thiruvAimozhi – 10.4.9 – kaNdEn

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

Full series >> Tenth 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 ninth pAsuram, AzhwAr speaks about the benefit he got saying “emperumAn who is attained by bhakthi yOgam which is a culmination of thapas (penance), gyAna (knowledge) etc which are done over a thousand births, is seen by me by his grace only”.

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

kaNdEn kamala malarp pAdham kANdalumE
viNdE ozhindha vinaiyAyina ellAm
thoNdE seydhu enRum thozhudhu vazhiyozhugap
paNdE paraman paNiththa paNi vagaiyE

Listen

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

thoNdE seydhu – performing ultimate devotion towards him
enRum – always
thozhudhu – having activities matching the servitude
vazhi ozhuga – to engage in that path as per his desire
paNdE – in previous times
paraman – sarvESvara who is greater than all
paNiththa paNi vagaiyE – by the manthra rahasya prakAram (ways of confidential manthras) mercifully explained
kamala malar – ultimately enjoyable like lotus flower
pAdham – divine feet
kaNdEn – saw [internally], matching my servitude;
kANdalumE – as I acquired this knowledge
vinaiyAyina ellAm – all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment
viNdE ozhindha – went away, along with the traces.

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

Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram (ways of confidential manthras) to have me performing ultimate devotion towards him always, to have activities matching the servitude and to engage in that path as per his desire; I saw the ultimately enjoyable lotus flower like divine feet of such emperumAn, matching my servitude; as I acquired this knowledge, all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment, went away, along with the traces.

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

  • kaNdEn – I saw the emperumAn who is always heard about only [from SAsthram]. AzhwAr is saying that he saw emperumAn implying that his surrender led to its goal. With this, he is talking about gyAna sAkshAthkAram (seeing with internal eyes) which is at par with prathyaksha sAkshAthkAram (seeing with external eyes).
  • kamala malarp pAdham – The enjoyability [of the divine feet] is such that one is satisfied with the seeing through internal eyes, even without the actual attainment.
  • kANdalumE – Upon seeing.
  • viNdE ozhindha vinaiyAyina ellAm – We are acquiring this [elimination of sins] from him as said in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will liberate you from all of your sins). All the sorrows thought “He is not alone, he is depending upon bhagavAn’s lotus feet” and left.
  • thoNdE … – AzhwAr is saying that even this [what is explained in this pAsuram] is also the meaning for that SlOkam. What is incidental will naturally go; upAyam will also lead to the result. The principle “Now, as the true nature of the self is established, the activities matching that nature will also remain eternally”, which is implied in that SlOkam, is explicitly explained here.
  • thoNdE seydhu enRum thozhudhu vazhi ozhuga – After the true nature is understood to be eternal, to also have the activities matching that nature, eternally.
  • paNdE paraman paNiththa paNi vagaiyE – kaNdEn kamala malarp pAdham – As he said in [the same SlOkam] “mAm Ekam SaraNam vraja” (Surrender unto me as the only refuge), I got to see his divine feet.

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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