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

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Essence of thiruvAimozhi 7.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn’s facial beauty tormenting in a single-focussed manner and is mercifully explaining it.

How is that done? The beauty of the face/head of emperumAn which was spoken about in thiruvAimozhi 7.6.6 “malgu neelach chudar thazhaippa” (bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre), became well rooted in AzhwAr’s heart; AzhwAr kept thinking about it and that beauty virtually appeared as if it is really present in front of him, and tormented him both individually and together. AzhwAr revealed the torture he went through in the mood of a pirAtti (consort of emperumAn) who is suffering [in separation] due to uruveLippAdu (visualisation). mAmunigaL mercifully explains this principle explained in “Ezhaiyar Avi” starting with “EzhaiyargaL“.

pAsuram

EzhaiyargaL nenjai iLaguvikkum mAlazhagu
sUzha vandhu thOnRith thuyar viLaikka – Azhumanam
thannudanE avvazhagaith thAn uraiththa mARanpAl
mannumavar thIvinai pOm mAyndhu

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word-by-word meanings

EzhaiyargaL –  samsAris (materialistic people) who are fickle minded
nenju – heart
iLaguvikkum – melting
mAl azhagu – emperumAn’s beauty
sUzha vandhu thOnRi – seen everywhere, having surrounded
thuyar viLaikka – causing sorrow
Azhum manam thannudanE – along with the heart which was immersed in that ocean of sorrow
avvazhagai – that beauty
thAm uraiththa – himself enjoyed and mercifully spoke
mARanpAl – towards AzhwAr
mannumavar – those who remain attached
thIvinai – sins
mAyndhu pOm – will be destroyed

Simple Translation

Along with his heart which was immersed in the ocean of sorrow caused by emperumAn’s beauty which surrounded and was seen everywhere, and was melting the hearts of samsAris who are fickle minded, AzhwAr enjoyed and mercifully spoke about such beauty of emperumAn. The sins of those who remain attached to such AzhwAr, will be destroyed.

Highlights from vyAkyAnam

• EzhaiyargaL nenjai iLaguvikkum mAl azhagu – The beauty of eyes etc in the lotus face of sarvESvaran which will melt the hearts of the helpless, desirous ladies.
• sUzha vandhu thOnRith thuyar viLaikka – Surrounding everywhere and being present in the memory and being harmful by causing sorrow. That is as said in SrI rAmAyaNam AraNya kANdam 39.14 “vrukshE vrukshE paSyAmi – pASa hastham ivAnthakam” (mArIcha says to rAvaNa – I am seeing SrI rAma in every tree, as a terminator handling his bow like a tether (rope)). mAmunigaL is following the first pAsuram “Ezhaiyar AviyuNNum iNaik kURRangalO aRiyEn” (I am unable to determine if these are a pair of death personified which consume the life of girls).
• Azhu manam thannudanE avvazhagaith thAn uraiththa – Mercifully spoken by AzhwAr,
  • individually as in
    • “veNNey uNdAn thiru mUkku enadhAviyuLLE mAttiya val viLakkin sudarAy niRkum” (the divine nose of the one who mercifully ate the gathered butter, is shining like a raised, big, firm flame of a lamp in my heart) [2nd pAsuram]
    • “neela nedu mugil pOl thirumEni ammAn thoNdai vAy
      ElundhisaiyuL ellAm vandhu thOnRrum” (In all directions, wherever I see, the divine lips (which are having thoNdai (a reddish) fruit like complexion) of my lord who is having a huge cloud like blackish form, are arriving) [3rd pAsuram]
    • “kaNNa perumAn puruvam avaiyE en uyir mElanavAy aduginRana enRu ninRE” (They are the divine eye brows of krishNa who is life giver and the father for cupid, and is greater than all; they are always remaining firm in tormenting my soul) [4th pAsuram]
    • “kunRam eduththa pirAn muRuval enadhAvi adum” (the smile of the great benefactor who lifted gOvardhana and protected, is burning my soul) [5th pAsuram]
    • “paividap pAmbaNaiyAn thirukkuNdalak kAdhugaLE
      kaividal onRum inRi aduginRana” (The divine ears having attractive earrings which are in the form of fish and are like well grown sprouts, of one who is having hooded, poisonous thiruvanthAzhwAn as his mattress, are tormenting me in all manner, without giving up) [6th pAsuram]
    • “perumAn than thirunudhalE kOL manni Avi adum” (The attractive, divine forehead of krishNa who is having greatness of having four types of branched out, tall shoulders, assuming pride, being determined to have the life of mine who is pathetic, is tormenting my soul) [7th pAsuram]
  • collectively as in “kOL izhaith thAmaraiyum kodiyum pavaLamum villum kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum kOL izhaiyA udaiya kozhunjOdhi vattangol? kaNNan kOL izhai vANmugamAyk kodiyEn uyir koLginRadhE” (Is it a complete jyOthirmaNdalam [a zone of effulgence] with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which is itself an ornament, is stealing the life out of me, who is having cruel sin) [8th pAsuram]
  • and further as said in “mAyan kuzhal viLginRa pUndhaNdhuzhAy virai nARa vandhu en uyirai kaLginRavARu” (The divine hair of krishNa who is having an amazing form, which is having blossomed flowers and having fresh thuLasi, which is spreading its fragrance, has come to steal my heart) [9th pAsuram] as explained in periyAzhwAr thirumozhi 1.8.2 “sengamalap pUvil thEn uNNum vaNdE pOl pangigaL vandhu un pavaLa vAy moyppa” (just as honey-drinking beetles will swarm around a reddish lotus flower, hair flows over your coral-like lips) and sthOthra rathnam 35 “lalAta paryantha vilambitha alakam” (having divine hairs which lean up to his divine forehead).

With such sorrow-drenched heart,

• avvazhagaith thAn uraiththa mARanpAl mannumavar thIvinai pOm mAyndhu – AzhwAr enjoyed the beauty of boundlessly enjoyable face/head and mercifully spoke about the same. The strong sins of those who are attached to such AzhwAr will be destroyed without a trace. thIvinai – dhushkarmam – sins. When it is recited as “mARan sol mannumavar thIvinai pOm mAyndhu“, it means, the hurdles of those who firmly place in mind and recite thiruvAimozhi which was mercifully spoken by AzhwAr, will be destroyed without a trace.
  

adiyen sarathy ramanuja dasan

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

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Essence of thiruvAimozhi 7.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out emperumAn with his qualities and is mercifully explaining it.

How is that done? In thiruvAimozhi 7.5 “kaRpAr“, AzhwAr meditated upon prApyathvam (being the goal), prApakathvam (being the means), virOdhi nivarthakathvam (eliminating the hurdles) of emperumAn who has boundlessly enjoyable, auspicious qualities. Longing to enjoy such emperumAn who has such great qualities and being unable to do so, AzhwAr cried out as a person who was hurt by an arrow. mAmunigaL mercifully explains this principle explained in “pAmaru mUvulagum” starting with “pAmaruvu vEdham“.

pAsuram

pAmaruvu vEdham pagarmAl guNangaLudan
Amazhagu vENdarpAdAm avaRRaith – thUmanaththAl
naNNiyavanaik kANa nangurugik kUppitta
aNNalai naNNAr Ezhaiyar

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word-by-word meanings

pAmaruvu vEdham pagar – revealed in vEdham which is with meter
mAl guNanguLudan – with the humble, auspicious qualities
Am azhagu vENdappAdAm avaRRai – those nice beauty, supremacy
thUmanaththAl naNNi – acquiring and enjoying through visualisation in the pure heart
avanaik kANa – desiring to reach him physically and see him who is explained here
nangu urugi – melting well
kUppitta – cried out saying “O”
aNNalai – AzhwAr, the swAmi (lord)
naNNAr – those who don’t approach
Ezhaiyar – poor/ignorant

Simple Translation

AzhwAr, desiring to reach him physically and see him who is explained here, melting well, cried out saying “O”, after acquiring and enjoying emperumAn’s humble, auspicious qualities along with his nice beauty and supremacy which are all revealed in vEdham which is with meter, through visualisation in his pure heart. Those who don’t approach such AzhwAr, the swAmi (lord), are poor/ignorant.

Highlights from vyAkyAnam

• pAmaruvu vEdham pagarmAl guNangaLudan Amazhagu vENdappAdAm avaRRai – Beauty, supremacy along with other qualities which are revealed in vEdham which has meter.
• thUmanaththAl naNNi – Enjoying in the heart through visualisation as said in SrI vishNu dharmam 275-2 says “manasA thu viSudhdhEna”(he could be seen only with the pure mind).
• avanaik kANa – Desiring to physically see the emperumAn who was previously explained with such qualities.
• nangu urugik kUppitta – Melted fully and cried out in that melted stated, matching the love.
• aNNalai naNNAr Ezhaiyar – That is, the qualities explained in vEdham are the auspicious qualities as said in thaiththirIya upanishath “sarvAn kAmAn” (all pleasures); these qualities will both be prApyam (goal) and prApakam (means). In the state of liberation, these qualities will be the enjoyable goal and in the state of seeking liberation, these qualities in his incarnations etc, will be both means and goal. Hence, emperumAn’s various qualities are highlighted in this decad.

That is, his prApyathvam is highlighted in,

• “pAmaru mUvulagum padaiththa paRpanAbAvO! pAmaru mUvulagum aLandha poRpapAdhAvO! thAmaraik kaNNAvO! thaniyEn thani ALAvO! thAmaraik kaiyAvO! unnai enRukol sErvadhuvE!” (Oh one who has divine navel which is having lotus flower, and who created the vast universe which has three types of worlds such as kruthaka, akruthaka, kruthAkruthaka! Oh one who has the infinitely enjoyable lotus flower like divine feet which measured such universe to claim exclusive ownership! Oh one who has attractive lotus like divine eyes! Oh one who has distinguished lotus like hands! Oh master who is unique in eliminating hurdles and can rule me, who is helpless due to abundance of hurdles! When will I reach you who are apt, enjoyable and protector, in this manner? The presence of “O!” at the end of each line indicates the great sorrow) [1st pAsuram]
• “enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir enRivai thAm mudhalA muRRumAy ninRa endhAyO! kunReduththu Anirai mEyththu avai kAththa em kUththAvO!” (My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from you”) [2nd pAsuram]

His prApakathvam is highlighted in the following five pAsurams:

• “kAththa em kUththAvO! malai Endhik kal mAri thannai pUth thaNduzhAy mudiyAy punai konRai anjenjadaiyAy vAyththa en nAnmuganE! vandhu ennAruyir nIyAnAl EththarungIrththiyinAy! unnai enguth thalaippeyvanE” (Oh one who has the attractive posture of an expert dancer, who held the mountain and protected [everyone] from hailstorm, who is wearing blossomed flower garland, which reveals supremacy and who is having invigorating thuLasi garland on his divine crown! Oh one who is having rudhra who is wearing konRai flower garland, who is having acquired beauty due to that and who has matted hair, as your prakAra! Oh one who revealed the state of having brahmA who is born from you, as your prakAra! Oh one who is having such glories which are difficult to be praised even by rudhra and brahmA! As you sustain me fully, how will I reach you and enjoy you! Alas! Implies “you who were attained by those who consider themselves to be lords and by those who are ignorant, are difficult to reach by me who is fully sustained by you and calling out for you!”) [3rd pAsuram]
• “enguth thalaippeyvan nAn ezhil mUvulagum nIyE angu uyar mukkaN pirAn pirama perumAn avan nI vengadhir vachchirakkai indhiran mudhalAth theyvam nI kongalar thaNNandhuzhAy mudi ennudaik kOvalanE” (Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; groups of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach you?) [4th pAsuram]
• “ennudaik kOvalanE en pollAk karu mANikkamE unnudai undhi malar ulagam avai mUnRum parandhu unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu ennudai AruyirAr enganEkol vandheydhuvarE” (Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”) [5th pAsuram]
• “vandheydhumARu aRiyEn malgu neelach chudar thazhaippach chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl  andharamEl sempattOdu adi undhi kai mArbu kaN vAy senjudarch chOdhi vidavuRai en thirumArbanaiyE” (I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me there”) [6th pAsuram]
• “en thirumArban thannai en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai nilangINdeyin mUnReriththa venRu pulan thurandha visumbALiyaik kANEnO?” (Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort) [7th pAsuram]

His virOdhi nirasana Seelathvam is highlighted in:

• “ALiyaik kAN pariyAy ari kAN nariyAy arakkar ULaiyittu anRu ilangai nadandhu pilambukkoLippa mILiyam puLLaik kadAy viRan mAliyaik konRu pinnum ALuyar kunRangaL seydhu adarththAnaiyum kANdungolO?” (Will I see upEndhra (vishNu) who rode very prideful, attractive garudAzhwAr, and killed the well-known demoniac people such as mAli et al who were screaming out of fear when the war started and fleeing lankA, entering the holes in the ground to hide in pAthALam, like a horse which saw a yALi and a jackal which saw a lion, and created tall mountains [of their dead bodies]?) [8th pAsuram]
• “kANdungolO? nenjamE! kadiya vinaiyE muyalum AN thiRal meeLi moymbil arakkan kulaththaith thadindhu mINdum avan thambikkE viri nIr ilangai aruLi ANdu than sOdhi pukka amarar ari ERRinaiyE” (rAvaNa a demoniac person by birth, was very cruel, and was thinking about and performing the great task of actions leading to harm for other, was having valorous, prideful masculinity, and lion like bravery which hurts others, and was having huge pride;  emperumAn severed such rAvaNa’s clan without any trace; further he granted the kingdom of lankA with expansive oceanic water to rAvaNa’s brother vibhIshaNa; he mercifully returned to SrI ayOdhyA, ruled over the kingdom as the crowned emperor for eleven thousand years; he returned and remained in his exclusive abode, paramapadham which is in the form of lustrous light; oh heart! Will we see him mercifully seated revealing his supremacy, like the best among the lions [as a leader] for nithyasUris?) [9th pAsuram]

His mOksha pradhathvam (granting liberation) is highlighted in:

• “ERRarum vaigundhaththai aruLum namakku Ayar kulaththu IRRiLam piLLai onRAyp pukku mAyangaLE iyaRRi kURRiyal kanjanaik konRu aivarkkAyk kodunjEnai thadindhu ARRal mikkAn periya paranjOdhi pukka ariyE” (Being a very infant child, krishNa entered the cowherd clan and became one with them; he was engaged in very amazing acts such as killing puthanA, Sakata, yamaLArjuna et al and killed kamsa who was having the nature of death which separates body and soul; he destroyed cruel dhuryOdhana’s army for the sake of pANdavas; with great patience, having infinite glories, he set out to enter into paramapadham which is known by the term “param jyOthi”; such krishNa who is like a great lion, will bestow SrIvaikuNtam which is having nature/qualities which are inconceivable even by the mind and speech of great yOgis, for us. emperumAn who is the eliminator of all hurdles as said in “sarvapApEbhyO mOkshayishyAmi“, will also bestow the result to us to eliminate our suffering as said in “mA Sucha:“) [10th pAsuram]

Further, his beauty is enjoyed along with these qualities as said in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” (Oh king there are many qualities). That is,

• the beauty of the lotus flower in his divine navel as said in “paRpanAbhAvO” (one with the divine navel) [1st pAsuram]
• the beauty of his divine limbs as said in “paRpa pAdhAvO, thAmaraik kaNNAvO, thAmaraik kaiyAvO” (One with lotus feet, lotus eyes and lotus hands) [1st pAsuram]
• the collective beauty as said in “kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram]
• his beautiful decoration as said in “pUththaNduzhAy mudiyAy” (Oh one who is having invigorating thuLasi garland on your divine crown!) [3rd pAsuram]
• his physical beauty as said in “en pollAk karu mANikkamE” (oh one who is enjoyable to me like an unused, perfect blue gem!) [5th pAsuram] and “senjudarch chOdhigaL pUththoru mANikkam sErvadhupOl” (spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre) [6th pAsuram]
• the collective beauty with SrI mahAlakshmi due to being her lord as said in “en thirumArbanaiyE” (one who has SrI mahAlakshmi on his divine chest) [7th pAsuram]

Further, his supremacy is enjoyed in:

• his being the creator of the universe as said in “mUvulagum padaiththa” (one who created the universes) [1st pAsuram]
• his act of measuring the created world and redeeming it as said in “mUvulagum aLandha” (measuring the three worlds)
• the greatness acquird by having lotus-eyes as said in “thAmaraik kaNNAvO” (Oh lotus-eyed lord!) [1st pAsuram]
• his sarvasmAth parathvam (being greater than all) as said in “aran nAnmugan Eththum seyya nin thiruppAdham” (the reddish divine feet which are glorified by rudhra and brahmA)
• his remaining as the antharyAmi of the dhEvathAs and controlling them as said in “en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai”  (his having rudhra who has pArvathi in half of his body, as prakAra (form),  his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, as his prakAra and (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of SaSI, as prakAra)

These greatness were all enjoyed previously by visualisation and AzhwAr is praying for this to happen physically.

• thUmanaththAl naNNi … – After enjoying these qualities which were previously explained by AzhwAr himself [in previous decad] using pure knowledge as said in thiruvAimozhi 2.7.8 “thUmanaththananAy” (having pure heart), and AzhwAr desired to enjoy such emperumAn physically, and due to being melted out of love, cried out with great sorrow as in “paRpanAbAvO” (Oh padhmanAbha!) [1st pAsuram], kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram] and “visumbALiyaik kANEnO?” (Will I not see emperumAn who protected by ruling from the heaven?)
• aNNalai naNNAr Ezhaiyar – Those poor/ignorant people will not approach and surrender AzhwAr who is the lord of all, amidst the samsAris (materialistic people) who are crying out in not acquiring worldly pleasures. The reason for that is their attachment towards worldly pleasures. mAmunigaL is feeling disgusted thinking “These people are being attached to worldly pleasures and not attaining AzhwAr who is easily approachable and is the apt lord”.

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:

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Essence of thiruvAimozhi 7.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of anguish thinking “Why do people not have attachment towards emperumAn’s incarnations which are the cause for his victories?” and is mercifully explaining it.

How is that done? Meditating upon the qualities of vibhavAvathArams (incarnations) which are the cause for the series of victories, AzhwAr became anguished for samsAris (materialistic people) thinking “Just as those who acquire leg pain by seeking wealth all over the place, while there is a treasure lying under their bed, these people are facing disaster while this great treasure [of emperumAn’s incarnations] is present”. mAmunigaL mercifully explains this principle explained in “kaRpAr irAma pirAn” starting with “kaRROr karudhum“.

pAsuram

kaRROr karudhum visayangaLukkellAm
paRRAm vibhava guNap paNbugaLai – uRRuNarndhu
maNNil uLLOr tham izhavai vAyndhuraiththa mARan sol
paNNil inidhAna thamizhp pA

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word-by-word meanings

kaRROr – dhaSaratha, vasudhEva et al who have learnt the essence of all SAsthrams
karudhum – show affection towards
visayangaLukku ellAm – for the series of victories
paRRu Am – the abode
vibhava guNap paNbugaLai – the nature of vibhavAvathArams’ qualities
uRRu uNarndhu – analysed and knew
maNNil uLLOr tham izhavai – the way the residents of the world are losing bhagavath anubhavam (the experience of bhagavAn)
vAyndhu uraiththa – mercifully explained in an apt manner
mARan sol – AzhwAr’s divine words
paNNil inidhAna – very sweet in tune
thamizhp pA – dhrAvida brahma samhithA (the great spiritual literature in thamizh)

Simple Translation

dhaSaratha, vasudhEva et al who have learnt the essence of all SAsthrams showed affection towards the series of victories which rest on the nature of vibhavAvathArams’ qualities. AzhwAr analysed and knew this and mercifully explained in an apt manner the way the residents of the world are losing bhagavath anubhavam. Such AzhwAr’s divine words which are very sweet in tune are the great spiritual literature in thamizh.

Highlights from vyAkyAnam

• kaRROr karudhum visayangaLukkellAm paRRAm vibhava guNap paNbugaLai uRRuNarndhu –  The nature of the qualities of bhagavAn’s incarnations is the abode for the series of victories of bhagavAn’s incarnations which are desired by dhaSaratha chakravarthi, SrI vasudhEva, SrI jAmbavAn, sugrIva mahArAja, thiruvadi (hanumAn) et al who have learnt the essence of SAsthram and who are all joyful about such victories in incarnations. The qualities will differ in every incarnation since they are meant for the protection of the devotees. Deeply analysing and understanding the nature of those qualities – not just superficially. That is, fully analysing as said in
  • uththara rAmAyaNa SlOkam “rAmO rAmO rAma ithi” (Saying rAma, repeatedly) and “kaRpAr rAmapirAnai allAl maRRum kaRparO” (those who desire to learn something which is priyam and hitham, will they learn about any entity other than the great benefactor, chakravarthith thirumagan?) [1st pAsuram]
  • “nadandhamai kEttum – nAttil piRandhavar nAraNaRkAL anRi AvarO” (After having heard through SrI rAmAyaNam – will those who are born, become the servitor of anyone else other than chakravarthi thirumagan, who has unconditional relationship?) [2nd pAsuram]
  • “thanmai aRivArai aRindhum – kEtpArgaL kEsavan kIrththi allAl maRRum kEtparO” (even after knowing those very wise persons who know the distinguished nature of krishNa, will those who are supposed to be hearing (about salvation), hear the greatness of any other entity who liberated those who did not avoid his help, than that of krishNa, the killer of kESi?) [3rd pAsuram]
  • “thORRiya sUzhalgaL sindhiththu – thanmai aRibavar thAm avaRkALanRi AvarO?” (having meditated upon the ways/efforts of his nature, will they [materialistic people] become a servitor of anyone other than krishNa, who is the cause of universe?) [4th pAsuram]
  • “kEzhal thiru uru AyiRRuk kEttum uNarndhum – sUzhalgaL sindhikkil mAyan kazhal anRich chUzhvarO?” (Even after hearing about this through vEdham, ithihAsa, purANa etc and even after mediating upon the noble paths which will be the means for salvation, when thinking to analyse, will one consider as refuge anything other than the divine feet of the one with the varAha form, who performs amazing acts?) [5th pAsuram]
  • “kOttam kai vAmananAych cheydha kUththukkaL kaNdum – kEttum uNarndhavar kEsavaRkAL anRi AvarO?” (Will those sentient beings who are meditating as if seeing physically, and hearing these acts, become servitor for anyone other than vAmana who is having beautiful locks of hair which are elegantly swaying?) [6th pAsuram]
  • “koNdanguth thannodum koNdu udan chenRadhuNarndhum – kaNdum theLindhum kaRRAr kaNNaRkAL anRi AvarO?” (will those who learned through purANa etc the manner in which it was done, who have visibly seen the greatness of emperumAn over other dhEvathAs, who have acquired clarity as said in “adhikam mE nirE vishNu:” and have the knowledge acquired through distinguished personalities, become the servitor of anyone other than sarvESvara who causes joy?) [7th pAsuram]
  • “iraNiyan Agaththai mallal ari uruvAych cheydha mAyam aRindhum – sella uNarndhavar selvan than sIr anRik kaRparO?” (even after hearing this amazing act of emperumAn from pramANams, will those who realise to go up to the boundary of his partiality towards his followers which is the essence of that incarnation, learn anything other than the glorious, valorous history of the SrImAn who has narasimha form?) [8th pAsuram]
  • “nadandha nal vArththai aRindhum – mAyavaRku ALanRi AvarO?” (even after knowing the good literature of mahAbhAratham which reveals how he mercifully returned to his own radiant abode, will those who know the amazing essence of such mahAbhAratham, which is his being obedient towards his followers, become servitor of anyone?) [9th pAsuram]
  • “seyyum sEmaththai eNNith theLivuRRu – mAyavaRkAL anRi AvarO?” (Will those who know the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi“, and who have meditated upon and ascertained about the one who eliminated the sorrow and gave protection, become servitor of anyone other than the amazing emperumAn?) [10th pAsuram]
• maNNil uLLOr tham izhavai – The loss of the bhagavath guNamnubhavam (experience of qualities of bhagavAn) for the residents of the world saying “While he has such great qualities, they are losing it!”
• vAyndhuraiththa mARan sol – The divine words of AzhwAr who made himself easily accessible for us and approached us.
• paNNil inidhAna thamizhp pA – vEdham in dhrAvida (thamizh) language, with nattarAgam (melodious tune). mAmunigaL becomes immersed thinking “What a beautiful vEdham with tune!”.

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 7.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of losing his heart in thenthiruppEr and is mercifully explaining it.

How is that done? Previously he remained unconscious to be unable to speak about his state, became awakened just on hearing the divine names of periya perumAL being the pampering, lost his heart meditating upon bhagavAn’s distinguished nature, urgently set out to go to thenthiruppEr, where periya perumAL is present. Those who were in close proximity advised him “It does not fit the true nature of the self to rush in this manner. Should you not wait patiently for him to come, guarding our servitude, singing his glories?” AzhwAr reveals his determination saying “I will certainly not avoid going there” in the mood of someone else [parAngusa nAyaki, the feminine manifestation]. mAmunigaL mercifully explains this principle explained in “veLLaich churi sangu” starting with “veLLiyanAmam“.

pAsuram

veLLiya nAmam kEttu vittaganRa pin mOgam
theLLiya mAl thenthiruppEr senRu puga – uLLam angE
paRRi ninRa thanmai pagarum satakOpaRku
aRRavargaL thAm AzhiyAr

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word-by-word meanings

veLLiya nAmam – sweet divine names of bhagavAn
kEttu – hearing from the mother
mOgam vittu aganRa pin – after being awakened
theLLiya mAl – the wise sarvESvaran (who is mercifully present)
thenthiruppEr – in thenthiruppErnagar
senRu puga – to go and enter
uLLam angE paRRi ninRa thanmai pagarum – mercifully speaking about his divine heart being firmly focussed there
satakOpaRku – on AzhwAr
aRRavargaL thAm – those who have become ananyArha (fully existing for AzhwAr)
AzhiyAr – are deep-hearted.

Simple Translation

AzhwAr, on hearing the sweet, divine names of bhagavAn from the mother, being awakened, mercifully spoke about his divine heart being firmly focussed on thiruppErnagar where the wise sarvESvaran is mercifully present, and set out to go and enter there. Those who have become ananyArha for such AzhwAr, are deep-hearted.

Highlights from vyAkyAnam

• veLLiya nAmam kEttu – mOgam – vittu aganRa pin – AzhwAr heard the divine names of periya perumAL, who is known as mugilvaNNan (cloud-hued) and who has qualities such as pAvanathva (purity), bhOgyathva (sweetness) and dhArakathva (being the sustainer), from the mother, and became awakened. After that
• theLLiya mAl thenthiruppEr senRu puga – Setting out to thenthiruppEr where bhagavAn who is knowledgeable in ASritha rakshaNam (protecting the devotees) is present, as said in “thenthiruppErayil sErvan nAnE” (I will reach thenthiruppErai) [1st pAsuram], “thiruppEraiyil sErvan senRE” (I will go to thiruppErai and enter there) [8th pAsuram]. Seeing this extreme act, the mothers, friends and others stop parAnguSa nAyaki saying “this adventurous act is not apt”.
• uLLam angE paRRi ninRa thanmai pagarum – AzhwAr who responds to those who stop him, highlighting the nature of his heart remaining fixed on bhagavAn who is mercifully seated [in thenthiruppEreyil] even without him as said in periya thiruvandhAdhi 1 “mundhuRRa nenjE” (my heart which rushed before me). It is said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA). AzhwAr explains how he became bound there in,
  • “nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE” (Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.) [2nd pAsuram]
  • “sengani vAyin thiRaththadhAyum senjudar nIL mudi thAzhndhadhAyum sangodu chakkaram kaNdugandhum thAmaraik kaNgaLukku aRRuth thIrndhum thingaLum nALum vizhA aRAdha thenthiruppEreyil vIRRirundha nangaL pirAnukku en nenjam thOzhI! nANum niRaiyum izhandhadhuvE” (Oh friend who helped our union previously! My heart is plunged into emperumAn’s enjoyable, reddish fruit like lips; it is residing humbly under the reddish, radiant, tall, divine crown, matching its [crown’s] supremacy; it is becoming joyful seeing the divine ornaments which confirm such supremacy; it is existing exclusively for the greatly enjoyable lotus like divine eyes; it has lost its natural shyness and obedience to the benefactor who is easily approachable in this archAvathAram, highlighting his distinguished nature, mercifully residing in thenthiruppEreyil where festivals are happening continuously without a break, every day and month, manifesting himself to people like us) [3rd pAsuram]
  • “izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE” (My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the resounding SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?) [4th pAsuram]
  • “kaNNa pirAnukku en peNmai thORREn munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE” (I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! What did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to me) [5th pAsuram]
  • “kAlampeRa ennaik kAttumingaL” (take me at once to thiruppEreyil and show me) [6th pAsuram]
  • “pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE” (I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! Who are having in this state, as company? There is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen) [7th pAsuram]
  • “nenjum niRaivum enakkingillai” (My heart and completeness are not present) [9th pAsuram]
  • “nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE” (he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago) [10th pAsuram]
• Alternatively, “veLLiya nAmam kEttu vittaganRa pin mOgam theLLiya mAl thenthiruppEr senRu puga – uLLam angE paRRi ninRa thanmai thanmai pagarum” can be seen as a single sentence.
• uLLam angE paRRi ninRa thanmai pagarum satakOpaRku aRRavargaL thAm AzhiyAr – Those who remained as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I don’t know any other God) towards AzhwAr who revealed through this decad, how he lost his divine heart in the presence of emperumAn in thiruppEr.
• thAm – those who have such greatness.
• AzhiyAr – They are the ones who have deep knowledge and devotion as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (those who are well versed in vEdham and the inner meanings of vEdham) such as nAthamunigaL who is a deep ocean of devotion as said in sthOthra rathnam 1 “agAdha bhagavath bhakthi sindhavE“. Their hearts are deeper than that of those who are identified in “avar adimaith thiRaththAzhiyArE” (those who are well versed in this decad will be immersed in activities related to servitude) [11th pAsuram].

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 7.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of crying out in sorrow and is mercifully explaining it.

How is that done? AzhwAr should have remained patient thinking “I cried out with sorrow in ‘uNNilAviya‘. periya peumAL is mercifully resting in SrIrangam, contemplating the way to remedy my situation knowing my heart”. But AzhwAr being bewildered became unconscious. Seeing that, AzhwAr’s well-wishers who were present there enquired periya perumAL highlighting his qualities such as aSaraNya SaraNyathvam (being the refuge for the refuge-less) and asked “What are you thinking to do for AzhwAr?”. This situation is explained in the mood of parAnguSa nAyaki who united with periya perumAL and later separated from him, and is crying, worshipping, falling down, getting up and crying in sorrow. Her divine mother (AzhwAr in that mood) sees this suffering and speaks to periya perumAL directly and laments. mAmunigaL mercifully explains this principle explained in “kangulum pagalum” starting with “kangul pagal arathi“.

pAsuram

kangul pagalarathi kaivinji mOgamuRa
angadhanaik kaNdOr arangaraip pArththu – ingivaLpAl
en seya nIr eNNuginRadhennum nilai sEr mARan
anjoluRa nenju veLLaiyAm

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word-by-word meanings

kangul pagal – in night and day
arathi kai vinji – having increased sorrow
mOgam uRa – becoming unconscious
angu adhanaik kaNdu – seeing her state there
Or arangaraip pArththu – seeing SrIranganAtha
ingu ivaLpAl – “Here, in her matter
en seya nIr eNNuginRadhu – what are you thinking to do?”
ennum nilai sEr – reaching the state of the mother who is asking
mARan – AzhwAr’s
am sol uRa – as the divine words are meditated upon
nenju veLLaiyAm – the heart will become pure.

Simple Translation

parAnguSa nAyaki with increased sorrow in night and day, became unconscious. Seeing her state there, AzhwAr reaching the state of the mother of parAnguSa nAyaki, asked SrIranganAtha “What are you thinking to do in her matter, here?” As the divine words are meditated upon, the heart [of the meditator] will become pure.

Highlights from vyAkyAnam

• kangul pagal arathi kai vinji mOgamuRa – That is, as said in SrI rAmAyaNam sundhara kANdam 32.8 “bruSamvisamgyA gathAsu kalpA” (very much becoming unconscious and seemingly lifeless) and “chirENa samgyAm prathilabhyachaiva” (regaining consciousness after a long time), and SrI rAmAyaNam sundhara kANdam 26.37 “rAmam rakthAntha nayanam apaSyanthI sudhu:khithA” (Without seeing the reddish corners of the eyes of SrI rAma, I am grieving very much), and as seen in “kangulum pagalum kaN thuyil aRiyAL” (she is not aware of sleep during night and day) [1st pAsuram], “itta kAl itta kaigaLAy irukkum” (she does not move her hands and feet) [4th pAsuram], “sindhikkum thisaikkum” (thinks, becomes stunned) [5th pAsuram] etc, parAnguSa nAyaki, without any difference between night and day, was crying, praying, becoming unconscious, blabbering, speaking incoherently, breathing heavily and becoming stunned being unable to even do that. In this manner, becoming unconscious due to overwhelming sorrow.
• angu adhanaik kaNdu – Seeing this state in her daughter.
• Or arangaraip pArththu – Looking at the distinguished periya perumAL who is contemplating ways to eliminate the sorrows [of his devotees].
• ingu ivaLpAl – in this state, in her matter.
• en seya nIr eNNuginRadhu – What is in the divine heart of your highness, who are contemplating about protecting your devotees, regarding my daughter who is seeking such protection? Are you planning to save her or finish her? I don’t know. As said in periya thirumozhi 2.7.1 “un manaththAl en ninaindhirundhAy” (What are you thinking in your heart?), bhagavAn’s divine thought is the means. Whatever is present in us will only be part of the suffering in separation. mAmunigaL is following the words in “ivaL thiRaththu en seyginRAyE” (What are you planning to do for her?) [1st pAsuram], “ivaL thiRaththu en seydhittAyE” (What are you planning to do for her?) [3rd pAsuram] and “ivaL thiRaththu en sindhiththAyE” (What are you thinking to do for her?) [4th pAsuram].
• en seya nIr eNNuginRadhu enu nilai sEr mARan – AzhwAr who attained the states of a) parAnguSa nAyaki, the heroine, due to knowledge about thvarA (urge to see bhagavAn), being unconscious, and b) the divine mother of parAnguSa nAyaki, due to knowledge about the adhyavasAyam (firm faith) thinking “even being unconscious etc are not the means and bhagavAn’s [merciful] thought is the means”, having clarity and speaking clearly.
• am sol uRa – As one desirously contemplates/recites this beautiful decad.
• nenju veLLaiyAm – Becoming freed from the defect relating to other upAyams, due to considering bhagavAn as the only upAyam, will attain purity in heart.

kangul pagal arathi – veLLaiyAm (Additional explanation)

Regarding upAyAntharams (other upAyams), seeing SrI ranganAtha who is contemplating. That is, even after performing perfect surrender in saying in thiruvAimozhi 6.10.10 “agalagillEn …” in thiruvAimozhi 6.10 “ulagaumuNda peruvAyA“, AzhwAr did not attain the result. AzhwAr cried out in thiruvAimozhi 7.1.1 “appanE! ennai ALvAnE!” (Oh benefactor! Oh one who owns me!) in thiruvAimozhi 7.1 “uNNilAviya” to make it untenable for emperumAn to remain where he was, thiruvEngadamudaiyAn became thiruvaranganAthan as said in amalanAdhipirAn 3 “mandhipAy” (the lord in SrIrangam is the same one in thiruvEngadam), one who is reclining on the serpent with spread-out hoods, became the one reclining on the serpent in SrIrangam, to be enquired saying “ivaL thiRaththen sindhiththAy” (What are you thinking in her matter?) [3rd pAsuram], remained in yOga nidhrA (meditative resting) as said in thiruvAimozhi 5.4.11 “uRanguvAnpOl yOgu seydha perumAn” (emperumAn who is contemplating in the guise of resting) – seeing such emperumAn who is resting amidst the island in kAviri river.

emperumAn started analysing “It appears that the task [of making AzhwAr sing the prabandham] I have started cannot be completed due to her suffering; what shall we do?” [Comparison of thiruvAimozhi 6.10 and thiruvAimozhi 7.2] What he said in there as “alarmEl mangai uRai mArbA” is said as “en thirumagaL sEr mArban” here. What he said in there as “vaNNam aruL koL aNi mEgavaNNA” is said as “mugilvaNNan” here. What he said in there as “adikkIzh amarndhu pugundhEnE” is said as “adiyai adaindhu aruL sUdi uyndhavan” here. thirumangai AzhwAr too started with “thuLangu nINmudi” and ended with “AzhivaNNa nin adi iNai adaindhEn” in periya thirumozhi 5.8.9 [started with thiruvEngadamudaiyAn and ended with SrIranganAthan] highlighting that both are the same emperumAn. thiruvEngadamudaiyAn who is described in periyAzhwAr thirumozhi 5.4.1 “senniyOngu thaN thiruvEngadamudaiyAn” (One who is present in the cool thiruvEngadam which has tall peaks) is the same as thiruvaranganAthan described in thirumAlai 30 “ponni sUzh thiruvarangA” (one who is present in SrIrangam surrounded by kAviri).

adiyen sarathy ramanuja dasan

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