Monthly Archives: July 2019

thiruvAimozhi – 9.4.6 – karuththE! unnai

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr mercifully explains how his heart is joyfully enjoying emperumAn who mercifully entered his heart while he was desiring to see 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

karuththE! unnaik kANak karudhi en nenjaththu
iruththAga iruththinEn dhEvargatkellAm
viruththA! viLangum sudarch chOdhi uyaraththu
oruththA! unnai uLLum en uLLam ugandhE

Listen

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

karuththE – Oh strength of my heart who gives me strength and does not let me become weak!
unnaik kANa – to see you and enjoy you
karudhi – desired
en nenjaththu – in my heart
iruththAga – to not get up (and leave)
iruththinEn – placed;
dhEvargatku ellAm – for all nithyasUris
viruththA – being the eldest leader
viLangum – radiant
sudar – having lustre
sOdhi – luminous
uyaraththu – in paramapadham, which is the supreme abode (as said in “viSvatha: prushtEshu saravatha: prushtEshu“)
oruththA – oh one who is present as the distinguished lord!
en – my
uLLam – heart
unnai – you (who is the ultimate goal)
ugandhu – with great love
uLLum – enjoyed internally.

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

Oh strength of my heart who gives me strength and does not let me become weak! I desired to see you and enjoy you and placed you in my heart to not let you get up and leave. Oh one who is the eldest leader of all nithyasUris, who is the luminous entity having radiant lustre and who is present as the distinguished lord in paramapadham which is the supreme abode! My heart enjoyed you internally with great love.

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

  • karuththE unnaik kANak karudhi – You manifested yourself as I desired to see you, who are my strength; AzhwAr is saying that to attain emperumAn, taste [for him] is the only requirement. Previously AzhwAr said “kaNNE unnaik kANak karudhi“; here, he is saying “karuththE unnaik kANak karudhi“. AzhwAr is desiring to physically see the entity [emperumAn] who needs to be explained through arthApaththi (inference from circumstances) due to anupapaththi (lack of conclusive proof) [since there should be someone with amazing knowledge to create this universe. prabhAkara – philosopher who propagated arthApaththi] or who needs to be explained as beyond our senses through anumAnam (inference) [establishing through arguments that bhagavAn is beyond our senses]. For AzhwAr, emperumAn is the eyes [knowledge] and intellect [strength].
  • en nenjaththu iruththAga iruththinEn – I placed the steady lord in my unsteady heart just as he is present in paramapadham. If emperumAn who was worried thinking “I have not got AzhwAr‘s acceptance to stay in his heart”, gets AzhwAr’s acceptance, he will not leave even if he were pushed out. perumAL (SrI rAma) said in SrI rAmAyaNam AraNya kANdam 94.15 “yathIha Saratha: anEkAs thvayA sArdham anindhithE” (Oh faultless sIthA! If I live with you and lakshmaNa here for many years, I won’t have any sorrow) and SrI rAmAyaNam AraNya kANdam 15.19 “iha vathsyAmi saumithrE sArdhamEthEna pakshiNA …” (Oh lakshmaNa! This abode is very pious; pure; has animals and birds; I will live with jatAyu here) – [perumAL said] we thought we will live under the care of our father; to fulfil the desire of our middle mother (kaikEyi), we could not do that; now, let us at least try to live under the care of jatAyu [who is like our father].
  • iruththAga – Alternative explanation – I only pretend to be friendly towards emperumAn as said in SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach me as a friend).
  • dhEvargatku ellAm viruththA – Oh one who is superior to even those who are considered as the most superior! In thamizh literature, the hero and heroine are referred to as “kizhavanum kizhaththiyum” (viruththA – vrudhdha – elder). AzhwArs too have said as in thiruchchandha viruththam 55 “malark kizhaththi” (SrI mahAlakshmi who resides in the flower).
  • viLangum sOdhi – As said in “atha yadhatha:parO dhivO jyOthir dhIpyathE” (bhagavAn is shining radiantly in paramapadham which is atop the prakruthi maNdalam (material relam)), oh distinguished one who is residing in the radiant paramapadham which is always shining! prakAri (bhagavAn) is only one, but prakAram (forms/bodies) are many.
  • unnai … – My agitated heart joyfully enjoyed you who arrived quickly. The purpose for adjectives such as “dhEvargatkellAm viruththA“, “viLangum sudarchchOdhi uyaraththoruththA” is to explain that my heart became pleased after you let it enjoy you just as the leader of the superior ones in paramapadham you let them enjoy you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 2 (Names 11 to 20)

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

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<< Part 1

11) paramAthmA (परमात्मा)

Just as it is being said that all creatures have bhagavAn as their soul, it cannot be
said that bhagavAn also has another soul indwelling in Him. Thus, He is called
‘paramAthmA’ – the Supreme Soul. The origin of the word ‘parama’ (Supreme) is “the
one who has none superior to Him” (परॊ मा अस्य इति परमः). This name is justified
due to His being the soul of every single atom in this creation. He is the Supreme
Entity, and also the soul of every creature. Thus, He has no other controller superior
to Him.

The scriptures say thus:

  • “He is the master of Himself”
  • “There is no other entity at all, which superior to Him!”
  • “One cannot see any entity equalling or excelling Him”
  • “Other than whom there is no entity which is Supreme (meaning, none equalling or
    excelling Him)”
  • “Oh scion of bharatha, there is none who is seen to be superior to the Lotus Eyed One”
  • “The one who is superior to even the Lotus Eyed one has never been till now, and
    will never be either”
  • “There is no Godhead superior to kESava”
  • “There is none superior to bhagavAn, who has no beginning, middle or end”
  • “There is nothing or none superior to me…”
  • “Other than this cosmic form of bhagavAn, there is nothing else which is permanent”
  • “He is superior to even the supreme lords ruling the lower worlds, and He has none
    superior over Him. He is the Supreme Soul paramAthmA”, et al.

Etymology: By whom all the creatures are indwelled, and who is not Himself
indwelled by anyone else, and thus who is the master of Himself, He is called
‘paramAthmA’.
यॆन भूतानि आत्मवन्ति नायमन्यॆन च आत्मवान् ।
अतॊ हि आत्मॆश्वरत्वात् च परमात्मा प्रकीर्तितः ॥

The another meaning of paramAthmA refers to the One who is the consort of SrI
mahAlakshmi. This is as per the origin “to whom the Supreme Goddess and the
protector belongs” (परा मा अस्य इति). This is supported by the Vedic verse in the
purusha suktham, which says “SrI mahAlakshmi or SrIdhEvi, bhudhEvi and neelAdhEvi
are your divine consorts” (ह्रीश्च तॆ लक्ष्मीश्च पत्न्यौ)

12) mukthAnAM paramAgathi: (मुक्तानां परमागतिः)

Verily the master of all expounded till now is being described now as the ultimate
destination that everyone should attain, with the divine name ‘mukthAnAM
paramAgathi:’. The word ‘muktha’ refers to such liberated souls who are no longer
associated with the bondages of ignorance, actions (karma), purity, tastes and
distress which arise out of the nature (prakRuti), and are freed from all such
premises. The vEdhams say thus:

  • “All of their good and bad deeds are removed”
  • “Having ridden off their sins just like a horse shaking off the hair from its body”
  • “Having shaken off their merits and sins…” or “having renounced their names and
    forms pertaining to this nature”
  • “Then the learned soul is freed of all his physical names and forms” or “Then the
    learned soul is freed from all his merits and sins”
  • “Knowing the Supreme Godhead, they get rid of all the troubling bondages”
  • “All the shackles in the heart are warded off”
  • “Such souls cross this worldly existence”
  • “Such of those who are freed of the seventeen qualities and actions are indeed freed
    from verily this samsAra, and they are called mukthas or the freed souls”,

Even the brahma sUthras say thus: “Even after an individual soul has been freed from
this samsAra and its knowledge has blossomed to the fullest, its possession of eight
qualities such as being free of sins, aging, etc is never contradicted, because those
eight qualities are accepted to be natural to every individual soul by sage vEdha
vyAsa himself”.

Since a liberated soul has the quality of sathva protracted beyond limits, and also
since such a soul gains a form similar to that of the Supreme Soul, he gains a sort of
equality with the Supreme soul Himself. This is shown by the numerous scriptural
statements:

  • “He becomes one with Him. He remains second to Him.”
  • “He eats, plays and enjoys”
  • “He follows the Supreme Entity in all forms that he so desires, and serves Him in all
    ways”
  • “Into him the divine scent and essence of brahman enter. He is decorated with the
    supreme beautifications, called ‘brahmAlankAra’ by them”
  • “This soul can manifest itself in multiple forms at the same time with its steadfast
    desires, similar as in the ritual called ‘dhvAdhashAha’; this is verily the opinion of vEdha
    vyAsa”,

With the names ‘sAkShI’ and ‘mukthAnAM gathi:’, the dualism between the individual
souls and the supreme soul is expounded. This is shown in the following scriptural
statements:

  • “When the freed soul sees and realizes the greatness and ownership of the Supreme
    Soul, who is different from himself, he is freed of all agony”
  • “Knowing about the nature of self and also about the other entity which engages the
    self into such actions…”
  • “He attains the divine Supreme Self”
  • “He enjoys all the bliss with the Supreme Self”
  • “Having attained the supreme effulgence…”
  • “Since the Supreme Lord is said to be the attainable goal for every liberated soul…”,

This is made very clear in the mOksha dharma of SrI mahAbhAratha :
“That nArayana is only to be known by everyone. He is the indweller of all, and He is
the Supreme Soul. He is not tainted with any blemishes of other entities which are
His body, just like a lotus leaf which is unaffected by water. The individual soul, who
is much different than the Supreme Soul, is only bounded in this world and can be
freed from it. He is affected by the seventeen qualities and deeds associated with
nature”.

Further, the word ‘gathi’ in this divine name ends as ‘ktin’. This is in the ‘karmaNi’
speech, or direct speech. It represents attainment of the most desirable fruits. Thus,
the name ‘mukthAnAm paramAgathi:’ represents the relationship of a servant and
master between the liberated soul and the Supreme Soul. The vEdhams say thus, in
this regard:

  • “Having attained this blissful Supreme Soul…”
  • “Following Him in every form that he so desires…”
  • “Wherever bhagavAn goes, there the liberated soul follows; just like a cow going
    after its calves, or a calf following its mother”

The four qualities namely knowledge, renunciation, wealth of servitude and
righteousness reside in the individual soul permanently. They are all quite natural to
the soul.

The brahma sUthras declare that the individual soul gains its own natural form when it
attains the Supreme soul after being released from this samsAra. bhagavAn is the Supreme destination whom every individual soul ought to attain.

Etymology: Those who attain the same attributes of bhagavan are called the
liberated souls. The ultimate abode and the main goal of such liberated souls, and
hence the master of all such liberated souls is called ‘mukthAnAm paramAgathi:’.
ब्रह्म-साधर्म्यम् आपन्नाः मुक्ताः तॆषां परा गतिः |
मुख्यप्राप्यः ततः शॆषी मुक्तानां परमा गतिः ||

13) avyaya: (अव्ययः)

The same meaning expounded in the previous name is explained further with the
next five names. He is called ‘avyaya’ since the liberated souls do not return to this
world after attaining Him.

bhagavAn never allows a liberated soul – who has crossed the ocean of samsAra
and attained His lotus feet – to come back to this cycle of births and deaths.

The yama smrithi says thus: “Such a soul gets a subtle body and is filled with pure
sathva. He attains verily the Supreme Soul SrIman nArayaNa, who is his master.
Having attained Him, who is the master of all, and who is flawless – such a soul
becomes eligible for immortality and does not return to this cycle of births and
deaths.”

Etymology: The one who does not send back a liberated soul from SrI vaikuNtam
after having attained Him is called ‘avyaya’.
न वीयतॆ च वैकुण्ठात् मुक्तॊsधस्तात् अतॊ अव्यय्ः |

14) purusha: (पुरुषः)

He is called ‘purusha’ because He gives in abundance (पुरु-बहु सनॊति इति पुरुषः).

bhagavAn grants the divine experience of His auspicious qualities, grandeur, even to the liberated souls.

“bhagavAn is the source of all bliss experienced by the liberated souls, for the
scriptures clearly says thus”, et al.

Etymology: Since He gives everything including Himself unto the liberated souls, He
is called ‘purusha’.
मुक्तॆभ्यः स्वात्मपर्यन्तदानात् पुरुष ईरितः |

15) sAkShI (साक्षी)

He is the one who grants bliss unto the liberated souls, as well as being fully
content with it, and thus sees the liberated souls being blissful, he is called ‘sAkshI’
(the witness).

Etymology: He is called sAkShI, since He only grants all the bliss to the liberated
souls and witnesses them enjoying all such bliss before Him.
स्वयम् आनन्दयन् तृप्यन् साक्षी साक्षात् करॊति सः |

16) kShEtragya: (क्षॆत्रज्ञः)
He is called kShEtragya, who knows of a secluded place to confer His experience to such liberated souls.

The mahAbhAratha also glorifies bhagavAn as the ultimate destination of all individual
souls, as well as the knower of the place (SrI vaikuNtam).

Inside that SrI vaikuNtam, there exists a town named ‘ayOdhyA’ or ‘aparAjithA’. In
that town lies a palatial structure – also named ‘aparAjitham’, which is supported by
thousand pillars, and is the divine palace of bhagavAn. In the center of that thousand
pillared structure, bhagavAn is seated on a serpent throne with His divine consorts
SrI mahAlakshmi, SrI bhUmA dhEvi and SrI neeLA dhEvi, and is served to eternity the
infinite liberated souls. These details are explained in the most popular of
upanishadhs such as the chandhOgya, thaiththirIya,

Etymology: The Supreme abode SrI vaikuNtam is called ‘kShEtram’. That is ever
swarmed by the liberated souls, where such souls serve the Supreme brahman.

The one who grants the supreme bliss of His experience to such liberated souls is only
called the ‘kShEtragya’.
क्षॆत्रं तु परमव्यॊम मुक्तॆभ्यॊ वॆत्ति नित्यशः |
दातुं स्वानुभवं यश्च क्षॆत्रज्ञः स तु कथ्यतॆ ||

17) akshara: (अक्षरः)

Even though being ceaselessly experienced by countless liberated souls in the SrI vaikuNtam, the experiences of His divine auspicious qualities never end. It is like an endless flow of honey, with no barriers. The experience of such divine qualities is ever increasingly desirable, and nourishing. It ceases to perish whatsoever. Thus, He is called ‘akshara’, the one who grants ceaseless experience to His dear devotees.

The vishNu purANa describes bhagavAn as flawless, although He is being
ceaselessly experienced by the liberated souls. That is because His greatness is not
attributed by an external agency. Rather, it is inherent in Him. Due to this inherent
greatness, His supreme nature is ceaseless. Hence, the vishNu purANa terms
bhagavAn as ‘akshara’.

These five names (avyaya:, purusha:, sAkShI, kShEtrahya:, akshara:)
explain in greater detail about the ultimate destination of all individual souls, which
was earlier connoted by the divine name ‘mukthAnAm paramA gathi:’.

Etymology: Even though incessantly experienced by countless liberated souls, He is
replete with boundless divine auspicious qualities, and does not perish even a little
bit. Thus, He is called ‘akshara’.
सदा अनुभूयमानॊsपि निस्सीम-गुण-गौरवात् |
मुक्तैः क्वचित् न क्षरति इति अक्षरः परिकीर्तितः ||

यॊगॊ यॊगविदांनॆता प्रधानपुरुषॆश्वरः ।
नारसिम्हवपुः श्रीमान् कॆशवः पुरुषॊत्तमः ॥ ३ ॥

18) yOga: (यॊगः)

Further, the individual ability of the same bhagavAn (who is also the ultimate
destination of all liberated souls – mukthAnAm paramA gathi:) to grant mOkSham
without the need for any external support is shown in this name ‘yOga:’ – the means
of attainment.

This name ‘yOga:’ intends to show that bhagavAn does not need an external agent
to support Him in providing mOkSham to the seekers. He is the sole refuge for
seekers in order to attain Him.

Etymology: The goal of liberated souls was explained till now. Here onwards, the
path to attain that goal is being explained. Since bhagavAn Himself is the sole giver
of mOksham, He is called by the name ‘yOga:’.

उक्तं हि मुक्तप्राप्यत्वम् अथ उपायत्वम् उच्यतॆ |
साक्षात् मॊक्षैकहॆतुत्वात् यॊग इत्यभिदीयतॆ ||

19) yOgavidhAm nEthA (यॊगविदां नॆता)

Since bhagavAn is the one who leads even the practitioners of other means of
salvation such as bhakthi (and hence karma and gyAana) yoga to mOksham, He is
called ‘yOgavidhAm nEthA’ – the one who leads the practitioners of yOga.

Etymology: The practitioners of bhakthi as the means to salvation are called
“yOgavidha”s. The One who leads such practitioners to their destination is called
‘yOgavidhAm nEthA’.
उपाय-भक्तिनिष्ठा यॆ तॆ यॊगविदः स्मृताः |
तॆषां च फलपर्यन्तॆ नॆता निर्वाहकश्च यः ||

20) pradhAna-purushESvara: (प्रधानपुरुषॆश्वरः)

The meanings expounded till now are further elaborated with this name ‘pradhAna-
purushESvara:’.

‘pradhAna’ refers to the cause of bondages, which is this nature (प्रकृति). ‘purusha’
refers to the individual souls bounded in this prakruthi. Since bhagavAn is the
controller of both of these entities in all ways, He is called ‘pradhAna-purusha-
ISvara’ (the controller of nature and individual souls).

“He is the sole controller who bears this entire creation, which is composed of the
primordial nature and individual souls, and which is both manifest as well as hidden.
The individual soul different from ‘ISvara’ is bound in this nature and enjoys the
fruits of its actions. Eventually, by knowing and serving the Supreme Lord, it gets
liberated from all these bondages and attains Him.”

The vishnu thathva says thus:
“There is no tool to enable an individual soul to overcome the mAyA of bhagavAn,
other than the grace of bhagavAn Himself. This is the absolute truth, to put it in
short.”

Etymology: Since bhagavAn is the sole controller of the cause of bondages –
pradhAna – and the bounded individual souls – purusha – at all times, He is called
‘pradhAna-purushESvara:’.
बन्धहॆतॊः प्रधानस्य बध्यमाननृणां च यः |
नियामकः सर्वदा सः प्रधानपुरुषॆश्वरः ||

adiyen srinivasa raja ramanuja dasan

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thiruvAimozhi – 9.4.5 – ariyAya ammAnai

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “My heart desires to see the divine feet of sarvESvara who is naturally inclined towards being with his devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

ariyAya ammAnai amarar pirAnaip
periyAnaip piramanai mun padaiththAnai
varivAL aravin aNaip paLLikoLginRa
kariyAn kazhal kANak karudhum karuththE

Listen

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

ari Aya – one who destroys the enemies
ammAnai – being the lord
amarar – nithyasUris who have no enemies
pirAnai – being the one who gives joy
periyAnai – having the glory of not being able to be enjoyed by them too, by estimating the limits

(to create universe to create mumukshus (liberation-seekers))
mun – even before, first
piramanai – brahmA
padaiththAnai – who created

(to protect the created universe)
vari – stripes
vAL – radiance
aravin aNai – in the divine serpent mattress
paLLi koLginRa – mercifully resting
kariyAn – (contrasting the mattress’s complexion) having black form
kazhal – on the divine feet
kANa – to see
karuththu – my budhdhi (intellect)
karudhum – is thinking.

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

emperumAn being the lord who destroys the enemies and who gives joy to nithyasUris who have no enemies, who first created brahmA, is mercifully resting on the serpernt mattress which has stripes and radiance; my intellect is thinking to see the divine feet of such emperumAn. kariyAnai is shortened as kariyAn. kariyAnthanai is also an accepted way of reciting [in place of kariyAn kazhal].

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

  • ammAnaisarvESvara.
  • amarar pirAnai – The benefactor who reveals himself to nithyasUris and lets them to enjoy him.
  • periyAnai – Their svarUpa (nature), sthithi (existence) are at his disposal and he cannot be conceived by them [fully].
  • piramanai mun padaiththAnai – One who is the father of chathurmukha (brahmA), “ari Aya” (as narasimha) should be recited after these. In the created world, when prahlAdhAzhwAn vowed [for the presence of emperumAn in the pillar], immediately, emperumAn incarnated, transforming himself [into a lion-human form]
  • vari vAL … – Not only he helps his devotees, he is also naturally inclined towards being together with them.
  • vari vAL aravu – The serpent which has beauty and radiance. vari – beauty.
  • kariyAnemperumAn mercifully rests just as a dark cloud is resting on whitish complexioned thiruvananthAzhwAn.
  • kANak karudhum karuththE – My mind was eager to see. It is desiring to see his divine feet which are having contrasting complexion [red colour] to his divine form [black colour] which in turn is having contrasting complexion [white colour] of the mattress.

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 – 9.4.4 – uRuvadhidhu enRu

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “Seeing that you are difficult to be attained by dhEvas and asuras, my heart is becoming agitated”.

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

uRuvadhu idhu enRu unakkAtpattu nin kaN
peRuvadhedhukol enRu pEdhaiyEn nenjam
maRugal seyyum vAnavar thAnavarkkenRum
aRivadhariya ariyAya ammAnE!

Listen

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

(while there is same relationship)
vAnavar – dhEvas, celestial beings who are favourable
thAnavarkku – and dhAnavas, demoniac beings who are unfavourable, without any difference

(in easy approachability for the devotees and supremacy)
enRum – always
aRivadhu – to know
ariya – being difficult
ari Aya – being narasimha
ammAnE – Oh lord!
idhu – this state of SEshathvam (servitude)
uRuvadhu – apt
enRu – establishing well
unakku –  for you (who is the recipient of such servitude)
Atpattu – allowing me to be a servitor
nin kaN – towards you (who is the lord)
peRuvadhu – to get the result
edhu kol – which one (kainkaryam matching my nature or being in this samsAra)?
enRu – as
pEdhaiyEn – ignorant me (who cannot accept that whatever you grant is apt), my
nenjam – heart
maRugal seyyum – is becoming agitated.

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

Oh lord narasimha who is always difficult to know for dhEvas, celestial beings who are favourable and dhAnavas, demoniac beings who are unfavourable, without any difference! Establishing well that this state of SEshathvam is apt, allowing me to be a servitor for you, being an ignorant person, my heart is becoming agitated thinking “which result will I get towards you?”

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

  • uRuvadhu idhu enRu – Considering that this servitude is best.
  • unakku Atpattu – Engaging in service to you. If one knows “our true nature is to be subservient to bhagavAn”, the natural result is service to such bhagavAn.
  • nin kaN peRuvadhu edhu kol enRu – Wondering what I am going to get from you. What is the reason for AzhwAr who has full understanding about his own nature, who knows that kainkaryam (service to bhagavAn) is the best, who knows “ISvara will not give anything else [other than kainkaryam] for ananyaprayOjana (one who does not seek any other benefit)”, to say “what will I get from you?” ? AzhwAr is really wondering “Will emperumAn let me remain in this samsAram saying ‘I will liberate you when the time is ripe’ or will he manifest himself quickly understanding my great desire?”
  • pEdhaiyEn nenjam maRugal seyyum – My heart which does not have the knowledge “I will get the result that was desired by me”, became agitated.

When asked “What is the reason for such agitation?” AzhwAr says “Heart’s lack of knowledge is the reason; and you (emperumAn) too are a reason”

  • vAnavar … – As said in jithanthE sthOthram “dhEvAnAm dhAnavAnAm” (for the celestials and the demoniac people), being the lord for both of them, he is difficult to be known by both dhEvas and asuras, but still, in that same state, you revealed yourself to a small child (prahlAdhAzhwAn); not knowing, which group am I part of? This is similar to arjuna asking krishNa “Which group am I part of?” after krishNa explained the difference between dhEvas and asuras in SrI bhagavath gIthA. What was the remedy  given by emperumAn for this? He manifested his saulabhyam (easy approachability). emperumAn says – as you say that I am easily approachable for my devotees, and if you are in that group of devotees, is it not clear that you can easily attain 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 – 9.4.3 – azhaikkinRa adinAyEn

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

Full series >> Ninth Centum >> Fourth 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, after AzhwAr called out to see emperumAn, he was with great distress and still emperumAn did not arrive; he feels pained thinking “is he not having the quality of protecting those who are without means and anguished?”

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

azhaikkinRa adi nAyEn nAy kUzhai vAlAl
kuzhaikkinRadhupOla en uLLam kuzhaiyum
mazhaikku anRu kunRam eduththu Anirai kAththAy!
pizhaikkinRadharuL enRu pEdhuRuvanE

Listen

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

azhaikkinRa – calling out (out of great desire)
adi – being without refuge and having such relationship with you
nAyEn – me who is inferior to cause disrepute to you, my
en uLLam – my heart which is filled with sorrow

(in your presence)
nAy – dog

(its thought)
kUzhai – small
vAlAl – wagging its tail
kuzhaikkinRadhupOla – as it will reveal
kuzhaiyum – breaking;

(indhra)
anRu – that day (when he caused distress through hail)
mazhaikku – as a remedy for that rain
kunRam – hill
eduththu – lifted
A – cows (which don’t even know to pray for protection)
nirai – herds
kAththAy – oh one who protected!

(your)
aruL – boundless mercy

(on me)
pizhaikkinRadhu – ignoring
enRu pEdhuRuvan – I am worried.

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

I am calling out for you, being without refuge and having such relationship with you; I am inferior to cause disrepute to you and my heart is filled with sorrow; as a dog will reveal its thoughts by wagging its small tail, my heart is breaking; oh one who protected the herds of cows by lifting the hill as a remedy for the rain on that day! I am worried to see that your boundless mercy is ignoring me. Also implies that you are missing your mercy [towards me].

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

  • azhaikkinRa adi nAyEn … – Being unqualified and inferior, I am still calling out for you due to my distress. He cannot avoid calling out for him, due to the taste towards him. But if he attains, he thinks he will cause disrepute to emperumAn. A dog will reveal its desire to its owner by its tail only; if the tail is small, it will be difficult to inform its thoughts; similarly, my heart is paining here. With this, AzhwAr is saying that his sorrow is beyond words. Also implies that though AzhwAr is not having any means, he is still desiring for emperumAn.
  • mazhaikku … – Oh one who protected the cowherds and the cows by seeing their distress as the reason, when indhra rained hail!
  • pizhaikkinRadhu aruL enRu pEdhuRuvanEALavandhAr mercifully explains “I am worried ‘you are going to lose your great quality of protecting everyone by not help me’ “. emperumAnAr mercifully heard that and said – the meaning is nice; but, it does not fit AzhwAr‘s current state of mind; hence AzhwAr is saying “I am worried thinking ‘Am I outside this great quality of lifting the hill to protect the cows and cowherds from getting affected by the rain?’ “

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 – 9.4.2 – kaNNE! unnai

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

Full series >> Ninth Centum >> Fourth 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 his and his heart’s 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

kaNNE! unnaik kANak karudhi ennenjam
eNNE koNda sindhaiyadhAy ninRiyambuim
viNNOr munivarkkenRum kANbariyAyai
nANNAdhozhiyEn enRu nAn azhaippanE

Listen

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

kaNNE – Oh my vision (being the one who helps me see)!
unnai – you (who are the means) only
kANa – to constantly see and enjoy
karudhi – considered

(being more desirous than I)
en nenjam – my heart
eNNE koNda – in many ways
sindhaiyadhAy – desiring

(due to the eagerness in seeing, eliminating the hurdles and serving)
iyambum – will cry out;
nAn – I (who am the owner of the senses)
viNNOr – for brahmA et al
munivarkku – for sanaka et al
enRum – always
kANbu ariyAyai – you who are difficult to be seen
naNNAdhu ozhiyEn – will not give up before attaining
enRu – being determined
azhaippan – will call out (due to the great eagerness).

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

Oh my vision! My heart will cry out only considering to see you and enjoy you, desiring in many ways. I will call up being determined and say “I will not give up before attaining you, who are always difficult to be seen by brahmA et al and sanaka et al”.

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

  • kaNNE – Oh my vision!
  • unnaik kANak karudhi – To see you who are greatly enjoyable.  He is planning to see his eyes [bhagavAn who is his vision] with his [external] eyes. He says that the means to see emperumAn and the object that is seen are both emperumAn himself; it is said in subhAlOpanisath “chakshuScha dhrashtavyancha nArAyaNa:” (both the eyes and the object which is seen are nArAyaNa). AzhwAr is of the nature to attain emperumAn through himself. For AzhwAr, just as there is a norm for the goal which is attained, there is a norm for the means as well.
  • en nenjam – The heart of samsAris will be the cause for bondage and will remain too eager in worldly pleasures; the heart of those who were blessed with divine knowledge and devotion by bhagavAn himself as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan“, will say as in thiruvAimozhi 1.1.1 “thozhudhezhu” (worship and rise).
  • eNNE … – Having countless desires; having many desires such as “I should see, I should have sorrows of not seeing him, removed and I should serve him”.
  • ninRu iyambum – Will constantly call out. It [mind] is assuming the actions [of soul] upon itself. By “kaNNE“, it is established that he is the means; by “unnaik kANa“, it is established that he is the goal; by “eNNE koNda“, the practice of a qualified person who thinks “I should attain the goal through the means”, is explained.
  • viNNOr … – Am I giving up thinking that this is the situation only for my heart? Will I not attain you who are always difficult to be seen for brahmA et al and sanaka et al? I am calling out thinking “I will certainly attain him”. How is he thinking that he will certainly attain him? I am calling out thinking “Since they are living in distinguished abodes and are having their own abilities, there is a possibility for delay in attaining him; but for those who have no abilities, will there be any delay?”
  • naNNAdhu ozhiyEn – I cannot sustain myself if I don’t attain him.  This is AyththAn’s explanation. AzhwAr is revealing his mahAviSvAsam (unflinching faith) in “naNNAdhu ozhiyEn“. Since they [brahmA et al] are residing in distinguished abodes, they can be rescued through a proper process [such as bhakthi yOgam, which will take a long time to fructify]; unlike them, AzhwAr who is caught in samsAram, should be rescued quickly. I am in the place which is apt for rescue; I also desired to be rescued; he is the saviour; if he protected me, he will be the beneficiary; this being the situation, what is the reason [for me to suffer here]?

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 – 9.4.1 – maiyAr karungaNNi

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

Full series >> Ninth Centum >> Fourth 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 highlights the desire of his chakshu: (eyes) which feel “I should see emperumAn who is Sriya:pathi (consort of SrI mahAlakshmi)”.

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

maiyAr karungaNNi kamala malar mEl
seyyAL thirumArvinil sEr thirumAlE!
veyyAr sudarAzhi suri sangam Endhum
kaiyA! unnaik kANak karudhum en kaNNE

Listen

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

maiyAr – having decorated with black pigment (for the eyelashes)
karu – having natural darkness to be said as in “asithEkshaNA
kaNNi – one who is having divine eyes
kamala malar mEl – residing on a lotus flower
seyyAL – lakshmi who is having reddish complexion (due to being in the colour of lotus)

(saying “agalagillEn iRaiyium“)
thirumArvinil – (being immersed) in the beauty of his divine chest
sEr – to be united

(being overwhelmed by her beautiful limbs and high heritage)
thiru – towards her
mAlE – being the one who shows great affection

(while being protective, having unwarranted fear for this togetherness towards the enemies)
vey Ar – very cruel
sudar – having fire
Azhi – thiruvAzhi (divine chakra)
suri – having circular marks (where the appearance itself will destroy the enemies and bring enjoyment for the devotees)
sangam – SrI pAnchajanyam (divine conch)
Endhum – carrying
kaiyA – Oh one who is having divine hands!
unnai – you (who are Sriya:pathi and the possessor of Sanka, chakra and gadhA)
en – my
kaN – (desirous) eyes
kANa – to see constantly (like nithyasUris do)
karudhum – are desiring.

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

lakshmi who is having divine eyes which are naturally dark to be said as in “asithEkshaNA” and are decorated with black pigment, who is residing on a lotus flower and is having reddish complexion, is united in your beautiful divine chest; you show great affection towards her; oh one who is having divine hands carrying the very cruel, fiery divine chakra and SrI pAnchajanyam which is having circular marks! My eyes are desiring to see you constantly.

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

  • maiyAr karum kaNNi – Those who desire to attain him, seek him through her and when they attain him, they would serve in that togetherness only.
  • maiyAr karum kaNNi – The divine eyes are so beautiful naturally that nothing else is needed for decoration; now, the black pigment [anjanam] is applied for auspiciousness. When it is already said as “karungaNNi” (dark-eyed), “maiyAr” (decorated with black pigment) is said to indicate that the black pigment is applied only for auspiciousness.
  • kamala malar mEl seyyAL – This is how tender she is.
  • thirumArvu … – Oh one who has the chest which can hold her feet if the fragrance and pollen (of lotus) become too hot for her to remain! Even after having such greatness, she will not look beyond his chest. Since the whole chest is so enjoyable, one need not look beyond it.
  • thirumAlE – He too, will be madly in love with all of her limbs just as she is with his chest. His eyes are reddish. Since he is constantly glancing at her, the redness from his eyes becomes fixed on her divine body and hence her divine body is reddish in colour; since she is constantly glancing at him, the blackness from her eyes becomes fixed on his divine body and hence his divine body is blackish in colour. Her eyes are cool [hence the black colour]; his eyes have abundance of vAthsalyam (motherly forbearance) [hence the red colour]; it is due to their togetherness, he has abundance of vAthsalyam. Hence both of them will have both coolness and motherly forbearance, due to their love for each other. When the messenger (hanuman) desired to destroy the servants of rAvaNa, she said in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed); with her [who is so compassionate], he argues saying as in periyAzhwAr thirumozhi 4.9.2 “ennadiyAr adhu seyyAr” (My devotees would not do anything wrong);  hence, both of them have both the qualities perfectly. Even while in separation, these qualities will remain perfectly in them.
  • thirumArvinil sEr – While enjoying his divine chest eternally, she would worry as someone who newly attained him will feel, saying as in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave even for a moment). This is shown by “sEr” (uniting), being in present tense.
  • veyyAr … – Just as the lotus in her hand is enjoyable for him, the divine weapons in his hands are pleasing to her. They are the tools with which he destroys the enemies of his devotees, for her pleasure. The radiant divine chakra which will manifest great cruelty on the enemies and SrI pAnchajanyam which can be seen without taking the eyes off and not having to do anything other than its presence.
  • Endhum kaiyA – Neither just the weapons, nor just his hands; AzhwAr desires for the combination of both. He says in thiruvAimozhi 6.9.1kUrArAzhi veN sangEndhi – vArAy” (you come, holding the sharp chakra and white conch).
  • unnai – You who are having lakshmi as your consort, divine weapons and divine form. This is how AzhwAr‘s desirable entity is.
  • kANak karudhum – My eyes desire to see your divine form which is described in SrI rAmAyaNam yudhdha kANdam 114.15 “Sanka chakra gadhAdhara: – SrIvathsa vakshA:” (maNdOdhari says “One who is holding conch, disc and mace, who has SrIvathsa mole on your chest”). Those who desire for him, do not desire him to fulfil some goal, but just to see him. It is said in nAnmugan thiruvandhAdhi 39thiruvEngadaththAnaik kANa” (to see thiruvEngadamudaiyAn) and in siRiya thirumadal “kArAr thirumEni kANumaLavum pOy” (going to see the dark, divine form of emperumAn). nithyasUris too, constantly see emperumAn’s divine form only. Those who are here [in material realm] will be fully focussed on seeing his divine form as said in amalanAdhipirAn 10 “aNi arangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE” (My eyes which have seen you, SrI ranganAtha, my nectar, will not see anything else); those who are there [in spiritual realm] will also be focussed on seeing his divine form as said in chAndhOgya upanishath “EthadhEvAmrutham dhrushtvA thrupyanthi” (dhEvas (nithyasUris) do not eat; they drink this nectar and remain satisfied).
  • en kaNNE – The difference between samsAris’ [materialistic perons’] desire and AzhwAr‘s desire is the same as AzhwAr’s desire and his eyes’ desire. They have the greatness of being AzhwAr’s eyes [the primary sense].

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 – 9.4 – maiyAr

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 fourth decad, previously, AzhwAr enjoyed emperumAn‘s great simplicity and became heart-broken, and desired saying “I should enjoy such Sriya:pathi with simplicity” and highlighted the following aspects:

  1. his being with lakshmi which matches AzhwAr’s desire
  2. the greatly desirable aspect in him
  3. his protection of his devotees
  4. his being related to everyone
  5. his qualities such as kAraNathva (being the cause)
  6. his residing in paramapadham
  7. his being present in AzhwAr’s heart
  8. his qualities such as being antharyAmi of all
  9. his acceptance of our small services
  10. his natural relationship

Meditating upon these, due to the desire of “I should enjoy such emperumAn“, as emperumAn manifests himself to relieve AzhwAr’s sorrow, where AzhwAr and his senses became immersed in him, AzhwAr becomes very blissful saying “I have sung this thiruvAimozhi at his divine feet for the pleasure of his devotees and got uplifted”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

For ISvara’s svAthanthriyam (independence), he is the cause; for his qualities such as Seelam (simplicity), pirAtti is the cause. Will his simplicity not be under his control then? No – it is not like that; when we analyse, just as his svAthanthriyam, his togetherness with her is also eternal [thus, his simplicity is also eternal and fully under his control]. bhAshyakArar, [in SrI gIthA bhAshyam], who desired to describe emperumAn as “SrI vallabha:” (one who is dear to SrI mahAlakshmi), while determining his svarUpam (true nature), before highlighting gyAnam, Anandham (omniscience, bliss) etc, referred to his being “Sriya:pathi:” (divine consort of SrI mahAlakshmi) [hence, his simplicity which is caused by pirAtti, is also a natural/eternal quality only]. AzhwAr enjoyed such emperumAn’s simplicity and it’s cause – his being the consort of pirAtti, in the previous decad. Since emperumAn has great, auspicious qualities which stimulate the desire to attain him quickly and since pirAtti who facilitates such attainment of him is present near him, AzhwAr got the desire to attain him immediately. But since he did not attain emperumAn immediately, he became distressed. As the attainable lord with auspicious qualities is present and the one who facilitates the attainment is present in close proximity, he could not be patient; hence, pretending like chEthanas (sentient beings), each of his senses started craving for emperumAn separately and he too craved to attain him, due to his recollection of the state in thiruvAimozhi 3.8mudiyAnE“. This decad reflects AzhwAr‘s state in many other decads; AzhwAr’s mood in decads such as thiruvAimozhi 10.7 “senjoRkavi“, thiruvAimozhi 4.5vIRRirundhu Ezhulagu“, thiruvAimozhi 7.9enRaikkum ennai” and thiruvAimozhi 3.8mudiyAnE” are reflected in this decad. In this manner AzhwAr and his senses craved for emperumAn individually. emperumAn hurriedly arriving to rescue SrI gajEndhrAzhwAn can be said as patient arrival when we see how he quickly arrived [within a fraction of a moment] through the pillar to rescue prahlAdhAzhwAn; AzhwAr too expects similar arrival of emperumAn here. AzhwAr meditates about his own state, the craving which is the reason for such state and how emperumAn arrived knowing AzhwAr’s craving and showed himself. He becomes blissful and says “I have accomplished what is to be accomplished; I got to serve emperumAn; became enlivened; I have become a benefactor for all SrIvaishNavas; what an amazing gain for a person, is this!” He speaks about the benefit he attained and completes the decad.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.3.11 – seelam ellaiyilAn

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 end, AzhwAr says “For those who learnt this decad, it is not surprising to reach paramapadham; it is apt”.

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

seelam ellai ilAn adimEl aNi
kOla nIL kurugUrch chatakOpan sol
mAlai AyiraththuL ivai paththinin
pAlar vaigundham ERudhal pAnmaiyE

Listen

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

seelam ellai ilAn – one who has boundless simplicity/qualities
adi mEl – on the divine feet
aNi – decorated
kOlam – beautiful form
nIL – very vast
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr‘s
sol – with words
mAlai – being garland
AyiraththuL – among thousand pAsurams
ivai paththinin – this decad’s
pAlar – those who have close proximity (either by learning the pAsurams or their meanings)
vaigundham – in SrIvaikuNtam
ERudhal – ascending
pAnmai – this is natural.

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

AzhwAr, the leader of very vast AzhwArthirunagari, which has a decorated, beautiful form, spoke this decad which is a garland of words among the thousand pAsurams, on the divine feet of one who has boundless simplicity/qualities; for those who have close proximity to such decad, ascending to SrIvaikuNtam is natural.

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

  • seelam ellai ilAn – On the divine feet of emperumAn who has boundless simplicity/qualities. His great simplicity is what is explained in this decad; AzhwAr is summarising it here.
  • aNi kOla nIL kurugUrch chatakOpan sol mAlai – AzhwAr who has thirunagari which is abundantly beautiful. Alternatively – as “kOL nIL” is present, “aNi” can be read along in “adi mEl aNi – mAlai” (the garland which decorates the divine feet).
  • AyiraththuL ivai paththinin pAlar – Those who are close to this decad. By having some proximiity through plain recital, memorising it or meditating upon the meanings.
  • vaigundham … – Ascending to paramapadham is apt [sure to go]. AzhwAr greatly desired to go to paramapadham as said in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRku Egam eNNum“; for those who are associated with this pAsuram, it need not be prayed for, but it will occur certainly. The wealth of the father will naturally belong to the son, due to the relationship [we will inherit whatever AzhwAr attained, as his children/descendants].

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 – 9.3.10 – thALa thAmaraiyAn

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 tenth pAsuram, AzhwAr says “You are being the refuge even for lowly dhEvas who don’t know about servitude; the simplicity of your divine feet cannot be praised enough even if I tried forever”.

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

thALa thAmaraiyAn unadhundhiyAn
vAL koL nIL mazhuvALi unnAgaththAn
ALarAyth thozhuvArum amarargaL
nALum en pugazhgO un seelamE?

Listen

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

thALa – having stem
thAmaraiyAn – brahmA who was born in lotus
unadhu – your
undhiyAn – has your navel as the abode;
vAL – glow
koL – having
nIL – big
mazhu – axe
ALi – rudhra who rules over
un AgaththAn – is on one side of your divine form;
ALar Ay – servitors like nithyasUris
thozhuvArum – those who worship
amarargaL – groups of other dhEvathAs who are prayOjanAntharaparas (seekers of benefits other than kainkaryams);

(in this manner, boundless)
un – your
seelam – simplicity
nALum – even if tried forever
en – how
pugazhkO – will I praise?

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

brahmA, who was born in the lotus which has a stem, is having your navel as his abode; rudhra, who rules over the glowing, big axe is on one side of your divine form; groups of other dhEvathAs who are seekers of benefits other than kainkaryams, are servitors to you like nithyasUris; even if tried forever, how will I praise your such simplicity?

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

  • thALa thAmaraiyAn un undhiyAn – brahmA who has lotus flower as his birth place, resides on your navel. You gave your body to the one who has the pride of being born in lotus flower.
  • vAL … – rudhra, who has the glowing axe which will complete any task which is taken up, resides on one part of your divine body. He is not exclusively surrendered to you with flowers as said in thiruppaLLiyezhuchchi 10thodai oththa thuLavamum kUdaiyum” (properly prepared thiruththuzhAy and flower basket).
  • ALar Ayth thozhuvArum amarargaL – dhEvathAs seek refuge unto you as servitors. The service of nithyasUris is carried out by dhEvas due to being comparable as “amara” (immortal) [nithyasUris are eternally immortal, but dhEvathAs are immortal for a certain limited period of time], though they consider themselves to be lords.
  • nALum … – Even if all the times to come are combined and presented to me, to let me praise you, is your Seela guNam such that it could be easily praised to the full extent?

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