Monthly Archives: May 2019

thiruvAimozhi – 8.10.10 – vAykka thamiyERku

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

Full series >> Eighth Centum >> Tenth 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 says “Both my associates and I should get this result [of bhAgavatha SEshathvam (servitude towards devotees)]”.

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

vAykka thamiyERku Uzhi thORUzhi Uzhi mAkAyAm
pUk koL mEni nAngu thOL pon Azhik kai en ammAn
nIkkam illA adiyAr tham adiyAr adiyAr adiyAr em
kOkkaL avarkkE kudigaLAych chellum nalla kOtpAdE

Listen

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

mA – having greatness of being attractive
kAyAm pU – the complexion of kAyAm (a dark purple coloured) flower
koL – having
mEni – divine form
nAngu thOL – the four divine shoulders (which are the resting place for the devotees)
pon – attractive
Azhi – and thiruvAzhi (divine chakra)
kai – having divine hand
en – one who enslaved me showing this physical beauty
ammAn – lord
nIkkam – separation
illA – enjoying without
adiyAr tham – for the servitors
adiyAr adiyAr adiyAr – in the distinguished lineage of servitors
em – for my associates and I
kOkkaL – lords;
avarkkE – for them only
kudigaLAy – being the clan which engage in service
sellum – to be
nalla – praiseworthy
kOtpAdu – act of pursuing
Uzhi thORUzhi – occuring in every mahA kalpa  (brahmA’s one day which is made of thousand four yuga cycles)
Uzhi – even in the intermediary kalpas
thamiyERku – for me (who has no match for being devoted towards devotees)
vAykka – should occur.

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

emperumAn enslaved me by the showing his attractive, great, physical beauty of his divine form having the complexion of kAyAm (a dark purple coloured) flower, four divine shoulders and his divine hand having the attractive, divine chakra; for my associates and I, the servitors who are enjoying such lord without any separation, are my lords; it should occur for me to be in the clan which engage in service exclusively for them and to be in the praiseworthy act of pursuing them even in the intermediary kalpas which occur in every mahA kalpa.

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

  • vAykka thamiyERku – For me who has no simile due to being immersed in the ultimate state of purushArtham (goal), I should get this result only.
  • Uzhi thORUzhi Uzhi – Forever, without a break, this is the goal, as long as the AthmA exists.
  • mA kAyAm pU … – He made me totally exist for him by showing his beautiful kAyAm flower like divine form, divine shoulders which resemble a well branched out kaRpaka (celestial) tree, and the divine chakra which resemble a blossomed kaRpaka flower.
  • nIkkam illA adiyAr – When emperumAn plans to separate, as seen in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAm” (lakhsmaNa to SrI rAma – You should make me follow you [otherwise I will not be able to live]), such devotees who are the ultimate ones in being unable to separate from him, are my lords. AzhwAr is starting with those who were explained in previous pAsuram as “adiyAr adiyAr adiyAr“. thiruvAimozhi 8.10.2sayamE adimai thalai ninRAr” (serving without any expectaion) are those who are like SrI bharathAzhwAn [who acted for the pleasure of SrI rAma exclusively]. thiruvAimozhi 8.10.9 “kOdhil adiyAr” (blemishless servitors) are those who are like SrI SathrugnAzhwAn [who did not indulge in rAma bhakthi]. nIkkam illA adiyAr (inseparable servitors) are those who are like iLaiya perumAL [lakshmaNa, who served without separating from emperumAn].
  • avarkkE kudigaLAy – Instead of being irukaraiyar (those who hold on to emperumAn and devotees), it is apt to be as said in “nachEth rAmAnujEth EshA chathurA chathuraksharI | kAmavasthAm prapadhyanthE janthavO hanthamAdhruSa: ||” (If this great, four-lettered manthra of rAmAnuja is not there, I don’t know the most fallen state persons like me will reach).
  • avarkkE … – Let this good order of being exclusively devoted to them occur for us (my associates and I).

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 – 8.10.9 – thamargaL kUtta

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

Full series >> Eighth Centum >> Tenth 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 “Do we even need to live with them? It is sufficient to be at the ultimate servitude towards them”.

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

thamargaL kUtta val vinaiyai nAsam seyyum sadhir mUrththi
amargoL Azhi sangu vAL vil thaNdAdhi pal padaiyan
kumaran kOla aingaNai vEL thAdhai kOdhil adiyar tham
thamargaL thamargaL thamargaLAm sadhirE vAykka thamiyERkE

Listen

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

thamargaL – devotees
kUttam – occurring for the group
val – strong
vainaiyai – sins
nAsam – (total) destruction
seyyum – to do
sadhir – having ability
mUrththi – being the lord
amar – engaging in battle to eliminate the enemies
koL – having
Azhi sangu vAL vil thaNdu Adhi – starting with SrI panchAyudham (disc, conch, sword, bow and mace)
palpadaiyan – being the one with many types of innumerable weapons
kumaran – being youthful (which highlights his ability to eliminate the enemies)
kOlam – having great physical beauty
aingaNai – one who has five arrows
vEL – for kAmadhEva (cupid)
thAdhai – having the greatness of being the father
kOdhu – blemish (of seeking benefits other than kainkaryam)
il – not having
adiyAr tham – for the devotees
thamargaL – for servitors
thamargaL – for servitors
thamargaLAm – having the wealth of servitude
sadhir – mercy
thamiyERku – for us who are helpless in samsAra
vAykka – should occur.

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

emperumAn, the lord, is having the ability to cause destruction of the strong sins occurring to the group of his devotees; he is having many types of innumerable weapons starting with SrI panchAyudham; he is having the greatness of being the father of the youthful kAmadhEva who has great physical beauty and five arrows; for us who are helpless in samsAra having the wealth of servitude towards the servitors of servitors of the blemishless devotees of such emperumAn, his mercy should occur. The term kUtta val vinai also implies sins derived through attachment [to worldly pleasures]. When recited as “chadhu mUrththi” (instead of sadhir mUrththi), it implies the different forms of emperumAn.

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

  • thamargaL kUtta val vinaiyai nAsam seyyum – One who would destroy the strong sins that enter the group of SrIvaishNavar. Alternative explanation – one who would destroy the collective strong sins of his servitors. Another explanation – as the servitors increase their sins, he will destroy them. Just as it is natural for the servitor to increase his sins [due to being in this material world], it is natural for emperumAn to always destroy them.
  • chadhu mUrththi – emperumAn will assume many apt forms to destroy the enemies [of devotees]. Just as the AthmA [in liberated state] will assume many forms to engage in service, emperumAn will assume many forms to engage in protecting the devotees.
  • amar koL … – One who has divine weapons such as thiruvAzhi (divine chakra) etc which are ready to battle, for the elimination of the enemies.
  • kumaran – He remains eternally youthful.
  • kOlam … – One who is the father of kAmadhEva who has five arrows. It is said that even the beauty of kAmadhEva who thinks “There is none beyond me for beauty” is originating from emperumAn himself. AzhwAr is saying that he should be at the ultimate state of servitude for the SrIvaishNavas who are ananya prayOjanas (who expect nothing but service) towards emperumAn being captivated by his charming youth and beauty.
  • sadhirE vAykka – This ultimate goal should occur eternally.
  • thamiyERkE – Even in the past, one needs to search and locate SrI SathrugnAzhwAn for such bhAgavatha SEshathvam (servitude towards bhAgavathas, in this case, SrI bharathAzhwAn) and in the present there is none who matches AzhwAr’s nature, AzhwAr is saying “for us who are lonely”. In the previous pAsuram, AzhwAr said “nangatku” (for us) since he is not lonely after singing thiruvAimozhi 2.8kEsavan thamar“; here AzhwAr is saying “thamiyERku” (us who are lonely) since there is no match for him among samsAris (worldly people).

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 – 8.10.8 – nALum vAykka

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

Full series >> Eighth Centum >> Tenth 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 “Do I even need to unite and interact with bhAgavathas? Just being present with them is sufficient. Or just seeing the groups of them, is sufficient”.

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

nALum vAykka nangatku naLir nIrk kadalaip padaiththuth than
thALum thOLum mudigaLum samanilAdha pala parappi
nILum padar pUngaRpagak kAvum niRai pannAyiRRin
thOLum udaiya maNimalaipOl kidandhAn thamargaL kUttamE

Listen

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

(Due to not being with other elements)
naLir – naturally cool
nIr – having water
kadalai – causal ocean
padaiththu – created (as said in “apa Eva sasarjAthau“)
than – (that itself) being distinguished as revealed in vEdham
saman – match
ilAdha – without having
thALum – divine feet
thOLum – divine shoulders
mudigaLum – divine crowns/heads
pala – as many (to be in count of thousands)
parappi – spreading out
nILum – rising
padar – grown
pU – beautiful
kaRpagak kAvum – garden of kaRpaka (kalpa – celestial) trees
niRai – dense
pal – many (rays)
nAyiRRin kOLum – the radiance of the sun
udaiya – having
maNi malai pOl – like a carbuncle hill
kidandhAn – one who is resting, his
thamargaL – of the servitors
kUttam – union
nangatku – for us
nALum – forever
vAykka – should occur.

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

emperumAn created the causal ocean with naturally cool water, and is resting in it as revealed in vEdham, having distinguished, matchless, many divine feet, divine shoulders and divine crowns/heads similar to a carbuncle hill having gardens of rising, beautiful, well grown kaRkapa trees and a radiant sun with many dense rays; union with servitors of such emperumAn should occur for us, forever. kUttam – sErththi – union. Alternatively, kUttam means sangam (crowd), and here AzhwAr prays for the presence of such crowd in front of 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

  • nALum vAykka … – For us who have this as the purushArtham (goal), this should occur forever.
  • naLir nIrk kadalaip padaiththu – Creating the ocean which has coolness as its nature. Also implies the water that is apt for his resting.
  • saman ilAdha thALum thOLum mudigaLum – His limbs which have no similes.
  • pala parappi – Decorating the whole ocean with his form to eliminate the vacuum in there.
  • nILum padar pUm kaRpagak kAvum – Divine feet which resemble ultimately enjoyable flower and divine shoulders which resemble a garden of kaRpaka tree. This is how his divine feet and shoulders are.
  • niRai pal nAyiRRin kOLum – This resonates with what is said in thiruvAimozhi 8.8.10mudigaLAyiraththAy” (having thousand divine heads). kOL – thEjas (radiance). The head which appears to be made of millions of suns together. kOL – graham (planet). Since planets emit light, here also kOL implies radiance.
  • maNi malai pOl kidandhAn – His resting looks like a carbuncle hill which is laid down.
  • thamargaL kUttamE nALum vAykkaAzhwAr is not praying for eternal occurrence of [seeing] such emperumAn who is resting so beautifully that one cannot take one’s eyes off him; AzhwAr is saying that he should be part of those SrIvaishNavas who are captivated in his beauty of resting as said in thirumAlai 23kidandhadhOr kidakkai” (unparalleled resting posture); or he is saying that it is sufficient to just see such groups of SrIvaishNavas. Just as a hungry person will say “bring me lot of rice”, AzhwAr is saying [“want to see the groups of SrIvaishNavas”, instead of just saying “want to see SrIvaishNavas”] matching is desire. It is said in mArkaNdEya purANam “sadhbhirEva sahAsItha” (should be with elders) and in perumAL thirumozhi 2.1 “Ittam kaNdidak kUdumEl” (if we can see the presence of bhAagvathas). Previously, AzhwAr said “I would like to unite with SrIvaishNavas who are captivated by his benefactorship”; here he is saying “it is sufficient to just see the groups of SrIvaishNavas who are captivated by his resting posture”.

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 – 8.10.7 – thanimAp pugazhE

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

Full series >> Eighth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “I don’t need the bhagavath anubhavam (enjoying bhagavAn) which is considered as the independent goal; but I would like to unite with bhAgavathas and engage in bhagavath anubhavam for the pleasure of bhAgavathas”.

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

thani mAp pugazhE engyAnRum niRkumpadiyAth thAn thOnRi
muni mAp pirama mudhal viththAy ulagamUnRum muLaippiththa
thanimAth theyvath thaLir adik kIzhp pugudhal anRi avan adiyAr
nani mAk kalavi inbamE nALum vAykka nangatkE

Listen

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

thani – distinguished
mA – great
pugazhE – his qualities which highlight his kAraNathva (being the cause)
engyAnRum – always
niRkumpadiyA – to firmly remain (as highlighted popularly in vEdhAntham)

(during the time of creation, without any expectation)
thAn – himself
thOnRi – incarnating with the intent to engage in creation (as said in “prArthurAsIththamOnutha:“)
muni – to meditate upon creation (as said in the vow “bahusyAm“)
mAp piramam – being explained by the term “para brahmam”
mudhal – primary
viththAy – material cause
ulaga mUnRum – the three worlds
muLaippiththa – created
thani mAth theyvam – the distinguished supreme lord’s
thaLir – very tender
adik kIzh – under the divine feet
pugudhal anRi – instead of attaining
avan adiyAr – for the bhAgavathas who were enslaved by his such qualities
nani – very
mA – best
kalavi inbamE – the joy of being united with them
nangatku – for us
nALum – always
vAykka – should occur.

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

emperumAn, incarnates with the intent to engage in creation, to have his distinguished, great qualities which highlight his kAraNathva, remains firmly always, meditating upon creation, being explained by the term “para brahmam”, created the three worlds which are the primary material causes; instead of attaining the presence under the very tender divine feet of such distinguished supreme lord, to have the joy of being united with the very best bhAgavathas who were enslaved by his such qualities should always occur for us.

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

  • thani mA … – To have the incomparable, best qualities remain forever.
  • thAn – one who has primordial matter as his body.
  • thAn thOnRi – Being complete while there is no one who could pray to him to engage in creation, for his own satisfaction, appeared saying as in thaitithirIya upanishath “bahu syAm” (let me become many).
  • muni mAp pirama mudhal viththAy – Being the parabrahma, the ultimate cause, which vows. muni – desireless. As a mother would worry for her son who has gone to a distant country, parabrahma himself being the three causes (upAdhAna kAraNa (material cause), nimiththa kAraNa (ancillary cause) and sahAkAri kAraNa (instrumental cause)) worrying for the jIvAthmAs who are in subdued state.
  • ulaga mUnRum muLaippiththa – He made sure that all the resulting entities blossom from him; this is how his sankalpam of creating many universes was.
  • thani … – Entering under the divine feet of the unparalelled supreme lord; this is the objective of creation. For a chEthana (sentient being), it is apt to surrender unto the divine feet of the benefactor.
  • anRi – leaving that aside.
  • avan adiyAr … – To eternally have the greatly distinguished union with such SrIvaishNavas who have offered themselves to him seeing such benefactorship.
  • nangatkE – For us who desire for this and think “this is the ultimate goal”, this should occur forever.

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 – 8.10.6 – nugarchchi uRumO?

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

Full series >> Eighth Centum >> Tenth 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 “Only if aiSwarya (worldly wealth), kaivalya (self enjoyment), bhagavath anubhava prIthi (joy of experiencing bhagavAn) and bhagavath Anandham (bhagavAn’s bliss) were attained, would those match the recital of thiruvAimozhi for the pleasure of his devotees?”

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. AzhwAr says “To enjoy the huge, incomparable, distinguished qualities of putpAgan (rider of garuda) through thiruvAimozhi, even the all pervading bhagavAn‘s bliss is not a match”.

pAsuram

nugarchchi uRumO? mUvulagin vIdu pERu than kEzhil
pugarch chem mugaththa kaLiRatta pon Azhik kai en ammAn
nigarch chembangi eri vizhigaL nINda asurar uyir ellAm
thagarththuNduLalum putpAgan periya thani mAp pugazhE

Listen

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

than – for him
kEzh – match
il – not having
pugar – having radiance
sem – become red (due to anger)
mugaththa – having face
Anai – elephant
atta – destroyed
pon – attractive
Azhi – having divine ring
kai – one who is having divine hands
en – my
ammAn – being the lord
nigar – matching its species
sem – reddish
pangi – (hanging) hairs
eri – like fire disc
vizhigaL – having eyes
nINda – having well built bodies
asurar – asuras’ (demons’)
uyir ellAm – all their vital airs
thagarththu – attacked
uNdu – consumed
uzhalum – roaming
puL – for periya thiruvadi (garudAzhwAr)
pAgan – controller, his
periya – unlimited
thani – distinguished
mA – greatly enjoyable
pugazh – collections of auspicious qualities
nugarchchi – enjoying through thiruvAimozhi which is pleasing to bhAgavathas
mU ulagin – of the three worlds
vIdu – ability to create
pERu – lordship which has
uRumO – is it a match?

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

emperumAn, my lord, is having divine hands with attractive divine ring, which were used to destroy the elephant having incomparable radiance and reddish face; he is the controller of periya thiruvadi (garudAzhwAr) who roams around attacking the vital airs and consuming the well built asuras (demons) who are having reddish hair and fire disc like eyes; would the lordship which has the ability to create the three worlds be a match for enjoying such emperumAn’s unlimited, distinguished, greatly enjoyable collections of auspicious qualities through thiruvAimozhi which is pleasing to bhAgavathas?

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

  • nugarchchi uRumO – Would those match enjoying bhagavAn‘s qualities through thiruvAimozhi?
  • mU ulagin vIdu pERu – Would the ability to create/annihilate the universe in a fraction of one’s vow/will be a match for that [thiruvAimozhi enjoyment]? emperumAn considers that as aiSwaryam (wealth/ability); AzhwAr considers it is only a purushArtham (goal, that too an inferior one). As said in “jagath vyApAra varjam” (the liberated soul will not engage in worldly activities such as creation, annihilation etc though he will be capable of them), would only that which is matching the nature of the self, be not considered as purushArtham?
  • than kEzhil … – Finished the the elephant, kuvalayApIdam, which was having matchless pride, and having radiance and a red face due to anger.
  • pon Azhik kai – One whose divine hand is decorated with beautiful divine ring. While hitting the elephant’s temple and cheeks, this is how his divine hand with the ring appeared to be.
  • en ammAn – One who showed his divine form with the divine hand decorated with the ring and enslaved me. He finished the enemies with his strength and the devotees with his beauty.
  • nigar … – Routinely attacking and consuming the lives of the well built demons having reddish hair, eyes which appear like burning fire matching their demoniac birth. emperumAn rides such garudAzhwAr; would anything match enjoying the unlimited, matchless, auspicious qualities of such emperumAn through thiruvAimozhi?
  • mU ulagin vIdu pERuAzhwAr is saying that even the joy of being seated on the throne ruling over the whole universe, will not match the joy of enjoying thiruvAimozhi.

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 – 8.10.5 – vazhipattOda

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

Full series >> Eighth Centum >> Tenth 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 “Even if I go to thirunAdu (paramapadham) and attain the ultimate goal of serving him there and even if I get all of the previously mentioned aiSwaryam (worldly wealth) etc, would they match taking birth in this samsAram and singing thiruvAimozhi for the pleasure of SrIvaishNavas?”

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

vazhipattOda aruL peRRu mAyan kOla malar adik kIzh
suzhipattOdum sudarch chOdhi veLLaththu inbuRRirundhAlum
izhipattOdum udalinil piRandh than sIr yAn kaRRu
mozhipattOdum kavi amudham nugarchchi uRumO? muzhudhumE

Listen

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

(In eternal kainkaryam)
vazhipattu – being engaged properly
Oda – to go on
aruL – his mercy
peRRu – attained
mAyan – sarvESvara who has amazing nature, form, qualities and wealth, his
kOlam malar – ultimately enjoyable
adik kIzh – under the divine feet
suzhipattu – whirling
Odum – continuously running
sudar – having radiance
sOdhi veLLaththu – in paramapadham which is in the form of clusters of splendour
inbuRRu – being very blissful
irundhAlum – even if I remained
muzhudhum – even if I acquired previously explained aiSwaryam, kaivalyam etc
izhipattu – in inferiority
Odum – very lowly
udalinil – in body
piRandhu – taking birth
than – (most enjoyable) his
sIr – qualities
yAn – I (who am very distant for them)
kaRRu – learn
mozhipattu – as words (caused by the joy of such experience)
Odum – flowing
kavi – poem
amudham – amrutham (nectar)

(as said in “thoNdarkkamudhuNNa” (to be the nectar for the devotees), “adiyArkkinba mAri” (blissful rain for the devotees), “kEttArAr vanavargaL” (the nithyasUris will not be satisfied hearing))
nugarchchi – to enjoy (along with the devotees)
uRumO – will it match?

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

sarvESvara has amazing nature, form, qualities and wealth; even if I attained such sarvESvara’s mercy to be engaged properly and go on to remain very blissfully under his ultimately enjoyable divine feet in paramapadham which has whirling and continuously running radiance, and even if I acquired the previously explained aiSwaryam, kaivalyam etc, would those be a match for taking birth in this inferior, lowly body, learning his qualities and singing nectarean poems as flowing sequence of words and enjoying them?

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

  • vazhipattu Oda aruL peRRu – Acquiring his mercy to engage in nithya kainkaryam (eternal service) in the proper manner.
  • mAyan – One who is amazing due to his beauty, simplicity etc.
  • kOlam malar adik kIzh – Under the divine feet which appear like attractive flower.
  • suzhipattu Odum sudarch chOdhi veLLaththu – In paramapadham which has waves of radiance which whirls around like a flood. It is said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon).
  • inbuRRu irundhAlum – As said in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic), even if he gives joy and I become the enjoyer.
  • muzhudhum – Even if the previously explained aiSwaryam etc are included along.
  • izhipattu Odum udalinil piRandhu – Taking birth in this body which is considered as the most lowly.
  • than sIr – The auspicious qualities which will even drown the nithyasUris.
  • yAn kaRRu – I who am a nithyasamsAri (eternally bound in this material world), who am not qualified to learn them, learn and know them.
  • mozhipattu Odum – As they cannot be held inside, they overflow as words.
  • kavi amudham nugarchchi uRumO – Would all of those match enjoying this nectar of thiruvAimozhi?
  • sudarch chOdhi veLLaththu inbuRRu irundhAlum muzhudhum – He himself said “avan adiyAr siRu mA manisarAy ennai ANdAr ingE thiriya – naRu mA virai nANmalar adik kIzh pugudhal uRumO” (when his great devotees are present here, would it be apt to go under the divine feet of emperumAn); leaving even that, he is saying “kavi amudham nugarchchi uRumO muzhudhum” (would all of those match enjoying thiruvAimozhi?). Is AzhwAr leaving that (serving devotees)? No. Since he has said in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I recited these garlands of words, to have the devotees drink them as nectar), this is how AzhwAr is serving them.

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 – 8.10.4 – ingE thirindhERku

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

Full series >> Eighth Centum >> Tenth 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 “If I get to praise and serve emperumAn to please SrIvaishNavas, the ultimate goal for me is to remain here in this world itself which is praiseworthy due to their moving around here”.

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

ingE thirindhERkizhukkuRREn? iru mA nilam mun uNdumizhndha
sengOlaththa pavaLa vAych chendhAmaraik kaN en ammAn
pongEzh pugazhgaL vAyavAyp pulan koL vadiven manaththadhAy
angEy malargaL kaiyavAy vazhipattOda aruLilE

Listen

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

iru – expansive
mA – praiseworthy
nilam – universe
mun – during the danger of deluge
uNdu – consumed
umizhndha – while spitting it out (subsequently)
sem – reddish
kOlaththa – having beauty
pavaLam – like coral
vAy – divine lip
sem – reddish
thAmarai – like lotus
kaN – having divine eye
en – my
ammAn – lord
pongu – actively
Ezh – rising
pugazhgaL – his qualities
vAyavAy – to be the target of my speech
pulan koL – captivating all the senses
vadivu – form
en – my
manaththadhAy – to be in my heart
angu – there
Ey – matching
malargaL – flowers
kaiyavAy – to be in hands
vazhi – in the path (of service done by bhAgavathas with the three faculties)
pattu – being aligned
Oda – and act
aruLil – if he blesses

(Would I have any desire for paramapadham?)
ingE – in this world
thirindhERku – for me who is moving around
en – what
izhukkuRRu – is the insult?

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

emperumAn, my lord, is having beautiful, coral-like, reddish, divine lips which consumed the expansive, praiseworthy universe during the danger of deluge and spat it out, and is having reddish, lotus-like, divine eye; what is the insult if he blesses me who is moving around in this world, to be aligned and act in the path to have his actively rising qualities to be the target of my speech, his form which captivates all my senses to be in my heart and to hold flowers matching his greatness in my hands?

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

  • ingE thirindhERku – You said in previous pAsuram “siRu mA manisar” and “ingE“; but isn’t this world said as in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (the world which gives darkness/ignorance)? Isn’t it in paramapadham where one gets to engage in bhagavath anubhavam (enjoying bhagavAn) which leads to bhAgavatha kainkaryam (service to bhAgavathas)? AzhwAr is saying “What is wrong to live here, if we get the same bhagavath anubhavam by his mercy here itself?” Implies AzhwAr saying – even for our experience in paramapadham, his mercy is the reason; if that is received here itself, what is wrong?
  • izhukkuRRu en – What is the inferiority?
  • iru mA nilam mun uNdu umizhndha – During deluge, placing the greatly expansive universe in his stomach and protecting it, and releasing it during creation.
  • sem kOlaththa pavaLa vAy – One who is having beautiful divine lips which will make one not to let go of him even if he pushes one in to the deluge. Reddish, beautiful coral-like divine lips.
  • sem thAmaraik kaN en ammAn – One who made me say “jitham” (you have won) by his glance. One who enslaved me by the qualities and beauty mentioned here.
  • pongEzh … – pongi – spreading out; kEzh – beauty. To have his actively rising auspicious qualities in my mouth. The qualities which have the agitation of a flood, which can agitate those who entered [to enjoy them].
  • pulan koL vadivu en manaththadhAy – To have his form which captivates all the senses, in my mind.
  • angEy malargaL kaiyavAy – To have flowers matching his form, in my hands.
  • vazhipattOda aruLil – If we are blessed to follow the path properly; if we get his mercy so that we get to serve his divine feet with my mind, speech and body.
  • ingE thirindhERku izhukkuRRu enAzhwAr is saying that if he gets bhagavath kainkaryam which is pleasing to bhAgavathas, in this world itself, by his mercy, that will be considered as his purushArtham (attainable goal).

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 – 8.10.3 – uRumO pAviyEnukku

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

Full series >> Eighth Centum >> Tenth 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 “Even if I attained bhagavath prApthi (reaching bhagavAn and serving him) which is distinguished from aiSvaryam (wealth) and kaivalyam (soul enjoying itself), that would not match serving bhAgavathas in this world”.

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. AzhwAr says that while the SrIvaishNavas, who are dear to the divine feet which measured the world, engage me in their service, service to the divine feet which measured the world is not apt.

pAsuram

uRumO pAviyEnukku ivvulaga mUnRum udan niRaiya
siRu mA mEni nimirththa en sendhAmaraik kaN thirukkuRaLan
naRu mA virai nANmalar adik kIzhp pugudhal anRi avan adiyAr
siRu mA manisarAy ennai ANdAr ingE thiriyavE

Listen

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

i – these (not aware of itself)
ulagam mUnRum – three worlds
udan – in a single effort
niRaiya – to fill
siRu – being small (to become small and enjoy him)
mA – attractive, having distinguished greatness
mEni – divine form
nimirththa – one who made it grow
en – being perfectly enjoyable for me
sem – reddish
thAmarai – lotus like
kaN – having eye
thirukkuRaLan – SrI vAmana’s
naRu – fragrant
mA – best
virai – having honey
nAN(L) malar – like a fresh flower
adik kIzh – (serving) under the divine feet
pugudhal – attaining;
avan – for such vAmana
adiyAr – servitors
siRu – though they appear to be small due to having human form
mA manisarAy – being great personalities (of having greatness beyond that of nithyasUris)

(due to that simplicity and supremacy)
ennai – me
ANdAr – those who enslaved me
ingE – in this world itself
thiriya – visibly remaining
anRi – other than this
pAviyEnukku – for me who is having the sin (to distinguish between thadhIya SEshathvam (servitude towards bhAgavathas) which is the ultimate state and thath SEshathvam (servitude towards bhagavAn) which is the initial state)
uRumO – does it fit?

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

SrI vAmana made his small, attractive. distinguished divine form grow in a single effort to fill these three worlds, is having reddish lotus like eye which is perfectly enjoyable for me; for me who is having the sin, does it fit to attain such vAmana’s fragrant, best, divine feet which resemble fresh flower with honey, while such vAmana’s servitors who appear to be small due to having human form but are great personalities, who enslaved me, are visibly remaining in this world itself?

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

  • uRumO pAviyEnukku – AzhwAr is reciting the words which he used in context of AthmAnubhavam (enjoying self) and aiSvaryam (worldly wealth).
  • uRumO pAviyEnukku – But this [bhagavath vishayam] cannot be discarded like those; it is discarded since it is not the ultimate state of the purushArtham (attainable goal).
  • pAviyEn – I have committed the sin to be highlighting the difference between initial state and ultimate state. ulgamuUnRudan niRaiya … nANmalar adik kIzhp pugudhal uRumO?
  • ivvulagam mUnRum udan niRaiya – Just as clouds will rain to fill some dried out lakes which have no knowledge about being dry, to fill the three worlds which have no knowledge about his greatness.
  • siRu mA mEni nimirththa – Reducing his size to be very small so that one can enjoy him within one’s own eyes, increased the size of his divine form which has unlimited greatness.
  • em – As said in iraNdAm thiruvandhAdhi 61unnaip piramANiththAr peRRa pERu” (is the great benefit that all those who believed you, got), this was done for the benefit of your devotees.
  • sem thAmarai … – Under the divine feet, which appear like a fresh flower with beautiful fragrance, of SrI vAmana who has beautiful eyes which have vastness, freshness and coolness to be compared to a lotus flower.
  • naRu mA virai – Very abundant fragrance; AzhwAr is discarding such wonderful divine feet as bitter neem drink saying “uRumO“. As AzhwAr holds on to bhAgavatha vishayam which is the essence of bhagavath vishayam, he discards the pulp (of exclusive bhagavath vishayam without bhAgavatha vishayam).
  • anRi – discarding that.
  • avan adiyAr – SrIvaishNavas who are captivated by SrI vAmana. They are those who remain as said in periya thirumozhi 9.4.2 “munnam kuRaLuruvAy mUvadi maN koNdaLandha – mannan saridhaikkE mAlAgip pon payandhEn” (I became bewildered and acquired paleness on hearing the incident of emperumAn previously accepting three feet of land and measuring the world).
  • siRu mA manisarAy – Those who have small form but vast greatness. When parASara bhattar was young, he enquired kUraththAzhwAn “How can contrary qualities of being small and big be applicable in the same entity?” AzhwAn explained “mudhaliyANdAn, aruLALap perumAL emperumAnAr, SrI gOvindhap perumAL (embAr) are siRu mA manisar since they appear to be similar to us [in being small] by their dependence of food, water for sustenance but are comparable to nithyasUris in their devotion towards bhagavAn”.
  • ennai ANdAr – Those who have enslaved me.
  • ingE thiriya – While they are present in front of me.
  • anRi – discarding them.
  • naRu mA virai nAL malar adik kIzhp pugudhal – uRumO pAviyEnukku – This is nammAzhwAr’s kaNNinuN chiRuth thAmbu [just as madhurakavi AzhwAr exclusive focussed on nammAzhwAr in his prabandham, nammAzhwAr is exclusively focussing on bhAgavathas in this decad]. SrI madhurakavi also is in this same state. After fully learning from thiruviruththam 1 “poy ninRa gyAnam” to thiruvAimozhi 10.10 [last decad] “muniyE nAnmuganE“, madhurakavi AzhwAr accepted as his refuge, the decads which nammAzhwAr highlighted as his goal thiruvAimozhi 3.7payilum sudaroLi” and thiruvAimozhi 8.10nedumARkadimai“. It is said in thaiththirIya upanishath “yAnyasmAkam sucharithAni” (The AchArya instructs the Sishyas, what are considered as good conduct and what are to be pursued by the Sishyas).

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 – 8.10.2 – viyan mUvulagu

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

Full series >> Eighth Centum >> Tenth 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 “Even if aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) were attained together, it will not be comparable to bhAgavatha SEshathvam (servitude towards bhAgavathas), the goal that I have attained”.

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

viyan mUvulagu peRinum pOyth thAnE thAnE AnAlum
puyal mEgam pOl thirumEni ammAn punai pUngazhal adik kIzh
sayamE adimai thalai ninRAr thiruththAL vaNangi immaiyE
payanE inbam yAn peRRadhu uRumO pAviyEnukkE?

Listen

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

viyan – huge
mU ulagu – the wealth of three worlds
peRinum – even if attained
pOy – going (without attachment in that)

(having all karmas (puNya and pApa) eliminated)
thAnE – being self
thAnE – exclusively being self (without enjoying ISvara)
AnAlum – if enjoyed
puyal – ready to rain
mEgam pOl – like cloud (having the quality of being generous towards devotees)
thirumEni – having divine form
ammAn – sarvESvara’s
punai – worn
pU – flower
kazhal – having anklets of bravery
adik kIzh – under the divine feet
sayamE – without any other expectation
adimai – servitude
thalai – in ultimate state
ninRAr – those who remained
thiru – distinguished
thAL – divine feet
vaNangi – offering praNAmams (matching that servitude)
immaiyE – in this world itself
payanE – as result
yAn – I
peRRadhu – attained
inbam – for the bliss
pAviyEnukku – for me who has committed sins (of having to highlight the greatness of bhAgavatha SEshathvam over other results)
uRumO – would those aiSvarya and kaivalya results fit me?

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

sarvESvaran has rain-cloud like divine form and his divine feet are decorated with flower and anklets of bravery. There are bhAgavathas [followers of emperumAn] who are in the ultimate state of servitude to those divine feet, without any expectation. Even If I were to get the huge wealth of three worlds and go on to enjoy exclusively such aiSvaryam and kaivalyam, will these fit me who has committed sins when I offer praNAmams (salutations) to such bhAgavathas? It implies that these [aiSvaryam and kaivalyam] are no match for carrying out kainkaryam to bhAgavathas.

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

  • viyan mU ulagu peRinum – Even if the astonishing wealth of the three worlds are exclusively given to me.
  • pOyth thAnE thAnE AnAlum – Being relieved from bondage in samsAram, and even if exclusively enjoyed the self. Repetition of thAnE (self) implies being freed from enjoyment in this samsAram along with the children, grandchildren et al and not enjoying in paramapadham as said in thaiththirIya upanishath “aham annam aham annam aham annam” (I am the food enjoyed by bhagavAn – repetition implies emphasis), and enjoying self alone.
  • puyal …sarvESvaran enslaved the whole world by showing his divine form which appears like a rain cloud. His divine feet are decorated with flower and anklets of bravery. Implies that emperumAn has such strong relationship that even if he is ugly, he cannot be given up.
  • sayamE adimai thalai ninRAr – Those who serve him without any expectations. Alternative explanation – those who serve him in all manners, being won over by his beauty.
  • sayam – May mean either svayam (without expectation) or jayam (victorious).
  • thiruththAL vaNangi – Even more than attaining AthmA which is greater than body and eternal, a limb of those who are won over by his beauty, is sufficient – says AzhwAr.
  • immaiyE payanE inbam – Instead of having to shed the body here and go somewhere else to enjoy, I got the bliss of enjoying in this world itself. I got it already instead of having to perform some sAdhanam (means) and attain it in the future.
  • uRumO – Are they [aiSvaryam and kaivalyam] comparable to this?
  • pAviyEnukkE – I have committed the sin of having to compare the ultimate goal which is eternal and that which cannot even be considered as goal. Since it is not temporary as aiSvaryam, Athma prApthi (kaivalyam) is considered to be eternal purushArtham; but since it does not involve bhagavath vishayam (engaging in bhagavAn), it is considered as apurushArthAm (not a valid goal);.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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