation))
piramanum Agi – being brahmA (who is in charge for srushti (creation))
paNaiththa – who expanded
thani mudhalai – primordial causal entity

(as he is greatly enjoyable in all manners for the chEthana (soul))
thEnum pAlum kannalum amudhum Agi – being enjoyable as per his desire
thiththiththu – relish
en – my
Unil – in the body
uyiril – in my prANa (vital air)
uNarvinil – in my gyAna (knowledge)
ninRa – remaining exclusively in an inseparable manner
onRai – Athma svarUpa (true nature of the self)

(as he has it as his body)
yAnum – the meaning of the word “aham” (I)
thAn Ay ozhindhAnai – one who is
uNarndhEn – I understood

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

emperumAn, the primordial causal entity, being the cause for all chEthanas and achEthanas , expanded as himself, rudhra and brahmA; being enjoyable as per his desire to relish, he remains exclusively in an inseparable manner in my body, prANa, gyAna with my AthmA; I understood him who is the meaning of the word “aham” (I).

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

  • yAnum thAnAy ozhindhAnai – Due to his liking in the previously explained ananyArha SEshathvam (exclusive servitude), AzhwAr is repeating the same.
  • yAdhum … – By “yAdhum yavarkkum“, AzhwAr explains the chEthanas and achEthanas in causal state.
  • munnOnai – Cause is that which explains in the previous moment of the effect. [Hence emperumAn is rightly said as munnOn – one who is there first]
  • thAnum … – He who incarnated amidst brahmA and rudhra. One who is the distinguished cause who expanded as the effectual entities such as brahmA, rudhra et al; when all the chEthanas and achEthanas were in the annihilated state [during deluge] he protected them by keeping them attached to his body in a subtle form like subdued rays in their energy form. At the time of creation, he separated them from his body. He performs up to the creation of universes himself [directly]. He creates brahmA et al [prajApathis (progenitors)] who are primary beings among the residents of the universes. He remains with his own divine form [vishNu] and engages in protection, while performing creation and annihilation by being the controller of the bodies and souls of brahmA and rudhra. In this manner, he is the one who conducts his own activities and the activities of brahmA, rudhra et al without any distinction.
  • thEnum – For whom is this [AthmA/chEthana] enjoyable? Just as emperumAn is enjoyable for the chEthana as said in “sarvarasa:” (the source of all tastes), for ISvara, this [AthmA] is enjoyable. For ISvara, it will be relishable since he considers it to be his belonging. For chEthana, it will be relishable since he considers it to be ISvara’s belonging. Even prior to understanding that the self is “ISvara parathanthran” (one who is totally subservient to ISvara), it is relishable to make one think “let me enjoy myself”.
  • en Unil … – I came to know about emperumAn who has the distinguished AthmA which is pervading in my body, vital air and knowledge, as his body. “ninRa onRu” indicates the jIvAthmA; here AzhwAr is stretching it up to ISvara who is the substratum [prakAri, for that AthmA]. Since AzhwAr is not focussed on self, he will always point up to the indwelling bhagavAn. Here, AthmA’s enjoyability is explained; but how is his kAraNathvam (being the cause) explained? [AzhwAr says to reveal that] He created the chEthanas [gave appropriate bodies to them] according to their karma; he bestowed wealth for brahmA et al who are seekers of wealth; for me, he revealed that achith aspects (body etc) are to be given up, wealth is not an apt benefit and AthmA is exclusively subservient to him and greatly enjoyable by him. Similar to thiruvAimozhi 1.1.6ninRanar irundhanar” pAsuram, here too, the focus is on sAmAnAdhikaraNyam (sAmAnAdhikaraNyam means more than one aspect/attribute having one common substratum. It also means two or more words focussed on explaining a single entity. A simple example is mrudh gatam (clay pot). This talks about gatam (pot) being the substratum and having two attributes – being made of mrudh (soil/clay) and gatathvam (being a pot). Another example is “Sukla: pata:” (white cloth). This talks about patam (cloth) being the substratum and having two attributes – Sukla (white color) and patathvam (being a cloth). Similarly, brahmam/bhagavAn being the substratum of all entities is explained through this principle of sAmAnAdhikaraNyam. This is a separate and detailed subject which can be learned from scholars who are well versed in samskrutha vyAkaraNam and vEdhAntham) based on the enjoyability which is an attribute. Even for the vaiyadhikaraNyam (vaiyadhikaraNyam means two or more aspects having different substratum. For example, a chair may be held by the earth and a flower pot may be held by a table. It also means two or more words that are focussed on explaining different entities), the pure difference [among chith, achith and ISvara] which is explained generally by people is not the meaning; for the sAmAnAdhikaraNyam too, svarUpa aikyam (jIvAthmA and paramAthmA literally being the same) is not the meaning. pAsuram should be recited as “yAdhum yavarkkum munnOnai … en Unil uyiril uNarvinil ninRa onRana … yAnum thAnAy ozhindhAnai … uNarndhE

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
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thiruvAimozhi – 8.8.3 – uNarvil umbar

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

Full series >> Eighth Centum >> Eighth 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 purely out of his own mercy created desire in me towards him, united with me, showed the nature of AthmA having knowledge, bliss and purity and being sustained with servitude towards him, to make such union remain firm”.

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

uNarvil umbar oruvanai avanadharuLAl uRal poruttu en
uNarvil uLLE iruththinEn adhuvum avanadhinnaruLE
uNarvum uyirum udambum maRRulappilanavum pazhudhEyAm
uNarvaip peRa UrndhiRavERi yAnum thAnAy ozhindhAnE

Listen

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

uNarvil – having abundant knowledge
umbar – being the full controller of nithyasUris
oruvanai – distinguished one
avanadhu – by his
aruLAl – grace
uRal poruttu – to reach
en – my
uNarvinuLLE – in knowledge which is in the form of desire
iruththinEn – placed;
adhuvum – that desire too
avanadhu – his
in aruLE – was caused by his causeless mercy;

(the one who entered in me by getting my acceptance)
“uNarvum – knowledge in the form of actions
uyirum – five types of prANa (namely prANa, apAna, vyAna, udhAna, samAna which facilitate actions)
udambum – different types of body (for the different types of prANa)
maRRu – further
ulappilanavum – (countless) mahath (the great element), ahankAra (ego), indhriyas (senses) etc
pazhudhu – to be given up”
Am – this
uNarvai peRa – to realise
uNarndhu – conducted
iRa ERi – reaching up to (distinguished AthmA)
yAnum – consciousness and intelligence (which relate to the AthmA)
thAn Ay ozhindhAn – had AthmA as his prakAram (form), to have it fully engage in him.

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

To reach emperumAn, by his grace, I placed him, the distinguished one who is the controller of nithyasUris who are having abundant knowledge, in my knowledge which is in the form of desire; that desire too was caused by his causeless mercy; he conducted himself to make me realise “the knowledge in the form of actions, five types of prANa , different types of body, mahath, ahankAra and indhriya are all to be given up”, reaching up to the distinguished AthmA to have my consciousness and intelligence, and had me [AthmA, self] as his prakAram, to have it fully engage in 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

  • uNarvil umbar oruvanai – nithyasidhdhas (nithyasUris, eternal residents of paramapadham) who are knowledgeable; the distinguished one who has the existence etc of the most knowledgeable nithyasUris, at his disposal. With this, the nature of the prApyam (goal), is explained. The attainable goal is emperumAn, who is as said in thiruvAimozhi 1.1.1ayarvaRum amarargaL adhipathi” (the lord of nithyasUris). AzhwAr too prayed in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (When will I be amidst the nithyasUris?)
  • avanadhu aruLAl – With his mercy. Just as there is a preference that bhagavAn is the goal, the means is also his mercy.
  • uRal poruttu – To attain.

When asked “If he is the goal as well as the means, what is your part?” AzhwAr says,

  • en uNarvin uLLE iruththinEn – I made him the object of my knowledge. He already said in thiruvAimozhi 8.7.10 “vaiththEn madhiyAl” (I placed him in my intelligence). Implies “I desired”.

When asked “Is that desire, under your control?” AzhwAr says,

  • adhuvum avanadhu in aruLE – Even that desire occurred in me due to his mercy. His kind heart is such that, at every step AzhwAr will recollect and say “this occurred due to his mercy”. After saying in thiruvAimozhi 8.7.1than ponnadik kIzh – iruththum viyandhum” (will place me at his divine feet – being astonished) that he is the goal and means, AzhwAr said “aruththiththu” (seeking him); he is saying the same thing here.

Up to here, in these two and half pAsurams, the greatness of emperumAn has been explained; subsequently, AzhwAr says that emperumAn has shown the greatness of the nature of the AthmA.

  • uNarvum – knowledge about matter.
  • uyirum – Five prANas.
  • udambum – body
  • maRRu ulappilanavum – the other aspects such as the inconceivable mahath and its many transformed states, and prakruthi (primordial matter).
  • pazhudhEyAm uNarvaip peRa Urndhu –  conducting in such a manner that I acquire the knowledge which highlights “all of these are to be rejected”; just as riding a chariot [just as a king will ride his own chariot in search of wealth during difficult situations, emperumAn himself took control and made me understand this; alternative meaning – arjuna’s chariot is the victorious charitot; just as emperumAn became the charioteer for that chariot and eliminated bhIshma et al, emperumAn rode AzhwAr‘s body which is the chariot, by being in his heart and eliminated the worldly knowledge etc]. That is – there is a knowledge which highlights that everything else is apurushArtham (not a goal) – this knowledge is called mayarvaRa mathi (unblemished knowledge); he gave that knowledge to me.
  • iRa ERi – Not just to highlight that matter and material aspirations are not goals, but to completely eliminate them. Showing that the AthmA is made of knowledge and bliss and is fully focussed on servitude towards bhagavAn only.
  • iRa ERi – Lifting me up to that top level of understanding.
  • yAnum thAnAy ozhindhAnE – He did not stop at that; he showed me that I am his prakAram (form) to the extent that if a word indicates me, that word would indicate him too. When some one calls me “AzhwIr!”, before I could respond, ISvara would say “What?” He showed that the word “aham” (I) and the understanding of that word indicate him. [In chAndhOgya upanishath vAkyam (phrase) “thathvamasi” (that is you)] just as “thath” (that) indicates bhagavAn with qualities, “thvam” (you) stretches up to the antharyAmi (indwelling supersoul) of the AthmA which is with the achith (body).

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 – 8.8.2 – adiyEn uLLAn

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

Full series >> Eighth Centum >> Eighth 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 “emperumAn who is greatly distinguished, not only mercifully entered me, he also mercifully entered my body”. Since AzhwAr uses the word “adiyEn uLLAn” (present in me, the servitor) where he should be using “en uLLAn” (present in me), I and adiyEn are understood to be synonyms.

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

adiyEn uLLAn udal uLLAn aNdaththagaththAn puRaththuLLAn
padiyE idhuvenRuraikkalAm padiyan allan param paran
kadi sEr nARRaththuLLAlai inbaththunbak kazhi nErmai
odiyA inbap perumaiyOn uNarvil umbar oruvanE

Listen

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

aNdaththu – for all entities inside the oval shaped universe
agaththAn – being the antharAthmA (indwelling soul)
puRaththu – outside the universe, the entities such as avyaktha (unmanifested matter), mahath (the great element), ahankAra (the ego)
uLLAn – being the AthmA
idhuvE – this itself
padi – form
enRu – as
uraikkalAm padiyan – one who has the form to say
allan – not being
param paran – being the one who is greater (than nithyasUris and mukthAthmAs who are greater than these entities here in samsAram)
kadi sEr nARRaththuLLAlai – fully immersed and enjoyed the collection of great fragrances
inbam – joy’s
thunbam – (due to being insignificant and impermanent) sorrow’s
kazhi – having the elimination
nErmai – the subtle aspect’s
odiyA – eternal (due to having no breaks)
inbam – joy’s
perumaiyOn – having the boundless nature
uNarvil – in knowledge
umbar – being superior (like the joy which is eternal, boundless etc)
oruvan – one
adiyEn – I (inside what is said as aham (I) which is identified exclusively by servitude)
uLLAn – is present as antharAthmA inside;
udal – in SarIram (body, which is to be rejected)
uLLAn – is residing in the heart too.

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

emperumAn is the antharAthmA for all entities inside the oval shaped universe and the entities such as avyaktha (unmanifested matter), mahath (the great element), ahankAra (the ego) outside the universe; yet he cannot be said to be present in this form only [not limited to few qualities/definitions]; he is greater than all; he is having the greatness of subtle, eternal, unbounded joy, which is like the joy of being fully immersed and enjoyed the collection of great fragrances, after eliminating all the sorrow; his knowledge is greater than the superior ones’ (who have such joy as explained before); such great emperumAn is present in me, the servitor; he is also inside the heart in my body. “padiyE idhu” indicates the lack of similes for emperumAn. The example of joy derived from fragrance, is given to instill faith in us [to understand that bhagavAn will be pure, without any blemish] since there is no example for emperumAn who is with ubhayalingam [two aspects – with auspicious qualities, without any blemish], with great knowledge/bliss which is distinguished from all other entities.

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

  • adiyEn uLLAn – kUraththAzhwAn, after serving thirukkOshtiyUr nambi for six months, was about to leave [Once in emperumAnAr‘s kAlakshEpam, a question arose on the true identity of AthmA – whether it is knowledge/bliss or servitude; emperumAnAr instructed kUraththAzhwAn to go to thirukkOshtiyUr nambi and have the doubt clarified; he had gone there and spent six months serving nambi, but nambi never asked AzhwAn why he had come; thinking of returning to SrIrangam, being unable to handle the separation from emperumAnAr, he decided to leave]; nambi said to him “AzhwAn! ? Have you not seen AzhwAr saying ‘adiyEn uLLAn‘?” AzhwAn said “I am grateful for this insight”. Where AzhwAr should have said “en uLLAn“, he said “adiyEn uLLAn“. This is because, AthmA is not identified by gyAnam (knowledge) and Anandham (bliss); but is identified by SEshathvam (servitude). Implies that – servitude towards bhagavAn is more intrinsic than knowledge and bliss.
  • udal uLLAn – Just as for the chEthana (sentient being), bhagavAn’s divine auspicious form is more desirable than bhagavAn’s true nature, for ISvara, AzhwAr‘s divine form is more desirable than AzhwAr’s true nature; this is similar to prideful persons having desire for the dirt/sweat of their beloved ones. With this – the view points such are “jIva-para bhEdham (difference between jIvAthmA and paramAthmA), jIva paraspara bhEdham (difference among jIvAthmAs) and SEsha-SEShi sambandham (servant-master relationship between jIvAthmA and paramAthmA) are false principles” are negated naturally.

When asked “who desires your divine form?” AzhwAr says,

  • aNdaththu agaththAn puRaththuLLAn – One who is present in the entities which are present inside the oval shaped universe and outside it. Implies that, emperumAn who is omnipresent, became captivated in an entity (AzhwAr), that too in a small part (heart) of that entity.
  • padiyE idhu – “Is this his nature?”  He does not have a fully matching simile. Only if there is another entity which is omnipresent and which controls every other entity, can we cite that entity as a simile.

When asked “how can we explain him then?” AzhwAr says,

  • param paran – One who is superior to all superior entities. As said in bruhadhAraNyaka upanishath 4.3 “nEthi nEthi’”(not like this, not like this – emperumAn cannot be understood in any specific way), we can only that he is unlike anything else.

When asked “Still, how can we try to understand him?” AzhwAr says,

  • kadi sEr nARRaththuL Alai – Alai – madhu (honey). Both kadi and nARRam indicate parimaLa (fragrance) – meaning “greatly fragrant”. Also, kadi could mean freshness, meaning “freshly fragrant”. Since parimaLa is not a physical substance, the nARRam (scent) of it is indicated.
  • inbath thunbak kazhi nErmai – There is pure enjoyment of that experience, which is the subtle joy – where all the sorrows from it are eliminated [in this world, with every joy, there is an aspect of sorrow – eliminating that aspect]. Since the fragrance in the flower is highlighted as the example, the sorrowful aspect [blemish] in that is its insignificant and temporary in nature; the subtle joy which is derived after eliminating such blemish; that is unblemished joy.
  • odiyA inbap perumaiyOn – The uninterrupted and great joy. One who has eternal and perfect joy; as said in thaiththirIya upanishath “Anandhamaya:” (one who is filled with bliss).
  • uNarvil umbar oruvanE – One who is superior in knowledge. Saying that emperumAn who has distinguished gyAnam and Anandham.
  • odiyA inbap perumaiyOn uNarvil umbar oruvan – adiyEn uLLAn – udal uLLAn – One who is greatly desirable for everyone, is the one who desires my body.

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 – 8.8.1 – kaNgaL sivandhu

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

Full series >> Eighth Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr enjoys emperumAn showing his fresh appearance with beauty etc after uniting with AzhwAr.

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. After enjoying emperumAn‘s divine form, our AzhwArs will not engage in his svarUpam (true nature) and guNam (qualities); SAsthram says that once a person holds on to emperumAn’s divine form as the auspicious abode, he/she will engage further [in his true nature and qualities] – but it does not instruct him/her to engage further, giving up the divine form of emperumAn; it is saying that to highlight that emperumAn’s true nature and qualities are also to be meditated upon. It does not matter whether it is for himself, his divine consorts or his servitors; his divine form is very dear to everyone.

pAsuram

kaNgaL sivandhu periyavAy vAyum sivandhu kanindhu uLLE
veN pal ilagu sudar ilagu vilagu magara kuNdalaththan
koNdal vaNNan sudar mudiyan nAngu thOLan kuni sArngan
oN sangadhai vAL AzhiyAn oruvan adiyEn uLLAnE

Listen

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

(due to the great joy after uniting)
kaNgaL – divine eyes
sivandhu – becoming reddish
periya Ay – being expansive

(in the same manner)
vAyum – divine lips
sivandhu – becoming reddish
kanindhu – being well ripened
uLLE – inside [the mouth]
veN – whitish
pal – the divine teeth line
ilagu – shining
sudar – radiance
ilagu – greatly splendorous
vilagu – swaying
magara kuNdalaththan – having makara kuNdalam (a fish shaped ear ring)

(as a contrast for these beautiful limbs)
koNdal – dark cloud’s
vaNNan – having a beautiful form with the complexion [of such cloud]

(matching such divine beauty)
sudar – having great radiance
mudiyan – having divine crown
nAngu thOLan – (matching such supremacy) having four divine shoulders

(as said in “dhivyAsthra pushpitha chathurbhujam“, appearing to be naturally grown out of those shoulders)
kuni – bent
sArngam – SrI SArngam (bow)
oN – attractive
sangu – SrI pAnchajanyam (conch)
gadhai – kaumOdhaki (mace)
vAL – nandhakam (sword)
AzhiyAn – having the divine weapon of thiruvAzhi (chakra)
oruvan – one with a distinguished form (due to these beautiful limbs, beautiful ornaments and beautiful weapons)
adiyEn – me, the servitor (who is immersed in such beauty), my
uLLAn – radiantly residing in me

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

emperumAn is having expansive, divine eyes which are becoming reddish; his divine lips are becoming reddish and well ripened; his divine, whitish teeth line, inside the mouth, are shining radiantly; he is having swaying ear rings; he is having a beautiful form with the complexion of a dark cloud; he is having a greatly radiant divine crown; he is having four divine shoulders; he is holding the bent SrI SArngam, attractive SrI pAnchajanyam, kaumOdhaki, nandhakam and the divine weapon, thiruvAzhi; such emperumAn with a distinguished form is radiantly residing in me, who is a servitor.

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

  • kaNgaL sivandhu – As said in chAndhOgya upanishath 1.6 “thasya yathA kapyAsam puNdarIkam Evam akshinI” (The divine eyes of SrIman nArAyaNa, the supreme lord, resemble the lotus flower which has been freshly blossomed by the rays of the sun), emperumAn‘s eyes will be reddish; this being the case, due to the separation experienced in “mAyak kUththA“, they became pale; and due to the union experienced in “iruththum viyandhu“, they got back their original reddish colour. AzhwAr being engrossed in emperumAn’s eyes and not moving away, can be seen in the tone of this pAsuram.
  • periya Ay – They are having expansion and contraction. While it says in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form), it implies – there is no change in him due to karma (deeds, puNya/pApa (virtue/vice)), but there is no negation of changes due to uniting with his devotees; if that happens (he remains unchanging), that means he will cease to exist. Even he will change according to his own greatness.
  • vAyum sivandhuAzhwAr is saying – not just the eyes, even the divine lips accquired their natural complexion. AzhwAr is recollecting what he said in thiruvAimozhi 8.6.7sevvAy – veNpal sudarkkuzhai” (reddish lips, whitish teeth, radiant ears).
  • kanindhu – This redness, being fully immersed, appears well ripened.
  • uLLE – The difficulty in leaving the reddish divine lips and entering inside, is observed here.
  • veN pal ilagu sudar – The teeth line having white complexion which is contrasting the reddish lips, and having well surrounded radiance.
  • ilagu vilagu magara kuNdalaththan – One who is having the swaying, divine makara kuNdalam which has contrasting complexion to the darkness in his divine hair. It appears that emperumAn is joyfully nodding his head thinking “we have acquired the union with AzhwAr” [which caused his earrings to sway]. He became very joyful just as an ocean broke its barriers.
  • koNdal vaNNan – His divine form became very dark like a rain cloud. Previously his divine form was pale in complexion [due to separation].
  • sudar mudiyan – One who is having a divine crown which will override the beauty of everything else with its beauty. Only after eliminating AzhwAr‘s suffering in “mAyakkUththA“, emperumAn was crowned. AzhwAr called him in thiruvAimozhi 8.5.3mudi sEr senni ammA” (oh lord with well fitting divine crown).
  • nAngu thOLan – After embracing AzhwAr, emperumAn‘s shoulders swelled [due to the joy].
  • kuni sArngan – Just as it is said in “magara kuNdalaththan“, even these [weapons] appear like ornaments for him. In the hands of valorous persons, the bow will be bent even when there is no battle.
  • oN sangu – The attractive conch which is praised in nAchchiyAr thirumozhi 7.8 “uNbadhu sollil … un selvam sAla azhagiyadhE” (what you eat is [emperumAn‘s nectarean saliva] … you are so wealthy).
  • gadhai vAL AzhiyAn – one who holds the mace, sword and chakra.
  • oruvan – The distinguished one due to being puNdarIkAksha (lotus-eyed), kALa mEga SyAma (having dark cloud like complexion), chathurbhuja (four handed) and one who has divine weapons such as Sanka, chakra etc.
  • adiyEn – Just as his lordship is distinguished, AzhwAr‘s servitude is also distinguished. That is – AzhwAr is saying that he is a servitor not due to having true knowledge about the self, but due to emperumAn‘s beauty.
  • uLLAnE – As the mind which was focussed outward is turned  inward [towards the self], emperumAn whose beauty is generally heard in “yuvAkumAra:” (youth and adolescent), is shiningly visible with his beautiful limbs, beautiful ornaments and beautiful weapons as in a box containing diamonds.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8.8 – kaNgaL sivandhu

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 eighth decad, ISvaran entered AzhwAr‘s heart considering it as his own benefit, eliminating AzhwAr’s hurdles such as the senses and became pleased; he considered in his divine heart, “let me make AzhwAr realise that his hurdle which leads to lowliness is incidental and highlight that his true self is my prakAra (form) and distinguished, to reveal that he is faultless” and highlighted the following aspects:

  1. his presence in AzhwAr’s heart which is the reason for AzhwAr’s true self being fully dependent upon him
  2. he who is the antharyAmi of all, being with perfect knowledge and bliss
  3. that the AthmA which is indicated by “aham” (I) is also his (emperumAn’s) form
  4. he, who is the cause of all, is inseparable from jIvAthmA who has distinguished enjoyability
  5. the incomprehensible nature of AthmA who is a form of ISvara
  6. the pure AthmA being the goal
  7. the bondage in this material realm of those who lack such knowledge about the self
  8. the need for anthimasmruthi (remembrance [of emperumAn by the AthmA] in the final moments before death) for those who desire to attain the self
  9. that the mOksha which is in the form of merging with bhagavAn [and losing AthmA’s identity] is unlikely to happen.
  10. for such AthmA, reaching the close proximity of emperumAn is the cause for upliftment

AzhwAr meditated upon these aspects as highlighted by sarvESvaran and becomes pleased thinking “emperumAn revealed the faultless nature of the self and accepted me at his divine feet!”

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

[emperumAn using the words we, us, our indicate royalness in him]

In this decad – emperumAn came and united with AzhwAr to eliminate all his suffering which he went through in thiruvAimozhi 8.5mAyakkUththA” and pacified him, eliminated his [emperumAn’s] own suffering, and became pleased having attained AzhwAr and thought “incidentally, everything lines up perfectly. We cannot lose this blissful union; AzhwAr is famous to be known as “vaLavEzh ulagil AzhwAr” [In thiruvAimozhi 1.5, AzhwAr moved away from emperumAn considering the lowliness of the self and greatness of emperumAn]; as he came close to us, he considered his own disqualification saying in thiruvAimozhi 8.7.8 “siRiyEnudaich chindhaiyuL” (in the heart of this lowly person); he will feel the same way again; we should proactively stop it”; he further thinks “AzhwAr looks to move away considering ‘this AthmA which has been in samsAram since time immemorial, is not qualified for emperumAn/paramapadham’; but that is not true, do not see this [bodily presence in this material relam] which is incidental (unnatural for the self), but see the root [true nature of self]”; he thinks “We should impress the greatness of the AthmA upon AzhwAr’s heart”; he highlights the greatness of AzhwAr’s true nature in his heart by saying “You [AthmA] are eternal, identified by your knowledge and bliss, and a confidante for us; your reaching us is not undesirable; your reaching us is adding value to our glories like the presence of kausthuba jewel, our divine consorts”; he thinks further “When we highlight the greatness of AthmA, he would say ‘I am like a fire-fly, what is there to see?’ and will not agree to see what we show him; but he is too immersed in our divine beauty as said in thiruvAimozhi 8.7.7 ‘avvAy anRi yAnaRiyEn maRRaruL‘ (I don’t know any mercy other than what comes from him); let us first show our beauty and through that we will highlight his greatness of being my form”; thinking this, he says to AzhwAr “Oh AzhwAr! See how beautiful we are; when you see us, you can see yourself in it as well”; in this manner emperumAn lets AzhwAr enjoy his beauty first and then he shows AzhwAr’s true nature which is desirable for emperumAn like his anklets etc in being greatly enjoyable and greatly subservient; enjoying that, AzhwAr becomes pleased. In this decad, emperumAn lets AzhwAr enjoy him [emperumAn] in the first two and half pAsurams, and subsequently reveals the true nature of AthmA [in the remaining pAsurams]. Why is that? Some explain this as “since AthmA does not exist without emperumAn, he first shows himself who is the abode for the AthmA and subsequently shows the true nature of AzhwAr”. Others explains this as “since AzhwAr would not agree to know about the true nature of AthmA first, he first reveals himself”. Some others explain that the first two pAsurams are a recollection of the divine union of emperumAn and AzhwAr which was seen in thiruvAimozhi 8.6iruththum viyandhu“.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 8.7.11 – sudarp pAmbaNai

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

Full series >> Eighth Centum >> Seventh 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 “for those who learn this decad, it will be the poison for their samsAram [bondage in this material realm]”.

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

sudarp pAmbaNai nam paranaith thirumAlai
adich chEr vagai vaN kurugUrch chatakOpan
mudippAn sonna Ayiraththu ippaththum sanmam
vidath thEyndhaRa nOkkum than kaNgaL sivandhE

Listen

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

sudar – having perfect radiance
pAmbu – thiruvanthAzhwAn (AdhiSEsha)
aNai – having as mattress
nam – for us
paranai – lord
thirumAlai – Sriya:pathi (SrIman nArAyaNa)
adi – in the divine feet
sEr vagai – the way to reach
mudippAn – to fulfil
vaN – having unlimited wealth
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
Ayiraththu – among the thousand pAsurams
ippaththum – this decad
sanmam – birth (which causes hurdles in enjoying bhagavAn)
aRa – very
thEyndhu – weaken
vida – to be destroyed
than – his
kaNgaL – eyes
sivandhu – becoming reddish
nOkkum – will see.

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

To fulfil the way of reaching the divine feet of our lord, Sriya:pathi, who is having perfectly radiant AdhiSEsha as mattress, nammAzhwAr, the leader of AzhwArthirunagari which is having unlimited wealth, mercifully spoke this decad among the thousand pAsurams; with his eyes becoming reddish, this decad [personified] will look at birth [of his devotee] to weaken it very much and destroy it. The decad itself is spoken as a man personified due to its ability to destroy the birth.

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

  • sudarp pAmbaNai nam paranaith thirumAlai – The eradication of birth is explained as the result/benefit for those who learn this decad; the goal attained as a result of such eradication of birth is explained here – as explained in paryanka vidhyA, the benefit attained by mukthAthmAs is to see and enjoy emperumAn‘s merciful presence in the lap of thiruvananthAzhwAn along with periya pirAttiyAr.
  • adich chEr vagai …AzhwAr who has the nature of being together with emperumAn’s divine feet. For AzhwAr, gyAnam (knowledge) and Anandham (bliss) are not the identity; SEshathvam (servitude) is.
  • mudippAn sonna … – Also explained as – this decad which was spoken to eradicate the bondage in the material realm, will fulfil the goal of reaching the divine feet of empeurmAn. It will ensure that the birth is eliminated.

While doing that,

  • ippaththum – than kaNgaL sivandhu – nOkkum – That is, this decad is dhrushti visham (poison which kills on being seen) for samsAram. That is, the presence of this decad and birth together are contradictory.

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