Monthly Archives: February 2020

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

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

In the end, AzhwAr says “nithyasUris are the ones who can enjoy this decad”.

pAsuram

காட்டித் தன் கனை கழல்கள் கடு நரகம் புகல் ஒழித்த
வாட்டாற்று எம் பெருமானை வளங் குருகூர்ச் சடகோபன்
பாட்டாய தமிழ் மாலை ஆயிரத்துள் இப் பத்தும்
கேட்டு ஆரார் வானவர்கள் செவிக்கு இனிய செஞ்சொல்லே

kAttith than kanai kazhalgaL kadu naragam pugal ozhiththa
vAttARRu Em perumAnai vaLang kurugUrch chatakOpan
pAttAya thamizh mAlai AyiraththuL ip paththum
kEttu ArAr vAnavaragaL sevikku iniya senjollE

Listen

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

than kanaikazhalgaL – his divine feet (which are perfectly enjoyable due to having resounding anklets which reveal his valour)
kAtti – showing
kadu – unbearable
naragam pugal – entry in to this hellish samsAram (material realm)
ozhiththa – one who eliminated
vAttARu – in thiruvAttARu
emperumAnai – on the lord
vaLam – beautiful
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr’s
pAttAy – song
thamizh mAlai – thamizh garland
AyiraththuL – among the thousand pAsurams
sevikku iniya – like a nectar to the ears
senjol – being honest words (due to all the three faculties viz mind, speech and body being in harmony)
ip paththum – this decad
vAnavargaL – nithyasUris
kEttu ArAr – will never become satiated, hearing this.

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

nammAzhwAr, the controller of beautiful AzhwArthirunagari, composed thousand pAsurams in the form of a garland of song on the lord in thiruvAttARu who eliminated my entry in to this unbearable, hellish samsAram by showing his divine feet; nithyasUris, hearing this decad among those thousand pAsurams, which is having honest words which are like nectar to the ears, will never become satiated.

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

• kAttith than kanai kazhalgaL – Without any reason, emperumAn manifested his divine form which reveals his svarUpa (true nature), rUpa (forms), guNa (qualities), vibhUthi (wealth).
• kadu naragam pugal ozhiththa – He fulfilled our desire as prayed in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly life anymore).  For those who are wise, this samsAram is the unbearable hell.
• vaLam … – AzhwAr who owns the beautiful AzhwArthirunagari.
• pAttAya … – Hearing this decade among the thousand pAsurams which are well mixed with music as said in SrI rAmAyaNam bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (both words and music are sweet).
• ArAr vAnavargaL – After hearing this, they [nithyasUris] will say “recite again, recite again” and will never be satiated with what was heard. Those who just weep and stammer being unable to reveal their emotions after enjoying bhagavAn’s qualities, will not leave these pAsurams after hearing them.

When asked “What is the reason for their ever unsatiated state? Is it due to experiencing his qualities such as simplicity?” AzhwAr says “No, it is because of being won over by these pAsurams”.

• sevikkiniya – As said in SrI rAmAyaNam sundhara kANdam 31.1 “samSravE madhuram vAkhyam” (words which are sweet to hear), instead of becoming sweet after entering through the ear and reaching the heart, it is pleasing to the ear itself.

When asked “What is the reason for that?” AzhwAr says,

• senjollE – It is because the thoughts, speech and action are in harmony. He himself said in thiruvAimozhi 6.5.11 “sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE” (having attained him with the three faculties viz mind, speech and body) and “sendhamizh paththum” (this decad in the form of thamizh pAsurams which honestly reveal the meanings) [in the same pAsuram].

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

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “Great personalities when approached, will grant based on their standards instead of that of those who are requesting; this principle is manifested by the nAyanAr (lord) in thiruvAttARu towards me”.

pAsuram

பிரியாது ஆட்செய் என்று பிறப்பு அறுத்து ஆள் அறக் கொண்டான்
அரி ஆகி இரணியனை ஆகம் கீண்டான் அன்று
பெரியார்க்கு ஆட்பட்டக்கால் பெறாத பயன் பெறுமாறு
வரி வாள் வாய் அரவு அணை மேல் வாட்டாற்றான் காட்டினனே

piriyAdhu Atchey enRu piRappu aRaththu AL aRak koNdAn
ari Agi iraNiyanai Agam kINdAn anRu
periyArkku AtpattakkAl peRAdha payan peRumARu
vari vAL vAy aravu aNai mEl vAttARRAn kAttinanE

Listen

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

piriyAdhu – without separating forever
Atchey – perform kainkaryam
enRu – saying
piRappu – connection with birth, which is a hurdle for that (such kainkaryam)
aRuththu – eliminate
aRa – fully
AtkoNdAn – accepting my kainkaryam
anRu – long ago (when prahlAdha was tormented by his own father)
ariyAgi – incarnated as narasimha
iraNiyanai – hiraNya’s
Agam – body
kINdAn – one who tore
vari – stripes
vAL – having radiance
vAy – having many faces
aravu aNai mEl – on the divine serpent mattress
vAttARRAn – one who mercifully rests in thiruvAttARu
periyArkku – for great personalities
AtpattakkAl – when became servant
peRAdha – difficult to attain
payan – results
peRum ARu – the means to get
kAttinAn – showed.

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

emperumAn who incarnated as narasimha and tore hiraNya’s body long ago, who is mercifully resting in thiruvAttARu on the divine serpent mattress which is having stripes and many radiant faces, said “Perform kainkaryam forever without separating”, fully eliminated my connection with birth, which is a hurdle for such kainkaryam and accepted my kainkaryam. He also showed the means to get results which are difficult to attain and which are attained when one becomes servant of great personalities.

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

• piriyAdhu … – Mercifully saying “Serve me without separating”, eliminating my hurdles, he accepted my eternal service; he fulfilled our prayer which was in thiruvAimozhi 2.9 “emmA vIdu” where we asked him to say in thiruvAimozhi 2.9.4 “enakkE Atchey” (serve me only). He eliminated my birth as we prayed in thiruviruththam 1 “poynninRa gyAnam“, where we said “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly life anymore). He fully accepted our service as we prayed in thiruvAimozhi 2.9 “emmA vIdu” saying in thiruvAimozhi 2.9.4 “thanakkEyAga” (exclusively for him).
• ariyAgi … – AzhwAr is recollecting emperumAn’s previous favour for him. [AzhwArs think about favours done to other devotees as favours done to them]
• ariyAgi – As SrI narasimha, he effortlessly tore apart hiraNya’s rough body.
• anRu – He did it that way back then; now he is doing it this way. As said in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), eliminating my hurdles, he accepted my eternal service. He also prayed saying in thiruvAimozhi 8.5.7 “mugappE kUvip paNi koLLAy” (you should call me and mercifully engage me in service in your divine presence).
• periyAr … – The principle that one will get results which are difficult to attain by surrendering unto great personalities, was manifested towards me by vAttARRAn (emperumAn in thiruvAttARu) who is mercifully resting on striped, radiant, many faced serpent mattress. vishNu purANam kshathrabandhu upAkyAnam “mahAthmanAm samSrayam abhyupEthO naivAvasIdhathyathi dhurgathOpi” (Oh vishNu! I have endured great suffering; show your mercy upon me; one who is ignorant and who has reached great personalities will not have any worries) – it is seen in the world that, after surrendering unto great personalities, such great personalities will not act seeing the lowliness of those who accept and the greatness of themselves who are granting; he manifested that towards me. Did he make prahlAdha et al to sing his glories? [That opportunity was only granted to me]

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

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. AzhwAr says “emperumAn who is very complete, is not leaving my heart ever, and is not despising me”.

pAsuram

திகழ்கின்ற திருமார்பில் திருமங்கை தன்னோடும்
திகழ்கின்ற திருமாலார் சேர்விடம் தண் வாட்டாறு
புகழ்நின்ற புள் ஊர்தி போர் அரக்கர் குலம் கெடுத்தான்
இகழ்வு இன்றி என் நெஞ்சத்து எப்பொழுதும் பிரியானே

thigazhginRa thirumArbil thirumangai thannOdum
thigazhginRa thirumAlAr sErvidam thaN vAttARu
pugazhginRa puL Urdhi pOr arakkar kulam keduththAn
igazhvu inRi en nenjaththu eppozhudhum piriyAnE

Listen

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

thigazhginRa thirumArbil – in the naturally shining divine chest
thirumangai thannOdum – with lakshmi who is naturally young forever
thigazhginRa thirumAlAr – Sriya:pathi who is shining
sErvidam – the eternal abode (of his)
thaN – rejuvenating
vAttARu – thiruvAttARu;

(as said in sthOthra rathnam 41 “dhAsassakhA“)
pugazh ninRa – one who is the abode for the fame of servitude
puL – periya thiruvadi (garudAzhwAr)
Urdhi – one who rides

(with the strength of this vAhana (vehicle))
pOr – strong in warfare
arakkar – rAkshasas’ (demons’)
kulam – group
keduththAn – one who destroyed
en nenjaththu – in my lowly heart
igazhvinRi – without any detachment
eppozhudhum – always
piriyAn – never separates.

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

thiruvAttARu is the rejuvenating, eternal abode of the shining Sriya:pathi who is with lakshmi who is naturally young forever, in his naturally shining divine chest; emperumAn who rides periya thiruvadi who is the abode for the fame of servitude, destroyed the group of rAkshasas who are strong in warfare; such emperumAn never separates from my lowly heart and remains there without any detachment.

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

• thigazhginRa … – Sriya:pathi, whose divine chest is naturally shining on its own, is shining further due to the togetherness with periya pirAttiyAr who is mercifully residing there. Even others are called “SrImAn” as an honour; it is unlike that here [it is perfectly true in emperumAn’s case]; since he is shining with SrI mahAlakshmi, he is known as Sriya:pathi. The rEpam (“Ar”) in the end of thirumAlAr has no specific meaning; it just indicates he is “thirumAl” (one who has SrI mahAlakshmi as his consort); as it is said in “puLLUrdhi” (one who rides garudAzhwAr).
• sErvidam thaN vAttARu – Having this abode as his residence is as great as being Sriya:pathi.
• pugazh … – periya thiruvadi, the vehicle, who has all fame in him. All the fame remains in him; having this fame is his greatness.
• pOr … – He destroyed the whole clan of rAkshasas in righteous warfare.
• igazhvu … – Instead of holding back considering me to be a samsAri (bound soul), and instead of remaining in my heart for a purpose and leaving it afterwards, he never ever leaves my heart. Just as one who is suffering from bile disease will never give up sandalwood paste, he never leaves me even for a moment.

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

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram, AzhwAr says “The most distinguished emperumAn arrived in thiruvAttARu as a very easily approachable person, and arrived and entered in my heart and shone; what virtuous deed did I do, to get this?”.

pAsuram

மெய்ந்நின்று கமழ் துளவ விரை ஏறு திருமுடியன்
கைந்நின்ற சக்கரத்தன் கருதும் இடம் பொருது புனல்
மைந்நின்ற வரை போலும் திரு உருவ வாட்டாற்றாற்கு
எந் நன்றி செய்தேனா என் நெஞ்சில் திகழ்வதுவே?

meynninRu kamazh thuLava virai ERu thirumudiyan
kainninRa chakkaraththan karudhum idam porudhu punal
mainninRa varai pOlum thiru uruva vAttARRARku
en nanRi seydhEnO en nenjil thigazhvadhuvE?

Listen

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

mey ninRu – remaining fully on the divine form
kamazh thuLavam – thiruththuzhAy which is spreading the fragrance, its
virai – pleasing smell
ERu – rising
thirumudiyan – having crown
karudhum idam – going where his divine heart desires
porudhu – attack
kai ninRa – (returning as said in “rAma pArSvam jagAma“) and staying on the divine hand
chakkaraththan – being the one with the divine chakra
punal – like ocean water
ninRa – firm
mai – having blackish complexion
varai pOlum – like mountain
thiru uruva – being with beautiful divine form
vAttARRARku – one who is easily approachable in thiruvAttARu

(Like periya udaiyAr (jatAyu) who served SrI rAma by giving up his own life as said in “rAvaNEnOpayam hrutham” and thiruvadi (hanumAn) who said in “dhrustA sIthA“)
en nanRi – what virtuous deed
seydhEnO – as I did to him
en nenjil thigazhvadhu – entering in my heart and shining there?

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

thiruththuzhAy which is spreading the fragrance by remaining fully on his divine form, is rising up to his crown; he is having the divine chakra which goes where his divine heart desires, attacks the target and returns to stay on his divine hand; he is having a beautiful divine form which resembles a mountain having firm blackish complexion like dark ocean water; what virtuous deed did I do to the easily approachable emperumAn at thiruvAttARu, for him to enter and shine in my heart?

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

• mey … – One who is having divine crown where the fragrance of the thiruththuzhAy on his divine form, rises and reaches. Just as ocean water will climb up the mountain, the fragrance of the thiruththuzhAy on the divine feet covers the whole body and climbs up over his divine head.
• kai … – Since sudharSana chakram is bhAvagya (one who understands the mood), he will understand the divine heart of sarvESvaran, enter into battle, destroy the enemies, will be victorious, and will return to emperumAn’s hand as said in SrI rAmAyaNam yudhdha kANdam 111.20 “svathUNIm punarAviSath” (arrow re-entered its own quiver). As said in SrI rAmAyaNam yudhdha kANdam 40.29 “rAma pArSvam jagAma” (he came back and stood next to SrI rAma). SrI rAmAyaNam yudhdha kANdam 40.29 is explained here [sugrIva went to attack rAvaNa even before SrI rAma did].
  • atha hari vara nAtha: – As the evil rAvaNa was standing under a pearl umbrella [highlighting his opulence] against perumAL (SrI rAma), sugrIva mahArAja being unable to tolerate that, charged at rAvaNa, attacked him for a long time and made him lose all his energy, and as he started engaging in mAyA yudhdham (illusory warfare), and thought “We will also be forced to fight in the same way; but that is not apt for us; we cannot cause harm to perumAL’s vow” and returned. [Did perumAL make a vow?] SrI rAmAyaNam sundhara kANdam 51.32 “rAmENa hi prathigyAtham” – perumAL who is sathya sankalpa (one with unfailing vow) is vowing. “haryrakshaNa sannidhau” – he vowed amidst great warriors. Hence, sugrIva mahArAja thought that he should not cause harm to that vow.
  • hari vara nAtha: – He did not do this since there is no one capable in his army to do so; he did it out of envy only [he wanted to serve rAma in a distinguished manner].
  • prApya sangrAma kIrthim – There is a separate glory in battle; he has such fame.
  • niSichara pathim – The evil one who is the shelter for those who engage in mischievous warfare. He separated the princes (SrI rAma and laskmaNa) from sIthA and kept her in a separate place.
  • Ajau – In the righteous warfare which is not their field of interest.
  • yOjayithvA SramENa – he gave fatigue to rAvaNa; and he himself acquired fame.
  • gaganam athiviSAlam lankayithvA – He effortlessly crossed over the space in-between.
  • arkkasUnu: – He manifested that he was “arkkasUnu:” (son of sUrya). When sun appears in udhayagiri (the mountain of dawn), it won’t stop moving until dusk.
  • rAma pArSvam jagAma – After leaving perumAL, as he thought that he did not do anything worthy there, instead of standing in front of perumAL, he stood on the side of perumAL.  He stood on the side thinking “Having not plucked the head of the evil rAvaNa and placed at the divine feet of perumAL, how can I stand in front of him?”
• punal … – His form which resembles ocean, black pigment and firm mountain. Or form which resembles a mountain which does not lose its black complexion. It is not vAttARRArkku (for the respectable emperumAn in thiruvAttARu) – which indicates respect. It is vAttARRAnukku (for emperumAn in thiruvAttARu) [which is recited as vAttARRARku].
• en nanRi seydhEnO – What virtuous deed did I do? Did I die in trying to protect sIthA as done by periya udaiyAr (jatAyu)? Or did I come back as done by thiruvadi (hanumAn) who said in SrI rAmAyaNam sundhara kANdam 65.10 “dhrusthA sIthA” (sIthA was seen)? Or, did I observe all the ordained karma for me to say that I have followed your orders? Considering which virtuous deed of mine, has he entered my heart and is shining as if attaining impossible benefit? emperumAn who is great in every aspect such as wearing thiruththuzhAy garland which highlights his opulence, having the weapon which will complete the tasks thought of by him, and having physical beauty, has entered and is remaining in my heart as if he has attained an impossible benefit.

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