Daily Archives: May 30, 2019

thiruvAimozhi – 8.10.10 – vAykka thamiyERku

Published by:

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

Published by:

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