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 – 10.6.3 – naNNinnam nArAyaNanai

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. AzhwAr says “Oh heart! While we remain thinking that emperumAn is capable of pursuing us, why are the results different?”.

pAsuram

naNNinam nArAyaNanai nAmangaL pala solli
maNNulagil vaLam mikka vAttARRAn vandhu inRu
viNNulagam tharuvAnAy viraiginRAn vidhi vagaiyE
eNNinavARAgA ikkarumangaL ennenjE!

Listen

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

en nenjE – Oh heart which is a tool for my enjoyment!

(revealing the qualities such as supremacy, simplicity and enjoyability)
pala nAmangaL – many divine names
solli – reciting
nArAyaNanai – the unconditional relative who has the divine name nArAyaNa (which is the root of all his divine names)
naNNinam – got to surrender unto him;
maN ulagail – on this earth
vaLam – having the wealth of qualities such as Seelam (simplicity), saulabhyam (easy approachability) etc
mikka – having abundance
vAttARRAn – one who is standing in thiruvAttARu
vandhu – arrived (without my prayer, on his own desire)
inRu – today (without any reason on my side)
viN ulagam – paramapadham
vidhi vagaiyE – with our permission
tharuvAn Ay – to bestow
viraiginRAn – he is rushing;
ikkarumangaL – these activities
eNNina ARu AgA – instead of the ways we thought (our going towards him, our praying to him, our craving for it and our looking at his thoughts), it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

Oh heart which is a tool for my enjoyment! We got to surrender unto the unconditional relative who has the divine name nArAyaNa, reciting his many divine names; he has arrived on this wealth and is standing in thiruvAttARu with abundance of wealth of qualities such as Seelam, saulabhyam etc, and is rushing to bestow paramapadham to us with our permission; instead of the ways we thought, it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

  • nArAyaNanai nAmangaL pala solli – naNNinam – We attained the apt lord.
  • nAmangaL pala solli – To attain the goal [of liberation and eternal kainkaryam], this divine name nArAyaNa itself is enough as said in “namO nArAyaNAyEthi manthras sarvArtha sAdhaka:” (This ashtAkshara manthram is sufficient to attain all results). Triggered by the love, reciting many divine names.
  • maN ulagil … – One who has thiruvAttARu which has more abundance [of opulence] than paramapadham, as his identity.
  • vaLam – Wealth. Since there are many entities to be protected, there is abundance of wealth for the rakshaka (protector), here; since there is no break in kainkaryam, there is abundance of wealth for the servitor, here.
  • vandhu – Arriving here through all the abodes which we would have had to travel to reach him.
  • inRu – Until yesterday, there was nothing on our side to get such result; we have seen this wonderful dawn today.
  • viN ulagam tharuvAnAy – He is not stopping with just allocating some place for us in paramapadham. He is terminating the status quo of the abode being common for all as said in thiruvAimozhi 3.9.9vAnavar nAdu” (the spiritual realm which is owned by nithyasUris) and thiruvAimozhi 10.9.6 “ANmingaL vAnagam” (rule over the spiritual realm), and is eager to bestow it to us exclusively. emperumAn’s thought is that AzhwAr does not qualify to remain in this world which goes through creation and annihilation. Bestowing it on AzhwAr exclusively means, giving him as he prayed in thiruvAimozhi 3.3.1vazhuvilA adimai” (continuous kainkaryam).
  • viraiginRAn – He is not relaxed like us. We are relaxed at times as said in thiruvAimozhi 2.9.5siRappil vIdu – iRappil eydhuga eydhaRka” (After shedding this body, let me reach paramapadham or not). [On the other hand] emperumAn has packed all the luggage ahead of AzhwAr, and when AzhwAr was late, he went back to AzhwAr and urged “AzhwIr! Are you ready? Are you ready?” As emperumAn let AzhwAr remain here for a particular purpose [of singing thiruvAimozhi] and as that purpose is coming close to an end, emperumAn is urging AzhwAr to go. His urge is so much that, even after being sarvaSakthan, he cannot wait for orderly fulfilment of the purpose and AzhwAr leaving after that. He is unable to remain patient for the task which was vowed by himself.

When asked “Let him accomplish what he desires; if he is sarvESvaran who is omnipotent, why is he rushing here?” AzhwAr says,

  • vidhi vagaiyE – He is thinking to bestow us paramapadham as per our command. AzhwAr himself said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (I won’t ask for the form of liberation that is great in all ways); giving up such thought, if he forces emperumAn to bestow liberation as he did in thiruvAimozhi 10.10.6 “uNdittAy ini uNdozhiyAy” (You enjoyed me before, now you enjoy me fully) and thiruvAimozhi 10.10.2 “thiruvANai ninnANai” (I vow by SrI mahAlakshmi, I vow by you – you should bestow, you should accept me), emperumAn was willing to bestow it.
  • vidhi vagaiyE – viNNulagam tharuvAnAy viraiginRAn – Before AzhwAr acquired the taste for emperumAn, emperumAn tried to corner AzhwAr with great urge; after acquiring the taste, AzhwAr pursued emperumAn with great urge; seeing that emperumAn acquired even greater urge, which is way beyond AzhwAr’s urge; seeing that, AzhwAr becomes amazed. emperumAn remains relaxed only until AthmA acquires the taste for him; once the taste is acquired, emperumAn will rush to make the AthmA attain the result fully. Wouldn’t the owner rush to acquire the owned?
  • eNNina ARu AgA – Did we not pray only for relief from suffering as said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowlife any more)? Did we think that he would rush to attain me?
  • ikkarumangaL – In bhagavath vishayam, the attainment of result is not as per one’s expectation. If we ask some worldly people to help us in accomplishing some task, we have to follow up with them until the task is accomplished; [oh heart!] do not think like that in bhagavath vishayam.
  • en nenjE – Did we not get him to rush towards our task, due to your proper disposition towards him?  Did you not become the cause for mOksham (liberation) instead of bandham (bondage)? Are you not the cause for this abundance?

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 – 10.6.2 – vAttARRAn adi vaNangi

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. When asked [by the heart] – Why are you saying that you got this result by bhagavAn’s krupai only? Did we not pray originally in thiruviruththam 1 “inninRa nIrmai iniyAm uRAmai“? AzhwAr says “Did we receive only as much as we prayed for?”

pAsuram

vAttARRAn adi vaNangi mA gyAlap piRappaRuppAn
kEttAyE mada nenjE kEsavan emperumAnai
pAttAya pala pAdip pazha vinaigaL paRRaRuththu
nAttArOdiyalvozhindhu nAraNanai naNNinamE

Listen

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

mA gyAlam – in the vast world
piRappu – connection with birth
aRuppAn – to eliminate
vAttARRAn – being ASritha sulabha (easily approachable for devotees) in thiruvAttARu
adi vaNangi – surrendering unto the divine feet
kEsavan – being the one who eliminated kESi who was a hurdle for enjoyment
emperumAnai – similarly, one who eliminated our hurdles and engaged us in service
pala pAttu Aya – many different types of songs
pAdi – performing the kainkaryam (service) of singing
pazha vinaigaL – avidhyA (ignorance), karma (virtues/vices) etc which are present since time immemorial
paRRu aRuththu – eliminating them with the impressions
nAttArOdu – with the worldly people who are filled with ahankAram (considering self to be body) etc
iyalvu – co-existence
ozhindhu – eliminating
nAraNanai – nArAyaNa (who is unconditional relative and is ready to give us the result now)
naNNinam – we approached;
madam – being obedient and agreeing with me
nenjE – Oh heart!
kEttAyE – You have asked (about these chain of favours done by emperumAn)!

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

Surrendering unto the divine feet of the ASritha sulabha in thiruvAttARu who is present there to eliminate the connection with birth in this vast world, performing the kainkaryam of singing many different types of songs on the one who eliminated kESi who was a hurdle for enjoyment and who similarly eliminated our hurdles and engaged us in service, eliminating avidhyA, karma  etc which are present since time immemorial with their impressions, we approached nArAyaNa. Oh heart which is obedient and agreeing with me! You have asked (about these chain of favours done by emperumAn)!

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

  • mA gyAlap piRappu aRuppAn – vAttARRAn adi vaNangi – kEsavan emperumAnaip pAttAya pala pAdip pazha vinaigaL paRRARuththu nAttArOdiyalvozhindhu nAraNanai naNNinam – kEttAyE mada nenjE! – Did we receive all of these by his mercy? Did we receive these by our praying to him? We only prayed for elimination of hurdles; my bad, you are not realising what we prayed for.
  • mA gyAlap piRappu aRuppAn – We surrendered unto the divine feet of sarvESvara and only prayed “Our connection with samsAram should be eliminated”. But see! Beyond that, he has also accepted our service. He accepted our vAchika kainkaryam (service by speech).
  • kEsavan emperumAnai – sarvESvaran who is the killer of kESi [the demon who came in the form of a horse]; one who is being our lord, by  eliminating our hurdles just as he eliminated kESi and establishing our servitude; alternatively, one who showed his beautiful kESa (hair) and accepted our service.

Is that all?

  • pAttAya pala pAdi – He made us sing his glories in these pAsurams to have great devotees who are praised in thiruvAimozhi 1.5.11pAlEy thamizhar isaikArar paththar paravum Ayiram” (sweet milk like pAsurams which are celebrated by those who are well-versed in thamizh, those who are well-versed in music and can sing this and those devotees who understand the meaning), pursue him. You see, while we prayed “you should eliminate our hurdles and engage us in your service”, he engaged us in kainkaryam even while the hurdles [this existence in samsAra] were present.
  • pAdip pazha vinaigaL paRRaRuththu – As we engage in service for him, you have seen that all of hurdles for attainment of the goal, which were accumulated since time immemorial such as avidhyA (ignorance) etc, are gone. This is the neem juice drink which he drank to eliminate his [AzhwAr’s] hurdles [sarcasm]. vishNu dharmam “mEru manthara mAthrO’pi rASi: pApasya karmaNa: kESavam vaidhyamAsAthya dhurvyAthiriva nachyathi ” (just as a serious disease disappears on seeing a good medical practitioner, the bundles of sins of a person, even if they are as much as mEru mountain, will disappear once the person attains kESavan) – the karma accumulated by the AthmA for a long time can be eliminated by sarvaSaktha (omnipotent emperumAn) in a moment.
  • nAttArOdu iyalvozhindhu – You have seen that we have become detached from the people of this world who run around seeking food, clothes etc as said in perumAL thirumozhi 3.4 “uNdiyE udaiyE ugandhOdum immaNdalaththodum kUduvadhillai yAn“. Our connection with those who are filled with ahankAram (considering body to be self) and mamakAram (considering oneself to be independent) as said in thiruvAimozhi 2-9-9yAnE endhanadhE enRirundhEn” (I remained as if I were everything and everything were mine), was eliminated. You have seen that emperumAn has made us say as in thiruvAsiriyam 6Oh Oh ulaginadhiyalvE” (this is the nature of this world), thiruvAimozhi 4.9.1ivai enna ulagiyaRkai” (how strange are these worldly aspects?), thiruvAimozhi 4.9.7kodu ulagam kAttElE” (hide the cruel world from me); he is the one who said in thiruvAimozhi 8.2.7ungaLOdu engaL idaiyillaiyE” (there is no relationship for me with you).
  • nAraNanai naNNinam – Did we just stop at leaving the worldly relatives who were acquired due to karma? We also attained the unconditional relative [bhagavAn]. He is pursuing those who were given by him, in a different form [after giving up worldly people here, he still is connected with them through bhagavAn, who is known as nArAyaNa who is the antharAthmA of all entities].  It is for this reason that this world is enjoyable for mukthAthmAs  (liberated souls). This [pursuing emperumAn nArAyaNan] is similar to giving up the thought of independent enjoyment, and enjoying [all the wealth] along with the  father [who is the real owner of the wealth]. Not pursuing nArAyaNa even when he is readily available is similar to dying due to swollen heels while huge treasure is available right under one’s bed.
  • kEttAyE mada nenjE – Thinking about the greatness of the result we have acquired, are you prideful that we have attained what is impossible to attain? Are you enjoying this? As said in SrI rAmAyaNam ayOdhyA kANdam “saumithrE bhukshava” (son of sumithrA! Enjoy as per your desire) and SrI rAmAyaNam ayOdhyA kANdam 94.18 “vaidhEhi ramasE kaSchith” (Oh descendant of janaka clan! Are you enjoying along with me in chithrakUtam?).

Should be arranged as “mA gyAlap piRappaRuppAn – kEsavan emperumAnan – vAttARRAn adi vaNangi – pAttAya pala pAdip pazha vinaigaL paRRaRuththu nAttArOdiyalvozhindhu nAraNanai naNNinam – kEttAyE mada nenjE“.

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 – 10.6.1 – aruL peRuvAr

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

Full series >> Tenth Centum >> Sixth decad

Image result for thiruvattaru

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “emperumAn is intent on accepting us and he is doing it as per my order”.

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

aruL peRuvAr adiyAr tham adiyanERku AzhiyAn
aruL tharuvAn amaiginRAn adhu namadhu vidhi vagaiyE
iruL tharu mA  gyAlaththuL inip piRavi yAn vENdEn
maruL ozhi nI mada nenjE vAttARRAn adi vaNangE

Listen

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

aruL – his endless mercy
peRuvAr – those who are identified by receiving
adiyAr tham – for those who have knowledge about SEshathvam which is the cause for that
adiyanERku – for me who is distinguished servitor
AzhiyAn – just as he never abandons thiruvAzhi AzhwAn (chakkaraththAzhwAr)
aruL – the great favour of previous experience on his aspects
tharuvAn – one who bestows
amaiginRAn – being prepared for;
adhu – that (instead of doing as per his independent desire)
namadhu vidhi vagaiyE – (since it is purushArtham – goal desired by individual) is happening as per our command;

(hence)
iruL tharu – giving ignorance
mA – vast
gyAlaththuL – in this world
ini – after receiving (his acceptance)
piRavi – taking birth (even if it is taken for the pleasure of bhagavAn and bhAgavathas as said in thiruvAimozhi 8.10.5izhipattOdum udalinil piRandhu than sIr yAn kaRRu“)
yAn vENdEn – I who know his thoughts, am not desiring;
madam – having desire to not give up attachment
nenjE – Oh heart!
maruL – bewilderment (of desiring independently to enjoy archAvathAram here which is contrary to his desire)
nI ozhi – try to avoid;

(to highlight your giving up)
vAttARRAn – one who is standing in thiruvAttARu to fulfil our desires
adi – divine feet
vaNangu – worship him, agreeing with my desire.

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

Just as emperumAn never abandons thiruvAzhi AzhwAn, he is prepared to bestow the great favour of previous experience on his aspects, to me who is a distinguished servitor for those who are identified by receiving his endless mercy and who have knowledge about SEshathvam which is the cause for that; that is happening as per our command. After receiving his mercy, I, who know his thoughts, am not desiring to take birth in this vast world which gives ignorance. Oh heart which is having desire to not give up attachment! Try to avoid the bewilderment; worship the divine feet of the one who is standing in thiruvAttARu to fulfil our desires, agreeing with my desire.

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

  • aruL peRuvAr adiyAr tham adiyanERku – This is the reason [for emperumAn fulfilling my desire]. There are some who are the recipients of sarvESvaran’s great mercy; they are our lords. AzhwAr is saying that the mercy he showed towards them is ready to flood upon us also. When a child engages in evil deeds, the parents will scold him/her, as in SrI bhagavath gIthA 16.19 “thAnaham dhvishatha: krUrAn” (I push those evil persons into demoniac births); there are some who remain the recipient of his anger; unlike them, there are some who are recipients of his mercy as said in SrI bhagavath gIthA 10.10dhadhAmi” (I bestow [the knowledge]); he showered upon us the same mercy which was showered upon them. [Another explanation] Though the king will interact in a royal manner outside, for the queen, he offers all his wealth and himself at her disposal; similarly, there are some to whom he fully offers himself and makes himself subservient to them; he showered upon us the same mercy which was showered upon all of them.
  • aruL peRuvAr adiyAr tham adiyanERku – Identity for both [emperumAn and AzhwAr].  AzhwAr is the devotee of those who receive his mercy; emperumAn is AzhiyAn (one who holds chakkaraththAzhwAr); hence both are identified by emperumAn’s devotees.
  • adiyanERku – He only considered my words as in thiruvAimozhi 8.10.1vidumARenbadhen” (why consider the ways to leave them?), thiruvAimozhi 8.10.10nIkkam illA adiyAr tham adiyAr adiyAr adiyAr em kOkkaL” (for my associates and me, the servitors who are enjoying such lord without any separation, are the lords) and thiruvAimozhi 8.10.9thamargaL thamargaL thamargaLAm sadhirE vAykka” (for us who are helpless in samsAra having the wealth of servitude towards the servitors of servitors of the blemishless devotees of such emperumAn, his mercy should occur); AzhwAr thinks about his own true nature as said in periya thirumozhi 2.6.10 “adigaL adiyE ninaiyum adiyavargaL tham adiyAn” (the servitor of those devotees who always think about the divine feet of emperumAn).
  • AzhiyAn aruL tharuvAn amaiginRAn – sarvESvaran is eager to shower his great mercy towards us with full focus; he is seeing the divine chakra with one eye and AzhwAr with another eye; he is saying “only if I can abandon my divine chakra, can I abandon you as well” as said in thiruvAimozhi 2.10.11vidalil chakkaraththu aNNalai mEval vidalil” (The most magnanimous nammAzhwAr who cannot bear leaving emperumAn, approached his lord/master emperumAn who never puts away his divine chakra).
  • AzhiyAn – He is of the nature that, he identifies himself through his devotees. He showed the collective mercy which is showered upon all of those devotees, upon me as said in SrI rAmAyaNam yudhdha kANdam 19.38 “asmAbhi: thulyO bhavathu” (let vibhIshaNa be equal to us). They are “aruL peRuvAr adiyArAna adiyAr” (those servitors who receive his mercy); and he is “aruL tharuvAn amaiginRAn” (waiting to grant his mercy).
  • amaiginRAn – Half the problem is solved. He makes himself readily available to shower his mercy.

When asked “Since he is eager to shower his great mercy, and since he is the sarvESvaran, what is the shortcoming?” AzhwAr says,

  • adhu namadhu vidhi vagaiyE – While doing that, he is desiring to do it as per my command.
  • adhu namadhu vidhi vagaiyE – Previous AchAryas explain this as “he does it as per our bhAgyam (fortune)”. emperumAnAr mercifully heard this and mercifully said “this view does not match with the subsequent mood in this decad; AzhwAr is saying that emperumAn is waiting to do as per AzhwAr’s command”. Just as the same lakshmaNa who eagerly desired in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways), also eagerly desired in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), emperumAn too is eagerly waiting to follow AzhwAr’s command. Why is AzhwAr saying “vidhi vagaiyE” (per my command) instead of “namadhu sol vagaiyE” (per our words)? emperumAn is fearing just like those who violate the command will fear for the result. Though he has no shortcomings in him to do as he desires, he will not carry the AthmA [to paramapadham] without the AthmA having the desire for the same. Being purushOththama (best among men), he will not do that which will cause disrepute to his masculinity [forcing something upon someone who does not desire for that].
  • namadhu vidhi vagaiyE – sthOthra rathnam 42 “thadhA’nujAnanthamudhAravIkshaNai:” (you who approve of those actions, by your merciful glances, in the same manner as you approve of actions requested in any manner by such vishvaksEna). nanjIyar mercifully said “I heard it when bhattar mercifully explained this”. As sEnai mudhaliyAr arrived with his robe, beard and stick in his hand and was about to enter the private quarters where emperumAn was enjoying independently with his nAchchiyArs, he stopped that enjoyment and nAchchiyArs went and hid behind the throne. emperumAn also welcomed him humbly and treated him just as kings would treat elderly commanders with great respect. sEnai mudhaliyAr too thought “We cannot be bottleneck for their enjoyment” and quickly requested regarding what is needed to be taken care of. in the administration of the [material] universes. emperumAn enjoys the presence of sEnai mudhaliyAr even more than being with his nAchchiyArs; it is said in the same SlOkam “priyENa” (beloved). sEnai mudhaliyAr would briefly enlist the tasks as in “such and such person should be made brahmA; this person should be replaced”; emperumAn will authorise the requests with his merciful glance as if saying “Whatever your highness says, everything is fine”. When this was beautifully narrated by bhattar, kidAmbi AchchAn and others [who are not Sishyas of bhattar] were all deeply became immersed; kidAmbi AchchAn would have great affection for bhattar. iLaiyAzhwAn asked kidAmbi AchchAn “Why are you interacting with bhattar in a more obedient manner than his Sishyas?” kidAmbi AchchAn mercifully replied “You did not see the other day. emperumAnAr gave a book in the hand of bhattar, made him recite a SlOkam in the divine presence of periya perumAL [inside the garbhagruham (inner sanctum)], came out of the barricade in front of the inner sanctum, mercifully looked around and told ‘all of you, our followers, should treat him [bhattar] as you would treat me”.

When asked “If sarvESvaran is the one who is showering the mercy, that too as per our command, what is the shortcoming still?” AzhwAr says,

iruL … – Now, you [AzhwAr’s heart] just need to agree with him; this [refusal to agree] is the only shortcoming. I have decided to go along in his way and you too should do the same! When AzhwAr’s heart asked “Why should you follow his way?” AzhwAr says – This world is giving ignorance. samsAra will increasingly give ignornace as we continue to reside here; this world made even SrI prahlAdhAzhwAn to oppose and fight emperumAn.

  • ini – Previously I was bewildered to say as in thiruvAimozhi 8.1.9vAn uyar inbam eydhilen? maRRai naragamE eydhilen?” (so what, if I remain in paramapadham with great bliss or I remain in this hellish samsAram, which contrasts paramapadham?) Now I have eliminated that. When asked “Why should that be eliminated?” AzhwAr says – Due to facilitating SrIvaishNava sahavAsam (being together with SrIvaishNavas) and due to great interest towards ugandharuLina nilangaL (dhivyadhESams [divine abodes] where emperumAn himself is eagerly residing out of his mercy), previously we thought “So what, if we are in paramapadham or in samsAram?” and wanted to simply remain in a place which is under his boundary [as he is present everywhere, we thought it was to remain anywhere]; but instead of getting either of those two aspects, it ended up in a contrary manner. After pondering upon the nature of samsAra which will bind one to matter and will fully engage in worldly matters such as Sabdha (sound) etc, I have determined that I should eliminate this bewilderment.
  • yAn vENdEn – I have given up the attachment in my intellect; but if he places me here, I cannot do anything about it.

When the heart asks “So, what should I do?” AzhwAr says,

  • maruL ozhi nI – You have a thought, try to eliminate that. After having roamed around in this world and having all the hurdles eliminated as said in thiruvAimozhi 7.10.9thIvinai uLLaththin sArvallavAgith theLivisumbERal uRRAl nAvin uLLum uLLaththuLLum amaindha thozhilin uLLum navinRu yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (As the cruel sins no longer fit in the heart, even if I get to reach the supreme sky which has clarity, my heart which is in harmony with the mind, speech and matching acts is thinking to reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts; will it occur?), when it is said “this is the route for paramapadham and this is the route for thiruvARanviLai”, you may become bewildered thinking “when the attainable goal (bhagavAn) himself has arrived here, should we not happily serve him here?”; try to eliminate that bewilderment. maruL – ignorance.
  • mada nenjE – Instead of only seeing “the desirable emperumAn is present right here”, should you not see me also?
  • vAttARRAn adi vaNangE – You pursue the way of emperumAn who has arrived here as a well-wisher for us, and try to enjoy him; his arrival and residing in ugandharuLina nilangaL (his divine abodes, where he is eagerly residing) is to carry us to paramapadham; you also try to follow his divine heart/intention.
  • adi vaNangE – Worshipping the divine feet means eliminating the situation of dual kings [let him be the king and we will simply follow his desire].

In the next article we will enjoy the next pAsuram.

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thiruvAimozhi nURRandhAdhi – 48 – ArAvamudhAzhwAr

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Essence of thiruvAimozhi 5.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being shaken and speaking with anguish even after surrendering to ArAvamudhAzhwAr highlighting his own emptyness and emperumAn not fulfilling his desire considering “ivar nammAzhwAr” (here is our AzhwAr), and is mercifully explaining it.

How is that done? Even after surrendering at the divine feet of the controller of sirIvaramangai (vAnamAmalai), AzhwAr’s desire was not fulfilled there. He thought “sarvESvaran who has vowed to protect the devotees, will not deny our desires. But we don’t know where he is planning to fulfil them” and went to thirukkudandhai with great desire thinking “if we go to the divine feet of ArAvamudhAzhwAr in thirukkudandhai, our desires will be fulfilled”; but there, emperumAn did not mercifully stand up, become seated, walk around, say some pleasing words, give a cool glance or embrace him, he trembled thinking “he is present along with pirAtti, and we have the desire, yet why is my desire not fulfilled?” and completed with sorrow thinking “at least we still have not lost faith in his divine feet as the means” and sustaining him. mAmunigaL mercifully explains this experience of AzhwAr which is explained in thiruvAimozhi 5.8ArAvamudhE” starting with “ArAvamudhAzhwAr“.

pAsuram

ArAvamudhAzhwAr Adhariththa pERugaLaith
thArAmaiyAlE thaLarndhu migath thIrAdha
Asaiyudan ARRAmai pEsi alamandhAn
mAsaRu sIr mARan emmAn

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word-by-word meanings

ArAvamudhAzhwAr – (thirukkudandhai) ArAvamudhan [emperumAn]
Adhariththa pERugaLai – results desired (by AzhwAr)
thArAmaiyAlE – since it was not mercifully fulfilled
miga thaLarndhu – becoming very anguished
thIrAdha Asaiyudan – with intense desire which cannot be pacified until fulfilled
ARRamai pEsi – speaking about his sorrow
alamandhan – became shaken; (who is that?)
mAsu aRu sIr – one who has unblemished qualities
emmAn – our lord
mARan – AzhwAr.

Simple Translation

Since AzhwAr’s desired results were not mercifully fulfilled by ArAvavamudhan, AzhwAr became very anguished with intense desire which cannot be pacified until fulfilled. Being shaken, he spoke about his sorrow; such AzhwAr is our lord who has unblemished qualities.

Highlights from vyAkyAnam

  • ArAvamudhAzhwArArAvamudhAzhwAr who is mercifully reclining as said in “ErAr kOlam thigazhak kidandha” (mercifully reclining to make  your abundant beauty and decoration, shine) [1st pAsuram] to be enjoyed together with companions due to his ultimately enjoyable nature as said in SrI rAmAyaNam ayOdhyA kANdam 6.1 “saha pathnyA viSAlAkshyA nArAyaNamupAgamath” (SrI rAma along with wide-eyed sIthAp pirAtti, meditated upon SrIman nArAyaNa) and SrI rAmAyaNam sundhara kANdam 38.24 “samayAbOdhithaSSrImAn sukha suptha:” (the prosperous lord who was sleeping, was awakened by me).
  • Adhariththa pERugaLai – The results which AzhwAr expected. That is – what he desired in “kidandhAy kaNdEn” (enjoyed you, resting, by seeing with my own eyes) [1st pAsuram], “ammA malark kaN vaLarginRAnE” (one who is resting with distinguished lotus flower like divine eyes) [2nd pAsuram], “kANa vArAyE” (You should come for me to see) [9th pAsuram]. You should rise up as said in thiruchchandha viruththam 61 “kudandhaiyuL kidandhavARezhundhirundhu” (rise up from your reclining posture in thirukkudandhai); your highness, who are the Sriya:pathi in thirukkudandhai, should mercifully remain seated with your divine consort SrI dhEvi as said in thiruvAimozhi 9.2.2thAmarai mangaiyum nIyum” (SrI mahAlakshmi and you); you should mercifully glance at me with your lotus eyes; you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper; AzhwAr desired for such interactions but they were not fulfilled immediately.
  • thaLarndhu miga – Became very anguished to be said as in “AkAsaththai nOkki azhuvan thozhuvan” (I am grieving and looking at the sky, crying out like those who have great devotion and those who worship you. ) [4th pAsuram].
  • thIrAdha Asaiyudan – Since the desire will be pacified only when it is experienced, with such desire which cannot be extinguished without the experiencing of the result.
  • ARRAmai pEsi alamandhAn – That is, AzhwAr’s words as in “adiyEn udalam nIrAy alaindhu karaiya urukkuginRa” (You are agitating me to dissolve and melt my body which is having love as the mood/form towards you, losing firmness to become watery) [1st pAsuram], “ennAn seygEn” (what shall I do?) [3rd pAsuram], “unnaik kANbAn nAn alappAy” (To see you and enjoy as desired, I am grieving) [4th pAsuram], “thUrAk kuzhi thUrththu enai nAL aganRiruppan” (how many more days do I have to exist separated [from you] in this pit of inappropriate desires which is difficult to fill and is dug?) [6th pAsuram], “thariyEn ini” (I will not remain relaxed after this) [7th pAsuram] and “unakkAtpattum adiyEn innam uzhalvEnO” (Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?) [10th pAsuram]. Even in this state, his firm conviction is as said in “una thAL pidiththE selak kANE” (You kindly see to it that I who am your servitor, hold on to your divine feet until the time I am uplifted, for as many days as it may take) [3rd pAsuram] and “kaLaikaN maRRilEn” (I am not having any other protector) [8th pAsuram].
  • mAsu aRu sIr mARan emmAn – AzhwAr who is having auspicious qualities such as firm conviction etc and not having the blemish of looking at other upAyams even at this state, is our lord. Alternatively, this is read along with ARRamai pEsi alamandhAn, i.e. such blemishless AzhwAr spoke of his sorrows.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 47 – nORRa nOnbu

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nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

Essence of thiruvAimozhi 5.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s loving pAsurams of worshipping and surrendering at the divine feet of vAnamAmalai [emperumAn], and is mercifully explaining it.

How is that done? AzhwAr became anguished due to his desire not being fulfilled even after being pained in separation and having intense desire which made him sustain himself by enacting emperumAn; he thought that ISvaran is considering such intense desire in the form of seeking enjoyment as a means to attain him thinking “let this desire mature enough and we will fulfil that”. Hence, he announced that he has absolutely no involvement in any of the upAyams (means) such as karma yOgam etc which are identified in SAsthram as the means to get the result, and declares that there is no means other than the one which emperumAn showed in the beginning [or lotus feet], at the divine feet of vAnamAmalai emperumAn who has mercifully arrived at sirIvaramangai (SrIvaramangA kshEthram – vAnamAmalai) along with his divine consorts and eternal associates, falling at his divine feet like an uprooted tree without any other refuge. mAmunigaL mercifully explains this aspect which is explained in thiruvAimozhi 5.7nORRa nOnbilEn” starting with “nORRa nOnbAdhiyilEn“.

pAsuram

nORRa nOnbAdhiyilEn undhanai vittARRagillEn
pERRukkupAyam unRan pEraruLE – sARRuginREn
ingennilai ennum ezhil mARan sol vallAr
angamararkkArAvamudhu

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word-by-word meanings

nORRa – pursued as means for mOksham
nOnbu Adhi – in upAyams (means) such as karma yOgam etc
ilEn – I have no involvement;
un thanai vittu – without you
ARRagillEn – I am unable to sustain;
pERRukku – for the purushArtham (desired goal)
upAyam – as means
un than – your
pEr aruLE – great grace
sARRuginREn – I am announcing;
ingu – on this aspect
en nilai – my state (is this)
ennum – mercifully spoke
ezhil mARan – AzhwAr who acquired beauty (due to being in ultimate servitude)
sol – merciful pAsurams
vallAr – those who can recite
angu – in SrIvaikuNtam
amararkku – for nithyasUris
ArA amudhu – will become eternally fresh nectar.

Simple Translation

AzhwAr who acquired beauty, mercifully spoke on this aspect [of upAyam] “I have no involvement in upAyams such as karma yOgam etc which are pursued as means for mOksham; I am unable to sustain without you; I am announcing that your great grace is the means for the purushArtham”. Those who can recite these merciful pAsurams will become eternally fresh nectar for nithyasUris in SrIvaikuNtam.

Highlights from vyAkyAnam

  • nORRa nOnbu Adhi ilEn – With this – AzhwAr is saying “I have no involvement in the upAyams such as karma yOgam etc which are identified in SAsthram as means to attain mOksham”. Just as SrI vibhIshaNAzhwAn surrendered to SrI rAma highlighting his defects as seen in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa: rAkshasO rAkshasESvara: | thasyAham anujO bhrAthA vibhIshaNa ithi Srutha: ||” (I am the younger brother of rAvaNa, who is known for his evil deeds and who is the king of demons), AzhwAr is surrendering here highlighting his shortcomings. mAmunigaL mercifully says this considering the whole pAsuram “nORRa nOnbilEn” [1st pAsuram].
  • un thanai vittu ARRagillEn – I cannot sustain myself without you, my sustenance and enjoyment. This suffering is part of my true nature.

When asked “What is the means for the result?” He says,

  • pERRukku upAyam un than pEr aruLE – The means for liberation is the causeless mercy which your highness who is as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (lord of the unblemished nithyasUris), mercifully revealed originally, being as said in “aravin aNai vIRRirundhu” (seated on the serpent throne) [1st pAsuram], “sirIvaramanga vaNan” (controller for sirIvaramangai dhivyadhESam) [8th pAsuram], “karuLap putkodi chakkarap padai vAna nAdan” (emperumAn is having garuda bird as his flag, divine chakra as his weapon and paramapadham as his kingdom) [3rd pAsuram]. That is, the message mercifully conveyed in “poruL allAdha ennaip poruL Akki” (he transformed me who cannot be considered as an entity as said in “asannEva” (like achith) to realize my nature) [3rd pAsuram], “thamiyEnukkaruLAy” (Mercifully bless me who is lonely without anyone other than you as companion) [2nd pAsuram], “vandharuLi ennenjidam koNda” (emperumAn mercifully arrives and has my heart as his residence) [7th pAsuram], “aruLAy uyyumARenakkE” (mercifully bestow the means to make me attain your divine feet and have me uplifted) [9th pAsuram], “ARenakku nin pAdhamE SaraNAgath thandhozhindhAy” (You (emperumAn) have bestowed on me your divine feet only which are the means to attain the goal, as the upAyam (means) which is the refuge) [10th pAsuram]. Other pAsurams narrate emperumAn’s nature which makes him bestow the mercy and AzhwAr’s nature to receive the same.
  • pERRukku upAyam un than pEr aruLE sARRuginREn – Hence AzhwAr is saying that he is announcing to everyone that emperumAn’s causeless mercy is the only means.
  • ingu en nilai ennum – Here, in this principle, this is my nishtai (conviction); the true nature of jIvAthmA who is subservient to paramAthmA, is to highlight his own emptiness due to the completeness in bhagavAn.
  • ezhil mARan – AzhwAr who is very beautiful due to being decorated with ornaments such as SEshathvam (servitude) and pArathanthriyam (total dependence); those who can recite/practice this decad where he reveals his firm conviction in the means.
  • angu amararkku ArA amudhu – For the nithyasUris who enjoy endless nectar [of emperumAn] in paramapadham, those who recite/practice this decad will become the eternally fresh nectar. mAmunigaL is following what was said by AzhwAr in “sirIvaramangai mEya paththu udan vaigal pAda vallAr vAnOrkku ArA amudhE” (those who can sing this decad agreeing with its meanings, will always be eternally enjoyable like never-satisfying nectar, for the residents of paramapadham) [11th pAsuram].

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.6 – aruL peRuvAr

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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 sixth decad, ISvara observing AzhwAr’s distinguished bhakthi and how it does not stop with him but is instructed to others and how AzhwAr becomes pleased with that, eagerly desires thinking “we should make him eternal by taking him to the apt abode of paramapadham and should enjoy him”. Seeing that AzhwAr highlights the following aspects about such sarvESvaran:

  1. his efforts to help everyone
  2. his distinguished relationship with everyone
  3. his eagerness to bestow the result
  4. he being the protector for his devotees
  5. his ultimate acknowledgement [of AzhwAr]
  6. his firm attachment [towards AzhwAr]
  7. the manifestation of the result of his attachment
  8. the radiance acquired by him after the union [with AzhwAr]
  9. his having great care
  10. his endless favours

Meditating upon these aspects, AzhwAr shares with his own heart, the great affection of such sarvESvaran who assumed a subservient position towards AzhwAr and becomes blissful.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

From thiruviruththam 1 “poynninRa gyAnam” up to the previous decad, AzhwAr explained how he followed ISvara; from now on, he is explaining how sarvESvaran is following him.

After AzhwAr completed instructing the nature of bhakthi to others, emperumAn observed that AzhwAr’s great suffering/urge is increasing further; as emperumAn is already very eager and is standing in thiruvAttARu as a hunter waiting for his prey, emperumAn’s suffering/urge also increased very much. emperumAn’s urge is not limited to AzhwAr’s urge; he has the greatness of saying as in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even for a moment if I don’t see sIthA). He eagerly thought “AzhwAr and I should enjoy together”, and thought “while doing that, I should take him to a secluded abode and enjoy with him so that there is no break in such enjoyment” and further thought “while doing it, I should be subservient to him and do as he pleases” and remained helpless to get the permission of AzhwAr to do all of these; but since AzhwAr is totally subservient to sarvESvaran, he will not order sarvESvaran; AzhwAr meditated upon the supremacy of the emperumAn who shows great affection towards him and how such supreme lord remained subservient towards him, and looked out for a companion to share such experience and observed that samsAris (worldly people) were fully engrossed in worldly pleasures such as Sabdham (sound) etc; he saw emperumAn, and as emperumAn was fully immersed in enjoying AzhwAr, emperumAn would not be a good companion to share such experience; now, only AzhwAr himself who was the target of emperumAn’s acceptance, and AzhwAr’s heart are only present; hence AzhwAr tells his heart “You have seen his supremacy, and how such supreme lord remained subservient towards us, and the greatness of the result we have attained! See the benefit we have acquired!” and becomes pleased by sharing this experience with his heart. Previously, AzhwAr considered sarvESvaran as sarvaniyanthA (controller of all) and svathanthra (independent); not any more; AzhwAr considers ASritha pArathanthriyam (being subservient towards his devotees) as emperumAn’s svarUpam (true nature). Previously [before being fully blessed by emperumAn], he lost his pArathanthriyam (subservience) due to his own nature/interest; now, he is losing it due to emperumAn’s nature/interest. Was this (subservience) not explained in thiruvAimozhi 8.7 “iruththum viyandhu” itself? There is a difference between there and here; AzhwAr is thinking that emperumAn is being subservient towards him, due to AzhwAr’s subservience towards his devotees as said in the first pAsuram of this decad “adiyAr tham adiyanEn” (I am servitor of your servitors).

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

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