Monthly Archives: June 2019

thiruvAimozhi – 9.3.3 – aRindhana vEdha

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

Full series >> Ninth Centum >> Third 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 becomes pleased saying “emperumAn who is beyond the knowledge of vEdhams and rishis, revealed himself completely to 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

aRindhana vEdha aruL poruL nUlgaL
aRindhana koLga arum poruLAdhal
aRindhanar ellAm ariyai vaNangi
aRindhanar nOygaL aRukkum marundhE

Listen

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

aRindhana – knowledgeable as said in “vEdhAhamEdham
vEdham – vEdhams
arum – difficult be known
poruL – that which determines the nature of entities
nUlgaL – SAsthrams such as braham sUthram, ithihAsams, purANams etc

(as said in “yathO vAchO nivarthanthE” and “yasyAmatham thasya matham“, as per “avigyAtham vijAnathAm“)
arum – difficult to be known
poruLAdhal – as an entity
aRindhana – as known
koLga – can be accepted;
aRindhanar – vaidhika purushas who knew as said in “aham vEdhmi mahAthmAnam
ellAm ariyai – sarvESvara who annihilates all sins
vaNangi – surrender
nOygaL – (their) great disease of samsAra (bondage in material realm)
aRukkum – to sever
marundhE – as the great medicine
aRindhanar – only knew as much.

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

SAsthrams such as brahmasUthram, ithihAsam, purANam etc help in knowing the nature of entities which are difficult to be known through vEdhams alone, even though vEdhams are expected to be knowledgeable as mentioned in the saying vEdhAhamEdham. bhagavAn is an entity who is difficult to be known even through these SAsthrams (brahmasUthram etc). vaidhika purushas (followers of vEdhams), as mentioned in the saying aham vEdhmi mahAthmAnam, who knew sarvESvara, the annihilator of all sins, knew only that he is the great medicine to sever the great disease of samsAra. But, unlike them, we have learnt his quality of being enjoyable as well as other qualities such as Seelam etc as manifested by him. This has to be read along with the word aRindhanam, mentioned in the pAsuram.

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

  • aRindhana … – vEdhams, the SAsthrams, which have knowledge about the subjects which are most difficult to know; alternate explanation – SAsthrams such as brahmasUthram, ithihAsams, purANams etc determine the meanings of entities which are difficult to understand in vEdhams.
  • aRindhana koLga – One can only know that “he is difficult to be known” as said in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned), kaushIdhakI upanishath “yasyA matham thasya matham” (one who thinks he does not know, knows) and kaushIdhakI upanishath “avigyAtham vijAnathAm” (one who thinks he knows, does not know).
  • aRindhanar ellAm – The greatly knowledgeable sages such as parASara, vyAsa, vAlmIki.
  • ariyai vaNangi – vaNangi – ASrayaNa (surrender). Surrendering unto the one who removes all sorrows.
  • aRindhanar, nOygaL aRukkum marundhE – They only knew that emperumAn is “samsAra dhuritha bhEshajam” (the quick medicine to eliminate samsAra); “samsAra sarpa sandhashta  nashta chEshtaika bhEshajam” (Those who are bitten by the snake of samsAra and remain unconscious, will be freed as soon as they hear the name of krishNa). They did not immerse in his enjoyability; another explanation – they did not immerse in his being the unconditional means.

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 – 9.3.2 – avanE agal gyAlam

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

Full series >> Ninth Centum >> Third 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 mercifully explains the meaning of the word nArAyaNa.

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

avanE agal gyAlam padaiththidandhAn
avanE ahdhu uNdu umizhndhAn aLandhAn
avanE avanum avanum avanum
avanE maRRellAmum aRindhanamE

Listen

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

agal – expansive
gyAlam – universe
padaiththu – one who created
idandhAn – entered and rescued it when there was the danger of deluge
avanE – he who does not expect any help;
avanE ahdhu – he himself, the earth
uNdu – protecting by placing in his stomach
umizhndhAn – spat out after the deluge
aLandhAn – one who measured so that others don’t claim ownership
avanum avanum avanum – those who are capable of srushti (creation), samhAra (annihilation) and rakshaNa (protection)

(as popularly said in vEdhAntham [nArAyaNa sUktham] “sa brahmA sa Sivas sEndhra“, brahmA, rudhra et al as his prakAra (form))
avanE – only he
maRRu – all other bound entities
ellAmum – all chEthanas (sentient beings) and achEthanas (insentient objects)
avanE – to be only him
aRindhanam – we knew (with the help of the knowledge given by him).

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

He is the one who created the expansive universe; he who does not expect any help is the one who entered and rescued it when there was the danger of deluge;  he himself protected the great earth by placing it in his stomach; he spat it out after the deluge; he is the one who measured so that others don’t claim ownership; he is the one who is capable of srushti, samhAra and rakshaNa; he is all other bound entities; we knew him to be all chEthanas and achEthanas;

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

  • avanE agal gyAlam padaiththu idandhAn – He is the one who created the expansive earth and as mahAvarAha (the great boar) rescued the earth which was consumed by deluge. By the avadhAraNam (exclusivity in avanE), his sahakAri nairapEkshyam (not seeking any help) in activities such as creation etc, is explained.
  • avanE … – Picking up the earth and placing it in his stomach to save it from the deluge, spitting it out to let it see outside, and when it was stolen by mahAbali, walking over the boundary and reclaiming it – all of this done by emperumAn himself. By the avadhAraNam (exclusivity in avanE), his sahakAri nairapEkshyam  in qualities such as Apathsakathvam (helping in dangerous times), rakshakathvam (protection) etc, is explained.
  • avanE … – The svarUpa (nature), sthithi (existence) and pravruththi (actions) of brahmA, rudhra, indhra et al are all at his disposal. AzhwAr is saying as per the well known phrase in nArAyaNa sUktham “sa brahmA sa Sivas sEndhra” (he is brahmA, he is rudhra, he is indhra). AzhwAr is saying “sa: sa: sa:” [avanum avanum avanum].
  • avanE maRRu ellAmum – As said in nArAyaNa sUktham “sOkshara: parama svarAt” (he is the great, immutable liberated soul), irrespective of the predominant ones or the others, all chEthana and achEthana entities are at his disposal.
  • aRindhanamE – When asked “While brahmA et al consider themselves as lords as said in SrI bhagavath gIthA 16-14ISvarOham’ (I am the controller) and their followers too consider them to be lords, why are you saying ‘avanE‘ (bhagavAn only)?” AzhwAr says “Since I was divinely blessed with knowledge and devotion by bhagavAn himself, I am able to say this”.

Thus, with these two pAsurams, AzhwAr considered [and explained] the thirumanthram and its meanings.

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 – 9.3.1 – OrAyiramAy

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

Full series >> Ninth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully says to his own divine heart “Isnt’ he nArAyaNa? He will certainly fulfil our desire”.

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

OrAyiramAy ulagEzhaLikkum
pEr Ayiram koNdadhOr pIdudaiyan
kArAyina kALa nan mEniyinan
nArAyaNan nangaL pirAn avanE

Listen

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

(As per differences in the meanings highlighted in phrases such as “sambharthA” [vyuthpaththi bhEdham] and by the different names themselves [nirvachana/nirukthi bhEdham])
Or – every divine name
AyiramAy – in thousand ways
ulagEzhu – all types of chEthanas [sentient beings] and achEthanas (insentient objects]
aLikkum – protecting
pEr – divine names
Ayiram – thousand
koNdadhu – having
Or – distinguished
pIdu – greatness
udaiyan – one who is having

(what is revealed through these names)
kALa kAr Ayina – dark like a black cloud
nan – spiritual
mEniyinan – having a divine form
nArAyaNan avanE – one who has the primary name, nArAyaNa, which is the root of all of those names
nangaL – for us
pirAn – benefactor

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

emperumAn is having thousand distinguished divine names where each one of them is protecting all chEthanas and achEthanas in thousand ways; he is our benefactor having a divine spiritual dark form like that of a black cloud, and has the primary name, nArAyaNa, which is the root of all of those names.

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

  • Or AyiramAy – Each divine name is capable of protecting in a thousand ways. As said in SrIvishNu purANam 6.5.74 “aiSvaryasya samagrasya vIryasya yaSaSSriya: …” (Since bhaga means having aiSvarya (opulence), vIrya (valour), kIrthi (fame), sampath (wealth), gyAnam (knowledge) and vairAgyam (detachment)) – by differences based on etymological interpretation of the word, there can be several ways of protection.
  • ulagu – While protecting, instead of doing it individually, he will protect everyone.
  • Ezhu – Even in that, instead of protecting one world only, he will protect all the worlds. emperumAn would only protect his devotees; such restriction is not there for his divine names.
  • aLikkum – There is a possibility for emperumAn to say as in SrI bhagavath gIthA 16.19kshipAmi” (I push them [in demoniac births]) on seeing their sins; but his names are naturally focussed on protection only.
  • pEr – Just one name is enough for protection.

When asked “How many such names does he have?” AzhwAr says,

  • Ayiram koNdadhu Or pIdu udaiyan – As said in mahAbhAratham “dhEvO nAma sahasravAn” (The shining emperumAn who has thousand names) just as saying “he has many cows”. Just as one who desires to feed everyone will provide abundance of rice and water, ISvara who thought about protecting the universe, has thousand names as tool for that. Recollect the words of parASara bhattar when kOyil AyththAn lost his son, came to him and fell at his divine feet, with great agony [kOyil AyththAn was a disciple of bhattar. He named his son as bhattar in memory of his AchArya. When that son died, he came to bhattar with great agony. At that time bhattar said “Don’t worry for the loss of your son who had my name” and made a sculpture of himself and gave that to kOyil AyththAn saying “Now, you keep this for you; I will be with you in this name and form” – this is to highlight that the divine name will be the refuge even in dire situations] One who has the greatness of having thousand names.

Even if his thousand names are spread out like cauvery river without shores, his form will be such that the names can be brought together, to be enjoyed.

  • kAr Ayina kALa nan mEniyinanAzhwAr thinks of emperumAn as cloud itself as the similarity is so close. Being similar to a very dark, black cloud; even this is said since one who steps in to a flooded river will search for a boat to sustain oneself [here AzhwAr compares emperumAn’s form to a dark cloud], when explaining emperumAn’s form, a similar object is highlighted; but if we look at his divine form, it has no match otherwise.

When asked “who is this person?” AzhwAr says

  • nArAyaNan – While gyAna (knowledge), Sakthi (ability) etc are all his qualities, gyAna (knowledge), Anandha (bliss), amalathva (being pure) etc are svarUpa niRupaka (that which identifies him); similarly, when asked “Who is pErAyiram koNdadhu Or pIdudaiyan?” – where it is said “innAn” (this person), AzhwAr says “nArAyaNan” – hence this name is his primary identity. Highlighting thousand names, there are three manthrams (nArAyaNa, vAsudhEva, vishNu manthrams) which are said to be primary being vyApaka manthrams (those manthrams which highlight his all pervasiveness); since the other two [vAsudhEva and vishNu] are now pushed along with the rest of the names, the predominance of this name can be understood. thirumangai AzhwAr said in thirunedundhANdagam 4andhaNar mAttu andhi vaiththa mandhiraththai” (sarvESvaran, the secret entity who is kept safely in the knots of vEdhAnthams which are the wealth of brAhmaNas), periya thirumozhi 8.10.3 “nin thiruvettezhuththum kaRRu nAn uRRadhum” (I understood after learning your ashtAksharam), periya thirumozhi 1.1.1 “nArAyaNa ennum nAmam” (the name, nArAyaNa) and periya thirumozhi 6.10.1 “namO nAraNam” (I worship nArAyaNa); nammAzhwAr too stated in thiruvAimozhi 1.2.10vaN pugazh nAraNan” (nArAyaNa, who is with auspicious qualities) and recited this name only throughout thiruvAimozhi. This is the path taken by vEdhams, AzhwArs and our AchAryas; even for us, there is nothing wrong in pursuing this even now; did we not discard the other two vyApaka manthrams because they were pursued by Sudhras et al [Saivas and others who were unfavourable towards bhagavAn] and others [such as mAyAvAdhis]? We have to only pursue the path taken by our AchAryas.
  • nangaL pirAn avanE – He is the only benefactor who will protect us. By the avadhAraNam (exclusivity indicated by “E” in avanE), it is indicated that it is not apt for us to pray for our result saying “kUvudhal varudhal seydhidAy“.

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 – 9.3 – OrAyiram

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

Full series >> Ninth 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 third decad, previously, AzhwAr prayed for kainkaryam saying “kUvudhal varudhal seyya vENum” (You should invite me there or come here to accept my service) and emperumAn due to his natural relationship, said “do you even have to desire for me to do what is for my own benefit?” and manifested his nArAyaNathvam which reveals the prakAra-prakAri (attribute-form) sambandham (relationship) [between AthmA and bhagavAn]; having seen that AzhwAr highlighted the following aspects:

  1. his wealth of divine names which reminds his protection of all worlds, as an outcome of such prakAra-prakAri sambandham
  2. his activities for the protection
  3. the way he is being revealed in all of vEdham
  4. his being enjoyed by nithyasUris
  5. the incomparable greatness of his enjoyability
  6. his relationship with SrI mahAlakshmI which is the cause for his elimination of unfavourable aspects and granting of favourable aspects
  7. his ability to break the popular unfavourable aspects
  8. his presence in his dear abode
  9. his ultimate simplicity which makes our surrender insignificant
  10. the inexplainable greatness of such simplicity

Meditating upon these, AzhwAr explains his state of not being to enjoy him out of overwhelming emotions on experiencing his qualities [simplicity etc] after trying to enjoy such sarvESvara.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

emperumAn says “Should you pray like this? Do you not know our relationship?” AzhwAr thinks about that and becomes pleased. Previously he prayed “kUvudhal varudhal seyyAy“; emperumAn pacified him saying “Who is doing the prayer of whom? My blood [maternal] relationship with you is such that I should pray for attaining you. This being the case, I will fulfil all your desires; don’t be upset”. It is said in nAchchiyAr thirumozhi 2.4 “maiyal ERRi mayakka un mugam mAya mandhiram thAnkolO” (Your face is the medicine which will drive me mad); SrI kausalyA follwed perumAL (SrI rAma) saying “I who am a mother with a single-child, cannot live without you; I too will come with you”, perumAL understood her feelings, looked at her face-to-face and mercifully told her “Mother! Your act of following me is dharmahAni (violation of dharma)” and she who went to bring him back, performed mangaLASAsanam and returned; this is how his glance and words are like. When he speaks a word, one will have no other choice than following him. Thus, AzhwAr enjoyed his being nArAyaNa; as the meaning of the word “nArAyaNa” is analysed, it is understood that no entity (AthmA) can itself pray for the great loss; on thinking about such emperumAn’s special mercy upon self, and the ultimate meaning of this word nArAyaNa, that is his quality of simplicity, AzhwAr got the desire to see such emperumAn who is simple; he became so immersed in his qualities such as simplicity, that he did not have the strength to walk up to emperumAn’s abode. Now, even if went there, emperumAn was not in a state to accept AzhwAr’s kainkaryams; AzhwAr too, was unable to do anything and enjoy him since AzhwAr was fully immersed in his simplicity. In this decad, AzhwAr speaks about such emperumAn’s simplicity and completes it.

Another introduction – AzhwAr thought about the meaning of praNavam in thiruvAimozhi 8.8kaNgaL sivandhu“; in that, in the first two and half pAsurams, he mercifully explained the meaning of akAram, and in the subsequent one and half pAsurams, he mercifully explained the meanings of chathurthi (Aya which is hidden), the middle syllable (ukAram) and  the third syllable (makAram); AzhwAr did not explain them individually because – as the meaning of chathurthi and the middle syllable (ukAram) cannot sustain without a substratum (makArAm – AthmA), he mercifully explained all of them together;  in the next four pAsurams, AzhwAr mercifully explained the greatness of the one (AthmA) who is highlighted by the third syllable and in the next two pAsurams, he decimated those bhAhyas (who reject these meanings) and kudhrushtis (who misinterpret these meanings) who do not understand the meaning of praNavam in this manner. Thus, the meaning of praNavam is explained in thiruvAimozhi 8.8. Subsequently, AzhwAr mercifully explained the meaning of “nama:” in thiruvAimozhi 8.9karumANikka malai” and thiruvAimozhi 8.10nedumARkadimai“. nama: has two meanings, [direct, as in namaskAram (worship/surrender)] one based on the word and other based on the meaning. In that, the meaning based on the word is explained in “karumANikka malai“, the meaning based on the meaning of the word is explained in “nedumARkadimai“. The direct meaning for the word “nama:” is “I am not for me”. It is natural for a maiden to remain for one man and consider not to be owned even by herself; AzhwAr explained it in “karumANikka malai“. Subsequently, AzhwAr mercifully explained the meaning of the word “nArAyaNa” in thiruvAimozhi 9.1koNda peNdir“; the meaning for “nArAyaNa” word is svAmithva (lordship), vAthsalya (motherly forbearance), upAyathva (being the means), upEyathva (being the goal), vyApakathva (being all pervasive) etc; subsequently, AzhwAr explained the meaning of chathurthi in thiruvAimozhi 9.2paNdai nALAlE“; the meaning of chathurthi is kainkarya prArthanai (prayer for kainkaryam).

The meaning of praNavam, nama:, his vyApakathvam (all pervasive nature) and his avyApakthvam (aspects other than all-pervasive nature) are all present in other vyApaka manthrams too (vAsudhEva manthram [SrI dhvAdhaSAkshari] and vishNu manthram [SrI shadakshari]); AzhwAr highlights in “OrAyiram” (this decad), that he has greater liking for SrI ashtAkshari, even more than the other vyApaka manthrams. This is as mercifully explained by naduvil thiruvIdhip piLLai bhattar.

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 – 9.2.11 – kUvudhal varudhal

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

Full series >> Ninth Centum >> Second 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 perpetually enjoy emperumAn“.

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

kUvudhal varudhal seydhidAy enRu kurai kadal kadaindhavan thannai
mEvi nangamarndha viyan punal porunal vazhudhinAdan satakOpan
nAviyal pAdal AyiraththuLLum ivaiyum Or paththum vallArgaL
Ovudhal inRi ulaga mUnRaLandhAn adiyiNai uLLaththOrvArE

Listen

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

(for dhEvas who are prayOjanAntharaparas (seek benefits other than kainkaryam))
kurai – having great noise
kadal – ocean
kadaindhavan thannai – savrvESvara who churned
kUvudhal – inviting me there
varudhal – coming (to where I am)
seydhidAy – do it
enRu – desired in this manner
mEvi – acquiring his acceptance

(due to that)
nangu – well
amarndha – one who sustained
viyan – abundant
punal – having water
porunal – having divine porunal (thAmirabharaNi) river
vazhudhinAdan – leader of thiruvazhudhinAdu (AzhwArthirunagari and surroundings)
satakOpan – AzhwAr‘s
nA iyal – activity of the tongue
pAdal AyiraththuLLum – in thousand pAsurams
Or – distinguished
ivaiyum paththum – this decad also
vallArgaL – experts
mUnRu ulagam – three worlds
aLandhAn – sarvESvaran, who measured
adi – divine feet
iNai – both
Ovudhal – ending
inRi – without
uLLaththu – in heart
OrvAr – will get to enjoy.

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

AzhwAr said to sarvESvara who churned the very noisy ocean “invite me there or come here”, desired to acquire his acceptance and sustained himself; he is the leader of thiruvazhudhinAdu (AzhwArthirunagari and surroundings) which has divine porunal/thAmirabharaNi river with abundance of water; those who are experts in this decad among the thousand pAsurams which are the result of the activity of such AzhwAr’s tongue, will get to endlessly enjoy in their heart, both the divine feet of sarvESvara who measured the three worlds.

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

  • kUvudhal … – AzhwAr said “kurai kadal kadaindhavan thannai kUvudhal varudhal seydhidAy” (the one who churned the noisy ocean should invite me there or arrive here). Either in proper manner or in improper manner, the end result is to see him only.
  • kurai kadal … – He desired for emperumAn who undertook the trouble himself to churn the ocean and give the nectar to those who did not have such desire.
  • mEvi nangu amarndha – Due to thinking about such nature of emperumAn, AzhwAr remained firmly.
  • viyan … – AzhwAr, the leader of thirvazhudhinAdu which has thirupporunal with amazing water.
  • nA iyal pAdal – AzhwAr spoke [spontaneously] without the help of his mind.
  • Ovudhal … – One who got to perpetually enjoy the divine feet of the one who is easily approachable by his devotees. All along, as AzhwAr was saying to emperumAn “You should mercifully glance with your divine eyes, you should mercifully place your divine feet on my head; I should see the merciful sitting posture of your highness; I should see the togetherness of your consorts and your highness; I should see you walk around; I should see your gentle smile” and desiring for them without getting those desires fulfilled, it appears that, this longing desire is the goal; even for those who recited this decad, this longing desire will continue all along – says AzhwAr as said in jithanthE sthOthram “yadhinASam navindhEtha thAvadhAsmi kruthIsadhA” (I will remain satisfied forever, if my heart which is placed on you remains the same 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 – 9.2.10 – koduvinaip padaigaL

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

Full series >> Ninth Centum >> Second 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 “You should either take me there or arrive here so that I can serve your most enjoyable divine feet”.

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

kodu vinaip padaigaL vallaiyAy amararkkidar keda asurargatkidar sey
kadu vinai nenjE! ennudai amudhE! kali vayal thiruppuLingudiyAy
vadiviNai illA malar magaL maRRai nila magaL pidikkum mel adiyai
kodu vinaiyEnum pidikka nI oru nAL kUvudhal varudhal seyyAyE

Listen

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

kodu vinai – cruel acts towards enemies
padaigaL – weapons
vallaiyAy – able (to engage them)
amararkku – for dhEvas who are favourable
idar – sorrow
keda – to eliminate
asurargatku – for asuras who are unfavourable
idar – sorrow
sey – while causing
kadu – quick
vinai – having actions
nanjE – being poison
ennudai – for me (who is ananyaprayOjana (not expecting anything else) and ananyagathi (not having any other refuge))
amudhE – oh nectar (which is difficult to attain)

(to be very close to me)
kali – rich
vayal – having fields
thiruppuLingudiyAy – Oh one who is mercifully resting in thiruppuLingudi!

(as said in “asithEkshaNA“)
vadivu – for beauty
iNai illA – having great beauty for which even your beauty is not a match
malar magaL – SrImahAlakshmi who resides in lotus
maRRai – having similar greatness
nila magaL – SrI bhUmip pirAtti
pidikkum – massaging (with their naturally tender hands)
mel – very tender
adiyai – divine feet
kodu vinaiyEnum – I who am having great sin (to lose this opportunity even after your being apt master for me)
pidikka – to massage
nI kUvudhal – you calling me there
varudhal – or mercifully coming here (as I desired)
oru nAL seyyAy – should do it one day.

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

Oh one who is mercifully resting in thiruppuLingudi, who is able to engage the weapons which have cruel acts towards enemies, who is like poison which is having quick actions to cause sorrow to asuras who are unfavourable which will in turn eliminate sorrows for dhEvas who are favourable and who is like nectar for me! You should either call me there or mercifully come here one day to let me who is having great sin, to massage your very tender divine feet which is massaged by SrImahAlakshmi who resides in lotus, who is having great beauty for which, even your beauty is not a match and SrI bhUmip pirAtti who is having similar greatness.

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

  • kodu vinaip padaigaL vallaiyAy – Just as fire rising out of water, you become angry (very rarely) on those who show enmity towards you even though they are subservient to you, and are capable of taking up arms against them. He cannot destroy anyone [due to his merciful nature]; he is of the nature to say as in SrI rAmAyaNam yudhdha kANdam 18.19 “yadhivA rAvaNasvayam” (even if it is rAvaNa himself, bring him). Building a bridge in the ocean, surrounding lankA, subsequently sending angadhap perumAL as messenger of peace, and when rAvaNa was caught, SrI rAma said in SrI rAmAyaNam yudhdha kANdam 59.144 “gachchAnujAnAmi” (Leave now and return tomorrow) and let him escape. emperumAn waited thinking “would he become favourable now?” When rAvaNa was firm on his thoughts and stood in front of emperumAn as if saying “I want to be killed”, emperumAn killed him with tears in his eyes. He only kills them due to their unfavourable acts and does not kill them willingly.
  • amarar … – To eliminate the sorrows caused by asuras to dhEvas, he will cause sorrows to the asuras.
  • kadu vinai nanjE – Oh one who is an irreversible poison which will kill immediately!
  • ennudai amudhE – That same poison is nectar for AzhwAr. This is unlike the brackish water (amrutham) which was desired by dhEvas.
  • kali vayal … – To get this amrutham, we need not churn the ocean or go to svargam; it is the nectar which is present in thiruppuLingudi.
  • kali vayal – having abundant fields
  • vadivu iNai … – There is no match for her form. Even bhagavAn is no match for her; she is fully glorified in SrI rAmAyaNam sundhara kANdam 16.5 “thanjEyam asithEkshaNA” (one who is having beautiful dark eyes and a good match for perumAL).
  • maRRai nila magaL – SrI bhUmip pirAtti who is equally glorious.
  • pidikkum mel adiyai – Even when they massage his divine feet, they would do it carefully thinking “will they be hurt?” due to their tender nature; such divine feet.
  • kodu vinaiyEnum pidikka – After thiruvAimozhi 8.8kaNgaL sivandhu“, AzhwAr would not consider his lowliness [since emperumAn highlights that AthmAs are very dear to him]. He is saying as in “pAviyEn” (My bad!) thinking “They are present there, I have the right to serve, yet I am unable to serve”.
  • nI oru nAL kUvudhal varudhal seyyAyE – You who are greatly enjoyable and are present in thiruppuLingudi, to sustain us, should invite me there or mercifully come here. AzhwAr did not say “varudhal” (you should come) first, since he did not want to disturb his togetherness with pirAttis there. [Even while giving it as second choice] Since they would not send him alone towards desirous persons, AzhwAr is calling emperumAn, thinking that they will come together.

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 – 9.2.9 – vIRRidangoNdu

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

Full series >> Ninth Centum >> Second 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, emperumAn says “Why should I remain in this samsAram which does not understand my supremacy?” AzhwAr says “You do that to be seen by us who are desirous, and for us to be uplifted”.

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

vIRRidangoNdu viyan koL mA gyAlaththidhanuLum irundhidAy adiyOm
pORRi OvAdhE kaNNiNai kuLirap pudhu malar Agaththaip paruga
sERRiLa vALai sennel UdugaLum sezhum paNaith thiruppuLingudiyAy!
kURRamAy asurar kulamudhal arindha koduvinaip padaigaL vallAnE!

Listen

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

sERu – due to growing in mud which is natural habitat
iLam vALai – youthful fish
sennelUdu – in between the great paddy crops
ugaLum – jumping around and living happily
sezhu – abundant
paNai – having water bodies
thiruppuLingudiyAy – one who is residing in thiruppuLingudi
kURRamAy – being death to enemies
asurar kulam – the demoniac clan
mudhal – from the womb
arindha – one who destroys
kodu vinai – having cruel acts matching that
padaigaL – weapons
vallAnE – Oh one who has under your control!
adiyOm – We who are exclusively devoted to you
pORRi – to perform mangaLASAsanam
OvAdhE – continuously
kaNNiNai – pair of eyes
kuLira – to cool down from the heated state

(as said in “lOchanAbhyAm pibanniva“)
pudhu malar – very tender like a fresh flower
Agaththai – your form
paruga – to enjoy, in the form of quenching my thirst
vIRRu idam koNdu – manifesting the greatness (acquired from your supremacy) and being present
viyan koL – vast
mA – praiseworthy
gyAlaththu idhanuLum – in this world too
irundhidAy – you should mercifully remain

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

You are residing in thiruppuLingudi which is having abundant water bodies where youthful fish are jumping around and living happily in between great paddy crops, due to growing in mud which is natural habitat for the fish. Oh one who has under your control the weapons which are having cruel acts matching those weapons, and who is like death to enemies and who destroys the demoniac clan including those who are in the womb! You should mercifully remain in this vast, praiseworthy world too, manifesting your very tender fresh flower like form and your greatness for us who are exclusively devoted to you, to enjoy, in the form of quenching our thirst, and to perform mangaLASAsanam continuously and to see you to cool down our pair of eyes from their heated 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

  • vIRRiudam koNdu – Manifesting the greatness acquired by SEshithvam (lordship).
  • viyan koL … – Remain in this amazing, great earth, which is in this samsAra (material realm) which does not see your purpose.
  • idhanuLum irundhidAy – Please remain in this dhivyadhESam named thiruppuLingudi as well. Is it sufficient if you remain in the presence of those [nithyasUris] who cannot live without you?
  • idhanuLum irundhidAyAzhwAr mercifully recollects emperumAn‘s beautiful reclining posture. [AzhwAr says] Now, you mercifully let us enjoy your sitting posture. bhattar mercifully explains “We can see everything here [in SrIrangam] itself; merciful reclining posture can be seen in periya perumAL; merciful standing posture can be seen in namperumAL; merciful sitting posture can be seen in periya pirAttiyAr”.

emperumAn asks “What will you get by my presence here?” AzhwAr says,

  • adiyOm … – adiyOm – we, the servitors, who will sustain ourselves when you manifest your form to us.
  • pORRi – Performing mangaLASAsanam saying that, this experience should be present eternally.
  • OvAdhE – Without any break.
  • kaNNiNai kuLira – To have our eyes which are drought-stricken due to not seeing you, to have all the fatigue removed and be cooled.
  • pudhu malar … – To enjoy the divine form which resembles a fresh flower. To enjoy the form which is like a tender flower, as said in SrI rAmAyaNam yudhdha kANdam 21.6 “lOchanAbhyAm pibanniva” (Like drinking through eyes).
  • sERRu iLam … – All the entities in this town will be joyful having fulfilled their desires. Having beautiful waterbodies, where in the mud which remains in between great paddy crops, the fish jump around in joy like mukthAthmAs who remain twenty five years old always [in paramapadham].
  • sezhum paNai – Also explained as beautiful marudham (farm lands).
  • kURRamAy … – Holding divine weapons which appear like death for the enemies; alternative explanation – being death for enemies, emperumAn who destroys their clan along with the trace, and having the divine weapons which perform such cruel acts, to destroy such enemies. Now, AzhwAr is saying this to highlight as an example of eliminating his [AzhwAr’s] enemies previously; or to say “Why should I lose you as if you have some limitation?”

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 – 9.2.8 – engaL kaNmugappE

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

Full series >> Ninth Centum >> Second 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, emperumAn says “I can only fulfil your desire in thirunAdu (paramapadham)” and AzhwAr says “You should mercifully rest here at least for one day manifesting your greatness in front of our eyes, to be praised by all worlds”.

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

engaL kaNmugappE ulagargaL ellAm iNaiyadi thozhudhezhudhiRainjith
thangaL anbArath thamadhu sol valaththAl thalaith thalaich chiRandhu pUsippath
thingaL sEr mAdath thiruppuLingudiyAy! thiruvaigundhaththuLLAy dhEvA!
ingaNmA gyAlaththidhanuLum oru nAL irundhidAy vIRRidangoNdE

Listen

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

thingaL – moon (who resides at the upper boundary of dhEvalOka)
sEr – very tall to make contact
mAdam – having mansions
thiruppuLingudiyAy – one who resides in thiruppuLingudi
thiruvaigundhaththu – in SrIvaikuNtam
uLLAy – one mercifully resides
dhEvA – Oh one who is having this radiance of easy approachability!
engaL kaNmugappE – in front of us
ulagargaL – residents of this world
ellAm – everyone
adi – your divine feet
iNai – both
thozhudhu – worship
ezhudhu – and rise
iRainji – bewildered in manifesting their dependence towards you
thangaL – their
anbu – bhakthi (devotion)
Ara – while present

(due to that)
thamadhu – their
sol valaththAl – with the strength of their speech
thalaith thalaich chiRandhu – competing with each other in reaching emperumAn
pUsippa – to praise in many ways
i – this
kaN – vast
mA – praiseworthy (matching your arrival)

(opulent)
gyAlaththu – in earth
idhanuLum – in this thiruppuLingudi
vIRRu (vIRu) idam koNdu – to have your supremacy well manifested
oru nAL irundhidAy – you should mercifully remain for one day.

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

Oh one who is having the radiance of easy approachability of residing in thiruppuLingudi which has tall mansions which reach to the moon and who resides in SrIvaikuNtam! You should mercifully remain for one day in front of us in this thiruppuLingudi in the vast, praiseworthy earth, to have your supremacy well manifested, for all the residents of this world to worship your divine feet, rise, be bewildered in manifesting their dependence towards you and to have their bhakthi towards you, and to compete with each other in reaching emperumAn and praising him in many ways with the strength of their speech.

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

  • engaL … – You should be in front of our eyes. At that time, everyone in this world should see the beauty of the togetherness of your divine feet, bow to them and rise, and surrender unto you.
  • thangaL anbu Ara – To increase their love.
  • thamadhu sol valaththAl – The words matching their strength; or, as best as they can say; it is said in SrI nArAyaNIyam “yathA gyAnam thu vakshyAmi purushantham sanAthanam” (I am telling about the ancient lord as much as I know). That is, saying as in “Let you live for hundred years, let you wear golden sacred thread”. When vangippuraththu nambi said “viyayasva” (Let you be victorious), recollect ANdAn’s words [Once during a puRappAdu, nambi stood along with the cowherd girls and worshipped namperumAL. ANdAn asked him “why are you standing there?” and nambi replied “emperumAn‘s merciful glance will fall upon them directly. That is why I stood with them”. ANdAn asked “What did they say and what did you say?” nambi said “they said ‘Let you drink lot of milk; let you eat lot of fruits; let you live for hundred years, Let you wear golden sacred thread” and I said “vijayasva”. Hearing that ANdAn said “when you are in their group, you should speak like them only”].
  • thalaith thalaich chiRandhu pUsippa – Competing with each other, surrendering unto you and praising you.
  • thingaL … – The mansions are so tall that the moon can rest on them after roaming around; one who is present there.
  • thiruvaigundhaththu uLLAy – Further, you are also mercifully standing in SrIvaikuNtam.
  • dhEvA – The radiance acquired due to remaining in this samsAram, which is greater than that in paramapadham.
  • ingaN mA gyAlaththu idhanuLum oru nAL irundhidAy – In this great earth, you should mercifully remain for one day in thiruppuLingudi.

While remaining here,

  • vIRRu idam koNdu – You should remain here similar to being in paramapadham, manifesting your greatness. What is the intent of AzhwAr saying “idhanuLum” (in here, as well)? For AzhwArs, when they see emperumAn‘s beautiful resting posture, they will think “how will he look, if he sits?”, “how will he look, if he stands?” In this manner they will acquire new desires; for us these will be in a different way. We have the same desire in aspects which lead to hell; we won’t experience them in bhagavath vishayam. Being unsatisfied with whatever is acquired, and seeking further experience will occur in worldly matters for us. We can only know that such experience is available in bhagavath vishayam [as we cannot fully experience it].

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 – 9.2.7 – em idar kadivAn

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

Full series >> Ninth Centum >> Second 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 “You who are the protector of the able and the weak, should remain in front of our eyes for one day to make us sustain ourselves”.

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

em idar kadindhingennai ALvAnE! imaiyavar thamakkumAnganaiyAy!
semmadal malarundhAmaraip pazhanath thaN thiruppuLingudik kidandhAy!
nammudai adiyar kavvai kaNdugandhu nAm kaLiththuLa nalangUra
immadavulagar kANa nI oru nAL irundhidAy engaL kaN mugappE

Listen

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

em – our
idar – all sorrows caused by avidhyA (ignorance) etc
kadindhu – eliminate
ingu – in this world
ennai – me
ALvAnE – being the one who accepts my service
imaiyavar thamakkum – for brahmA et al who don’t blink their eyes
Angu – there
anaiyAy – being the protector who first removes the hurdles and then fulfils their desires
sem – reddish
madal – petal
malarum – blossoming
thAmarai – having lotus
pazhanam – having water bodies
thaN – cool
thiruppuLingudi – in thiruppuLingudi
kidandhAy – oh one who is mercifully resting for your devotees!
nammudai – so as to say “our people”
adiyar – your distinguished devotees, nithyasUris
kavvai kaNdu – seeing the celebration (caused by experience)
nAm – us
ugandhu – being pleased
kaLiththu – being joyful
uLam – in heart
nalam – affection
kUra – to have
madam – ignorant
i – this
ulagar – residents of this world
kANa – to see
nI – you (who always gives joy to nithyasUris)
oru nAL – at least one day
engaL kaNmugappE – in front of our eyes
irundhidAy – should mercifully reside

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

Oh one who is mercifully resting for your devotees in the cool thiruppuLingudi which has water bodies with lotus blossoming with reddish petals, to eliminate all our sorrows caused by avidhyA and to accept our services in this world, and to protect brahmA et al who don’t blink their eyes, first by removing their hurdles and then fulfilling their desires! You should mercifully reside in front of our eyes at least one day, for us to see the celebration of nithyasUris, your distinguished devotees, to identify them as “our people”, and for us to be pleased and joyful to have affection in our heart, and for the ignorant residents of this world to see.

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

  • em idar kadindhu – Eliminating all our worldly sorrows.
  • ingu ennai ALvAnE – Oh one who engages me in your service in this world which is not a place for knowledge about bhagavAn!
  • imaiyavar thamakkum AnganaiyAy – Not only for us who are akinchana (helpless), oh one who is the controller for brahmA et al who consider themselves to be supreme as said in SrI bhagavath gIthA 16-14ISvarOham” (I am the controller)!
  • sem madal … – Oh one who is mercifully resting in the invigorating thiruppuLingudi which has water bodies where blossoming lotuses with reddish petals exist! There is lotus everywhere – both inside and outside [emperumAn himself has lotus eyes, lotus feet etc].
  • nammudai … – We should become pleased seeing how your devotees enjoy you, that pleasure should reach its peak [as joy] and due to that the affection in our heart towards you should grow.
  • immada ulagar kANa – To be seen even by the ignorant residents of this world, who don’t know to differentiate between left and right hands.
  • nI oru nAL irundhidAy engaL kaN mugappE – You should mercifully remain in front of our eyes at least for one day. Should you, who are giving constant audience to nithyasUris, not present yourself to our eyes at least for one day? Should your audience be available for qualified persons only?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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