Monthly Archives: January 2020

thiruvAimozhi – 10.6.7 – kurai kazhalgaL

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Image result for thiruvattaru"

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. When asked “How do you know that you have reached him?” AzhwAr says “Can’t you see that my body is smelling of the sandal wood paste applied on him?”

pAsuram

குரை கழல்கள் குறுகினம் நம் கோவிந்தன் குடி கொண்டான்
திரை குழுவு கடல் புடை சூழ் தென் நாட்டுத் திலதம் அன்ன
வரை குழுவு மணி மாட வாட்டாற்றான் மலர் அடிமேல்
விரை குழுவு நறும் துளவம் மெய்ந்நின்று கமழுமே

kurai kazhalgaL kuRuginam nam gOvindhan kudi koNdAn
thirai kuzhuvu kadal pudai sUzh then nAttuth thiladham anna
varai kuzhuvu maNi mAda vAttARRAn malar adi mEl
virai kuzhuvu naRum thuLavam meynninRu kamazhumE

Listen

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

kurai – distinguished
kazhalgaL – divine feet
kuRuginam – we got to reach;

(as said in “nilai pErAn” [in the previous pAsuram],
nam – obedient towards us
gOvindhan – krishNa

(fully, our heart)
kudi – as his residence
koNdAn – accepted;

(with that)
thirai – waves
kuzhuvu – well gathered
kadal – by ocean
pudai – in close proximity
sUzh – surrounded
thennAdu – for southern region
thiladham anna – like thilakam (decoration on forehead)
varai kuzhuvu – resembling plenty of mountains
maNi mAdam – having gem-studded mansions
vAttARRAn – one who is mercifully residing in thiruvAttARu, his
malar adi mEl – on the divine feet which are ultimately enjoyable like blossomed lotus
virai – flower buds
kuzhuvu – well gathered
naRum thuLabam – nicely smelling thiruththuzhAy (thuLasi)
mey ninRu – remaining firmly on my body
kamazhum – fragrance is emanating.

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

We got to reach his distinguished divine feet; krishNa who is obedient towards us accepted my heart as his residence; emperumAn is mercifully residing in thiruvAttARu which is surrounded by ocean with well gathered waves, in close proximity, which is like the thilakam for southern region. and which is having gem-studded mansions which are resembling a range of mountains; the fragrance of the nicely smelling thiruththuzhAy with well gathered flower buds which are on such emperumAn’s divine feet, which are ultimately enjoyable like blossomed lotus, is firmly remaining on my body and emanating from my 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

  • kurai kazhalgaL kuRuginam – I am not saying we are getting close, we have already reached.
  • nam gOvindhan – krishNa who is famously known as being owned by his devotees.
  • gOvindhan kudi koNdAn – As said in periyAzhwAr thirumozhi 5.2.10 “aravaththamaLiyinOdum azhagiya pARkadalOdum aravindhap pAvaiyum thAnum agam padi vandhu pugundhu” (emperumAn along with SrI mahAlakshmi, entered my heart with his serpent mattress and beautiful milky ocean), krishNa entered AzhwAr’s heart with the five lakh families of thiruvAyppAdi (gOkulam).
  • thirai … – thiruvAttARu is surrounded by ocean filled with waves, is like thilakam for the southern region and is having gem-studded mansions which resemble closely packed mountains; sarvESvaran is having such thiruvAttARu as his abode; such emperumAn’s.
  • malar adi mEl – Abundantly fragrant thiruththuzhAy which is on the divine feet which have freshness, coolness and fragrance.
  • mey ninRu kamazhumE – My body is nicely smelling, forever. AzhwAr is saying on his own words what was said in thOzhi bhAvam (mood of female friend) as in thiruvAimozhi 8.9.10anRi maRROr upAyam …” (What other means is there for her who is having the fragrance of beautiful, cool thiruththuzhAy?) and in thAyAr bhAvam (mood of mother) as in thiruvAimozhi 4.4.3veRikoL thuzhAy malar nARum” (thiruththuzhAy from her is emitting abundance of fragrance).
  • mey ninRu kamazhumE – If you would like to know the truth in my words, can you not smell my body?

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 – 10.6.6 – thalaimEla thALiNaigaL

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Image result for thiruvattaru"

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. AzhwAr says “We got to reach the divine feet of emperumAn who is present in thiruvAttARu and who will not let go of me in any way”.

pAsuram

தலை மேல தாள் இணைகள் தாமரைக்கண் என் அம்மான்
நிலை பேரான் என் நெஞ்சத்து எப்பொழுதும் எம் பெருமான்
மலை மாடத்து அரவு அணை மேல் வாட்டாற்றான் மதம் மிக்க
கொலை யானை மருப்பு ஒசித்தான் குரை கழல்கள் குறுகினமே

thalai mEla thAL iNaigaL thAmaraikkaN en ammAn
nilai pErAn en nenjaththu eppozhudhum em perumAn
malai mAdaththu aravu aNai mEl vAttARRAn madham mikka
kolai yAnai maruppu osiththAn kurai kazhalgaL kuRuginamE

Listen

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

thAL iNaigaL – his divine feet
thalai mEla – are on my head;

(manifesting the joy acquired due to that act to be his own)
thAmaraik kaN – having lotus like reddish divine eyes
en ammAn – my swAmy (lord) who considers acquiring me as his great benefit

(not stopping with that)
en nenjaththu – in my heart
eppozhudhum – always
nilai pERAn – not moving from his position
emperumAn – being the greatest of all, due to remaining firm in me

(to help me)
malai – like a mountain
mAdam – having mansions
vAttARu – in thiruvAttARu
aravaNai mElAn – mercifully resting on the divine serpent mattress

(the hurdles for the goal)
madham mikka – heavily intoxicated
kolai – intent of killing
yAnai – kuvalyApIdam
maruppu osiththAn – just as he broke the tusks, he eliminated my hurdles too, his
kurai – the sound (of his valorous anklet)
kazhalgaL – divine feet
kuRuginam – got to reach.

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

emperumAn’s divine feet are on my head; my swAmy who is having lotus like reddish divine eyes and who considers acquiring me as his great benefit, is not moving from his position in my heart always; he is the greatest of all, due to remaining firm in me; he is mercifully resting on the divine serpent mattress in thiruvAttARu which is having mountain like mansions; I got to reach the resounding divine feet of such emperumAn who eliminated my hurdles just as he broke the tusks of kuvalayApIdam which was heavily intoxicated and was intent on killing.

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

  • thalai mEla thAL iNaigaL – As I prayed in thiruvAimozhi 2.9.1nin semmA pAdha paRputh thalai sErththu” (placing your reddish divine lotus feet on my head) and thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head), he decorated my head with his beautiful divine feet.
  • thAmaraik kaN ennammAn – He stood in front of me, gave a cool glance and won over me as said in “jitham” (victory).
  • nilai pErAn en nenjaththu – He is doing all of these without leaving my heart. As saubari assumed 50 forms, as AthmA would assume many forms to enjoy him, emperumAn assumed many divine forms to enjoy AzhwAr.
  • eppozhudhum – He pursued all the options which I pursued to enjoy him as I did in thiruvAimozhi 2.5.4eppozhudhum nAL thingaL ANdu Uzhi Uzhi” (every moment, day, month, year and yuga cycle). He manifested all of his omnipotence. He did everything such as remaining in my heart, standing in front of me, placing his divine feet on my head etc simultaneously.
  • emperumAn – The owner sustaining himself by acquiring his possession is [higher and] not the same as the property sustaining itself by acquiring the owner.
  • malai … – emperumAn who is mercifully resting on thiruvananthAzhwAn (AdhiSEshan) in thiruvAttARu  which is having mansions which appear as if they are carved out of mountains. With this, the attainable goal is explained as highlighted in paryanka vidhyA [scripture which narrates how SrIman nArAyaNan is present on AdhiSEsha throne].
  • madham … – All the hurdles for our enjoyment will see the same fate that was faced by kuvalayApIdam. As emperumAn eliminates the AthmA’s hurdles, the AthmA will get to enjoy him.
  • kurai kazhalgaL kuRuginam – The sound of the ornaments is heard. We attained what we prayed in thiruvAimozhi 6.9.9thadandhAmaraigatkE kUvik koLLum kAlam innam kuRugAdhO?” (Will the time to invite me to engage in those divine feet, not happen soon, even at this stage?)

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 – 10.6.5 – vAnERa vazhithandha

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr says “I am set to travel through the archirAdhi gathi (the illuminated path starting with archis) which he has kept for his devotees to reach paramapadham; I also got to be accepted by him as an eternal devotee”.

pAsuram

வான் ஏற வழி தந்த வாட்டாற்றான் பணி வகையே
நான் ஏறப் பெறுகின்றேன் நரகத்தை நகு நெஞ்சே!
தேன் ஏறு மலர்த் துளவம் திகழ் பாதன் செழும் பறவை
தான் ஏறித் திரிவான தாள் இணை என் தலை மேலே

vAn ERa vazhi thandha vAttARRAn paNi vagaiyE
nAn ERap peRuginREn naragaththai nagu nenjE!
thEn ERu malarth thuLavam thigazh pAdhan sezhum paRavai
thAn ERith thirivAna thALiNai en thalai mElE

Listen

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

vAn ERa – to go to paramapadham
vazhi thandha – created the archirAdhi mArgam [path] and presented it (as said in thiruvAimozhi 3.9.3pOm vazhiyaith tharum“)

(considering to carry AzhwAr through that path)
vAttARRAn – one who is residing in thiruvAttARu
paNi vagaiyE – as said in thiruvAimozhi 10.4.9paNdE paraman paNiththa paNi vagaiyE
nAn – I (who follow his thought fully)
ERa – to climb up
peRuginREn – getting it;

(for that)
thEn – honey
ERu – being in abundance
malarth thuLavam – thiruththuzhAy (thuLasi) having flower
thigazh pAdhan – one with divine feet where such thuLasi shines freshly
sezhum paRavai – periya thiruvadi (garudAzhwAr) who has an attractive form
thAn ERith thirivAn – one who climbs and rides for the sake of his devotees, his
aththAL iNai – both of those enjoyable divine feet
en thalai mElE – have decorated my head;
nenjE – Oh heart!
naragaththai – this samsAra
nagu – see that you (disdainfully) laugh at.

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

emperumAn who is residing in thiruvAttARu created the archirAdhi mArgam and presented it to me to go to paramapadham; I am set to climb up there as said in thiruvAimozhi 10.4.9paNdE paraman paNiththa paNi vagaiyE“; my head is decorated with the enjoyable divine feet of emperumAn who is adorning thiruththuzhAy (thuLasi) having flower with abundance of honey, and who climbs and rides periya thiruvadi who has an attractive form, for the sake of his devotees. Oh heart! You see that you laugh at this samsAra.

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

  • vAn ERa … – One who gave archirAdhi mArgam to travel through and reach paramapadham. The fame of archirAdhi mArgam is such that, even more than reaching paramapadham, the path itself is enjoyable. Its distinguished nature is that one will cherish the travel as said in thiruvAimozhi 3.9.3pOm vazhiyaith tharum” (one who gives the path to travel to paramapadham).
  • vAttARRAn – This is the abode where emperumAn worked for this result.
  • paNi vagaiyE – As per his divine heart; that is, AzhwAr is talking about SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (Surrender unto me only); he already said in thiruvAimozhi 10.4.9paNdE paraman paNiththa paNi vagaiyE” (Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram); AzhwAr could also be talking about what is said in thiruvAimozhi 9.10.5maraNamAnAl” (when body falls, one will be liberated).
  • nAn ERap peRuginREn – I, who would send you as messenger and wait for you as said in thiruviruththam 30 “kaNNan vaigundhanOdu ennenjinAraik kaNdAl” (If you see my honourable heart with krishNa, the lord of SrIvaikuNtam), am saying these words now to you [that I am going to SrIvaikuNtam]!
  • nAn … – I am going to paramapadham.

When heart asked “What should I do now?” AzhwAr says,

  • naragaththai nagu nenjE – Don’t rush thinking that you have attained the apt abode! Look at his samsAram which had us as citizens and humiliated us for a long time, and laugh at it. Recollect the words of piLLai azhagiya maNavALap perumAL araiyar, where he laughed at a wound and spoke [that is, when he was ascending to paramapadham, he looked at the wound and said “I have defeated you”]. samkshEpa rAmAyaNam 68 “thEna nAthEna mahathA nirjagAma harISvara:” (Hearing the loud screaming of sugrIva, vAli, the king of monkeys, came out) – As sugrIva mahAraja shouted loud to call vAli, though thArA stopped vAli saying “sugrIva who was previously humiliated is now shouting out with confidence, this cannot happen without a reason; you should not leave at this bad time”, being a kshathriya, vAli came out since he cannot bear an insult and asked “Why are you shouting out so loud? You have given up the cowardice which you had and are confident; there must be a reason for this; still, you will be a good prey, in this manner”. harISvara: (king of monkeys) – Previously he had never let anyone survive after shouting out at him. Similarly, drawing strength from emperumAn, one will laugh at samsAram, patting on the arms and saying “I have won over you”. [Only] For the ignorant ones, naraka indicates the region controlled by yama et al. samsAram is indicated [by AzhwAr himself] as in thiruvAimozhi 8.1.9maRRai naragam” (the other place, hellish samsAram); this [narakam – samsAram] is opposite to what is said in the same pAsuram as “vAnuyar inbam” (the great bliss in paramapadham).

When asked “Did we attain the apt target, so that we can clap our hands and laugh at samsAram?” AzhwAr says,

  • thEnERu … – One who has the shining divine feet which has thiruththuzhAy with flower where honey flows increasingly as days go by, just as overflowing flood.
  • sezhum paRavai – thiruvadi (garudAzhwAr) who has a cool and attractive form due to being together with emperumAn. With this, the result of the togetherness with sarvESvaran for the jIvAthmA is highlighted.
  • thAn ERith thirivAna – Not just for the sake of garudAzhwAr, but since it is pleasing for emperumAn to be on garudAzhwAr, he roams around on garudAzhwAr.
  • thAn ERith thirivAna thAL iNai en thalai mElE – emperumAn placed his divine feet exclusively on my head instead of having them on the divine shoulder of garudAzhwAr and my head. We need not feel bad for garudAzhwAr’s loss, since it was garudAzhwAr who brought emperumAn and handed over to AzhwAr. Hence garudAzhwAr’s greatness only increased.

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 – 10.6.4 – en nenjaththuL irundhu

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. When asked “Will sarvESvaran’s commitment of fulfilling our desire as per our command, happen?” AzhwAr says “If one considers his ASritha pArathanthriyam (dependence on his devotees), nothing is impossible”.

pAsuram

என் நெஞ்சத்து உள் இருந்து இங்கு இரும் தமிழ் நூல் இவை மொழிந்து
வல் நெஞ்சத்து இரணியனை மார்வு இடந்த வாட்டாற்றான்
மன் அஞ்ச பாரதத்துப் பாண்டவர்க்காப் படை தொட்டான்
நல் நெஞ்சே! நம் பெருமான் நமக்கு அருள் தான் செய்வானே

en enjaththu uL irundhu ingu irum thamizh nUl ivai mozhindhu
val nenjaththu iraNiyanai mArvu idandha vAttARRAn
man anja pAradhaththup pANdavarkkAp padai thottAn
nal nenjE! nam perumAn namakku aruL thAn seyvAnE

Listen

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

nal nenjE – Oh heart which has attachment for bhagavath vishayam!
vannenjaththu – hard-hearted (which not only lacks attachment, but also is filled with hatred)
iraNiyanai – hiraNya

(as the spot of the disease will be dug and cured)
mArvu idandha – plucked the heart where his mind is present

(for the protection of the devotees)
vAttARRAn – being present in thiruvAttARu
man – all the kings
anja – to fear
bAradhaththu – in mahAbhAratha battle
pANdavarkku A – for pANdavas
padai thottAn – having the partiality to take up arms (after vowing not to do so)
namperumAn – being our lord (by these acts)
en nenjaththu – attracting my heart (which was focussed elsewhere)
uL irundhu – remaining fixed inside
ingu – in this stay
irum – huge (to be greatly distinguished)
thamizh – in dhrAvida (thamizh) language
nUl – in the form of SAsthram
ivai – this thiruvAimozhi which is having imperceivable enjoyability
mozhindhu – mercifully speaking, as the propagator

(not stopping with that)
namakku – for us
aruL – great favours
thAn seyvAnE – was eager to do.

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

Oh heart which has attachment for bhagavath vishayam! emperumAn who plucked the heart of the hard-hearted hiraNya where his mind is present, is present in thiruvAttARu; he is our lord who created fear in all the kings by showing his partiality to take up arms during the mahAbhAratha battle; such emperumAn, remaining fixed in staying inside my heart and attracting it, as the propagator, mercifully spoke this thiruvAimozhi which is having imperceivable enjoyability, which is in the form of a great SAsthram in thamizh language and was eager to do great favours for us.

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.a

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • en nenjaththu – AzhwAr is upset with his heart saying “ennenju” (my heart) since it was engaged in worldly pleasures based on Sabdham (sound) etc in this samsAram (material realm) since time immemorial. But emperumAn is falling head-over-heels on AzhwAr’s heart since AzhwAr claimed ownership, ignoring the goodness and faults of the heart. AzhwAr tried to move out of his heart; emperumAn considered that [his ownership] as the reason and tried to enter it.
  • uL – Just as tired/thirsty person would push away the water from the top and immerse deeply into a river, emperumAn entered the heart.
  • irundhu – He [emperumAn] did not think that there is another abode [paramapadham] for him, and should go there. He remained in AzhwAr’s heart, like a tree.
  • ingu – He created new wealth here [in samsAram] which is not present there [paramapadham] [That is, he revealed thiruvAimozhi through AzhwAr here].
  • irum thamizh – The goodness of this prabandham is so vast that it is even beyond the capacity of paramapadham. It is said in thiruvAimozhi 10.6.11 “kEttArAr” (They will never satiate hearing thiruvAimozhi – would hear it repeatedly).
  • nUl – This prabandham remains a role model for poets of subsequent times. Though AzhwAr spoke this in sorrow, emperumAn made AzhwAr speak it with all necessary qualities.
  • ivai – Amidst saying “emperumAn did this”, AzhwAr himself enjoys thinking about thiruvAimozhi and says “ivai”.
  • mozhindhu – Even when one learns and recites poems of another author, he will have attachment and be possessive about the same; AzhwAr is not even claiming such ownership. He is not even valuing his own words in thiruvAimozhi 7.9.2en mun sollum” (emperumAn who is reciting pAsurams before me [so that I can repeat them]).
  • vannenjaththu … – thiruvAttARRAn (emperumAn in thiruvAttARu) who effortlessly plucked the hard heart of hiraNya whose strong heart is so angry on hearing about bhagavath vishayam. AzhwAr is implying that emperumAn who helped the son when the father became inimical, will certainly help AzhwAr too. He dug and plucked the spot [heart] where hiraNya’s pride was present.
  • vAttARRAn – One who is residing in thiruvAttARu to help the people of subsequent times. Just as he eliminated the sorrow of his [hiraNya’s, prahlAdha’s] heart, he is standing here to eliminate the sorrow in our hearts.
  • man anja – To have the great warriors who are known as athiratha and mahAratha [different titles for powerful warriors] succumb just like a fox will do while seeing a lion. To instill fear in all of the kings.
  • pANdavarkkAy – Being their servitor to be said as in periya thirumozhi 2.2.3 “innAr thUdhan” (their messenger).
  • padai thottAn – It is not that he took up arms [chakra] and then himself disarmed; he just abandoned his own vow [of not using the arms]; he just did not use them. [How did you take up arms? Did you not vow not to take up arms?] He is known as sathya sankalpa (one with unfailing vow) only in the cases other than for his devotees; he gave up arms since arjuna prayed “It will cause disrepute to me that you launched arms, Why don’t you give up?” [periyAzhwAr thirumozhi 4.2.7 is explained here] mannar maRuga … – When arjuna’s horses became tired, since krishNa knows where to find water in the ground, he spotted it, shot vAruNAsthram on the ground to bring out the water, fed water to horses, caressed them, got them back on their feet and got them ready. All the kings saw this and became fearful thinking “How can we win over arjuna when krishNa is so partial towards arjuna?” mun angu ninRu mOzhai ezhuviththa – He got the water to bubble, to be seen by everyone. As the heart meditated upon his ASritha pArathanthriyam, the heart became favourable.
  • nannenjE … – You are there to say no; he is there to say yes; his krupai (mercy) is there to instigate him [towards us].
  • namperumAn – He who is our lord, will shower his mercy certainly; he will certainly bestow the result as said in “viNNulagam tharuvAnAy viraginRAn“; this is certain. You are there to agree; he is there to make us agree; the relationship is present to act according to the agreement; is there any shortcoming for our result now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.6.3 – naNNinnam nArAyaNanai

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. AzhwAr says “Oh heart! While we remain thinking that emperumAn is capable of pursuing us, why are the results different?”.

pAsuram

நண்ணினம் நாராயணனை நாமங்கள் பல சொல்லி
மண் உலகில் வளம் மிக்க வாட்டாற்றான் வந்து இன்று
விண் உலகம் தருவானாய் விரைகின்றான் விதி வகையே
எண்ணினவாறு ஆகா இக் கருமங்கள் என் நெஞ்சே!

naNNinam nArAyaNanai nAmangaL pala solli
maN ulagil vaLam mikka vAttARRAn vandhu inRu
viN ulagam tharuvAnAy viraiginRAn vidhi vagaiyE
eNNinavARu AgA ik karumangaL ennenjE!

Listen

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

en nenjE – Oh heart which is a tool for my enjoyment!

(revealing the qualities such as supremacy, simplicity and enjoyability)
pala nAmangaL – many divine names
solli – reciting
nArAyaNanai – the unconditional relative who has the divine name nArAyaNa (which is the root of all his divine names)
naNNinam – got to surrender unto him;
maN ulagail – on this earth
vaLam – having the wealth of qualities such as Seelam (simplicity), saulabhyam (easy approachability) etc
mikka – having abundance
vAttARRAn – one who is standing in thiruvAttARu
vandhu – arrived (without my prayer, on his own desire)
inRu – today (without any reason on my side)
viN ulagam – paramapadham
vidhi vagaiyE – with our permission
tharuvAn Ay – to bestow
viraiginRAn – he is rushing;
ikkarumangaL – these activities
eNNina ARu AgA – instead of the ways we thought (our going towards him, our praying to him, our craving for it and our looking at his thoughts), it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

Oh heart which is a tool for my enjoyment! We got to surrender unto the unconditional relative who has the divine name nArAyaNa, reciting his many divine names; he has arrived on this wealth and is standing in thiruvAttARu with abundance of wealth of qualities such as Seelam, saulabhyam etc, and is rushing to bestow paramapadham to us with our permission; instead of the ways we thought, it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

  • nArAyaNanai nAmangaL pala solli – naNNinam – We attained the apt lord.
  • nAmangaL pala solli – To attain the goal [of liberation and eternal kainkaryam], this divine name nArAyaNa itself is enough as said in “namO nArAyaNAyEthi manthras sarvArtha sAdhaka:” (This ashtAkshara manthram is sufficient to attain all results). Triggered by the love, reciting many divine names.
  • maN ulagil … – One who has thiruvAttARu which has more abundance [of opulence] than paramapadham, as his identity.
  • vaLam – Wealth. Since there are many entities to be protected, there is abundance of wealth for the rakshaka (protector), here; since there is no break in kainkaryam, there is abundance of wealth for the servitor, here.
  • vandhu – Arriving here through all the abodes which we would have had to travel to reach him.
  • inRu – Until yesterday, there was nothing on our side to get such result; we have seen this wonderful dawn today.
  • viN ulagam tharuvAnAy – He is not stopping with just allocating some place for us in paramapadham. He is terminating the status quo of the abode being common for all as said in thiruvAimozhi 3.9.9vAnavar nAdu” (the spiritual realm which is owned by nithyasUris) and thiruvAimozhi 10.9.6 “ANmingaL vAnagam” (rule over the spiritual realm), and is eager to bestow it to us exclusively. emperumAn’s thought is that AzhwAr does not qualify to remain in this world which goes through creation and annihilation. Bestowing it on AzhwAr exclusively means, giving him as he prayed in thiruvAimozhi 3.3.1vazhuvilA adimai” (continuous kainkaryam).
  • viraiginRAn – He is not relaxed like us. We are relaxed at times as said in thiruvAimozhi 2.9.5siRappil vIdu – iRappil eydhuga eydhaRka” (After shedding this body, let me reach paramapadham or not). [On the other hand] emperumAn has packed all the luggage ahead of AzhwAr, and when AzhwAr was late, he went back to AzhwAr and urged “AzhwIr! Are you ready? Are you ready?” As emperumAn let AzhwAr remain here for a particular purpose [of singing thiruvAimozhi] and as that purpose is coming close to an end, emperumAn is urging AzhwAr to go. His urge is so much that, even after being sarvaSakthan, he cannot wait for orderly fulfilment of the purpose and AzhwAr leaving after that. He is unable to remain patient for the task which was vowed by himself.

When asked “Let him accomplish what he desires; if he is sarvESvaran who is omnipotent, why is he rushing here?” AzhwAr says,

  • vidhi vagaiyE – He is thinking to bestow us paramapadham as per our command. AzhwAr himself said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (I won’t ask for the form of liberation that is great in all ways); giving up such thought, if he forces emperumAn to bestow liberation as he did in thiruvAimozhi 10.10.6 “uNdittAy ini uNdozhiyAy” (You enjoyed me before, now you enjoy me fully) and thiruvAimozhi 10.10.2 “thiruvANai ninnANai” (I vow by SrI mahAlakshmi, I vow by you – you should bestow, you should accept me), emperumAn was willing to bestow it.
  • vidhi vagaiyE – viNNulagam tharuvAnAy viraiginRAn – Before AzhwAr acquired the taste for emperumAn, emperumAn tried to corner AzhwAr with great urge; after acquiring the taste, AzhwAr pursued emperumAn with great urge; seeing that emperumAn acquired even greater urge, which is way beyond AzhwAr’s urge; seeing that, AzhwAr becomes amazed. emperumAn remains relaxed only until AthmA acquires the taste for him; once the taste is acquired, emperumAn will rush to make the AthmA attain the result fully. Wouldn’t the owner rush to acquire the owned?
  • eNNina ARu AgA – Did we not pray only for relief from suffering as said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowlife any more)? Did we think that he would rush to attain me?
  • ikkarumangaL – In bhagavath vishayam, the attainment of result is not as per one’s expectation. If we ask some worldly people to help us in accomplishing some task, we have to follow up with them until the task is accomplished; [oh heart!] do not think like that in bhagavath vishayam.
  • en nenjE – Did we not get him to rush towards our task, due to your proper disposition towards him?  Did you not become the cause for mOksham (liberation) instead of bandham (bondage)? Are you not the cause for this abundance?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 13 – Part 2

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

Full Series

<< previous – 13 – kalleduththuk kal mAri – Part 1

part 2:

villiRuththu etc. Oh You, who are having “breaking the bow” as a hindrance to attain Her, thus showing Your valor, and removing her womanliness of shying away, and got the union of Her who is of smooth body by nature.

Since SrI janaka chakravarthy had taken a vow ‘I shall give Her hand in marriage to the one who will break this bow”, He took the bow and as He tried to pull the string to tie it, the bow broke; at that time as the king tried to bring water in a golden bowl to use for giving his daughter to Him, He said, “Since we are princes, we came here to engage our strength; did we come here considering looking for a girl for wedding? (If that should happen) you may ask vaSishta et al., (AchAryas), and the father”; seeing His manliness of breaking the bow and the greatness of His words, seethA pirAtti melted (as water); to remove the tiredness of breaking the bow He (married Her and) immersed (in water) in her smooth shoulders;

thOL thOyndhAy ennum – The entity that is present everywhere was controlled in to one part (shoulder). The other parts of Her body, auspicious qualities of AthmA, and auspicious qualities of divine body got wasted by not getting this opportunity;

by this – When being separated from Her, who is known as always being with Him without getting separated (nithyAnapAyinee), due to incarnating as humans in separate families, there is a need to have someone (like SrI janaka) to use water, and to give Her hand to Him; even though the sentient (human beings) have the true nature of being there for emperumAn only like pirAtti (ananyArha Seshathvam), there is a need for surrendering to AchAryan, and for someone (thAyAr) to recommend to Him, in order for Him to accept sentient;

Oh, You, who removed the danger that came upon Her who was alone separated from You, is not removing the danger of me who is having loneliness!

vekhAvil thuyil etc. – (thiru vekhA) is the divine place where emperumAn has come to rest after marrying pirAtti (since AzhvAr talked about marriage in the previous phrase, AzhvAr is thinking about thiruvekhA as where He came to after that).

vEndhE enRum – (king/prince) – For everyone to know that a prince has come down and present in reclined position; He is present in reclining posture in thiruvekhA. (vekhA is related to speed (vEgam in thamizh) – {when brahmA performed yagya to get dharSan of SrIman nArAyaNan with four arms, his wife sarasvathi came flowing fast as a river in order to stop that yagya because he started it without inviting her; emperumAn stopped the river by lying down in its path, like a dam; so He was referred to as ‘vEga aNai’ (dam that stopped that speed), which got transformed into present day ‘thiruvekhA’; and the river is called ‘vEga’vathee.};

I wished to enjoy the togetherness of both of you, but am suffering due to not seeing that, so what is the use of that togetherness of both of you?

malladarththu mallarai etc. – When winning the wrestlers chANuran and mushtikan, He destroyed their strength first, and only then did He decimate them. (The ‘mal’ in the first word refers to strength). As said in ‘mRga maDhyE yaThA simhau garva-leelavalOkinau | pravishtau sumahArangam balaBhadhra-jarAndhanau [vishNu purANa – 5-20-43] ’ (Like two lions looking with pride amidst a herd of deer, kaNNan and balarAman entered the stage of celebration set up by kamsa), they killed the elephant kuvalayApeetam, pulled its trunk and held in their hands, without caring that it is the crowd of enemies, with droplets of sweat in their divine faces, with great pride entered the stage of celebration of bows; since it was like two lions entering amongst the herd of deer, the strength of wrestlers decimated just as they saw them. After that, He killed them.

Or, malladarththu – it talks about the way the wrestlers were destroyed. The first mal being the strength of shoulders of krishNan and balarAman, and that strength saying ‘Do I go waste? Show me matter to fully scratch my itch to fight’, and they gave enough food for that strength.

anRu attAy enRum – Danger is present today also like that day (anRu), you see. SrI vasudhEvar and dhEvaki pirAtti were sad thinking ‘We saw Him on the day He was born; is it possible to see Him at least near the end of our life?’; that danger of them being an example of her danger, she is saying anRu (that day). They could have gone and seen their parents first and then destroyed the enemies; not doing so is because – their thinking ‘What is the use of seeing them without destroying the enemies?’. Only after destroying the enemies would it be possible to get what is to be attained (prApyam).

mallarai anRu attAy enRum – Would you remove the danger for parents only? Is it not needed to remove the danger of lover? “The shoulders that the worst sinners chANUra mushtikas got, is being hard to get for me who does not wish for anything else than those shoulders!”, says she. “Instead of suffering like this as a lover, if I had come to fight Him like those wrestlers, then I would have got the enjoyment of those shoulders!’, she says. (Instead of having gyAnam, etc., as a disciple, if I had been a mute and deaf like that person, I would have got the divine feet of emperumAnAr in my head, opined kUraththAzhvAn).

mAkeeNda, etc. – (mA – animal) It talks about destroying the wild horse kEsi which was a hindrance for the five lakh household gOpikAs of AyppAdi, and then giving Himself to them. kEsi, instigated by kamsan, looked at His age and delicateness and thought ‘Is He even a matter? Shall take Him and swallow’, and came with his mouth open; small kids would put their hands in if they see a hole, so He put His hand inside the mouth of kEsi the horse; since it is the arm of the protector, as it saw the space for protecting, it grew big. kEsi was laying down split just like a cucumber split.

en myndhA enRum – She is saying ‘Oh You who attracted the gOpikAs in thiru AyppAdi by showing your youthfulness (myndhA), which You showed me too and made me Yours!’.

In these ways, she is prompting the parrot by saying the divine names that help during danger.

sol eduththu – Uttering these divine names itself is like lifting a mountain is how she feels – because of suffering due to separation. Thinking about His strength when He lifted the mountain, she said ‘kal eduththu’ as if he lifted a small stone. But when at the stage of saying what she taught the parrot, she is showing her lack of strength by saying ‘sol eduthu’ (lifting the word).

than kiLiyai – The parrot that she brought up with fondness. After understanding the enjoyability of Him, she was ignoring the pAvai toy she had enjoyed earlier. But since this parrot has learned His divine names, she is still fond of it. From this it is seen that there is no thing that is wanted or not wanted by just its nature; but when it is opposed to matters related to emperumAn then all such or unwanted; when amicable to Him then all such are wanted.

sollE enRu – She prompted the first words saying ‘Thou recite the divine name’. After that it started reciting.

thuNai mulai, etc. – With tears flowing over her two divine breasts, she is suffering. She is saying there is nobody to listen to the parrot (or) she became weak to listen to its words. ‘Isn’t he (thirumangai AzhvAr) just having the thought that he is a girl (parakAla nAyaki)? Did he lose his moustache and got breasts sprouting?’ – moustache represents independence; breasts represent subservience; so this phrase is about his losing independence and growing subservience; breasts of women contribute to the enjoyment of their husbands;  talking about breast for a devotee – it is about devotion.

Like how the breasts help in enjoyment for both the hero and his lover, devotion helps one enjoy emperumAn, and it also helps emperumAn enjoy the devotee. This is as said in ‘BhrAmyathAmathra samasArE narANAm karmadhurkgamE | hasthAvalambanO hyEkO BhakthikreethO janArththana: || [vishNu dharmam]’ (In this forest where the path is not clear due to karmAm, it is only janArdhanan, who is bought by devotion (bhakthi-kreetha:), is the guide who holds the hand and takes one in the right path), and so He is said as one bought by our devotion.

thuNai mulai – Breast (devotion) that helps when the lover emperumAn enjoys the sentient, that is, the devotee. Or, there is no parallel to one breast than the other breast. It is like how His divine feet are there for each other as equals. (Are there not equals in the form of breasts (devotion) of other AzhvArs too?) This thirumangai AzhvAr is unlike other AzhvArs since he is very delicate; like how some of those in kEraLA are capable of eating enough once to sustain for a month, and starve even for a month, other AzhvArs can sustain themselves during the time of union with Him, and can sustain themselves during separation also; but this AzhvAr’s delicateness is such that he cannot bear union as well as separation; he would not eat and he would not starve either; this is as he said in ‘num adiyArOdum okka eNNi irundheer adiyEnai [periya thirumozhi 4.9.6]’ (Did you think of me to be same as your other devotees (AzhvArs), oh the one in thiru indhaLUr?).

thuNai mulai mEl thuLi sOra – (tears dripping down from her eyes to her breasts); appears like the faculty (indhriyam) of touch (skin/breast), and the eyes that see, have lost their ability of touch of emperumAn and seeing of Him, and are weeping loud while hugging each other; since tears are flowing from her eyes to her breasts and not to any other part of her body, it can appear as if the eyes and breasts are crying loud while hugging each other.

sOrginRALE – The inner meaning for eyes is gyAnam; breasts imply devotion; their crying together implies loss of gyAnam and devotion (because not able to see or touch Him?); since gyAnam and devotion that help in enjoying emperumAn are lost, she became tired; seeing that earlier when (mother and diviner) saying His divine names got her to recover, she (parakAla nAyaki) thought ‘His divine would help her recover now also’, and so started prompting her parrot to say His divine names; thinking about the meanings of those divine names (which are about His removing the dangers of His devotees), my daughter fainted thinking “He who helps during the time of danger is not helping me now who is in danger too (due to separation)”, says her mother.

===========

Translation by raghurAm SrInivAsa dhAsan.

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thiruvAimozhi – 10.6.2 – vAttARRAn adi vaNangi

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. When asked [by the heart] – Why are you saying that you got this result by bhagavAn’s krupai only? Did we not pray originally in thiruviruththam 1 “inninRa nIrmai iniyAm uRAmai“? AzhwAr says “Did we receive only as much as we prayed for?”

pAsuram

வாட்டாற்றான் அடி வணங்கி மா ஞாலப் பிறப்பு அறுப்பான்
கேட்டாயே மட நெஞ்சே! கேசவன் எம் பெருமானைப்
பாட்டு ஆய பல பாடி பழ வினைகள் பற்று அறுத்து
நாட்டாரோடு இயல்வு ஒழிந்து நாரணனை நண்ணினமே

vAttARRAn adi vaNangi mA gyAlap piRappu aRuppAn
kEttAyE mada nenjE! kEsavan em perumAnai
pAttAya pala pAdi pazha vinaigaL paRRaRuththu
nAttArOdu iyalvu ozhindhu nAraNanai naNNinamE

Listen

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

mA gyAlam – in the vast world
piRappu – connection with birth
aRuppAn – to eliminate
vAttARRAn – being ASritha sulabha (easily approachable for devotees) in thiruvAttARu
adi vaNangi – surrendering unto the divine feet
kEsavan – being the one who eliminated kESi who was a hurdle for enjoyment
emperumAnai – similarly, one who eliminated our hurdles and engaged us in service
pala pAttu Aya – many different types of songs
pAdi – performing the kainkaryam (service) of singing
pazha vinaigaL – avidhyA (ignorance), karma (virtues/vices) etc which are present since time immemorial
paRRu aRuththu – eliminating them with the impressions
nAttArOdu – with the worldly people who are filled with ahankAram (considering self to be body) etc
iyalvu – co-existence
ozhindhu – eliminating
nAraNanai – nArAyaNa (who is unconditional relative and is ready to give us the result now)
naNNinam – we approached;
madam – being obedient and agreeing with me
nenjE – Oh heart!
kEttAyE – You have asked (about these chain of favours done by emperumAn)!

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

Surrendering unto the divine feet of the ASritha sulabha in thiruvAttARu who is present there to eliminate the connection with birth in this vast world, performing the kainkaryam of singing many different types of songs on the one who eliminated kESi who was a hurdle for enjoyment and who similarly eliminated our hurdles and engaged us in service, eliminating avidhyA, karma  etc which are present since time immemorial with their impressions, we approached nArAyaNa. Oh heart which is obedient and agreeing with me! You have asked (about these chain of favours done by 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

  • mA gyAlap piRappu aRuppAn – vAttARRAn adi vaNangi – kEsavan emperumAnaip pAttAya pala pAdip pazha vinaigaL paRRARuththu nAttArOdiyalvozhindhu nAraNanai naNNinam – kEttAyE mada nenjE! – Did we receive all of these by his mercy? Did we receive these by our praying to him? We only prayed for elimination of hurdles; my bad, you are not realising what we prayed for.
  • mA gyAlap piRappu aRuppAn – We surrendered unto the divine feet of sarvESvara and only prayed “Our connection with samsAram should be eliminated”. But see! Beyond that, he has also accepted our service. He accepted our vAchika kainkaryam (service by speech).
  • kEsavan emperumAnai – sarvESvaran who is the killer of kESi [the demon who came in the form of a horse]; one who is being our lord, by  eliminating our hurdles just as he eliminated kESi and establishing our servitude; alternatively, one who showed his beautiful kESa (hair) and accepted our service.

Is that all?

  • pAttAya pala pAdi – He made us sing his glories in these pAsurams to have great devotees who are praised in thiruvAimozhi 1.5.11pAlEy thamizhar isaikArar paththar paravum Ayiram” (sweet milk like pAsurams which are celebrated by those who are well-versed in thamizh, those who are well-versed in music and can sing this and those devotees who understand the meaning), pursue him. You see, while we prayed “you should eliminate our hurdles and engage us in your service”, he engaged us in kainkaryam even while the hurdles [this existence in samsAra] were present.
  • pAdip pazha vinaigaL paRRaRuththu – As we engage in service for him, you have seen that all of hurdles for attainment of the goal, which were accumulated since time immemorial such as avidhyA (ignorance) etc, are gone. This is the neem juice drink which he drank to eliminate his [AzhwAr’s] hurdles [sarcasm]. vishNu dharmam “mEru manthara mAthrO’pi rASi: pApasya karmaNa: kESavam vaidhyamAsAthya dhurvyAthiriva nachyathi ” (just as a serious disease disappears on seeing a good medical practitioner, the bundles of sins of a person, even if they are as much as mEru mountain, will disappear once the person attains kESavan) – the karma accumulated by the AthmA for a long time can be eliminated by sarvaSaktha (omnipotent emperumAn) in a moment.
  • nAttArOdu iyalvozhindhu – You have seen that we have become detached from the people of this world who run around seeking food, clothes etc as said in perumAL thirumozhi 3.4 “uNdiyE udaiyE ugandhOdum immaNdalaththodum kUduvadhillai yAn“. Our connection with those who are filled with ahankAram (considering body to be self) and mamakAram (considering oneself to be independent) as said in thiruvAimozhi 2-9-9yAnE endhanadhE enRirundhEn” (I remained as if I were everything and everything were mine), was eliminated. You have seen that emperumAn has made us say as in thiruvAsiriyam 6Oh Oh ulaginadhiyalvE” (this is the nature of this world), thiruvAimozhi 4.9.1ivai enna ulagiyaRkai” (how strange are these worldly aspects?), thiruvAimozhi 4.9.7kodu ulagam kAttElE” (hide the cruel world from me); he is the one who said in thiruvAimozhi 8.2.7ungaLOdu engaL idaiyillaiyE” (there is no relationship for me with you).
  • nAraNanai naNNinam – Did we just stop at leaving the worldly relatives who were acquired due to karma? We also attained the unconditional relative [bhagavAn]. He is pursuing those who were given by him, in a different form [after giving up worldly people here, he still is connected with them through bhagavAn, who is known as nArAyaNa who is the antharAthmA of all entities].  It is for this reason that this world is enjoyable for mukthAthmAs  (liberated souls). This [pursuing emperumAn nArAyaNan] is similar to giving up the thought of independent enjoyment, and enjoying [all the wealth] along with the  father [who is the real owner of the wealth]. Not pursuing nArAyaNa even when he is readily available is similar to dying due to swollen heels while huge treasure is available right under one’s bed.
  • kEttAyE mada nenjE – Thinking about the greatness of the result we have acquired, are you prideful that we have attained what is impossible to attain? Are you enjoying this? As said in SrI rAmAyaNam ayOdhyA kANdam “saumithrE bhukshava” (son of sumithrA! Enjoy as per your desire) and SrI rAmAyaNam ayOdhyA kANdam 94.18 “vaidhEhi ramasE kaSchith” (Oh descendant of janaka clan! Are you enjoying along with me in chithrakUtam?).

Should be arranged as “mA gyAlap piRappaRuppAn – kEsavan emperumAnan – vAttARRAn adi vaNangi – pAttAya pala pAdip pazha vinaigaL paRRaRuththu nAttArOdiyalvozhindhu nAraNanai naNNinam – kEttAyE mada nenjE“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.6.1 – aruL peRuvAr

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

Full series >> Tenth Centum >> Sixth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “emperumAn is intent on accepting us and he is doing it as per my order”.

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

அருள் பெறுவார் அடியார் தம் அடியனேற்கு ஆழியான்
அருள் தருவான் அமைகின்றான் அது நமது விதிவகையே
இருள் தரு மா ஞாலத்துள் இனிப் பிறவி யான் வேண்டேன்
மருள் ஒழி நீ மட நெஞ்சே வாட்டாற்றான் அடி வணங்கே

aruL peRuvAr adiyAr tham adiyanERku AzhiyAn
aruL tharuvAn amaiginRAn adhu namadhu vidhi vagaiyE
iruL tharu mA  gyAlaththuL inip piRavi yAn vENdEn
maruL ozhi nI mada nenjE vAttARRAn adi vaNangE

Listen

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

aruL – his endless mercy
peRuvAr – those who are identified by receiving
adiyAr tham – for those who have knowledge about SEshathvam which is the cause for that
adiyanERku – for me who is distinguished servitor
AzhiyAn – just as he never abandons thiruvAzhi AzhwAn (chakkaraththAzhwAr)
aruL – the great favour of previous experience on his aspects
tharuvAn – one who bestows
amaiginRAn – being prepared for;
adhu – that (instead of doing as per his independent desire)
namadhu vidhi vagaiyE – (since it is purushArtham – goal desired by individual) is happening as per our command;

(hence)
iruL tharu – giving ignorance
mA – vast
gyAlaththuL – in this world
ini – after receiving (his acceptance)
piRavi – taking birth (even if it is taken for the pleasure of bhagavAn and bhAgavathas as said in thiruvAimozhi 8.10.5izhipattOdum udalinil piRandhu than sIr yAn kaRRu“)
yAn vENdEn – I who know his thoughts, am not desiring;
madam – having desire to not give up attachment
nenjE – Oh heart!
maruL – bewilderment (of desiring independently to enjoy archAvathAram here which is contrary to his desire)
nI ozhi – try to avoid;

(to highlight your giving up)
vAttARRAn – one who is standing in thiruvAttARu to fulfil our desires
adi – divine feet
vaNangu – worship him, agreeing with my desire.

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

Just as emperumAn never abandons thiruvAzhi AzhwAn, he is prepared to bestow the great favour of previous experience on his aspects, to me who is a distinguished servitor for those who are identified by receiving his endless mercy and who have knowledge about SEshathvam which is the cause for that; that is happening as per our command. After receiving his mercy, I, who know his thoughts, am not desiring to take birth in this vast world which gives ignorance. Oh heart which is having desire to not give up attachment! Try to avoid the bewilderment; worship the divine feet of the one who is standing in thiruvAttARu to fulfil our desires, agreeing with my desire.

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

  • aruL peRuvAr adiyAr tham adiyanERku – This is the reason [for emperumAn fulfilling my desire]. There are some who are the recipients of sarvESvaran’s great mercy; they are our lords. AzhwAr is saying that the mercy he showed towards them is ready to flood upon us also. When a child engages in evil deeds, the parents will scold him/her, as in SrI bhagavath gIthA 16.19 “thAnaham dhvishatha: krUrAn” (I push those evil persons into demoniac births); there are some who remain the recipient of his anger; unlike them, there are some who are recipients of his mercy as said in SrI bhagavath gIthA 10.10dhadhAmi” (I bestow [the knowledge]); he showered upon us the same mercy which was showered upon them. [Another explanation] Though the king will interact in a royal manner outside, for the queen, he offers all his wealth and himself at her disposal; similarly, there are some to whom he fully offers himself and makes himself subservient to them; he showered upon us the same mercy which was showered upon all of them.
  • aruL peRuvAr adiyAr tham adiyanERku – Identity for both [emperumAn and AzhwAr].  AzhwAr is the devotee of those who receive his mercy; emperumAn is AzhiyAn (one who holds chakkaraththAzhwAr); hence both are identified by emperumAn’s devotees.
  • adiyanERku – He only considered my words as in thiruvAimozhi 8.10.1vidumARenbadhen” (why consider the ways to leave them?), thiruvAimozhi 8.10.10nIkkam illA adiyAr tham adiyAr adiyAr adiyAr em kOkkaL” (for my associates and me, the servitors who are enjoying such lord without any separation, are the lords) and thiruvAimozhi 8.10.9thamargaL thamargaL thamargaLAm sadhirE vAykka” (for us who are helpless in samsAra having the wealth of servitude towards the servitors of servitors of the blemishless devotees of such emperumAn, his mercy should occur); AzhwAr thinks about his own true nature as said in periya thirumozhi 2.6.10 “adigaL adiyE ninaiyum adiyavargaL tham adiyAn” (the servitor of those devotees who always think about the divine feet of emperumAn).
  • AzhiyAn aruL tharuvAn amaiginRAn – sarvESvaran is eager to shower his great mercy towards us with full focus; he is seeing the divine chakra with one eye and AzhwAr with another eye; he is saying “only if I can abandon my divine chakra, can I abandon you as well” as said in thiruvAimozhi 2.10.11vidalil chakkaraththu aNNalai mEval vidalil” (The most magnanimous nammAzhwAr who cannot bear leaving emperumAn, approached his lord/master emperumAn who never puts away his divine chakra).
  • AzhiyAn – He is of the nature that, he identifies himself through his devotees. He showed the collective mercy which is showered upon all of those devotees, upon me as said in SrI rAmAyaNam yudhdha kANdam 19.38 “asmAbhi: thulyO bhavathu” (let vibhIshaNa be equal to us). They are “aruL peRuvAr adiyArAna adiyAr” (those servitors who receive his mercy); and he is “aruL tharuvAn amaiginRAn” (waiting to grant his mercy).
  • amaiginRAn – Half the problem is solved. He makes himself readily available to shower his mercy.

When asked “Since he is eager to shower his great mercy, and since he is the sarvESvaran, what is the shortcoming?” AzhwAr says,

  • adhu namadhu vidhi vagaiyE – While doing that, he is desiring to do it as per my command.
  • adhu namadhu vidhi vagaiyE – Previous AchAryas explain this as “he does it as per our bhAgyam (fortune)”. emperumAnAr mercifully heard this and mercifully said “this view does not match with the subsequent mood in this decad; AzhwAr is saying that emperumAn is waiting to do as per AzhwAr’s command”. Just as the same lakshmaNa who eagerly desired in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways), also eagerly desired in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), emperumAn too is eagerly waiting to follow AzhwAr’s command. Why is AzhwAr saying “vidhi vagaiyE” (per my command) instead of “namadhu sol vagaiyE” (per our words)? emperumAn is fearing just like those who violate the command will fear for the result. Though he has no shortcomings in him to do as he desires, he will not carry the AthmA [to paramapadham] without the AthmA having the desire for the same. Being purushOththama (best among men), he will not do that which will cause disrepute to his masculinity [forcing something upon someone who does not desire for that].
  • namadhu vidhi vagaiyE – sthOthra rathnam 42 “thadhA’nujAnanthamudhAravIkshaNai:” (you who approve of those actions, by your merciful glances, in the same manner as you approve of actions requested in any manner by such vishvaksEna). nanjIyar mercifully said “I heard it when bhattar mercifully explained this”. As sEnai mudhaliyAr arrived with his robe, beard and stick in his hand and was about to enter the private quarters where emperumAn was enjoying independently with his nAchchiyArs, he stopped that enjoyment and nAchchiyArs went and hid behind the throne. emperumAn also welcomed him humbly and treated him just as kings would treat elderly commanders with great respect. sEnai mudhaliyAr too thought “We cannot be bottleneck for their enjoyment” and quickly requested regarding what is needed to be taken care of. in the administration of the [material] universes. emperumAn enjoys the presence of sEnai mudhaliyAr even more than being with his nAchchiyArs; it is said in the same SlOkam “priyENa” (beloved). sEnai mudhaliyAr would briefly enlist the tasks as in “such and such person should be made brahmA; this person should be replaced”; emperumAn will authorise the requests with his merciful glance as if saying “Whatever your highness says, everything is fine”. When this was beautifully narrated by bhattar, kidAmbi AchchAn and others [who are not Sishyas of bhattar] were all deeply became immersed; kidAmbi AchchAn would have great affection for bhattar. iLaiyAzhwAn asked kidAmbi AchchAn “Why are you interacting with bhattar in a more obedient manner than his Sishyas?” kidAmbi AchchAn mercifully replied “You did not see the other day. emperumAnAr gave a book in the hand of bhattar, made him recite a SlOkam in the divine presence of periya perumAL [inside the garbhagruham (inner sanctum)], came out of the barricade in front of the inner sanctum, mercifully looked around and told ‘all of you, our followers, should treat him [bhattar] as you would treat me”.

When asked “If sarvESvaran is the one who is showering the mercy, that too as per our command, what is the shortcoming still?” AzhwAr says,

iruL … – Now, you [AzhwAr’s heart] just need to agree with him; this [refusal to agree] is the only shortcoming. I have decided to go along in his way and you too should do the same! When AzhwAr’s heart asked “Why should you follow his way?” AzhwAr says – This world is giving ignorance. samsAra will increasingly give ignornace as we continue to reside here; this world made even SrI prahlAdhAzhwAn to oppose and fight emperumAn.

  • ini – Previously I was bewildered to say as in thiruvAimozhi 8.1.9vAn uyar inbam eydhilen? maRRai naragamE eydhilen?” (so what, if I remain in paramapadham with great bliss or I remain in this hellish samsAram, which contrasts paramapadham?) Now I have eliminated that. When asked “Why should that be eliminated?” AzhwAr says – Due to facilitating SrIvaishNava sahavAsam (being together with SrIvaishNavas) and due to great interest towards ugandharuLina nilangaL (dhivyadhESams [divine abodes] where emperumAn himself is eagerly residing out of his mercy), previously we thought “So what, if we are in paramapadham or in samsAram?” and wanted to simply remain in a place which is under his boundary [as he is present everywhere, we thought it was to remain anywhere]; but instead of getting either of those two aspects, it ended up in a contrary manner. After pondering upon the nature of samsAra which will bind one to matter and will fully engage in worldly matters such as Sabdha (sound) etc, I have determined that I should eliminate this bewilderment.
  • yAn vENdEn – I have given up the attachment in my intellect; but if he places me here, I cannot do anything about it.

When the heart asks “So, what should I do?” AzhwAr says,

  • maruL ozhi nI – You have a thought, try to eliminate that. After having roamed around in this world and having all the hurdles eliminated as said in thiruvAimozhi 7.10.9thIvinai uLLaththin sArvallavAgith theLivisumbERal uRRAl nAvin uLLum uLLaththuLLum amaindha thozhilin uLLum navinRu yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (As the cruel sins no longer fit in the heart, even if I get to reach the supreme sky which has clarity, my heart which is in harmony with the mind, speech and matching acts is thinking to reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts; will it occur?), when it is said “this is the route for paramapadham and this is the route for thiruvARanviLai”, you may become bewildered thinking “when the attainable goal (bhagavAn) himself has arrived here, should we not happily serve him here?”; try to eliminate that bewilderment. maruL – ignorance.
  • mada nenjE – Instead of only seeing “the desirable emperumAn is present right here”, should you not see me also?
  • vAttARRAn adi vaNangE – You pursue the way of emperumAn who has arrived here as a well-wisher for us, and try to enjoy him; his arrival and residing in ugandharuLina nilangaL (his divine abodes, where he is eagerly residing) is to carry us to paramapadham; you also try to follow his divine heart/intention.
  • adi vaNangE – Worshipping the divine feet means eliminating the situation of dual kings [let him be the king and we will simply follow his desire].

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

thiruvAimozhi nURRandhAdhi – 48 – ArAvamudhAzhwAr

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

Full Series

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Essence of thiruvAimozhi 5.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being shaken and speaking with anguish even after surrendering to ArAvamudhAzhwAr highlighting his own emptyness and emperumAn not fulfilling his desire considering “ivar nammAzhwAr” (here is our AzhwAr), and is mercifully explaining it.

How is that done? Even after surrendering at the divine feet of the controller of sirIvaramangai (vAnamAmalai), AzhwAr’s desire was not fulfilled there. He thought “sarvESvaran who has vowed to protect the devotees, will not deny our desires. But we don’t know where he is planning to fulfil them” and went to thirukkudandhai with great desire thinking “if we go to the divine feet of ArAvamudhAzhwAr in thirukkudandhai, our desires will be fulfilled”; but there, emperumAn did not mercifully stand up, become seated, walk around, say some pleasing words, give a cool glance or embrace him, he trembled thinking “he is present along with pirAtti, and we have the desire, yet why is my desire not fulfilled?” and completed with sorrow thinking “at least we still have not lost faith in his divine feet as the means” and sustaining him. mAmunigaL mercifully explains this experience of AzhwAr which is explained in thiruvAimozhi 5.8ArAvamudhE” starting with “ArAvamudhAzhwAr“.

pAsuram

ArAvamudhAzhwAr Adhariththa pERugaLaith
thArAmaiyAlE thaLarndhu migath thIrAdha
Asaiyudan ARRAmai pEsi alamandhAn
mAsaRu sIr mARan emmAn

Listen

word-by-word meanings

ArAvamudhAzhwAr – (thirukkudandhai) ArAvamudhan [emperumAn]
Adhariththa pERugaLai – results desired (by AzhwAr)
thArAmaiyAlE – since it was not mercifully fulfilled
miga thaLarndhu – becoming very anguished
thIrAdha Asaiyudan – with intense desire which cannot be pacified until fulfilled
ARRamai pEsi – speaking about his sorrow
alamandhan – became shaken; (who is that?)
mAsu aRu sIr – one who has unblemished qualities
emmAn – our lord
mARan – AzhwAr.

Simple Translation

Since AzhwAr’s desired results were not mercifully fulfilled by ArAvavamudhan, AzhwAr became very anguished with intense desire which cannot be pacified until fulfilled. Being shaken, he spoke about his sorrow; such AzhwAr is our lord who has unblemished qualities.

Highlights from vyAkyAnam

  • ArAvamudhAzhwArArAvamudhAzhwAr who is mercifully reclining as said in “ErAr kOlam thigazhak kidandha” (mercifully reclining to make  your abundant beauty and decoration, shine) [1st pAsuram] to be enjoyed together with companions due to his ultimately enjoyable nature as said in SrI rAmAyaNam ayOdhyA kANdam 6.1 “saha pathnyA viSAlAkshyA nArAyaNamupAgamath” (SrI rAma along with wide-eyed sIthAp pirAtti, meditated upon SrIman nArAyaNa) and SrI rAmAyaNam sundhara kANdam 38.24 “samayAbOdhithaSSrImAn sukha suptha:” (the prosperous lord who was sleeping, was awakened by me).
  • Adhariththa pERugaLai – The results which AzhwAr expected. That is – what he desired in “kidandhAy kaNdEn” (enjoyed you, resting, by seeing with my own eyes) [1st pAsuram], “ammA malark kaN vaLarginRAnE” (one who is resting with distinguished lotus flower like divine eyes) [2nd pAsuram], “kANa vArAyE” (You should come for me to see) [9th pAsuram]. You should rise up as said in thiruchchandha viruththam 61 “kudandhaiyuL kidandhavARezhundhirundhu” (rise up from your reclining posture in thirukkudandhai); your highness, who are the Sriya:pathi in thirukkudandhai, should mercifully remain seated with your divine consort SrI dhEvi as said in thiruvAimozhi 9.2.2thAmarai mangaiyum nIyum” (SrI mahAlakshmi and you); you should mercifully glance at me with your lotus eyes; you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper; AzhwAr desired for such interactions but they were not fulfilled immediately.
  • thaLarndhu miga – Became very anguished to be said as in “AkAsaththai nOkki azhuvan thozhuvan” (I am grieving and looking at the sky, crying out like those who have great devotion and those who worship you. ) [4th pAsuram].
  • thIrAdha Asaiyudan – Since the desire will be pacified only when it is experienced, with such desire which cannot be extinguished without the experiencing of the result.
  • ARRAmai pEsi alamandhAn – That is, AzhwAr’s words as in “adiyEn udalam nIrAy alaindhu karaiya urukkuginRa” (You are agitating me to dissolve and melt my body which is having love as the mood/form towards you, losing firmness to become watery) [1st pAsuram], “ennAn seygEn” (what shall I do?) [3rd pAsuram], “unnaik kANbAn nAn alappAy” (To see you and enjoy as desired, I am grieving) [4th pAsuram], “thUrAk kuzhi thUrththu enai nAL aganRiruppan” (how many more days do I have to exist separated [from you] in this pit of inappropriate desires which is difficult to fill and is dug?) [6th pAsuram], “thariyEn ini” (I will not remain relaxed after this) [7th pAsuram] and “unakkAtpattum adiyEn innam uzhalvEnO” (Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?) [10th pAsuram]. Even in this state, his firm conviction is as said in “una thAL pidiththE selak kANE” (You kindly see to it that I who am your servitor, hold on to your divine feet until the time I am uplifted, for as many days as it may take) [3rd pAsuram] and “kaLaikaN maRRilEn” (I am not having any other protector) [8th pAsuram].
  • mAsu aRu sIr mARan emmAn – AzhwAr who is having auspicious qualities such as firm conviction etc and not having the blemish of looking at other upAyams even at this state, is our lord. Alternatively, this is read along with ARRamai pEsi alamandhAn, i.e. such blemishless AzhwAr spoke of his sorrows.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 47 – nORRa nOnbu

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

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nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

Essence of thiruvAimozhi 5.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s loving pAsurams of worshipping and surrendering at the divine feet of vAnamAmalai [emperumAn], and is mercifully explaining it.

How is that done? AzhwAr became anguished due to his desire not being fulfilled even after being pained in separation and having intense desire which made him sustain himself by enacting emperumAn; he thought that ISvaran is considering such intense desire in the form of seeking enjoyment as a means to attain him thinking “let this desire mature enough and we will fulfil that”. Hence, he announced that he has absolutely no involvement in any of the upAyams (means) such as karma yOgam etc which are identified in SAsthram as the means to get the result, and declares that there is no means other than the one which emperumAn showed in the beginning [or lotus feet], at the divine feet of vAnamAmalai emperumAn who has mercifully arrived at sirIvaramangai (SrIvaramangA kshEthram – vAnamAmalai) along with his divine consorts and eternal associates, falling at his divine feet like an uprooted tree without any other refuge. mAmunigaL mercifully explains this aspect which is explained in thiruvAimozhi 5.7nORRa nOnbilEn” starting with “nORRa nOnbAdhiyilEn“.

pAsuram

nORRa nOnbAdhiyilEn undhanai vittARRagillEn
pERRukkupAyam unRan pEraruLE – sARRuginREn
ingennilai ennum ezhil mARan sol vallAr
angamararkkArAvamudhu

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word-by-word meanings

nORRa – pursued as means for mOksham
nOnbu Adhi – in upAyams (means) such as karma yOgam etc
ilEn – I have no involvement;
un thanai vittu – without you
ARRagillEn – I am unable to sustain;
pERRukku – for the purushArtham (desired goal)
upAyam – as means
un than – your
pEr aruLE – great grace
sARRuginREn – I am announcing;
ingu – on this aspect
en nilai – my state (is this)
ennum – mercifully spoke
ezhil mARan – AzhwAr who acquired beauty (due to being in ultimate servitude)
sol – merciful pAsurams
vallAr – those who can recite
angu – in SrIvaikuNtam
amararkku – for nithyasUris
ArA amudhu – will become eternally fresh nectar.

Simple Translation

AzhwAr who acquired beauty, mercifully spoke on this aspect [of upAyam] “I have no involvement in upAyams such as karma yOgam etc which are pursued as means for mOksham; I am unable to sustain without you; I am announcing that your great grace is the means for the purushArtham”. Those who can recite these merciful pAsurams will become eternally fresh nectar for nithyasUris in SrIvaikuNtam.

Highlights from vyAkyAnam

  • nORRa nOnbu Adhi ilEn – With this – AzhwAr is saying “I have no involvement in the upAyams such as karma yOgam etc which are identified in SAsthram as means to attain mOksham”. Just as SrI vibhIshaNAzhwAn surrendered to SrI rAma highlighting his defects as seen in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa: rAkshasO rAkshasESvara: | thasyAham anujO bhrAthA vibhIshaNa ithi Srutha: ||” (I am the younger brother of rAvaNa, who is known for his evil deeds and who is the king of demons), AzhwAr is surrendering here highlighting his shortcomings. mAmunigaL mercifully says this considering the whole pAsuram “nORRa nOnbilEn” [1st pAsuram].
  • un thanai vittu ARRagillEn – I cannot sustain myself without you, my sustenance and enjoyment. This suffering is part of my true nature.

When asked “What is the means for the result?” He says,

  • pERRukku upAyam un than pEr aruLE – The means for liberation is the causeless mercy which your highness who is as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (lord of the unblemished nithyasUris), mercifully revealed originally, being as said in “aravin aNai vIRRirundhu” (seated on the serpent throne) [1st pAsuram], “sirIvaramanga vaNan” (controller for sirIvaramangai dhivyadhESam) [8th pAsuram], “karuLap putkodi chakkarap padai vAna nAdan” (emperumAn is having garuda bird as his flag, divine chakra as his weapon and paramapadham as his kingdom) [3rd pAsuram]. That is, the message mercifully conveyed in “poruL allAdha ennaip poruL Akki” (he transformed me who cannot be considered as an entity as said in “asannEva” (like achith) to realize my nature) [3rd pAsuram], “thamiyEnukkaruLAy” (Mercifully bless me who is lonely without anyone other than you as companion) [2nd pAsuram], “vandharuLi ennenjidam koNda” (emperumAn mercifully arrives and has my heart as his residence) [7th pAsuram], “aruLAy uyyumARenakkE” (mercifully bestow the means to make me attain your divine feet and have me uplifted) [9th pAsuram], “ARenakku nin pAdhamE SaraNAgath thandhozhindhAy” (You (emperumAn) have bestowed on me your divine feet only which are the means to attain the goal, as the upAyam (means) which is the refuge) [10th pAsuram]. Other pAsurams narrate emperumAn’s nature which makes him bestow the mercy and AzhwAr’s nature to receive the same.
  • pERRukku upAyam un than pEr aruLE sARRuginREn – Hence AzhwAr is saying that he is announcing to everyone that emperumAn’s causeless mercy is the only means.
  • ingu en nilai ennum – Here, in this principle, this is my nishtai (conviction); the true nature of jIvAthmA who is subservient to paramAthmA, is to highlight his own emptiness due to the completeness in bhagavAn.
  • ezhil mARan – AzhwAr who is very beautiful due to being decorated with ornaments such as SEshathvam (servitude) and pArathanthriyam (total dependence); those who can recite/practice this decad where he reveals his firm conviction in the means.
  • angu amararkku ArA amudhu – For the nithyasUris who enjoy endless nectar [of emperumAn] in paramapadham, those who recite/practice this decad will become the eternally fresh nectar. mAmunigaL is following what was said by AzhwAr in “sirIvaramangai mEya paththu udan vaigal pAda vallAr vAnOrkku ArA amudhE” (those who can sing this decad agreeing with its meanings, will always be eternally enjoyable like never-satisfying nectar, for the residents of paramapadham) [11th pAsuram].

adiyen sarathy ramanuja dasan

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