Monthly Archives: February 2020

siRiya thirumadal – 1 – kArAr varai

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

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thiruvEngadam – thirumalai

thirumAlirunjOlai – thirumalai

kArAr varaik kongai kaNNAr kadal udukkai
siRAr sudarch chuttich chengaluzhip pErARRu 

Word-by-Word meanings

kAr Ar varai kongai – Having the divine mountains (of thirumAlirunjOlai and thiruvEngadam), which are laden with clouds, as her bosoms
kaNNAr kadal udukkai – Having the expansive ocean as her sari
sIr Ar sudar sutti – having sun, with its beautiful rays, as thilakam (pattern on the forehead), a decorative ornament
sem kazhaluzhi pEr ARu – the huge river  (kAviri) which is reddish and muddled

vyAkyAnam

The description is about sri bhUmi pirAtti.

parakAla nAyagi (thirumangai AzhwAr in feminine mood) would not turn back even when her mothers and friends, saying “one should not have this much of daring”, dissuade her from engaging with madal. However bhUmippirAtti does not dissuade her. parakAla nAyagi wishes to celebrate bhUmippirAtti for supporting her. Since she desires to speak about kAma purushArtham  (the end goal of pure love),  the end benefit which she opted for, she has to explain about the different types of purushArtham (the ultimate benefits). parakAla nAyagi has to speak about chEthanas for whom these purushArthams are meant. In order to talk about them, she has to talk about bhUmi (earth) on which they dwell and thus starts describing SrI bhUmippirAtti who is the esteemed dhEvathA (deity) for earth.

kArAr varaik kongai –  This talks about the mountains of the lady, bhUmippirAtti, as the bosoms. The phrase “kAr Arndha varai” refers to mountains which are covered with dense clouds, thus implying tall mountains. Since the bosoms of noble women are well developed and lofty, AzhwAr is describing the cloud-laden mountains as bosoms. Since they are laden with clouds, the peaks of the mountains are dark, just like the ends of bosoms. Since bosoms are two, which are the two mountains which are referred to? thirumangi AzhwAr himself has mercifully said in his periya thirumadalthennan uyar poruppum vadamalayum ennum ivayE mulayA” (the tall mountain of thirumAlinjOlai in the south and the mountain (thiruvEngadam) in the north are like bosoms) . Thus, parakAla nAyagi is referring to these two mountains [thirumAlirunjOlai and thiruvEngadam] as bhUmippirAtti’s bosoms. For a noble lady such as bhUmippirAtti, instead of comparing with very distinguished mountains such as mEru (a celestial mountain), why are these mountains considered as similes?  Since bosoms are a place of dwelling for the husband as brought out in pAsurams such as in thiruppAvai 19nappinnai kongai mEl vaiththu kidandha malar mArbA” (one with soft flower-like chest who lay on nappinnai’s bosom), mUnRAm thiruvandhAdhi 3malarAl thanathullAn” (he dwells on the bosom of SrIdhEvi), and thiruchandha viruththam 57 “sangu thangu mun kai nangai kongai thangaluRRavan” (one who dwells on the bosom of the lady who has bangles on her forearms)”, it is only apt to refer to thiruvEngadam and thirumAlirunjOla malai which are the permanent residences of emperumAn

varaik kongai Since the bosoms of noble women are hard, mountains are used for comparison.

kaNNAr kadal – An ocean is something that fills the eyes of the beholder, viz., it is an ocean which is apt to be seen. Alternatively, kaN also means “place” and so it can be construed as an ocean that is full of place.

kaNNAr kadal udukkai – The very beautiful ocean is like a blue coloured sari for bhUmippirAtti.  Since the ocean is expansive, it can be draped as mundhAnai (front portion of a sari) and koychakam (plaited folds of a sari) for bhUmippirAtti.

kadal udukkai – Ocean will be soft and cool, lending to the softness of the divine form [of bhUmippirAtti]

sIrAr sudar sutti – sun with its beautiful rays is an ornament for bhUmippirAtti.  

The term sudar refers to sun’s rays and the term siRar sudar refers to sun. sirAr is an adjective for the rays – being full of beauty. Alternatively, if the term sudar refers to sun himself. the term sIrAr would be an adjective for sun. Eminence for sun is that he is the decorative ornament on the forehead of pirAtti, who herself is a decorative ornament for emperumAn just as it is mentioned in thiruvAimozhi 10-3-5 “aNimigu thAmaraik kaiyai andhO adichchiyOm thalaimisai nI aNiyAy” (you should place your hand which is like an attractive and well decorated lotus flower, on the head of ours, servitors). Just as it is mentioned in vikramOrvaSIyam “AbharaNasyAbharaNam . . .vapusthasyA:” (it is a decorative ornament for the ornament of her divine form), aren’t pirAttimArs (all the divine consorts of emperumAn) those who add beauty to ornaments!

sengaluzhip pErARRup pErAramArvil – pirAtti’s divine bosom is the huge river here. If there is a bosom, the area below it should have been decorated with the paste of sandalwood and vermilion. Is it like that, here? Just as it is mentioned in thiruchchandhaviruththam 54 “malaiththap piRandhizhindhu vandhu numdhu sandhanam kulaiththiRiththeRindhu kungamakkuzhambinOdu alaiththozhugu kAviri “ (river kAviri originates from (sahya) mountain, flows from there rapidly, pushing sandalwood trees, damages vermilion creepers, carrying particles of vermilion which are let out from those creepers, creating waves), is this (river) too not formed atop the mountain, coming down carrying sandal, vermilion etc from the mountain and as a result, is reddish in colour? If it were a bosom, it would be decorated with chains of pearls, precious stones etc. Is it like that, here? periya thirumozhi 3-8-3 says “. . . .ALariyAl alaippuNda yAnai maruppum agilum aNimuththum veNsAmaraiyOdu ponni malaippaNdam maNdathth thiraiyundhu . . .” (waves of river kAviri carry materials such as tusks of elephants which have been thrown by courageous lions, fragrant eaglewood, beautiful pearls, white chowries as well as various materials which grow on mountains); periya thirumozhi 5-4-1 says “sandhinOdu maNiyum kozhikkum punaRkAviri” (kAviri river which has abundance of sandalwood and gems); periya thirumozhi 5-4-9 says “vEyin muththum maNiyum koNarndhAr punaRkAviri” (river kAviri has distinguished pearls and gems); SrI rangarAjasthavam 1-21 says “sanjachchAmara chandhra chandhana mahAmANikya mukthOthkarAn kAvEvi laharIkarair vidhadhathI paryEthi “ (kAviri is flowing down rapidly, carrying through its waves which act like hands materials such as chowry (fly-flapper), fragrant camphor, sandalwood trees, distinguished gems and pearls). As stated in the above references, by thirumangai AzhwAr and parASara bhattar, isn’t kAviri flowing from the mountains, carrying pearls and precious gems. Just as the bosom is expansive, so is the river, expansively covering the earth. Even though it has been said generically as a river, just as the bosom of a noble lady keeps embracing the husband always, it is kAviri, who embraces SrI ranganAthan through her two tributaries, who is referred to as the river here.

We will take up the 2nd part, in the next article.

adiyen santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 10.8.5 – vAnE tharuvAn

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “emperumAn who is in thiruppEr nagar vowed to me that he has decided to bestow me thirunAdu (paramapadham), and eliminated the hurdles which make me perplexed”.

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

vAnE tharuvAn enakkA ennOdu otti
UnEy kurambai idhanuL pugundhu inRu
thAnE thadumARRa vinaigaL thavirththAn
thEnEy pozhil thenthiruppEr nagarAnE

Listen

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

thEn Ey – abundance of beetles
pozhil – having garden
then – beautiful
thiruppEr nagarAn – one who resides in the city named thiruppEr
enakku – for me
vAnE tharuvAn Ay – vowing to bestow me paramapadham
ennOdu – with me
otti – taking oath
Un Ey – abundance of flesh
kurambai idhan uL – inside this body which is a skeleton

(without any request from my side)
inRu – today
thAnE – on his own
pugundhu – arrived and entered
thadumARRam – reason for the perplexity (in his separation)
vinaigaL – puNya (virtues), pApa (vices)
thavirththAn – eliminated.

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

emperumAn who is residing in the beautiful city named thiruppEr which is having garden filled with beetles, vowing to bestow me paramapadham, taking oath with me, on his own, arrived and entered inside my body which is a skeleton filled with abundance of flesh, and eliminated puNya and pApa which are the reason for our perplexity. thEn also indicates honey.

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

  • vAnE tharuvAn enakkAy – To be ready to bestow paramapadham to me. He stopped engaging me in his service here; saying “the abodes of brahmA et al do not fit AzhwAr’s greatness”, he eliminated that as well; he decided to bestow the abode of nithyasUris to me, a samsAri.
  • ennOdu otti – Taking an oath along with me. Vowing along with me as said in SrI rAmAyaNam yudhdha kANdam 21 “arAvaNam vA arAmam vA” (You are going to see this world either without rAvaNa’s presence or rAma’s presence), while I did not desire for it. Vowing with me saying “I will bestow you emmAvIdu (the great paramapadham)” to me who said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (I won’t ask for the form of liberation that is great in all ways).
  • Un Ey … – emperumAn says – if I delayed thinking “I would like to carry you to paramapadham with this body”, will I remain content to carry you without the body?
  • Un Ey … – Just as a thirsty/tired person will immerse fully in a pond, emperumAn immersed fully into my body instead of just superficially mixing with my body which is abundant with flesh and is the abode of the AthmA. Without separation even for a moment as said in thiruvAimozhi 10.7.8enadhudalE arumA mAyaththenadhuyirE manamE vAkkE karumamE orumA nodiyum piriyAn” (emperumAn, being the cause for all entities which are controlled by time, to acquire me, is not separating even for a fraction of a moment from thirumAlirunjOlai hill, thiruppARkadal , my head, paramapadham where he is residing as Sriya:pathi as said in “SriyAsArdham“, invigorating periya thirumalai, my body, my AthmA which is united with the insurmountable, great, amazing prakruthi, my mind ,speech and action).
  • inRu – There was no such thought yesterday.
  • thAnE – emperumAn who is not bound by karma. AzhwAr had great attachment for body [matter] since time immemorial and never left it; now, as AzhwAr developed attachment towards emperumAn, emperumAn who is not attached to matter, came and entered AzhwAr’s body.
  • idhan uL pugundhu – Only if AzhwAr were unsure about next step like emperumAn, will he not see the defects in this body? [AzhwAr is seeing his own body to be defective, while emperumAn likes it]
  • thAnE … – Does he voluntarily enter but subsequently let me also act favourably towards him [for my benefits]? [No, he himself takes care of everything]
  • thadumARRa … – He eliminated the sins which separate me from him and cause perplexity in me. They are explained as in thiruvAimozhi 10.7.10pongaim pulanum …” (five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa).
  • thEn Ey … – emperumAn who has thiruppEr nagar which is having garden with abundance of honey, has entered my body and is not leaving it even for a moment; what shortcoming he had to be fully engaged with me in this manner?

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 – 10.8.4 – eLidhAyinavARenRu

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Image result for koviladi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr meditates upon the nature of emperumAn who is ready to bestow thirunAdu (paramapadham) to him, wonders “How easy it is!” and says “I am joyful with a mind which has enjoyed along with my senses”.

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

eLidhAyinavARenRu en kaNgaL kaLippak
kaLidhAgiya sindhaiyanAyk kaLikkinREn
kiLi thAviya sOlaigaL sUzh thiruppErAn
theLidhAgiya sEn visumbu tharuvAnE

Listen

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

(As my attainment of the goal has become easier, instead of having to go to the special abode at a different time, now itself)
en kaNgaL – my thirsty eyes
eLidhu Ayina ARu enRu – saying “the goal which is difficult to attain, has become easy!”
kaLippa – to become joyful
kaLidhu Agiya – joyful
sindhaiyanAy – being with the one who has the heart
kaLikkinREn – I am enjoying;

(reason for that is)
kiLi thAviya – dense to let the parrots hop around
sOlaigaL sUzh – surrounded by gardens
thiruppErAn – one who is present as easily approachable in thiruppEr
theLidhu Agiya – being radiant, due to its being filled with great goodness
sEN visumbu – parama vyOma (supreme sky) which is higher (than the abode of brahmA)
tharuvAn – is ready to bestow.

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

Being with the one who has the joyful heart, where my thirsty eyes are saying “the goal which is difficult to attain, has become easy!” to become joyful, I am enjoying; emperumAn who is present as easily approachable in thiruppEr which is surrounded by dense gardens where the parrots hop around, is ready to bestow me parama vyOma which is higher and is radiant, due to its being filled with great goodness.

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

  • eLidhAyina ARuiraNdAm thiruvandhAdhi 22ariyadheLidhAgum …” (If emperumAn decides to grant us mOksham which is difficult to attain, we will easily attain it) – even the most difficult result will be easily attainable. Where did we see it? “kariyadhu …” ([By emperumAn’s grace] Did gajEndhrAzhwAn not come out victorious over the crocodile and serve emperumAn with the lotus flower?) – Did the elephant not get emperumAn to arrive at the shore of the pond without any proper decoration?
  • eLidhAyina ARu enRu … – Saying “That which is difficult to attain has become easily attainable!”, my eyes which were thirsty as said in thiruvAimozhi 9.4.1kANak karudhum en kaNNE” (my eyes long to see him), became joyful.
  • kaLidhu Agiya sindhaiyan Ay – Having a delighted mind. My heart which is said as in thiruvaimozhi 3.8.1nediyAnEe! enRu kidakkum en nenjamE” (My heart will remain still meditating upon his qualities), got to become joyful.
  • kaLikkinREn – I, who said in thiruvAimozhi 3.8.7kUviyum kANap peREn” (even after calling out many times, I have not seen and enjoyed you), am now enjoying. AzhwAr who was greatly craving for emperumAn, along with his [AzhwAr’s] senses, has now got to enjoy emperumAn with his [AzhwAr’s] senses.
  • kiLi thAviya … – emperumAn of thiruppEr which is surrounded by eternally blossoming gardens.
  • theLidhu … – There is a high sky (higher world) reaching where, one will never leave that abode and which will bring clarity in mind unlike this material world which is said as in thiruvAimozhi 10.6.1iruL tharu mA gyAlam” (the vast world which gives us ignorance) – that is, emperumAn is determined to grant to me paramapadham, which is beyond the abodes of brahmA et al.

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 – 10.8.3 – pidiththEn

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Image result for koviladi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr meditates upon emperumAn’s nirhEthuka samSlEsham (union without reason) and says “Such emperumAn’s divine feet are easily available for me!”

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

pidiththEn piRavi keduththEn piNi sArEn
madiththEn manai vAzhkkaiyuL niRpadhOr mAyaiyai
kodik kOpura mAdangaL sUzh thiruppErAn
adichchErvadhu enakku eLidhAyinavARE

Listen

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

kodi – having flags
gOpuram – on towers
mAdangaL – on mansions
sUzh – surrounded by
thiruppErAn – one who is easily approachable and is having thiruppEr as his residence
adi – divine feet
sErvadhu – reaching
enakku eLidhAyina ARu – easily approachable way for me
pidiththEn – got to reach (his divine feet without any reason at first);

(due to that)
piRavi – connection to birth
keduththEn – eliminated;
piNi – (caused by such birth) sorrows,
sAREn – won’t have;
manai vAzhakkai uL – in samsAram (bondage)
niRpadhu – remaining
Or mAyaiayai – ignorance
madiththEn – avoided.

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

Seeing the easily approachable way for me for reaching the divine feet of the one who is easily approachable and is having thiruppEr which is surrounded by mansions and towers having flags, as his residence, I got to reach the same; I eliminated my connection to birth; I won’t have any sorrows; I have avoided the ignorance of remaining in samsAram.

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

  • pidiththEn – As he placed his divine feet on my head as said in thiruvAimozhi 10.6.6thalai mEla thALiNaigaL” (his divine feet on my head), I caught them firmly.
  • piRavi keduththEn – I eliminated the birth completely.
  • keduththEn – I have not seen where it [birth] has gone.
  • piNi sArEn – I won’t acquire disease which will follow birth wherever it goes.
  • madiththEn … – mUIa prakruthi is the mAyA (ignorance) which makes one remain in samsAram (material realm) – I made it retract. Just as krishNa made the nAgAsthram (snake based weapon) to retract after knocking down arjuna’s crown. Once, emperumAnAr was walking and he mercifully turned around before reaching the end of the place; embAr who was watching this from behind the doors, sneaked his head in and asked “are you meditating upon thirumAlirunjOlai [decad] in your divine heart?” emperumAnAr mercifully said “yes, that is it”.
  • kodi … – It has become easy for me to attain the divine feet of the one who is standing in thiruppEr which is having towers and mansions having flags! While SAsthram instructs us to follow strenuous process saying “Close the eyes, placing bermuda grass on them, drink panchagavyam (five products given by cow), stay upside down, lift your leg up”, I have got this secret route!
  • enakku … – One who was fully immersed in the worldly pleasures, is now seeing himself at emperumAn’s divine feet.

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 – 10.8.2 – pErE uRaiginRa

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

https://templesinindiainfo.com/wp-content/uploads/2019/10/Koviladi-Appakkudathaan-Perumal-Temple.jpg

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Though he was sarvESvaran previously too, due to not having united with me, he was having shortcomings, and after entering my heart without any reason, he became complete”.

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

pErE uRaiginRa pirAn inRu vandhu
pEREn enRu en nenju niRaiyap pugundhAn
kArEzh kadalEzh malai EzhulaguNdum
ArA vayiRRAnai adangap pidiththEnE

Listen

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

pErE – in thiruppEr
uRaiginRa – one who is eternally residing
pirAn – sarvESvaran
inRu vandhu – (as if he were incomplete before) today (without any reason, as if he were with expectation) came
pErEn enRu – saying “I will not leave” (even if we ask him to leave)
en nenju – in my heart
niRaiya – to make it very complete
pugundhAn – entered;

(Hence)
kAr Ezh – seven types of clouds (such as pushkalAvarthakam etc)
kadal Ezh – seven oceans
malai Ezh – having the seven kulaparvathams (anchoring mountains)
ulagu uNdum – even after consuming all the worlds

(due to eagerness in protecting)
ArA vayiRRAnai – one who has unfilled stomach
adanga – entering in me and becoming complete in all ways
pidiththEn – got to enjoy.

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

sarvESvaran who is eternally residing in thiruppEr came today saying “I will not leave” and entered my heart to make it very complete; even after consuming all the worlds, having seven types of clouds, seven oceans and seven anchoring mountains, he remained with unfilled stomach; I got to enjoy him who entered in me and became complete in all ways.

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

  • pErE uRaiginRa pirAn – sarvESvaran who has arrived in thiruppEr and eternally residing there.
  • inRu vandhu – AzhwAr would have known previously that this will happen, had he performed any sAdhanAnushtAnam (pursuit of means).
  • pErEn enRu – He kept repeating “I won’t leave”, though there was no one to ask him “Will you leave or stay?” He is saying the words which are said by pirAtti about him, towards me [pirAtti’s words as in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I won’t leave even for a moment from his chest)] Though there is no one to raise unnecessary doubts about his leaving, he keeps vowing saying “I won’t leave”; SrI rAmAyaNam yudhdha kANdam 19.21 “thribhisthai: bhrAthrubhi: SapE” (I take oath on my three brothers).
  • en nenju – My heart which remains “It does not matter whether he leaves or stays”.
  • niRaiyap pugundhAn – Entered to become complete.
  • kAr … – Placing all the worlds containing seven types of clouds such as pushkalAvarthakam etc, seven oceans, seven mountains, in his divine stomach and still remained “What [good] have I done?” just as one who stole from a person who faithfully resided with him. One who remains “I have not done anything [good for you]” even after performing all types of protection starting from srushti (creation) to mOksham (liberation) for the protected ones.
  • adangap pidiththEnE – I held him well to make him feel satisfied that “We have done everything good for him”. Rescuing the worlds from the deluge implies again engaging in samsAram deeply; he was feeling incomplete since he did not carry the AthmAs to paramapadham; as I have become ready to be carried by him all the way to paramapadham, his desire has become fulfilled. I have become the target of his very complete acceptance.

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 – 10.8.1 – thirumAlirunjOlai malai

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

Full series >> Tenth Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “Incidentally I said thirumAlirunjOlai malai; having said that, emperumAn, who is fully without any expectation, arrived along with pirAtti and mercifully entered me”.

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

thirumAlirunjOlai malai enREn ennath
thirumAl vandhu en nenju niRaiyap pugundhAn
kurumA maNi undhu punal ponnith thenpAl
thirumAl senRu sErvidam thenthiruppErE

Listen

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

(as a colloquial term)
thirumAlirunjOlai malai enREn enna – as I said thirumAlirunjOlai
thirumAl – emperumAn who is Sriya:pathi (consort of SrI mahAlakshmi) and who is very complete
vandhu – (like someone with an expectation) arrived
en nenjam – in my heart (which does not co-operate with the words which are spoken)

(emperumAn, having the opinion “manas (mind) is the origin for the speech”, along with pirAtti)
niRaiya – fully
pugundhAn – entered;
thirumAl – (to arrive in my heart) one who is residing in the divine abode of paramapadham, along with her as said in “SriyAsArdham jagathpathi:
senRu sErvidam – the abode where he reached and mercifully rested
kuru mA maNi – very best precious gems
undhu – pushing
punal – having water
ponni – on river ponni’s (cauvery’s)
thenpAl – on the southern bank
then thiruppEr – beautiful thiruppEr

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

As I said thirumAlirunjOlai, emperumAn who is Sriya:pathi and very complete, arrived in my heart and fully entered it. The abode where he, who is residing in the divine abode [of paramapadham] along with her as said in “SriyAsArdham jagathpathi:“, reached and mercifully rested is the beautiful thiruppEr which is on the southern bank of river ponni, which is having water which pushes very best precious gems.

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

  • thirumAlirunjOlai … – AzhwAr is explaining the reason for ISvaran’s acceptance of AzhwAr now, while ISvaran did not accept AzhwAr since time immemorial. When hills in a town are identified, it is common to highlight the specific attribute of the hill; similarly I said “thirumAlirunjOlai malai“.
  • enna – Even my mind did not co-operate; I only spoke the words. empeumAn remains thinking “As he is a SEshabhUtha (servitor), as I am the means [for his goal], as his benefit is my benefit, and as it is sufficient to say a few words which highlight that he is a chEthana (conscious person), what more is expected?” For emperumAn, this is a distinguished hill. The words cannot be negated; he is not of the nature to analyse the root of the words. He who said to vibhIshaNa, the brother of rAvaNa “a friendly attitude is sufficient” will not expect anything more than this. emperumAn thinks “While there are many hills, AzhwAr specifically named this hill due to his great attachment towards it”. Thus this [speech] makes it look like there is nothing [no reason] in AzhwAr [from AzhwAr’s point of view] and there is something for emperumAn [from emperumAn’s point of view].
  • thirumAl – AzhwAr is saying that pirAtti, who would change the words which were said without heart’s approval to heart-felt speech, is present in close proximity.
  • vandhu – AzhwAr becomes amazed thinking “He has himself come!” and his words reflect “Isn’t it natural that a thirsty person will come to the place where there is water?” emperumAn remained thinking “It is natural for a needy person to come to the best/resourceful person”. I have become approachable to the one who is approachable by all! As said in samkshEpa rAmAyaNam 38 “sObhyagachchath – SabarIm” (SrI rAma reached Sabari).
  • en nenjam – In my heart which is with those words.
  • niRaiyap pugundhAn – He entered so that there is no space for other [worldly] matters, just as SrI rAma stood humbly in athri bhagavAn ASramam saying “I am rAma; this is mythili; this is lakshmaNa”, offering obeisances. Just as the vacuum was eliminated in the forest, he entered my heart and eliminated the vacuum.
  • kuru … – AzhwAr is saying that while emperumAn desirously reached the great abode thiruppEr, he entered my heart. One who is the goal of everyone is having me as his goal. On the southern bank of ponni (cauvery) which is having water which pushes very expensive, beautiful gems. Implies that it is a praiseworthy abode. As said in SrI rangarAja sthavam pUrva Sathakam 21 “dhugdhAbhdhir janaka: …” (Milky ocean is the father, I am the mother, lakshmi is daughter and SrIranganAtha is the lord).
  • punal – One who has an invigorating abode (thiruppEr), is entering my heart. [This can also be seen as – one who has an invigorating abode (paramapadham), is entering thiruppEr]
  • thirumAl senRu sErvidam – emperumAn, who has rich tastes, reached thiruppEr desirously, along with pirAtti. As soon as I uttered the words “thirumAlirunjOlai malai” even without heart’s co-operation, he left his divine abode [of thiruppEr] and entered my heart. In the first instance when the term “thirumAl” is mentioned, pirAtti’s purushakAra bhAvam (being the one who recommends) is explained [this is explained in the first half of dhvaya mahA manthram]; the “thirumAl” in the end implies the connection of lakshmi with emperumAn in the second half [of dhvaya mahA manthram, which explains that pirAtti is coexisting with emperumAn to be the recipient of our kainkaryam].

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 – 10.8 – thirumAlirunjOlai malai

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

Full series >> Tenth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad, AzhwAr observed that ISvaran firmly vowed to act according to AzhwAr’s desire and in turn vowed thinking “to show so much love towards us and to be subservient towards us to fulfil our desire, there is no reason on our side; he has mercifully accepted us without any reason” and  highlights the following aspects:

  1. his complete acknowledgement of me based on incidental, favourable act
  2. his firmness in such acknowledgement
  3. his very easy accessibility
  4. his granting of purushArtham (desired result)
  5. his elimination of hurdles for the attainment of the goal
  6. his granting of enjoyable experience
  7. his eternal enjoyability
  8. his unlimited enjoyability in all ways
  9. his unconditional benevolence
  10. his being the recipient of eternal service

Meditating upon these aspects, AzhwAr blissfully says “such sarvESvaran fully accepted me, and is residing in thiruppEr to eliminate all my hurdles. and caused experience which gives perfect bliss; what an amazing Seelam (quality)!”

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In thiruvAimozhi 10.6aruL peRuvAr adiyAr“, AzhwAr spoke about the subservience appeared in sarvESvaran towards AzhwAr; in thiruvAimozhi 10.7senjoRkavi“, he explained how such subservience culminated fully; he [sarvESvaran] nodded in agreement [in the end] saying “I will follow your orders”.

[Though in the last pAsuram of previous decad, he nodded in agreement] In between (in the first nine pAsurams], he waited saying that he will carry AzhwAr with AzhwAr’s divine body; as soon as he agreed to leave behind AzhwAr’s divine body and carry AzhwAr (AthmA) only, he started rushing; he accepted AzhwAr by arriving on the shoulders of thiruvadi (garudAzhwAr) as said in thiruvAimozhi 10.6.5sezhum paRavai thAnERith thirivAn” (one who climbs and rides periya thiruvadi who has an attractive form); he arrived on the shoulders of that garudAzhwAr and was set to carry AzhwAr along with him. He gets the AdhivAhikas (those carry AthmAs during their final assent) to carry some AthmAs; he gets garudAzhwAr to carry some AthmAs to paramapadham; but AzhwAr is of the nature that emperumAn himself arrives on garudAzhwAr to carry AzhwAr to paramapadham; as said in SrI varAha charama SlOkam “aham smarAmi math bhaktham nayAmi” (I will remember my devotee and liberate him), only when he sends a messenger to carry the pirAtti in periya thirumozhi 3.7 “kaLvan kol” (parakAla nAyaki, who was taken away by emperumAn himself), will AzhwAr be sent a messenger to be brought to paramapadham! As said in thiruviruththam 26 “nAnilam …”, emperumAn himself consoles AzhwAr en-route to paramapadham saying “I have eliminated this samsAra which is like a desert; we are entering the abode of no return as said in chAndhOgya upanishath 8.15 ‘na cha punarAvarthathE’ (there is no return)“. In this manner, AzhwAr pondered upon emperumAn’s urge in taking him to paramapadham; AzhwAr  wondered as to “What must be the reason for his urge?” He did not see any factor in himself.

AzhwAr meditated upon the following aspects – First emperumAn created adhvEsham (not having hatred [towards emperumAn]) in AzhwAr, specially glanced at AzhwAr due to that [adhvEsham], created desire towards him, created the understanding “I am the exclusive means”, forgave all of AzhwAr’s apachArams [wrongful acts] including the many asahyApachArams (most cruel offenses), made AzhwAr who was engaged in worldly pleasures to say in thiruvAimozhi 6.9.9pala nI kAttip paduppAyO” (are you planning to finish me by revealing varieties of pleasures?), created the state of unbearability without him in AzhwAr and he himself arrived to carry AzhwAr to paramapadham; he thought “Why did emperumAn, who is showing great affection towards me today, remain peacefully without me since time immemorial? What is the reason for such affection towards me today?” AzhwAr did not see any reason in him for that. Since AzhwAr did not acquire this result by his own effort, he is not seeing any difference in himself [before and after]; AzhwAr is not of the nature to think that he has become great now in comparison to what he was before. emperumAn too, who has been desiring to attain AzhwAr, will not think that he has done something specific for AzhwAr today. [Thus] AzhwAr thought “Now, let me ask emperumAn if he can give a reason for this as he is sarvagya [omniscient]” and asked him “Your highness! Today you are holding me high on your head; but why did you remain away from me since time immemorial? Why did you accept me today?” emperumAn will not say “I did this since you manifested adhvEsham towards me”; this is because, he knows that even such adhvEsham in AzhwAr was caused by him and since such adhvEsham does not become a matching means for the result which is attained. Now, for the rakshaka (saviour), there is no explanation for not having protected that which is to be protected, other than feeling shy for being late in doing so; thus, due to not having any response, he hung his head in shame and started making lines on the ground with his toes [symbolic of not having an answer].

First emperumAn engaged in the creation etc of universe, and provided opportunity for AzhwAr [and AthmAs] to develop desire towards him; through that, he created the desire in AzhwAr; he himself assumed the upAya bhAvam (being the means) and made AzhwAr come thus far from thiruviruththam 1 “poyn ninRa gyAnam“; he caused the various states of devotion such as parabhakthi, paragyAnam and paramabhakthi. After asking “Why did you not do this earlier?” AzhwAr observed “Since emperumAn has no specific response for this question, he is remaining silent” and meditated upon emperumAn’s such acceptance and his qualities such as krupA (mercy) etc which are the cause for that [acceptance] and became immersed in that thinking “What an unconditional pursuit by emperumAn!” and remained blissfully joyful.

Each pAsuram is discussed subsequently.

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 – 10.7.11 – mAnAngAra manam

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

Full series >> Tenth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “This decad which deals about mahath and ahankAram, is spoken of, on thirumalai”.

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

mAnAngAra manam keda aivar vankaiyar mangath
thAnAngAramAyp pukkuth thAnE thAnE AnAnaith
thEnAngArap pozhil kurugUrch chatakOpan sol AyiraththuL
mAnAngAraththivai paththum thirumAlirunjOlai malaikkE

Listen

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

mAnAngAra manam – The connection with body through mahAn, ahankAram and manas (mind)
keda – to be destroyed
vankaiyar – very strong
aivar – five senses
manga – to be destroyed (along with their respective pleasure)
thAn AngAramAy – being with great abhimAnam (pride)
pukku – entered
thAnE thAnE AnAnai – one who became my self and belongings
thEn AngAram – prideful due to having beetles
pozhil – having garden
kurugUrch chatakOpan – nammAzhwAr who is the leader of AzhwArthirunagari
sol AyiraththuL – among the thousand pAsurams mercifully spoken by him
thirumAlirunjOlai malaikkE – exclusively for thirumAlirunjOlai hill
ivai paththum – this decad
mAnAngAraththu – focussed on all hurdles which are indicated by mahath and ahankAram.

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

emperumAn with great abhimAnam, to have the connection with body through mahAn, ahankAram and manas and five senses destroyed, entered and became my self and belongings; nammAzhwAr who is the leader of AzhwArthirunagari which is having prideful garden due to having beetles, mercifully spoke this decad exclusively for thirumAlirunjOlai hill, among the thousand pAsurams; this decad is focussed on all hurdles which are indicated by mahath and ahankAram. Implies that for those who learnt this decad, hurdles such as mahath, ahankAra etc will leave naturally.

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

  • mAnAngAra manam keda – To destroy those which are known as mahAn, ahankAram and manas; this also implies [mUla] prakruthi (primordial matter).
  • aivar vankaiyar manga – This [five gyAnEndhriyams – senses of knowledge] also implies karmEndhriyams (senses of action) and pleasures such as Sabdham etc. Did he ask them to fade away? If he agrees to give up his forceful attachment, they will leave him. If he nods his head saying “I agree”, there is nothing wrong in saying that AzhwAr’s desire is fulfilled.
  • thAn … – emperumAn entered me as the controller for me; emperumAn pridefully entered me.
  • thAnE thAnE AnAnai – emperumAn eliminated my claim over my self and belongings and entered as the controller; alternatively – without expecting my request, he himself became the one who requested and became the exclusive controller.
  • thEn AngAram … – AzhwAr, who is the controller of AzhwArthirunagari, which is having garden,liked by beetles, mercifully spoke this decad among the thousand pAsurams, to destroy mUla prakruthi which is the form of mahath, ahankAram etc; this decad which is spoken pridefully.
  • thirumAlirunjOlai malaikkE – This decad is spoken of, on thirumalai; if there is a section which is spoken about azhagar emperumAn, that should be considered as speaking about kalpakatharu (heavenly wish-fulfilling tree). Anything which is on thirumalai, is desirable; kulaSEkarAzhwAr also mercifully mentioned in perumAL thirumozhi 4.10 “emperumAn pon malai mEl EdhEnum AvAnE” (Let me become anything on the golden thiruvEngadamalai).

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 – 10.7.10 – mangavottu

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

Full series >> Tenth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, even after AzhwAr praying to emperumAn, emperumAn did not accept AzhwAr’s words due to his attachment towards AzhwAr’s body; hence AzhwAr informs emperumAn about the prakruthi which is made of twenty four elements, which is to be given up and requests emperumAn to mercifully eliminate it, without having any desire for it.

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

Tenth pAsuram. Even after AzhwAr’s insistence, emperumAn was not listening to him as if he is playing chess; emperumAn asks “What are you talking about! While applying sandalwood paste, would one break the container?” [Hence] AzhwAr again says “let it be destroyed”.

pAsuram

mangavottu un mA mAyai thirumAlirunjOlai mEya
nangaL kOnE! yAnE nIyAgi ennai aLiththAnE!
pongaimpulanum poRiyaindhum karumEndhiriyam aimbUdham
ingu ivvuyirEy pirakirudhi mAnAngAra manangaLE

Listen

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

thirumAlirunjOlai – in thirumAlirunjOlai hill
mEya – eternally residing
nangaL kOnE – being the one who is the lord for those who are like me
yAnE nI Agi – you being me without any difference between us, as if I am giving the remedy myself
ennai – me
aLiththAy – oh one who protected!
pongu – rising (due to the enjoyment)
aim pulanum – five types of enjoyable aspects such as sound, touch, form, taste and smell
poRi aindhum – five traps – (the senses which trap in such aspects) eye, ear, nose, tongue and skin which are gyAnEndhriyams (senses of knowledge)
karumEndhiriyam – five karmEndhriyams (senses of action) which help in engaging in such aspects
aim bUdham – pancha bUthams (five great elements) such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses
ingu – in this samsAram
i uyir Ey – being closely bound with the AthmA
pirakiruthi – mUla prakruthi (primordial matter)
mAn – mahAn which facilitates creation
AngAram – ahankAra which facilitates ego/intellect
manangaL – mind which is the cause for sankalpa (will)

(all of these)
un mA mAyai – your very amazing prakruthi and effects of prakruthi
mangavottu – mercifully agree to destroy them.

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

Oh one who is eternally residing in thirumAlirunjOlai hill, being the one who is the lord for those who are like me, being me without any difference between us, as if I am giving the remedy myself, and who protected me! Mercifully agree to destroy your very amazing prakruthi and effects of prakruthi which constitute five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa.

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

  • un mA mAyai mangavottu – Agree to let this body which was bound by you so tightly, which cannot be removed by anyone, to be destroyed. emperumAn says “If you understand that it has to be given up, why don’t you just leave it? Why should I agree for that?” [AzhwAr says] “How can I, who am incapable, leave the bondage which was caused by sarvaSakthi (omnipotent lord)? Did you not say in SrI bhagavath gIthA 7-14mama mAyA dhurathyayA’ (it is difficult to crossover my primordial matter)”?
  • thirumAlirunjOlai mEya nangaL kOnE – Though having paramapadham as your divine assembly, did you not give it up and arrive in thirumAlirunjOlai hill ahead of me, to follow my orders? If you were to do it as per your will, would you have not taken me from there itself? Oh one who arrived and stood in thirumAlirunjOlai to announce to me your lordship and my servitude!
  • yAnE Agi ennai aLiththAnE – Why are you, who carry my thoughts and act to fulfil them, remaining like this even after my prayers? All along, you have been protecting me even without my prayers. Even after AzhwAr said in this manner, emperumAn remained quiet, not willing to eliminate the body. AzhwAr asked “Why are you remaining quiet as if you have not heard me even after my insistence?” emperumAn says “I am not remaining quiet; what you identify as that which is to be given up, is desirable for me; hence we are unable to distinguish between what is to be given up and what is to be accepted; you who understand the truth should explain that to me so that I can eliminate the same”; AzhwAr says “Alright! Why don’t you listen to me now?” and starts explaining.
  • poingaimpulan … – What was carried out by emperumAn towards AzhwAr previously in thiruvAimozhi 8.8.3uNarvum uyirum udambum maRRulappilanavum pazhudhEyAm uNarvaip peRa Urndhu” (he conducted himself to make me realise “The knowledge in the form of actions, five types of prANa , different types of body, mahath, ahankAra and indhriya are all to be given up”), is now informed by AzhwAr to emperumAn. The result of vyAmOham (bhagavAn’s love on retaining AzhwAr’s body) can very will match the result of karma (one’s past virtues/vices); unlike the result of karma, the result of love is eternal. [Hence AzhwAr is forcefully praying emperumAn to give up such love for AzhwAr’s body] Let all of these pleasures such as (a) Sabdha etc which can transform the chEthanas to take them [chEthanas] away from themselves, (b) the gyAnEndhriyams which can deeply engage and destroy the chEthana in such pleasures just as rat-traps, which will certainly capture the rats etc by showing some food items, (c) karmEndhriyams, (d) pancha bUthams starting with pruthivi (earth). (e) mUla prakruthi which holds on the effectual chith and achith entities, (f) mahAn, (g) ahankAram and (h) manas, be destroyed. [Would mAmAyai, the primordial matter, point to body?] The same prakruthi which is causal state has become body in effectual state.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.7.9 – Uzhi mudhalvan

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

Full series >> Tenth Centum >> Seventh 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 tells his divine heart “We got all this wealth through thirumalai; hence, do not abandon this thirumalai” and tells emperumAn seeing his desire to carry AzhwAr with AzhwAr’s body to thirunAdu (paramapadham) “you should eliminate this body which should be given up and take me to paramapadham”.

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

Uzhi mudhalvan oruvanE ennum oruvan ulagellAm
Uzhi thORum than uLLE padaiththuk kAththuk keduththuzhalum
Azhi vaNNan en ammAn andhaN thirumAlirunjOlai
vAzhi manamE! kai vidEl udalum uyirum mangavottE

Listen

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

Uzhi – all entities which are under the control of time
mudhalvan oruvanE – being the singular cause
ennum – as said in kAraNa vAkyams (statements which emphasise emperumAn being the cause) such as “EkamEva
oruvan – being distinguished
ulagu ellAm – all worlds
Uzhi thORum – all times which are favourable for creation etc
than uLLE – in a small portion of his divine will
padaiththu – create
kAththu – protect
keduththu – annihilate
uzhalum – conducting these, having as routine
Azhi vaNNan – one who is unlimited
en ammAn – being my lord due to this apt relationship
am – being beautiful
thaN – invigorating
thirumAlirunjOlai – thirumAlirunjOlai
manamE – Oh heart!
udalum uyirum – our body, vital air etc are to be given up by us
manga – to be destroyed
ottu – go close and try to surrender unto;
kai vidEl – do not give it up until our task is accomplished;
vAzhi – you should live long by this.

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

Oh heart! To have our body, vital air etc, which are to be given up by us, destroyed, go close and surrender unto the beautiful, invigorating thirumAlirunjOlai which is the abode of my lord due to this apt relationship. He is the distinguished, singular cause for all entities which are under the control of time as said in kAraNa vAkyams such as “EkamEva“, who is unlimited and who routinely conducts creation, protection and annihilation of all worlds at all times which are favourable for creation etc, in a small portion of his divine will. Do not give it up until our task is accomplished. You should live long by this [act of being surrendered unto the divine hill]. Azhi vaNNan also indicates “he is the one with a divine form which is infinitely enjoyable”.

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

  • Uzhi mudhalvan oruvanE ennum oruvan – The one who is known as the cause of all the entities which are under the control of time, as said in thaiththirIya upanishath “sadhEva sOmya idham agra AsIth” (dear child! There was only sath in the beginning [during srushti, creation]). One who takes and places all the effectual entities, when all of those were annihilated, on himself, is now coming and residing in my body. In the causal state, he remains the reason for the existence of all chith and achith; such emperumAn is depending upon me for his existence.

When asked “If he ensures their existence in the causal state, will those entities manage themselves subsequently?” AzhwAr says,

  • ulagu ellAm … – After giving name and form [for these entities, as part of creation], will they manage themselves? With this, it is explained that [similarly] emperumAn cannot sustain himself without AzhwAr at all times. Just as all the entities cannot sustain themselves during dangers such as deluge etc, emperumAn cannot sustain himself without AzhwAr.
  • Azhi vaNNan – Implies that he is profound by nature; also explained as, one who rescued me from the deluge of samsAram, by showing his ocean-like invigorating form.
  • am thaN thirumAlirunjOlai – The abode which is beautiful and invigorating even for such emperumAn.
  • vAzhi manamE kai vidEl – Oh heart! Let this opulence remain forever for you. This thirumalai is the cause for his overwhelming desire towards us. AzhwAr tells his divine heart not to give up thirumAlirunjOlai, ever. emperumAn tells his divine heart “We got AzhwAr in this divine body of his; so you also don’t give it up”; AzhwAr is forcing emperumAn “Oh benefactor! You cannot say that; you should give it [my body] up”.
  • udalum uyirum mangavottu – You should agree for my body and vital air to be destroyed. This is not to be pursued as this thirumalai; this should be verily given up; you should agree for them to be destroyed. As AzhwAr is saying “mangavottu”, it appears that AzhwAr’s presence in samsAram is not due to the remainder of prArabdha karma (the accumulated karma which has to be exhausted before ascending to paramapadham), but is due to bhagavath abhiprAyam (bhagavAn’s wish). It highlights that AzhwAr remained here since ISvara held on to AzhwAr’s body without leaving it; he said in thiruvAimozhi 10.7.4udalam kaividAn” (he is not abandoning 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