Author Archives: Sarathy Thothathri

About Sarathy Thothathri

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

thiruvAimozhi nURRandhAdhi – 98 – thirumAl

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Essence of thiruvAimozhi 10.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of forcefully asking emperumAn “Why did you, who are accepting me now, not do so since time immemorial?” and emperumAn having no answer for that and is mercifully explaining it.

How is that done? AzhwAr asked emperumAn “What is the reason for causing adhvEsham (non-hatred) towards you to start with, causing friendliness towards you, creating the taste to surrender unto you, you being the means, causing love and paramabhakthi (ultimate stage of devotion) towards your divine feet, making me not to exist without you, being obedient towards me to follow my orders and holding me on your head?” emperumAn remained speechless without an answer and hung his head down (out of shyness). AzhwAr became pleased thinking “This must be nirhEthukam (unconditional/causeless [mercy])!” and thought about how emperumAn accepted him and emperumAn’s qualities such as mercy which are the cause for such acceptance and becomes blissful thinking “What an unconditional acceptance!” mAmunigaL mercifully explains this principle explained in “thirumAlirunjOlai malai” starting with “thirumAl thampAl“.

pAsuram

thirumAl thampAl viruppam seyginRa nEr kaNdu
arumAyaththanRagalvippAn en perumAl nI
inRenpAl seyvAnen enna idaruRRu ninRAn
thunnu pugazh mARanaith thAn sUzhndhu

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word-by-word meanings

thirumAl – SrIman nArAyaNan
thampAl – towards AzhwAr
viruppam seyginRa nEr kaNdu – seeing the great attachment
anRu arumAyaththu agalvippAnen – “Oh emperumAn! Why did you keep me in samsAram since time immemorial and push me away?
inRu – now
enpAl – towards me
nI perumAl seyvAn en – why are you showing great attachment?”
enna – as he asked
thunnu pugazh – having great glory
mARan – AzhwAr
thAn sUzhndhu – humbly
idar uRRu ninRAn – (being unable to answer that question) remained in grief.

Simple Translation

Seeing the great attachment of SrIman nArAyaNa towards him, the greatly glorious AzhwAr asked emperumAn “Oh emperumAn! Why did you keep me in samsAram since time immemorial and push me away? Why are you showing great attachment towards me now?” empeumAn humbly remained in grief due to not having an answer for that question.

Highlights from vyAkyAnam

  • thirumAl thanpAl viruppam seyginRa nEr kaNdu – AzhwAr, on seeing the great affection of Sriya:pathi towards self as said in SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha manyE cha thava dharSanAth” (I consider seeing you and residing in this chithrakUtam is greater than residing in ayOdhyA); that is, emperumAn showed greatly increasing affection as said in,
    • thirumAl vandhu en nenju niRaiyap pugundhAn” (emperumAn who is Sriya:pathi and very complete, arrived in my heart and fully entered it) [1st pAsuram]
    • inRu vandhu pErEn enRu en nenju niRaiyap pugundhAn” (sarvESvaran came today saying “I will not leave” and entered my heart to make it very complete) [2nd pAsuram]
    • thiruppErAn adichchErvadhu enakku eLidhAyinavARE” (Seeing the easily approachable way for me for reaching the divine feet of the one who is easily approachable and is having thiruppEr which is surrounded by mansions and towers having flags, as his residence, I got to reach the same) [3rd pAsuram]
    • theLidhAgiya sEn visumbu tharuvAnE” (emperumAn is ready to bestow me parama vyOma which is higher and is radiant, due to its being filled with great goodness.) [4th pAsuram]
    • vAnE tharuvAn enakkA ennOdu otti UnEy kurambai idhanuL pugundhu inRu thAnE thadumARRa vinaigaL thavirththAn” (emperumAn who is residing in the beautiful city named thiruppEr which is having garden filled with beetles, vowing to bestow me paramapadham, taking oath with me, on his own, arrived and entered inside my body which is a skeleton filled with abundance of flesh, and eliminated puNya and pApa which are the reason for our perplexity) [5th pAsuram]
    • inRu vandhu iruppEn enRu en nenju niRaiyap pugundhan” (emperumAn arrived today vowing “let me stay here” and entered my heart to make it complete) [6th pAsuram]
    • uNdu kaLiththERku umbar en kuRai? mElaith thoNdu ugaLiththu andhi thozhum sollup peRREn vaNdu kaLikkum pozhil sUzh thiruppErAn kaNdu kaLippak kaNNuL ninRu agalAnE” (emperumAn who is residing in thiruppEr nagar surrounded by garden having joyful beetles, who is the object of my sight to cause bliss in me by constantly seeing him, is not leaving. What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham? In the end, I got to say the word “nama:” which indicates worship/surrender, after acquiring great joy by the great servitude) [7th pAsuram]
    • karuththin kaN periyan” (he is great in the heart) [8th pAsuram]
    • thiNNam en manaththup pugundhAn seRindhinRE” (emperumAn entered my heart without any reason to remain firmly, here) [8th pAsuram]

Seeing such unconditional, great love,

  • arumAyaththanRagalvippAn en perumAl nI inRenpAl seyvAnen enna – AzhwAr asked “Why did you place me all along, since time immemorial, in this unfathomable prakruthi (material realm) and push me away? Why are you, who are omniscient, omnipotent and opposite of all faults unconditionally showing boundless love towards me who is ignorant, lacking any ability and is filled with faults?” mAmunigaL is mercifully following AzhwAr’s words in “inRennaip poruL Akkith thannai ennuL vaiththAn anRu ennaip puRam pOgap puNarththadhu en seyvAn kunRennath thigazh mAdangaL sUzh thiruppErAn onRu enakkaruL seyya uNarththal uRREnE” (Now, emperumAn made me to be an entity and placed himself in my heart; previously, why did he have the vow to let me stay away by being engaged in worldly pleasures? I was focussed on making emperumAn who is in thiruppEr which is surrounded by shining mansions which are like hills, mercifully explain the reason for either one of the scenarios) [9th pAsuram]

In this manner, as AzhwAr corners emperumAn and asks the reason for abandoning him since time immemorial, emperumAn tried to give some answers. Yet, since AzhwAr is known as nAvIRudaiya pirAn (great orator), he made emperumAn speechless without any further answer.

  • enna idar uRRu ninRAn – As AzhwAr keeps asking emperumAn, emperumAn hung his head and started drawing lines with his toe, without having anything to say. idar – anguish of being stunned and not being able to respond.
  • thunnu pugazh mARanaith thAn sUzhndhu – AzhwAr becomes blissful saying “this is his unconditional grace!” and is having great fame due to that. emperumAn surrounded such AzhwAr just as the fame and remained in bewildered state. mAmunigaL becomes immersed in emotion thinking “Even the omniscient lord is having no answer in front of AzhwAr!”

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 97 – senjol

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Essence of thiruvAimozhi 10.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn being desirous of AzhwAr’s body and making him give up on that by requesting “Please relieve me from this body which is an obstacle” and is mercifully explaining it.

How is that done? AzhwAr observed that emperumAn arrived there, united with him, remained subservient towards him and desired to carry AzhwAr with the body to thirunAdu (paramapadham), and had great desire towards that body. Seeing emperumAn’s great desire towards AzhwAr’s body, AzhwAr thought “Due to his great attachment towards me, he is showing attachment towards my body” and considered “Since he is blinded by love towards my body without knowing its defects, if I inform its defects he will give up on it” and informed its defects to emperumAn. Hearing that, just as one will like the sweat etc of his beloved person, emperumAn started liking AzhwAr’s body more than ever before. AzhwAr surrendered by placing his head at emperumAn’s divine feet and requested “This body is completely undesirable for me, hence you should eliminate it”. Since emperumAn is waiting for AzhwAr’s command, he nodded his head saying “If his body is undesirable for him, let me eliminate it for him with great effort”. Seeing this, AzhwAr nodded his head saying “How he is obeying my words! What a quality!”. mAmunigaL mercifully explains this principle explained in “senjoRkavi” starting with “senjol paran“.

pAsuram

senjoRparan thanadhu sIrArum mEni thanil
vanjiththuch cheyginRa vAnjaidhanin vinjudhalaik
kaNdavanaik kARkattik kai viduviththuk koNda
thiNdiRal mARan nam thiru

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word-by-word meanings

senjol paran – paramapurusha who is the object of vEdham which has honest words
thanadhu – his (AzhwAr’s)
sIr Arum mEni thanil – divine form which is filled with qualities such as gyAna etc
vanjiththuch cheyginRa vAnjaidhanin vinjudhalaik kaNdu – seeing the abundant, mischievous desire
avanaik kAl katti – holding on to emperumAn’s divine feet
kai viduviththuk koNda – relieved himself (to escape from his amazing web)
thiN thiRal mARan – AzhwAr who has firm strength
nam thiru – our wealth

Simple Translation

paramapurusha who is the object of vEdham which has honest words had abundant, mischievous desire towards AzhwAr’s divine form which is filled with qualities such as gyAna etc. Seeing that, AzhwAr who has firm strength, relieved himself holding on to emperumAn’s divine feet. Such AzhwAr is our wealth.

Highlights from vyAkyAnam

  • senjol paran – As said in periyAzhwAr thirumozhi 4.10.7 “senjol maRip poruLAgi ninRa dhEvargaL nAyaganE” (The lord of dhEvas, who remain the object of vEdham which has honest words) – sarvESvaran who is greater than all and is revealed by this thiruvAimozhi, which is a honest collection of words. This thiruvAimozhi is known as in thiruvAimozhi 10.6.11 “sevikkiniya senjol” (honest word which is pleasing to the ear).
  • sIrArum mEnidhanil – Just as emperumAn desired to see the unbathed, divine form of sIthAp pirAtti who was imprisoned as said in thiruvAimozhi 4.8.5thanich chiRaiyil viLappuRRa” (being famous for remaining alone in prison of lankA), he desired to see AzhwAr’s divine form which has abundant gyAnam, bhakthi etc and is imprisoned as said in thiruvAimozhi 1.3.11piRavi anjiRai” (the cruel prison of birth).
  • vanjiththuch cheyginRa vAnjaidhanin vinjudhalaik kaNdu – On seeing emperumAn’s great desire towards AzhwAr’s divine form, as said in,
    • vanjak kaLvan mAmAyan mAyak kaviyAy vandhu en nenjum uyirum uL kalandhu ninRAr aRiyA vaNNam en nenjum uyirum avai uNdu thAnEyAgi niRaindhAnE” (emperumAn, being in thirumalai, who steals without the knowledge of those from whom he steals, who has very amazing form, qualities etc, who remains with mischievous acts to make me sing poems, is arriving in my heart and mixing in my heart and self even without the knowledge of lakshmi et al who remain with him; he consumed my heart and self, became the exclusive enjoyer and became avAptha samastha kAma (one without any unfulfilled desire). Oh all of you who can sing poems with honest words! Protect yourselves and your belongings from being stolen and try to serve him with your speech) [1st pAsuram]
    • ennai muRRum uyir uNdE” (He is enjoying me fully in all ways) [2nd pAsuram]
    • ennai muRRum uyir uNdu en mAya Akkai idhanuL pukku” (Enjoying my AthmA in all ways, emperumAn entered my body) [3rd pAsuram]
    • enkol ammAn thiruvaruLgaL? ulagum uyirum thAnEyAy nangen udalam kai vidAn” (He is certainly not abandoning my body. How [amazing] are the acts of emperumAn’s Seelam which favour us?) [4th pAsuram]
    • thirumAlirunjOlai malaiyE thiruppARkadalE en thalaiyE thirumAl vaigundhamE thaN thiruvEngadamE enadhudalE arumA mAyaththenadhuyirE manamE vAkkE karumamE orumA nodiyum piriyAn en Uzhi mudhalvan oruvanE” (emperumAn, being the cause for all entities which are controlled by time, to acquire me, is not separating even for a fraction of a moment from thirumAlirunjOlai hill, thiruppARkadal , my head, paramapadham where he is residing as Sriya:pathi as said in “SriyAsArdham“, invigorating periya thirumalai, my body, my AthmA which is united with the insurmountable, great, amazing prakruthi, my mind ,speech and action. What a distinguished one he is! ) [8th pAsuram]
  • kAl katti kai viduviththuk koNdu – By showing the defects of the body, AzhwAr holding on to emperumAn’s feet, relieved the shackles on own feet, as said in,
    • udalum uyirum mangavottE” (Oh heart! To have our body, vital air etc, which are to be given up by us, destroyed, go close to and surrender unto the beautiful, invigorating thirumAlirunjOlai which is the abode of my lord due to this apt relationship) [9th pAsuram]
    • mangavottu un mA mAyai thirumAlirunjOlai mEya nangaL kOnE! yAnE nIyAgi ennai aLiththAnE! pongaimpulanum poRiyaindhum karumEndhiriyam aimbUdham ingu ivvuyirEy pirakirudhi mAnAngAra manangaLE” (Oh one who is eternally residing in thirumAlirunjOlai hill, being the one who is the lord for those who are like me, being me without any difference between us, as if I am giving the remedy myself, and who protected me! Mercifully agree to destroy your very amazing prakruthi and effects of prakruthi which constitute five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa) [10th pAsuram]
  • kai viduviththuk koNda thiN thiRal mARan – The omnipotent lord, held on to AzhwAr’s hand saying “I will carry you with this body”; AzhwAr, had great strength to hold on to emperumAn’s divine feet and make him give up on that desire.
  • nam thiru – As said in parAnkuSa ashtakam “sampachcha sAthvika janasya” (wealth of the noble people), AzhwAr, who is known as mARan, is our wealth.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi nURRandhAdhi – 96 – aruLAl

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Essence of thiruvAimozhi 10.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn who is urging to carry AzhwAr to paramapadham, doing it as per the orders of AzhwAr and is mercifully explaining it.

How is that done? AzhwAr, after concluding the instructions to others, being pleased, mercifully speaks to his heart about how emperumAn is urging to carry him to paramapadham, and while doing so, emperumAn is remaining subservient to him to do as per his orders and the greatness of the benefit he acquired. mAmunigaL mercifully explains this principle explained in “aruL peRuvAr” starting with “aruLAl adiyil“.

pAsuram

aruLAl adiyil eduththa mAl anbAl
iruLArndha tham udambai ichchiththu iruvisumbil
iththudan koNdu Ega ivar isaivu pArththE irundha
suththi sollum mARan senjol

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word-by-word meanings

aruLAl – By nirhEthuka krupai (causeless mercy)
adiyil eduththa – to start with, lifting up from (samsAram which nurtures agyAnam (ignorance))
mAl – sarvESvaran
anbAl – due to great love
iruL Arndha tham udambai ichchiththu – desiring for AzhwAr’s body which is filled with ignorance
iru visumbil – in paramapadham
iththudan koNdu Ega – to carry AzhwAr with this body
ivar isaivu pArththu irundha – awaiting AzhwAr’s permission
suththi – his purity
mARan sem sol – AzhwAr’s divine words
sollum – will reveal

Simple Translation

sarvESvaran lifted AzhwAr from samsAram to start with, with his causeless mercy; AzhwAr’s divine words will reveal such sarvESvaran’s purity of awaiting AzhwAr’s permission to carry AzhwAr with this body to paramapadham, desiring for AzhwAr’s body which is filled with ignorance.

Highlights from vyAkyAnam

  • aruLAl adi eduththa mAl – As said in SrIrangarAja sthavam 2.41 “achidhaviSEshithAn praLayasImani samsaratha: karaNa kaLEbararirgatayithum dhayamAna manA: …” (In the state of deluge, seeing the plight of chEthanas (souls) who are as good as achEthana (matter) [due to lack of body/senses], you, with compassionate heart, to bestow them body and senses, with your divine will, transformed the primordial (subtle) matter into gross forms such as mahAn, ahankAram,  pancha bhUthams etc) and in thiruvAimozhi 3.2.1annAL nI thandha Akkai” (the body you granted during creation), lifted in the beginning. Alternatively – sarvESvaran who originally lifted AzhwAr from samsAram which is filled with ignorance due to his exclusive, causeless mercy as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (mercifully granted knowledge and matured devotion). Yet another explanation – lifted to stop AzhwAr from leaving emperumAn due to considering himself to be very inferior and perishing as said in thiruvAimozhi 1.5.11mAl aruLAl mannu kurugUrch chatakOpan” (After being bewildered and desiring to leave emperumAn, he was convinced by the infinite mercy of emperumAn to be together with him).
  • anbAl iruLArndha tham udambai ichchiththu – Due to his great love which matches his love towards paramapadham, emperumAn desired for AzhwAr’s body which is filled with ignorance, since this body is born in this samsAram which nurtures ignorance. Alternatively,
  • iruLArndhu tham udambai ichchiththu – Being blinded by love, just as emperumAn had great affinity towards butter in thiruvAyppAdi (SrI gOkulam) as said in thiruvAimozhi 1.5.8ney UN marundhO mAyOnE!” (Oh amazing lord! Is eating ghee a medicine to dissolve the residual soil?), he greatly desired for AzhwAr’s divine form which is greatly fragrant with knowledge due to being the last body before ascending to paramapadham.
  • iru visumbil – In the great sky, paramapadham.
  • iththudan koNdu Ega – To carry AzhwAr with his body, which is considered by AzhwAr as the cause for ignorance.
  • ivar isaivu pArththE irundha suththi sollum sem sol mARan – Knowing emperumAn’s obedience towards AzhwAr’s command, he [AzhwAr] uttered pleasant words speaking about emperumAn’s purity in seeking AzhwAr’s permission just as emperumAn followed the divine heart of sIthAp pirAtti and fulfilled her desire as said in SrI rAmAyaNam yudhdha kANdam 30.30 “Saraisthu sankulAm kruthvA lankAm parabalAthdhana:, mAm nayEdhyadhi kAkuthstha: thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me). That is, emperumAn desired for AzhwAr’s heart as said in, “en nenjaththu uL irundhu” (Residing in my heart) [4th pAsuram], “en nanRi seydhEnO en nenjil thigazhvadhuvE?” (what virtuous deed did I do to the easily approachable emperumAn at thiruvAttARu, for him to enter and shine in my heart?) [8th pAsuram] and “igazhvu inRi en nenjaththu eppozhudhum piriyAnE” (such emperumAn never separates from my lowly heart and remains there without any detachment) [9th pAsuram]. Further, AzhwAr spoke about emperumAn’s pure quality of being parathanthra (subservient), following the orders of AzhwAr as he requested emperumAn to carry him, leaving behind his body, as said in “aruL peRuvAr adiyAr tham adiyanERku AzhiyAn aruL tharuvAn amaiginRAn adhu namadhu vidhi vagaiyE” (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) [1st pAsuram] and “viN ulagam tharuvAnAy viraiginRAn vidhi vagaiyE” (is rushing to bestow paramapadham to us with our permission) [3rd pAsuram]. It can also be said that AzhwAr spoke about the purity which is explained in AchArya hrudhayam 202 “vidhi vagaiyE nadaththumavanE upadhEsa sathpAthram” (the apt recipient to receive instructions since emperumAn acts according to the command of AzhwAr).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 95 – kaNNan

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Essence of thiruvAimozhi 10.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of the interactions of devotees towards emperumAn and is mercifully explaining it.

How is that done? AzhwAr seeing that “ISvaran is urging to carry me to paramapadham” thought “There should be no unfulfilled wish for these people of the world” and out of his great compassion, due to reaching sarvESvaran and considering that the pAsurams should be short to facilitate easy understanding by them, instructed the interactions between devotees and sarvESvaran, to samsAris (worldly people) and concludes his instructions to others. mAmunigaL mercifully explains this principle explained in “kaNNaN kazhal iNai” starting with “kaNNan adi iNaiyil“.

pAsuram

kaNNan adi iNaiyil kAdhal uRuvAr seyalaith
thiNNam uRavE surungach cheppiyE maNNavarkkuth
thAn upadhEsikkai thalaikkattinAn mARan
Ana pugazh sEr than aruL

Listen

word-by-word meanings

kaNNan adi iNaiyil – On emperumAn’s divine feet
kAdhal uRuvAr seyalai – the act of the devotees
thiNNam uRa – to remain firmly
mARan – AzhwAr
Ana pugazh sEr than aruL – having glories, with his grace
surungach cheppi – briefly, mercifully explained
maNNavarkku – for all the AthmAs in this world
thAn upadhEsikkaith thalaikkattinAn – concluded his task of instructing.

Simple Translation

The glorious AzhwAr, with his grace, briefly and mercifully explained the act of the devotees towards emperumAn’s divine feet, to make it remain firmly in the hearts of all the AthmAs in this world and concluded his task of instructing others.

Highlights from vyAkyAnam

  • kaNNan adi iNaiyil – On krishNa’s divine feet.
  • kAdhal uRuvAr seyalai – the act of those who have devotion.
  • thiNNam uRavE – to make it remain firmly
  • surungach cheppiyE – Mercifully spoke in brief. E in the end is IRRasai (extraneous letter at the end, to add to the sound).
  • maNNavarkku – For all AthmAs on the earth.
  • thAn upadhEsikkai thalaikkattinAn mARan – Just as sIthAp pirAtti concluded her instructions with SrI rAmAyaNam sundhara kANdam 21.20 “vidhithassa hi dharmagya:” (Have you not heard of perumAL’s qualities?), the most glorious AzhwAr perfectly concluded his instructions which were given thus far to others.
  • Ana pugazh sEr than aruL – With his utlimate mercy which is greatly famous, AzhwAr mercifully concluded his instructions.
  • Ana pugazh – As said in thiruvAimozhi 8.7.5ulagaththAr pugazhum pugazh” (radiant, divine mercy which is praised by the people of the world).
  • than aruL – Mercy which is said in kaNNinuN chiRuth thAmbu 8aruL koNdAdum” (glorifying bhagavAn‘s mercy).
  • kaNNan adi iNaiyil kAdhaluRuvAr seyalaich churngach cheppi – This means, as said in
    • kaNNan kazhal iNai naNNum manam udaiyIr eNNum thirunAmam thiNNam nAraNamE” (Oh you who all have the heart to reach the divine feet, which are present for his devotees, of krishNa who is easily approachable for all! The divine name to be meditated upon is certainly the word nArAyaNa which is part of the primary manthra) [1st pAsuram]
    • nAraNan emmAn” (the one who is known by the name “nArAyaNa” as said in hari vamSam “Esha nArAyaNa:” (SrIman nArAyaNa) being the controller of leelA vibhUthi (material realm) due to being the lord of people like me) [2nd pAsuram]
    • kOL vAy aravaNaiyAn thAL vAy malar ittu nAL vAy nAdIrE” (The lord who is the controller of the world, has as his mattress, the divine serpent who has the mouth which is prideful and always praising him, in the huge causal ocean; offering flowers at the divine feet, always desirously approach him) [4th pAsuram]
    • nAdIr nALdhORum vAda malar koNdu pAdIr avan nAmam” (Every day, approach him with flowers; sing the divine name of such nArAyaNa) [5th pAsuram]
    • mEyAn vEngadam kAyA malar vaNNan pEyAr mulai uNda vAyAn mAdhavanE” (emperumAn who is having dark form like that of kAyAm pU (a purple coloured flower), will eliminate our attachment here, as he fully sucked pUthanA’s bosom to extract her life; he has a nectarean mouth; he is eternally residing in thirumalA with alarmElmangaith thAyAr as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“) [6th pAsuram]
    • mAdhavan enRenRu Odha valleerEl” (If you are able to recite the divine name mAdhava meditating upon it) [7th pAsuram]
    • pErAr OdhuvAr ArAr amararE” (anyone who recites the divine name of the one who is having the complexion of a dark cloud filled with water, without being satiated, is comparable to nithyasUris) [8th pAsuram]
    • sunai nal malarittu ninaimin nediyAnE” (offer fresh flowers from the pond to emperumAn, the great benefactor for his devotees, and try to think about him) [10th pAsuram]
    • This is explained in AchArya hrudhayam chUrNikai 228 “eN perukkil eNNum thirunAmaththin SabdhArthangaLaich churukki ‘mAdhavan’ enRu dhvayamAkki karaNathraya prayOjana vruththi samsArigaLukkuk kaiyOlai seydhu koduththapadi” (AzhwAr briefly explained the divine name which was highlighted in thiruvAimozhi 1.2.10 “eN perukku an nalam” along with its meanings briefly in “mAdhava” which indicates dhvaya mahAmanthram and showed the way to materialistic people to engage their three faculties in kainkaryam).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 94 – sArvAgavE

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Essence of thiruvAimozhi 10.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of previously instructed bhakthi [yOgam] culminating in its result and is mercifully explaining it.

How is that done? As AzhwAr was previously having kALamEgam emperumAn as companion for the journey and set out to ascend to paramapadham in thiruvAimozhi 10.10 “thALa thAmarai“, since bhagavAn, who was firmly determined as supreme as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” in thiruvAimozhi 1.1 “uyarvaRa uyarnalam“, is the ultimate goal, such ultimate goal and service to such emperumAn which is the result of attaining that goal, was meditated upon in thiruvAimozhi 10.2 “kedumidar“. To reach that ultimate goal, AzhwAr spoke about bhakthi [yOgam] which commenced in thiruvAimozhi 1.2 “vIdumin muRRavum” and thiruvAimozhi 1.3 “paththudai adiyavar“, culminating in its result and concludes with prapaththi which was identified as the means for himself in thiruvAimozhi 1.1 “uyarvaRa“. mAmunigaL mercifully explains this principle explained in “sArvE thava neRi” starting with “sArvAgavE adiyil“.

pAsuram

sArvAgavE adiyil thAnuraiththa paththidhAn
sIrAr palaththudanE sErndhadhanaich chOramal
kaNduraiththa mARan kazhaliNaiyE nAdORum
kaNdugakkum ennudaiya kaN

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word-by-word meanings

adiyil – Previously, in thiruvAimozhi 1.2 “vIdumin
sArvu AgavE – to be pursued by all
thAn uraiththa paththidhAn – bhakthi which was mercifully explained by him
sIr Ar palaththudanE – with prapaththi, the best result
sErndhadhanai – the manner in which it culminated in
kaNdu – knowing
sOrAmal uraiththa – mercifully explaining without skipping anything
mARan – AzhwAr’s
kazhal iNaiyE – divine feet only
nAL thORum – everyday
ennudaiya kaN – my eyes
kaNdu ugakkum – will joyfully see.

Simple Translation

Knowing about the manner in which bhakthi which was mercifully explained by him previously in thiruvAimozhi 1.2 “vIdumin“, which is to be pursued by all and which culminated in prapaththi, the best result, AzhwAr mercifully explained without skipping anything. Everyday, my eyes will joyfully see such AzhwAr’s divine feet only.

Highlights from vyAkyAnam

  • sArvAgavE adiyil thAn uraiththa paththidhAn – bhakthi which can be considered as prapaththi which was instructed to everyone as the hold in thiruvAimozhi 1.2 “vIdumin” and thiruvAimozhi 1.3 “paththudai“. This is similar to how what is said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “SaraNya:” (the refuge for all) culminated in what is said in SrI rAmAyaNa yudhdha kANdam 17-15 “sarvalOka SaraNyAya rAghavAya” (to SrI rAma who is the refuge for the entire world) and in SrI rAmAyaNam yudhdha kANdam 19.2 “pAdhayO: SaraNAnvEshi nipapAtha” (vibhIshaNAzhwAn along with his rAkshasa soldiers offered prostration to everyone), and how it culminated with the real result. AzhwAr too mercifully explained bhakthi mArgam (the path of devotion) in thiruvAimozhi 1.2.1ummuyir vIdu udaiyAn idai vIdu seymminE” (submit yourself unto the master who is the controller/giver of mOksham), thiruvaimozhi 1.2.4ellaiyil annalam pulgu paRRu aRRE” (after giving up attachment towards other aspects, approach with devotion, such bhagavAn who is filled with bliss), thiruvAimozhi 1.2.8uLLam urai seyal uLLa im mUnRaiyum uLLik keduththu iRai uLLil odungE” (Understanding the purpose of mind, speech and body which we have from the beginning and which are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us), thiruvAimozhi 1.3.1paththudai adiyavarkku eLiyavan” (He is easily approachable by his devotees), thiruvAimozhi 1.3.5am pagavan vaNakkudaith thavaneRi vazhi ninRu” (Being situated in such bhakthi yOgam explained in SrI bhagavath gIthA which speaks about nama:, understanding the glorious aspects of bhagavAn), thiruvAimozhi 1.3.7nanRena nalam seyvadhu” (carry out single-focussed devotion on him). The way such bhakthi culminated in its result as said in “sArvE thava neRikkuth thAmOdharan thALgaL” (attainable goal for bhakthi mArgam is reaching the divine feet of the one who is known as dhAmodharan for being obedient towards the devotees) [1st pAsuram] and the way prapaththi which was explained from the beginning in thiruvAimozhi 1.1.1aruLinanthuyaraRu sudarodi thozhudheLu en mananE” (Oh my mind! Bow down with folded hands at the lotus feet of emperumAn who showered his mercy and be uplifted), thiruvAimozhi 1.2.10vaN pugazh nAraNan thiN kazhal sErE” (Surrender unto the firm lotus feet of that master known as nArAyaNan who has unlimited auspicious qualities), thiruvAimozhi 1.3.8 “nALu nam thiruvudai adigaL tham nalam kazhal vaNangi” (surrendering unto the most enjoyable and easily approachable lotus feet of our swAmy (master) SrIman nArAyaNan who is the husband of SrImahAlakshmi) culminating in its result. AzhwAr mercifully said in “kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinaiyAyina ellAm thoNdE seydhu enRum thozhudhu vazhiyozhugap paNdE paraman paNiththa paNi vagaiyE” (Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram (ways of confidential manthras) to have me performing ultimate devotion towards him always, to have activities matching the servitude and to engage in that path as per his desire; I saw the ultimately enjoyable lotus flower like divine feet of such emperumAn, matching my servitude; as I acquired this knowledge, all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment, went away, along with the traces) [9th pAsuram] and spoke about those aspects which are applicable for bhakthi and prapaththi in “kArmEga vaNNan kamala nayanaththan” (cloud-hued lotus-eyed) [1st pAsuram], “thirumey uRaiginRa sengaN mAl” (since lakshmi is eternally residing in his divine form, he is the great lord who is always having reddish divine eyes which highlight ultimate wealth) [2nd pAsuram], “madappinnnai than kELvan thAL kaNdu koNdu” (I saw the divine feet of the lord, who is the beloved consort of nappinnaip pirAtti ) [3rd pAsuram], “thalai mEl punaindhEn” (I have placed his divine feet on my head) [4th pAsuram], “nachchap padum namakku” (he is desirable for us as the ultimate goal.) [5th pAsuram], “varai eduththAn pAdhangaL vAzhi en nenjE! maRavAdhu vAzh kaNdAy” (He lifted with his prideful, enjoyable, divine shoulder and protected the cowherd clan. Oh my heart! Without forgetting the divine feet of such emperumAn, see that you live by enjoying eternally; let this last for a long time) [8th pAsuram]

Such principles,

  • sOrAmal kaNduraiththa mARan – AzhwAr who observed and mercifully explained this subtle principle without letting such principle slip.
  • kazhal iNaiyE nAL thORum kaNdu ugakkum ennudaiya kaN – My eyes will see the matching divine feet of AzhwAr who observed such subtle principle, and become blissful. Will worship and become blissful. My eyes as said in SrI rAmAyaNam ayOdhyA kANdam 42.34 “rAmam mE anugathA dhrushti:” (dhaSaratha says to kausalyA – My vision followed rAma to the forest). For mAmunigaL, in place of dhAmOdharan’s divine feet, AzhwAr’s divine feet are present.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 93 – vEymaruthOL

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Essence of thiruvAimozhi 10.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of having his doubt clarified by sarvESvaran on why he placed AzhwAr in samsAram against his desire and is mercifully explaining it.

How is that done? AzhwAr became bewildered on why he did not immediately reach paramapadham and serve emperumAn as he desired and thought “Are we going to remain in samsAram as before?” and unnecessarily doubted due to the cruel nature of this relationship with samsAram and bhagavAn’s svAthanthriyam (freewill). AzhwAr explains this in the mood of cow-herd girls who were lying with krishNa on a bed, who heard the sounds of songs and dance of cuckoo, peacock etc in the early morning when krishNa will go to tend the cows, and considering them as the reason, unnecessarily doubted “krishNa left us to go to tend the cows” and became anguished. mAmunigaL mercifully explains this principle explained in “vEy maru thOLiNai” starting with “vEy maru thOL indhirai kOn“.

pAsuram

vEy maru thOL indhirai kOn mEvuginRa dhEsaththai
thAn maruvAth thanmaiyinAl thannai innam bUmiyilE
vaikkum enach changiththu mAl theLivikkath theLindha
thakka pugazh mARan engaL sArvu

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word-by-word meanings

vEy maru thOL – having bamboo like strong shoulders
indhirai kOn – Sriman nArAyaNa, the lord of SrI mahAlakshmi
mEvuginRa dhEsaththai – the abode where he is mercifully residing
thAn maruvAth thanmaiyinAl – having not reached
thannai innam bUmiyilE vaikkum enach changiththu – unnecessarily doubting whether emperumAn would place him in the samsAram still
mAl theLivikkath theLindha – who got clarified by the clarification given by emperumAn
thakka pugazh mARan – AzhwAr who has matching fame
engaL sArvu – our refuge.

Simple Translation

Having not reached the abode where Sriman nArAyaNa, the lord of SrI mahAlakshmi, who is having bamboo like strong shoulders, is mercifully residing, AzhwAr unnecessarily doubted “emperumAn will place me in this samsAra still” and acquired clarity by the clarification given by emperumAn. Such AzhwAr who has matching fame, is our refuge.

Highlights from vyAkyAnam

  • vEy maru thOL indhirai kOn mEvuginRa dhEsaththai – One who is dear to periya pirAttiyAr whose shoulders are well rounded to embrace as said in perumAL thirumozhi 9.4 “vEy pOlum ezhil thOLi” (one who has bamboo like beautiful shoulder), who is ananthaSAyi (lying on AdhiSEsha) as said in thiruvAimozhi 10.2.8padamudai aravil paLLi payinRavan” (one who is mercifully resting on the mattress of divine serpent, with hoods), and the abode where both (pirAtti and perumAL) are together as said in mudhal thiruvandhAdhi 53thirumARkaravu” (the serpent for SrIman nArAyaNa). AzhwAr himself said in thiruvAimozhi 10.2.10mAdhAvA enna” (Oh mAdhava (one who is dear to SrI mahAlakshmi)).
  • thAn maruvAth thanmaiyinAl – Since AzhwAr who had the desire as said in thiruvAimozhi 10.2.6nAmum pOy naNuga vENdum” (We should go and reach), did not go and enter.
  • thannai innam bUmiyilE vaikkum enach changiththu – AzhwAr doubted that emperumAn is still placing AzhwAr who said in thiruvAimozhi 8.1.9yAnum nIdhAnAyth theLidhoRum nanRum anjuvan naragam nAnadaidhal” (As I realise my servitude towards you, I become fearful about reaching the hellish material realm), in samsAram due to emperumAn’s svAthanthriya etc. That is, AzhwAr is informing sarvESvaran who is thinking about protection of everyone with kind-heart, is virtually with AzhwAr as said in “kai kazhiyEl” (you should not leave my embrace) [3rd pAsuram], in that state, how he is fully engaged in protecting those (gOpikAs) who have given up self-protection, his time of separation from them, how worldly pleasures like Sabdham (sound) etc become harmful, unbearability of the longevity of time, hurdles occurring in protection of devotees due to diversion. AzhwAr doubted in the mood of a gOpikA in,
    • vEy maru thOL iNai meliyumAlO! melivum thanimaiyum yAdhum nOkkAk kAmaru kuyilgaLum kUvumAlO! kaNa mayil avai kalandhAlumAlO! Amaru ina nirai mEykka nI pOkku oru pagal Ayiram UzhiyAlO!” (Pair of shoulders which resemble bamboo, became lean; ignoring the weakness of my body and my loneliness, the attractive cuckoos are making sounds; the muster of peacocks is uniting and dancing; in the day time, when you go for the leelA of tending the herds of cows which are abundantly available matching their species, it feels like thousand yugas; you are piercing me with your eyes which are attractive like lotus) [1st pAsuram]
    • thagavilai thagavilaiyE nI kaNNA! thada mulai puNardhoRum puNarchchikkArAch chuka veLLam visumbiRandhu aRivai mUzhkkach chUzhndhu adhu kanavena nIngi AngE aga uyir agam agandhORum uL pukku Aviyin param alla vEtkai andhO! miga miga ini unnaip pirivaiyAmAl vIva nin pasu nirai mEykkap pOkkE” (Oh krishNa! You are not having mercy in any manner; every moment you embrace my expansive bosoms, I am surrounded with uncontrollable, great ocean of bliss which goes beyond the sky, and my intellect is subdued too; but that experience faded away as a dream, and my desire increased in the AthmA to become intolerable as it entered inside every spot  where the prANa is present; alas! Now, to handle separation from you, you should avoid any further intent on going to tend the cows for their grazing) [2nd pAsuram]
    • vIvan nin pasu nirai mEykkap pOkku vevvuyir koNdu enadhAvi vEmAl yAvarum thuNai illai yAn irundhu un anjana mEniyai Attam kANEn pOvadhanRu oru pagal nI aganRAl poru kayaRkaNNiNai nIrum nillA sAvadhu ivvAykkulaththAychchiyOmAyp piRandha iththozhuththaiyOm thanimai thAnE” (I will perish if you go to tend the cows; as I am breathing hot, my AthmA is burning due to that; there is no companion for me; I am alive but not seeing the activity of your form which is attractive like dark pigment; if you go, that day-time will remain without moving; tears are not stopping in the pair of eyes which you praise and which resemble fish fighting with each other; we are born lowly as cowherd girls instead of cowherd boys; our loneliness should end. Implies – since loneliness is natural for them, ending it means ending themselves) [3rd pAsuram]
    • nin thozhuththanil pasukkaLaiyE virumbith thuRandhemmai ittu avai mEykkap pOdhi” (showing attachment to the cows in your cowshed, abandoning and leaving us behind, you are only starting to leave to protect them) [4th pAsuram]
    • piNiyavizh malligai vAdai thUvap peru madha mAlaiyum vandhanRAlO” (The northerly wind blows the jasmine flowers bound by the string, expanding their fragrance, the hugely prideful evening has arrived) [5th pAsuram]
    • vedippu nin pasu nirai mEykkap pOkku” (your going to tend the cows, is leading to our destruction) [6th pAsuram]
    • A magizhndhugandhavai mEykkinRu unnOdasurargaL thalaippeyyil yavan kol AngE!” (When you are going to very blissfully tend  the cows which will hurt your attractive, tender flower like divine feet, what will happen to you who cause chaos if demons fight with you?) [7th pAsuram]
    • asurargaL thalaippeyyil evankol? Angu enRu Azhum ennAruyir Anpin pOgEl kasigaiyum vEtkaiyum uL kalandhu kalaviyum naliyum en kai kazhiyEl vasi seyun thAmaraik kaNNum vAyum kaigaLum pIdhaga udaiyum kAtti osi sey nuNNidai iLavAychchiyar nI ugakkum nallavarodum uzhi tharAyE” (My AthmA will be immersed and anguished thinking “whatever unexpected difficulties may occur if the demoniac entities attack you”; don’t go beyond the cows; the attachment, great affection and union will blend in my heart and will torment me; don’t leave me; showing your attractive, lotus like divine eyes, divine lips, divine hands and the beauty of the divine yellow clothes which will cause weakness to those youthful cowherd girls who are having slender waist, roam around with those distinguished persons who are dear to you, in my presence) [8th pAsuram]
    • ugakku nallavarodum uzhi thandhu undhan thiruvuLLam idar kedundhORum nAngaL viyakka inbuRudhum em peNmai ARROm emperumAn! pasu mEykkap pOgEl migap pala asurargaL vENduruvam koNdu ninRu uzhi tharuvar kanjanEva agappadil avarodum ninnodu AngE avaththangaL viLaiyum en soRkoL andhO!” (When you roam around with those who have goodness and who bring joy in you, and when the sorrows in your divine heart are eliminated and you become pleased, we become very joyful. We cannot tolerate our femininity in your separation. Oh our lord! Don’t go to tend the cows. Many demons will assume different forms matching your desire and will very much roam around; cruel battles will happen there itself between them and you, when you meet them; you should accept my word. Alas! How sad that he is not bothered to accept the words of those who are separating from him!) [9th pAsuram]
    • avaththangaL viLaiyum en soRkaL andhO! asurargaL vankaiyar kanjan Eva thavaththavar maRuga ninRu uzhitharuvar thanimaiyum peridhu unakku irAmanaiyum uvarththalai udan thirigilaiyum enRenRu UduRa ennudai Avi vEmAl thivaththilum pasu nirai mEppu uvaththi senganivAy engaLAyar dhEvE” (Oh enjoyable lord of the herd-people in our clan, who are having beautiful lips which resemble a reddish fruit! Very strong demons sent by kamsa will roam around there [in the forest] to make the rishis who are engaged in penance, worry; loneliness will give you joy; you are not even having balarAma with you due to his disagreement for your free roaming around; my heart is burning inside thinking repeatedly that disasters will occur; alas! You should hear my word; it cannot be more joyful tending the cows than remaining in paramapadham) [10th pAsuram]
  • mAl theLivikkath theLindha – That is, emperumAn who is said in nAchchiyAr thirumozhi 4.10 “aNi Aychchiyar sindhaiyuL kuzhaganAr” (He stays tenderly in the hearts of the cowherd girls) saw the love of the cowherd girls as in thiruvAimozhi 9.9.11 “avanai vittaganRuyir ARRagillA” (cannot sustain themselves being separated from the greatly enjoyable krishNa) as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava – muhUrtham api jIvAva:” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not – we will stay alive for only a moment after separating from you), and eliminated their doubt by giving a charming smile as in “sengani vAy engaL Ayar dhEvu” (krishNa who is having reddish fruit like divine lips, who is enjoyable for us and the herd-people) [11th pAsuram], pacified them with his hand gesture as said in nAchchiyAr thirumozhi 13.3 “anjEl”  (don’t fear) with his “aNi migu thAmaraik kai” (beautiful lotus-like hand) [11th pAsuram] and said “I will fulfil your desires”. That is, abandoning the visit to tend the cows; hence AzhwAr is saying “dhAmOdharan” (one who abides by his devotees).
  • mAl theLivikkath theLindha – Cleared of bewilderment by krishNa. He is the one who clears bewilderment of confused person [such as arjuna].
  • thakka pugazh mARan engaL sArvu – While being with krishNa, doubting when there is no reason to do so, sarvESvaran who is sarvagya (omniscient) pacified and he became satisfied, and due to this, he is having glories matching his greatness. He is the apt refuge for us who are refuge-less.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 92 – kedumidar

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Essence of thiruvAimozhi 10.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of desiring to perform kainkaryam that is done in paramapadham, in thiruvananthapuram and is mercifully explaining it.

How is that done? AzhwAr along with the devotees, desired to perform the continuous kainkaryams which are done in paramapadham to emperumAn, who is the prince of paramapadham, in greatly enjoyable thiruvananthapuram where SrI padhamanAbhap perumAL, the ultimate goal, is mercifully resting on AdhiSEsha, to be served under the leadership of SrI sEnApathi AzhwAn (vishvaksEnar) who is the leader of nithyasUris. mAmunigaL mercifully explains this principle explained in “kedumidar” starting with “kedumidar vaigundhaththai“.

pAsuram

kedumidar vaigundhaththaik kittinAppOlE
thadamudai anandhapuram thannil padavaravil
kaNduyil mARkAtcheyyak kAdhaliththAn mARan uyar
viNdanil uLLOr viyappavE

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word-by-word meanings

mARan – AzhwAr
uyar viN thannil uLLOr viyappa – to the wonder of nithyasUris who are in the great parampadham
kedum idar vaigundhaththai – SrIvaikuNtam, which is free of any sorrow
kittinARpOla – as if reached and engaged in service
thadam udai anandhapuram thannil – in the vast thiruvananthapuram
pada aravil – in the matress of AdhiSEsha, who has hoods
kaN thuyil mARku – for emperumAn who is mercifully resting
AL seyya – to serve
kAdhaliththAn – desired

Simple Translation

To the wonder of nithyasUris who are in the great parampadham, AzhwAr desired to serve emperumAn who is mercifully resting on the matress of AdhiSEsha, who has hoods, in the vast thiruvananthapuram, as if he had reached and engaged in service in SrIvaikuNtam, which is free of any sorrow.

Highlights from vyAkyAnam

  • kedum idar vaigundhaththai – SrIvaikuNtam which can drive away the sorrow by granting kainkaryam; alternative explanation – SrIvaikuNtam which is free of sorrow.
  • kittinAppOl – As if reached and engaged in service.
  • thadamudai anandhapuram thannil padavaravil kaNduyil mARkAtcheyyak kAdhaliththAn – Just as bharathAzhwAn desired in SrI rAmAyaNam ayOdhyA kANdam 101.12 “EpiScha sachivaissArdham” (with these ministers who are here … I (bharatha) pray unto you (SrI rAma)), AzhwAr desired to serve sarvESvaran who is mercifully resting on the hooded AdhiSEsha in thiruvananthapuram. That is, AzhwAr desired to serve along with SrIvaishNavas who are considered at par with his own divine heart, as said in
    • pUsanai seyginRArgaL puNNiyam seydhavARE” (those who offer such emperumAn in proper means matching his being the lord with tools such as flowers considering the way they got that fortune) [4th pAsuram]
    • sAndhodu viLakkam dhUbam thAmarai malargaL nalla Ayndhu koNdEththa vallAr andhamil pugazhinArE” (those who can praise emperumAn, fulfilled with the feeling of having been acknowledged by him, preparing good sandalwood paste, lamp, fragrant smoke and vowing that all of these are for the lord, in the city of thiruvananthapuram which is having golden fort forever, have endless greatness in servitude) [10th pAsuram]
    • amararAyth thiriginRArgatku Adhi sEr ananthapuraththu amarar kOn archchikkinRu angagap paNi seyvar viNNOr namargaLO! sollak kENmin nAmum naNuga vENdum …” (emperumAn as krishNa eliminated the sorrow of rudhra, the father of subrahmaNya, and is the creator of those who roam around as dhEvathAs; such emperumAn is mercifully resting in thiruvananthapuram; sEnai mudhaliyAr has arrived at this abode to worship such emperumAn along with those residents of paramapadham who perform confidential services, assisting him in such worship. Oh our people! Listen to what I say; let us also go and reach there.) [6th pAsuram]
    • padamudai aravil paLLi payinRavan pAdhangANa nadaminO namargaL uLLIr” (Oh our people! Start walking towards such thiruvananthapuram to see and enjoy the divine feet of the one who is much involved in mercifully resting on the mattress of  divine serpent, with hoods) [8th pAsuram]
  • padavaravil kaNduyil mARkAtcheyyak kAdhaliththAn mARan uyar
    viNdanil uLLOr viyappavE – To the amazement of the worshippable thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEsha), SrI sEnApathi AzhwAn (vishvaksEnar) et al who are the greatest among all and who thought that “AzhwAr is desiring to perform whatever service we are doing in this divine paramapadham where there is no confusion, in the samsAra which is filled with darkness! How amazing!”, AzhwAr desired to serve sarvESvaran who is SEshaSAyi (one who is resting on AdhiSEshan) and Sriya:pathi (Lord of SrI mahAlakshmi). mAmunigaL becomes amazed thinking “What a personality is AzhwAr!”

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 91 – thALadaindhOr

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Essence of thiruvAimozhi 10.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of setting out to ascend to paramapadham along with emperumAn’s company, having been given the final date and is mercifully explaining it.

How is that done? As sarvESvaran gave the final date saying “Result will be achieved once the body falls”, AzhwAr set out to ascend to paramapadham. Giving up the body which was together for a long time, finding the way out of the heart, exiting through the mUrdhanya nAdi on top of the head, he started going towards paramapadham in archirAdhi mArgam (the path of light). While doing so, emperumAn gave his merciful glance to eliminate all the fatigue incurred from going through yAmya mArgam (path of darkness leading to naraka) which makes one tired even on hearing about it, bringing prosperity with sweet words as said in thiruvAimozhi 10.6.11sevikkiniya senjol” (honest words which are like nectar to the ears), to heal the wounds which occurred on hearing the harsh words of the servitors of yama, showering the rain of his beauty to cool down the heat acquired by seeing the ugly/cruel forms of the servitors of yama, severing the hurdles which come on the way with the help of his divine weapons, as said in varAha charama SlOkam “nayAmi paramAm gathim” (I will lead my devotees to the ultimate abode), emperumAn himself came to accompany AzhwAr on periya thiruvadi (garudAzhwAr) instead of sending AdhivAhikas (those who are usually deputed to lead AthmAs from samsAra to paramapadham in the archirAdhi mArga), just as he personally led vEdan (hunter – SrI guhapperumAL), vEduvachchi (SrI Sabari), pakshi (SrI jatAyu mahArAjar), kurangu (Monkey – SrI sugrIva mahArAjar and his army), piSAcham (ghost – gaNtAkarNan), charAcharam (all of the movable/immovable entities who/which were present in ayOdhyA) without any difficulty to paramapadham. AzhwAr is holding on to such kALamEgam emperumAn as said in periya thirumozhi 3.7.6 “arangaththuRaiyum in thuNaivanai ozhiya vERoruvarum illai” (there is no sweet companion other than the one who is residing in SrIrangam). mAmunigaL mercifully explains this principle explained in “thALa thAmarai” starting with “thAL adaindhOr thangatku“.

pAsuram

thAL adaindhOr thangatkuth thAnE vazhith thuNaiyAm
kALamEgaththaik kadhiyAkki mILudhalAm
EdhamilA viNNulagil Ega eNNum mARan enak
kEdham uLLadhellAm kedum

Listen

word-by-word meanings

thAL adaindhOr thangatku – for those who surrendered unto his divine feet
thAnE vazhiththuNaiyAm – being the companion in the final journey himself
kALamEgaththai – emperumAn who is like a dark cloud
gadhi Akki – having as the protector for the path
mILudhalAm Edham ilA – being free from the fault of returning
viN ulagil – in paramapadham
Ega eNNum – mercifully thought to ascend
mARan ena – as we think about AzhwAr
kEdham uLLadhu ellAm kedum – everything known as sorrow, will be destroyed

Simple Translation

emperumAn is the companion in the final journey for those who surrendered unto his divine feet. Everything known as sorrow will be destroyed as we think about AzhwAr as the one who mercifully thought to ascend to paramapadham which is free from the fault of anyone returning [to samsAram from there] having such emperumAn who is like a dark cloud as the protector for the path.

Highlights from vyAkyAnam

  • thAL adaindhOr thangatkuth thAnE vazhith thuNaiyAm – As said in thiruvAimozhi 9.10.5saraNam Agum thana thAL adaindhArkkellAm maraNam AnAl vaigundham kodukkum pirAn” (Being the means for all those who performed prapaththi (surrender) unto his divine feet, during their final moments, he will be the great benefactor, granting them the abode from where there is no return), for those who pursued his divine feet as the means, he will be the mArga bandhu (companion for the path). Instead of sending the AdhivAhikas, as said in thirunedundhANdagam 16 “thunRu kuzhal karu niRaththu en thuNaiyE” (my companion who is having complexion of dense dark hair), the kALamEgam emperumAn as said in “suri kuzhal kamalak kaN kani vAy kALamEgaththai anRi maRRonRilam gadhiyE” (emperumAn is having four divine shoulders, curly, dense hair, lotus like eyes and friendly, coral-like divine lips. Other than such emperumAn who is having a magnanimous form resembling a dark cloud, we do not have any refuge which is our destination) [1st pAsuram], will lead AzhwAr to paramapadham, as said in varAha charama SlOkam “nayAmi“. AzhwAr too is included in “thAL adaindhOr” (those who are surrendered) [1st pAsuram].
  • kALa mEgaththaik kadhiyAkki – Having kALamEgam emperumAn who showers the rain of his beauty to eliminate the sufferings of this material realm, as the refuge for protection in the path. That is, emperumAn being the shade and pond in the path as said in, “avanadi nizhal thadam anRi yAmE” (We do not have any destination other than the shade of the pond of his divine feet) [1st pAsuram],  “aNdamUvulagaLandhavan” (one who measured and accepted the three layers of worlds which are present in the created oval shaped universe) [5th pAsuram], “kUththan kOvalan kudhaRRu vallasurargaL kURRam Eththum nangatkum amararkkum munivarkkum inban vAyththa thaN paNai vaLa vayal sUzh thirumOgUr Aththan thAmarai adi anRi maRRilam araNE” (emperumAn beautifully walks like an expert dancer; follows those who need protection, and protects them; he is death personified for very strong, demoniac persons such as kESi, dhEnuka et al who are tormentors who can torture by biting; he is enjoyable for us who praise him without any expectation other than kainkaryam, for nithyasUris who eternally enjoy him and for sages. We have no other protection than the ultimately enjoyable lotus like divine feet of the most trustworthy emperumAn who is standing for the devotees to surrender, who is residing in thirumOgUr which is surrounded by abundantly cool waterbodies and beautiful fields) [6th pAsuram], “dhayaradhan peRRa maradhaga maNith thadaththinaiyE” (emperumAn who was sired by dhaSaratha, is like a pond having complexion of emerald gem) [8th pAsuram], “maNiththadaththadi malark kaNgaL pavaLach chevvAy aNikkoL nAl thadandhOL dheyvam asurarai ennum thuNikkum vallarattan” (kALamEgam emperumAn is having a divine form with clean pond like divine feet, blossomed lotus flower like divine eyes, reddish coral like divine lips and is having four huge, divine shoulders which deserve to be decorated with all ornaments. He is a very prideful, strong and always severs the demoniac persons) [9th pAsuram] and “kAma rUpangoNdu ezhundhaLippAn” (he tumultuously protects us assuming an apt, desirable form) [10th pAsuram]. As said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), as emperumAn walks first, as said in periya thirumadal “mannan irAman pin vaidhEvi enRuraikkum annanadaiya aNangu” (the divine lady named vaidhEhi followed the king SrI rAma), AzhwAr is eager to follow him.
  • mILudhalAm EdhamilA viNNulagil Ega eNNum mARan – Not having the fault of returning as said in thiruvAimozhi 4.1.9kudi mannum in suvargam eydhiyum mILvargaL” (Even if they attained the svarga which is having very enjoyable settlements and  is [seemingly] permanent by giving up lands/properties and the many types of ornaments which are always worn, by winning over the sensory organs and by troubling the bodies and having bushes formed around them, if they don’t take shelter of bhagavAn while staying there, they will lose such heavenly life), as said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), periyAzhwAr thirumozhi 4.5.2 “puNaikkodukkilum pOga ottArE” (In paramapadham, even if the nithyasUris (eternally free souls) give surety to bring back the mukthas (liberated persons), emperumAn will not allow them to go to the material realm again), gyAna sAram 7mILAp poruvariya viNNAdu” (SrIvaikuNtam, the one and only place of no return), pramEya sAram 1mItchi illA nAdu” (the place of no return), paramapadham which is known as paramavyOmam (supreme sky). As one thinks about nammAzhwAr as the one who is constantly meditating as said in thiruvAimozhi 9.3.7mAga vaigundham kANbadhaRken manam EgameNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn) to ascend to paramapadham and who is having mOksha lakshmi (the wealth of mOksham),
  • kEdham uLLadhu ellAm kedum – As said in nAnmugan thiruvandhAdhi 61manakkEdham sArA” (will not have troubles in mind), everything known as sorrow will be destroyed. All sorrows in not attaining the goal, will be eliminated.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 90 – mAlumadhu

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Essence of thiruvAimozhi 9.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of instructing others after receiving the final date of his liberation and is mercifully explaining it.

How is that done? For AzhwAr who asked in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana’ (I don’t know the date fixed for me), emperumAn ear-marked a date saying “As per your urge, at the end of this life, we will carry you to paramapadham and engage you in service”. AzhwAr became blissful and due to the overwhelming bliss, instructed everyone to approach emperumAn, according to the individual’s qualification saying “Offer flowers etc at the divine feet of the one who is standing in thirukkaNNapuram and be devoted to him; for those who can’t do that, surrender unto him; for those who can’t do that, sing these ten pAsurams with love, worship his divine feet”. mAmunigaL mercifully explains this principle explained in “mAlai naNNi” starting with “mAl umadhu vAnjai muRRum“.

pAsuram

mAl umadhu vAnjai muRRum mannum udambin mudivil
sAla naNNich cheyvan enath thAn ugandhu mElavanaich
chIrAr kaNapuraththE sErum enum sIr mARan
thArAnO nandhamakku thAL

Listen

word-by-word meanings

mAl – sarvESvaran
umadhu vAnjai muRRum – “All your wishes
mannum udambin mudivil – at the end of this body which is together with AthmA
sAla naNNich cheyvan ena – will fulfil with complete dedication” – said this;
thAn ugandhu – being blissful
mEl avanai – “that supreme lord
sIr Ar kaNapuraththE sErum enum – go to thirukkaNNapuram and surrender unto him” mercifully said this
sIr mARan – AzhwAr who has qualities such as gyAnam etc
nam thamakku – for us
thAL thArAnO – will he not bless with his divine feet?

Simple Translation

sarvESvaran said to AzhwAr “With complete dedication, I will fulfil all your wishes at the end of this body which is together with AthmA”; AzhwAr who has qualities such as gyAnam etc, being blissful “Go to thirukkaNNapuram and surrender unto the supreme lord there”; for us, will such AzhwAr not bless with his divine feet?

Highlights from vyAkyAnam

  • mAl umadhu vAnjai muRRum mannum udambin mudivil sAla naNNich cheyvan ena – sarvESvaran who is greatly affectionate towards his devotees will fulfil all your wishes at the end of this body which is together with the AthmA, in thirukkaNNapuram, being in close proximity there; alternatively – will come close to you and fulfil your desires perfectly; another explanation – will very eagerly do that task [of fulfilling your desires]; thirukkaNNapuram emperumAn mercifully said in this manner.
  • thAn ugandhu – AzhwAr being blissful having acquired the end of his existence in this world, from emperumAn.
  • mEl avanaich chIrAr kaNapuraththE sErumenum sIr mARan – Further to giving the final date, one who is present in thirukkaNNapuram in close proximity. mElavanai also implies the supreme one. Just as emperumAn gave the date for SrI bharathAzhwAn and waited for that date as said in SrI rAmAyaNam yudhdha kANdam 127.1 “pUrNE chathurdhaSE varshE” (fourteen years fully), he stood in thirukkaNNapuram for AzhwAr.
  • sIrAr kaNapuraththE sErum sIr mARan – In thirukkaNNapuram where aiSwaryam etc and qualities such as Seelam (simplicity) etc are overflowing.
  • sErumenum sIr mARan – AzhwAr who is having qualities such as gyAnam, prEmam etc, who is telling everyone “Go and surrender”. That is, mercifully instructing everyone, to be pursued in any state, as said in,
    • mAlai naNNith thozhudhezhuminO vinai keda kAlai mAlai kamala malar ittu nIr vElai mOdhum madhiL sUzh thirukkaNNapuraththu Alin mElAl amarndhAn adi iNaigaLE” (emperumAn protecting the universe, being vatathaLaSAyi, with agadithagatanA sAmarthyam, is residing in thirukkaNNapuram which is surrounded by fort which is hit by the rising tides of the ocean. Acquiring great love for the divine feet of such emperumAn, offering distinguished lotus flowers without distinguishing between night and day, be relieved from your your sorrow which blocks the enjoyment and engage in acts which match the servitude and attain uplifting as said in “badhdhAnjaliputA:“) [1st pAsuram]
    • kaL avizhum malar ittu nIr iRainjumin naLLi sErum vayal sUzh kidangin pudai veLLi Eyndha madhiL sUzh thirukkaNNapuram uLLi nALum thozhudhezhuminO thONdarE!” (You who are having the desire to enjoy! Worship with flowers which are shedding honey; always thinking about thirukkaNNapuram which is surrounded by sliver fort which is in turn surrounded by moat which is in turn surrounded by fields where the female crabs are also residing. Worship him due to the love acquired by experiencing him and tumultuously pray to him) [2nd pAsuram]
    • thoNdar nundham thuyar pOga nIr EkamAy viNdu vAdA malar ittu nIr iRainjumin vaNdu pAdum pozhil sUzh thirukkaNNapuraththu aNda vANan amarar perumAnaiyE” (emperumAn, the resident of paramapadham who remained there being enjoyed by nithyasUris, is now in thirukkaNNapuram surrounded by garden which is having joyfully humming beetles. Oh you who are all desirous for all kainkaryams! To have your sorrow of not enjoying him eliminated, all of you, having a common focus, worship him matching your SEshathvam, offering fresh flowers which are set to blossom) [3rd pAsuram]
    • mAnai nOkki madap pinnai than kELvanai thEnai vAdA malar ittu nIr iRainjumin vAnai undhum madhiLsUzh thirukkaNNapuram thAn nayandha perumAn saraNAgumE” (All of you worship emperumAn who is the beloved lord of nappinnaip pirAtti, who is complete in all qualities and is having eyes which will make deer feel anguished, with fresh flowers; sarvESvaran in the form of being the refuge, will remain the recipient of your worship, is on his own desire in thirkkaNNapuram, which is surrounded by tall fort which is pushing the sky) [4th pAsuram]
    • saraNam Agum thana thAL adaindhArkkellAm maraNam AnAl vaigundham kodukkum pirAn araN amaindha madhiL sUzh thirukkaNNapurath tharaNiyALan thanadhanbarkku anbAgumE” (Being the means for all those who performed prapaththi (surrender) unto his divine feet, during their final moments, he will be the great benefactor, granting them the abode from where there is no return. Such emperumAn is standing in the well-protected, fortified thirukkaNNapuram to protect the earth. For those who are having love towards his divine feet, he will remain as an embodiment of love [towards them]) [5th pAsuram]
    • anbanAgum thana thAL adaindhArkkellAm sembon Agaththu avuNan udal kINdavan nanpon Eyndha madhiL sUzh thirukkaNNapuraththu anban nALum thana meyyarkku meyyanE” (emperumAn being with ultimate vAthsalyam for those who surrendered unto his divine feet, who effortlessly tore the body of hiraNya, the demon who was having reddish gold like form, is desirously residing in thirukkaNNapuram which is surrounded by fort made of pure gold. For those who consider emperumAn as the ultimate goal, he will always consider them as his ultimate goal) [6th pAsuram]
    • meyyan Agum virumbith thozhuvArkkellAm poyyan Agum puRamE thozhuvArkkellAm seyyil vALai ugaLum thirukkaNNapuraththu aiyan AgaththaNaippArgatku aNiyanE” (For those who desirously surrender unto him having him as the goal, he will shine manifesting his ultimate form of being the goal; for those who surrender unto him seeking other benefits, he will hide himself after granting those benefits; for those who consider him as the means, in their heart, being the natural relative for both categories of persons, he remains distinguished, being easily approachable in thirukkaNNapuram where the vALai fish are jumping around in the fields, which are their natural habitat) [7th pAsuram]
    • aNiyan Agum thana thAL adaindhArkkellAm piNiyum sArA piRavi keduththALum maNi pon Eyndha madhiL sUzh thirukkaNNapuram paNimin nALum paramEtti than pAdhamE” (To those who attained emperumAn’s ultimately enjoyable divine feet, he will remain close and enjoy them; your disease in the form of other benefits will disappear. He will eliminate your connection with birth so that there is no need to take birth, and will accept your service. See that you eternally worship the divine feet of emperumAn, who is present in thirukkaNNapuram which is surrounded by fort having precious gems and gold placed on it,  just as he is present in parampadham, and enjoy them [emperumAn’s divine feet]) [8th pAsuram]
    • pAdham nALum paNiyath thaNiyum piNi Edham sArA enakkEl ini en kuRai? vEdha nAvar virumbum thirukkaNNapuraththu AdhiyAnai adaindhArkku allal illaiyE” (As his divine feet are enjoyed always, previous sorrows will go; further sorrows will not occur; hence, what worry do I have? For those who attained emperumAn, the primordial cause who is known only through vEdham, residing in thirukkaNNApuram which is desired by those for whom reciting vEdham is the hallmark of their tongues, there will not be any sorrow. piNi and Edham could also imply pUrvAgam (sins before SaraNAgathi) and uththarAgam (sins after SaraNAgathi)) [9th pAsuram]
    • illai allal enakkEl ini en kuRai? alli mAdhar amarum thirumArbinan kallil Eyndha madhiL sUzh thirukkaNNapuram
      solla nALum thuyar pAdu sArAvE” (lakshmi, who is the best among women and is having lotus as her abode, is eternally residing in the divine chest of emperumAn who is residing in thirukkaNNapuram which is surrounded by fort made of abundant rocks; as one says “thirukkaNNapuram”, sorrows will never come close. I will not have the sorrow of lacking enjoyment; now, what is there to worry?) [10th pAsuram]
    • pAdu sArA vinai paRRaRa vENduvIr! mAda nIdu kurugUrch chatakOpan sol pAdalAna thamizh AyiraththuL ippaththum pAdi Adip paNimin avan thALgaLE” (nammAzhwAr, the leader of AzhwArthirunagari which has tall mansions, mercifully spoke thousand pAsurams; if you desire to get rid of all worldly sorrows and not have them in your proximity, due to joy, sing this decad too which is among those thousand pAsurams, which is in musical form and in dhrAvida language. Dance due to the bliss, try to worship the divine feet of sarvESvaran who is easily approachable, and enjoy them. Implies that as one enjoys bhagavAn through this decad, one’s sorrows will be eliminated without a trace) [11th pAsuram]
    • nAyanAr too mercifully said in AchArya hrudhayam 227 – “‘maRRonRu’, ‘kaNNalallAl’ engiRa vaigal vAzhdhalAna sidhdhOpAyam; adhil dhurbala budhdhigaLukku, mAlai naNNi – kAlai mAlai viNdu thEnai malarittu anbarAm sAngabhakthi; adhil aSaktharkku thALadaiyum prapaththi; adhil aSaktharkku uchchAraNa mAthram; sarvOpAya SUnyarkku, ippaththum pAdiyidum dheNdan enRu” gIthAchAryanaippOlE adhikAra anuguNam neRiyellAm uraikkiRAr (Just like gIthAchAryan (krishNa), AzhwAr is instructing all the possible means/paths to everyone according to his/her qualification by saying a) those who exist for emperumAn fully, he is the established means b)  those who are incapable to do that can pursue bhakti yOgam with its limbs c) those who are incapable to do that can perform prapaththi (surrender) d) those who are incapable to do that can engage in reciting holding on to AzhwAr’s instructions about thirukkaNNapuram being the refuge e) those who are incapable even to do that (and are incapable to do anything) can recite this decad with love.

AzhwAr with such glories,

  • sIr mARan thArAnO nam thamakku thAL – Will AzhwAr who has such gyAnam and prEmam to instruct in this manner, not favour us with his divine feet matching our svarUpam (true nature [of being servant of bhagavAn’s devotees])?
  • nam thamakku – For us who lovingly pray saying as in kaNNinuN chiRuth thAmbu 10muyalginREn un than moykazhaRku anbaiyE” (I am trying to develop love and affection only to your divine feet) being born [acquiring knowledge] in his divine feet and having fully enjoyed them. Hence AzhwAr’s divine feet are to be desired forever.

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 nURRandhAdhi – 89 – malladimai

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Essence of thiruvAimozhi 9.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of his intent during an evening time and is mercifully explaining it.

How is that done? In the previous decad “aRukkum vinai“, AzhwAr desired with great urge, before reaching the destination matching his urge and enjoying him, observed some symbols and became anguished. AzhwAr explains this in the mood of cowherd girls of thiuvAyppAdi (SrI gOkulam) who are waiting for krishNa who went to tend the cows throughout the day, to return and being anguished in the evening on observing the southerly breeze carrying jasmine scent etc which highlight his arrival. mAmunigaL mercifully explains this principle explained in “malligai kamazh thenRal” starting with “malladimai“.

pAsuram

malladimai seyyunAL mAl thannaik kEtka avan
sollum aLavum paRRAth thonnalaththAl selginRa
ARRAmai pEsi alamarndha mARan aruL
mARRAgap pOgum enRan mAl

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word-by-word meanings

mal adimai seyyum nAL – saying “When is my day for performing complete kainkaryam to you?”
mAl thannaik kEtka – AzhwAr asked sarvESvaran
avan sollum aLavum paRRA – being unable to remain patient until he responded
thol nalaththAl – due to the natural bhakthi
selginRa ARRamai pEsi alamarndha mARan – AzhwAr who mercifully spoke about his unbearability and became sorrowful, his
aruL – mercy
mARRu Aga – as the opposite of my ignorance
enRan mAl pOm – my ignorance will be eliminated.

Simple Translation

AzhwAr asked sarvESvaran “When is my day for performing complete kainkaryam to you?” and due to the natural bhakthi, being unable to remain patient until he responded, mercifully spoke about his unbearability and became sorrowful. By such AzhwAr’s mercy which is the opposite of my ignorance, my ignorance will be eliminated.

Highlights from vyAkyAnam

  • mal adimai seyyunAL mAl thannaik kEtka – [mal adimai] abundant servitude; complete service. AzhwAr asked sarvESvaran “When will I be able to perform such kainkaryam?” as in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana” (I don’t know the day which is ordained for me to perform such kainkaryam).
  • avan sollum aLavum paRRAth thon nalaththAl – Due to the natural devotion, being unable to remain patient until emperumAn firmly gives a date in thiruvAimozhi 9.10.5maraNamAnAl” (when body falls, one will be liberated) in thiruvAimozhi 9.10 “mAlai naNNi“.
  • selginRa ARRAmai pEsi alamarndha mARan – AzhwAr who mercifully spoke about the unbearability and became sorrowful. That is, becoming anguished by the sorrow which occurred by observing “malligai kamazh thenRal” (southerly breeze carrying the fragrance of jasmine) [1st pAsuram], “pulambuRu maNi thenRal” (the sound of bell from the neck of calves following their mother cows, the southerly breeze) [2nd pAsuram], “thAmaraikkaNNum sevvAyum” (His lotus like eyes and reddish mouth) [3rd pAsuram], “vAdai thaN vAdai” (Northerly wind , the cool northerly wind) [4th pAsuram], “ApugumAlai” (the evening time when the cows come through the entrance) [5th pAsuram], “avanudai aruL peRum pOdharidhAl ” (It is difficult to get that favour of being in the state of union with him) [6th pAsuram],  “Aruyir aLavanRu ikkUr thaN vAdai” (the cool northerly breeze  which is dense with such tools, is beyond the ability of my AthmA) [7th pAsuram], “pudhu maNam mugandhu koNdeRiyumAlO pongiLa vAdai” (The softened northerly breeze is rising up, fetching and carrying fresh fragrance and blowing at me) [8th pAsuram], “Udhum aththInguzhaRkE uyyEn nAn” (I am unable to sustain myself hearing the sweet flute sound) [9th pAsuram], “mAlaiyum vandhadhu mAyan vArAn” (The evening time, when he told that he will return, has arrived; the amazing person whose presence would turn everything favourable, is not coming) [10th pAsuram]. This is similar to sIthAp pirAtti’s situation between seeing the ten-headed rAvaNa and seeing mAruthi (hanumAn), where she was at the disposal of the demoniac ladies, and gave up her desire for living, AzhwAr is saying “yAmudai Aruyir kAkkum ARen” (which is the means to protect our AthmA (self)?) [5th pAsuram]  That is, AzhwAr mercifully spoke about his unbearability and stood without knowing what to do, as in, “pugalidam aRigilam thamiyamAlO!” (we who are alone, don’t know any refuge) [1st pAsuram], “ini irundhennuyir kAkkum AREn?” (what is the means for me to survive and protect my life ) [2nd pAsuram], “pAviyEn manaththE ninRIrumAlO!” (His features are shining and tormenting me who is having sin, by remaining in my mind) [3rd pAsuram], “Aviyin paramalla vagaigaLAlO” (his acts of union and separation and the different harmful entities which are unable to be handled by this AthmA) [4th pAsuram], “yAmudai Aruyir kAkkum ARen” (which is the means to protect our AthmA (self)?) [5th pAsuram], “evam inip pugumidam? evam seygEnO?” (Which is the place of refuge for me? What favour can I do on my own for me?) [6th pAsuram], “Arukken sollugEn annaimIrgAL! Aruyir aLavanRu ikkUr thaN vAdai” (the cool northerly breeze  which is dense with such tools, is beyond the ability of my AthmA; Oh mothers! How can I tell this to anyone?) [7th pAsuram], “AychchiyarkkE Udhum aththInguzhaRkE uyyEn nAn” (I will not survive the sweet sound of the flute which reveals the beautiful sight at that time which is being played by krishNa for the gOpikAs) [8th pAsuram], “yAdhum onRaRigilam amma amma” (Oh mother! Oh mother! We are unable to comprehend anything) [9th pAsuram], “en solli uyvan ingavanai vittE” (At this stage, without him, what will I say to sustain myself?) [10th pAsuram] and “avanai vittaganRuyir ARRagillA” (gOpikAs who cannot sustain themselves being separated from the greatly enjoyable krishNa) [11th pAsuram]

Such,

  • mARan aruL mARRAgap pOgum endhan mAl – That is, the mercy of AzhwAr who set out to say “avani uNdumizhndhavan mEl uraiththa AyiraththuL ivai paththungoNdu avaniyuL alaRRi ninRuymmin thoNdIr” (AzhwAr mercifully spoke about this on him who consumed the earth so that the deluge does not consume it and spat it out. Oh those who are desirous of enjoying him! Pursuing this decad among the thousand pAsurams, in the earth, calling out in group, out of love for krishNa who is attached to his devotees, who is explained there, reach him, worship him and uplift yourself) – as opposite to ignorance, that is, my ignorance will be eliminated. It is said in kaNNinuN chiRuth thAmbu 7paNdai valvinai pARRi aruLinAn” (Mercifully drove away the strong sins which were following me since time immemorial). It was difficult to get the mercy of krishNa, who was entering along with the cows in the evening, as said in “ApugumAlaikku avanudaiyaruL peRum pOdharidhAyiRRu“; but here, as said in “enRan mAl – mARan aruL mARRAgapOm“, it is certain that my ignorance will be eliminated by AzhwAr’s mercy.

adiyen sarathy ramanuja dasan

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