Monthly Archives: May 2019

thiruvAimozhi – 8.9.3 – pugazhum ivaL

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 third pAsuram, parAnguSa nAyaki‘s friend says “Being captivated by the masculinity of emperumAn in thiruppuliyUr, she is enthusiastically reciting the divine names of his which relate to his valour etc”.

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

Third pAsuram. When asked “Even the sages explain about emperumAn’s beauty; how is her explanation indicative of their union?” parAnguSa nAyaki‘s friend says “Her words resemble those of sIthAp pirAtti who embraced perumAL (SrI rAma) after seeing his valour as said in SrI rAmAyaNam AraNya kANdam 30.40 ‘bharthAram parishasvajE’ (tightly embraced her husband)”.

pAsuram

pugazhum ivaL ninRirAp pagal poru nIrk kadal thIppattu engum
nigazhum eriyOdu selvadhoppach chezhungadhirAzhi mudhal
pugazhum poru padai Endhip pOr pukkasuraraip ponRuviththAn
thigazhumaNi nedu mAda nIdu thiruppuliyUr vaLamE

Listen

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

poru – moving in an agitated manner (due to rising tides)
nIr – having water
kadal – ocean
thIppattu – lit fire
engum – everywhere
thigazhum – shining
eriyodu – with flames
selvadhu oppa – occurring like
pugazhum – to be praised (even by enemies)
sezhum – very
kadhir – having radiance
Azhi – thiruvAzhi (divine chakra)
mudhal – etc
poru – well fitting
padai – weapons
Endhi – holding
pOr – in battle
pukku – entered
asurarai – demons
ponRuviththAn – one who destroyed
thigazhum – shining
maNi – having carbuncles
nedu – tall
mAdam – having mansions
nIdu – being expansive
thiruppuliyUr – thiruppuliyUr’s
vaLam – beauty
ivaL – she
irAp pagal – night and day
ninRu – continuously
pugazhum – is praising.

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

Just as an ocean having water which is moving in an agitated manner which appears like being on fire everywhere with shining flames, emperumAn who is praised even by the enemies, entered the battle holding the well fitting weapons such as the very radiant divine chakra etc and destroyed the demons; through night and day, parAnguSa nAyaki is continuously praising the beauty of the expansive thiruppuliyUr which is the residence of such emperumAn and which is having tall mansions with shining carbuncles. “poru padai” also could mean weapons which are ready to battle.

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

  • pugazhum ivaL ninRu irAp pagal – She is not at the stage of understanding his valour and becoming attached to him for that; did she hear this from someone and say it once? [No] She keeps repeating this night and day.
  • pugazhum – Did she just think about it in her heart? [No] Did she not give up her shyness and keep praising him?
  • poru nIrk kadal thIp pattu – Setting fire on an ocean with agitated tides.
  • engum thigazhum eriyodu selvadhu oppa – The radiance acquired by him from the weapons and his divine form make him appear to be walking with blazing fire on such ocean.
  • pugazhum poru padaiyAna sezhum kadhir Azhi mudhal Endhi – His divine weapons are praising him as said in raghuvamSam 10 “hEthibhi: chEthanAvathbhiru dhIrithajayasvanam” (emperumAn who is eulogised by his weapons which have knowledge); alternative explanation mercifully given by emperumAnAr –  even his enemies are praising him saying “how perfectly the weapons fit in his hands!” as said in SrI rAmAyaNam sundhara kANdam 106.6 “SathrO:prakyAtha vIryasyaranjanIyasya vikramai:” (SrI rAma who is well-known for bringing joy by his valour and bravery).
  • poru padai – Weapon which is ready for battle.
  • sezhum kadhir – Holding weapons such as the very radiant sudharSana chakra etc.
  • pOr pukku asuraraip ponRuviththAn – Entered the battle with weapons and destroyed the miscreants.
  • thigazhum … – She will praise the beauty of thiruppuliyUr which has tall mansions with radiant carbuncles, and which remains until the end of kalpa (brahmA’s day). vaLam – beauty. To stop the enemies from approaching him, even he is not needed, just the town is sufficient. Just as sIthAp pirAtti will ignore SrI mithilA and praise SrI ayOdhyA as said in SrI rAmAyaNam sundhara kANdam 33.17 “rAghavasya nivESanE” (the abode of SrI rAma), parAnguSa nAyaki is praising the glories of thiruppuliyUr ignoring AzhwArthirunagari. Just as she thinks about paramapadham which is explained as “ayOdhyA aparAjithA” (paramapadham which is invincible by enemies), she is thinking about thiruppuliyUr. Even for paramapadham AzhwAr is saying in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRku en manamEgam eNNum irAp pagal inRiyE” (My heart will continuously think about seeing paramapadham).

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 – 8.9.2 – annaimIr!

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 2nd pAsuram, parAnguSa nAyaki‘s friend says “She is captivated by emperumAn‘s beautiful ornaments”.

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

annaimIr idhaRken seygEn? aNi mEruvin mIdhulavum
thunnu sUzh sudar nAyiRum anRiyum pal sudargaLum pOl
minnu nIL mudi Aram palgalan thAnudai emperumAn
punnai am pozhil sUzh thiruppuliyUr pugazhum ivaLE

Listen

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

annaimIr – Oh mothers!
idhaRku – for her state (which occurred without our knowledge)
en – what
seygEn – shall I do?
aNi – beautiful
mEruvin – mEru mountain’s
mIdhu – atop
ulavum – roaming
thunnu – dense
sUzh – surrounded
sudar – having radiance
nAyiRum – sun
anRiyum – not just that
pal – many types
sudargaLumpOl – like the radiance of planets and stars
minnu – having glow
nIL – tall
mudi – divine crown
Aram – necklace (etc)
pal – many types
kalan thAn – ornaments
udai – one who is wearing
emperumAn – the sarvAdhika (greater than all) who enslaved us (showing such beauty)
punnai – having punnai tree
am – beautiful
pozhil – by gardens
sUzh – surrounded
thiruppuliyUr – thiruppuliyUr
ivaL – she
pugazhum – is praising

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

Oh mothers! emperumAn is wearing a glowing, tall divine crown which resembles the sun surrounded with densely radiant rays atop the beautiful mEru mountain and not just that, resembling the planets and stars which have many types of radiance, and many types of ornaments; she is praising thiruppuliyUr which is surrounded by beautiful gardens having punnai trees, which is the abode of such sarvAdhika (greater than all) who enslaved us. What shall I do for her state? aNi mEru is a simile for emperumAn’s reddish form.

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

  • annaimIr idhaRken seygEn – This situation was neither created by you nor by me; what shall I do for this?
  • aNi … – Distinguished sun who has radiance which is not limited to what we see but is dense and fully surrounding the sun, which is roaming atop the beautiful mEru mountain.
  • anRiyum pal sudargaLum pOl – And other luminous objects such as stars etc which have similar radiance.
  • minnu nIL mudi – The divine crown which was explained as “thunnu sUzh sudar nAyiRu” (sun with well surrounded radiance).
  • Aram – The divine necklace which is explained as in thiruvAsiriyam 1am sudar madhiyam pUNdu” (wearing the moon which has beautiful cool rays).
  • pal kalan – Other divine ornaments.
  • emperumAn – Loving way of addressing [addressing him as parAnguSa nAyaki would do]. My lord who remains truthful to these aspects.
  • punnai am pozhil sUzh – She is speaking about the pleasing gardens [in that town]. These are the words of one [parAnguSa nAyaki] who united with emperumAn in the garden [This is why she is praising the gardens].
  • thiruppuliyUr pugazhum ivaLE – Dear child [the friend speaking in exclamation]! How did she know about this town? Does she not appear to be immersed in the gardens in the town, the town itself just as she is immersed in his beautiful ornaments?

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 – 8.9.1 – karu mANikka malai

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s friend says “Having seen emperumAn‘s beautiful limbs, she became immersed in that beauty, not to know anything else”.

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

karu mANikka malai mEl maNiththadandhAmaraik kAdugaL pOl
thirumArvu vay kaN kai undhi kAl udai AdaigaL seyya pirAn
thirumAl emmAn sezhu nIr vayal kutta nAttuth thiruppuliyUr
aru mAyan pEr anRip pEchchilaL annaimIr! idhaRken seygEnO?

Listen

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

karu – having blackish complexion
mANikka malai mEl – atop a carbuncle hill
maNi – having (attractive) glow
thadam – expansive
thAmaraik kAdugaL pOl – like lotus forests
thirumArvu – divine chest (which holds lakshmI and kausthuba gem)
vAy – divine lips
kaN – divine eyes
kai – divine hands
undhi – divine navel
kAl – divine feet
udai AdaigaL – divine clothes’
seyya – having the red complexion
pirAn – being the benefactor who lets his devotees enjoy
thiru – of pirAtti (who eternally enjoys such beauty)
mAl – being the dear consort
emmAn – one who is our lord (due to such beauty)
sezhu – beautiful
nIr – having water
vayal – having fields
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr [a divine abode in modern day kEraLam]
aru – difficult to attain
mAyan – amazing lord’s
pEr – divine name
anRi – other than
pEchchu – any other word
ilaL – is not uttering;
annaimIr – Oh mothers!
idhaRku – for her state
en – what
seygEnO – shall I do? – [parAnguSa nAyaki‘s friend] announces her inner torment.

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

parAnguSa nAyaki‘s friend announces her inner torment – emperumAn appears like expansive lotus forests atop a blackish carbuncle hill with reddish divine chest, divine lips, divine eyes, divine hands, divine navel, divine feet and divine clothes; emperumAn is the benefactor who lets his devotees enjoy him, is the dear consort of pirAtti and is our lord residing in kuttanAttuth thiruppuliyUr having fields with beautiful water; parAnguSa nAyaki is not uttering any word other than the divine name of such difficult to attain, amazing lord; oh mothers! What shall I do for her state?

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

  • karu mANikka malai mEl – Atop a perfectly enjoyable hill, which is having darkness to cool down the hearts of those who enjoy and is glowing abundantly. Also said as a dark hill which will remove the darkness. This is called abhUthOpamA (simile implying an impossibility).
  • maNith thadam thAmaraik kAdugaL pOl – His divine form and divine limbs appear to be a crystal clear pond atop such a hill, having forests of lotus flowers.
  • thirumArvu – The divine chest where pirAtti, our hold/hope, resides. The redness in the chest is due to the auspicious presence of pirAtti there.
  • vAy –  For those who established their relationship with emperumAn through her, the divine lips will give favourable speech.
  • kaN – The eye which will fulfil the remaining aspects with its glance, when the lips fumble to speak sweet words, due to having seen the dear ones.
  • kai – The hands which will embrace those who are won over by his glance.
  • undhi – The divine navel which can captivate those who fall at the apt target [divine feet]; it is the swirl which captures everyone in the middle.
  • kAl – The divine feet where one will fall after having been won over by all these aspects.
  • udai AdaigaL – The divine clothes which are engaged while remaining at the divine feet; [In amalanAdhipirAn, thiruppANAzhwAr said] in pAsuram 1 “kamala pAdham” (lotus foot) and then in pAsuram 2 “sivandha Adai” (reddish clothes).
  • pirAn – One who remains with such beauty as said in jithanthE sthOthram “bhakthAnAm” (for the devotees).
  • thirumAl – Not just beauty; he has supremacy matching pirAtti’s qualities as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka).
  • emmAn – [parAnguSa nAyaki‘s] friend is saying – When one asks “please give parAnguSa nAyaki [in marriage] to emperumAn“, he remains great, so that one need not wonder “Is he a good match for her?” How great is my lord!
  • sezhu nIr … – Surrounded with fields which have abundance of beautiful water.
  • kutta nAttuth thiruppuliyUr – The name of the region is kuttanAdu [thiruppuliyUr is the name of the dhivyadhESam which is inside this region].
  • aru mAyan – Amazing lord who is difficult to attain.
  • pEr anRip pEchchu ilaL – She is not even uttering the divine names which indicate other states of emperumAn such as para (emperumAn in paramapadham), vyUha (emperumAn in kshIrAbdhi) and vibhava (emperumAn’s incarnations). She is not even uttering the divine names of emperumAn in other dhivyadhESams.
  • annaimIr idhaRku en seygEnO – To make it appear as if she also found out about it along with the relatives now, parAnguSa nAyaki‘s friend is asking “what shall I do now?”

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 – 8.9 – karumANikkamalai

Published by:

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

Full series >> Eighth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad,  previously AzhwAr acquired clarity in his mind as in “For sarvESvaran who has qualities such as saundharya (beauty), Seela (simplicity) etc, the pure AthmA is subservient as prakAra (form)” and set out to explain the thadhEka rakshyathva (being protected by bhagavAn only) and thadhEka bhOgyathva (being enjoyed by bhagavAn only) of that AthmA, the servitor and highlighted the following aspects:

  1. the lord’s physical beauty
  2. his beauty with the ornaments he is wearing
  3. his ability to eliminate the unfavourable aspects
  4. his great qualities
  5. his being with unlimited wealth/opulence
  6. his great magnanimity
  7. his great love [towards his devotees]
  8. his being the target of worship in all rituals
  9. his being revealed in all sections of vEdham
  10. his amazing nature

AzhwAr became immersed in the experience of sarvESvaran who is residing in [kuttanAttuth] thiruppuliyUr with these aspects and became blissful which reflected on his form; observing that, the well-wishers of AzhwAr who were in his proximity became inquisitive about the glow in AzhwAr’s form and AzhwAr’s very dear well-wisher explains them the situation; AzhwAr mercifully explains this scenario through the example of parAnguSa nAyaki who naturally united with the thiruppuliyUr nAyanAr (lord of thiruppuliyUr) and as a result had physical changes in her form; a close friend of parAnguSa nAyaki observed that and understood that there has been a union between emperumAn and her; without realising this, her relatives assumed that she has attained the proper age to get married; parAnguSa nAyaki’s friend understands that this is undesirable for parAnguSa nAyaki based on her speech and physical changes, and decides to stop those efforts by her relatives; she tells them “parAnguSa nAyaki is constantly speaking about the qualities and names of thiruppuliyUr nAyanAr; she has some emotional bonding with him; he is – a person with matching beauty, well decorated, a valorous man, with great qualities, very opulent, very magnanimous, very loving, with good conduct, must be an expert in vEdham and an amazing person; hence, as she is having unique bodily features which reveal her union with him, she belongs to him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, in the first two and a half pAsurams, AzhwAr enjoyed emperumAn‘s qualities such as saundharya, Seela etc and in the remaining pAsurams, he enjoyed similarly glorious AthmA which is subservient to emperumAn, and became pleased; being pleased with the taste of servitude, out of great joy, AzhwAr gave up his own nature and assumed a feminine nature, and speaks about his own state through anyApadhESam (the emotions of someone else). (kUrathth)AzhwAn explains “only in this decad, AzhwAr speaks about his joy through anyApadhESam”. A close friend of a pirAtti (parAnguSa nAyaki) who naturally united with thiruppuliyUr emperumAn and separated, observed that the pirAtti’s heart was captured by him, and understood that they both have had a union based on pirAtti’s speech and physical signs; without knowing any of these, as said in SrI rAmAyaNam ayOdhyA kANdam 119.36 “pathi samyOga sulabham vayO dhrushtvA cha mE pithA” (sIthAp pirAtti says – janaka, my father, drowned in an ocean of sorrow thinking about me, ready to be married [and yet not finding the right groom for me]), simply considering to have attained the proper age for marriage, the pirAtti’s father et al announce her svayamvara to invite interested princes to come and marry her, by beating the drums in the town; she (parAnguSa nAyaki’s friend) heard that and went through the same emotions as bharathAzhwAn did when he heard that “you are the king” and thought “if parAnguSa nAyaki hears this, we will lose her since she is of the nature as said in nAchchiyAr thirumozhi 1.5 ‘mAnidavarkku enRu pEchchup padil vAzhagillEn‘ (I will not live if anyone links me with any mortal being); so I should act soon; while doing something to avert the situation, if I said ‘she united with thiruppuliyUr nAyanAr’, that will put the blame on my own lethargy in letting it happen; if I don’t explain that, we will lose her; what shall I do now?” and thought “her relatives will ask ‘there are some differences in her body; what is the reason for them?’; I will work along with them to find out the reason and pretend that I found out during such analysis and avert the situation”; she gave good advice saying “from the looks of her, it seems that she had united with thiruppUliyUr nAyanAr; she is constantly reciting his qualities and activities; you try to avoid your efforts”. They responded “this is not dharma (fair)” and continued “but, the thiruppuliyUr nAyanAr whom you speak about should have matching greatness for her; he should have decoration, valour, qualities, opulence, magnanimity and love; he should have the best conduct; he should have true knowledge in vEdhAntham; does he have all of these?” She said “It is not just limited to what you ask for; he is full in all of these aspects; further, even if he does not have any of these aspects, she has become exclusively subservient to him; you avoid your efforts now” to stop them. This comes under a poetic category known as “maNavilakku” (stopping a marriage). In thirumanthram [in nama:], ananyArha SEshathvam (exclusive subservience) [towards emperumAn] is explained after eliminating ones existence for self and others [other than emperumAn]; that is explained here. In the previous decad, ananyArha SEshathvam was explained; in this decad – it is explained that anya SEshathvam (being subservient to others) and svasvAthanthriyam (being independent) are inapt goals. For an unmarried woman, to exist for only one person and in such case not existing for all others, are natural aspects.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.8.11 – theruLum maruLum

Published by:

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 end, AzhwAr says “Those who learn this decad will be pursued by emperumAn himself and be placed at his divine feet, just as he pursued me”.

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

theruLum maruLum mAyththuth than thirundhu sempoRkazhal adik kIzh
aruLi iruththum ammAnAm ayanAm sivanAm thirumAlAl
aruLappatta satakOpan OrAyiraththuL ippaththAl
aruLi adik kIzh iruththum nam aNNal karu mANikkamE

Listen

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

theruLum maruLum – worldly knowledge and ignorance
mAyththu – eliminating
than – themselves accepting the devotees
thirundhu – having correctness
sem – reddish
pon – golden
kazhal – wearing anklet of bravery
adik kIzh – under the divine feet
aruLi – showering his mercy (as said in thiruvAimozhi 6.10.11 “adik kIzh amarndhu pugundhu adiyIr vAzhmin“)
iruththum – placing (me, not to move away)
ammAnAm – being the lord
ayanAm sivanAm – being the antharyAmi of brahma, rudhra et al (who are in charge of creation, annihilation etc of the universe)
thirumAlAl – by Sriya:pathi (SrIman nArAyaNa, divine consort of SrI mahAlakshmi)
aruLap patta – blessed divinely (with faultless knowledge and devotion)
satakOpan – AzhwAr‘s
Or – distinguished
AyiraththuL – among the thousand pAsurams
ippaththAl – in the context of this decad
nam – our
aNNal – being lord
karu mANikkam – having complexion of blue carbuncle
aruLi – showing his unlimited mercy
adik kIzh – under his divine feet
iruththum – will place.

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

emperumAn is wearing reddish golden anklet of bravery on his divine feet which will eliminate the worldly knowledge and ignorance and have the greatness of themselves accepting the devotees; he is my lord who is showering his mercy to place me at his divine feet; he is Sriya:pathi, who is the antharyAmi of brahma, rudhra et al; AzhwAr who is blessed by such emperumAn, composed this decad among the distinguished thousand pAsurams; such emperumAn, our lord, who is having the complexion of blue carbuncle, showing his unlimited mercy, will place those who are connected with this decad, under his divine feet.

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

  • theruLum maruLum mAyththu – Eliminating kudhrushti gyAnam (inapt knowledge) [different philosophies which misinterpret vEdham] which arose due to brahmA’s rajas (passion) and bAhya gyAnam such as Agama etc [different philosophies which reject vEdham] which arose due to rudhra’s thamas (ignorance); eliminating the knowledge about worldly matters which hinder self enjoyment, along with their trace.
  • than thirundhu sem pon kazhal adik kIzh – Under the divine feet which are attractive and which have anklets of bravery, and which don’t let his devotees bow at the feet of anyone else. The context of the bravery here is – not leading those who surrendered through pirAtti, to themselves or others.
  • aruLi iruththum – Will place due to his exclusive mercy.
  • ammAnAm ayanAm sivanAm thirumAlAl – by Sriya:pathi, sarvESvara who is the controller of all AthmAs starting with brahma, rudhra et al.
  • aruLap patta satakOpanAzhwAr who became an object of emperumAn‘s mercy as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (blessed faultless knowledge and devotion). It is being said that the entry point for such mercy is pirAtti, SrI mahAlakshmi.
  • Or AyiraththuL ippaththAl – nam aNNal karu mANikkamE – aruLi adik kIzh iruththum – sarvESvara who is controller of all, who is having attractive physical beauty and qualities, will himself bless and accept at his divine feet. AzhwAr is saying that those who practice this decad, will get the same beneft as he got.

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 – 8.8.10 – uLarum illai

Published by:

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 tenth pAsuram, AzhwAr says “As emperumAn who is my lord, saved me from entering in to kudhrushti mathams (philosophies which misinterpret vEdham) such as sAnkhya etc, and eternally united with me, all my sorrows were eliminated”.

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

uLarum illai allarAy uLarAy illai AgiyE
uLar em oruvar avar vandhu en uLLaththuLLE uRaiginRAr
vaLarum piRaiyum thEy piRaiyum pOla asaivum Akkamum
vaLarum sudarum iruLum pOl theruLum maruLum mAyththOmE

Listen

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

illai – for the word “No” in matters relating to his devotees
allarAy – not being applicable
uLarum – always being present
illai AgiyE – as absent (for those who are not devoted towards him)
uLarAy – being present
em – for us (with his true nature, form and qualities)
oruvar – being distinguished
uLar – revealed;
avar – he
vandhu – arrived (with intent)
en – my
uLLaththuLLE – in heart
uRaiginRAr – is eternally residing;

(due to this)
vaLarum piRai pOla – like waxing moon
Akkamum – creation
thEy piRaiyum pOla – like waning moon
asaivum – annihilation
vaLarum sudarum pOl – like sun with growing radiance
theruLum – gyAnam (knowledge)
iruLum pOl – like darkness
maruLum – ignorance
mAyththOm – we destroyed.

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

emperumAn revealed his distinguished nature of being always present for his devotees and not being applicable for the word “No” for them, and being always absent for others; he arrived in my heart and is eternally residing there; (due to that) I destroyed the creation which is like a waxing moon and annihilation which is like a waning moon, and gyAnam which is like a sun with growing radiance and ignorance which is like darkness. Implies that the incidental growth and decay, knowledge and ignorance were eliminated, and saw the AthmA which is in a singular nature.

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

  • uLarum illai allarAy – sESvara sAnkhya matham [the sAnkhya matham which accepts the existence of god) explains “ISvara is present. He simply exists so that he cannot be nullified”; it says – just as a bharthA (husband) who lacks the ability to order/refrain [the members of family], ISvara merely exists without the ability to control the universe.
  • uLarAy illai AgiyE – nirISvara sAnkhya matham [the sAnkhya matham which rejects the existence of god) says “The truth of ISvara is that he does not exist”; AzhwAr is rejecting these view points. Alternative explanation in the context of devotees and others – for devotees, he will be present, and will not remain as non-existent; and for others he will be present but remain non-existent.
  • uLar em oruvar – Being the distinguished, complete one with qualities, wealth etc, who pursued me showing them.
  • avar vandhu en uLLaththuLLE uRaiginRAremperumAn who is great in qualities, arrived at me and eternally resided in my heart which was reformed by him as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (one who bestowed faultless knowledge and devotion).
  • vaLarum … – Just as darkness will not remain in the presence of light, as he eternally resides in my heart, the growth and decay which are similar to the waxing and waning of the moon, and the worldly knowledge and ignorance which are similar to the repeated occurrence of sun and darkness, were destroyed for me.

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 – 8.8.9 – kUdiRRAgil

Published by:

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 ninth pAsuram, while explaining anthima smruthi (remembrance during final moments), the presence of ISvara and AthmA is emphasised; mAyAvAdhis (those who propound the philosophy of everything other than brahmam being illusion) say “there is no such difference between these entities; this AthmA and brahmam are the same” highlighting the chEthana who is a nithya samsAri (one who has been in samsAra eternally) to be the same as brahmam, AzhwAr condemns 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

kUdiRRAgil nal uRaippu kUdAmaiyaik kUdinAl
AdaRpaRavai uyar kodi em mAyan Avadhu adhu adhuvE
vIdaip paNNi oru parisE edhirvum nigazhvum kazhivumAy
Odith thiriyum yOgigaLum uLarum illai allarE

Listen

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

kUdiRRAgil – if it is possible (that the jIvAthmA who is a nithya samsAri is the same as brahmam who is greatly distinguished)
nal – good
uRaippu – will it not be an unachievable feat that is attained?
kUdAmaiyai – seen as impossible to occur in this world, such as rabbit having a horn
kUdinAl – only if those occur
adhu – that jIvAthmA

(being the vEdham [having it as his (garuda’s) body] which is faultless pramANam (source of knowledge))
Adal – having beautiful movements (due to close proximity to bhagavAn)
paRavai – periya thiruvadi (garudAzhwAr)
uyar kodi – having as great flag (highlighting emperumAn’s greatness)
em – enjoyable by his devotees
mAyan Avadhu – will become sarvESvara who has amazing svarUpa (nature), rUpa (form), guNa (qualities);
adhuvE – that jIvAthmA will remain itself;

(an entity becoming another entity is unnatural, but what is the source for this?)
oru parisE – by the individual’s intelligence

(without any authentic source)
vIdai – mOksham (liberation)
paNNi – imagined
edhirvum – future times
nigazhvum – present times
kazhivum – past times, without any distinction
Ay – being in the same state
Odi – running (swiftly as said in “samsAra padhavIm vrajan“)
thiriyum – those who roam around
yOgigaLum – yOgis
uLarum – are present;

(in this continuous stream of samsAra caused by anAdhi karma (karma since time immemorial))
illai allarE – they are not absent.

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

If it is possible [for AthmA to become sarvESvara], will it not be an unachievable, good feat that is attained? Only if those which are seen as impossible to occur in this world, such as rabbit having a horn, occur, that jIvAthmA will become sarvESvara who has amazing svarUpa (nature), rUpa (form), guNa (qualities), who is enjoyable by his devotees, who is having periya thiruvadi who is having beautiful movements, as his great flag; that jIvAthmA will remain itself; yOgis who imagine such mOksham [of AthmA becoming brahmam] by their intelligence, who remain in the same state in future, present and past times and who run and roam around, are present; they are not absent. Implies that even such great yOgis [who imagine AthmA to become brahmam] exist and condemns 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

  • kUdiRRAgil nal uRaippu – Re-emphasising.
  • kUdAmai … – If non-existing entities such as rabbit horn, lotus on the sky, sterile woman’s son comes to existence, samsAri chEthana (bound soul) can become the one having periya thiruvadi who is dancing blissfully due to being sarvESvara’s vehicle, as his flag, having amazing qualities and activities, and one decorating the shoulders of periya thiruvadi.
  • adhu adhuvEAthmA will remain itself; an entity cannot become another entity.

When asked “Is there someone who speaks about samsAri chEthana to be the one [emperumAn] who is greater than nithyasidhdhas (eternal residents of paramapadham)?” AzhwAr says,

  • vIdaip paNNi oru parisE – Instead of basing it from SAsthram, just based on their intelligence, imagining that the elimination of ignorance is liberation [mAyAvAdha philosophy says when the AthmA gets rid of ignorance, it becomes brahmam].
  • edhirvum nigazhvum kazhivumAy – Those who are present in past. future and present times.
  • Odith thiriyum yOgigaLum uLarum – The great yOgis who roam around without any [worldly] expectation are present.
  • illai allarE – Their absence is inapplicable. Time is eternal; there is no end to the sins which are committed. In this should there not be such great yOgis [AzhwAr being sarcastic]? Is there anything impossible in samsAram?

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 – 8.8.8 – eyththAr eyththAr

Published by:

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 eighth pAsuram, AzhwAr says “Even if one becomes an expert in the hard-earned knowledge, without anthimasmruthi (remembrance at the final moments), all the difficulties one went through to earn that knowledge will go in vain”.

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

eyththAr eyththAr eyththAr enRu illaththArum puRaththArum
moyththu AngalaRi muyangath thAm pOgumbOdhu unmaththar pOl

piththE ERi anurAgam pozhiyum pOdhu embemmAnOdu
oththE senRu anguLLam kudak kUdiRRAgil nal uRaippE

Listen

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

eyththAr – became weak (to not have their limbs engage in activities)
eyththAr – became weak (to have the senses lose the ability to grasp matters)
eyththAr – became weak (to even stop breathing)
enRu – as
illaththArum – the wife, children et al in the house
puRaththArum – and other relatives
moyththu – gathered
Angu – in that stage
alaRi – wailing and crying out
muyanga – as they approach

(as said in “tham puthra paSu mithrArtha vyAsaktha manasam naram“, placing heart on them and having the servitors of yama as companions)
thAm – they
pOgumbOdhu – in that final moments
unmaththar pOlE – like an intoxicated person
piththE ERi – being bewildered

(as said in “EthEgatham bhavishyanthi“, due to ownership of such aspects)
anurAgam – attachment
pozhiyumpOdhu – when it pours out

(attaining clarity, being freed from confusion)
em pemmAnOdu oththE senRu – as ISvara, my lord considers him [the soul] to be a servitor, the soul too should meditate that he is servitor to emperumAn
angu – towards emperumAn
uLLam – (his) heart
kUdak kUdiRRAgil – if it went and united
nal – good
uRaippu – stability.

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

As the wife, children et al in the house and the other relatives gather around saying “he has become weak in his limbs, senses and breath” and wailed, crying out and approached the ailing persons, they remained like an intoxicated person in the final moments, being bewildered; when attachment pours out to those family members and relatives in those final moments, if the AthmA places its heart towards emperumAn, meditating upon him considering him as the lord, as ISvara, and considers himself [AthmA] to be emperumAn’s servitor, and goes and unites with emperumAn, that is good stability. One will attain the self which is a prakAra (form) of bhagavAn. Implies AzhwAr saying “emperumAn easily revealed such state of self realisation which is difficult to attain”.

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

  • eyththAr eyththAr eyththAr enRu – Since many people would like for him [the person highlighted here] to die even before his time is up, they would repeatedly say “he has become weak”. Instead of bringing clarity in his mind during his bewildered state so that he can meditate upon the apt aspect, they would keep saying “he has become weak” [to bewilder him further].
  • illaththArum puRaththArum – His wife et al would think “Why is he still alive with his great paraphernalia? Can we not share his wealth after he dies quickly?” since he did not give them anything while he was alive.
  • puRaththArum – Other relatives would think “it would be nice if he dies” since they cannot bear seeing his presence along with his family.
  • moyththu – They will gather around during difficult times [even without invitation, to see his suffering] while they never attended any auspicious occassions even after being invited.
  • Angu alaRi – They will cry out so hard that he loses whatever clarity he has; when there is hope for his survival, they will cry out so hard that he will die out of fear.
  • muyanga – To embrace. To eliminate his remaining life which did not leave even after such crying out, they will embrace just as friends would do.
  • thAm pOgumbOdhu – While the heart pulls toward them thinking “Why do I have to leave them [family, relatives] and this wealth?” they will leave their body themselves since there is no way to stop death. AzhwAr says “thAm pOgumpOdhu“, thinking about the great suffering at that last moment.
  • unmaththar … – Even those who are free from attachment, will become bewildered as if in an intoxicated state; being bewildered in that state when one should acquire clarity and think about self and sarvESvara.
  • anurAgam pozhiyumpOdhu – They will dress up the younger wife with golden ornaments and make her stand in front of him. He will start showing great affection towards his children, for the days he missed on showing his affection towards them. While living comfortably, due to his greed, he will not do anything for them; but now, he will show overwhelming affection thinking “I should have brought all the buried wealth out and decorated them with the ornaments”.
  • em pemmAnOdu oththE senRu … – If one understands the principle of meditaing upon the self to be as pure as emperumAn himself, at this bewildering time, with clarity. To think “emperumAn is identified with his gyAnam (knowledge) and Anandham (bliss); this AthmA is also identified with gyAnam and Anandham”. If one understands the principle of having the heart focussed on the AthmA.
  • nal uRaippu – Good opportunity. Otherwise, whatever was done thus far, will go in vain. If one become bewiledered like an intoxicated person, their desired result will not be attained; if one shows overwhelming attachment towards family, relatives and wealth, one will become like a deer as it occurred to Adhibharatha [a great gyAna yOgi, who took birth as a deer, since he remembered the deer which he raised, at his final moments]. mudhaliyANdAn’s explanation – from “ninRa onRai uNarndhEnukku” pAsuram, AzhwAr is highlighting not just the AthmA exclusively, but AthmA as a servitor of bhagavAn; in this pAsuram, anthima smruthi (remembrance during final moments) as said in “em pemmAnOdu oththE senRu anguLLam kUdak kUdiRRAgil” and “just as emperumAn considers this AthmA to be his servitor, the AthmA should reciprocate emperumAn’s thought and meditate upon his servitude towards emperumAn, to have a good chance to unite with him”. Why is AzhwAr who is overwhelmingly immersed in bhagavAn’s qualities thinking/speaking about these aspects? This is due to his gratitude towards emperumAn thinking “emperumAn revealed me such AthmA which is so difficult to attain”.

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