Monthly Archives: February 2020

thiruvAimozhi – 10.7.8 – thirumAlirunjOlai malaiyE

Published by:

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

See nampiLLai‘s 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

Eighth pAsuram. AzhwAr says “All the desire he has towards temples starting with thirumalai, is being shown by him towards my limbs and is not separating from me even for a moment; what an amazing state is his!”

pAsuram

thirumAlirunjOlai malaiyE thiruppARkadalE en thalaiyE
thirumAl vaigundhamE thaN thiruvEngadamE enadhudalE
arumA mAyaththenadhuyirE manamE vAkkE karumamE
orumA nodiyum piriyAn en Uzhi mudhalvan oruvanE

Listen

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

thirumAlirunjOlai malaiyE – thirumAlirunjOlai hill
thiruppARkadalE – thiruppARkadal (divine milky ocean)

(like them)
en thalaiyE – my head
thirumAl – being Sriya:pathi as said in “SriyAsArdham“, residing in
vaigundhamE – paramapadham (spiritual realm)
thaN – invigorating
thiruvEngadamE – periya thirumalai (main divine hill)

(in this manner)
enadhu udalE – my body
aru – insurmountable
mA – great
mAyaththu – united with the amazing prakruthi (matter)
enadhuyirE – my AthmA (self)
manamE – mind
vAkkE – speech
karumamE – action
oru mA nodiyum – even a fraction of a moment
piriyAn – he is not separating
en Uzhi mudhalvan – being the cause for all entities which are controlled by time, to acquire me
oruvanE – he is the distinguished one!

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

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. What a distinguished one he is! The EkArams (long syllables, E in the end), indicate count or how he exclusively likes each of the aspects.

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 malai … – emperumAn desired equally for thirumalai in southern direction, thiruppARkadal and AzhwAr’s top-most limb; he desired equally for SrIvaikuNtam, thirumalai in northern direction and AzhwAr’s divine form.
  • thirumAl vaigundham – As said in Siva [linga] purANam “vaikuNtE thu parE lOkE SriyAsArdham jagath pathE” (In the divine world of vaikuNtam, vishNu is present with SrI mahAlakshmi, being served by nithyasUris), the divine abode which matches the divine couple. Thus, emperumAn showed all the desire he showed on the two thirumalais, para (paramapadham) and vyUha (kshIrAbdhi) on AzhwAr’s divine form itself.
  • aru … – emperumAn desired equally for AzhwAr’s AthmA and mind, speech and body. By the avadhAraNam (exclusivity in “E” in the end of each word), it is explained that even in such desire/enjoyment, emperumAn is enjoying continuously without any break, in no particular sequence, assuming many forms like saubhari did.
  • aru … – AthmA is remaining as sentient for namesake, but since time immemorial being united with achith (insentient, matter), he remained as achith only. Since it is said as “aru”, on AthmA which is united with achith which is difficult to cross over by anyone as said in SrI bhagavath gIthA 7-14mama mAyA dhurathyayA’ (it is difficult to crossover my primordial matter).
  • manamE vAkkE karumamE – Previously, AzhwAr explained how emperumAn desired for the whole body together; here AzhwAr is explaining how emperumAn is desiring equally in each of the faculties.
  • oru mA nodiyum piriyAn – He will not separate even for a fraction of a moment. He is not taking himself off from one limb to other and enjoying it [he is enjoying all of them at once].
  • en Uzhi mudhalvan oruvanE – To enter me, he is remaining the distinguished, cause of all entities which are under the control of time. Just as during samhAram (annihilation) all the entities cannot sustain without emperumAn, here emperumAn is unable to sustain without AzhwAr’s divine body. sarvESvaran who has all chith and achith, both in causal and effectual states, to be under his control, is now having his sustenance under the control of my body.
  • en Uzhi mudhalvan oruvanE! – “This desirous person is known as ISvaran! What a distinguished one!” says AzhwAr.

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 – 10.7.7 – aruLai I ennammAnE!

Published by:

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 seventh pAsuram, AzhwAr praises thirumalai which is the cause for his [AzhwAr’s] benefits.

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

aruLai I ennammAnE! ennum mukkaN ammAnum
theruLkoL piraman ammAnum dhEvarkOnum dhEvarum
iruLgaL kadiyum munivarum Eththum ammAn thirumalai
maruLgaL kadiyum maNi malai thirumAlirunjOlai malaiyE

Listen

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

en ammAnE – Oh my lord!
aruLai I – mercifully grant (your) mercy;
ennum – saying this
mukkaN ammAnum – the three-eyed rudhra (who thinks of himself as ISvara)
theruL koL – one who has qualities such as gyAnam etc (which helps his being the creator etc)
piraman ammAnum – brahmA who is the lord of the universe, by being the creator
dhEvarkOnum – indhra who is the controller of dhEvas
dhEvarum – dhEvas (in the count of thirty three distinguished dhEvathas and crores of other dhEvas)
iruLgaL – darkness (such as gyAna abhAvam (lack of knowledge), anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (understanding the object’s attributes incorrectly) etc on svarUpa (true nature) and purushArtha (goal))
kadiyum – those who can eliminate through the instructions in the form of purANa etc
munivarum – great sages
Eththum – to praise
ammAn – lord’s divine abode
thirumalai – thirumalai [divine mountain]
maruLgaL – confusions such as avidhyA (ignorance) etc which are hurdles for the goal
kadiyum – which can eliminate
maNi – distinguished, to be ultimately enjoyable
malai – hill
thirumAlirunjOlai – having the name, thirumAlirunjOlai
malaiyE – the divine hill only.

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

emperumAn is praised as “Oh my lord! Mercifully grant (your) mercy” by the three-eyed rudhra who has qualities such as gyAnam etc,  brahmA who has qualities such as gyAnam etc and who is the lord of the universe, by being the creator, indhra who is the controller of dhEvas, dhEvas and great sages who can eliminate darkness through instructions in the form of purANa etc.  The divine hill, which is the divine abode of such emperumAn, which can eliminate confusions such as avidhyA (ignorance) etc which are hurdles for the goal, which is distinguished to be ultimately enjoyable, is the one which is known as thirumAlirunjOlai.

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

  • aruLai I enbargaL – They will pray to emperumAn requesting to shower his mercy.
  • en ammAnE – Is there any other refuge for us if you don’t shower your mercy? They will say “You, who are apt for us, should shower your mercy”.

When asked “Who are those who pray for such mercy?” AzhwAr says,

  • mukkaN … – rudhra, who is having an eye in the forehead and who considers himself to be the lord. chathurmukha (brahmA) who is having the greatness of being the knowledge-giver and creator of such rudhra, indhra who checks the presence of dhEvas every Saturday and Wednesday, dhEvas who bring glory to indhra by being his subjects. the meditating sages who eliminate the ignorance in the form of darkness along with the trace. This thirumAlirunjOlai is the divine abode of such sarvESvaran, who is praised in one tone by all of these entities, who comes and resides eagerly.
  • maruLgaL kadiyum maNi malai – The abode which will completely eliminate the hurdles for the goal. That is – it will eliminate the thought of considering something other than thirumalai as the goal. When asked “Which entity does that?” AzhwAr says, “Is there anything else? It is thirumAlirunjOlai malai only”.

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 – 10.7.6 – thirumAlirunjOlaiyAnE Agi

Published by:

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 sixth pAsuram, AzhwAr says “Sriya:pathi (consort of SrI mahAlakshmi) is mercifully standing in thirumalai and is very interested in ruling over 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

thirumAlirunjOlaiyAnE Agich chezhumUvulagum than
oru mA vayiRRinuLLE vaiththu Uzhi Uzhi thalai aLikkum
thirumAl ennai ALumAl sivanum piramanum kANAdhu
arumAl eydhi adi parava aruLai Indha ammAnE

Listen

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

sivanum – rudhran (who is very knowledgeable)
piramanum – and brahmA
kANAdhu – being unable to see
aru – difficult to attain
mAl – very great devotion
eydhi – being the one who is having
adi – divine feet
parava – to praise
aruLai Indha – one who fulfilled the desire with his (endless) grace
ammAn – being sarvAdhika (greater than all)
sezhu – distinguished
mU ulagum – three worlds
than – one who can unite contrary aspects, his
oru – unique
mA – has skillful ability (to hide them from others’ vision)
vayiRRin uLLE – in the divine stomach, in a particular way
vaiththu – placing
Uzhi Uzhi – every kalpam
thalai – primarily
aLikkum – one who protects
thirumAl – one who is having Sriya:pathithvam (being the lord of SrI mahAlakshmi, which is the cause for such SEshithvam and rakshakthvam)
thirumAlirunjOlaiyAnE Agi – having his presence in thirumAlirunjOlai
ennai – me
ALum – to accept my service
mAl – is very infatuated.

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

As rudhra and brahmA could not see emperumAn, they praised his divine feet with very great devotion which is difficult to attain, he fulfilled their desire with his grace; in every kalpam, such emperumAn, who is greater than all, who primarily protects the distinguished three worlds by placing them in a particular way in his divine stomach which has the unique skillful ability to unite contrary aspects, who is having Sriya:pathithvam, is very infatuated, to accept my service, by having his presence in thirumAlirunjOlai. orumA also indicates the insignificant, small portion [in his stomach].

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

  • thirumAlirunjOlaiyAnE Agi – ennai ALumAl – One who stands having thirumAlirunjOlai as his abode, is having a form which is an embodiment of the desire, to accept my service.
  • sezhu mU ulagum – Well organized three layered world.
  • oru … – Placing them in his unique small stomach, protects in every kalpam. Just as the world cannot sustain itself without emperumAn, during the danger of deluge, he cannot sustain without me now.
  • thirumAl – Sriya:pathi.
  • ennai ALum mAl – One who has a form which is an embodiment of the desire, to accept my service.
  • sivanum piramanum … – As brahmA, rudhra et al, being unable to see sarvESvaran, incohesively praised emperumAn’s divine feet with great devotion, without appearing in front of them, he blessed them; such emperumAn arrived in thirumAlirunjOlai to be seen by me, and became mad to accept my service.

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 – 10.7.5 – naNNA asurar

Published by:

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 fifth pAsuram, AzhwAr says “emperumAn united with me, heard thiruvAimozhi from my mouth and due to the uncontrollable, overflowing bliss on hearing thiruvAimozhi, is singing like nithyasUris and mukthAthmAs, swaying his head”.

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

naNNA asurar naliveydha nalla amarar poliveydha
eNNAdhanagaL eNNum nanmunivar inbam thalai siRappap
paNNAr pAdAl in kavigaL yAnAyth thannaith thAn pAdith
thennAvennum ennammAn thirumAlirunjOlaiyAnE

Listen

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

naNNA – those who remain as obstacle, not desiring to acquire (bhagavath vishayam)
asurar – demoniac persons
nalivu eydha – to be destroyed (unable to bear this greatness)
nalla amarar – the divine persons, who have devotion and are favourable

(due to the joy)
polivu eydha – to acquire opulence
eNNAdhanagaL – greatness which were never thought about previously over and above the qualities and wealth of emperumAn who is avAptha samastha kAman (one who has no unfulfilled desires)
eNNum – those who desire due to love [towards him]
nal – those who are with devotion
munivar – meditators (who meditate and enjoy)

(hearing and enjoying)
inbam thalai siRappa – being deeply joyful
paN Ar – filled with tune
pAdal – having music
in kavigaL – sweet poems
yAnAy – being I (who am his prakAra (attribute))
thannai – him (who is praiseworthy and who likes to be praised)
thAn pAdi – being the one who praise, and sang
thirumAlirunjOlaiyAn – standing as the lord of thirumAlirunjOlai
en ammAn – my lord

(without seeing his greatness, and due to the very enjoyable nature of the song)
thennA ennum – swaying his head, will sing.

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

To have those demoniac persons who remain as obstacle, not desiring to attain him, destroyed, to have the divine persons, who have devotion and are favourable, acquire opulence, and to give deep joy to very devoted meditators, who  due to love, desire greatness which were never thought about previously over and above the qualities and wealth of emperumAn who is avAptha samastha kAman, my lord who is standing as the lord of thirumAlirunjOlai, sang these sweet poems with music and filled with tune, on him, through me; he will sway his head and sing these pAsurams.

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

thiruvAimozhi came into existence to destroy the demoniac persons, to give opulence to the devotees and to give deep joy to those meditators who desire for new greatness to emperumAn. Just as the incarnation of the one [emperumAn] is praised, the incarnation of the poems is also glorious; SrI bhagavath gIthA 4.8parithrANAya …” (I am born in many ways in every yuga to protect the virtuous, to torture and destroy the wicked and to establish dharma firmly). As said in SrI vishNu purANam 5.3.2 “akila jagath padhma bOdhAya” (krishNa, the sun, appeared to blossom all of the worlds which are like lotus).

  • naNNA … – This [thiruvAimozhi] remains the single tool to destroy the enemies, protect the favourable ones and to be the result for those who seek no other result than kainkaryam.
  • naNNA asurar nalivu eydha – The son of the evil one who cannot be named [krimikaNtachOLa, who drove emperumAnAr out of SrIrangam and harmed periya nambi and kUraththAzhwAn], heard the acts of his father, despised them and said “how foolish he acted! Will that dharSanam (SrIvaishNava sampradhAyam) be destroyed by just destroying a physical fort [of thirukkaNNapuram], while there are two great literature in the form of thiruvAimozhi and SrI rAmAyaNam?” In this way, this prabandham will break the heart of the enemies. [Were those kings demoniac?] It is said in SrI vishNu purANam “viparIthasthathA’sura:” (those who are not devotees of vishNu, are demons). To make the demoniac clan which cannot co-exist, bite the dust. Even demons are related to bhagavAn, but the only shortcoming is their saying “We won’t accept and co-exist”.
  • nalla amarar polivu eydha – It is said in SrI vishNu purANam “vishNu bhakthi parO dhEva:” (one who is devoted to vishNu, is divine). To make the favourable ones grow, even without consuming food. The goodness (nalla) in them – being devotee of bhagavAn. thiruvAimozhi 9.4.9thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I did vAchika kainkarayam in the form of a garland of words for the joyful experience of the servitors of the apt lord).
  • eNNAdhana … – There are some who think about those aspects which are not thought of by others. Instead of just remaining “sarvESvaran is the saviour and everything other than him is protected by him”, there are some who think along the lines of “For the ubhayavibhUthi yuktha (one who is with spiritual and material realms), there should be some more wealth; for the one who is sarvaguNa sampanna (one who is full in all qualities), there should be some more qualities”. Their,
  • inbam thalai siRappa – After the advent of thiruvAimozhi, they had their anguish of “he does not have enough wealth”, eliminated, and became ultimately joyful.
  • nanmunivar – Those who meditate upon his opulence. Alternatively – those who become blissful thinking “we don’t need any other wealth than thiruvAimozhi”.
  • paNNAr pAdal – Song with tune. Just as a flower will blossom with fragrance, song [poem] is abundant with tune and music.
  • in kavigaL – The poem is sweet on its own, even without the tune and music, just as a fruit is without the skin.
  • yAnAyth thannaith thAn pAdi – Just as a father would grant a cow to his son, and will subsequently accept the same cow from the son; just as a father will teach some words to his son and will become joyful on hearing the son repeat those words. If he directly sang [thiruvAimozhi], this would become like SrI gIthA. nambi thiruvazhudhi dhAsar, while explaining kaNNinuN chiRuth thAmbu 8aruL koNdAdum” pAsuram, said – When a scholar who is well trained in SrI gIthA goes to an evening assembly [in the maNdapam at the temple entrance], many will give some rice, due to lack of faith in him, will tell him to stay in the veranda outside; when a scholar who is well trained in thiruvAimozhi goes there, sarvESvaran along with everyone else will come out to welcome him, and will honour him by giving their own residences and necessary food”. Even SrI gIthA got its reputation by AzhwAr’s acknowledgement in thiruvAimozhi 10.4.9paNdE paraman paNiththa” (emperumAn’s orders from long ago).
  • thennA ennum – Due to joyful pride, emperumAn will sing as in “thennA thennA” (swaying the head); just as a samsAri chEthana (soul who is bound in this world), attains bhagavAn, will sing sAma gAnam as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam), one [emperumAn] who is said as in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), gives up such state and will start singing.
  • en ammAn – Due to prApthi (the natural relationship), the child’s words are sweet; here the reason for such prApthi is explained.
  • thirumAlirunjOlaiyAnE – This [thirumAlirunjOlai] is the mukkOttai (mUkAmbikA kshEthram which makes even the most ignorant person to sing wonderful poems) which made AzhwAr sing. thirukkaNNapuram is the mukkOttai which made thirumangai AzhwAr sing as said in periya thirumozhi 8.10.9 “pAttinAl unnai en nenjaththirundhamai – kAttinAy kaNNapuraththuRai ammAnE” (Oh lord residing in thirukkaNNapuram! You have revealed your presence in my heart through these songs). AzhwAr thought about the sweetness of the pAsurams he sang and determined that such sweetness could not have been caused by self; he thought “what could be the reason?” and determined that emperumAn having entered his heart, made him sing. AzhwAr highlights the mukkOttai which made him sing as “kaNNupuraththuRai ammAn“.

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 – 10.7.4 – enkol ammAn

Published by:

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 fourth pAsuram, AzhwAr mercifully explains emperumAn’s love towards AzhwAr’s body and thirumalai due to its being the abode where emperumAn can enjoy AzhwAr.

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

enkol ammAn thiruvaruLgaL? ulagum uyirum thAnEyAy
nangen udalam kai vidAn gyAlaththUdE nadandhuzhakki
thenkoL dhisaikkuth thiladhamAy ninRa thirumAlirunjOlai
nangaL kunRam kai vidAn naNNA asurar naliyavE

Listen

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

(Just as how a town is surrounded to capture a single person, to capture me)
ulagum – all the worlds
uyirum – all the creatures
thAnE Ay – to be himself (being antharAthmA, by pervading everywhere)

(not stopping with that)
naNNA – not interested (in surrendering unto him)
asurar – demoniac persons
naliya – to be destroyed

(like the one who is searching for a place to acquire me, through the act of measuring the three worlds)
gyAlaththUdE – in the earth
nadandhu uzhakki – walked around, stepping on it
then – south
koL – having
thisaikku – for the direction
thiladhamAy ninRa – one which is held on the head
thirumAlirunjOlai – having the name thirumAlirunjOlai
nangaL – enjoyable for those who are like us
kunRam – divine hill
kaividAn – not abandoning (considering it to be a favourable abode to acquire me);

(through that)
en udalam – my body
nangu – very much
kai vidAn – not abandoning;
ammAn – lord’s
thiruvaruLgaL – the acts of Seelam (simplicity) which favour us
enkol – how [amazing] are they?

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

emperumAn, being all the worlds and creatures, destroyed the demoniac persons who are not interested in him, stepped on the earth and walked around; he is not abandoning the divine hill named thirumAlirunjOlai which remains atop the head of the southern direction and is enjoyable for those who are like us; he is also certainly not abandoning my body. How [amazing] are the acts of emperumAn’s Seelam which favour 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.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • enkol ammAn thiruvaruLgaL – For sarvESvaran, there is no scope for bewilderment without any reason! [Even after doing so much for me, he is still thinking that he has not done anything for me]
  • ulagu … – Why is he anguishing as if he is having any shortcoming?
  • nangu en udalam kai vidAn – Just as a prideful prince will be at the gates of a lowly woman.
  • nangu en udalam – sarvESvaran will tell those who asked him “This is the divine body which gave AzhwAr to us”.
  • nangu – Well. Very much.
  • en udalam – He remained “Whatever AzhwAr considers as his, that is desirable for us”. He said “Is there anything that can be given up in my ‘adangezhil sampaththu‘ (fully beautiful wealth – thiruvAimozhi 1.2.7)?”
  • gyAlaththu … – How long has he roamed around and tried to acquire this result? A chEthana (sentient being) can say that the activities of the lord who is common to all, are for the chEthana. [On emperumAn’s thrivikrama avathAram] It appears that whatever is said by indhra as “I got my kingdom”, mahAbali as “I got my magnanimity established”, and some say “I became pale” [thirumangai AzhwAr said periya thirumozhi 9.4.2 “munnam kuRaLuruvAy mUvadi maN koNdaLandha – mannan saridhaikkE mAlAgip pon payandhEn” (I became bewildered and acquired paleness on hearing the incident of emperumAn previously accepting three feet of land and measuring the world)], are all making AzhwAr say “he has done this for me”.
  • thenkoL … – thirumAlirunjOlai which is an ornament for the southern direction.
  • nangaL kunRam – The secluded place where the devotees interact with emperumAn.
  • nangaL kunRam kai vidAn – nangu en udalam kai vidAn – emperumAn considers thirumalai as prApakam (means) and AzhwAr’s divine body as prApyam (goal). AzhwAr’s divine body is the goal and his presence in thirumalai is for that purpose only.
  • naNNA asurar naliyavE – As said in pazhamozhi nAnURu “nedum pagai thaRcheyyath thAnE kedum” (As one performs the right duties, the old enemies will be destroyed naturally), as emperumAn resides in this abode without leaving, the demoniac clan got destroyed. pAsuram should be rearranged as “ulagum uyirum thAnEyAy – gyAlaththUdE nadandhuzhaki, thenkoL dhisaikkuth thiladhamAy ninRa thirumAlirunjOlai nangaL kunRam – naNNA asurar naliya – kai vidAn – nangennudalam kai vidAn – enkol ammAn thiruvaruLgaL”.

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 – 10.7.3 – ennai muRRum

Published by:

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 third pAsuram, AzhwAr mercifully explains emperumAn’s endless affection which keeps increasing towards him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ennai muRRum uyir uNdu en mAya Akkai idhanuL pukku
ennai muRRum thAnEyAy ninRa mAya ammAn sEr
thennan thirumAlirunjOlaith thisai kai kUppich chErndha yAn
innum pOvEnEkolO? enkol ammAn thiruvaruLE

Listen

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

ennai – me
muRRum – in all ways
uyir uNdu – enjoying my AthmA

(not stopping with that)
en – my
mAyam – being the cause for ignorance etc
Akkai idhanuL – in this body (which is a product of prakruthi (matter), which is having defects which are perceivable by senses and which binds)
pukku – entered
ennai – me (who is the controlling AthmA for this body)
muRRum – on body etc which are connected
thAnE Ay – being the controller (to eliminate the ahanthA (ego) and mamathA (possessiveness))
ninRa – one who stood (as kruthakruthya (one who accomplished the duties))
mAyam – one who has amazing qualities and acts
ammAn – one who is the unconditional lord
sEr – the abode where he firmly resides
then – for the southern direction
nan – praiseworthy
thirumAlirunjOlai – standing on thirumalai (divine hill) which is known as thirumAlirunjOlai
thisai – towards the direction
kai kUppi – performing an act of servitude
sErndha yAn – I who reached

(not just that, not just up to his abode)
innam – after acquiring the state (of worshipping that direction too)
pOvEnEkolO – will I go anywhere else thinking that there is a destination for me?
ammAn – the unconditional lord’s
thiruvaruL – affection
enkol – how [amazing] is it?

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

Enjoying my AthmA in all ways, emperumAn entered my body which is the cause for ignorance etc, being the controller of me and my body etc which are connected, who has amazing qualities and acts, and who is the unconditional lord, is standing and firmly residing on the praiseworthy thirumalai which is in the southern direction; performing an act of servitude, I reached that dhivyadhESam;  after acquiring the state, will I go anywhere else thinking that there is a place to go for me? How [amazing] is the affection of my unconditional lord? Implies that emperumAn is standing as if there is some other benefits and he is granting them. thennan could also indicate the king of that region.

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

  • ennai muRRum uyir uNdu – The greatness acquired by fully enjoying AzhwAr is even greater than the greatness acquired as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka).
  • en mAya Akkai – Did he stop with enjoying my AthmA (self)? AzhwAr himself hated his body so much saying “this must be given up” as in thiruviruththam 1 “azhukkudambu” (dirty body), thiruvAimozhi 3.2.3pollA Akkai” (disastrous body) and thiruvAimozhi 5.1.5puNNai maRaiya varindhu” (concealing the external faults, surrounding me forever) and started walking away from it; while AzhwAr was despising his body, emperumAn was pursuing it himself considering it to be his goal.
  • uL pukku – AzhwAr hated it wholeheartedly and started walking away from it. That is – AzhwAr is remaining there until emperumAn remains there and nods in agreement with AzhwAr. emperumAn entered there since he cannot leave from there until AzhwAr says in thiruvAimozhi 10.7.10 “mangavottu” (Agree to eliminate/destroy).
  • idhan uL pukku – AthmA is used to achith (matter) since time immemorial; bhagavAn too remains in achith through chEthana; such emperumAn eagerly pursued AzhwAr’s body. This body is a prakAra (inseparable attribute) for the AthmA which is a prakAra for emperumAn. It is said in chAndhOgya upanishath 6.3 “anEna jIvEna AthmanAnupraviSya nAma rUpE vyAkaravANi” (all names and forms are created by my entry into achith through AthmAs).
  • ennai muRRum thAnE Ay – Since emperumAn is pervaded everywhere both in AthmAs and achith, there is nothing wrong in saying “thAnE” (only him). emperumAn accepted what is claimed by AzhwAr as “nAn” (I, AthmA) and his mamakAra vishayam (body which was considered by AzhwAr as his belonging). AzhwAr became so great that even ISvara (lord) cannot consume him fully and enjoy him.
  • ninRa – [Being present with a divine form inside AzhwAr] Unlike the common state which is explained in nArAyaNa sUktham “antharbahiScha thath sarvam vyAypya nArAyaNa sthitha:” (nArAyaNa is all pervading, both inside and outside).
  • mAyam … – The divine abode where even the sarvESvaran, who has amazing qualities and activities, reaches with great eagerness like a thirsty person saying “water! water!” [uncontrollable longing for something]
  • thennan thirumAlirunjOlai – thennan indicates the king, and the land belongs to him; alternatively – the good abode in the southern direction.
  • thisai kaikUppich chErndha yAn – AzhwAr desired the direction which was desired by emperumAn. AzhwAr likes to reach a particular direction. That is – desiring emperumAn, through that, desiring the abode which he desired, and desiring the direction related to that dhivyadhESam, and in this manner, I have reached the state of desiring all that are related to him. This is similar to emperumAn desiring for AzhwAr, and the body which is related to AzhwAr; AzhwAr himself said previously in thiruvAimozhi 1.8.7en eNthAn AnAn” (he started desiring for what I desire for).
  • innam pOvEnEkolO – Is there any other destination for me beyond this direction? Will I, who have reached this direction, go anywhere beyond that, while he is restless for me in this manner? Now, going beyond here means giving up the connection with thirumalai.
  • enkol ammAn thiruvaruLE – [ammAn thiruvaruL enkol] [AzhwAr thinks – How amazing is his love? He is not going to abandon us since we are in our final days, yet we become bewildered thinking that he may do so] On sarvESvaran, would we not become bewildered without any reason? Alternatively – Why is he restless for me as if he has not done anything? Even after doing everything for AzhwAr, he is remaining “what shall we do for him?” as if he has not done anything.

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 – 10.7.2 – thAnEyAgi niRaindhu

Published by:

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 second pAsuram, AzhwAr becomes pleased and enjoys the opulence emperumAn acquired after uniting with him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

thAnEyAgi niRaindhu ellA ulagum uyirum thAnEyAy
thAnE yAn enbAn Agith thannaith thAnE thudhiththu enakkuth
thEnE pAlE kannalE amudhE thirumAlirunjOlaik
kOnEyAgi ninRozhindhAn ennai muRRum uyir uNdE

Listen

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

ennai – me
muRRum – in all ways
uyir uNdu – enjoying the self

(by that)
thAnE Agi – being the primary one
niRaindhu – being complete
ellA ulagum – all worlds
uyirum – the creatures which are present in those worlds
thAnE Ay – to be himself (being the controller, by being the antharAthmA (indwelling super soul), and not just that common principle)
yAn enbAn – being I, the entity which is explained by the presence of consciousness
thAnE Agi – to be himself (due to that inseparable nature)
thannai – on him, who is praised
thAnE thudhiththu – being the one who praises and praising him

(the joy which was acquired by him)
enakku – due to revealing to me
thEnE pAlE kannalE amudhE – being honey, milk, sugar and nectar and all the taste in these objects
thirumAlirunjOlai – mercifully residing in thirumAlirunjOlai
kOnE Agi – being the lord, himself
ninRozhindhAn – remained here without leaving

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

He is enjoying my self fully in all ways; he is primary and complete; he is all the worlds and the creatures in the worlds [everything is his body]; he is I, the entity which is explained by the presence of consciousness; he is the one who praises and one who is praised; due to revealing all these to me, being honey, milk, sugar and nectar and all the taste in these objects, he is the lord who is mercifully residing in thirumAlirunjOlai, remaining there without leaving. Implies that he remained both the enjoyer and enjoyed.

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

  • thAnE Agi niRaindhu – He entered saying that both of us will share the joy but ended up acquiring all the joy.
  • ellAm … – He remained as the worlds and all the creatures such as humans et al in those worlds. He became sarvESvaran. When asked “Did he become sarvESvaran now only?” Yes – only when he remains a rakshaka (saviour) his true nature is retained. Without protecting those who need to be protected, one cannot be niyanthA (controller). Before acquiring AzhwAr, his ISvarathva (lordship) was like bright light for a person with a troubled eye. While AthmA is eternal, when bhagavath gyAnam (knowledge about bhagavAn) is not dawned in him, he is said as in thaithtirIya upanishath “asannEva bhavathi” (he is as good as non-existing) and after getting such gyAnam, he is said as in thaiththirIya upanishath “santhamEnam thathOvidhu:” (he is known to be existing). bhagavAn is also similar to that. Expecting a recipient is common to both [jIvAthmA and paramAthmA]. As said in nAnmugan thiruvandhAdhi 7nAnunnai anRi ilEn kANdAy nAraNanE nI ennai anRi ilai” (Oh nArAyaNa! I cannot exist without you and you cannot exist without me) – AthmA exists being a servitor and bhagavAn exists being a lord.
  • thAnE yAn enbAn Agi – emperumAn became the entity which is known as “I”. Beyond explaining emperumAn to be the antharyAmi of everyone/everything, AzhwAr is also explaining about emperumAn being the antharyAmi of AzhwAr himself.
  • yAn enbAn – thAnE Agi – I, who am existing for namesake, came to be known as emperumAn himself. AzhwAr tried to touch himself and feel him, but he is not seeing him. AzhwAr is seeing emperumAn holding him on the head and hence sees him only; emperumAn is assuming subservience and is placing importance to AzhwAr causing pride in AzhwAr and hence sees AzhwAr only. [With the help of SarIra-SarIri bhAvam (soul-body relationship between bhagavAn and all other entities), the essence is explained] In the viSishta vasthu (bhagavAn with attributes), due to viSEshya prAdhAnyam (importance for bhagavAn), AzhwAr is not seeing himself who is viSEshaNam (attribute/form). Both in effectual state and causal state, while brahmam is qualified [with subtle and form entities], that brahmam itself is called as upAdhAnam (material cause). And due to the question of his having vikAram (transformation) etc, such vikAram etc are associated with the attributes to ensure that he is free from all defects [arising out of such aspects]. Still, brahmam can be said as only one; this is because, the natural relationship [between bhagavAn and all other entities] is without any shortcomings. This is unlike pot, cloth etc which can exist separately; here, it is explained based on prakAra-prakAri bhAvam (relationship between attribute-form[ which are inseparable – apruthak sidhdhi]); just as jAthi (species) and guNam (quality) are fully existing on the particular entity [and cannot exist on their own].

Since, bhagavAn is like this,

  • thannaith thAnE thudhiththu – As said in jithanthE slOkam 1.7 “vachasAm vAchyamuththamam” (being the main meaning for words), just as the meaning of the word “aham” (I) goes all the way up to bhagavAn, the word aham also goes all the way up to bhagavAn. Though the pAsurams originate from AzhwAr, it can be said that emperumAn is the origin for the same [based on this principle explained here]. Only if I am the one who is praised, can I be the one who praises? [emperumAn is both the one who praises and the one who is praised].
  • enakku … – Beyond the common state as said in “sarvarasa:” (essence of all tastes), oh one who is perfectly enjoyable for me! As said in thiruvAimozhi 7.1.7kodiyEn paruginnamudhE” (oh my master who manifested such magnanimous act and is eternally enjoyable to drink for me who is having the anguish unlike them who were satisfied with getting the nectar!) When AzhwAr said “thannaith thAnE thudhiththu“, he did not see himself there; now, he is seeing his presence and feeling that emperumAn’s sweetness. AzhwAr becomes pleased seeing that emperumAn is pleased on hearing the pAsurams.
  • thirumAlirnjOlaik kOnE – The presence of emperumAn in thirumalai is the same as the tasteful objects highlighted previously. It is said in periya thirumozhi 7.3.6 “thirumAirunjOlaiyangattiyaik karumbInRa insARRai” (the sugar block of thirumAlirunjOlai and the juice of sugarcane).
  • thirumAlirunjOlaik kOnE Agi – The greatness of having thirumalai as his abode appears to be much bigger than the greatness of having ubhaya vibhUthi (spiritual and material realm).
  • kOnE Agi – His rakshakathvam (saviourship) became complete, only after acquiring AzhwAr. If this is not the case, there will be no difference between the presence in SrIvaikuNtam and in thirumalai [presence in thirumalai is greater as explained previously, due to acquiring AzhwAr, by being here].
  • ninRu ozhindhAn – Only after arriving and standing here, he gave up his restlessness. He became kruthakruthya (one who has accomplished his duties).
  • ennai muRRum uyir uNdE – Fully consuming my self. AzhwAr is in such a state that emperumAn who is vibhu (great) acquired glories by consuming AthmA who is aNu (miniscule).

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 – 10.7.1 – senjoRkavigAL

Published by:

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

Full series >> Tenth Centum >> Seventh 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 “emperumAn entered my heart saying ‘I will make you sing thiruvAimozhi’, but look at his love for me. Oh those who serve him! Don’t get drowned in the ocean of his qualities”.

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

senjoRkavigAL! uyirkAtthAtcheymmin thirumAlirunjOlai
vanjak kaLvan mAmAyan mAyak kaviyAy vandhu en
nenjum uyirum uL kalandhu ninRAr aRiyA vaNNam en
nenjum uyirum avai uNdu thAnEyAgi niRaindhAnE

Listen

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

thirumAlirunjOlai – (to bless his devotees) being in thirumalai

(in stealing all the belongings of those who are caught by him)
vanjak kaLvan – one who steals without the knowledge of those from whom he steals
mA mAyan – one who has very amazing form, qualities etc (to attract others)
mAyak kaviyAy – one who remains with mischievous acts to make me sing poems
vandhu – arriving at (where we are, with determination)

(like those who show what is inside)
en nenjuLLum – in my heart
uyir uLLum – in self
kalandhu – mixing seamlessly
ninRAr – even lakshmi et al who remain with him
aRiyA vaNNam – without the knowledge
avai – those

(my)
nenjum – my heart
uyirum – self [AthmA]

(to be unable to see separately)
uNdu – consumed

(to make the enjoyment of self insignificant, just as the heart which is achEthana (insentient))
thAnE Agi – becoming the exclusive enjoyer

(accomplishing the impossible task)
niRaindhAn – became avAptha samastha kAma (one who has no unfulfilled desire);
sem – having honesty (without any expectation)

(where the words themselves are the result)
sol – with words
kavigAL – Oh all of you who can sing poems!
uyir kAththu – protecting (from his hand, your) selves and belongings from being stolen
Atcheymmin – try to serve with your [faculty of] speech.

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

emperumAn, being in thirumalai, who steals without the knowledge of those from whom he steals, who has very amazing form, qualities etc, who remains with mischievous acts to make me sing poems, is arriving in my heart and mixing in my heart and self even without the knowledge of lakshmi et al who remain with him; he consumed my heart and self, became the exclusive enjoyer and became avAptha samastha kAma. Oh all of you who can sing poems with honest words! Protect yourselves and your belongings from being stolen and try to serve him with your speech. Implies that for those who immerse in bhagavAn as ananyaprayOjana (without any expectation other than kainkaryam), it is unavoidable to have the self and belongings to be stolen by him.

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

  • senjol … – Oh poets who have honest words! Honesty for poet/poet is to remain ananya prayOjanam (without any expectation); having expecation is dishonesty for poems/poets; as said in thiruvAimozhi 7.9.6in kavi pAdum parama kavigaL” (Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki, mudhalAzhwArgaL et al who sing great, infinitely sweet poems to sing poems) and periya thirumozhi 2.8.2 “sendhamizh pAduvAr” (those who sing beautiful thamizh pAsurams), AzhwAr is thinking about mudhalAzhwArgaL. ananya prayaOjanar are those who said in iraNdAm thiruvandhAdhi 74perundhamizhan nallEn” (I am an expert in great thamizh arts and am great) and in mudhal thiruvandhAdhi 11vAy avanai alladhu vAzhththAdhu” (My mouth will not praise anyone other than emperumAn).
  • uyir kAththu Atcheymmin – You first protect yourselves and then sing the poems. Only if you are present, you can sing the poems. Only if AthmAs are present, they can sing mangaLASAsanam for emperumAn.
  • Atcheymmin – He is saying this because, singing poems is a vAchika kainkaryam (service by speech). Protect yourselves since he will enter us to accept our service but will end up differently as said in thiruvAimozhi 9.6.7 “AtkoLvAn oththu ennuyir uNda mAyan” (emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA). siRRAL koNdAn says “just as those who immerse in deep water will place poles to mark the depth, AzhwAr is also placing poles to highlight emperumAn’s depth”. udaiyavar would say “since it is not mentioned whose life [is to be protected], [AzhwAr is saying that] you protect emperumAn’s life and serve him”. That is – when he himself voluntarily pursues us, if we move away from him, we will lose him; hence you should save his life [by not leaving him]. Just as expert swimmers will mark regions in a river saying “this spot is deep, this spot is shallow”, AzhwAr who first humbly invited worldly poets who are not interested in bhagavath vishayam, saying in thiruvAimozhi 3.9.6 “vammin pulavIr” (Oh poets! Come), is now stopping those who are immersed in bhagavAn’s qualities such as simplicity. AzhwAr himself is wounded by emperumAn’s qualities such as Seela (simplicity) etc as said in thiruvAimozhi 9.6.2 “ninai thoRum sollundhoRum nenjidindhugum” (My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union) and thiruvAimozhi 8.1.8 “valvinaiyEnai IrginRa guNangaLai udaiyAy” (he is having the qualities which are always tormenting me who is having powerful sins). Instead of doing acts which will destroy you, please enjoy his opulence and sing poems on it, instead of thinking to enjoy his quality of Seela.
  • kavigAL uyir kAththu Atcheymmin – While saying “kavigAL”, naturally one would have to say “save yourself and sing poems”; instead he is saying “save yourself and serve him”; due to his impressions from thiruvAimozhi 3.4pugazhu nal oruvan” [In this decad, AzhwAr praised emperumAn as everything, that is emperumAn having every entity as SarIram].

The reason for AzhwAr forcefully saying “don’t immense in his Seela guNam (quality of simplicity)” is – that is explained in the rest of the pAsuram. [Main reason is] I am not seeing my existence as said in “thAnEyAgi nirRaindhAnE” (He exclusively enjoyed me).

  • thirumAlirunjOlai – His presence in thirumalai is also an aspect of his simplicity.
  • vanjak kaLvan – He will steal to make us believe that he is truthful. As said in thiruvAimozhi 9.6.6 “engaNNan kaLvam enakkuch chemmAy niRkum” (The deceptive acts of krishNa who has great love towards me look truthful to me), even while the act of stealing is happening, it will appear truthful. He will steal the stealing itself. He will enter as if establishing SEshathvam (servitude) in the AthmA, but he will himself accept it [SEshathvam] and place SEshithvam (lordship) in the AthmA, and hold the AthmA on his head.

When asked “If you know his mischief, why don’t you escape from him?” AzhwAr says,

  • mA mAyan – He is having amazing qualities and acts which stop us from escaping even after knowing his mischief; as said in nAchchiyAr thirumozhi 2.4 “To bewilder us by increasing our infatuation”.

When asked “With his qualities and acts, how did he capture you?” AzhwAr says,

  • mAyak kaviyAy vandhu – emperumAn entered me saying “Oh AzhwIr! I am looking at making you sing beautiful poems which are not seen in this world. We will do it”. He entered with the pretext of making me sing, just as one will enter the place of his beloved looking for water.
  • vandhu – He is the one who came. While I did not go to his place and request him saying “Please make me sing some poems”, he himself came. One who is to be attained, has himself come. This is what is called simplicity!

When asked “What torment did he do, after coming?” AzhwAr says,

  • en nenjum uyirum – nenju (Heart) indicates the whole body; uyir is AthmA (self).
  • uL kalandhu –  He seamlessly mixed; he immersed in my body and self without any difference.
  • ninRAr aRiyA vaNNam – He united with me even beyond the knowledge of pirAtti, thiruvananthAzhwAn (AdhiSEsha), thiruvadi (garudAzhwAr) et al who are experts in such interaction with emperumAn. They are the ones who remain with emperumAn in such union; even without their knowledge; as said in thiruvAimozhi 9.6.9Aruyir pattadhu enadhuyir pattadhu?” (Did nithyasUris, who enjoy such emperumAn, eternally immerse in him the same way that my AthmA immersed in him as the enjoyable object?)
  • en nenjum uyirum avai uNdu – He is not able to differentiate between body and soul; as said in thiruvAimozhi 9.6.5 “uruvamum Aruyirum udanE uNdAn” (enjoying my body and my soul without discriminating between them) – he consumed my body and self equally.
  • thAnEyAgi – AzhwAr is not seeing himself anymore. emperumAn entered as if sharing the enjoyment but ended up being the exclusive enjoyer. As said in thiruvAimozhi 9.6.10ennai muRRap paruginAn” (he fully consumed me), the AthmA became the enjoyed. He interacted without considering the AthmA as a sentient; he made me become like achith (insentient) which purely exists for others’ enjoyment. He accepted as I prayed in thiruvAimozhi 2.9.4thanakkEyAga” (exclusively for him). Just as there is intrinsic variety in enjoyable objects, the chEthana also has become one such enjoyable object.
  • thAnE Agi – He eliminated dual lordship. He made the AthmA bite the dust and remained prideful.
  • niRaindhAnE – Though he was known as avAptha samastha kAman (one who has no unfulfilled desires), he became fully complete only after acquiring AzhwAr. This is the quality of simplicity. That is – when a great personality unites with a lowly person, mixing seamlessly so that the greatness and lowliness of the individuals are invisible; as said in SrI rAmAyaNam bAla kANdam 1.85 “kruthakruthyasthadhA rAma:” (After crowning vibhIshaNa in lankA, SrI rAma felt as one who accomplished his own task, and became happy, being relieved from grief).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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