Monthly Archives: July 2019

thiruvAimozhi – 9.3.8 – inRip pOga

Published by:

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 eighth pAsuram, AzhwAr meditates upon emperumAn‘s act of presenting himself in thirumalA which is at close proximity, so that one who desires to see him need not go all the way up to thirunAdu (paramapadham), praises those who have the ability to walk up to thirumalA and reveals his lack of ability to do so.

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

inRip pOga iru vinaiyungeduththu
onRi Akkai pugAmai uyyak koLvAn
ninRa vEngadam nIL nilaththuLLadhu
senRu dhEvargaL kai thozhuvArgaLE

Listen

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

iru vinaiyum – karma in the form puNya (virtues) and pApa (vices)
inRi – losing its existence
pOga – to eliminate
keduththu – destroy
onRi – attached with achith, to be not seen separately
Akkai pugAmai – to not enter bodies of dhEva (celestial) etc [manushya (human), thiryak (animal), sthAvara (plant)]
uyyak koLvAn – one who enslaves and uplifts
ninRa – standing to act
vEngadam – thirumalA
nIL nilaththu – in this praiseworthy earth
uLLadhu – is present
senRu – reaching
kai thozhuvArgaL – those who worship
dhEvargaL – (they are not humans;) aren’t they dhEvas?

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

emperumAn will destroy and eliminate karma in the form of puNya (virtues) and pApa (vices) to lose its existence, and will make the AthmAs not enter bodies of dhEva (celestial) etc which are attached with achith, to be not seen separately; such emperumAn who enslaves and uplifts everyone, is standing to act [as necessary] in thirumalA, in this praiseworthy earth; aren’t those who reach and worship him there, dhEvas?

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

  • inRip pOga iru vinaiyum keduththu – To fully destroy and eliminate karma which is in the form of puNya and pApa, along with the trace. Only when one tries with his own efforts to eliminate karma will there be residue.
  • onRi … – Even after that, if the ruchi (taste) and vAsanA (impressions) remain, AthmA will go and mix with achith (matter), enter a body and will have to undergo the troubles which arise from that; not having to go through that.
  • uyyak koLvAn … – As said in thiruviruththam 1 “uyir aLippAn” (give life), thirumalA where he is standing with the vow to protect everyone.
  • nIL nilaththuLLadhu – Since the earth has thirumalA on it, it is praiseworthy; being on such earth.

When asked “what is the benefit?” AzhwAr says,

  • senRu … – Those who can walk up to thirumalA are greatly fortunate; as said in SrI rAmAyaNam ayOdhyA kANdam 64.69 “nathE manushyA dhEvAsthE …” (Those who will see SrI rAma’s beautiful form after fifteen years, are not manushyas, but dhEvas), AzhwAr is meditating upon emperumAn‘s Seela guNam (quality of simplicity) and saying. For those who are blinded by love, being unable to reach is the same irrespective of the destination being paramapadham or thirumalA.

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 – 9.3.7 – Agam sEr

Published by:

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 seventh pAsuram, AzhwAr says “My heart desires to go to paramapadham which is unreachable for anyone, and where such emperumAn with many qualities, is residing. What shall I do for its 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

Agam sEr narasingam adhAgi Or
Agam vaLLugirAl piLandhAn uRai
mAga vaigundham kANbadhaRku en manam
Egam eNNum irAp pagal inRiyE

Listen

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

Agam – in a form
sEr – placed
narasingam adhu Agi – having both narathva (human’s aspects) and simhathva (lion’s aspects)

(hiraNya’s)
Or – unparalleled
Agam – chest
vaL – bent
ugirAl – with nail
piLandhAn – one who tore apart
uRai – residing
mAga vaigundham – SrIvaikuNtam
kANbadhaRku – to see
en manam – my heart
irAp pagal – night and day
inRi – without any difference
Egam – in a singular manner
eNNum – desired.

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

emperumAn having placed both human’s aspects and lion’s aspects in a form, tore apart hiraNya’s unparalleled chest with his bent nail; my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • Agam sEr …AzhwAr is saying most aptly joined narasimha form with human’s aspects and lion’s aspects just as an appropriate mixture of milk and sugar; also explained as, AzhwAr saying, how narasimha’s form has been placed in his heart; as said in SrI rAmAyaNam yudhdha kANdam 60.1 “smaran rAghava bANAnAm” (thinking about rAghava’s arrows), how emperumAn was placed in his heart without any scope for forgetting him; or AzhwAr saying when emperumAn appeared with a combined human form and lion form, how pleasing that was for his heart.
  • Or Agam – Unparalleled strong body.
  • vaL ugirAl – Sharp nail; or bent nail.
  • piLandhAn uRai – The eternal abode of the one who effortlessly tore apart hiraNya.
  • mAga vaigundhamAzhwAr‘s heart desired to see the cave where such narasimham is residing. It is said as “paramAkASam” (supreme sky) [mA kam – great sky]. My heart, without any break, is constantly desiring for this.
  • irAp pagal inRiyE – For worldly people, there are different tasks for night and day; for AzhwAr, this is the only activity at all times; as sIthAp pirAtti thought about SrI ayOdhyA as her own residence as said in SrI rAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham rAghavasya nivESanE” (I enjoyed all pleasures in SrI rAma’s residence for twelve years), AzhwAr’s heart considers paramapadham to be its own residence.

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 – 9.3.6 – adaivadhum aNiyAr

Published by:

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 sixth pAsuram, AzhwAr becomes pleased thinking about how his mind meditates upon emperumAn‘s activities and becomes weak, as he prayed.

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

adaivadhum aNiyAr malar mangai thOL
midaivadhum asurarkku vembOrgaLE
kadaivadhum kadaluL amudham en manam
udaivadhum avaRkE orungAgavE

Listen

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

malar – high family heritage of residing in lotus
mangai – lakshmi who is youthful, her
aNi – by the ornaments
Ar – decorated
thOL – divine shoulder
adaivadhum – to embrace

(to attain the embrace of that shoulder)
asurarkku – for asuras (who are unfavourable), difficult
vem – cruel
pOrgaLE – battles
midaivadhum – to engage in

(for the sake of the devotees)
kadaluL – in the ocean
amudham – amrutham (nectar)
kadaivadhum – churn
avaRkE – for him only (who is with lakshmi, who is the remover of hurdles and bestower of desirable aspects)
en manam – my heart
orungAgavE – in a singular manner
udaivadhum – is breaking

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

emperumAn embraces the shoulders of lakshmi who has high family heritage of residing in lotus, who is youthful and whose shoulders are decorated with ornaments;  he engages in cruel battles which are difficult to face by asuras; he churned the ocean in the ocean; my heart is breaking in a singular manner for such emperumAn only.

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

  • adaivadhum aNiyAr malar mangai thOL – To embrace the beautiful divine shoulder of periya pirAttiyAr. Even if assumes viSvarUpam (universal form), he cannot move beyond her shoulder [in other words, he is not superior to the beauty of pirAtti’s shoulders].
  • aNiyAr malar mangai –  He would embrace the shoulder of periya pirAttiyAr as said in thiruvAimozhi 10.10.2 “mArvaththu mAlai” (garland on his chest); she will remain the ornament for his divine chest, without any shortcoming in enjoyability.
  • midaivadhum asurarkku vem pOrgaL – This is the offering he gives to make her embrace him. She embraces as said in SrI rAmAyaNam AraNya kANdam 30.40 “bharthAram parishasvajE” (tightly embraced her husband) [after killing the rAkshasas]. Also said as – he engages in cruel battles with the enemies of his devotees; also said as – he is constantly thinking about the ways to annihilate them.
  • kadaivadhum kadaluL amudhamAzhwAr is saying “emperumAn is churning the ocean for the benefit of those who see worldly benefits” or “he churned the ocean to get periya pirAttiyAr for himself”. AzhwAr explained how emperumAn embraces pirAtti, the offering given for that and the efforts he takes up to attain her. These are the reasons for AzhwAr’s heart-break.
  • en manam … – My heart becomes broken in a singular manner for emperumAn who has such activities. As he churned the snow [milk] ocean, his heart started breaking apart. A very skillful person, while trying to grab the wealth of a cowardly person, would first grab the wealth of a brave person by force, which will make the cowardly person  hand over his wealth voluntarily; similarly, as emperumAn placed a pestle in the middle of the ocean, which is a huge entity and grabbed its life [nectar], AzhwAr‘s divine heart started breaking.

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 – 9.3.5 – manamE unnai

Published by:

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 fifth pAsuram, AzhwAr dearly prays to his heart “Do not leave the greatly enjoyable 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

manamE unnai valvinaiyEn irandhu
kanamE sollinEn idhu sOrEl kaNdAy
punamEviya pUndhaN thuzhAy alangal
inamEdhum ilAnai adaivadhumE

Listen

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

manamE – Oh heart!
unnai – you (who are more speedy in this matter)
val vinaiyEn – I am having great sin to be unable to tolerate the delay; due to my desire
irandhu – prayed
kanamE – firmly
sollinEn – told;
idhu – this
sOrEl kaNdAy – don’t let go;

(when asked “which one?”)
punam – in its own habitat
mEviya – due to growing
pU – fresh
thaN thuzhAy – thiruththuzhAy (thuLasi)
alangal – one who has as garland

(for this enjoyability)
Edhum – in any manner
inam – match
ilAnai – having greatness of not having [a match]
adaivadhum – this aspect of reaching.

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

Oh heart! I am having great sin to be unable to tolerate the delay; due to my desire I prayed to you and firmly told “don’t let go of this”; [don’t let go of] this aspect of reaching emperumAn who is having the greatness of not having a match in any manner and who is having thiruththuzhAy garland which is fresh due to growing in its own natural habitat [emperumAn’s divine body].

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

  • manamE unnai – Am I not calling you as if you are slow, while you are the cause for my mOksham and is ahead of me in reaching him? While love towards bhagavAn is natural for you, I am telling you this due to my helpless state.You who are ahead of me and who need to be slowed down by me as said in periya thiruvandhAdhi 1mundhuRRa nenjE iyaRRuvAy emmodu nI kUdi” (Oh heart who has gone ahead (of me)! You too join me and praise him with me).
  • val vinaiyEn – I have committed the sin of being unable to wait for the eventual attaining of bhagavath vishayam. I don’t need to pray to you [because of any shortcoming in you]; I am praying only due to my great desire.
  • irandhu kanamE sonnEn – I held on to your divine feet and firmly told. He is similar to maNakkAl nambi in praying and instructing [maNakkAl nambi showed great mercy to ALavandhAr by praying for an opportunity to teach him].
  • idhu sOrEl kaNdAy – Even if I told you “Love towards bhagavAn is not beneficial; give it up”, don’t lose it! kanam – gold. AzhwAr says “I have told you the highest principle”. As said in periya thiruvandhAdhi 14sAyAl kariyAnai …” (AzhwAr telling his mind – How lowly are you to approach emperumAn who is so great?)
  • idhu sOrEl – His mind asks AzhwAr “What are you talking about here?”,
  • punam … – Reaching the greatly enjoyable emperumAn. Due to wearing the garland made of thiruththuzhAy which grew on its own land, he has no match. One who has this thuLasi garland on his shoulder, is hailed as sarvAdhika (the greatest of all). Once during thirumuLaich chARRu (ankurArpaNam which marks the commencement of a major uthsavam), nanjIyar  mercifully recited this pAsuram. Since he had the previous day’s celebration, kaiyAr chakkaram (AzhwAr thirunALsEnai mudhaliyAr puRappAdu to check the streets) fresh in his mind, he mercifully said “To be ‘punamEviya pUndhaN thuzhAy alangal inam Edhum ilAn‘ is because he was mercifully seen in yesterday’s puRappAdu” [here nanjIyar sees and enjoys emperumAn through sEnai mudhaliyAr]. adaivadhu sollinEn – idhu sOrEl kaNdAy – is the kriyA (active instruction); also, when asked “what are you saying to not lose?” – here AzhwAr saying “inam Edhum ilAnai adaivadhu” can be considered as the kriyA.

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 – 9.3.4 – marundhE nangaL

Published by:

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 fourth pAsuram, AzhwAr says to his divine heart “sarvESvaran who is enjoyable even for nithyasUris, divinely incarnated as krishNa, accepted me as a servitor and is ready to give paramapadham; don’t you lose him!”.

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

marundhE nangaL bOga magizhchchikku enRu
perundhEvar kuzhAngaL pidhaRRum pirAn
karundhEvan emmAn kaNNan viNNulagam
tharundhEvanaich chOrEl kaNdAy manamE

Listen

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

nangaL – our
bOgam – enjoyment’s
magizhchchikku – for the increase
marundhE – enriching medicine
enRu – as
peru – great
dhEvar – nithyasrUis’
kuzhAngaL – groups
pidhaRRum – due to overwhelming joy, praising in a disorderly manner
pirAn – being the great benefactor who brings joy to them
karu – having darkness
dhEvan – being the one with divine form
emmAn – one who enslaved me (by showing that form)
kaNNan – as krishNa who is sarvasulabha (very easily approachable for all)

(in that state)
viN ulagam – the enjoyment of paramapadham
tharum – one would give
dhEvanai – refuge
manamE – Oh heart!
chOrEl kaNdAy – (due to your external focus or due to considering yourself to be inferior) do not lose!

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

To make the groups of great nithyasUris praise in a disorderly manner due to overwhelming joy saying “you are the enriching medicine to increase our enjoyment”, emperumAn, the great benefactor, brings joy to them; having a dark, divine form, he enslaved me as krishNa who is very easily approachable for all, and is my refuge, who would give the enjoyment of paramapadham. Oh heart! Do not lose him! marundhu is also explained as the medicine which will be the remedy to contain the over-enjoyment.

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

  • marundhE nangaL bOga magizhchchikku enRu – Oh one who is the enhancer of the bliss acquired by experiencing you!

When asked “Who says this?” AzhwAr says,

  • perum dhEvar – Those nithyasUris who are untouched by samsAra.
  • kuzhAngaL – They would immerse in emperumAn in groups just as people would step in to a flooded river in groups.
  • pidhaRRum – Just as one who is affected with fever, they would call out in a disorderly manner.
  • karum dhEvan – Having a divine form, with the complexion of a dark cloud.
  • emmAn – One who enslaved me showing that form. He showed me the form which he showed to nithyasUris!
  • kaNNan – Instead of favouring from his high position, he incarnated as krishNa and favoured me.
  • viN ulagam tharum dhEvanaisarvESvara who is ready to bestow paramapadham.
  • chOrEl kaNdAy manamE – Oh heart! Don’t make him become pale! It appears that, AthmA leaving bhagavAn is a loss for bhagavAn. His efforts will go in vain; [why would anyone lose him?] otherwise, instead of realising his greatness, don’t ignore him considering him to be “sulabhan” (easily approachable!)

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