Daily Archives: March 25, 2020

thiruvAimozhi – 10.10.9 – mudhal thani viththEyO

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

Full series >> Tenth Centum >> Tenth 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, emperumAn asked “After having seen my state of having the whole universe as my form, what more would you like?” AzhwAr says “That is not enough for me; I would like to see your presence in thirunAdu (paramapadham) which is distinguished and fully 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

Ninth pAsuram. As said in SrIvishNu purANam 1.22.86 “thAni sarvANi thathvapu:” (everything is a SarIram (body) for that paramAthmA), subAla upanishath 7 “yasyAthmA SarIram … yasya pruthivI SarIram” (for whom, this AthmA is a body, this earth is a body) and SrIvishNu purANam 1.22.38 “… thath sarvam vai harEsthanu:” (Whatever is created, they are all body of hari), emperumAn says “I have showed you universal form so that you can see me everywhere”, AzhwAr says “That is common for the favourable and unfavourable ones; only if you don’t have another [distinguished] form, could I remain thinking ‘this is enough’? You should manifest your distinguished form in thirunAdu”.


mudhal thani viththEyO! muzhu mUvulagAdhikkellAm
mudhal thani unnai unnai enai nAL vandhu kUduvan nAn
mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy
mudhal thani sUzhndhaganRAzhndhuyarndha mudivileeyO!


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

muzhu mU ulagu Adhikku ellAm – for all the three worlds etc
mudhal – being the primary efficient cause [nimiththa kAraNa]
thani viththEyO – (without expectation of any assistance) being the unique material cause [upAdhAna kAraNa]
angum ingum – (in the universe in the effectual form) who are outside the oval shaped universe and inside
muzhu muRRuRu – pervading all the entities completely
mudhal thani – being the unique cause
vAzh – the fertile field for prosperity (of attaining enjoyment and liberation)
pAzh Ay – being the controller of mUla prakruthi (primordial matter)
mudhal – (in controlling matter and all aspects of matter) being the primary
thani – incomparable (due to being different from achith (insentient objects))
sUzhndhu aganRu – pervading (through the dharma bhUtha gyAnam (knowledge which helps grasp external aspects))
Azhndhu uyarndha – being present in all ten directions
mudivileeyO – Oh you who are the controller (of the collection of AthmAs who are all eternal)!
mudhal – being primary in all aspects
thani – being incomparable
unnai – you
unnai – you (who are having distinguished nature, form and qualities which are different from all, instead of seeing in that universal form)
nAn – I (who am greatly craving due to not attaining and enjoying you)
enai nAL – when
vandhu kUduvan – will come there and unite with you?

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

Oh you who are the primary efficient cause for all the three worlds etc, who are the unique material cause, who are completely pervading all the entities which are outside the oval shaped universe and inside, who are the controller for mUla prakruthi which is the unique cause and the fertile field for prosperity, who are the primary, incomparable controller who is pervading and present in all ten directions! When will I come there and unite with you who are primary in all aspects and are incomparable?

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

  • mudhal thani viththEyO muzhu mU ulagu Adhikku ellAm – Oh you who do not need the help of those who are protected by you, when you set out to protect them! Oh you who are all the three types of causes (upAdhAna (material), nimiththa (efficient), sahakAri (instrumental)) for everything starting with the three worlds!
  • mudhal – nimiththa kAraNam.
  • thani – sahakAri kAraNam.
  • viththu – upAdhAna kAraNam.
  • mudhal thani … – When will I come and unite with you who are primary, incomparable and complete in qualities, wealth etc?
  • enai nAL vandhu kUduvan – Even for those who realised their true nature by the knowledge granted by him, they can speak like pirAtti [in desiring to unite with him].
  • nAn – I who have understood the nature of paramapadham; I who desired for your distinguished form.
  • mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy – In mahath etc which are primary, incomparable and present everywhere.
  • muRRu – everywhere.
  • uRu – pervading everywhere.
  • vAzh pAzhAy – the level playing field for chEthanas to attain bhOgam (worldly enjoyment) and mOksham (liberation).

[The introduction section is repeated here and the pAsuram is explained once more from the beginning for the sake of a SrIvaishNava who arrived late while nampiLLai was explaining the meaning of this pAsuram]

  • mudhal thani viththEyOmudhal – nimiththa kAraNam, thani – sahakAri kAraNam, viththu – upAdhAna kAraNam.
  • muzhu mU ulagu Adhikku ellAm – By “mU ulagam“, the three layered aNdam as in “kruthakam, akruthakam, kruthAkruthakam” is explained; by muzhu, the countless oval shaped universes as said in SrIvishNu purANam 2.7.27 “aNdAnAnAnthu sahasrANAm sahasrANyayuthAni cha – IdhruSAnAntha thathra kOti kOti SathAni cha” (In that mUla prakruthi thousands of crores of oval shaped universes are present) are explained; by “Adhi“, the AvaraNams (covering layers) which are the causes for these aNdams are explained. Hence, oh you who are the cause for everything staring with the three worlds!

Note: kruthaka [The bottom seven layers of the universe – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers of the universe – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift to higher layers at that time].

  • mudhal … – Being the primary, incomparable, complete in qualities and wealth, you who are having the universe as your body.

Thus, until now, bhagavAn having leelA vibhUthi (materialistic realm) is explained; subsequently – AzhwAr says that he desires to see the divine beauty of emperumAn’s divine form which is enjoyed by nithyasUris.

  • unnai – bhagavAn having nithya vibhUthi (spiritual realm) is explained. Will just saying “unnai” explain his having nithya vibhUthi? Yes, it will; when emperumAn and pirAtti are mentioned as in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE nilA niRpa – kaNda sadhir” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone – determined the best means), the whole of paramapadham is implied.
  • unnai – You who are as said in thiruvAimozhi 4.5.1 “vIRRirundhu Ezhulagum thanik kOl sella” (sarvESvaran, the lord of all, being distinct from every other entity, seated to conduct seven types of worlds with his matchless sceptre), having
    • divine crown which can be confused as said in thiruvAimozhi 3.1.1mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO” (Did the radiance of your divine face rise upwards to become the radiance in your divine crown?)
    • divine hair as said in thiruvAimozhi 7.7.9mAyan kuzhal” (divine hair of krishNa who is having an amazing form), the beautiful divine face as said in thiruvAimozhi 7.7.8kOL izhaith thAmaraiyum kodiyum pavaLamum villum kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum kOL izhaiyA udaiya kozhunjOdhi vattangol?” (Is it a complete jyOthirmaNdalam with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which, in itself, is an ornament, is stealing the life out of me, who is having cruel sin)
    • divine neck which resembles the neck of youthful areca tree and conch, which are imprinted with the ornaments worn by the nAchchiyArs (divine consorts) in their hands
    • divine shoulders as said in thiruvAimozhi 6.6.6kaRpagak kAvana naRpala thOL” (emperumAn who has many shoulders which resemble a garden of kaRpaga trees)
    • divine chest which is like the palace of periya pirAttiyAr, which will drive her crazy to say as in thiruvAimozhi 6.10.10agalagillEn” (I cannot leave) while enjoying it eternally, which is said as in periyAzhwAr thirumozhi 1.3.10 “kurumA maNip pUN kulAvith thigazhum thirumArbu” (the divine chest where the kausthuba gem joyfully exists)
    • divine stomach which roams around in the hearts of nithyasUris and mukthAthmAs as said in amalanAdhipirAn 4 “uLLaththuL ninRu ulAginRadhE” (staying in my heart and roaming around in there)
    • divine navel which resembles a whirl in the ocean of beauty
    • hip which cannot be explained any further as said in thiruvAimozhi 5.5.8algulum” (hip)
    • slender waist
    • divine lower garment which appears to have branched out of his divine body, which resembles the sky in the dusk time as said in amalanAdhipirAn 3 “andhi pOl niRaththAdaiyum” (the lower garment which resembles the complexion of dusk)
    • divine thighs which are profound as a plantain stem
    • divine shins which resemble the thorny stem of a lotus flower (due to having goosebumps)
    • divine feet which are having the symbols as said in sthOthra rathnam 31kadhA punaS SankharathAngakalpaka dhvajAravaindhAnkuSa vajralAnchanam” (Oh thrivikrama! When will my head be decorated with your two divine feet which are having [the marks of] Sankha , chakra , et al?), which are so tender to make the pirAttis hesitate to massage them, which are perfectly enjoyable as said in thiruvAimozhi 1-5-8thEnE malarum thiruppAdham” (the divine feet from which honey will drip)
  • enai nAL vandhu kUduvan – When will I come and reach you? Since he was granted unblemished knowledge and devotion by emperumAn as said in thiruvAimozhi 1.1.1mayarvaRa madhinala aruLinan“, he can speak like pirAtti.
  • nAn – I who desired to see that form.
  • mudhal thani angum ingum muzhu muRRu uRu vAzh pAzhAy – All of mahath etc, which are primary, incomparable and present everywhere.
  • muRRu – Fully. Everywhere.
  • uRu – Pervading.
  • vAzh pAzhAy – Being the AthmA of prakruthi (primordial matter) which is a level playing field to facilitate bhOga and mOksha for chEthanas (sentient beings).
  • mudhal … – Being the primary and controller for prakruthi.
  • thani – Incomparable.
  • sUzhndhu – Pervading primordial matter and the effectual entities of such matter.

While pervading,

  • aganRu Azhndhu uyarndha – Pervading in ten directions with knowledge.
  • mudivileeyO – Oh controller of the incomprehensible AthmAs!
  • mudivilee – mudivu – nASam (destruction), being eternal unlike prakruthi which gets destroyed (fully transformed).

I have seen you who are the cause and in-dwelling soul of all aspects of matter and AthmAs; when will I see you who are enjoyed by nithyasUris in paramapadham? It is not sufficient to enjoy you with your form of being the controller of chith and achith in both kAraNa (causal) and kArya (effectual) state, as shown by you; I would like to enjoy you with your distinguishded form in the special abode of paramapadham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 28 – nArAr uRi

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nArAr uRiyERRi nangamaiya vaiththadhanaip
pOrAr vERkaN madavAL pOndhanaiyum poyyuRakkam                               31
OrAdhavan pOl uRangi aRivuRRuth

Word by Word Meanings

nAr uRi ERRi – keeping [the butter obtained after churning curd] on a pot suspended by a network of ropes (such that even a finger cannot enter it)
nangu amaiya vaiththadhanai – kept in the most protected way
pOr Ar vEl kaN madavAL – that yaSOdhA who has (sharp) eyes which are like a warring spear
pOm thanaiyum – until she went out
OrAdhavan pOl poy uRakkam uRangi – feigning sleep as if he knew nothing
aRivu uRRu – waking up (soon after she left)


nAr Ar uRi ERRi – it is an uRi [a network of ropes suspended (from the ceiling in a room) to keep pots and other vessels out of reach of rodents etc] which is full of strings / ropes. The strings were packed so tightly that one cannot insert even a finger through them.

ERRi – just as one places the facade stone atop a gOpuram (temple tower) with lot of effort, yaSOdhA placed the uRi  with lot of effort.

nangamaiya vaiththadhanai – she kept the butter well protected in a pot [in that uRi) in such a way that if thieves enter to steal the butter, they will be trapped by the strings

nangu vaiththadhanai – she kept the butter in such a way that the butter that he would desire to eat was out of his reach. The fortune teller is despising yaSOdhA, wondering if she is a mother!

pOr Ar veRkaN madavAL – one who has eyes which engage in a war-like situation by darting in all directions. Even though she has kept the butter safely, if he (kaNNa) sees it, the butter cannot escape. Hence yaSOdhA keeps looking in all directions before keeping the butter in the uRi.

pOndhanaiyum – until she left that place. Just as a day appears to his devotees, who are unable to attain him, to be 1000 kalpa (one kalpa is daytime in the life of brahmA) as mentioned in thiruvAimozhi 10-3-1oru pagal Ayiram UzhiyAlO” (the daytime when kaNNa goes to forest to graze the cows appears to be thousands of yugas to the cowherd girls), each passing moment when he is unable to grab the material which has been touched by his devotees appears to be a thousand kalpas.

pOndhanaiyum – since he is capable of playing a trick on her to steal the butter which he likes a lot and which she has kept in the pot, why is he waiting for her to move away from that place? Is it because of any lesser interest now in butter? The reason is that he has already stolen and eaten a lot of butter from several other places. Since he has already eaten plenty of butter, he is a bit sluggish and is waiting patiently.

poy uRakkam – yaSOdhA thinks that he is really sleeping. But in reality, he is very much awake. Just as his sleep during deluge is termed as yOganidhrA (meditative sleep when the body is resting and mind is awake fully) or kaLLanidhdhirai (deceptive sleep) or aRithuyil (sleeping while remaining conscious of outer world), AzhwAr calls this sleep of kaNNa’s as poy uRakkam (deceptive sleep).

OrAdhavan pOl  uRangi – he lay down such that one would think that all that he knows is only sleep and that he would remain motionless even if woken up several times.

aRivuRRu – just as wisdom dawns on certain achEthana (insentient) entities, he suddenly came to life. After she (yaSOdhA) left, he played out as if he were really sleeping by stretching his body, yawning etc.  Knowing his craftiness, if she were to re-enter suddenly, it would appear as if he were really sleeping.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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