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 vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. 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 – 9.2.3 – kidandha nAL

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Instead of resting in the same posture straining yourself, open your divine eyes for your servitors like us, get up and be present along with your divine consort who is seated on lotus flower, to enliven the whole world”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kidandha nAL kidandhAy ehthanai kAlam kidaththi un thiruvudambasaiyath
thodarndhu kuRREval seydhu tholladimai vazhi varum thoNdarOrkkaruLith
thadangodAmaraik kaN vizhiththu nI ezhundhun thAmarai mangaiyum nIyum
idangoL mUvulagundhozha irundharuLAy thiruppuLingudik kidandhAnE

Listen

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

thiruppuLingudi – In thiruppuLingudi
kidandhAnE – oh one who is mercifully resting for the sake of your devotees!

(being dependent on their desire)
kidandha nAL – starting from the day you reclined to rest
kidandhAy – you have remained in the same posture;
un thiruvudambu – your divine form
asaiya – to strain
eththanai kAlam – for how long more
kidaththi – will you remain in this resting posture?

(now)
thodarndhu – following (you who are presenting yourself as per our desire)
kuRREval – confidential service
seydhu – doing
thol – since time immemorial
adimai vazhi – in the path of servitude
varum – coming
thoNdarOrkku – for us who are exclusively subservient to you
aruLi – showing compassion
thadam – pond
koL – huge to be seen as consuming
thAmarai – like lotus
kaN – divine eyes
vizhiththu – opening widely

(you)
ezhundhu – get up (from your mattress)
un – your inseparable
thAmarai – having enjoyability due to being born in flower
mangaiyaiyum – SrI mahAlakshmi who is youthful
nIyum – you too
idam koL mU ulagum – the vast three-layered world
thozha – to see and enjoy (like those who are exclusively subservient to you)
irundhu aruLAy – you should be mercifully seated.

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

Oh one who is mercifully resting in thiruppuLingudi for the sake of your devotees! You have remained in the same posture starting from the day you reclined to rest; for how long more will you remain in this same resting posture to strain your divine form? You should show your compassion towards us who are following you, doing confidential services and coming in the path of servitude since time immemorial by widely opening your divine eyes which appear like a huge lotus consuming the pond [in which it is present], by getting up and by being mercifully seated here with your inseparable divine consort SrI mahAlakshmi who is having enjoyability due to being born in flower and is youthful, to be seen and enjoyed by the vast three-layered world.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kidandha nAL kidandhAy – You are mercifully resting since the day when one person [thoNdaradippodi AzhwAr] desired to see your resting posture as said in thirumAlai 23kidandhadhOr kidakkai” (the beautiful resting posture).
  • eththanai kAlam kidaththi – [It seems] You will remain in this posture without getting up, until another person [like thirumazhisai AzhwAr] comes and tells as said in thiruchchandha virtuththam 61 “kidandhavARu ezhundhirundhu pEsu” (wake up and speak to me). You cannot avoid having all your activities for the sake of your devotees as said in jithanthE sthOthram “bhakthAnAm” (for the devotees).
  • un thiru udambu asaiya – To strain your tender divine form. Would you just see [the desire of] those seekers [AzhwArs] and not [the desire of] yourself?
  • thodarndhu kuRREval seydhu – Performing confidential services saying “this has to be done at this stage, this has to be done at this stage and so on”. Just as when perumAL (SrI rAma) was not expressing his desires iLaiya perumAL (lakshmaNa) forced him saying “please accept this service, please accept this other service” as said in SrI rAmAyaNam AraNya kANdam 15.7 “mAm vadha” (please order me), engaging in confidential services in this manner.
  • thol adimai – Since this is natural service for the AthmA, it is considered as ancient service. It is said in ashta SlOki 3 “avasthAsvAvisyu: mama sahaja kainkaryavidhaya:” (In all states, all times and places, my natural servitude should occur).
  • vazhi varum thoNdarOrkku aruLi – Showering your mercy upon us who are helpless and are coming in proper servitude. It appears that, AzhwAr is speaking about his own qualification [deserving nature] in these three pAsurams. It is not so. He is talking about his lack of refuge as in “if a person exists for one master only, no one else will look at him”.
  • thadam koL thAmaraik kaN vizhiththu – Like a pond which becomes filled with a lotus flower, mercifully glancing with his vast divine eyes.
  • nI ezhundhu – Getting up. As said in thiruppAvai 23sIriya singam aRivuRRu” (the great lion waking up), I wish to see the beauty of your waking up.
  • un thAmarai mangaiyum nIyum – As said in “those who start pursuing bhagavAn, will have to go through pirAtti’s recommendation”, previously he said in first pAsuram “pangayaththAL thiruvaruL“; now AzhwAr is speaking about serving pirAtti and emperumAn together.
  • idam koL mU ulagum – Residents of all the vast worlds.
  • thozh irundhu aruLAy – To worship you properly as done by ananyaprayOjana (those who have no expectation) and to see and enjoy that.
  • thiruppuLingudik kidandhAnE – Since you are easily approachable, you should mercifully do all of these. If you have mercifully decided to fulfil my desires, after doing some, should you not do the remaining as well?
  • thiruppuLingudik kidandhAnEirundharuLAy – You mercifully showed your beautiful reclining posture; you should also show your beautiful seated posture!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.2.2 – kudik kidandhu

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

Full series >> Ninth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “You should mercifully place your divine feet which are easily approachable for all, on my head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kudikkidandhAkkam seydhu nin thIrththa adimaik kuRREval seydhu
un ponnadikkadavAdhE vazhi varuginRa adiyarOrkkaruLi nI oru nAL
padikkaLavAga nimirththa nin pAdha pangayamE thalaikkaNiyAy
kodikkoL pon madhiL sUzh kuLir vayaRchOlaith thiruppuLingudik kidandhAnE

Listen

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

kodik koL – decorated with flags
pon – golden
madhiL – by fort
sUzh – surrounded
kuLir – cool
vayal – fields
sOlai – having garden
thiruppuLingudi – in thiruppuLingudi
kidandhAnE – oh one who is mercifully resting (to be enjoyed by your devotees)!
kudik kidandhu – remaining without ignoring the norms of the clan of servitude
Akkam seydhu – being engaged in services which will enhance such servitude
thIrththa – eliminating other attachments
nin – towards you
adimai – services
kuRu Eval – confidential services
seydhu – performed
un – your
pon – attractive
adikkadavAdhE – other than the divine feet

(without focussing on self enjoyment, which is attained by enjoying bhagavAn)
vazhi – the path of pArathanthriyam (total dependence)
varuginRa – following without fail
adiyarOrkku – for us, servitors
aruLi – showering your mercy
nI – you (who are a natural relative)
oru nAL – on the day (when mahAbali claimed ownership of earth)
padikku – for that
aLavAga – matching
nimirththa – lifted, measured and accepted
nin – your
pAdha pangayam – perfectly enjoyable divine lotus feet
thalaikku – for my head
aNiyAy – you should mercifully decorate.

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

Oh one who is mercifully resting in thiruppuLingudi which is having cool fields and garden and is surrounded by golden fort decorated with flags! You should shower your mercy upon us who are remaining without ignoring the norms of the clan of servitude and being engaged in services which will enhance such servitude, eliminating other attachments and performing confidential services unto your attractive divine feet without expecting self enjoyment, and following the path of pArathanthriyam without fail; you should mercifully decorate my head with your perfectly enjoyable divine lotus feet which you lifted and measured and accepted the earth matching its size on the day when it was claimed by mahAbali.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kudik kidandhu – Acting according the traditions of the family. Acting without giving up the family traditions. SrI bharathAzhwAn said “in ikshvAku vamSam, when the elder brother is present, younger brothers will not take up the throne”.
  • Akkam seydhu – Bringing new glories which were not present previously in the clan; this can be seen from,
    • SrI rAmAyaNam yudhdha kANdam 127.5 “panka dhikdhasthu jatilO bharathasthvAm prathIkshathE | pAdhukE thE puraskruthya sarvancha kuSalam gurhE ||” (SrI bharathAzhwAn is eagerly waiting for your arrival with matted hair and dirty clothes; he is ruling over the kingdom with your sandals at the forefront; everyone is fine there)
    • SrI rAmAyaNam ayOdhyA kANdam 100.1 “jatilam chIravasanam” (wearing matted hair and tree-bark clothes)
    • SrI rAmAyaNam yudhdha kANdam 70.4 “nahi thE rAjaputhrantham kAshAyAmbaradhAriNam | paribhOkthum vyavasyanthi paurAvai dharmavathsalam ||” (The residents of the town did not like to see SrI bharathAzhwAn who is very righteous and the son of dhaSaratha chakravarthi, with saffron clothes) – Though he was in their close proximity, they did not like to see and enjoy him. The reason for that is – rAjaputhram – They thought “was he not the son of dhaSaratha who died after perumAL (SrI rAma) left SrI ayOdhyA? At least, he will remain here for us”. dharma vathsalam – For his desire towards righteousness, he will match his father; he tormented himself to protect dharma.
    • SrI rAmAyaNam ayOdhyA kANdam 101.12 “EpiScha sachivaissArdham” – while it was sufficient for him to go alone, he took along many who were in sorrow; the reason for that is – “instead of just seeing my tears, would he not return if he sees the tears of many?” He even took along elephants, horses etc like going to wage a war. In his entourage, everyone was at par with him in sorrow of separation from SrI rAma. SirasA yAchithO mayA – Would he refuse when I pray by bowing my head at him? Even perumAL said in SrI rAmAyaNam yudhdha kANdam 24.19 “SirasA yAchathasthasya vachanam na krutham mayA” (I did not fulfil the request of SrI bharathAzhwAn who bowed his head and prayed to me) – “He did what was apt for him and I did what was apt for me”. perumAL’s divine heart became hurt since he refused SrI bharathAzhwAn’s prayer even after he bowed his head and prayed. bhrAthu: – as said in manu dharma SAsthram “bhrAthA svA mUrthirAthmana:” (A brother is like one’s body), is he (perumAL) not thinking me (SrI bharathAzhwAn) as his divine body? Remaining SlOkam should be understood as explained previously. In this manner, bringing a lot of new glories to the clan. Previously the clan members remained “when the elder brother is present, younger ones cannot accept the throne”; but there was none who remained with great sorrow, teary eyes, grew matted hair and wore tree-bark clothes other than SrI bharathAzhwAn.
  • nin thIrththa adimaik kuRREval seydhu – Engaging in confidential services to emperumAn who can eliminate the taste in other aspects with the help of his own enjoyability.
  • un ponnadik kadavAdhE – SrI bharathAzhwAn was not just forcing upon perumAL out of his own desire but also went to bring back perumAL, with the purushArtham (recommendation) of SrI vasishta bhagavAn et al; after hearing perumAL saying “We will be satisfied only after completing the task ordered by our father, so you remain in the kingdom and rule it for fourteen years”, he returned joyfully as said in SrI rAmAyaNam ayOdhyA kANdam 112.25 “ArurOha ratham hrushta:” (bharatha climbed the chariot happily along with Sathrugna); in the same manner, without violating your order. Without ignoring your divine feet. Alternative meaning – being without knowing anything other than your attractive divine feet. That is, being ananya prayOjana (without any other expectation).
  • vazhi varuginRa adiyarOrkku aruLi – Showering your mercy upon us who are helpless and are properly engaged in your service.
  • nI oru nAL … – Will that nature of yours be present one day and dry up after that? Is having ruchi (taste) in that, extraneous over aprathishEdham (non-rejection) [Should I also be like those who did not reject you when you placed your divine feet on them]? Can you not place your divine feet which were placed on everyone’s head without checking their qualities or defects, on my head?
  • padikku aLavAga – Is having them [divine feet] grow to consume the earth difficult for you? Or is stopping the stretching of your divine feet beyond the size of the earth more difficult for you to do than stretching it? Do I have to worry about these being difficult for you to do? Don’t you just have to place them on my head?
  • nin pAdha pangayamE – He measured the world which is filled with rough terrains with these fresh flowers [divine feet].
  • thalaikku aNiyAy – All of your efforts to measure the world were with a hidden purpose [of placing your divine feet on my head]; so, can you not place the divine feet which were stopped at the size of the earth, at the size of my head?
  • thalaikku aNiyAy – Should you not place the divine feet on those who say as in thiruvAimozhi 4.3.6kOlamAm en sennikku …” (your infinitely enjoyable lotus flower like divine feet which make sounds of bravery are the shining radiant decoration for my head). AzhwAr is saying as in sthOthra rathnam 31kadhA” (when).
  • kodi … – SrI rAmAyaNam sundhara kANdam 36.47 “sArAma sankIrthana vIthaSOkA rAmasya SOkEna samAna SOkA” (That sIthAp pirAtti who has the same grief as SrI rAma, on hearing the glorification about SrI rAma, remained like moon in the night covered by the autumn clouds) – There was grief due to doubt on perumAL’s existence. There was another grief due to separation from perumAL. The first grief was eliminated after seeing thiruvadi (hanuman) [but the other grief remained]; similarly, emperumAn’s merciful resting in thiruppuLingudi which is well protected, was to eliminate the fear of AzhwAr who thinks “what will happen to emperumAn”; now, the only remaining issue is your pursuit of mine; you should mercifully rectify this issue as well.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.2.1 – paNdai nALAlE

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

Full series >> Ninth Centum >> Second decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr tells emperumAn to mercifully say a few words to people like him who have nowhere else to go and to mercifully look at them with his divine eyes to get rid of their longing.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

paNdai nALAlE nin thiruvaruLum pangayaththAL thiruvaruLum
koNdu nin kOyil sIyththup pal padigAl kudi kudi vazhi vandhAtcheyyum
thoNdararOrkkaruLich chOdhivAyth thiRandhun thAmaraik kaNgaLAl nOkkAy
theNdiraip porunal thaNpaNai sUzhndha thiruppuLingudik kidandhAnE

Listen

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

theN – clear
thirai – having tides
porunal – having thirupporunal (thAmirabharaNi river)
thaN – cool
paNai – waterbodies
sUzhndha – surrounded
thiruppuLingudi – in thiruppuLingudi
kidandhAnE – oh one who is mercifully resting!
nin – (natural relative) your
thiruvaruLum – divine mercy
pangayaththAL – SrI mahAlakshmi who is in lotus flower (who makes you shower your mercy)
thiruvaruLum – divine mercy

(as said in “jAyamAnam hi purusham“)
paNdai nALAlE – from the time of creation
koNdu – having (as ours)
nin – where you are joyfully present
kOyil – in dhivyadhESam
sIyththu – doing apt services
pal padigAl – since long ago
kudi kudi vazhi – coming as per family traditions (without deviating from the path of SAsthram forever along with son, grandson et al)
vandhu AL seyyum – those who come and serve
thoNdarOrkku – for us, servitors
aruLi – showing his mercy fully
sOdhi – radiant
vAy – divine lips
thiRandhu – open

(consoling us)
un – your distinguished
thAmarai – lotus like
kaNgaLAl – with divine eyes
nOkkAy – should mercifully glance at us fully.

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

Oh one who is mercifully resting in thiruppuLingudi which is having thirupporunal with clear tides and is surrounded by cool waterbodies! In this dhivyadhESam, where you are joyfully present, we are having the divine mercy of both yours and SrI mahAlakshmi’s, who is in lotus flower, from the time of creation, and are doing apt services since long ago as per family traditions; you should show your mercfy fully to us, open your radiant, divine lips [to speak a few words] and should mercifully glance at us fully with your distinguished, lotus like, divine eyes.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • paNdai nALAlE nin thiruvaruLum – The merciful glance that you have been showering for a long time. Is this [our state] the result of your recent efforts? Is this not the result of your hardwork for many days as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches)? Did you try for so long to give up when it is bearing fruit?
  • pangayaththAL thiruvaruLum – With the merciful glance of periya pirAttiyAr which is the cause for your mercy. The mercy which will eliminate the independence in his mercy. It is the pArathanthriyam (dependence) out of love which will eliminate the independence in his mercy. Acquiring your mercy as said in periyAzhwAr thirumozhi 4.9.2 “ennadiyAr adhu seyyAr” (My devotees would not do anything wrong) and her mercy as said in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAparAdhyathi” (There is none who has not committed a sin). Also explained as, the mercy of yours who are subservient to your own mercy as said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “krupayA paryapAlayath” (protected out of his mercy), and her mercy which is the cause of your dependence.
  • pangayaththAL thiruvaruLum – Her mercy is the one which eliminates the binding of your mercy with your independence. Her mercy will ensure that he does not follow his independence. One need not fear thinking “Is his dependence on her not based on his love? Would it remain always? Is he not naturally independent?” When she is present next to him, his independence will not remain. This is why, in the first part [of dhvaya mahA manthram] we pursue him with her purushakAram (recommendation/support).
  • nin kOyil sIyththu – Doing distinguished services in dhivyadhESams where he mercifully resides with great joy. Those who acquired bhagavAn’s mercy through their own pious deeds will care for their family; those who acquired bhagavAn’s mercy through pirAtti’s purushakAram, will care for dhivyadhESams. SrIvishNu dharmam “nakinchith api kurvANa: vishNO: AyathanE vasEth” (One should remain in vishNu’s temples without engaging in any [other] activity) – even for those who should not cut a piece of grass, should remain attached to a dhivyadhESam. One who realises that the service which he desires to get after shedding the body can be done with this body itself, will never leave it. thiruvAimozhi 10.2.7 “vayal aNi ananthapuram kadaiththalai sIykkap peRRAl kadu vinai kaLaiyalAmE” (when one gets to clean the floors of thiruvananthapuram temple surrounded by fertile fields, one’s hurdles will be removed) – as one attains the goal, the hurdles will naturally be removed. When thirukkaNNamangai ANdAn swept the floor under a thirumagizham tree which had leaves, an atheist who studied with him asked him “[your view is] bhagavAn is the means; we have no other expectation; now, what is the benefit of your effort?” ANdAn showed the side of the floor which had leaves and other side which did not have leaves and said “after seeing the two places, do you still think that there is no benefit?” [Implies that the cleaning of the floor is a service and hence it must be done].
  • palpadigAl – Did it start happening today? Did it not start on the day you started showering your mercy [long ago]?
  • kudi kudi – with family members.
  • vazhi vandhu – As per the ways explained in SAsthram properly.
  • AL seyyum thoNdarOrkku aruLi – Showering your mercy upon us who are serving.
  • sOdhi vAy thiRandhu – The freshness which appears on your face when your open your mouth and speak, resembles a blossoming flower. akrUra only enjoyed emperumAn‘s speech as said in SrIvishNu purANam 5.17.12 “mAmakrUrEthi vakshyathi” (krishNa will call me “Oh akrUra!“). The freshness in the divine face at that time is also desirable for AzhwAr.
  • un thAmaraik kaNgaLAl nOkkAy – You should shower your cool merciful glance so that I can understand our bondage which was not understood by your words; as said in SrIvishNu purANam 1.20.16 “avalOkana dhAnEna bhUyOmAm pAlaya” (Oh lord! protect me with your glance). If you get hiccups while trying to speak, you should manifest the feelings through your divine eyes. When piLLai dhEvap perumAL araiyar repeated multiple times saying “un thAmaraik kaNgaLAl nOkkAy, nOkkAy“, AzhwAr thiruvarangap perumAL araiyar stood up and mercifully told him “Son! Why are you forcing emperumAn like this hurting emperumAn’s divine heart? He has given you sweet voice, good pAsurams, children, wealth and so on; why are you feeling sorrowful as if he has not given something to you?”
  • theN thirai … – You got to mercifully rest in thiruppuLingudi which has abundance of water, matching the tender nature of your divine form. What you have done – you are mercifully resting in thiruppuLingudi which is close to thirupporunal which has clear tides and is surrounded by waterbodies.
  • un thAmaraik kaNgaLAl nOkkAy – It is apt for a qualified devotee to be grateful for what is already done by emperumAn and to pray for what is to be done by emperumAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.2 – paNdainAL

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

Full series >> Ninth Centum

Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad, previously, AzhwAr mercifully explained the aptness of the natural relative sarvESvaran being the goal and highlighted the following aspects with the desire to serve him while he is mercifully resting:

  1. the lotus-eyed nature of emperumAn who is the recipient of such service
  2. his matching relationship
  3. being favoured by SrI mahAlakshmi
  4. his beautiful form
  5. his beautiful and gentle smile
  6. his vehicle and weapons which are there for the sake of his devotees
  7. his distinguished paraphernalia
  8. his being the creator of all universes
  9. his great tenderness
  10. his being served by SrI mahAlakshmi and bhUmip pirAtti

Meditating upon these, AzhwAr mercifully prays at the divine feet of sarvESvara who is mercifully reclining in thiruppuLingudi saying “you who have such greatness, should mercifully shower your glance at us who are exclusive servitors for you; while you lift your divine feet and place them on my head and acknowledge me, you should do that by mercifully arriving along with SrI mahAlakshmi; you should mercifully walk towards me matching the desire to do so; you should appear with a smiling face in front of me; with your divine weapons, you should be on periya thiruvadi (garudAzhwAr) while standing in front of me; you should mercifully be in front of me with your distinguished paraphernalia; you should mercifully be here for the well being of all universes; you should make me enjoy such tender form of yours; you should engage me at your divine feet just as you engage your divine consorts”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr said “All entities other than emperumAn are incidental relatives; he is the only natural relative”; if he is the natural relative, engagement with such relative cannot be avoided. While AzhwAr went to thiruppuLingudi where such natural relative is mercifully reclining to engage in all manners with him, he did not enquire about AzhwAr’s well-being; he did not mercifully shower his cool glance and he did not speak a few consoling words; due to not seeing any of these, AzhwAr became distressed; even that distress will be eliminated  if he presents himself. Something bigger than that occurred too – AzhwAr started fearing “emperumAn is reclining in the same posture to strain his own divine form; what will happen to him?” Previously in thiruvAimozhi 5.8ArAvamudhE“, AzhwAr became upset thinking “he is not eliminating my sorrow”; here AzhwAr is becoming upset thinking “he is neither eliminating my sorrow nor his sorrow”. Hence with such sorrow as said in thiruvAimozhi 8.3.5kodiyAr mAdak kOLUr agaththum puLingudiyum, madiyAdhinnE” (thirukkOLUr which is having mansions with abundance of flags and in thiruppuLingudi), AzhwAr says with great sorrow “You should mercifully shower your cool glance to eliminate my sorrow; you should mercifully place your divine feet on my head; you should mercifully show the divine presence of your highness and divine consorts; there cannot be anything less than the benefit that was received by sanjaya”. mahAbhAratham udhyOga parvam 49 “yathra krushNau cha krushNA cha sathyabhAmA cha bhAminI …” (where krishNa, arjuna, dhraupadhi and the beautiful sathyabhAmA are (intimately) present, even abhimanyu or nakula/sahadhEva have not even gone – sanjaya (after seeing it) says to dhrudhrAshtra), kaNNan emperumAn showed that divine vision to him which cannot be seen by one’s own sons) – generally when mother and father are present together, it is not that the children cannot be there; but they [krishNa, sathyabAmA, arjuna, dhraupadhi] were present in such a manner that even the children cannot enter; in such state, emperumAn invited me inside and showed that divine sight. [AzhwAr says] In this manner you should show me the divine sight of your highness and your divine consorts being together; being joyful in granting my such divine sight, you should mercifully walk around a few steps; I wish to see your gentle smile which occurred due to seeing favourable person [me]; you should mercifully speak to me”; in this manner AzhwAr speaks to emperumAn in privacy after closing the doors, revealing his heart and urging “I should get these immediately”. In the previous decad, AzhwAr enjoyed prApthi (goal – bhagavAn); in this decad, AzhwAr is desiring the prApthi palam (subsequent activity after attaining the goal).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://kyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.1.11 – Adhumillai

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

Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “those who practice this decad are dear to me” as emperumAn said in SrI bhagavath gIthA 18.70 starting with “adhyEshyathE cha ya imam” (One who recites the SAsthram which was a conversation about the means for liberation between the two of us, has worshipped me with the gyAna yagya; this is my opinion).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

Adhum illai maRRavanil enRadhuvE thuNindhu
thAdhu sEr thOL kaNNanaik kurugUrch chatakOpan sonna
thIdhilAdha oN thamizhgaL ivai AyiraththuL ippaththum
Odha valla pirAkkaL nammai AL udaiyArgaL paNdE

Listen

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

avanil – other than him
maRRu – any other
Adhum – an entity who is prApya (goal) or prApaka (means)
illai – not there;
enRadhuvE – only this
thuNindhu – faithfully
thAdhusEr – decorated with garland
thOL – having divine shoulders and being perfectly enjoyable due to that
kaNNanai – krishNa who is obedient towards his devotees
kurugUrch chatakOpan – AzhwAr
sonna – mercifully spoken
thIdhu – defect in poem or its meanings
ilAdha – not having
oN – having many good qualities
thamizhgaL – in dhrAmida (thamizh)
ivai AyiraththuL – among the thousand pAsurams
ip paththum – this decad
Odha valla – able to recite
pirAkkaL – benefactors
paNdE – starting with the time of accepting body to recite these pAsurams
nammai – for us
AL udaiyArgaL – lords.

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

With faith in “There is no other entity who is prApya (goal) or prApaka (means) other than emperumAn“, AzhwAr mercifully spoke this decad among the thosand thamizh pAsurams which are not having any defect in poem or its meanings and are having many good qualities, on krishNa whose divine shoulders are decorated with garland and are perfectly enjoyable due to that and who is obedient towards his devotees; those benefactors who are able to recite this decad are the lords for us starting with the time of accepting body to recite these pAsurams.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • Adhum illai maRRu avanil enRu adhuvE thuNindhu – Being faithful that there is no prApyam and prApakam other than emperumAn.

When asked “Who gave such faith to AzhwAr?”, AzhwAr says “Could that be anything other than his divine shoulders and the garland which decorates them?”

  • thAdhu sEr … – It is his beauty which made AzhwAr become firmly faithful.
  • thIdhu ilAdha … – Being without any discussion other than the actual subject matter.
  • oN thamizhgaL – The poems which fully reveal the underlying meanings. Also expalined as being without any fault and with many good qualities.
  • Odha valla pirAkkaL – Those benefactors who can recite/practice this decad. The inferior nature of this samsAram and ISvara being prApya and prApaka are explained in this decad; by meditating upon these, one will give up bad path and start pursuing the good path. They cannot do any greater favour than this for AzhwAr.
  • nammai AL udaiyArgaL paNdE – Even if they become qualified to recite this in a particular birth, they will be our lord from previous times. [Alternative explanation] As said in SrI bhagavath gIthA 18.70adhyEshyathE” (recites), from the time one becomes qualified to recite this decad, he will be my lord.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.1.10 – kaNNan allAl

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

Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “Surrender unto the divine feet of krishNa who mercifully incarnated to establish the principle of his being the refuge for all”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kaNNan allAl illai kaNdIr saraN adhu niRka vandhu
maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn
thiNNamA num udaimai uNdEl avan adi sErththuymminO
eNNa vENdA nummadhAdhum avan anRi maRRillaiyE

Listen

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

kaNNan – krishNa
allAl – other than
saraN – other prApya (goal) and prApaka (means)
illai kaNdIr – not there;
adhu – that nature of his being prApya and prApaka
niRka – to be established in the world
maNNin bAram – the burden of demoniac people who are the enemies
nIkkudhaRku – to eliminate
vandhu – leaving the nAga paryanka (AdhiSEsha mattress)
vadamadhurai – in northern mathurA
piRandhAn – incarnated

(now)
num – whatever you are claiming as yours
udaimai – object
uNdEl – if it is there
avan adi – at his divine feet
thiNNamA – firmly
sErththu uymminO – offer them;

(this)
eNNa vENdA – need not analyse;
nummadhu – your
Adhum – all aspects in the form of prApya and prApaka
avan anRi – other than bhagavAn who is all kinds of relative as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:
maRRu – any thing which is owned by self
illai – not there.

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

There is no prApya and prApaka other than krishNa; leaving the nAga paryanka, he incarnated in northern mathurA to have that nature of his being prApya and prApaka established and to eliminate the burden of demoniac people who are the enemies; offer whatever object you are claiming as yours, if present, firmly at his divine feet; you need not analyse this; there is nothing which is owned by self in all aspects in the form of prApya and prApaka, other than bhagavAn who is all kinds of relative as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kaNNan … – To establish the principle that there is none other krishNa who is refuge, emperumAn divinely incarnated to eliminate the burden of the earth; hence, you too, offer whatever you consider as yours, quickly at his divine feet as his property! AzhwAr is not saying “undEl” (if present) based on his own opinion, but based on the misplaced knowledge of the individuals who consider themselves to be the owner.
  • eNNa vENdA – No need to analyse “if this is his or ours”; you and your belongings are all owned by him only.
  • maRRu illaiyE – There is nothing else. Alternatively – whatever efforts you put in for which you are responsible, are not at your disposal; everything is at his disposal.
  • maRRu illai – The means for the goal cannot be without him. You need not put your share in the effort as said in “samithai pAdhi sAvithri pAdhi” [While doing gAyathri japam during AvaNi avittam (yajur upAkarmA) for certain count like 1008, some brahmachAris would recite the manthra 500 times and count 500 offerings of samith (wooden stick offered in fire sacrifice)]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.1.9 – yAdhum illai

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

Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “Those who considered something other than emperumAn as rakshaka (protector) and surrendered unto that entity, will become a disaster losing their previous position too; hence, there is no refuge other than him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

yAdhum illai mikkadhanil enRenRadhu karudhi
kAdhu seyvAn kUdhai seydhu kadai muRai vAzhkkaiyum pOm
mAdhugilin kodik koL mAda vadamadhuraip piRandha
thAdhu sEr thOL kaNNan allAl illai kaNdIr saraNE

Listen

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

adhanil – more than that
mikku – greater benefit
yAdhum – any thing
illai – not there;
enRu enRu – repeatedly
adhu – the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment)
karudhi – considered
kAdhu seyvAn – trying to pierce the ear
kUdhai seydhu – (even the base getting affected) becoming damaged
kadai muRai vAzhkkaiyum – the lowly benefits which are already present
pOm – will perish;

(hence)
mA – huge
thugilin – made of cloth
kodi – flags
koL – having
mAdam – having mansions
vada madhurai – in northern mathurA
piRandha – one who incarnated
thAdhu sEr – decorated with garlands of thuLasi, vaijayanthi etc 
thOL – having shoulders
kaNNan – krishNa
allAl – other than
saraN – refuge for the goal
illai – not there;
kaNdIr – this can be seen by those who understand it.

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

There is no other benefit greater than that [kainkaryam]; those who are repeatedly considering the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) will perish just as one who tries to pierce his ear will end up damaging the ear itself; hence, there is no refuge for the goal other than krishNa who incarnated in northern mathurA having mansions with flags made of huge clothes and is having  shoulders decorated with garlands of thuLasi, vaijayanthi etc; this can be seen by those who understand it.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam. 

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

  • yAdhum … – Holding on to something other than bhagavAn, saying “there is no refuge other than this” and considering it as the refuge. Having the faith which is explained in “samarthO dhruSya thE kaSchith” (only emperumAn is capable of removing dangers and granting wealth), in worldly aspects.
  • kAdhu seyvAn kUdhai seydhu – Just as someone tries to pierce the ear, but ends up mutilating the whole ear.
  • kadai muRai vAzhakkaiyum pOm – There is a lowly life – this is the life with children, with lots of ups and downs in this samsAram; even that will be spoilt. During dangerous times, other dhEvathathAs will not be of any help; having placed the burden on those dhEvathAs, the individual will lose everything, even those aspects which could have been fulfilled by self.
  • mA thugil … – While kamsa is living [a rich life], AzhwAr is considering the flags which are hoisted by kamsa as those which are hoisted to celebrate krishNa’s birth. While SiSupAla performed all rituals meant for pANigrahaNam (marriage with rukmiNi pirAtti), krishNa considered those rituals to be for his own sake and married [rukmiNi pirAtti].
  • thAdhu … – One whose divine shoulders are decorated with garlands such as vaijayanthi etc. No other benefit is required [this divine sight itself is sufficient].
  • allAl illai kaNdIr saraNE – There is no other entity who can be our refuge.

When explained in context of kaivalya (self enjoyment),

  • yAdhum … – Thinking “there is nothing greater than this self enjoyment”, though there is the joy of enjoying bhagavAn, the individual focusses on self enjoyment; just as a person who tries to pierce the ear, trying many times and ends up even losing the ear, the individual who is in samsAram where there is scope for surrendering unto bhagavAn, ends up even losing the option to enjoy in worldly pleasures [by attaining kaivalyam]; hence, krishNa, who is greater than everyone, is the ultimate goal.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.1.8 – vAzhdhal kaNdIr

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

Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr explains the reason for emperumAn‘s divine incarnation to shower his mercy and says “Other than holding on to him considering him as protector, there is no other benefit for anyone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

vAzhdhal kaNdIr guNamidhu andhO mAyavan adi paravi
pOzhdhu pOga uLLagiRkum punmai ilAdhavarkku
vAzh thuNaiyA vadamadhuraip piRandhavan vaN pugazhE
vIzh thuNaiyAp pOm idhanil yAdhum illai mikkadhE

Listen

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

vAzhdhal – living
idhu – isn’t this
guNam – natural (for everyone)!
kaNdIr – Isn’t this world renowned!
andhO – alas!

(We don’t know how to live; why?)
mAyavan – sarvESvara who has amazing qualities and activities
adi – divine feet
paravi – praising due to being pleased
pOzhdhu pOga – to spend the time
uLLagiRkum – being able to think
punmai – inferiority (relationship with other benefits)
ilAdhavarkku – for those who don’t have
vAzh – life matching the true nature
thuNaiyA – to be upAyabhUtha (means)
vadamadhurai – in northern mathurA
piRandhavan – krishNa who incarnated, his
vaN – enjoyable for his devotees
pugazhE – qualities only
vIzh – loving
thuNaiyA – as companion for enjoyment
pOm – occurring
idhanil – in this
mikkadhu – greater
yAdhum – any other live
illai – not there.

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

Isn’t this natural living! Isn’t this world renowned! Alas! sarvESvara who has amazing qualities and activities incarnated in northern mathurA, for those who think about praising his divine feet due to being pleased and to spend the time without any inferiority, to be the means for their life matching their true nature; there is nothing greater than this life of having only his qualities which are enjoyable for his devotees, as the companion for enjoyment.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vAzhdhal kaNdIr guNam idhu – It is apt to live meditating upon his qualities.
  • andhO – Just as having to pay to make someone eat sugarcane, I have to pray this to them [samsAris, the dwellers of this materialistic realm]. While the glorious life is for you, it is I who has to beg to you to make use of it!
  • mAyavan … – Those great devotees who have the goodness of being won over by his amazing qualities such as saundharya (beauty), sauSeelya (simplicity) etc, due to being pleased, who praise his divine feet in an inorderly manner, and spend their time in this way. SrIvaishNavas who seek no other benefits. Those who are as said in nAnmugan thiruvandhAdhi 63theriththezhudhi vAsiththum kEttum vaNangi vazhipattum” (meditating upon, writing, reading, hearing, bowing down and carrying out thiruvArAdhanam (elaborate worship)). parASara bhattar would say “Those who don’t have the inferiority of praising this mAyavan to be passing time as playing chess and gambling” [that is, it is done as timepass instead of real enjoyment].
  • vAzh thuNai … – Even for those who feel inferior, he will eliminate that inferiority and make it an enjoyment for them; if this is the case, for those who have no such defect, there is no benefit other than emperumAn‘s union with his devotees. emperumAn who incarnated in northern mathurA to let them enjoy his qualities and to be their companion, his. The purpose of his incarnation is as explained in SrI bhagavath gIthA 4-8parithrANAya sAdhUnAm” (to protect the good people).
  • vaN pugazh … – Other than desirously holding on to his auspicious qualities as the companion.
  • vIzh thuNai – The companion who is desired. vIzh – to fall. Those who are desirous are explained as “fallen” as said in kuRaL 1191 “thAm vIzhvAr tham vIzhap peRRavar” (those who love someone and in turn was loved by that person).
  • idhanil – Greater than this.
  • yAdhum illai mikkadhE – Only if there is something greater than this, it needs to be identified; tThere is nothing greater than this.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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