Daily Archives: May 20, 2019

thiruvAimozhi – 8.10 – nedumARkadimai

Published by:

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

Full series >> Eighth Centum

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Audio

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

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 tenth decad,  previously AzhwAr explained the perfect enjoyability of servitude towards bhagavAn and revealed the servitude towards bhAgavathas in “thoNdar thoNdar thoNdar thoNdan satakOpan” which came up as a result of overwhelming servitude towards bhagavAn and highlighted the following aspects relating to ISvara:

  1. his great love which is the root for relationship with such bhAgavathas which is the cause for such enjoyability
  2. his having magnanimous forms
  3. his union with everyone
  4. his helping nature during times of danger
  5. his amazing nature
  6. his elimination of the enemies of the devotees
  7. his being the cause of everything
  8. his reclining in the ocean
  9. his having weapons in full for elimination of enemies of the devotees
  10. his having enjoyable forms

Meditating upon these, AzhwAr highlights that ultimate servitude towards bhAgavathas who are dear to such bhagavAn is most enjoyable and highlights that other benefits such as worldly pleasures, self enjoyment and attaining bhagavAn are no match; AzhwAr completes the decad by highlighting emperumAn’s elimination of hurdles without a trace in emphasising such servitude to bhAgavathas as the ultimate result.

In thiruvAimozhi 3.7payilum sudaroLi“, which was focussed on thadhIya SEshathvam (servitude towards bhAgavathas), AzhwAr highlighted that bhAgavathas too have qualities of SEshithva (being the lord), SaraNyathva (being the refuge) and prApyathva (being the goal), due to their relationship with bhagavAn; this was highlighted by AzhwAr in that decad by explaining about SEshithva in the first four pAsurams, SaraNyathva in the next three pAsurams and prApyathvam in thiruvAimozhi 3.7.8em thozhu kulam thAngaL” (they are our worshippable clan); AzhwAr elaborates the same here.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous two decads, AthmA’s ananyArha SEshathvam (exclusive servitude), that is “AthmA neither exists for self nor for others [but only for emperumAn]” was explained. The meanings of praNavam’s middle portion and nama: were explained. The ultimate stage of ananyArha SEshathvam is to be engaged in thadhIya SEshathvam. Would servitude towards bhagavAn not be sustained, only when one becomes fully dependent on bhAgavathas to let them even trade the individual? One should remain as said in periyAzhwAr thirumozhi 4.4.10 “endhammai viRkavum peRuvargaLE” (they can even sell me). When ammuNi AzhwAn returned from pOsaLa rAjyam, parASara bhattar mercifully saw him and said “We heard that you greatly served the SrIvaishNavas there; to match your nature hear the meanings of nedumARkadimai decad from me” and mercifully explained the same to him.

AzhwAr says – When one knows “I am subservient to ISvara” one may get bewildered and slip again; but having realised up to servitude towards his devotees, one will not slip. It is said in “thadhbhakthi nigna manasAm kraya vikrayArha:” (One should be fully subservient to devotees of bhagavAn even to be traded by them); some consider aiSvaryam (worldly pleasures) as purushArtham (goal); some consider AthmAlAbham (self enjoyment) as purushArtham; some consider bhagavath SEshathvam (servitude to bhagavAn) as purushArtham; some consider being ISvara himself who is said to be “Anandhamaya:” (filled with bliss) as purushArtham. These goals, both individually and collectively are no match to bhAgavatha SEshathvam (servitude towards bhAgavathas) which I have pursued here as the goal [here, the first person reference is to AzhwAr]; they cannot be even compared to my goal here, and hence for me and for those who are related to me, this bhAgavath SEshathvam should occur forever.

What is the difference between this decad and payilum sudaroLi 1 decad? There, it was said that bhAgavathas are the lords; here it is said that bhAgavathas are enjoyable. Only for SrI SathrugnAzhwAn who is praised in SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA mAthulakulam bharathEna” (one who is going along with bharatha to his maternal uncle’s place, just as a sword will be taken along by the owner when he leaves a place) and for this AzhwAr, there is attachment towards this principle. There it is said that SrI SathrugnAzhwAn will not look at SrI rAma considering him to be enjoyable as said in “nithyaSathrugna:” (eternal enemy).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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  1. 7

thiruvAimozhi – 8.9.11 – nErpatta niRai

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learnt this decad will get to perform bhagavath kainkaryam which is the perfect goal for this AthmA”.

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

nErpatta niRai mUvulagukkum nAyagan than adimai
nErpatta thoNdar thoNdar thoNdar thoNdan satakOpan sol
nErpatta thamizh mAlai AyiraththuL ivai paththum
nErpattAravar nErpattAr nedumARkadimai seyyavE

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

niRai – fully complete
mU ulagukkum – for three types of chEthanas (sentient beings) and achEthanas (insentient entities)
nErpatta – apt
nAyagan than – lord, sarvESvara’s
adimai – for kainkaryam
nErpatta – apt
thoNdar – great devotees, their
thoNdar thoNdar – related in any manner
thoNdan – servitor
satakOpan – AzhwAr‘s
sol nErpatta – having good words
thamizh – in dhrAvida (thamizh) language
mAlai – made as a garland
AyiraththuL – among the thousand pAsurams
ivai paththum – this decad
nErpattAravar – those who practiced and attained
nedumARku – for sarvESvara who is greatly attached to his devotees
adimai seyya – to serve
nErpattAr – will get

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

AzhwAr is a servitor of those who are related in any manner to the apt, great devotees engaged in service of sarvESvaran, the apt lord of the three types of chEthanas (sentient beings) and achEthanas (insentient entities) which are fully complete; those who practiced and attained this decad among the thousand pAsurams which are having the garland of words of AzhwAr, in thamizh language, will get to serve sarvESvara who is greatly attached to his devotees.

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

  • nErpatta niRai mU ulagukkum nAyagan than adimai – The apt lord for the three worlds which have no shortcoming. SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) – even if the three worlds are taken together, that which is to be protected will be small and his desire to protect them will be great. With this, the nature of the lord is explained as said in “anurUpassavainAtha:” (that SrI rAma is the apt leader).
  • adimai nErpatta thoNdar thoNdar thoNdar thoNdan satakOpanAzhwAr is talking about his own nature. Just as emperumAn is the ultimate entity for lordship, AzhwAr is the ultimate entity for servitude.
  • sol nErpatta thamizh mAlai – Matching such emperumAn, this thamizh garland of thousand pAsurams. Among those thousand pAsurams, those who are well versed in this decad.
  • nedumARku adimai seyya nErpattAr – This means “those who recite these pAsurams, will get to engage in AzhwAr‘s activities [of singing emperumAn]”. nErpadugai – to be spoken about; implies, they are spoken about. Thus, with this pAsuram, AzhwAr explained the true nature of sarvESvara, the true nature of self, the greatness of this prabandham which reveals about these aspects and the greatness of the result which is attained by those who recite this decad.

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