Author Archives: Sarathy Thothathri

About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

thiruvAimozhi nURRandhAdhi – 55 – thuvaLaRu sIr

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

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thiruththolaivillimangalam – dhEvarpirAn, nAchchiyArs and nammAzhwAr

Essence of thiruvAimozhi 6.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of great love towards bhagavath vishayam (matters relating to bhagavAn) and is mercifully explaining it.

How is that done? In the previous decad, AzhwAr set out to be immersed and to enjoy krishNa’s qualities and activities due to his great thirst. As one may get hiccup while drinking water, emperumAn’s qualities and activities cause weakness in AzhwAr. Becoming bewildered due to that, AzhwAr reveals the great love that he had in bhagavath vishayam in all the three faculties [viz mind, speech and body] from the beginning, through the words of someone else [in feminine mood, as the friend of parAngusa nAyaki]. mAmunigaL mercifully explains this principle explained in “thuvaLil mA maNimAdam” starting with “thuvaLaRu sIr“.

pAsuram

thuvaLaRu sIr mAl thiRaththuth thonnalaththAl nALum
thuvaLaRu than seelam ellAm sonnAn thuvaLaRavE
munnam anubavaththil mUzhgi ninRa mARan adhil
mannum uvappAl vandha mAl

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word-by-word meanings

thuvaL aRa – without defect (of having attraction in other aspects)
munnam anubavaththil mUzhgi ninRa mARan – AzhwAr who was immersed in bhagavath vishayam from the beginning
adhil munnam uvappAl vandha mAl – by the great love which was caused by the bliss acquired from such fixed experience
thuvaL aRu sIr – having faultless and auspicious qualities
mAl thiRaththu – towards emperumAn
thol nalaththAl – due to natural devotion
nALum – everyday
thuvaL aRu – not having disinterest in such matters
than seelam ellAm – all of his qualities
sonnAn – mercifully explained

Simple Translation

AzhwAr was immersed in bhagavath vishayam from the beginning without any defect, by the great love which was caused by the bliss acquired from such fixed experience, towards emperumAn who is having faultless and auspicious qualities. Such AzhwAr mercifully explained his own qualities of not having disinterest in such matters, due to natural devotion towards such emperumAn everyday.

Highlights from vyAkyAnam

This should be arranged as “thuvaLaRavE munnam anubavaththil mUzhgi ninRa mARan adhil mannum uvappAl vandha mAl thuvaLaRu sIr mAl thiRaththil thonnalaththAl nALum thuvaLaRu than seelam ellAm sonnAn“.

  • thuvaLaRavE – Having acquired “mayarvaRa madhi nalam” (matured gyAnam in the form of bhakthi), being free from the defect of having interest elsewhere.
  • munnam anubavaththil mUzhgininRa mARan – Starting from thiruviruththam 1 “poynninRa gyAnam” until here, AzhwAr who is immersed in this experience. Having no matching or higher entity to himself in experiencing bhagavAn, being in a mad, very intoxicated state towards bhagavAn. That is, as said in:
    • thiruvAimozhi 1.7.10nigar il avan pugazh pAdi iLaippilam
      pagalum iravum padindhu kudaindhE” (I will sing the glories of matchless emperumAn’s auspicious qualities, day and night without any break and will never get tired of doing that)
    • thiruvAimozhi 2.3.9paraman paviththiran sIr sedi Ar nOygaL kedap padindhu kudaindhu Adi adiyEn vAy maduththup parugik kaLiththEnE” (One who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris, one who is so pure; in order to destroy the great diseases, I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy)
    • thiruvAimozhi 2.7.9sireeidharan seyya thAmaraik kaNNan enRu enRu irAp pagal vAy vereei” (You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes) night and day and blabber that)
    • thiruvAimozhi 3.10.6thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn” (he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect)
    • thiruvAimozhi 4.5.3vIvil sIran malark kaNNan viNNOr perumAn thannai
      vivil kAlam isai mAlaigaL Eththi mEvap peRREn” (emperumAn is in the ultimate continuous blissful state, who gives enjoyment to persons like me; is having endless distinguished qualities such as yuvathva (youth) etc and wealth; is lotus-eyed and is the leader of the residents of paramapadham; I attained by praising him continuously with collection of words in the form of songs)
    • thiruvAimozhi 5.5.5thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin” (after enjoying thirukkuRungudi nambi who is having matching fame)
    • thiruvAimozhi 6.4.3pugar koL sOdhip pirAn than seygai ninaindhu pulambi enRum nugara vaigal vaigap peRREn” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time)
    • annAL thodangi innAL thoRum” (from that day till this day) [8th pAsuram], thiruviruththam 2 “iNaiyadikkE anbu sUtti” (showing love for the divine feet), and ripening into his qualities as said in periya thiruvandhAdhi 58pAlEpOl sIril” (your auspicious qualities which are like sweet milk).
  • thuvaLaRu seer mAl thiRaththuth thonnalaththAl – By the natural bhakthi towards sarvESvaran, who is with auspicious qualities which are faultless and opposite to all inauspiciousness, due to being enjoyable, by devotees.
  • nALum thuvaLaRu than seelam ellAm sonnAn – AzhwAr mercifully spoke about his quality of having great love towards emperumAn everyday. As said in SrI rAmAyaNam sundhara kANdam 32.11 “rAmEthi rAmEthi sadhaiva budhyA vichinthyA vAchA bruvathi” (Since I am pondering with my mind about that SrI rAma only, and always saying “SrI rAma! SrI rAma!”) and SrI rAmAyaNam sundhara kANdam 16.25 “Ekastha hrudhayA nUnam rAmam Eva anupaSyathi” (Certainly, with a single heart, she is meditating on SrI rAma only). That is, as said in:
    • thAmaraith thadangaN enRum kuvaLai oN malark kaNgaL nIr malga ninRu ninRu kumuRumE” (talking about the attractive white divine conch and divine disc and very expansive, lotus, divine eyes [of emperumAn], she is having tears in her beautiful neydhal flower like eyes, sustaining herself and is weeping internally being unable to cry out loudly to  express her sorrow) [1st pAsuram]
    • dhEva dhEva pirAn enRE nimiyum vAyodu kaNgaL nIr malga nekkosindhu karaiyumE” (she is having a curved mouth which only utters those words reflecting the benefactor who lets vishvaksEna et al who are leaders of nithyasUris who are divine beings, enjoy him. She has overflowing tears in her eyes, being broken, weakened and melted) [2nd pAsuram]
    • niraigaL mEyththadhumE pidhaRRi nedungaN nIr malga nIRkumE” (she remained stunned with tears overflowing in her expansive eyes, blabbering about how emperumAn tended the cows) [3rd pAsuram]
    • kaNNa pirAn enRE oRkam onRum ilaL ugandhugandhu uLmagizhndhu kuzhaiyumE” (thinking about krishNa, she is not having any control and is becoming more joyful due to meditating upon such aspects; with great joy in her heart, she has weakened) [4th pAsuram]
    • “anRu thottum maiyAndhu ivaL nuzhaiyum sindhaiyuL annaimIr thozhum aththisai uRRu nOkkiyE” (From that day onwards, parAnguSa nAyaki, with rain like tears from her eyes, having the heart which is bewildered and immersed in his beauty, is looking well into the direction where he resides and performs anjali) [5th pAsuram]
    • vaigal nAdoRum vAykkoL vAsagamum maNivaNNan nAmamE ivaL annaimIr!” (Oh mothers! She is always, everyday having in her speech, the words relating to the divine names which reveal the simplicity, beauty etc of emperumAn who is having physical beauty which resembles a blue gem which is handy and can be enjoyed as desired) [6th pAsuram]
    • avan chinnamum thirunAmamum ivaL vAyanagaL thirundhavE” (His symbols and divine names are becoming more glorious on being spoken by her) [7th pAsuram]
    • irundhirundhu aravindhalOchana! enRenRE naindhirangumE” (she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted) [8th pAsuram]
    • tholaivillimangalam enRu than karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE” (after learning the divine name of that abode as thiruththolaivillimangalam, she joins her palms and worships it) [9th pAsuram]
    • ninRirundhuRaiyum tholaivillimangalam senniyAl vaNangum avvUrth thirunAmam kEtpadhu sindhaiyE” (emperumAn himself arrived first and is eternally residing in thiruththolaivillimangalam and is sitting and standing there; she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others) [10th pAsuram]
    • sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha vaN kurugUravar chatakOpan” (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties viz mind, speech and body, nammAzhwAr, the leader of the residents of AzhwArthirunagari) [11th pAsuram]

In this manner, AzhwAr mercifully explained how all his three faculties were having great love towards emperumAn. It is mercifully said in eedu “iththiruvAimozhi – AzhwAr prakruthi sollugiRadhenRu nam mudhaligaL ellArum pOra virumbiyiruppargaL” (All our SrIvaishNava elders will greatly like this decad since it talks about AzhwAr’s nature).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 54 – kuravai mudhalAm

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

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Essence of thiruvAimozhi 6.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of enjoying krishNa’s all divine activities and speaking about the same, and is mercifully explaining it.

How is that done? AzhwAr identified emperumAn to be present in distant land in thiruvAimozhi 5.3.9sENuyar vAnaththirukkum” (the supreme lord of celestial beings, who resides in the very lofty paramapadham), prayed if he would be able to recite emperumAn’s divine names in thiruvAimozhi 5.9.10nArAyaNan nAmangaLE – thol aruL nal vinaiyAl solak kUdum kol” (Will we be able to praise him by his virtuous deeds out of his mercy?) and prayed to emperumAn to let him sustain and enjoy emperumAn in thiruvAimozhi 5.10.10urukki uNdiduginRa nin thannai nAdum vaNNam sollAy” (Tell me the way in which I can reach you who melt and consume me) respectively in thiruvAimozhi 5.3 “mAsaRu sOdhi“, thiruvAimozhi 5.9 “mAnEy nOkku” and thiruvAimozhi 5.10 “piRandhavARum“. emperumAn incarnated as krishNa and manifested all the divine activities mercifully performed by him and the auspicious qualities which facilitate such activities, to AzhwAr who desired for them previously, and AzhwAr fully sustained himself, immersed in them and enjoyed them and blissfully spoke about them.  mAmunigaL mercifully explains this principle explained in “kuravai Aychchiyar” starting with “kuravai mudhalAm“.

pAsuram

kuravai mudhalAm kaNNan kOlach cheyalgaL
iravu pagal ennAmal enRum paravumanam
peRREn enRE kaLiththup pEsum parAngusan than
soRREnil nenjE thuvaL

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word-by-word meanings

kaNNan – krishNa’s
kuravai mudhalAm – performing rAsakrIdA etc
kOlach cheyalgaL – divine activities
iravu pagal ennAmal – without seeing any difference between night and day
enRum – always
paravum manam peRREn enRu – that he got the heart to praise
kaLiththup pEsum – spoke pridefully
parAngusan than – AzhwAr’s
sol thEnil – honey of divine words
nenjE – Oh heart!
thuvaL – immerse.

Simple Translation

Oh heart! Immerse in the honey of divine words of AzhwAr  who spoke pridefully that he got the heart to always praise without seeing any difference between night and day, krishNa’s divine activities such as performing rAsakrIdA etc.

Highlights from vyAkyAnam

  • kuravai mudhalAm kaNNan kOlach cheyalgaL – That is, mAmunigaL is thinking about the following pAsurams:
    • kuravai AychchiyarOdu kOththadhum” (danced with the cowherd girls) [1st pAsuram]
    • kEyath thInguzhal UdhiRRum” (played sweet songs with his flute) [2nd pAsuram]
    • nigaril mallaraich cheRRadhum” (defeated the matchless wrestlers) [3rd pAsuram]
    • nOva Aychchi uralOdArkka irangiRRum” (krishNa was bound tightly to the mortar by mother yaSOdhA, the cowherd woman, with the intent to hurt him, and he immersed himself in that experience) [4th pAsuram]
    • vENdith thEvar irakka vandhu piRandhadhum” (dhEvas prayed and emperumAn descended out of his own desire and incarnated) [5th pAsuram]
    • igal koL puLLaip piLandhadhum” (emperumAn tore the beak of bakAsura who came focussed in battle) [6th pAsuram]
    • manap parippOdu azhukku mAnida sAdhiyil thAn piRandhu thanakku vENduruk koNdu” (Even while being born as one amongst the human species which is to be rejected with anguish in heart, he accepts dear forms which he desires) [7th pAsuram]
    • nINilaththodu vAn viyappa niRai perum pOrgaL seydhu vANanAyiram thOL thuNiththadhum” (To the amazement of the expansive earth and sky, performing great battles with bANa and his many strong associates, krishNa severed the thousand shoulders of bANa) [8th pAsuram]
    • kalakka Ezh kadal Ezh malai ulagEzhum kazhiyak kadAy ulakkath thEr kodu senRa mAyamum” (emperumAn used the chariot which is a part of the resulting material realm to reach beyond the top of the oval shaped universe which has seven oceans, seven mountains and seven worlds fitting well in it, and reaching up to the end) [9th pAsuram]
    • maN misaip perum bAram nInga Or bhAradhamA perum pOr paNNi mAyangaL seydhu” (krishNa who is in a radiant form, caused the great bhAratham battle in order to eliminate the great burden on earth) [10th pAsuram]
  • kuravai mudhalAk kaNNan kOlach cheyalgaLenRu – AzhwAr highlighted thirukkuravai (rAsakrIdA) first to enjoy the grandeur and sustain with that. AzhwAr did not highlight krishNa’s birth as in “vENdith thEvar irakka vandhu piRandha” [5th pAsuram], since he may become unconscious as he did in thiruvAimozhi 5.10 “piRandhavARum“.
  • kaNNan kOlach cheyalgaL – As SrI vAlmeeki enjoyed the history of SrI rAma fully as said in SrI rAmAyaNam bAla kAndam 4-7 “kAvyam rAmAyaNam kruthsnam sIthAyA: charitham” (the entire Sri RamAyaNam epic is about the story of sIthA), AzhwAr too enjoyed all activities of krishNa. That is, the activities of “dhEvak kOlap pirAn” (divine, beautiful benefactor).
  • iravu pagal ennAmal – Without any difference between night and day. Forever.
  • enRum paravum manam peRREn enRE kaLiththup pEsum – Speaking pridefully due to the overwhelming bliss attained by having the heart which praised at all times.  That is, as said in:
    • mAya vinaigaLaiyE alaRRi iravum nan pagalum thavirgilam enna kuRaivu enakkE” (what shortcoming is present in us who are reciting his amazing activities night and day?) [1st pAsuram]
    • nEyaththOdu kazhindha pOdhu enakku evvulagam nigarE?” (I spent my time with love towards him; for me [who is having such experiences], which world will be a match?) [2nd pAsuram]
    • nugara vaigal vaigap peRREn enakku en ini nOvadhuvE?” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time; now, for me [who has such enjoyment], why would there be any suffering?) [3rd pAsuram]
    • mEvak kAlangaL kUdinEn enakku en ini vENduvadhE?” (thinking about the divine activities of krishNa, my heart melted and had the time to fit well in them; now, what else is needed for me?) [4th pAsuram]
    • INdu nAn alaRRap peRREn enakkenna igal uLadhE?” (I got to speak out about all these from here; what hurdle is there for me?) [5th pAsuram]
    • pagalirAp paravap peRREn enakkenna manap parippE?” (having got to praise these amazing activities day and night, without any difference, what grief is there?) [6th pAsuram]
    • ninaikkum nenjudaiyEn enakkini yAr nigar nIL nilaththE?” (for me who is having the amazing activities of such benefactor in my distinguished, obedient heart to contemplate, is there any match in this great earth now?) [7th pAsuram]
    • ennappan than mAyangaLE kANum nenjudaiyEn enakkini enna kalakkam uNdE?” (I am having the heart to see in front of me and enjoy these and many other amazing activities of krishNa, the benefactor; now, for me what bewilderment is present?) [8th pAsuram]
    • mAl vaNNanai malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?” (For me who is having the powerful tongue which can bring bliss and bewilderment to emperumAn who is having a dark form and having these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand, is there any opposition on this earth?) [9th pAsuram]
    • naNNi nAn vaNangap peRREn enakkAr piRar nAyagarE?” (I got to approach and serve the divine feet of such emperumAn; is there any other controller for me?) [10th pAsuram]
  • enRum paravum manam peRREn enRE kaLiththup pEsum – azhagiya maNavALap perumAL nAyanAr too mercifully said “urugAmal dhariththum naNNi vaNangap paliththavARE” in AchArya hrudhayam.
  • kaLiththup pEsum parAngusan than – Since AzhwAr is saying “valakkai Azhi idakkaich changam udai mAl vaNNanai malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?” [10th pAsuram], mAmunigaL is explaining AzhwAr as the ankuSam (controlling hook). As said in “kavISam chakra hasthEbha chakram“, since mAmunigaL is the divine son of thirunAvIRudaiya pirAn dhAsar (one who has great tongue power), he is understanding the principle and identifying AzhwAr as parAngusan (one who controls bhagavAn). This thiruvAimozhi is sweet like honey as said in thiruvAimozhi 6.5.2amudha menmozhiyALai” (sweet words of parAngusa nAyaki) and due to bhagavAn who is said as in  thiruvAimozhi 5.1.2thEnE innamudhE” (honey, sweet nectar), being the subject discussed in this as said in “vAlmeekE: vadhanAravindha gaLitham rAmAyaNAkyam madhu” (The honey of ripened rAmAyaNam which emanated from the lotus mouth of SrI vAlmeeki) and SrI bhAgavatham 1.1.3 “Sukha mukhAdh amrutha dhrava samyutham pibhatha bhAgavatham rasam” (drink the fluid nectar of bhAgavatham which emanates from the mouth of SrI Sukha rishi). Oh heart! Instead of indulging in lowly taste, being a sAragrAhi (one who grasps the essence), you become attached to this thiruvAimozhi which is the essence. It is said in rAmAnusa nURRandhAdhi 105pOndhadhen nenjennum ponvaNdu” (my mind, which is a beetle, came).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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nithyAnusandhAnam (daily recital)

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

thiruvAimozhi nURRandhAdhi – 53 – nalla valaththAl

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

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Essence of thiruvAimozhi 6.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn having virudhdha vibhUthi (contrary wealth) and is mercifully explaining it.

How is that done? AzhwAr became amazed thinking about the agaditha gatanA sAmarthyam (ability to synchronise contrary aspects) of emperumAn when he made AzhwAr who said “We won’t unite with you” to say “We are with you”. emperumAn said to such AzhwAr “Are you becoming amazed like this just seeing this ability of mine? You see how I remain in thiruviNNagar having all the contrary aspects in the world, with me” and showed AzhwAr his virudhdha vibhUthi yOgam (being together with such ability to synchronise contrary aspects). AzhwAr becomes blissful meditating upon that and speaks about the same in this decad. mAmunigaL mercifully explains this principle explained in “nalguravum selvum” starting with “nallavalaththAl“.

pAsuram

nalla valaththAl nammaich chErththOn mun naNNArai
vellum viruththa vibhUdhiyan enRu ellaiyaRath
thAnirundhu vAzhththum thamizh mARan solvallAr
vAnavarkku vAyththa kuravar

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word-by-word meanings

mun naNNArai vellum – one who wins over previous enemies
nalla valaththAl – by the good strength (of grabbing the play-things)
nammaich chErththOn – krishNa who eliminated our romantic anger and made us unite with him
viruththa vibhUdhiyan enRu – speaking about him as the one having contrary wealth
ellai aRa – in an endless manner
thAn irundhu vAzhththum – one who remains and sings the praises
thamizh mARan – AzhwAr who is a king in thamizh
sol vallAr – those who can recite the divine words of
vAnavarkku – for nithyasUris
vAyththa kuravar – will be the matching preceptors

Simple Translation

krishNa who wins over previous enemies, eliminated our romantic anger and made us unite with him, has contrary wealth. AzhwAr remained in an endless manner and sang the praises of such krishNa. Those who can recited the divine words of such AzhwAr who is a king in thamizh, will be the matching preceptors for nithyasUris.

Highlights from vyAkyAnam

  • nalla valaththAl nammaich chErththOn – That is – by picking up the play-things of the girls and grabbing them, entering their assembly, blocking them, destroying their sand castles, entering the arena, smiling at him and eliminated AzhwAr’s romantic-anger in this manner. AzhwAr thought “What an amazing ability to unite contrary aspects!” mAmunigaL is saying that as “mun naNNArai vellum“. That is – emperumAn being as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men) and in SrI bhAgavatham 10.32.2 “sAkshAth manmatha manmatha:” (one who is the cause for cupid), when I was not willing to unite in emperumAn’s presence, emperumAn eliminated my pride of femininity and my romantic-anger and made me unite with him. Also explained as – We who were not approaching him previously were united with him, by his good strength. Alternatively – mun naNNAr means previous enemies, as emperumAn won over his previous enemies, as said in thiruvAimozhi 6.2.10ninRilangu mudiyinAy” (Oh one who is wearing the shining, divine crown to remain firmly!), he made me unite with him with his good strength.

AzhwAr became amazed thinking “How is emperumAn able to unite contrary aspects!” emperumAn says “Are you being amazed just by seeing this? You have to see how I remain in thiruviNNagar with contrary wealth” and shows his being virudhdha vibhUthi yuktha (one with contrary wealth).

  • viruththa vibhUdhiyan enRu – That is, speaking elaborately about his contrary wealth as said in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), as seen in the pAsurams:
    • nalguravum selvum …” [1st pAsuram]
    • kaNda inbam thunbam …” [2nd pAsuram]
    • nagaramum nAdugaLum …” [3rd pAsuram]
    • puNNiyam pAvam …” [4th pAsuram]
    • kaithavam semmai …” [5th pAsuram]
    • mUvulagangaLumAy allanAy…” [6th pAsuram]
    • “paranjudar udambAy azhukkup padhiththa udambAy ...” [7th pAsuram]
    • vaNsaraN surarkkAy asurarkku vengURRamumAy …” [8th pAsuram]
    • nizhal veyyil …” [9th pAsuram] etc. [Full meanings can be seen in the respective pAsuram]
  • ellai aRath thAn irundhu vAzhththum – That is, remaining specifically to endlessly glorify emperumAn and mercifully doing so, as said in,
    • “pal vagaiyum parandha perumAn ennai ALvAnai” (emperumAn who has permeated in many ways [in all these aspects], who is greater than all and the master who is manifesting such forms to me) [1st pAsuram]
    • kaNdukOdaRkariya perumAn ennai ALvAnUr” (one who is difficult to be seen similar to other species; such sarvESvaran who accepted me as servitor is residing in the divine abode of thiruviNNagar) [2nd pAsuram]
    • thiruviNNagar sErndha pirAn pugar koL kIrththi allAl illai yAvarkkum puNNiyamE” (emperumAn is residing well in thiruviNNagar which is surrounded by mansions having peaks; for everyone, there is no other fortune which leads to uplifting, than such emperumAn‘s radiant, glorious qualities) [3rd pAsuram]
    • kaNNanin aruLE kaNdu koNmingaL” (know that, such krishNa’s greatly enjoyable mercy only, which does not expect anything, is the glorious means) [4th pAsuram]
    • thiruviNNagar sErndha pirAn varangoL pAdham allAl illai yAvarkkum van saraNE” (for every sentient being, there is no other refuge than such emperumAn’s very strong, divine feet, which are having the greatness of not having any thing equal or greater) [7th pAsuram]
    • en appan enakkAy iguLAy ennaip peRRavaLAy pon appan maNi appan muththappan en appanumAy minnap pon madhiL sUzh thiruviNNagar sErndha appan than oppArillappan thandhanan thana thAL nizhalE” (emperumAn being distinguished for me, being my father who is the cause for my sustenance, being my step mother, who is having the femininity which is opposite to such masculinity, being my distinguished, real mother who is unlike the step mother who just raises the child, manifesting his attractive nature which resembles gold, manifesting his radiant nature resembling a precious gem, manifesting the coolness resembling a pearl, being the benefactor for me, is living in thiruviNNagar which is surrounded by shining golden fort; being the lord of all there, having no match for him, the great benefactor mercifully bestowed me the shadow of his divine feet) [9th pAsuram]
    • thiruviNNagar mannu pirAn kazhalgaL anRi maRROr kaLaigaN ilam” (we are not having any protection other than such sarvESvaran’s divine feet; you can determine for yourself) [10th pAsuram]
  • thamizh mARan sol vallAr – Those who can practice this thiruvAimozhi which is a divine composition of AzhwAr who is dhESika (preceptor) for dhrAvida (thamizh) language which is very easy for all.
  • vAnavarkku vAyththa kuravar – nithyasUris enjoy emperumAn’s worlds seeing those in the form of emperumAn’s belongings, observe that those who recite this decad which is in context of such enjoyment, consider them with great attachment. mAmunigaL is mercifully explaining what was said by AzhwAr in “thiruviNNagarp paththum vallAr kONai inRi viNNOrkku enRum Avar kuravargaLE” (those who are experts in this decad will always be admired by nithyaSUris without any difficulty).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 52 – minnidaiyAr

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

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Essence of thiruvAimozhi 6.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of romantic anger and pushing emperumAn away and is mercifully explaining it.

How is that done? AzhwAr performed SaraNAgathi (surrender) in four decads viz thiruvAimozhi 5.7 nORRa nOnbu, thiruvAimozhi 5.8 ArAvamadhE, thiruvAimozhi 5.9 mAnE nOkku and thiruvAimozhi 5.10 piRandhavARum, sent messenger in thiruvAimozhi 6.1 vaigal, and still emperumAn did not arrive. Having romantic anger rising in him, AzhwAr remained firm along with his well-wishers thinking “Even if he comes, we won’t mingle with him”. emperumAn became anguished thinking “We went on time and protected SrI gajEndhrAzhwAn et al during their distress, but missed to do the same for AzhwAr”, came rushing and manifested his physical beauty, activities and his inability to bear the separation from AzhwAr, eliminated the romantic anger of AzhwAr and united with him. AzhwAr explains this in the mood of cowherd girls who were firm on not uniting with krishNa who was late to arrive, and how krishNa manifested his beauty etc and united with them, eliminating their romantic anger.  mAmunigaL mercifully explains this principle explained in “minnidai madavArgaL” starting with “minnidaiyAr sEr kaNNan“.

pAsuram

minnidaiyAr sEr kaNNan meththena vandhAn enRu
thannilai pOyp peNNilaiyAyth thAn thaLLi unnudanE
kUdEn enRUdum kurugaiyarkOn thAL thozhavE
nAdORum nenjamE nalgu

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word-by-word meanings

min idaiyAr – girls who are having lightning like slender waist
sEr – united
kaNNan – krishNa
meththena vandhAn enRu – considering him to have arrived late
than nilai pOy – giving up his own posture
peN nilaiyAy – assuming the mood of cowherd girls
thAn thaLLi – pushing krishNa away (when he came to her private meeting place with her friends)
un udanE kUdEn enRu – saying I will not unite with you
Udum – showed romantic-anger
kurugaiyar kOn – nammAzhwAr
thAL thozha – to worship the divine feet of
nenjamE – Oh heart!
nAL thORum nalgu – You should help me everyday

Simple Translation

Oh heart! You should help me everyday to worship the divine feet of nammAzhwAr who showed romantic-anger towards krishNa saying “I will not unite with you” and pushing him away, assuming the mood of cowherd girls after giving up his own posture since krishNa, who was united with the girls who are having lightning like slender waist, came late.

Highlights from vyAkyAnam

  • minnidaiyAr sEr kaNNan meththena vandhAn enRu – krishNa was with the girls who are having lightning like slender waist, due to his focus on them, arrived in a lethargic manner and did not help during anguish in separation. Their (AzhwAr and friends) love towards krishNa is so deep that, it can make them mistake krishNa’s great love towards them differently and due to their anguish they can make his urge towards them to be insignificant. mAmunigaL has composed this line following AzhwAr’s words “minnidai madavArgaL ninnaruL sUduvAr munbu nAnadhanjuvan” (Damsels have lightning like slim waist and hence do not have any shortcoming in beautiful form, and humility etc which are qualities of the soul, and have acquired your mercy. I who know your actions towards them, in their presence, fear about this act of yours which will make them shy away from you, to weaken you) [1st pAsuram].
  • than nilai pOyp peN nilaiyAy – That is, losing his form of kurugUrch chatakOpan and assuming the form of a cowherd girl.
  • thAn thaLLi – As he approached the private place where the cowherd girls gather, they did not give him any space and refused to unite with him as said in SrI rAmAyaNam ayOdhyA kANdam 30.2 “praNayAchcha abhimAnAchcha parichikshEpa rAghavam” (due to previous union with great affection and the possessive pride, she reproached SrI rAma).

They reproached him as in:

  • pOgu nambI” (Oh one who is complete! Go) [1st pAsuram]
  • kuzhal Udhu pOy irundhE” (You go away and play flute) [2nd pAsuram]
  • pOy irundhu nin puLLuvam aRiyAdhavarkku urai nambI!” (You who are complete should leave and stay where those who don’t know your mischief exist and tell them those words) [3rd pAsuram]
  • emmai nI kazhaRElE” (You don’t try to fool us who know your mischief) [4th pAsuram]
  • em kuzhaRu pUvaiyodum kiLiyOdum kuzhagElE” (Don’t play joyfully with our myna and parrot which are speaking incohesively) [5th pAsuram]
  • kazhagam EREl nambI!” (Do not mingle in our assembly) [6th pAsuram]
  • kanmam anRu engaL kaiyil pAvai paRippadhu” (Touching and grabbing the doll in our hand are not apt acts) [7th pAsuram]
  • unakkElum pizhai pizhaiyE” (Even for you, such an act is a disgrace) [7th pAsuram]

emperumAn eliminated their anger and made them unite with him using his smile, glance, romantic words and acts, as said in:

  • un thAmarai purai kaNNiNaiyum sevvAy muRuvalum AgulangaL seyya” (You are smiling at us; your eyes which are attractive like a lotus flower and the smile manifested in your reddish mouth cause us anguish) [2nd pAsuram]
  • nin seyya vAy irum kaniyum kaNgaLum viparIdham in nAL” (your reddish fruit like best lips and eyes are causing pain nowadays) [3rd pAsuram]
  • vanmamE  solli emmai nI viLaiyAdudhi” (you are telling us secrets and teasing us playfully) [7th pAsuram]
  • ugavaiyAl nenjam uL urugi un thAmaraith thadangaN vizhigaLin agavalaip paduppAn azhiththAy un thiruvadiyAl” (To have our heart melt with internal joy and to be captured in the net of the glance of your broad eye, we are building the sandcastle and heating our food; instead of seeing that, standing there and smiling to show the shining glow in your divine face, you destroyed those with your divine feet mercilessly) [9th pAsuram]

And subsequently, AzhwAr says “kUththa appan thannaik kurugUrch chatakOpan Eththiya thamizhmAlai” (kaNNan emperumAn was having the joyful pastime of crying and performing sit-ups when angered upon by mother yaSOdhA who is born in cowherd clan. Since nammAzhwAr mercifully spoke about such emperumAn who is the benefactor for the world, in the form of praises and a garland in dhrAvida (thamizh) language) [11th pAsuram], when mAmunigaL says “unnudanE kUdEn enRUdum kurugaiyarkOn“, he understands and reveals the way AzhwAr united with emperumAn also. Subsequently, in the next pAsuram, mAmunigaL will mercifully say “nalla valaththAl nammaich chErththOn” (krishNa who united with us using his good strength). Matching that, emperumAn should have united with AzhwAr in this decad.

  • Udum kurugaiyarkOn thAL thozhavE nALthORum nenjamE nalgu – Oh heart! You help me always to worship and serve the divine feet of AzhwAr who has great love to make emperumAn pacify AzhwAr even after a small delay in arrival.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 51 – vaigal

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

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Essence of thiruvAimozhi 6.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of sending messenger due to suffering in separation and is mercifully explaining it.

How is that done? Without giving up the divine feet of emperumAn, even after AzhwAr performed the unfailing SaraNAgathi (surrender) in four decads viz thiruvAimozhi 5.7 nORRa nOnbu, thiruvAimozhi 5.8 ArAvamadhE, thiruvAimozhi 5.9 mAnE nOkku and thiruvAimozhi 5.10 piRandhavARum, which is like brahmAsthram, since he did not fulfil AzhwAr’s desire for the sake of protecting the universe (by making AzhwAr remain here and sing thiruvAimozhi), AzhwAr became very weakened due to not attaining his desire, and thought “As he has vowed to protect the suffering ones, he will certainly come and help us, if he were informed about our plight; he has become immersed in the opulence in thiruvaNvaNdUr and has forgotten us”. With the help of gataka (connector, messenger), AzhwAr is informing his situation to the divine son of dhaSaratha, who said in SrI rAmAyaNam yudhdha kANdam 8.3 ‘nathyajEyam‘ (I will not abandon even if he has faults). He does that in the mood of a nAyaki (heroine) who cannot wait until her nAyaka (hero) arrives at her, and who sends a messenger to him. mAmunigaL mercifully explains this principle explained in “vaigal pUngazhivAy” starting with “vaigal thiruvaNvaNdUr“.

pAsuram

vaigal thiruvaNvaNdUr vaigum irAmanukku en
seygaithanaip puLLainangAL seppum enak kaikazhindha
kAdhaludan thUdhu vidum kArimARan kazhalE
mEdhiniyIr nIr vaNangumin

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word-by-word meanings

mEdhiniyIr – Oh residents of the world!
thiruvaNvaNdUr – “in thiruvaNvaNdUr
vaigal – always
vaigum – mercifully present
irAmanukku – for dhaSaratha chakravarthi’s son
puL inangAL – Oh flock of birds!
en seygaithanai – my state
seppum ena – inform him”, saying this
kaikazhindha kAdhaludan – with great love
thUdhu vidum – sending (birds as) messengers
kAri mARan – AzhwAr’s
kazhalE – divine feet only
nIr vaNangumin – you worship

Simple Translation

Oh residents of the world! Saying “Oh flock of birds! Inform my state to dhaSaratha chakravarthi’s son who is mercifully present in thiruvaNvaNdUr always”, AzhwAr is sending birds as messengers with great love. You worship such AzhwAr’s divine feet.

Highlights from vyAkyAnam

  • vaigal thiruvaNvaNdUr vaigum irAmanukku – mAmunigaL is thinking about AzhwAr’s pAsuram “thERu nIrp pambai vadapAlaith thiruvaNvaNdUr mARil pOr arakkan madhiL nIRezhach cheRRugandha ERu sEvaganAr” (SrI rAma is in thiruvaNvaNdUr which is on the northern bank of the pampA river which is having pristine water. He destroyed the fort of lankA, which was headed by rAvaNa who has no comparison in battle and is having rAkshasa (demoniac) birth which causes cruelty in battle, to become dust and became joyful due to that and feeling as “kruthakruthya” . You tell such SrI rAma, who is having abundance of valour) [10th pAsuram] The target of the second dhUthu (thUdhu – message) is vibhavam (SrI rAmAvathAram). azhagiya maNavALap perumAL nAyanAr said in AchArya hrudhayam 166 “vyavasAyagyar rakshaNasthairyam pampOththara dhEchastham” (The firmness in protection of those have faith in him, is seen in thiruvaNvaNdUr, which is on the northern banks of pampA). sIthAp pirAtti, the beautiful descendant of janaka clan, too sent her messenger saying as in SrI rAmAyaNam sundhara kANdam 39.10 “jIvanthIm mAm yathArAmas sambhAvayathi kIrthimAn” (You can speak to me with the same respect given by the glorious SrI rAma to me), towards SrI rAma, the divine son of dhaSaratha chakravarthi, who is always residing in thiruvaNvaNdUr to protect those who are subsequent to the times of rAmAvathAram.
  • en seygai thanaip puL inangAL vaigal seppum ena – Oh those who have pakshapAdham (two meanings – wings, favouritism)! Go immediately. That is, as he revealed, his great sorrow, in the following pAsurams to all.
    • kurginangAL! vinaiyAttiyEn kAdhanmaiyai – kaigaL kUppich cholleer” (Oh group of storks! you perform the action of a servitor matching his lordship; and you inform him about my love. I who am having the sin which has caused this separation from him) [1st pAsuram]
    • pAdham kai thozhudhu paNiyIr adiyEn thiRamE” (You see him to make me see him subsequently, performing anjali towards his divine feet, inform him my situation,me who is his servitor) [2nd pAsuram]
    • thiRangaLAgi engum seygaL Uduzhal puL inangAL! adiyEn idarai – iRangi nIr thozhudhu paNiyIr” (Oh flocks of birds roaming everywhere amidst the fertile fields! Seeing such emperumAn there, lower yourself, worship him and inform him the sorrow in separation, of me who is parathanthra) [3rd pAsuram]
    • mada annangAL! udalam naindhoruththi urugum enRuNarththuminE” (Oh humble swans! On seeing such emperumAn, inform him that a unique woman is having her body weakened and is melting) [4th pAsuram]
    • udan mEyum mada annangAL! adiyEnukkum pORRuminE” (Oh swans who are having attachment towards each other, grazing without separating from each other! You offer some praises on my behalf too) [5th pAsuram]
    • punnai mEl uRai pUm kuyilgAL! mARRam koNdaruLIr maiyal thIrvadhoru vaNNamE” (Oh cuckoos who are eternally residing on the punnai tree! Bring the reply message from him with the means to eliminate my bewilderment and mercifully give [that to me]) [6th pAsuram]
    • adaiyALam thirundhak kaNdE enakkonRurai oN kiLiyE” (Oh beautiful parrot! Seeing the emperumAn with the apt characteristics clearly, please tell a word on behalf of me) [7th pAsuram]
    • karundhiN mAm mugil pOl thirumEni adigaLaiyE – thirundhak kaNdu enakkonRuraiyAy oN siRu pUvAy!” (Oh attractive myna who is having a small form! You properly see the lord of all, who is having a divine form resembling dark, firm, huge cloud, and bring a message for me who is desiring to know his opinion) [8th pAsuram]
    • adigaL kai thozhudhu alar mEl asaiyum annangAL kodiya val vinaiyEn thiRam kURumin vERu koNdE” (Oh swans who are swaying on the flower due to the blowing wind, just like those who sleep on a mattress! Humbly engage in devotional activities towards his divine feet instead of manifesting your supremacy, in a private location, inform him about me who is having very pitiable and strong sin in the form of this love) [9th pAsuram]
  • kai kazhindha kAdhaludan thUdhu vidum – As said in “ennaiyum uLaL enmingaLE” (You tell him “I, who am other than the one whom he attained by destroying his enemies, am still waiting”) [10th pAsuram] – if he does not arrive and protect, I won’t exist; as AzhwAr is saying “I have as much existence for you to come and protect me”, this reveals how he sent the messenger with great love.
  • kAdhaludan thUdhu vidum kArimARan kazhalE mEdhiniyIr nIr vaNangumin – Oh residents of this world! For your result, you worship and pray at the divine feet of AzhwAr who prayed to gatakas (messengers) for his result. As AzhwAr said in thiruvAimozhi 9.1.7mAnilaththevvuyirkkum” (for all AthmAs on this vast earth) , mAmunigaL is also advising everyone in the world.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 50 – piRandhulugam

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

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Essence of thiruvAimozhi 5.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of requesting emperumAn “let me sustain myself and enjoy your activities in your incarnations” and is mercifully explaining it.

How is that done? AzhwAr did not have his desire fulfilled in three abodes. Due to that, he thought that as emperumAn has mercifully vowed not to directly interact with his devotees in archA sthalams (divine abodes) as per their desires, we did not get our desire fulfilled. Let us not force him to break his vow. Let us go and approach him in his avathArams where he interacts with his devotees knowing their desires. Thinking in this manner, AzhwAr started pursuing krishNAvathAram, but became anguished thinking that he is not in that period and hence lost that opportunity as well. He then thought “let me at least sustain myself by enjoying his activities and qualities in krishNAvathAram”. But seeing that even such experience is only leading to distress in separation, AzhwAr surrenders to krishNa requesting him “kindly let me sustain myself to enjoy your qualities and activities”. mAmunigaL mercifully explains this principle explained in “piRandhavARum” starting with “piRandhulugam“.

pAsuram

piRandhulagam kAththaLikkum pErarutkaNNA un
siRandha guNaththAl urugum seelaththiRam thavirndhu
sErndhanubavikku nilaiseyyenRa sIrmARan
vAyndha padhaththE manamE vaigu

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word-by-word meanings

piRaNdhu – incarnating (in many species)
ulagam – worlds
kAththaLikkum – mercifully protecting
pEr aruL – having great mercy
kaNNA – oh krishNa!
un – “your
siRaNdha guNaththAl – by meditating upon your auspicious qualities
urugum seelath thiRam thavirndhu – giving up the melting of the heart
sErndhu anubavikkum nilai – to reach you and enjoy you
sey enRa – mercifully allow” praying this way
sIr mARan – SrI nammAzhwAr’s
vAyndha padhaththE – divine feet which match each other
manamE – Oh heart!
vaigu – you reside

Simple Translation

Oh heart! You reside at the matching divine feet of SrI nammAzhwAr, who prayed to the greatly merciful krishNa who incarnates in the worlds and protects all, saying “Oh krishNa! Mercifully allow me to reach you and enjoy you, giving up the melting of the heart, by meditating upon your auspicious qualities”.

Highlights from vyAkyAnam

  • piRandhulagam kAththaLikkum pEr aruL kaNNA – emperumAn incarnated as said in thiruvAimozhi 9.1.10maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn” (incarnated in northern mathurA to relieve the burden of earth) to have the devotees immerse as in “piRandhavARum” (the way he incarnated) [1st pAsuram], and as said in “kaLLa vEdaththaik koNdu pOyp puram pukkavARum” (The way in which you assumed the deceptive form [of budhdha] going to thripura and entered there) [4th pAsuram], periya thiruvandhAdhi 16sIrAl piRandhu siRappAl vaLarAdhu” (not being born into a wealthy family and not growing up in a grand manner), “adiyai mUnRai irandhavARum” (the way he begged for three steps of land) [9th pAsuram], to churn the ocean and bring out the nectar as said in “kUdi nIraik kadaindhavARum” (the way he gathered and churned the ocean) [10th pAsuram]. Oh greatly compassionate krishNa who incarnated, protected and cared for the earth to relieve its burden, to burn down the three towns, to retrieve the three worlds and to bring out the nectar from the ocean! Previously AzhwAr said in thiruvAimozhi 5.9.10nal aruL nam perumAn” (our greatly merciful lord), one who is such greatly merciful lord.
  • un siRandha guNaththAl urugum seelath thiRam thavirndhu – To be free from reaching a fluid state due to meditating upon your auspicious qualities.
  • sErndhu anubavikkum nilai sey – You should mercifully grant me firmness to reach you and enjoy you.

That is, as said in,

  • piRandha ARum vaLarndha ARum periya bAradham kai seydhu aivarkkuth thiRangaL kAtti ittuch cheydhu pOna mAyangaLum niRandhanUdu pukkenadhAviyai ninRu ninRu urukki uNginRa” (The way krishNa was born, the way he grew up, the way he arranged the armies in mahAbhAratham for the five pANdavas and revealed the means for their victory, and the amazing ways of completing the purpose of his incarnation and returning to his own radiant abode have all entered inside the inner region of my heart and are melting my AthmA moment after moment to become fluid and consume me; oh one who is being present for me always, is having matching and infinite radiance! When will I reach you?) [1st pAsuram]
  • ennai un seygai naivikkum” (your acts weaken me) [2nd pAsuram]
  • paiyavE nilaiyum vandhu en nenjai urukkungaLE” (these acts are coming up to me and are melting my desirous heart) [3rd pAsuram]
  • veLLa nIrch chadaiyAnum ninnidai vERalAmai viLanga ninRadhum uLLam uL kudaindhu en uyirai urukki uNNumE” (the way you remain inseparable from rudhra who is having abundant gangA water in his matted hair to be well known through SAsthram; these aspects engrossed in my intellectual thoughts in my heart and is melting my AthmA into a fluid state) [4th pAsuram]
  • uNNa vAnavar kOnukku Ayar oruppaduththa adisil uNdadhum vaNNamAl varaiyai eduththu mazhai kAththadhum maNNai mun padaiththuNdumizhndhu kadandhidandhu maNandha mAyangaL eNNum thORum ennenju erivAy mezhugokkum ninRE” (You consumed the food which was prepared with intent by the cowherd people for indhra to eat; you lifted the huge gOvardhana hill which is colourful due to the presence of different minerals and protected [everyone] from rain; you initially created the universe, protected it by placing it in your stomach during deluge, spat it out, scaled it, rescued it and united with mother earth who was rescued from the deluge; every time I meditate upon these amazing qualities and activities, my heart is melting like wax in fire in a singular manner) [5th pAsuram]
  • As said in SrI rAmAyaNam kishkindhA kANdam 19.25 “thishtantham” (standing), SrI rAmAyaNam ayOdhyA kANdam 99.25 “AsInAm” (seated) and SrI rAmAyaNam yudhdha kANdam 21.1 “prathiSishyE” (lay down), to relieve from the following sufferings:
    • ninRavARum irundhavARum kidandhavARum ninaippariyana onRalA uruvAy aruvAya nin mAyangaL ninRu ninRu ninaiginREn unnai enganam ninaigiRpan?” (Your ways of standing, sitting, and resting are difficult to think about; I am trying to fully think about the amazing activities of yours, who are not restricted to having a single form, which are tormenting the already weakened heart at every stage; how can I, who am a sinner, think about you in a focussed manner?) [6th pAsuram]
    • oNsudarOdiruLumAy ninRavARum uNmaiyOdinmaiyAy vandhu en kaN koLA vagai nI karandhennaich cheyginRana eN koL sindhaiyuL naiginREn” (Your ways of being present with the form which is shining in my heart and being non-existing due to not being seen physically in a shining manner, your coming, standing as a shining radiance with darkness; I am becoming weak as my heart thinks about your actions such as your hiding inside me to make my eyes not enjoy you) [7th pAsuram]
    • “thiru uruvu kidandha ARum koppUzh sendhAmarai mEl thisaimugan karu uL vIRRirundhu padaiththitta karumangaLum poruvil un thani nAyagam avai kEtkundhORum en nenjam ninRu nekku aruvi sORum kaNNIr” (The way you are reclining with a beautiful divine form, and how four headed brahmA is seated in the lotus flower which is sprouting from your navel and how you are present inside such brahmA [having him as the womb] and created; every time I hear about such activities of yours, who is not having a matching opponent, and those activities which are highlighting your distinct supremacy, my heart remains focussed, loosens up and tears are falling like waterfall; what shall I do?) [8th pAsuram]
    • adiyai mUnRai irandha ARum angE ninRAzh kadalum maNNum viNNum

      mudiya IradiyAl mudiththuk koNda mukkiyamum
      nodiyumARavai kEtkum thORum en nenjam ninRanakkE karaindhugum” (The way emperumAn humbly requested three steps [of land] so that he [mahAbali] cannot refuse; his predominance of standing right in that yagyavAtam and fulfilling his desire by covering with two steps, the deep oceans, the earth which has seven islands and the sky going up to brahma lOkam; every time I hear anyone telling those aspects, my heart is melting and flowing away towards the qualities such as simplicity of yours, who are avAptha samastha kAma yet became a seeker for the sake of your devotee) [9th pAsuram]

    • kUdi nIraik kadaindha ARum amudham dhEvar uNNa asurarai vIdum vaNNangaLE seydhu pOna viththagamum Udu pukkenadhAviyai urukki uNdiduginRa” (You remained together with dhEvas and asuras, made arrangements such as churning shaft, rope and base to churn the fluid in the milky ocean and churned the ocean; the amazing aspects of your assuming the beautiful form of a damsel to let the dhEvas drink the amrutham which appeared there and driving away the asuras; these amazing aspects entered inside my heart and melted my AthmA to become fluid and consumed it [the AthmA])
  • AzhwAr is saying to emperumAn “When will I reach you and enjoy you by sustaining myself” as seen in
    • unnai enRu kol sErvadhuvE” (when will I reach you?) [1st pAsuram]
    • unnai enRu thalaip peyvanE?” (When will I reach you) [2nd pAsuram]
    • pAviyERku onRu nanguraiyAy” ( You should mercifully indicate the unique and distinguished means to save me who is a sinner) [6th pAsuram]
    • en seygEn adiyEnE” (What will this servitor do?) [8th pAsuram]
    • kodiya val vinaiyEn unnai enRu kol kUduvadhE?” (When will I, who am having very strong unatonable sin in the form of love (to not become broken), reach you to steady myself and enjoy you?) [9th pAsuram]
    • nin thannai nAdum vaNNam sollAy nachchu nAgaNaiyAnE” (Oh one who is eternally together with thiruvananthAzhwAn who can destroy the hurdles for my experience with you! Mercifully tell me the way to enjoy you eternally) [10th pAsuram]
  • sErndhu anubavikkum nilai sey enRa sIr mARan – AzhwAr who has gyAnam etc and who prayed to emperumAn to mercifully make himself sustain and enjoy as said in “nAgaNai misai nampirAn saraNE saraN namakku enRu” (nammAzhwAr always has the desire in his mind that only the divine feet of our lord who is resting on thiruvananthAzhwAn) [11th pAsuram].
  • vAyndha padhaththE – On the aptly matching divine feet of such AzhwAr.
  • manamE vaigu – Oh heart! Rest there. Just as AzhwAr had the divine feet of emperumAn who is resting on AdhiSEsha as his means, you rest on AzhwAr’s divine feet considering them to be the apt means.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 49 – mAnalaththAl mARan

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

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Essence of thiruvAimozhi 5.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of going to thiruvallavAzh and being anguished in the enjoyable aspects in the garden surrounding the town itself and is mercifully explaining it.

How is that done? Even after AzhwAr entered thirukkudandhai with great anguish, his desire was not fulfilled. Hence he started from there and walked towards thiruvallavAzh with the strength given by the faith “his divine feet are the only means”, but could not reach there fully as he became weak and stayed in the garden surrounding the town, heard the loud chants of vEdham and the sounds of vaidhika rituals from the town, thought about the enjoyability in the honey, jasmine etc and became engaged in the anguish of not being able to enter and enjoy the same. AzhwAr reveals his emotions in the mood of a pirAtti who headed towards the abode of her nAyaka (consort) but being anguished having been unable to reach the destination, sharing her thoughts with her friends saying “When will I reach there, see him and sing his praises?” mAmunigaL mercifully explains this aspect which is explained in thiruvAimozhi 5.9mAnEy nOkku” starting with “mAnalaththAl“.

pAsuram

mAnalaththAl mARan thiruvallavAzh pugap pOyth
thAn iLaiththavvUr thannarugil mEnalangith
thunbamuRRuch chonna solavu kaRpAr thangaLukkup
pin piRakka vENdA piRa

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word-by-word meanings

mARan – AzhwAr
mAnalaththAl – with great love
thiruvallavAzh pugappOy – mercifully started towards thiruvallavAzh dhivyadhESam but being unable to reach there
avvUr than arugil – in the garden surrounding the town
thAn iLaiththu vIzhNdhu – fell down due to weakness
mEl nalangi – became bewildered further (due to the restraining words of her friends)
thunbam uRRu – being anguished
sonna – mercifully spoke
solavu – divine words
kaRpAr thangaLukku – for those who can learn
pin – after learning them
piRa – births which are outside the scope of emperumAn’s divine feet
piRakka vENdA – will not be born.

Simple Translation

With great love, AzhwAr mercifully started towards thiruvallavAzh dhivyadhESam but being unable to reach there, fell down due to weakness in the garden surrounding the town, became bewildered further, being anguished, mercifully spoke these divine words. For those who can learn them, after learning so, they will not be born in births which are outside the scope of emperumAn’s divine feet.

Highlights from vyAkyAnam

  • mAnalaththAl mARan – AzhwAr due to great love.
  • thiruvallavAzh pugap pOy – Being triggered by the love, started towards thiruvallavAzh with the intent to enter the town.
  • thAn iLaiththu vIzhNdhu avvUr than arugil – Fell at the outskirts, due to weakness. Unable to enter the town and enjoy, fell at the garden surrounding the town being unable to proceed due to weakness, the enjoyability in there and the joyful activities in the town.
  • mEl nalangi – Further, became bewildered by the restraining words of the friends.
  • thunbam uRRu – Due to lack of enjoying bhagavAn, acquiring great anguish.
  • sonna solavu – the divine words, he spoke.

That is, as said in SrI rAmAyaNam kishkindhA kANdam 1.104 “padhma saugandhika vaham” (fragrance carrying lotuses), SrI rAmAyaNam kishkindhA kANdam 1.72 “padhma kEsara samsrushta:” (fragrance carrying lotus pollens), AzhwAr explains how the fragrance in the flowers and other enjoyable aspects, are being undesirable in separation and are being hurdles for his movement, as in:

  • “vaigalum vinaiyEn meliya vAnAr vaN kamugum madhu malligai kamazhum thEnAr sOlaigaL sUzh” (When will I, the servitor [of emperumAn], who am sinful and am always weakened by emperumAn who is eternally residing in thiruvallavAzh which is surrounded by gardens which have the generous areca trees, fragrant jasmine [creeper] with flowing honey and are filled with beetles which extract honey and the fragrant buds, reach his divine feet?) [1st pAsuram]
  • “pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith thenRal maNam kamazhum” (where the southerly breeze is embracing the flowers which are present on punnai, magizha and kurukkaththi trees which have pollen shining like gold) [2nd pAsuram]
  • pachchilai nIL kamugum palavum thengum vAzhaigaLum” (tall areca trees with green leaves, jack fruit trees, coconut trees, plantain trees) [4th pAsuram]
  • pAN kural vaNdinodu pasum thenRalum Agi engum sEN sinai Ongu marach chezhum kAnal” (having attractive seaside gardens which are having rising trees with tall branches and are having the rhythmic sound of beetles in the form of song and fresh southerly breeze filled everywhere) [6th pAsuram]
  • Odha nedum thadaththuL uyar thAmarai sengazhunIr” (having ponds which are vast like ocean, with tall lotus and red lily flowers) [7th pAsuram]
  • mAduRu pUndhadam” (having ponds with blossomed flowers in close proximity) [8th pAsuram]
  • mazhalai vari vaNdugaL isai pAdum” (young beetles which are having stripes, have drunk honey and are singing music) [9th pAsuram]

Further, AzhwAr explains the vEdha and vaidhika celebrations, as in

  • vinaiyEnai meliya” (to torment me, who is a sinner) [1st pAsuram], “pAdu nal vEdha oli paravaith thirai pOl muzhanga” (tumultuous sound of the noble sAma vEdham is heard like the sound of rising tides in the ocean) [3rd pAsuram]
  • mAduyarndhOmap pugai kamazhum” (in the close vicinity, the smoke from the hOmam in the yAgam is spreading the fragrance) [3rd pAsuram]
  • nalla andhaNar vELvip pugai mainnalam koNduyar viN maRaikkum” (vaidhikas who are exclusively devoted without any expectations and greatly attached [to emperumAn], are performing karmas (rituals) such as agnihOthram etc which are part of worshipping bhagavAn; the smoke from such rituals, taking the good colour of dark pigment rises up to the sky, covers it and makes it appear dark, providing shade and giving coolness) [5th pAsuram]

Further, the celebrations in the town as said in “thol aruL maNNum viNNum thozha ninRa thirunagaram” (sarvESvaran descended to and stood in prosperous thiruvallavAzh to have the residents of both samsAram and paramapadham worship and enjoy his natural benefactorship) [10th pAsuram]. bhagavAn being revealed by vEdham and is worshipped by vaidhika rituals, they remind about him and torment AzhwAr. The celebrations in the town torment AzhwAr since AzhwAr is not able to participate in those.

Further, as those who look out for priyam (joy) and hitham (well-being) stop parAnguSa nAyaki (AzhwAr in feminine form) as said in “enRu kol thOzhimIrgAL! emmai nIr nalindhen seydhIrO?” (Oh friends! What are the actions you are all performing to torture me!) [2nd pAsuram] and “nichchalum thOzhimIrgAL emmai nIr nalindhen seydhIrO” (Oh friends! What actions are you doing by always stopping me and torturing me?) [4th [pAsuram], due to her urge, even these words led to further weakness.

Though, she prays to reach the divine feet and praises with his divine names, she will become weaker, as said in:

  • kOnArai adiyEn adi kUduvadhu enRu kolO?” (When will I reach the divine feet of the unconditional lord?) [1st pAsuram]
  • ninRa pirAn adi nIR adiyOm koNdu sUduvadhE” (When will we hold on our head with reverence the dust of the divine feet of the benefactor who is standing in the town of thiruvallavAzh?) [2nd pAsuram]
  • nIduRaiginRa pirAn kazhal kANdungol nichchalumE?” (will I be able to eternally enjoy the divine feet of the great benefactor who is eternally residing in such invigorating thiruvallavAzh?) [3rd pAsuram]
  • nampirAnadhu nannalamE” (our benefactor’s abundant goodness) [4th pAsuram]
  • en nalam koL sudarai enRu kol kaNgaL kANbadhuvE” (When will my eyes which are suffering more than I, enjoy to their full satisfaction, such emperumAn who enjoyed the qualities of my AthmA (self) and rUpam (form)?) [5th pAsuram]
  • mAN kuRaL kOlap pirAn malarth thAmaraip pAdhangaLEkAnbadhengyAnRukolO” (When will the day be that I, who am having sin, will see the enjoyable lotus like divine feet of the great benefactor who is practising celibacy, having dwarf-like and attractive form?) [6th pAsuram]
  • nilam thAviya nIL kazhalEnAdoRum vIdinRiyE thozhak kUdum kol?” (Will it be possible for me to worship emperumAn who measured the three worlds, everyday without even a momentary break?) [8th pAsuram]
  • yAm kaNdu kai thozhak kUdum kolO?” (Will it be possible that his natural mercy will make us see him and worship him with our hands?) [9th pAsuram]
  • nal aruL nam perumAn nArAyaNan nAmangaL – thol aruL nal vinaiyAl solak kUdum kol?” (He is nArAyaNan who is with all auspicious qualities and wealth, having mercy and letting us enjoy him. Will we be able to praise his names by his virtuous deeds out of his mercy?) [10th pAsuram]

Due to these reasons, AzhwAr became bewildered and spoke these words with anguish. Even at this stage, AzhwAr’s faith was unshakable as he said “adi mEl sEmam koL then kurugUrch chatakOpan” (nammAzhwAr, the leader of AzhwArthirunagari, having firm faith in the form of intelligence of such sarvESvaran’s divine feet being the bestower of tranquillity) [11th pAsuram].

  • thunbam uRRuch chonna solavu kaRpArgaLukku – For those who learnt this decad which was mercifully spoken by AzhwAr in separation.
  • pin piRakka vENdA [piRa] – After learning this, one need not take birth. This will end birth in this material world. piRa does not have any specific meaning; alternatively, it means that one will not take birth which is outside the scope of the divine feet of emperumAn. When it is recited as “pinbu kaRka vENdA piRa“, that would mean that one need not learn anything other than this decad.

adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 10.10 – முனியே

ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

கோயில் திருவாய்மொழி

<< 10.9

பரமபதத்தை மானஸீகமாக அனுபவித்த ஆழ்வார், தன்னுடைய திருக்கண்களை விழித்துப் பார்த்துத் தான் இன்னும் ஸம்ஸாரத்தில் இருப்பதைப் பார்த்து, மிகவும் வருத்தப்பட்டார். இனியும் தன்னால் தரிக்க முடியாது என்றுணர்ந்து எம்பெருமானைக் கதறி அழைத்தும், பிராட்டியின் மீது ஆணையிட்டும் எம்பெருமானிடத்தில் தன்னைப் பரமபதத்தில் சேர்த்துக்கொள்ளும்படி ப்ரார்த்திக்க, எம்பெருமானும் இவர் பிரிவால் இவரை விடவும் வருந்தி, உடனே பரமபதத்தில் இருந்து பிராட்டியுடன் தன்னுடைய கருட வாஹனத்தில் புறப்பட்டு ஆழ்வார் இருந்த இடத்துக்கு வந்து, ஆழ்வாரைத் தானே பரமபதத்துக்கு அழைத்துச் சென்றான். ஆழ்வாரும் ஆனந்தமாக “அவாவற்று வீடு பெற்ற குருகூர்ச் சடகோபன்” என்று தானே ஆனந்தத்துடன் சொல்லி இந்த ப்ரபந்தத்தைத் தலைக்கட்டுகிறார்.

முதல் பாசுரம். ஸ்ருஷ்டி முதலிய கார்யங்களாலே முதலிலிருந்து உபகாரகனாய் இருந்து, வடிவழகைக் காட்டி ருசியை உண்டாக்கி, உன்னை விட்டு வாழ முடியாதபடி எனக்கு அனுபவத்தைக் கொடுப்பதாக ஆசையுடன் வந்த நீ, இனியும் குணங்களை மட்டும் காட்டி வஞ்சித்து அகன்று போக விட மாட்டேன் என்கிறார்.

முனியே நான்முகனே! முக்கண்ணப்பா! என் பொல்லாக்
கனிவாய்த் தாமரைக் கண் கரு மாணிக்கமே! என் கள்வா!
தனியேன் ஆருயிரே! என் தலை மிசையாய் வந்திட்டு
இனி நான் போகலொட்டேன் ஒன்றும் மாயம் செய்யேல் என்னையே

ஸ்ருஷ்டி செய்யும் விதத்தை நினைப்பவனே! ஸ்ருஷ்டியைச் செய்வதற்காக ப்ரஹ்மாவைச் சரீரமாக உடையவனே! ஸ்ருஷ்டித்த உலகத்தை பின்பொரு நாள் அழிப்பதற்காக முக்கண்ணனாய் உபகாரகனான ருத்ரனைச் சரீரமாக உடையவனே! எனக்கு பழுத்த பழம் போலே மிக இனிமையாக இருக்கும் திருவதரத்தையும் தாமரைப்பூப்போலே இருக்கும் திருக்கண்களையும் துளைக்கப்படாத, கறுத்த மாணிக்கம் போன்ற திருமேனியையும் உடையவனே! என்னையும் அவ்வழகாலே வஞ்சித்துக் கொண்டவனே! ஸம்ஸாரத்தில் தனிமைப்பட்ட எனக்கு உயிரானவனே! என் தலைக்கு மேலே வந்து இருந்து உன்னிடத்தில் எனக்கு ஆர்த்தியையும் உண்டாக்கின பின்பு நான் உன்னை முன்புபோலே அகன்று போக அனுமதிக்கமாட்டேன். என்னை நீ சிறிதும் வஞ்சிக்காமல் இருக்கவேண்டும்.

இரண்டாம் பாசுரம். தம்முடைய கார்யத்தை எம்பெருமான் செய்கைக்காக அவனுக்கும் விரும்பத்தக்கவளான பிராட்டியுடைய திருவாணை என்கிறார்.

மாயஞ்செய்யேல் என்னை உன் திருவார்வத்து மாலை நங்கை
வாசஞ்செய் பூங்குழலாள் திருவாணை நின்னாணை கண்டாய்
நேசஞ்செய்து உன்னோடு என்னை உயிர் வேறின்றி ஒன்றாகவே
கூசஞ்செய்யாது கொண்டாய் என்னைக் கூவிக் கொள்ளாய் வந்தந்தோ

என்னை இனி வஞ்சிக்காமல் இருக்க வேண்டும். உன் செல்வத்தின் அடையாளமாய், திருமார்புக்கு பரபாகமாய் (எதிர் நிறம்) ஒரு தங்க மாலை போன்றவளாய் குண பூர்த்தியை உடையவளாய் சிறந்த கூந்தலையுடைய லக்ஷ்மியின் ஆணையானது உனக்கு ஆணையாக இருக்கும். அன்பு செய்து உன்னோடு என்னை ஆத்மபேதம் இல்லாதவாறு ஒன்றாக நினைக்கும்படிக்கு என்னைக் கூசாமல் அங்கீகரித்து அருளினாய். என்னை வந்து “ஆழ்வீர் வாரும்” என்று அழைத்துக்கொண்டருள வேண்டும். ஐயோ! உன் ஆசையை நிறைவேற்ற நான் ஆணையிட வேண்டியிருக்கிறதே என்று கருத்து.

மூன்றாம் பாசுரம். ப்ரஹ்மா முதலிய ஸகல ஆத்மாக்களுக்கும் பிறப்பிடமான திருநாபீகலத்துக்கு மூலஸ்தானமான நீ வந்து என்னை ஏற்றுக்கொளண்டருள வேண்டும் என்கிறார்.

கூவிக் கொள்ளாய் வந்தந்தோ! என் பொல்லாக் கருமாணிக்கமே!
ஆவிக்கு ஓர் பற்றுக் கொம்பு நின்னலால் அறிகின்றிலேன் நான்
மேவித் தொழும் பிரமன் சிவன் இந்திரனாதிக்கெல்லாம்
நாவிக் கமல முதற்கிழங்கே உம்பரந்ததுவே

எனக்கு மிகவும் இனியவனாய் துளைக்கப்படாத கறுத்த மாணிக்கம் போன்ற திருமேனியை உடையவனாய், அடைந்து வணங்கக்கூடிய ப்ரஹ்மா ருத்ரன் இந்த்ரன் முதலானவர்களுக்கு முதலான திருநாபீகமலத்துக்கு இருப்பிடமாய், நித்யஸூரிகளுக்கும் இருப்பு செயல்கள் முதலியவைகளுக்கு நிர்வாஹகன் ஆனவனே! என் ஆத்மாவுக்கு ஓர் பற்றுக்கொம்பு உன்னைத்தவிர நான் அறிகின்றிலேன். நீயே வந்து அழைத்து என்னைக் கொண்டருளவேண்டும். ஐயோ! உன் கார்யத்தை நான் சொல்ல வேண்டியுள்ளதே.

நான்காம் பாசுரம். எல்லாவற்றையும் சரீரமாகக் கொண்ட நீ, உன் சரீரமான என்னை ஆள்வதாக ஏறிட்டுக்கொண்டு வைத்து, என்னை இந்த ஸம்ஸாரத்தில் தவிக்க விட்டாயே என்று வருத்தத்துடன் கூப்பிடுகிறார்.

உம்பர் அந்தண் பாழேயோ! அதனுள் மிசை நீயேயோ!
அம்பர நற்சோதி! அதனுள் பிரமன் அரன் நீ
உம்பரும் யாதவரும் படைத்த முனிவன் அவன் நீ
எம்பரஞ்சாதிக்கலுற்று என்னைப் போரவிட்டிட்டாயே

மேலானதாய், உனக்கு விளையாட்டுப்பொருளாக இருப்பதாலே சிறந்ததாய், குளிர்ந்திருப்பதாய், இவ்வுலக இன்பம் மற்றும் மோக்ஷத்தை விளைத்துக்கொள்ளும் இடமாய் இருக்கும் மூலப்ரக்ருதிக்குள் இருப்பவனே! ஆகாசம், சிறந்ததான தேஜஸ்ஸு முதலிய பொருள்களைப் படைத்து அதற்குள்ளும் அந்தர்யாமியாய் இருந்து, அண்டத்துக்குள்ளே ப்ரஹ்மா ருத்ரன் ஆகியோரைப் படைத்து அவர்களுக்கும் அந்தர்யாமியாய் இருப்பவன் நீ. தேவர்களையும், மனுஷ்யர் முதலிய அறிவுடையவர்களையும், சிந்தித்துப் படைத்தவன் நீ. என்னுடைய சரீரத்தை ஆள்வதாக ஏறிட்டுக்கொண்டு என்னை இங்கேயே விட்டு வைத்தாயே.

ஐந்தாம் பாசுரம். எனக்கு மிகவும் இனியவனாக இருந்தும் என்னை நீ விலக்கினால் எனக்கு ஒரு உஜ்ஜீவனம் உண்டோ என்கிறார்.

போர விட்டிட்டு என்னை நீ புறம் போக்கல் உற்றால் பின்னை யான்
ஆரைக் கொண்டு எத்தை அந்தோ எனதென்பதென்? யானென்பதென்?
தீர இரும்புண்ட நீரது போல என் ஆருயிரை
ஆரப் பருக எனக்கு ஆராவமுதானாயே

தன் காய்ச்சல் தீரும்படி இரும்பு உறிஞ்சின நீரைப்போலே என் ஆத்மாவின் வருத்தம் தீரும்படி முழுவதுமாகப் பருகுகைக்கு எனக்கு ஆராத அமுதமானாயே. நீ விலக்கி விட்டு அநாதரித்து என்னை மற்ற விஷயங்களிலே போக்க நினைத்தால், பின்பு நான் மற்று ஆரைக்கொண்டு எந்தப் பலனைப் பெறுவேன்? ஐயோ! என்னது என்று சொல்வதற்கு எந்த உபகரணமும் இல்லை. நான் என்பதற்கு ஸ்வதந்த்ரன் இல்லை.

ஆறாம் பாசுரம். பிராட்டியிடத்தில் கொண்டாற்போலே என்னிடத்திலும் மிகவும் ஆசைகொண்ட நீ உன் இனிமையான தன்மையைக் காட்டி அனுபவத்தைக் கொடுத்தாய். இனி முழுக்க என்னை ஆளவேண்டும் என்கிறார்.

எனக்கு ஆராவமுதாய் எனதாவியை இன்னுயிரை
மனக்காராமை மன்னி உண்டிட்டாய் இனி உண்டொழியாய்
புனக்காயா நிறத்த புண்டரீகக் கண் செங்கனி வாய்
உனக்கேற்கும் கோலமலர்ப் பாவைக்கான்பா! என் அன்பேயோ

தன்னிலத்தில் அலர்ந்த காயாம்பூப்போன்ற நிறத்தை உடையவனாய் தாமரை போன்ற திருக்கண்களையும் சிவந்த திருவதரத்தையும் உடைய உனக்குத் தகுதியான திருமேனியை உடையவளாய் பூவில் பிறப்பாலே மிகவும் இனியவளாய் பெண்களுக்குரிய ஆத்மகுணங்களை உடைய லக்ஷ்மிக்கு அன்பை உடையவனே! என்னிடத்தில் அன்பே வடிவொத்தவனாக இருப்பவனே! எனக்கு மிகவும் இனியவனாய் என்னுடிய உடம்பையும் சிறந்ததான ஆத்மாவையும் ஹ்ருதயத்துக்கு த்ருப்தி பிறவாதபடி விரும்பி நிரந்தரமாக அனுபவித்தாய். இனி, குறையும் (மீதம் உள்ளவற்றையும்) அனுபவித்தே விடவேண்டும்.

ஏழாம் பாசுரம். அடியார்களின் ரக்ஷகனான உன்னைப் பெற்றும், இனி விடுவேனோ என்கிறார்.

கோல மலர்ப் பாவைக்கு அன்பாகிய என் அன்பேயோ
நீல வரை இரண்டு பிறை கவ்வி நிமிர்ந்ததொப்ப
கோல வராகம் ஒன்றாய் நிலம் கோட்டிடைக் கீண்ட எந்தாய்!
நீலக் கடல் கடைந்தாய்! உன்னைப் பெற்று இனிப் போக்குவனோ

வடிவழகையும் இனிமையையும் உடையவளான பிராட்டிக்கு உகப்பான அத்தாலே என்னிடத்திலும் மிகவும் ஆசையுடன் இருப்பவனே! நீல ரத்னகிரியானது இரண்டு பிறையைக்கவ்வி எழுந்திருந்தாற்போலே சிறந்த வடிவழகை உடைய தனித்துவம் வாய்ந்த மஹாவராஹமாய் பூமியை ப்ரளயத்திலிருந்து முழுகி எடுத்துத் தன் திரு எயிற்றிலே வைத்த செயலாலே எனக்கு ஸ்வாமியானவனே! உன் வடிவின் நிழல்பட்டு நீலமான கடலைக் கடைந்து அடியார்களை ரக்ஷித்தவனே! உன்னைப் பெற்றுவைத்து இனி நழுவவிடுவேனோ?

எட்டாம் பாசுரம். கிடைத்தற்கரியவனாய் எல்லாருக்கும் அந்தர்யாமியாய் எனக்குத் தாரகனான உன்னைப் பெற்றுவைத்துக் கைவிடுவேனோ என்கிறார்.

பெற்றினிப் போக்குவனோ? உன்னை என் தனிப் பேர் உயிரை
உற்ற இரு வினையாய் உயிராய்ப் பயனாய் அவையாய்
முற்ற இம்மூவுலகும் பெருந்தூறாய்த் தூற்றில் புக்கு
முற்றக் கரந்தொளித்தாய் என் முதல் தனி வித்தேயோ!

இரண்டு வகைப்பட்ட கர்மங்கள் அதாவது புண்யம் மற்றும் பாபங்களுக்கு நிர்வாஹகனாய், ஆத்மாவை நடத்துபவனாய், அந்தக் கர்மங்களால் உண்டான பலன்களைக் கொடுப்பவனாய். இந்த மூன்று லோகங்கள் மற்றும் எல்லாமாகிற பெரிய புதரிலே புகுந்து ஒன்றும் தெரிந்து கொள்ளமுடியாதபடி மறைந்து நிற்பவனாய் எனக்கு முதல் ஸுக்ருதமான (நற்செயல் – நற்பயன்) தனித்துவம் வாய்ந்த காரணனே! உன்னைக் கைபுகும்படிப் பெற்றுவைத்து, உன்னைப் பிரிந்து வாழமுடியாத இந்த நிலையில், விட வழியுண்டோ?

ஒன்பதாம் பாசுரம். காரணம் மற்றும் கார்ய நிலையில் இருக்கும் எல்லா அறிவுள்ள மற்று அறிவற்ற பொருள்களுக்கு அந்தர்யாமியாய் இருப்பது முதலான நிலைகளாலே ப்ரதானனாய், அவற்றிலிருந்து வேறுபட்ட சிறந்த ஸ்வரூப ரூப குணம் முதலியவைகளை உடைய உன்னை என்று வந்து அடைவேன் என்கிறார்.

முதல் தனி வித்தேயோ! முழு மூவுலகாதிக்கெல்லாம்
முதல் தனி உன்னை உன்னை எனை நாள் வந்து கூடுவன் நான்
முதல் தனி அங்கும் இங்கும் முழு முற்றுறு வாழ் பாழாய்
முதல் தனி சூழ்ந்தகன்றாழ்ந்துயர்ந்த முடிவிலீயோ!

மூன்று லோகங்கள் முதலான எல்லாப் பொருள்களுக்கும் நிமித்த மற்றும் உபாதான காரணமாய் அண்டத்துக்கு உள்ளும் புறமும் இருக்கும் எல்லாப் பொருள்களையும் வ்யாபித்து தனித்துவம் வாய்ந்த காரணமாய் வாழ்ச்சிக்கு விளை நிலமான மூல ப்ரக்ருதியை நடத்துபவனாய், முதல்வனாய், ஒப்பற்றவனாய், எங்கும் பரவி, பத்துத் திக்கிலும் உண்டாய், நித்யமான ஆத்மாக்களுக்கு நியந்தாவனவனே! இப்படி முதல்வனாய் ஒப்பற்றவனான உன்னை நான் எந்நாள் வந்து கூடுவேன்?

பத்தாம் பாசுரம். மூன்று தத்வங்களையும்விடப் பெரியதான தன் ஆசை தீரும்படி எல்லாவிதத்திலும் பரிபூர்ணனாய்க்கொண்டு கூடினாய் என்று தனக்கு ஸாயுஜ்ய மோக்ஷத்தை அளித்து எல்லை இல்லாத ஆனந்தத்தை அளித்தபடியை அருளிச்செய்கிறார்.

சூழ்ந்தகன்றாழ்ந்துயர்ந்த முடிவில் பெரும் பாழேயோ
சூழ்ந்ததனில் பெரிய பர நன்மலர்ச் சோதீயோ
சூழ்ந்ததனில் பெரிய சுடர் ஞான இன்பமேயோ
சூழ்ந்ததனில் பெரிய என் அவா அறச் சூழ்ந்தாயே

கார்ய நிலையில் இருக்கும் எல்லாப் பொருள்களையும் சூழ்ந்து வ்யாபித்து கீழும் மேலும் இருப்பதால் பத்துத்திக்கிலும் இருக்கும் நித்யமான பெரிய மூல ப்ரக்ருதியைச் சரீரமாக உடையவனாய், தன்னுடைய ஞானத்தாலே வ்யாபித்து அந்த ப்ரக்ருதியைவிடப் பெருத்து மேலானதாய் சிறப்பை உடைய மலர்ந்திருக்கும் ஞானத்தையுடைய ஆத்மாவைச் சரீரமாக உடையவனாய், இந்த ப்ரக்ருதி மற்றும் ஆத்மாக்களை வ்யாபித்து அதற்கும் மேலே கல்யாண குணங்களால் ஞானம் ஆனந்தம் முதலிய குணங்களை உடைய நியந்தா ஆனவனே! வளைத்துக்கொண்டு இவற்றை விடப் பெரிதாய் இருக்கும் என் ஆசையானது தீரும்படி நான் உனக்கு உள்ளே அடங்கும்படி ஸாயுஜ்ய மோக்ஷத்தைக் கொடுத்தாயே!

பதினொன்றாம் பாசுரம். தனக்குப் பலன் கிடைத்த விதத்தை வெளியிட்டு இத்திருவாய்மொழிக்குப் பலமாக, இதில் ஞானம் உடையவர்களுடைய பிறவியின் உயர்த்தியை அருளிச்செய்கிறார்.

அவாவறச்சூழ் அரியை அயனை அரனை அலற்றி
அவாவற்று வீடு பெற்ற குருகூர்ச் சடகோபன் சொன்ன
அவாவில் அந்தாதிகளால் இவை ஆயிரமும் முடிந்த
அவாவில் அந்தாதி இப்பத்தறிந்தார் பிறந்தார் உயர்ந்தே

அடியார்களுடைய ஆசை தீரும்படி எல்லையில்லாத ஸம்ச்லேஷத்தைப் பண்ணுகையாலே துக்கத்தைப் போக்கும் அரியாய், ப்ரஹ்மாவுக்கு அந்தராத்மாவாய், அப்படியே ருத்ரனுக்கும் அந்தராத்மாவான பரமப்ராப்யபூதனைக் கூப்பிட்டு தன் ஆசை தீரப்பெற்று மோக்ஷத்தைப் பெற்ற திருநகரிக்குத் தலைவரான நம்மாழ்வார் அருளிச்செய்த சிறந்த அந்தாதிப் பாசுரங்களான அமைந்த இவையாயிரமும் பரபக்திரூபமாக முடிந்த ஆசையிலே அந்தாதிகளான இப்பத்தையும் அனுஸந்தித்தவர்கள் இவ்வுலகில் பிறந்தே மேன்மையை அடைந்தவர்கள் ஆவார்கள்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://srivaishnavagranthams.wordpress.com
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi – Simple Explanation – 10.10 – muniyE

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

kOyil thiruvAymozhi

<< 10.9

Having experienced paramapdham in his mind, AzhwAr opened his divine eyes and realised that he was still in samsAram and became very anguished. He understood that he could not bear this anymore, cried out to emperumAn and vowed on SrImahAlakshi and prayed to emperumAn to accept him in paramapadham. emperumAn became even more anguished due to separation from AzhwAr, immediately left paramapadham climbing on garuda vAhanam along with pirAtti and arrived where AzhwAr was present and himself carried AzhwAr to paramapadham. AzhwAr too blissfully declared “avAvaRRu vIdu peRRa kurugUrch chatakOpan” and completes this prabandham.

First pAsuram. AzhwAr says “As a result of your manifesting your qualities such as saundharyam (beauty) etc without any reason, I am unable to sustain without you; now you cannot remain away from me, keeping me in this samsAra, which is unbearable for me, by only letting me to enjoy your qualities by manifesting them”.

muniyE nAnmuganE! mukkaNNappA! en pollAk
kanivAyth thAmaraik kaN karu mANikkamE! en kaLvA!
thaniyEn AruyirE! en thalai misaiyAy vandhittu
ini nAn pOgalottEn onRum mAyam seyyEl ennaiyE

Oh one who meditates upon the ways of creation! Oh one who is having four-headed brahmA as your body! Oh one who is having three-eyed rudhra who is a benefactor, as your body! Oh one who is having a form which resembles an unpierced black gem, whose lips are enjoyable like a ripened fruit, and eyes are attractive like lotus flower for me! Oh one who deceived and stole me! Oh one who became the complete prANa for me who am lonely! You have arrived and placed your divine feet on my head. Now, after all of these, I will not permit you to leave me as done previously; you should not deceive me even a little bit.

Second pAsuram. AzhwAr vows on periya pirAttiyAr to emperumAn so that emperumAn cannot avoid fulfilling AzhwAr’s desires.

mAyanjeyyEl ennai un thiruvArvaththu mAlai nangai
vAsanjey pUnguzhalAL thiruvANai ninnANai kaNdAy
nEsanjeydhu unnOdu ennai uyir vERinRi onRAgavE
kUsanjeyyAdhu koNdAy ennaik kUvik koLLAy vandhandhO

Do not continue to deceive me; let the order of lakshmi, due to being your natural wealth, being the identity of your supreme nature over all, having a contrasting complexion to your divine chest like a golden garland, because of whose presence your qualities acquire more shine, who is having distinguished, divine hair which brings great fragrance, become your order; showing friendship, you mercifully acknowledged me without being disgusted with me, and to make it appear that both you and I have no difference between each other; arriving here, mercifully invite me. Alas! I have to order for what you are craving already!

Third pAsuram. AzhwAr says “You who are the controller for the true nature, existence etc of the very prideful brahmA, ISAna et al, should, alas, accept me who has no other means for deliverance without you”.

kUvik koLLAy vandhandhO! en pollAk karumANikkamE!
Avikku Or paRRuk kombu ninnalAl aRiginRilEn nAn
mEvith thozhum piraman sivan indhiranAdhikkellAm
nAvik kamala mudhaRkizhangE umbarandhadhuvE

Being perfectly enjoyable for me, having distinguished form like an unpierced, precious gem, being the root for divine lotus in the divine navel, which is the origin for those brahmA, rudhra, indhra and others who are reaching and surrendering and oh one who is the controller of the nature, existence etc of nithyasUris! I don’t know of any supporting pole which can be the noble abode for my AthmA other than you; arrive here, invite me and mercifully accept me. Alas! I have to speak out your task!

Fourth pAsuram. AzhwAr says “If you, who are the controller of all, mercifully saw that I control my own situation, would it not mean that you have abandoned me?”

umbar andhaN pAzhEyO! adhanuL misai nIyEyO!
ambara naRchOdhi! adhanuL piraman aran nI
umbarum yAdhavarum padaiththa munivan avan nI
embaranjAdhikkaluRRu ennaip pOravittittAyE

You are great and distinguished since you control primordial matter, which is existing for your sport and which is cool. The primordial matter is suitable to cause bhOgam and mOksham [for chEthanas for whom it is the abode]. You subsequently create elements such as ether, distinguished fire etc and have them as your forms; you created the oval shaped universe which originated from the elements, and brahmA, rudhra et al inside the universe and are having them as your forms; you meditated upon the creation of all types of sentient beings such as celestial beings, humans etc, and created them; after accepting the responsibility to control my body, you made me remain here. The sound “O” should be added to all places where “nI” is present, indicating the sorrow of AzhwAr where AzhwAr is feeling “there is every reason for you to protect me yet you abandoned me”.

Fifth pAsuram. AzhwAr says “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.

pOra vittittu ennai nI puRam pOkkal uRRAl pinnai yAn
Araik koNdu eththai andhO enadhenbadhen? yAnenbadhen?
thIra irumbuNda nIradhu pOla en Aruyirai
Arap paruga enakku ArAvamudhAnAyE

Just as iron drank water to cure its heat, to eliminate the fatigue of my AtmA, you became the insatiable nectar for me to drink fully; if you think about discarding and abandoning me and making me to engage in worldly pleasures which is outside of you, subsequently which goal will I attain, and  with who else; alas! I have no faculties which can be claimed as mine and there is no independent doer to be claimed as I. Implies that there is nothing left. AzhwAr becomes sad in saying the contrary words “AraikkoNdu eththai“. Also implies that AzhwAr is saying “You revealed your enjoyability to fully drink me as said in ‘irumbuNda nIrpOl en AthmAvai muRRap paruginAn‘ “.

Sixth pAsuram. AzhwAr says “You, who are very determined towards me just as you are towards periya pirAttiyAr, who showed great attachment even towards my body/nature, and consumed me, should mercifully accept me quickly, without neglecting me”.

enakku ArAvamudhAy enadhAviyai innuyirai
manakkArAmai manni uNdittAy ini uNdozhiyAy
punakkAyA niRaththa puNdarIgak kaN sengani vAy
unakkERkum kOlamalarp pAvaikkAnbA! en anbEyO

You are the beloved for lakshmi who has internal qualities matching her femininity, who is perfectly enjoyable due to being born in flower and is having divine form matching your form which is having the complexion of a kAyAmpU, having divine eyes which resemble lotus and reddish divine lips; oh you who are the embodiment of my love! You eternally enjoyed my nature/body and my distinguished AthmA, being perfectly enjoyable person for me and with your heart desiring so much to remain dissatisfied; from now onwards, you should let me enjoy further.

Seventh pAsuram. AzhwAr says “You mercifully lifted me up from the ocean of samsAra and united with me since I am a servitor of periya pirAtti, just as you lifted up SrI bhUmip pirAtti who was drowned in the ocean of deluge and just as you churned the ocean and brought out periya pirAttiyAr and united with them; will I let you escape after having attained you who showed great love towards me?”

kOla malarp pAvaikku anbAgiya en anbEyO
neela varai iraNdu piRai kavvi nimirndhadhoppa
kOla varAgam onRAy nilam kOttidaik kINda endhAy!
neelak kadal kadaindhAy! unnaip peRRu inip pOkkuvanO

You are having great love towards me as well due to your love for the beautiful and enjoyable pirAtti. Oh my lord who is having distinguished physical beauty in a unique, mahAvarAha form placing the earth on your tusk the act of which resembles a blue mountain holding two crescent moons and rising up! Oh one who churned the bluish ocean and engaged in hard work to protect your devotees! Having attained you and after having you fully in my hand, will I let you escape? “neelak kadal” could also mean ocean with bluish precious gems.

Eighth pAsuram. AzhwAr says “There is no means to let you escape after attaining you who are very difficult to understand”.

peRRinip pOkkuvanO? unnai en thanip pEr uyirai
uRRa iru vinaiyAy uyirAyp payanAy avaiyAy
muRRa immUvulagum perundhURAyth thURRil pukku
muRRak karandhoLiththAy en mudhal thani viththEyO!

You are the controller of two types of karma, viz. puNya and pApa; you are the controller of AthmA; you are the benefactor of the resulting joy and sorrow of such karmas; you are having as your prakAram, this great bush of primordial matter which has all the three worlds fully; you have entered in this great bush and are present in a concealed manner to not be known by everyone in any manner; oh you who are the distinguished cause and who are the primary virtue for me! Having attained you, and after reaching the state of being unable to survive in your separation, is there any means to let you go? The sound “O” indicates the sorrow of separation.

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”.

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!

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?

Tenth pAsuram. AzhwAr vowed on periya pirAttiyAr to not allow emperumAn to remain satisfied without fulfilling AzhwAr’s desire and cried out with great sorrow; emperumAn arrived as prayed by AzhwAr, being complete, and mercifully united with AzhwAr; seeing that AzhwAr says “you came and united with me to eliminate my craving which was greater than the immeasurable prakruthi (matter), AthmAs and your knowledge in the form of your sankalpam (vow); my desire has now been fulfilled”.

sUzhndhaganRAzhndhuyarndha mudivil perum pAzhEyO
sUzhndhadhanil periya para nanmalarch chOdhIyO
sUzhndhadhanil periya sudar gyAna inbamEyO
sUzhndhadhanil periya en avA aRach chUzhndhAyE

Oh you who are having prakruthi which is surrounding, vastly pervading, present in all directions being present in lower and higher regions, immeasurable and is a level playing field for bhOgam and mOksham, as prakAra! Oh you who are having AthmAs which are pervading with gyAnam, bigger than prakruthi, superior and having greatness such as svayam prakASathvam, blossoming and are having rays of knowledge, as prakAra! Oh controller who is pervading this matter and AthmAs, bigger than them, radiant due to auspicious qualities and having the true nature identified by gyAnam and Anandham! You granted me sAyujya bhOgam of fully and joyfully remaining in you, who have true nature, qualities, form, ornaments, weapons, divine consorts, servitors and abode, to satisfy my deep affection which is surrounding those three thathvams and is bigger than them. In saying “O” in every line, AzhwAr reveals his bliss saying “Wow! How amazing!”

Eleventh pAsuram. Highlighting the way he attained bhagavAn, AzhwAr explains the result of this thiruvAimozhi as the greatness of the birth those who are knowledgeable in this decad.

avAvaRachchUzh ariyai ayanai aranai alaRRi
avAvaRRu vIdu peRRa kurugUrch chatakOpan sonna
avAvil andhAdhigaLAl ivai Ayiramum mudindha
avAvil andhAdhi ippaththaRindhAr piRandhAr uyarndhE

nammAzhwAr of AzhwArthriunagari cried out with deep affection and became satisfied by the endless union of hari who is having the nature to destroy, antharAthmA for brahmA and the ultimate goal and antharAthmA of rudhra who is the goal for followers of pASupatha school of thought; his desire was fulfilled and he got liberated; he mercifully spoke these thousand pAsurams in anthAdhi form; those who meditated upon this decad of anthAdhi poems, in the state of having his desire fulfilled, among those thousand pAsurams, are born great. “avAvaRach chUzh ari” is also explained as “one who fulfills the [devotees’] desire which captivates him by surrounding [the devotee] with his qualities, and accepts [the devotee]”.

Source: http://divyaprabandham.koyil.org/index.php/2020/06/thiruvaimozhi-10-10-tamil-simple/

adiyen sarathy ramanuja dasan

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