SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fifth pAsuram, AzhwAr says “emperumAn united with me, heard thiruvAimozhi from my mouth and due to the uncontrollable, overflowing bliss on hearing thiruvAimozhi, is singing like nithyasUris and mukthAthmAs, swaying his head”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
See nanjIyar‘s introduction.
naNNA asurar naliveydha nalla amarar poliveydha
eNNAdhanagaL eNNum nanmunivar inbam thalai siRappap
paNNAr pAdAl in kavigaL yAnAyth thannaith thAn pAdith
thennAvennum ennammAn thirumAlirunjOlaiyAnE
naNNA – those who remain as obstacle, not desiring to acquire (bhagavath vishayam)
asurar – demoniac persons
nalivu eydha – to be destroyed (unable to bear this greatness)
nalla amarar – the divine persons, who have devotion and are favourable
(due to the joy)
polivu eydha – to acquire opulence
eNNAdhanagaL – greatness which were never thought about previously over and above the qualities and wealth of emperumAn who is avAptha samastha kAman (one who has no unfulfilled desires)
eNNum – those who desire due to love [towards him]
nal – those who are with devotion
munivar – meditators (who meditate and enjoy)
(hearing and enjoying)
inbam thalai siRappa – being deeply joyful
paN Ar – filled with tune
pAdal – having music
in kavigaL – sweet poems
yAnAy – being I (who am his prakAra (attribute))
thannai – him (who is praiseworthy and who likes to be praised)
thAn pAdi – being the one who praise, and sang
thirumAlirunjOlaiyAn – standing as the lord of thirumAlirunjOlai
en ammAn – my lord
(without seeing his greatness, and due to the very enjoyable nature of the song)
thennA ennum – swaying his head, will sing.
To have those demoniac persons who remain as obstacle, not desiring to attain him, destroyed, to have the divine persons, who have devotion and are favourable, acquire opulence, and to give deep joy to very devoted meditators, who due to love, desire greatness which were never thought about previously over and above the qualities and wealth of emperumAn who is avAptha samastha kAman, my lord who is standing as the lord of thirumAlirunjOlai, sang these sweet poems with music and filled with tune, on him, through me; he will sway his head and sing these pAsurams.
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
thiruvAimozhi came into existence to destroy the demoniac persons, to give opulence to the devotees and to give deep joy to those meditators who desire for new greatness to emperumAn. Just as the incarnation of the one [emperumAn] is praised, the incarnation of the poems is also glorious; SrI bhagavath gIthA 4.8 “parithrANAya …” (I am born in many ways in every yuga to protect the virtuous, to torture and destroy the wicked and to establish dharma firmly). As said in SrI vishNu purANam 5.3.2 “akila jagath padhma bOdhAya” (krishNa, the sun, appeared to blossom all of the worlds which are like lotus).
- naNNA … – This [thiruvAimozhi] remains the single tool to destroy the enemies, protect the favourable ones and to be the result for those who seek no other result than kainkaryam.
- naNNA asurar nalivu eydha – The son of the evil one who cannot be named [krimikaNtachOLa, who drove emperumAnAr out of SrIrangam and harmed periya nambi and kUraththAzhwAn], heard the acts of his father, despised them and said “how foolish he acted! Will that dharSanam (SrIvaishNava sampradhAyam) be destroyed by just destroying a physical fort [of thirukkaNNapuram], while there are two great literature in the form of thiruvAimozhi and SrI rAmAyaNam?” In this way, this prabandham will break the heart of the enemies. [Were those kings demoniac?] It is said in SrI vishNu purANam “viparIthasthathA’sura:” (those who are not devotees of vishNu, are demons). To make the demoniac clan which cannot co-exist, bite the dust. Even demons are related to bhagavAn, but the only shortcoming is their saying “We won’t accept and co-exist”.
- nalla amarar polivu eydha – It is said in SrI vishNu purANam “vishNu bhakthi parO dhEva:” (one who is devoted to vishNu, is divine). To make the favourable ones grow, even without consuming food. The goodness (nalla) in them – being devotee of bhagavAn. thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I did vAchika kainkarayam in the form of a garland of words for the joyful experience of the servitors of the apt lord).
- eNNAdhana … – There are some who think about those aspects which are not thought of by others. Instead of just remaining “sarvESvaran is the saviour and everything other than him is protected by him”, there are some who think along the lines of “For the ubhayavibhUthi yuktha (one who is with spiritual and material realms), there should be some more wealth; for the one who is sarvaguNa sampanna (one who is full in all qualities), there should be some more qualities”. Their,
- inbam thalai siRappa – After the advent of thiruvAimozhi, they had their anguish of “he does not have enough wealth”, eliminated, and became ultimately joyful.
- nanmunivar – Those who meditate upon his opulence. Alternatively – those who become blissful thinking “we don’t need any other wealth than thiruvAimozhi”.
- paNNAr pAdal – Song with tune. Just as a flower will blossom with fragrance, song [poem] is abundant with tune and music.
- in kavigaL – The poem is sweet on its own, even without the tune and music, just as a fruit is without the skin.
- yAnAyth thannaith thAn pAdi – Just as a father would grant a cow to his son, and will subsequently accept the same cow from the son; just as a father will teach some words to his son and will become joyful on hearing the son repeat those words. If he directly sang [thiruvAimozhi], this would become like SrI gIthA. nambi thiruvazhudhi dhAsar, while explaining kaNNinuN chiRuth thAmbu 8 “aruL koNdAdum” pAsuram, said – When a scholar who is well trained in SrI gIthA goes to an evening assembly [in the maNdapam at the temple entrance], many will give some rice, due to lack of faith in him, will tell him to stay in the veranda outside; when a scholar who is well trained in thiruvAimozhi goes there, sarvESvaran along with everyone else will come out to welcome him, and will honour him by giving their own residences and necessary food”. Even SrI gIthA got its reputation by AzhwAr’s acknowledgement in thiruvAimozhi 10.4.9 “paNdE paraman paNiththa” (emperumAn’s orders from long ago).
- thennA ennum – Due to joyful pride, emperumAn will sing as in “thennA thennA” (swaying the head); just as a samsAri chEthana (soul who is bound in this world), attains bhagavAn, will sing sAma gAnam as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam), one [emperumAn] who is said as in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), gives up such state and will start singing.
- en ammAn – Due to prApthi (the natural relationship), the child’s words are sweet; here the reason for such prApthi is explained.
- thirumAlirunjOlaiyAnE – This [thirumAlirunjOlai] is the mukkOttai (mUkAmbikA kshEthram which makes even the most ignorant person to sing wonderful poems) which made AzhwAr sing. thirukkaNNapuram is the mukkOttai which made thirumangai AzhwAr sing as said in periya thirumozhi 8.10.9 “pAttinAl unnai en nenjaththirundhamai – kAttinAy kaNNapuraththuRai ammAnE” (Oh lord residing in thirukkaNNapuram! You have revealed your presence in my heart through these songs). AzhwAr thought about the sweetness of the pAsurams he sang and determined that such sweetness could not have been caused by self; he thought “what could be the reason?” and determined that emperumAn having entered his heart, made him sing. AzhwAr highlights the mukkOttai which made him sing as “kaNNupuraththuRai ammAn“.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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