thiruvAimozhi – 10.2.2 – inRu pOy

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Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Reciting a single divine name is sufficient to eliminate the hurdles;  that itself is a protection in thousand ways”.

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

inRu pOyp pugudhirAgil ezhumaiyum Edham sArA
kunRu nEr mAda mAdE kurundhu sEr serundhi punnai
manRalar pozhil ananthapura nagar mAyan nAmam
onRum OrAyiramAm uLLuvAr umbar UrE

Listen

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

inRu – without any delay, on the same day when the desire is acquired
pOy – go
pugudhir Agil – if you reach

(as said in “nOpajanam smaran“)
ezhumaiyum – forever
Edham – the defect of samsAra
sArA – will not affect;

(the abode which is reached)
kunRu nEr – like a mountain
mAdam – mansions
mAdE – in the proximity
kurundhu sEr – with kurundhu tree
serundhi – serundhi flower tree
punnai – punnai tree
manRu – in the centre of the town
alar – blossoming
pozhil – being enjoyable, having garden
ananthapura nagar – in the town of thiruvananthapuram
mAyan – (having qualities such as saundharya (beauty), sauSeelya (simplicity), saulabhya (easy approachability) etc which are enjoyed by his devotees) the amazing lord’s
nAmam – the names which highlight such qualities
onRum – any one of them
Or – being distinguished
Ayiram A – in thousand ways
uLLuvArkku – for those who determine

(the enjoyment of such qualities in that abode itself)
umbar Ur – paramapadham.

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

If you go without any delay on the same day when the desire is acquired, and reach thiruvananthapuram, the defect of samsAra will forever not affect you; in thiruvananthapuram, blossoming gardens are present in the centre of the town which has proximity of mountain like mansions, kurundhu trees, along with serundhi trees and punnai trees; for those who determine in thousand ways, any one of the names which highlight the qualities of the amazing lord in such thiruvananthapuram, that town itself is paramapadham. Implies that paramapadham can be given up. manRu also implies manRal (spreading), meaning the garden which spreads fragrance.

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

  • inRu pOy pugudhirAgil – If you go and reach there, today itself when you acquired the desire to go. “To become a qualified person, is it not required to have detachment towards worldly aspects etc? Is it enough to have the desire alone?” Yes. They are required for the matter [bhakthi yOgam etc] where such qualifications are expected as said in jAbAli smruthi “yadhaharEva virajEth thadhaharEva pravrajEth” (one should accept sanyAsam as soon as one acquires vairAgyam [detachment]); for that matter (emperumAn related matter) which is common for all, which is apt, and which is already desiring for him and waiting for his desire, such desire alone is required; since he cannot earn the qualification matching emperumAn’s greatness and emperumAn as said in nAnmugan thiruvandhAdhi 60ALpArththuzhi tharuvAy kaNdu” (Oh! Lord you are in search of a person who has surrendered unto your divine feet), nothing else is required. He is of the nature to say as said in SrI rAmAyaNam yudhdha kANdam 18.19 “yadhivA rAvaNasvayam” (even if it is rAvaNa himself, bring him); [SrI rAma says] don’t come back empty handed, even if rAvaNa had come carrying the name “vibhIshaNa”. When asked “Why?” [SrI rAma says] Don’t think whether it is not enough if we accepted someone who came from lankA. Only those who have shortcomings are desired by us; that (shortcomings) is present in rAvaNa. Since vibhIshaNa has good qualities as said in SrI rAmAyaNam AraNya kANdam 17.23 “vibhIshaNasthu dharmAthmA’ (vibhIshaNa is of noble character) , he can even come in the future; isn’t rAvaNa the one who is in a dangerous situation where even if he delays a fraction of a moment, he will see disaster? Hence, should we not accept rAvaNa first? Now, if we accept vibhIshaNa, these four assistants will also benefit along with him; but if we accept rAvaNa, we can accept the whole of rAkshasa clan; just as we accepted sugrIva mahAraja, leading to the uplifting of the whole monkey clan.
  • ezhumaiyum Edham sArA – Calamities will never befall us.
  • sArA – Even he need not specifically think about it. As said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe), they will not come close thinking “this is not the abode for us”; due to our relationship with the royal clan [of emperumAn], they will flee; periiya thiruvandhAdhi 54vAnO maRikadalO …” (After worshipping the divine feet of krishNa who killed vathsAsura and kapiththAsura, I don’t know where my sins went. Did they hide in the sky? Did they dissolve in the ocean? Did they merge in the wind? Did they melt in the fire? Did they hide in the forest?)
  • kunRu … – The enjoyability of the wealth in the town is such that even if we are affected with the sufferings, we will desire to go there. The mansions which seem to be carved out of mountains, the kurundhu, serundhi and punnai trees which are in close proximity as if giving shade for the mansions; they are located close to each other.
  • manRalar pozhil – The gardens which are blossomed in the surroundings of the town. Alternatively, manRu – manRal which means fragrance, and alar means spreading, indicating the gardens where the fragrance is well spread.
  • kunRu nEr mAdam – nanjIyar would mercifully say “I saw with reverence, piLLai thirunaRaiyUr araiyar and bhattar entering [the SrIrangam town with saptha prAkAram – seven layers] and circumambulating the same; others would do it quickly, but these two would see the divine palaces [residences] and divine towers as if drinking through their eyes; seeing that, I thought ‘while the act of circumambulation is the same for all, what a great distinction they have over others’ “.
  • sEr serundhi – It is as said in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects). Here AzhwAr is talking about the plants/trees while subsequently he talks about nithyasUris. In dhivyadhESams, due to all of them being desirable for emperumAn, AzhwArs/AchAryas would think that there is no difference between distinguished personalities and plants/trees; for nithyasUris, there is scope to go to paramapadham; while they will not think like that due to their great love towards dhivyadhESam out of knowledge; but they do have the ability to think like that; but, for these plants, they don’t even have that scope [so, they are most fortunate to remain in dhivyadhESams forever]. [An incident is explained] Think about embAr’s merciful words when piLLai jananAtha brahmarAyAr was organizing a tree cutting event in SrIrangam [This incident is explained in detail in thiruvAimozhi 5.9.1]. When AchchAn thiruvAli nAdu dhAsar gave some high quality betel nuts to bhattar, bhattar mercifully said “How are they looking so good? Did they grow in thiruvaruL kamugu (areca trees which received the divine mercy of emperumAn)?” They were not grown with water but with his merciful glance.
  • ananthapura nagar mAyan – His great simplicity of leaving SrIvaikuNtam and arriving here thinking “Let me give audience to lowly persons” and not leaving thiruvananthapuram, is spoken here.
  • nAmam onRum Or AyiramAm – It is said that even his single name will eliminate all the hurdles; in the same manner, one who has thousand divine names, which will protect in thousand ways.
  • uLLuvArkku – Desirability is abundantly available; now, those who can meditate upon that are required.
  • uLLuvArkku – Those who can meditate upon emperumAn’s quality of simplicity in thinking “let me give audience to lowly persons” and residing here joyfully, while he, as sarvESvaran, lives amidst nithyasUris in SrIvaikuNtam.
  • umbar UrE – For those who meditate upon the divine names, their residence itself is paramapadham; alternatively – the abode which those who meditate upon the divine names attain is paramapadham. paramapadham is desirable due to his eternal presence there. Now, when one who has dharmaikyam (being the same in paramapadham and thiruvananthapuram), is residing here, there is nothing wrong to say that this abode is desirable.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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