Category Archives: thiruvAsiriyam

Glossary/Dictionary by pAsuram – thiruvAsiriyam

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pAsuramWordMeaning
thiruvAsiriyam – 1 – sekkar mA mugilsekkar mA mugil uduththuwearing a huge red cloud around his waist
thiruvAsiriyam – 1 – sekkar mA mugilmikka sem sudarwith the highly effulgent red rays
thiruvAsiriyam – 1 – sekkar mA mugilparidhi sUdisun on his head
thiruvAsiriyam – 1 – sekkar mA mugilam sudarbeautiful cool rays
thiruvAsiriyam – 1 – sekkar mA mugilmadhiyam pUNduwearing the moon
thiruvAsiriyam – 1 – sekkar mA mugilpala sudar(stars) with many glitters
thiruvAsiriyam – 1 – sekkar mA mugilpunaindhawearing it
thiruvAsiriyam – 1 – sekkar mA mugilpavaLam sem vAired coral like lips
thiruvAsiriyam – 1 – sekkar mA mugilthigazh pasum sOdhibright green color
thiruvAsiriyam – 1 – sekkar mA mugilmaragadha kunRaman emerald mountain
thiruvAsiriyam – 1 – sekkar mA mugilkadalOn kai misaion the hands (waves) of the ocean king (varuNa)
thiruvAsiriyam – 1 – sekkar mA mugilkaN vaLarvadhu poljust like sleeping
thiruvAsiriyam – 1 – sekkar mA mugilpIthaga AdaipIthAmbaram (yellow garment)
thiruvAsiriyam – 1 – sekkar mA mugilmudicrown
thiruvAsiriyam – 1 – sekkar mA mugilpUNnecklace
thiruvAsiriyam – 1 – sekkar mA mugilmudhalAetc
thiruvAsiriyam – 1 – sekkar mA mugilmEthagu palkalan aNindhuwearing a variety of worthy jewellery
thiruvAsiriyam – 1 – sekkar mA mugilsOdhi vAyavumglowing coral red lips
thiruvAsiriyam – 1 – sekkar mA mugilkaNNavumeyes
thiruvAsiriyam – 1 – sekkar mA mugilsivappabeing red in color
thiruvAsiriyam – 1 – sekkar mA mugilmIdhittubeing victorious (competition)
thiruvAsiriyam – 1 – sekkar mA mugilpachchai mEni miga pagaippagreen color becomes more visible
thiruvAsiriyam – 1 – sekkar mA mugilnachchu vinai(while destroying enemies) he who has poisonous acts
thiruvAsiriyam – 1 – sekkar mA mugilkavar thalaihaving fallen heads
thiruvAsiriyam – 1 – sekkar mA mugilaravu amaLion the cozy bed of thiruvanandhAzhwAn (AdhiSEshan)
thiruvAsiriyam – 1 – sekkar mA mugilERiclimbing
thiruvAsiriyam – 1 – sekkar mA mugilkadal naduvulin the midst of sea full of waves
thiruvAsiriyam – 1 – sekkar mA mugilaRi thuyil amarndhuengaged in yOga nidhrA (meditation) to protect the world
thiruvAsiriyam – 1 – sekkar mA mugilSivan ayan indhiran ivar mudhallike Siva, brahmA, indhra
thiruvAsiriyam – 1 – sekkar mA mugilanaiththOr dheyva kuzhAngalall the group of dhEvathAs
thiruvAsiriyam – 1 – sekkar mA mugilkai thozhato worship with the joined palms
thiruvAsiriyam – 1 – sekkar mA mugilkidandhalying down
thiruvAsiriyam – 1 – sekkar mA mugilthAmarai undhihaving the nAbhIkamalam (lotus in the navel, which is the origin for all creation)
thiruvAsiriyam – 1 – sekkar mA mugilthani peru nAyagaOh emperumAn who is greater than all!
thiruvAsiriyam – 1 – sekkar mA mugilmU ulagu aLandhameasured the three world
thiruvAsiriyam – 1 – sekkar mA mugilsEvadiyOyEOh one who is having the divine feet!
thiruvAsiriyam – 2 – ulagu padaiththuNdaulagupadaiththuemperumAn who created all the worlds
thiruvAsiriyam – 2 – ulagu padaiththuNdauNdaand ate them up (during praLayam (deluge))
thiruvAsiriyam – 2 – ulagu padaiththuNdaendhaiemperumAn is my lord
thiruvAsiriyam – 2 – ulagu padaiththuNdaaRaikazhalholy feet of the lord resounding with the ankle bells
thiruvAsiriyam – 2 – ulagu padaiththuNdasudar pU thAmaraiglittering lotus flower
thiruvAsiriyam – 2 – ulagu padaiththuNdasUdudhaRkuto wear it (beautiful lotus like thiruvadi to wear it on head)
thiruvAsiriyam – 2 – ulagu padaiththuNdaavAwith desire
thiruvAsiriyam – 2 – ulagu padaiththuNdaArfilled with
thiruvAsiriyam – 2 – ulagu padaiththuNdauyir urugi ukkathe soul that melts and fall
thiruvAsiriyam – 2 – ulagu padaiththuNdanEriya kAdhalthe love/affection (in the form of bhakthi) which resulted from it
thiruvAsiriyam – 2 – ulagu padaiththuNdaanbilin the the desire (to reach emperumAn)
thiruvAsiriyam – 2 – ulagu padaiththuNdainbuthat produces the bliss
thiruvAsiriyam – 2 – ulagu padaiththuNdaIn thERal amudha veLLaththAnAmsubmerging into nectar-like ocean which is great in sweetness.
thiruvAsiriyam – 2 – ulagu padaiththuNdasiRappu vitturenouncing the pride
thiruvAsiriyam – 2 – ulagu padaiththuNdaoru porutkufor the meagre goals of life
thiruvAsiriyam – 2 – ulagu padaiththuNdaasaivOrthose who get afflicted
thiruvAsiriyam – 2 – ulagu padaiththuNdaasaigawanders
thiruvAsiriyam – 2 – ulagu padaiththuNdathiruvodu maruviyain association with the wealth/opulence
thiruvAsiriyam – 2 – ulagu padaiththuNdaiyaRkaitrue nature
thiruvAsiriyam – 2 – ulagu padaiththuNdamAyA peru viRalwith imperishable immense strength
thiruvAsiriyam – 2 – ulagu padaiththuNdaulagam mUnRinOdualong with the three worlds
thiruvAsiriyam – 2 – ulagu padaiththuNdanal vIdu peRinumeven if attaining mOksham (which is the ultimate goal of life) also
thiruvAsiriyam – 2 – ulagu padaiththuNdatheLLiyOrthe vivEki’s who have clear wisdom
thiruvAsiriyam – 2 – ulagu padaiththuNdakuRippuopinion
thiruvAsiriyam – 2 – ulagu padaiththuNdakoLvadhuto obtain all these
thiruvAsiriyam – 2 – ulagu padaiththuNdaeNNumOwill think?
thiruvAsiriyam – 3 – kuRippil koNdumUnRru ulagamthe three worlds
thiruvAsiriyam – 3 – kuRippil koNduneRi padato live in the path of righteousness (dharma)
thiruvAsiriyam – 3 – kuRippil koNdukuRippil koNdu(bhagavAn) who make sankalpam (divine will) in his divine heart
thiruvAsiriyam – 3 – kuRippil koNduudan vaNanguworshipped by all the people of the three worlds
thiruvAsiriyam – 3 – kuRippil koNduthOnRu pugazhhaving renowned fame
thiruvAsiriyam – 3 – kuRippil koNduANai mey pera nadAyaconducts his divine rules (Sruthi) in right way.
thiruvAsiriyam – 3 – kuRippil koNdudheyvam mUvarilamong the three gods brahmA, rudhra and indhra
thiruvAsiriyam – 3 – kuRippil koNdumudhalvan AgiHe is the foremost of the three gods.
thiruvAsiriyam – 3 – kuRippil koNdusudar viLangu agalaththuhaving shining bejeweled divine chest.
thiruvAsiriyam – 3 – kuRippil koNduvarai purai thiraithe waves as large as mountain
thiruvAsiriyam – 3 – kuRippil koNduporuto collide
thiruvAsiriyam – 3 – kuRippil koNduperu varai veruvu uRato tremble even the giant mountain
thiruvAsiriyam – 3 – kuRippil koNduurumu ural oli maliroars like thunderclap
thiruvAsiriyam – 3 – kuRippil koNdunaLir kadalthe cool ocean
thiruvAsiriyam – 3 – kuRippil koNdupadam aravu arasuwith vAsuki (the king of serpents with expanded hoods).
thiruvAsiriyam – 3 – kuRippil koNduudalbody
thiruvAsiriyam – 3 – kuRippil koNduthadam varai suzhaRRiyawinding round the great mountain (mandhara) and churned the ocean
thiruvAsiriyam – 3 – kuRippil koNduthani mAth theyvamemperumAn who is distinctly supreme
thiruvAsiriyam – 3 – kuRippil koNduadiyavarkkuto the bhAgavathas
thiruvAsiriyam – 3 – kuRippil koNduini nAmhere after ourselves
thiruvAsiriyam – 3 – kuRippil koNduUzhithORuzhiduring every kalpa (eon).
thiruvAsiriyam – 3 – kuRippil koNduOvAdhuincessantly
thiruvAsiriyam – 3 – kuRippil koNduALAgato become servitors
thiruvAsiriyam – 3 – kuRippil koNduisaiyum kolwill it be possible (being servitors to His devotees)?
thiruvAsiriyam – 4 – UzhithORUzhiyAvagai ulagamumall the categories of the world
thiruvAsiriyam – 4 – UzhithORUzhiyAvarum illAall kinds of living beings
thiruvAsiriyam – 4 – UzhithORUzhiillAwithout
thiruvAsiriyam – 4 – UzhithORUzhimElvarumthe past times
thiruvAsiriyam – 4 – UzhithORUzhiperum pAzh kAlaththuvery long
thiruvAsiriyam – 4 – UzhithORUzhiirum porutku ellAmfor the countless living beings
thiruvAsiriyam – 4 – UzhithORUzhipeRal arumemperuman who is difficult to attain
thiruvAsiriyam – 4 – UzhithORUzhithani oru viththuHe is the distinct, independent primordial cause.
thiruvAsiriyam – 4 – UzhithORUzhithAn AgiemperumAn himself (alone)
thiruvAsiriyam – 4 – UzhithORUzhidheyvam nAnmuganthe dhEvathA, brahmA
thiruvAsiriyam – 4 – UzhithORUzhikozhu muLaiperfect sprout
thiruvAsiriyam – 4 – UzhithORUzhimukkaN IsanOdualong with the three-eyed rudhra
thiruvAsiriyam – 4 – UzhithORUzhipala dhEvuseveral dhEvathAs
thiruvAsiriyam – 4 – UzhithORUzhiInRucreates
thiruvAsiriyam – 4 – UzhithORUzhinudhaliand make sankalpam (vow them to be the incharge for creation, destruction etc)
thiruvAsiriyam – 4 – UzhithORUzhimU ulagamthe three worlds
thiruvAsiriyam – 4 – UzhithORUzhiviLaiththacreates
thiruvAsiriyam – 4 – UzhithORUzhiundhiHe who has divine navel
thiruvAsiriyam – 4 – UzhithORUzhimAyanHe who has amazing ability
thiruvAsiriyam – 4 – UzhithORUzhikadavulbeing the supreme god.
thiruvAsiriyam – 4 – UzhithORUzhimA mudhalemperumAn who is the supreme primordial cause, his
thiruvAsiriyam – 4 – UzhithORUzhiadidivine feet
thiruvAsiriyam – 4 – UzhithORUzhiUzhithORUzhiduring every kalpa (eon)
thiruvAsiriyam – 4 – UzhithORUzhiOvadhuincessantly
thiruvAsiriyam – 4 – UzhithORUzhivAzhiyato live
thiruvAsiriyam – 4 – UzhithORUzhienRuthat
thiruvAsiriyam – 4 – UzhithORUzhiyAmus
thiruvAsiriyam – 4 – UzhithORUzhithozhato praise (by performing mangaLASAsanam)
thiruvAsiriyam – 4 – UzhithORUzhiisaiyum kolwill it be possible?
thiruvAsiriyam – 5 – mAmudhal adimA mudhalemperumAn who is the supreme cause, your
thiruvAsiriyam – 5 – mAmudhal adiadidivine foot
thiruvAsiriyam – 5 – mAmudhal adionRu pOdhua (red lotus) flower
thiruvAsiriyam – 5 – mAmudhal adikavizhththu alarththioverturned and spread out
thiruvAsiriyam – 5 – mAmudhal adimaN muzhudhum agappaduththucaptured the whole surface of the earth
thiruvAsiriyam – 5 – mAmudhal adioNbeautiful
thiruvAsiriyam – 5 – mAmudhal adisudarshining
thiruvAsiriyam – 5 – mAmudhal adipOdhulike a flower
thiruvAsiriyam – 5 – mAmudhal adionRu adithe other divine foot
thiruvAsiriyam – 5 – mAmudhal adinAnmugan puththELfor the dhEvathA brahmA
thiruvAsiriyam – 5 – mAmudhal adinAdu viyandhu uvappato the amazement and delight of the world
thiruvAsiriyam – 5 – mAmudhal adivAnavarand the dhEvathAs in that world
thiruvAsiriyam – 5 – mAmudhal adineReeito walk in the right path
thiruvAsiriyam – 5 – mAmudhal adimuRaiordain
thiruvAsiriyam – 5 – mAmudhal adimuRaias said in SAsthras
thiruvAsiriyam – 5 – mAmudhal adivazhipadato worship
thiruvAsiriyam – 5 – mAmudhal adiviNin the sky
thiruvAsiriyam – 5 – mAmudhal adiseleeisending upwards
thiruvAsiriyam – 5 – mAmudhal adithAmarai kAduforest filled with lotus flowers
thiruvAsiriyam – 5 – mAmudhal adimalarblossoming
thiruvAsiriyam – 5 – mAmudhal adikaNNOduwith divine eyes
thiruvAsiriyam – 5 – mAmudhal adikanivAi udaiyadhumAyhaving (reddish) divine lips like a fruit
thiruvAsiriyam – 5 – mAmudhal adiiruvast (with many rays)
thiruvAsiriyam – 5 – mAmudhal adiAyiram nAyiRuthousand suns
thiruvAsiriyam – 5 – mAmudhal adimalarndhannalike rising
thiruvAsiriyam – 5 – mAmudhal adimudi paRpalamany crowns
thiruvAsiriyam – 5 – mAmudhal adikaRpagakkAvu annalike a forest with kaRpaga (celestial, wish-fulfilling) trees
thiruvAsiriyam – 5 – mAmudhal adithazhaiththagrown up tall
thiruvAsiriyam – 5 – mAmudhal adiAyiram thOLhaving thousand divine shoulders
thiruvAsiriyam – 5 – mAmudhal adinediyOykku alladhumfor any one except emperumAn who is supreme
thiruvAsiriyam – 5 – mAmudhal adiulaguthis world
thiruvAsiriyam – 5 – mAmudhal adiadiyadhOis it subservient?
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEulaguthis earth
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpadaiththu(in the beginning) creating
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEidandhu(during varAha avathAram) digging out (from the walls of the universe)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEuNdu(during deluge) eating it
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEumizhndhu(at the time of intervening creation) spitting out
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEaLandhu(at the time of thrivikrama avathAram) measuring
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthErndhudeeply thinking (about its protection)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEaLikkumprotecting
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmudhal perum kadavuLthe primary cause and supreme lord, SrIman nArAyaNan
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEniRpawhile he remains (as the refuge)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvE(leaving him aside)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpudai(considered as his) wealth
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpalaof different types
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthAn aRi dheyvam(a few) dhEvathAs (deities) known to him [jIvAthmA] (as refuge)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpENudhalsupporting them (as protectors)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthanAdhu pul aRivuhis lowly intelligence
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEANmai porundhakkAttishowing in such a way that it enters (the minds of) learned people
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEInROL irukkawhen one’s mother is there
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvE(not bothering about her)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmaNai nIrAttibathing a wooden plank (which is an insentient entity)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEseygaithe activities of those dhEvathAs
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEkolvana mudhalAharmful acts
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEallana muyalumcarrying out banned activities
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEinaiyahaving qualities like these
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEaLithe strength (given by those dhEvathAs)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthunbutogether with sorrow
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEinbujoyful
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvE(Hence, taking refuge under such dhEvathAs)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEtholfrom time immemorial
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmAbeing huge
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmAyamamazing
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpiRaviyuLin this samsAram (materialistic realm)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEnIngAinstead of leaving
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpal mAbeing variegated
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmAyaththuworldly pursuits such as Sabdham etc (sound, touch etc) (lustful)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEnaLirndhuvery well
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEazhundhumAbeing fully sunk
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEulaginadhu iyalvunature of this world
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEOh Ohhow is it!
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnaLir madhi sadaiyanumrudhra who has donned the cool chandra (moon) on his head
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnAnmugak kadavuLumbrahmA, with four heads
thiruvAsiriyam – 7 – naLir madhichchadaiyanumthaLir oLihaving (beautiful) radiance like a tender shoot
thiruvAsiriyam – 7 – naLir madhichchadaiyanumimaiyavar thalaivanum mudhalAindhra, the head of celestial entities et al
thiruvAsiriyam – 7 – naLir madhichchadaiyanumyAvagai ulagamumall types of worlds
thiruvAsiriyam – 7 – naLir madhichchadaiyanumyAvarum agappadaincluding all the sentient entities
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnilamearth
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnIrwater
thiruvAsiriyam – 7 – naLir madhichchadaiyanumthIfire
thiruvAsiriyam – 7 – naLir madhichchadaiyanumkAlwind
thiruvAsiriyam – 7 – naLir madhichchadaiyanumsudardue to radiance
thiruvAsiriyam – 7 – naLir madhichchadaiyanumirupervaded
thiruvAsiriyam – 7 – naLir madhichchadaiyanumvisumbumsky also
thiruvAsiriyam – 7 – naLir madhichchadaiyanummalar sudarsun and moon, having bright rays
thiruvAsiriyam – 7 – naLir madhichchadaiyanumpiRavumall other entities
thiruvAsiriyam – 7 – naLir madhichchadaiyanumudanat the same time
thiruvAsiriyam – 7 – naLir madhichchadaiyanumsiRidhuon one side (inside the stomach)
thiruvAsiriyam – 7 – naLir madhichchadaiyanummayangabeing together
thiruvAsiriyam – 7 – naLir madhichchadaiyanumoru poruLeven one entity
thiruvAsiriyam – 7 – naLir madhichchadaiyanumpuRappAdu inRibeing unable to go out
thiruvAsiriyam – 7 – naLir madhichchadaiyanummuzhuvadhumall
thiruvAsiriyam – 7 – naLir madhichchadaiyanumagappadabeing inside
thiruvAsiriyam – 7 – naLir madhichchadaiyanumkarandhueating and hiding (inside the stomach)
thiruvAsiriyam – 7 – naLir madhichchadaiyanumOr Alilaion a banyan leaf
thiruvAsiriyam – 7 – naLir madhichchadaiyanumsErndhasleeping
thiruvAsiriyam – 7 – naLir madhichchadaiyanumemmy lord
thiruvAsiriyam – 7 – naLir madhichchadaiyanumperubeing great
thiruvAsiriyam – 7 – naLir madhichchadaiyanummAunable to measure
thiruvAsiriyam – 7 – naLir madhichchadaiyanummAyanai alladhuother than SrIman nArAyaNa, who has amazing power
thiruvAsiriyam – 7 – naLir madhichchadaiyanummaRRuanyone else
thiruvAsiriyam – 7 – naLir madhichchadaiyanummAgreat
thiruvAsiriyam – 7 – naLir madhichchadaiyanumoru dheyvama deity
thiruvAsiriyam – 7 – naLir madhichchadaiyanumyAmwe
thiruvAsiriyam – 7 – naLir madhichchadaiyanumudaiyamOdo we have (as fit for attaining)?

Glossary/Dictionary by word – thiruvAsiriyam

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Sorted by pAsuram

pAsuramWordMeaning
thiruvAsiriyam – 4 – UzhithORUzhiadidivine feet
thiruvAsiriyam – 5 – mAmudhal adiadidivine foot
thiruvAsiriyam – 5 – mAmudhal adiadiyadhOis it subservient?
thiruvAsiriyam – 3 – kuRippil koNduadiyavarkkuto the bhAgavathas
thiruvAsiriyam – 7 – naLir madhichchadaiyanumagappadabeing inside
thiruvAsiriyam – 3 – kuRippil koNduALAgato become servitors
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEaLandhu(at the time of thrivikrama avathAram) measuring
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEaLithe strength (given by those dhEvathAs)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEaLikkumprotecting
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEallana muyalumcarrying out banned activities
thiruvAsiriyam – 1 – sekkar mA mugilam sudarbeautiful cool rays
thiruvAsiriyam – 3 – kuRippil koNduANai mey pera nadAyaconducts his divine rules (Sruthi) in right way.
thiruvAsiriyam – 1 – sekkar mA mugilanaiththOr dheyva kuzhAngalall the group of dhEvathAs
thiruvAsiriyam – 2 – ulagu padaiththuNdaanbilin the the desire (to reach emperumAn)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEANmai porundhakkAttishowing in such a way that it enters (the minds of) learned people
thiruvAsiriyam – 2 – ulagu padaiththuNdaArfilled with
thiruvAsiriyam – 2 – ulagu padaiththuNdaaRaikazhalholy feet of the lord resounding with the ankle bells
thiruvAsiriyam – 1 – sekkar mA mugilaravu amaLion the cozy bed of thiruvanandhAzhwAn (AdhiSEshan)
thiruvAsiriyam – 1 – sekkar mA mugilaRi thuyil amarndhuengaged in yOga nidhrA (meditation) to protect the world
thiruvAsiriyam – 2 – ulagu padaiththuNdaasaigawanders
thiruvAsiriyam – 2 – ulagu padaiththuNdaasaivOrthose who get afflicted
thiruvAsiriyam – 2 – ulagu padaiththuNdaavAwith desire
thiruvAsiriyam – 5 – mAmudhal adiAyiram nAyiRuthousand suns
thiruvAsiriyam – 5 – mAmudhal adiAyiram thOLhaving thousand divine shoulders
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEazhundhumAbeing fully sunk
thiruvAsiriyam – 3 – kuRippil koNdudheyvam mUvarilamong the three gods brahmA, rudhra and indhra
thiruvAsiriyam – 4 – UzhithORUzhidheyvam nAnmuganthe dhEvathA, brahmA
thiruvAsiriyam – 7 – naLir madhichchadaiyanumemmy lord
thiruvAsiriyam – 2 – ulagu padaiththuNdaendhaiemperumAn is my lord
thiruvAsiriyam – 2 – ulagu padaiththuNdaeNNumOwill think?
thiruvAsiriyam – 4 – UzhithORUzhienRuthat
thiruvAsiriyam – 1 – sekkar mA mugilERiclimbing
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEidandhu(during varAha avathAram) digging out (from the walls of the universe)
thiruvAsiriyam – 4 – UzhithORUzhiillAwithout
thiruvAsiriyam – 7 – naLir madhichchadaiyanumimaiyavar thalaivanum mudhalAindhra, the head of celestial entities et al
thiruvAsiriyam – 2 – ulagu padaiththuNdaIn thERal amudha veLLaththAnAmsubmerging into nectar-like ocean which is great in sweetness.
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEinaiyahaving qualities like these
thiruvAsiriyam – 2 – ulagu padaiththuNdainbuthat produces the bliss
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEinbujoyful
thiruvAsiriyam – 3 – kuRippil koNduini nAmhere after ourselves
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEInROL irukkawhen one’s mother is there
thiruvAsiriyam – 4 – UzhithORUzhiInRucreates
thiruvAsiriyam – 5 – mAmudhal adiirunbsp;
thiruvAsiriyam – 7 – naLir madhichchadaiyanumirupervaded
thiruvAsiriyam – 4 – UzhithORUzhiirum porutku ellAmfor the countless living beings
thiruvAsiriyam – 3 – kuRippil koNduisaiyum kolwill it be possible (being servitors to His devotees)?
thiruvAsiriyam – 4 – UzhithORUzhiisaiyum kolwill it be possible?
thiruvAsiriyam – 2 – ulagu padaiththuNdaiyaRkaitrue nature
thiruvAsiriyam – 1 – sekkar mA mugilkadal naduvulin the midst of sea full of waves
thiruvAsiriyam – 1 – sekkar mA mugilkadalOn kai misaion the hands (waves) of the ocean king (varuNa)
thiruvAsiriyam – 4 – UzhithORUzhikadavulbeing the supreme god.
thiruvAsiriyam – 1 – sekkar mA mugilkai thozhato worship with the joined palms
thiruvAsiriyam – 7 – naLir madhichchadaiyanumkAlwind
thiruvAsiriyam – 1 – sekkar mA mugilkaN vaLarvadhu poljust like sleeping
thiruvAsiriyam – 5 – mAmudhal adikanivAi udaiyadhumAyhaving (reddish) divine lips like a fruit
thiruvAsiriyam – 1 – sekkar mA mugilkaNNavumeyes
thiruvAsiriyam – 5 – mAmudhal adikaNNOduwith divine eyes
thiruvAsiriyam – 7 – naLir madhichchadaiyanumkarandhueating and hiding (inside the stomach)
thiruvAsiriyam – 5 – mAmudhal adikaRpagakkAvu annalike a forest with kaRpaga (celestial, wish-fulfilling) trees
thiruvAsiriyam – 1 – sekkar mA mugilkavar thalaihaving fallen heads
thiruvAsiriyam – 5 – mAmudhal adikavizhththu alarththioverturned and spread out
thiruvAsiriyam – 1 – sekkar mA mugilkidandhalying down
thiruvAsiriyam – 2 – ulagu padaiththuNdakoLvadhuto obtain all these
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEkolvana mudhalAharmful acts
thiruvAsiriyam – 4 – UzhithORUzhikozhu muLaiperfect sprout
thiruvAsiriyam – 3 – kuRippil koNdukuRippil koNdu(bhagavAn) who make sankalpam (divine will) in his divine heart
thiruvAsiriyam – 2 – ulagu padaiththuNdakuRippuopinion
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmAbeing huge
thiruvAsiriyam – 7 – naLir madhichchadaiyanummAunable to measure
thiruvAsiriyam – 7 – naLir madhichchadaiyanummAgreat
thiruvAsiriyam – 4 – UzhithORUzhimA mudhalemperumAn who is the supreme primordial cause, his
thiruvAsiriyam – 5 – mAmudhal adimA mudhalemperumAn who is the supreme cause, your
thiruvAsiriyam – 1 – sekkar mA mugilmadhiyam pUNduwearing the moon
thiruvAsiriyam – 5 – mAmudhal adimalarblossoming
thiruvAsiriyam – 7 – naLir madhichchadaiyanummalar sudarsun and moon, having bright rays
thiruvAsiriyam – 5 – mAmudhal adimalarndhannalike rising
thiruvAsiriyam – 5 – mAmudhal adimaN muzhudhum agappaduththucaptured the whole surface of the earth
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmaNai nIrAttibathing a wooden plank (which is an insentient entity)
thiruvAsiriyam – 1 – sekkar mA mugilmaragadha kunRaman emerald mountain
thiruvAsiriyam – 7 – naLir madhichchadaiyanummaRRuanyone else
thiruvAsiriyam – 2 – ulagu padaiththuNdamAyA peru viRalwith imperishable immense strength
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmAyamamazing
thiruvAsiriyam – 4 – UzhithORUzhimAyanHe who has amazing ability
thiruvAsiriyam – 7 – naLir madhichchadaiyanummAyanai alladhuother than SrIman nArAyaNa, who has amazing power
thiruvAsiriyam – 7 – naLir madhichchadaiyanummayangabeing together
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmAyaththuworldly pursuits such as Sabdham etc (sound, touch etc) (lustful)
thiruvAsiriyam – 4 – UzhithORUzhimElvarumthe past times
thiruvAsiriyam – 1 – sekkar mA mugilmEthagu palkalan aNindhuwearing a variety of worthy jewellery
thiruvAsiriyam – 1 – sekkar mA mugilmIdhittubeing victorious (competition)
thiruvAsiriyam – 1 – sekkar mA mugilmikka sem sudarwith the highly effulgent red rays
thiruvAsiriyam – 4 – UzhithORUzhimU ulagamthe three worlds
thiruvAsiriyam – 1 – sekkar mA mugilmU ulagu aLandhameasured the three world
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEmudhal perum kadavuLthe primary cause and supreme lord, SrIman nArAyaNan
thiruvAsiriyam – 1 – sekkar mA mugilmudhalAetc
thiruvAsiriyam – 3 – kuRippil koNdumudhalvan AgiHe is the foremost of the three gods.
thiruvAsiriyam – 1 – sekkar mA mugilmudicrown
thiruvAsiriyam – 5 – mAmudhal adimudi paRpalamany crowns
thiruvAsiriyam – 4 – UzhithORUzhimukkaN IsanOdualong with the three-eyed rudhra
thiruvAsiriyam – 3 – kuRippil koNdumUnRru ulagamthe three worlds
thiruvAsiriyam – 5 – mAmudhal adimuRaiordain
thiruvAsiriyam – 5 – mAmudhal adimuRaias said in SAsthras
thiruvAsiriyam – 7 – naLir madhichchadaiyanummuzhuvadhumall
thiruvAsiriyam – 1 – sekkar mA mugilnachchu vinai(while destroying enemies) he who has poisonous acts
thiruvAsiriyam – 5 – mAmudhal adinAdu viyandhu uvappato the amazement and delight of the world
thiruvAsiriyam – 2 – ulagu padaiththuNdanal vIdu peRinumeven if attaining mOksham (which is the ultimate goal of life) also
thiruvAsiriyam – 3 – kuRippil koNdunaLir kadalthe cool ocean
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnaLir madhi sadaiyanumrudhra who has donned the cool chandra (moon) on his head
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEnaLirndhuvery well
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnAnmugak kadavuLumbrahmA, with four heads
thiruvAsiriyam – 5 – mAmudhal adinAnmugan puththELfor the dhEvathA brahmA
thiruvAsiriyam – 5 – mAmudhal adinediyOykku alladhumfor any one except emperumAn who is supreme
thiruvAsiriyam – 5 – mAmudhal adineReeito walk in the right path
thiruvAsiriyam – 3 – kuRippil koNduneRi padato live in the path of righteousness (dharma)
thiruvAsiriyam – 2 – ulagu padaiththuNdanEriya kAdhalthe love/affection (in the form of bhakthi) which resulted from it
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnilamearth
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEnIngAinstead of leaving
thiruvAsiriyam – 7 – naLir madhichchadaiyanumnIrwater
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEniRpawhile he remains (as the refuge)
thiruvAsiriyam – 4 – UzhithORUzhinudhaliand make sankalpam (vow them to be the incharge for creation, destruction etc)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEOh Ohhow is it!
thiruvAsiriyam – 5 – mAmudhal adioNbeautiful
thiruvAsiriyam – 5 – mAmudhal adionRu adithe other divine foot
thiruvAsiriyam – 5 – mAmudhal adionRu pOdhua (red lotus) flower
thiruvAsiriyam – 7 – naLir madhichchadaiyanumOr Alilaion a banyan leaf
thiruvAsiriyam – 7 – naLir madhichchadaiyanumoru dheyvama deity
thiruvAsiriyam – 7 – naLir madhichchadaiyanumoru poruLeven one entity
thiruvAsiriyam – 2 – ulagu padaiththuNdaoru porutkufor the meagre goals of life
thiruvAsiriyam – 3 – kuRippil koNduOvAdhuincessantly
thiruvAsiriyam – 4 – UzhithORUzhiOvadhuincessantly
thiruvAsiriyam – 1 – sekkar mA mugilpachchai mEni miga pagaippagreen color becomes more visible
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpadaiththu(in the beginning) creating
thiruvAsiriyam – 3 – kuRippil koNdupadam aravu arasuwith vAsuki (the king of serpents with expanded hoods).
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpal mAbeing variegated
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpalaof different types
thiruvAsiriyam – 4 – UzhithORUzhipala dhEvuseveral dhEvathAs
thiruvAsiriyam – 1 – sekkar mA mugilpala sudar(stars) with many glitters
thiruvAsiriyam – 1 – sekkar mA mugilparidhi sUdisun on his head
thiruvAsiriyam – 1 – sekkar mA mugilpavaLam sem vAired coral like lips
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpENudhalsupporting them (as protectors)
thiruvAsiriyam – 4 – UzhithORUzhipeRal arumemperuman who is difficult to attain
thiruvAsiriyam – 7 – naLir madhichchadaiyanumperubeing great
thiruvAsiriyam – 3 – kuRippil koNduperu varai veruvu uRato tremble even the giant mountain
thiruvAsiriyam – 4 – UzhithORUzhiperum pAzh kAlaththuvery long
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpiRaviyuLin this samsAram (materialistic realm)
thiruvAsiriyam – 7 – naLir madhichchadaiyanumpiRavumall other entities
thiruvAsiriyam – 1 – sekkar mA mugilpIthaga AdaipIthAmbaram (yellow garment)
thiruvAsiriyam – 5 – mAmudhal adipOdhulike a flower
thiruvAsiriyam – 3 – kuRippil koNduporuto collide
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEpudai(considered as his) wealth
thiruvAsiriyam – 1 – sekkar mA mugilpUNnecklace
thiruvAsiriyam – 1 – sekkar mA mugilpunaindhawearing it
thiruvAsiriyam – 7 – naLir madhichchadaiyanumpuRappAdu inRibeing unable to go out
thiruvAsiriyam – 1 – sekkar mA mugilsekkar mA mugil uduththuwearing a huge red cloud around his waist
thiruvAsiriyam – 5 – mAmudhal adiseleeisending upwards
thiruvAsiriyam – 7 – naLir madhichchadaiyanumsErndhasleeping
thiruvAsiriyam – 1 – sekkar mA mugilsEvadiyOyEOh one who is having the divine feet!
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEseygaithe activities of those dhEvathAs
thiruvAsiriyam – 2 – ulagu padaiththuNdasiRappu vitturenouncing the pride
thiruvAsiriyam – 7 – naLir madhichchadaiyanumsiRidhuon one side (inside the stomach)
thiruvAsiriyam – 1 – sekkar mA mugilSivan ayan indhiran ivar mudhallike Siva, brahmA, indhra
thiruvAsiriyam – 1 – sekkar mA mugilsivappabeing red in color
thiruvAsiriyam – 1 – sekkar mA mugilsOdhi vAyavumglowing coral red lips
thiruvAsiriyam – 5 – mAmudhal adisudarshining
thiruvAsiriyam – 7 – naLir madhichchadaiyanumsudardue to radiance
thiruvAsiriyam – 2 – ulagu padaiththuNdasudar pU thAmaraiglittering lotus flower
thiruvAsiriyam – 3 – kuRippil koNdusudar viLangu agalaththuhaving shining bejeweled divine chest.
thiruvAsiriyam – 2 – ulagu padaiththuNdasUdudhaRkuto wear it (beautiful lotus like thiruvadi to wear it on head)
thiruvAsiriyam – 3 – kuRippil koNduthadam varai suzhaRRiyawinding round the great mountain (mandhara) and churned the ocean
thiruvAsiriyam – 7 – naLir madhichchadaiyanumthaLir oLihaving (beautiful) radiance like a tender shoot
thiruvAsiriyam – 5 – mAmudhal adithAmarai kAduforest filled with lotus flowers
thiruvAsiriyam – 1 – sekkar mA mugilthAmarai undhihaving the nAbhIkamalam (lotus in the navel, which is the origin for all creation)
thiruvAsiriyam – 4 – UzhithORUzhithAn AgiemperumAn himself (alone)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthAn aRi dheyvam(a few) dhEvathAs (deities) known to him [jIvAthmA] (as refuge)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthanAdhu pul aRivuhis lowly intelligence
thiruvAsiriyam – 3 – kuRippil koNduthani mAth theyvamemperumAn who is distinctly supreme
thiruvAsiriyam – 4 – UzhithORUzhithani oru viththuHe is the distinct, independent primordial cause.
thiruvAsiriyam – 1 – sekkar mA mugilthani peru nAyagaOh emperumAn who is greater than all!
thiruvAsiriyam – 5 – mAmudhal adithazhaiththagrown up tall
thiruvAsiriyam – 2 – ulagu padaiththuNdatheLLiyOrthe vivEki’s who have clear wisdom
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthErndhudeeply thinking (about its protection)
thiruvAsiriyam – 7 – naLir madhichchadaiyanumthIfire
thiruvAsiriyam – 1 – sekkar mA mugilthigazh pasum sOdhibright green color
thiruvAsiriyam – 2 – ulagu padaiththuNdathiruvodu maruviyain association with the wealth/opulence
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEtholfrom time immemorial
thiruvAsiriyam – 3 – kuRippil koNduthOnRu pugazhhaving renowned fame
thiruvAsiriyam – 4 – UzhithORUzhithozhato praise (by performing mangaLASAsanam)
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEthunbutogether with sorrow
thiruvAsiriyam – 7 – naLir madhichchadaiyanumudaiyamOdo we have (as fit for attaining)?
thiruvAsiriyam – 3 – kuRippil koNduudalbody
thiruvAsiriyam – 7 – naLir madhichchadaiyanumudanat the same time
thiruvAsiriyam – 3 – kuRippil koNduudan vaNanguworshipped by all the people of the three worlds
thiruvAsiriyam – 2 – ulagu padaiththuNdaulagam mUnRinOdualong with the three worlds
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEulaginadhu iyalvunature of this world
thiruvAsiriyam – 5 – mAmudhal adiulaguthis world
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEulaguthis earth
thiruvAsiriyam – 2 – ulagu padaiththuNdaulagupadaiththuemperumAn who created all the worlds
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEumizhndhu(at the time of intervening creation) spitting out
thiruvAsiriyam – 2 – ulagu padaiththuNdauNdaand ate them up (during praLayam (deluge))
thiruvAsiriyam – 4 – UzhithORUzhiundhiHe who has divine navel
thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvEuNdu(during deluge) eating it
thiruvAsiriyam – 3 – kuRippil koNduurumu ural oli maliroars like thunderclap
thiruvAsiriyam – 2 – ulagu padaiththuNdauyir urugi ukkathe soul that melts and fall
thiruvAsiriyam – 3 – kuRippil koNduUzhithORuzhiduring every kalpa (eon).
thiruvAsiriyam – 4 – UzhithORUzhiUzhithORUzhiduring every kalpa (eon)
thiruvAsiriyam – 5 – mAmudhal adivAnavarand the dhEvathAs in that world
thiruvAsiriyam – 3 – kuRippil koNduvarai purai thiraithe waves as large as mountain
thiruvAsiriyam – 5 – mAmudhal adivazhipadato worship
thiruvAsiriyam – 4 – UzhithORUzhivAzhiyato live
thiruvAsiriyam – 4 – UzhithORUzhiviLaiththacreates
thiruvAsiriyam – 5 – mAmudhal adiviNin the sky
thiruvAsiriyam – 7 – naLir madhichchadaiyanumvisumbumsky also
thiruvAsiriyam – 4 – UzhithORUzhiyAmus
thiruvAsiriyam – 7 – naLir madhichchadaiyanumyAmwe
thiruvAsiriyam – 4 – UzhithORUzhiyAvagai ulagamumall the categories of the world
thiruvAsiriyam – 7 – naLir madhichchadaiyanumyAvagai ulagamumall types of worlds
thiruvAsiriyam – 7 – naLir madhichchadaiyanumyAvarum agappadaincluding all the sentient entities
thiruvAsiriyam – 4 – UzhithORUzhiyAvarum illAall kinds of living beings

திருவாசிரியம் – எளிய விளக்கவுரை

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இயற்பா

ஸ்ரீமந்நாராயணனால் மயர்வற மதிநலம் அருளப்பெற்றவர்கள் ஆழ்வார்கள் என்று கொண்டாடப்படுகிறார்கள். அவர்களுள் தலைவரான நம்மாழ்வார் திருவிருத்தம், திருவாசிரியம், பெரிய திருவந்தாதி, திருவாய்மொழி என்று நான்கு அற்புத ப்ரபந்தங்களை அருளியுள்ளார்.

அவற்றுள் திருவிருத்தத்தில், ஸர்வேச்வரனுடைய ஸ்வரூப, ரூப, குண, விபூதிகளை எல்லாம் அவன் காட்டிக்கொடுக்கக் கண்ட ஆழ்வார், அவன் பரமபதத்தில் நித்யஸூரிகளுடனும் முக்தர்களுடனும் ஆனந்தமாக இருப்பதை நினைத்து, இந்த ஸம்ஸாரத்தில் உள்ளவர்கள் அதற்குத் தகுதி பெற்றிருந்தும் அதை இழந்திருப்பதை நினைத்து, அப்படி இழந்திருப்பவர்களில் தானும் ஒருவர் என்று உணர்ந்து, இதற்குக் காரணம் இவ்வுலகில் இந்த தேஹத்துடன் இருப்பதே என்று பார்த்து வருந்துகிறார்., அதைக் கழித்துக் கொள்ள தன்னிடத்தில் எந்த சக்தியும், தகுதியும் இல்லை என்பதை உணர்ந்து எம்பெருமானிடத்திலே “இவ்வுலகில் நான் இருக்கும் இருப்பை அறுத்தருள வேண்டும்” என்று ப்ரார்த்தித்தார்.

ஆனால் ஸர்வேச்வரனுக்கு இவருடைய ஆசையை உடனே பூர்த்தி செய்ய முடியாது. அம்புப் படுக்கையில் கிடந்த ஸ்ரீபீஷ்மரைக் கொண்டு சில நல்ல உபதேசங்களை வெளியிடச்செய்து நாட்டுக்கு நன்மை செய்ததைப் போலே, ஆழ்வாரைக் கொண்டும் சில ப்ரபந்தங்களை வெளியிட்டு இந்த உலகில் இருப்பவர்களைத் திருத்த விரும்பினான். ஆனால் இவரோ தன்னை அடைவதற்கு மிகவும் துடிப்பதைக் கண்டு இவருக்கு இவ்வுலகிலேயே நம்முடைய குணங்களை மிகவிரிவாகக் காட்டிக் கொடுப்போம், அதைக் கொண்டு இவர் த்ருப்தியுடன் இருப்பார் என்று அதைச் செய்ய, ஆழ்வாரும் அந்த குணங்களை இதில் அனுபவிக்கிறார்.

பெரியவாச்சான் பிள்ளையின் அற்புத வ்யாக்யானத்தையும் புத்தூர் ஸ்ரீ உ வே க்ருஷ்ணஸ்வாமி அய்யங்காரின் விவரணத்தையும் துணையாகக் கொண்டு, இந்த எளிய விளக்கவுரை எழுதப்படுகிறது.

தனியன்

காசினியோர் தாம்வாழக் கலியுகத்தே வந்துதித்து
ஆசிரியப் பாவதனால் அருமறைநூல் விரித்தானை
தேசிகனைப் பராங்குசனைத் திகழ்வகுளத் தாரானை
மாசடையா மனத்துவைத்து மறவாமல் வாழ்த்துதுமே

இந்த பூமியில் உள்ள மனிதர்கள் உஜ்ஜீவனம் அடைவதற்காகக் கலியுகத்தில் வந்து அவதரித்து, ஆசிரியப்பா என்னும் பாட்டு க்ரமத்திலே, சிறந்த வேதமாகிற சாஸ்த்ரத்தை பரப்பியவரும், திசையைக்காட்டக்கூடிய ஆசார்யரும், ஒளியுடன் விளங்கும் மகிழம்பூமாலையை அணிந்தவருமான நம்மாழ்வாரை, அழுக்கற்ற மனஸ்ஸிலே இருக்கச் செய்து அவரை மறவாதபடி மங்களாசாஸனம் செய்யக்கடவோம்.

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முதல் பாசுரம். ஆழ்வார் எம்பெருமானின் ஸ்வரூபத்தை விட்டுத் திருமேனியை அனுபவிக்கிறார். அதிலும் அந்த அனுபவம் தன்னை நிலை கொள்ள முடியாதபடிச் செய்ய, ஒரு உதாரணத்தைக் கொண்டு அனுபவிக்கிறார். எம்பெருமானை ஒரு மரகத மலையாக அனுபவிக்கப் பார்த்து, அந்த மரகத மலையும் அவனுக்கு நேருக்கு நேர் ஒப்பாகாதாகையாலே அந்த மலையை அலங்கரித்து எம்பெருமானுக்கு ஒப்பிட்டுப் பார்த்து அனுபவிக்கிறார்.

செக்கர்மா முகிலுடுத்து மிக்க செஞ்சுடர்ப்
பரிதிசூடி * அஞ்சுடர் மதியம் பூண்டு *
பலசுடர் புனைந்த பவளச் செவ்வாய் *
திகழ் பசுஞ்சோதி மரகதக் குன்றம் *
கடலோன் கைமிசைக் கண் வளர்வதுபோல் *
பீதகவாடை முடி பூண் முதலா *
மேதகு பல்கலன் அணிந்து * சோதி
வாயவும் கண்ணவும் சிவப்ப * மீதிட்டுப்
பச்சை மேனி மிகப் பகைப்ப *
நச்சு வினைக்கவர்தலை அரவினமளி ஏறி *
எறிகடல் நடுவுள் அறிதுயில் அமர்ந்து *
சிவன் அயன் இந்திரன் இவர் முதல் அனைத்தோர்*
தெய்வக் குழாங்கள் கைதொழக் கிடந்த *
தாமரை உந்தி தனிப் பெரு நாயக! *
மூவுலகளந்த சேவடியோயே!

சிவந்த பெரிய மேகத்தை இடுப்பிலே கட்டி, மிகவும் சிவந்த கிரணங்களையுடைய ஸூர்யனைத் தலையிலே வைத்துக்கொண்டு, அழகிய குளிர்ந்த கிரணங்களையுடைய சந்திரனை அணிந்து, நக்ஷத்ரங்களாகிய பல ஒளிபிழம்புகளைக் கொண்டுள்ள, பவளம் போன்ற சிவந்த இடங்களை உடைய ஒளிவிடும் பச்சை நிறத்தில் இருக்கும் மரகத மலை ஒன்று (எம்பெருமானுக்கு உதாரணம்). அந்த மலை, கடலுக்குத் தலைவனான வருணனுடைய அலைகளாகிற கைகளின் மேலே சயனித்துக்கொண்டிருப்பதுபோல் உள்ளது. அடுத்து இந்த உதாரணத்தால் சொல்லப்பட்ட எம்பெருமானை விளக்குகிறார். பீதாம்பர (வஸ்த்ரம்), கிரீடம், கண்டி முதலான பல விதமான பொருத்தமான, தகுதியான ஆபரணங்களையும் அணிந்து, ஒளிவிடும் திருப்பவளங்களும் (உதடுகளும்), திருக்கண்களும் சிவந்திருக்கும்படியாகவும், (அந்த சிவந்த நிறத்தை) வெற்றிகொண்டு திருமேனியில் பச்சை நிறம் நன்கு ஒளிவிடும்படியாகவும், எதிரிகளை அழிப்பதில் நச்சுத் தன்மை வாய்ந்த செயல்களையுடையவனாகவும், கவிழ்ந்திருந்த தலைகளை உடையவனுமான ஆதிசேஷனாகிற படுக்கையில் ஏறி, அலை வீசும் திருப்பாற்கடலின் நடுவே ஜகத்தைக் காப்பதற்கான உணர்வுடன் யோகநித்ரையில் சயனித்துள்ளான். அந்த எம்பெருமான் சிவன், ப்ரஹ்மா, இந்த்ரன் முதலான தேவர்களுடைய கூட்டமும் கைகூப்பி வணங்கும்படி சயனித்துக்கொண்டுள்ளான். எல்லா உலகத்தின் உற்பத்திக்கும் காரணமாயுள்ள திருநாபீகமலத்தை உடையவன். ஒப்பற்ற, எல்லோரையும் விடப் பெரியவனான எம்பெருமானே! மூன்று உலகங்களையும் அளந்த திருவடிகளை உடையவனே!

இரண்டாம் பாசுரம். இப்படிப்பட்ட அழகையுடைய எம்பெருமான் விஷயத்தில் பக்தியே வேண்டும் என்கிறார்.

உலகுபடைத்துண்ட எந்தை அறை கழல்
சுடர் பூம் தாமரை சூடுதற்கு அவாவார்
உயிருருகி உக்க, நேரிய காதல்
அன்பிலின்பீன் தேறல் அமுத
வெள்ளத் தானாம் சிறப்புவிட்டு ஒருபொருட்கு
அசைவோர் அசைக, திருவொடு மருவிய
இயற்கை, மாயாப் பெரு விறல் உலகம்
மூன்றினோடு நல் வீடு பெறினும்
கொள்வதெண்ணுமோ தெள்ளியோர் குறிப்பே?

எல்லா உலகங்களையும் ஸ்ருஷ்டித்து, பின்பு ப்ரளயத்தின்போது அவற்றை விழுங்கிய என் ஸ்வாமியாகிய எம்பெருமானுடைய ஓசைசெய்யும் வீரக்கழலையுடைய திருவடிகளாகிற ஒளிவிடும் அழகிய தாமரைப் பூவை அணிவதற்காக ஆசையினால் நிறைந்த ஆத்மாவானது உருகி விழுந்தது. அதனால் உண்டான பக்தியின் உருவில் இருக்கும் அன்பென்ன , பக்தியினால் ஏற்படும் ப்ரீதியிலுள்ள இனிமை என்ன, இவைகளிலுள்ள இனிமையின் உயர்ந்த நிலையான அமுதக் கடலில் மூழ்கியிருக்கும்படியான மேன்மையை விட்டு தாழ்ந்த ப்ரயோஜனத்திற்காக அல்லல்படுபவர்கள் அலையட்டும். செல்வத்துடன் கூடிய தன்மையொடும், அழியாத மிகுந்த வலிமையொடும், மூன்று உலகங்களுடனும் கூட மேலான புருஷார்த்தமான மோக்ஷத்தைப் பெற்றாலும், தெளிந்த ஞானத்தையுடைய பெரியோர்களுடைய அபிப்ராயம் இவைகளைப் பெற நினைக்குமோ?

மூன்றாம் பாசுரம். பக்தி பண்ணும் விஷயத்துக்கு எல்லை எவ்வளவு என்று கேட்க, எம்பெருமான் தொடங்கி அவன் அடியார்களுக்கு அடிமையாகும் அளவுக்குச் செல்லும் என்கிறார்.

குறிப்பில் கொண்டு நெறிப்பட, உலகம்
மூன்றுடன் வணங்கு தோன்று புகழ் ஆணை
மெய்பெற நடாய தெய்வம் மூவரில்
முதல்வனாகிச் சுடர் விளங்ககலத்து
வரைபுரை திரைபொரு பெருவரை வெருவர,
உருமுரல் ஒலிமலி நளிர்கடல் படவர
வரசு உடல் தடவரை சுழற்றிய, தனிமாத்    
தெய்வத்தடியவர்க்கினிநாம் ஆளாகவே
இசையும் கொல், ஊழிதோறூழி ஓவாதே

மூன்று உலகங்களும் (மேல், நடு, கீழ்) நல்வழியில் செல்லும்படியாக திருவுள்ளத்தில் நினைப்பவனாய், அவ்வுலகங்களில் உள்ளவர்கள் அனைவரும் ஒரு நிலையில் இருந்து தொழுகையாகிற, வேதத்தில் பரமனாகக் காட்டப்பட்டதின் மூலம் ப்ரஸித்தமான புகழையுடையவனாய், தன் ஆணையை நன்றாக நடத்துபவனாய், ப்ரஹ்மா, ருத்ரன், இந்த்ரன் ஆகிய தேவர்களைக் காட்டிலும் உயர்ந்தவனாய், ஆபரணங்களின் ஒளியையுடைய திருமார்பையுடையவனாய் இருப்பவன் எம்பெருமான். மலை போன்ற உயரமான் அலைகள் மோதும், பெரிய மலைகள் நடுங்கும்படியாக, இடி முழக்கம் போன்ற கோஷமானது மிகுந்திருப்பதான குளிர்ந்த கடலை, படத்தை உடைய ஸர்ப்ப ராஜாவாகிய வாஸுகியினுடைய உடலை மிகப்பெரிய மந்தர மலையில் சுற்றிக் கடைந்தவனும், ஒப்பற்ற பரதெய்வமான எம்பெருமானுக்கு அடியார்களான ஸ்ரீவைஷ்ணவர்களுக்கு இனி நாங்கள் ஒவ்வொரு கல்பத்திலும் இடைவிடாமல் அடியவர்களாம்படியான இப்பேறு கிடைக்குமோ?

நான்காம் பாசுரம். எம்பெருமான் முதல் அடியார்கள் வரை பக்தி செய்யும் அடியார்களின் பரிமாற்றங்கள் மிகப் பெரியதாக இருக்கும் என்று அதற்கு மங்களாசாஸனம் செய்கிறார்.

ஊழிதோறூழி ஓவாது வாழிய!
என்று யாம் தொழ இசையும் கொல்,
யாவகை உலகமும் யாவரும் இல்லா
மேல்வரும் பெரும் பாழ் காலத்து, இரும் பொருட்கு
எல்லாம் அரும்பெறல் தனி வித்து, ஒருதான்
ஆகித் தெய்வ நான்முகக் கொழுமுளை
ஈன்று, முக்கண் ஈசனோடு தேவுபல
நுதலி மூவுலகம் விளைத்த உந்தி,
மாயக் கடவுள் மாமுதல் அடியே

எவ்வகைப்பட்ட உலகங்களும், எவ்வகைப்பட்ட ப்ராணிகளும் இல்லாதவாறு முன்பே கடந்துபோன மிகவும் நீண்ட, அதாவது உலகம் அழிந்திருந்த காலத்தில், கணக்கிலடங்காத ஜீவராசிகளுக்கெல்லாம் பெறுவதற்கரியனாய், ஒப்பற்ற, துணையில்லாத தனிக் காரணமாகத் தானே நின்றான். அந்நிலையில் இவ்வுலகில் சிறந்த தேவதையான ப்ரஹ்மா என்கிற பூர்ணமான முளையையும், மூன்று கண்களையுடைய ருத்ரனுடன், பல தேவதைகளையும் படைத்து, இவர்களை ஒவ்வொரு கார்யத்துக்கு ஸங்கல்பித்து (சக்தியைக் கொடுத்து), மூன்று உலகங்களையும் படைத்த திருநாபியையுடையவனாய், ஆச்சர்ய சக்தியையுடையவனாய், பரதேவதையாய், பரம காரணபூதனானன எம்பெருமானின் திருவடிகளை, ஊழிதோறும் (கல்பங்கள்தோறும்) இடைவிடாமல் “வாழி” என்று நாம் மங்களாசாஸனம் செய்து தொழும் பாக்யம் கிடைக்குமா?

ஐந்தாம் பாசுரம். எம்பெருமான் இந்த உலகத்தைப் படைத்து ப்ரஹ்மாதி தேவர்களைக் கொண்டு நடத்திவந்து, பின்பும் தான் தேவதையாக நிறுத்திய இந்த்ரன் தன் ராஜ்யத்தை மஹாபலியிடத்திலே பறிகொடுத்துத் துன்பத்துடன் நிற்க, எம்பெருமான் தன் மேன்மையைக் குறைத்துக்கொண்டு ஒரு இரப்பாளனாகத் தன்னை ஆக்கிக்கொண்டு, இந்த்ரன் கார்யத்தை நிறைவேற்றின த்ரிவிக்ரமாவதாரத்தை நினைத்து உன்னைத் தவிர வேறு யாருக்கு நாம் மங்களாசாஸனம் செய்ய முடியும் என்று அனுபவிக்கிறார்.

மாமுதல் அடிப் போது ஒன்று கவிழ்த்தலர்த்தி,
மண் முழுதும் அகப்படுத்து, ஒண் சுடர் அடிப்போது
ஒன்று விண் செலீஇ, நான்முகப் புத்தேள்
நாடு வியந்துவப்ப, வானவர் முறை முறை
வழிபட நெறீஇ, தாமரைக் காடு
மலர்க் கண்ணோடு கனிவாய் உடையது
மாய், இருநாயிறு ஆயிரம் மலர்ந்தன்ன,
கற்பகக் காவு பற்பல வன்ன,
முடி தோள் ஆயிரம் தழைத்த,
நெடியோய்க்கு அல்லதும் அடியதோ உலகே

பரமகாரணனான உன்னுடைய திருவடியாகிற ஒரு பூவைக் கவிழ்த்துப் பரப்பி பூமி முழுவதையும் கைகொண்டும், அழகிய ஒளிமிகுந்த பூவைப் போன்ற மற்றொரு திருவடியை ப்ரஹ்மா என்கிற தேவதையின் உலகமானது அதிசயப்பட்டு மகிழும்படியும், அவ்வுலகில் உள்ள தேவதைகள், சரியான வழியில் செல்லுகையை முறைப்படி காட்டும் சாஸ்த்ரவழிப்படி வணங்கும்படியும், ஆகாசத்தில் செலுத்தினாய். தாமரைப்பூக்கள் நிறைந்த காடு மலர்ந்தால் போல் இருக்கும் திருக்கண்களோடு கூட, பழம் போன்ற சிவந்த திருப்பவளத்தை (உதடுகளை) உடையதாய், பரந்த ஆயிரம் ஸூர்யர்கள் உதித்தாற்போல் இருக்கிற பல கிரீடங்களையும், கற்பகச் சோலை போலிருக்கிற ஆயிரம் திருத்தோள்களையும் உடையவனாய், எல்லாரையும்விட உயர்ந்தவனாய் விளங்குகிற எம்பெருமானைத் தவிர மற்றெவர்க்கும் இவ்வுலகமானது அடிமைப்பட்டதோ?

ஆறாம் பாசுரம். இப்படி எம்பெருமான் தன்னைக் குறைத்துக் கொண்டு உலகத்தை ரக்ஷித்தாலும் அவனுடைய பெருமையை உணர்ந்து அவன் விஷயத்தில் ஈடுபடாமல் உலக விஷயங்களிலேயே ஈடுபட்டு இருப்பதைப் பார்த்து, இப்படி இவர்கள் பகவத் விஷயத்தை இழந்து போகிறார்களே என்று அவர்களுக்காகத் தான் கதறுகிறார்.

ஓ ஒ உலகினதியல்வே, ஈன்றோளிருக்க
மணை நீராட்டிப், படைத்து  இடந்து உண்டு உமிழ்ந்து
அளந்து, தேர்ந்து உலகளிக்கும் முதற்பெரும்   
கடவுள் நிற்பப் புடைப்பல தானறி
தெய்வம் பேணுதல், தனாது   
புல்லறிவாண்மை பொருந்தக்காட்டிக்,  
கொல்வன முதலா அல்லன முயலும்,
இனைய செய்கை இன்பு துன்பு அளித்
தொன்மா மாயப் பிறவியுள் நீங்காப்
பன்மா மாயத்து அழுந்துமா நளிர்ந்தே

இந்த பூமியை முதலில் உண்டாக்கி, வராஹவதார காலத்தில் அண்டத்தில் சுவற்றிலிருந்து இடந்து எடுத்து, ப்ரளயத்திலிருந்து காப்பாற்ற அதை அமுது செய்து, மீண்டும் வெளியே உமிழ்ந்து, த்ரிவிக்ரமாவதாரம் செய்து அளந்து, அதற்கு மேல் இவ்வுலகை எப்படிக் காப்பாற்றுவது என்று சிந்தை செய்து, காப்பாற்றும்படியான ஆதி காரணனும், பர தேவதையானவன் ஸ்ரீமந்நாராயணன். இந்த எம்பெருமான் புகலாக இருக்க, அவனை விட்டு, அவனுடைய சொத்தாகச் சொல்லப்பட்ட, பலவகைப்பட்ட, அவரவர்கள் அறிந்த தேவதைகளை ஆதரிப்பது எதைப்போல் இருக்கிறது என்றால், தன்னுடைய தாழ்ந்த புத்தியை பெரியோர்கள் மனதில்படும்படிக் காண்பித்து, பல நன்மைகளைச் செய்த, பெற்ற தாயிருக்க அவளைவிட்டு ஒரு மணையை (பலகையை) நீராட்டுவது போலிருக்கிறது. அந்த தேவதைகளின் செயல்கள் ஹிம்ஸிக்கை முதலான செய்யத்தகாத காரியங்களைச் செய்கையாகிற இப்படிப்பட்ட தன்மையையுடையவை. அவர்கள் கொடுக்கும் பலமும் துக்கத்துடன் கூடிய ஸுகமாகும். ஆகையால் அவர்களைச் சென்று வணங்குகை, அநாதியாய், பெரியதாய் ஆச்சர்யத்தைச் செய்யக் கூடிய ஸம்ஸாரத்திலிருந்து நீங்குவதற்காக இல்லாமல், பலவிதமாய், பெரியதாய் மோஹத்தை உண்டாக்கக்கூடிய சப்தம் முதலிய உலக ஸுகங்களில் நன்றாக அழுந்துகைக்குக் காரணமாகும். ஐயோ! ஐயோ! இந்த உலகத்தின் இயல்பு இப்படி வருந்தும்படி இருக்கிறதே!

ஏழாம் பாசுரம். இப்படி மற்றவர்கள் இவ்வுலக விஷயங்களில் ஈடுபட்டு மற்ற தேவதைகளை வணங்கித் துன்புறுவதற்கு வருந்தினாலும், தனக்கு எம்பெருமான் க்ருபையினாலே அப்படி ஒரு தேவையும் துன்பமும் இல்லாமல் எம்பெருமான் க்ருபை செய்துள்ளானே, இதுவே நமக்கு அமையும் என்று தனக்குக் கிடைத்த நன்மையைச் சொல்லி அனுபவிக்கிறார். மற்ற ப்ரபந்தங்களை அந்தாதியாகச் செய்தவர், இதை அப்படிச் செய்யாததற்குக் காரணம், இதில் பெற்ற இன்பத்துக்கு மேல் ஒரு வார்த்தை சொல்ல முடியாததாகையாலே இப்பாசுரத்துடன் முடித்தருளுகிறார். எல்லா தேவதைகளையும் ப்ரளய காலத்தில் எம்பெருமான் தன்னுள் விழுங்கி வைத்துக்கொண்டான் என்பதிலிருந்து, இந்த தேவதைகள் ஒருவரும் நமக்குப் புகலில்லை என்பது தெரிகிறது.

நளிர்மதிச் சடையனும் நான்முகக் கடவுளும்,
தளிர் ஒளி இமையவர் தலைவனும் முதலா,
யாவகை உலகமும் யாவரும் அகப்பட,
நிலம் நீர் தீ கால் சுடர் இருவிசும்பும்,
மலர் சுடர் பிறவும் சிறிதுடன் மயங்க,
ஒரு பொருள் புறப்பாடின்றி முழுவதும்
அகப்படக் கரந்து ஓராலிலை சேர்ந்த எம்
பெருமா மாயனை அல்லது,
ஒரு மா தெய்வம் மற்று உடையமோ யாமே

ஸம்ஹாரத்துக்குக் காரணமான, குளிர்ந்த சந்த்ரனைத் தலையில் வைத்திருக்கும் ருத்ரனும், ஸ்ருஷ்டிக்குக் காரணமான நான்கு முகங்களையுடைய ப்ரஹ்மாவும், இளம் தளிர் போன்ற ஒளியையுடைய, தேவர்களின் தலைவனான இந்த்ரனும், இவர்கள் தொடக்கமான எல்லாவிதமான லோகங்களும், எல்லாச் சேதனர்களும் உட்பட, பூமியும், நீரும், நெருப்பும், காற்றும், ஒளியால் வ்யாபிக்கப்பட்டிருக்கும் ஆகாசமும், மலர்ந்த கிரணங்களையுடைய சந்த்ர ஸூர்யர்களும், மற்றுமுள்ள எல்லாப்பொருள்களும், ஓரே காலத்தில் தன் திருவயிற்றில் ஒரு சிறு பகுதியில் சேரும்படி, ஒரு பொருளும் வெளிப்படாதபடி எல்லாவற்றையும் உள்ளே இருக்கும் வண்ணம் உண்டு, தன் திருவயிற்றிலே மறைத்து வைத்துக் கொண்டு, ஓர் ஆலினிலைமேல் சயனித்திருப்பவனாய், என்னுடைய ஸ்வாமியாய், பெரியவனாய், அளவிட்டறிய முடியாதவனாய், ஆச்சர்ய சக்தியையுடைய ஸ்ரீமந்நாராயணனைத் தவிர, வேறு பெரிய ஒரு தேவதையை நாம் புகலாகக் கொண்டுள்ளோமோ?

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
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thiruvAsiriyam – 7 – naLir madhichchadaiyanum

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

Full series

Previous pAsuram

avathArikai

In the previous pAsuram, AzhwAr said “while it is apt for all jIvAthmAs to praise emperumAn, they are attaining other deities and continuing in samsAram. What a huge loss is this to their AthmA! I am not able to tolerate this meaningless activity”. He brings the prabandham to an end in this pAsuram by happily saying “Let the others do whatever they want. It is good that we escaped from this meaninglessness”. He completes the prabandham by saying “while the people of this world fall the feet of all and sundry and pass their time, it is nice to know that we are having no connection with other deities. Isn’t this benefit sufficient? ”

AzhwAr feels happy that “emperumAn does  not look at whether a person is great or lowly. Without making any distinction, he keeps everyone inside his stomach. Is it not enough that I am without the lowliness of attaining one of those who enter his stomach and look up to them for gaining benefits!”. Since there is no further happiness for him, he brings this prabandham to an end, with the satisfaction derived, without completing the full andhAdhi style (the last word of current pAsuram becomes the first word of next pAsuram and so on till the end, where the last word of the last pAsuram becomes the first word of first pAsuram) unlike his other prabandhams such as thiruviruththam, periya thiruvandhAdhi and thiruvAimozhi. The opinion of this pAsuram is that emperumAn swallowed all sentient and insentient entities, starting with “naLirmadhich chadaiyanum” Is there any benefit in attaining one of the jIvAthmAs like oneself, who has entered his stomach and seeking benefits from them?

Let us look at the pAsuram and its meanings:

naLirmadhich chadaiyanum nAnmugak kadavuLum,
thaLir oLi imaiyavar thalaivanum mudhalA,
yAvagai ulagamum yAvarum agappada,
nilam nIr thI kAl sudar iruvisumbum,
malar sudar piRavum siRidhudan mayanga,
oru poruL puRappAdinRi muzhuvadhum
agappadak karandhu OrAlilai sErndha em
perumA mAyanai alladhu,
oru mA dheyvam maRRu udaiyamO yAmE

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Word by Word Meaning

naLir madhi sadaiyanum – rudhra who has donned the cool chandra (moon) on his head
nAnmugak kadavuLum – brahmA, with four heads
thaLir oLi – having (beautiful) radiance like a tender shoot
imaiyavar thalaivanum mudhalA – indhra, the head of celestial entities et al
yAvagai ulagamum – all types of worlds
yAvarum agappada – including all the sentient entities
nilam – earth
nIr – water
thI – fire
kAl – wind
sudar – due to radiance
iru – pervaded
visumbum – sky also
malar sudar – sun and moon, having bright rays
piRavum – all other entities
udan – at the same time
siRidhu – on one side (inside the stomach)
mayanga – being together
oru poruL – even one entity
puRappAdu inRi – being unable to go out
muzhuvadhum – all
agappada – being inside
karandhu – eating and hiding (inside the stomach)
Or Alilai – on a banyan leaf
sErndha – sleeping
em – my lord
peru – being great
mA – unable to measure
mAyanai alladhu – other than SrIman nArAyaNa, who has amazing power
maRRu – anyone else
mA – great
oru dheyvam – a deity
yAm – we
udaiyamO – do we have (as fit for attaining)?

vyAkyAnam

naLir madhichchdaiyanum – rudhra, despite having matted hair to show that he is carrying out penance towards someone, due to his vanity that he is ISvaran, keeps the cool chandhran (moon) on his head to show that he is in deep joy, just like people will don the fragrant pine leaf on their heads.

nAnmugakkadavuLum – the deity nAnmugan [brahmA] who created that rudhra too, and who has four faces in order to create entities in the four directions.  Aren’t these two entities involved in creation and destruction, respectively, of individual entities within the universe? Of these two, brahmA is like the potter who creates pots and rudhra is like the stick which removes the excess mud and gives shape to the pot.

thaLir oLi imaiyavar thalaivanum mudhalA yAvagai ulagamum yAvarum agappada – starting with indhra,  the lord of celestial beings in svargam (heaven) who, due to his involvement in the pleasures of heaven, enjoys the beautiful forms of apsaras (celestial women) and in keeping with that, looks after his own body such that it has radiance; including all the entities in various worlds and all the worlds, without leaving anything or anyone

nilam nIr thI kAl sudar iruvisumbum – five elements which are the cause for the existence of all the entities mentioned above within the universe, namely bhUmi (earth), jalam (water), agni (fire), vAyu (wind) and AkASam (the one with special feature, sky). Among these five, sky is the cause for the other four elements when they are formed; when they are annihilated (during deluge) it remains after the other four have been destroyed and is the last one to be destroyed; keeping these features in consideration, AzhwAr qualifies sky with the term iru sudar visumbu (the great radiant sky)

malar sudar piRavum – sun and moon, which have bright, huge number of rays, and other entities such as human beings

siRidhudan mayanga – to be within the same space inside [emperumAn’s] stomach, at the same time. After food is cooked for serving some people, if larger number of people come suddenly, the quantum of food is reduced appropriately to serve everyone. In the same way, while emperumAn was waiting impatiently to protect all the entities, the food (all entities) suddenly became too small when compared to his huge expectation. Thus, the entire food was just sufficient to fill a small space inside his stomach. The term udan refers to simultaneous time. The term siRidu mayanga refers to the small space in which all the entities were contained since they were unable to compete with his huge expectation. Alternatively, the term udan mayanga could be split as udal mayanga.  In this case, the meaning will change to: the entities mixed within the small frame which was lying on the banyan leaf [refers to emperumAn’s small form when he slept on the banyan leaf after swallowing all the entities and protecting them in his stomach, during deluge]. mayanga would refer to mixing of the entities inside emperumAn’s stomach.

oru poruL puRappAdinRi muzhuvadhum agappada – all the entities, without letting any entity to go out

karandhu – when someone in the world eats a lot, his stomach will show out, by bulging. In his (emperumAn’s) case, since all the entities were hidden in a corner of his stomach, it appeared as if he could show that despite eating all the entities, his stomach actually reduced a bit; in other words, there was no change in his appearance (nirvikAram).

Or Alilaich chErndha em perumA mAyanai alladhu – other than emperumAn who has the agadithagatanA Sakthi (ability to carry out deeds which are impossible for the others), as he lies on a little banyan leaf which had just sprouted, after swallowing all the worlds. The 69th pAsuram of mudhal thiruvandhAdhi which explains this behaviour of emperumAn is explained now:

[bAlan thanadhu uruvAy Ezhulagu uNdu]: In the form of a small child as mentioned in the pramANam “yaSOdhAsthanandhayamathyantham vimuktham” (yaSOdhA’s very beautiful infant), keeping all the worlds in the stomach

[Alilaiyin mElanRu nI vaLrandha meyyenbar]: as mentioned in periya thirumozhi 2-10-1 “Alilaiyin mEl Or iLam thaLiril kaN valarndha ISan” – on top of a just sprouting banyan leaf, with no one like yaSOdhA, who could keep you on her lap with motherly affection, not being present there, looking at the way you were lying, rishis (sages) who write only facts, wrote that it is true, in ithihAsam (epics) and purANams (ancient sacred texts). “katham nvayam SiSu: SEthE lOkE nASamupAgathE I SAkAyAm vatavrukshasya pallavE thu Suchismitha: II” is the pAsuram that they wrote, after experiencing your activity, in mahAbhAratham

[AlanRu vElai nIr uLLadhO?]: was that banyan leaf inside the water that had dissolved the soil (earth) and submerged it?

[viNNadhO?]: was it in the sky which had no support?

[maNNadhO?]: or was it on the earth which had lost its ‘effect’ status and was hidden in the ‘causative’ status?

[sOlai sUzh kunRu eduththAy sollu]: Only you, who had held the gOvardhana hill for several days with your hands, in the same position, at the age of seven, even before completing your status as a child, have to tell! Isn’t this also an amazing activity just like swallowing the world as a child! This incident should be quoted as well as that. Swallowing the worlds in the form of an infant, lying on an unsupported banyan leaf, holding a mountain for several days as a child – these are amazing activities which could not have been done by anyone else in the world. The implication here is that only he has to answer as to how he performed these activities. When parASara bhattar was asked “what was his response to AzhwAr”, he said “Since AzhwAr had asked the question to emperumAn knowing fully well the answer,  emperumAn would also have thought that he would ask AzhwAr himself to give the answer, if AzhwAr compels him for an answer”.  periyavAchchAn piLLai (the commentator for this prabandham) would quote bhattar saying “while you are the support for all entities, leaving you aside, would those entities support one another? AzhwAr feels amazed that  even during the time of deluge, he was the support for all the worlds that he swallowed as well as the banyan leaf on which he lay down”.

AzhwAr describes such an amazing entity as perumA mAyan . . . .

perumA mAyanai alladhu oru mA dheyvam maRRu udaiyamO yAmE – are we people who have assumed as Lord, apart from emperumAn, those deities who rule small portions of the world? Those other deities would tell their followers that they would protect them, accept their offerings and after some days pass, would tell them that “I too am like you all, carrying out penance towards one entity” and leave them. Thus he doesn’t have a deity who he can accept and reject later on. The quality of those deities could be seen in the life of mArkaNdEya maharishi. mArkaNdEya was a follower of Siva, who told him “I will protect you” and was accepting the offerings given by him. When markaNdEya got fed up  with the life on earth and desired mOksham, Siva, showing his form with matted hair, told him “I too am carrying out penance like you, focussing on SrIman nArAyaNa; I am also holding on to my Lord. It appears that you got bewildered when some people told you that I am the supreme being, taking it to be true. Wait a while; I will show you the place that you have to attain” and showed mArkaNdEya SrIman nArAyaNa. nammAzhwAr himself has clearly shown this incident in his thiruvAimozhi 7-5-7 “kaNdum theLindhum kaRRAr

In mahAbhAratham SAnthi parvam 350-36 it is clearly stated that other deities will not be attained by knowledgeable persons  “brahmANam neela (Sithi)kaNtam cha yASchAnyA dhEvathA: smruthA: I prathibhudhdhA na sEvanthE yasmAth parimitham palam II  ” (gyAnis (knowledgeable persons) will not worship brahmA, rudhra and other dhEvathAs; this is because there is a limit to the benefits that they can give).  In other words, knowledgeable people will not worship these dhEvathAs since they do not have the capability to grant mOksham if the followers desire that from such dhEvathAs. These dhEvathAs can only grant prAkrutha (matter relating to samsAram) benefits which are seen in samsAram (materialistic realm). Such benefits will be lowly and temporary. These benefits are such that they can be given by these knowledgeable people to those dhEvathAs. “skandharudhramahEndhrAdhyA: prathishidhdhAsthu pUjanEgyAthvaivam bhakthisAnkaryam na kuryA dhEvamEvahi II” (In the matter of worship dhEvathAs such as skandha, rudhra, indhra et al have been kept aside by gyAnis (knowledgeable persons). Knowing this, let him [chEthana] not mix up when he carries out bhakthi (devotion)). This is the reason SAsthras forbade people from worshipping such dhEvathAs. Did not thirumazhisai AzhwAr too mercifully define vaishNava lakshaNam (the identification for vaishNavas) in his nAnmugan thiruvandhAdhi 68 “maRandhum puRam thozhA mAndhar” (even by mistake, people will not worship other dhEvathAs). For a wife who has a difference of opinion with her husband, her status as wife will remain so long as she does not go to another man. In the same way, even if the involvement with emperumAn takes time to set in, it does not matter. It is more important for him not go have any connection with other dhEvathAs. If this puRam thozhAmai (not worshipping others) is followed, even for a person who has forgotten emperumAn, the qualification to become his servitor will be present. Only to emphasise this, AzhwAr brings this prabandham to an end by saying “oru mA dheyvam maRRu udaiyOmOyAmE” (do we have another deity to attain?).

adiyEn krishNa rAmAnuja dhAsan

periya perumAL periya pirAttiyAr thiruvadigaLE SaraNam
AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

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thiruvAsiriyam – 6 – Oh Oh ulaginadhiyalvE

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

Full series

Previous pAsuram

avathArikai

lakshminAthan, the consort of SrI mahAlakshmi, after creating the jIvAthmAs and giving them physical bodies and sensory perceptions, instead of remaining “Let them go whichever way they want to”, intervened when a mighty person such as mahAbali troubled a weakling such as indhra by snatching his kingdom, just as an eagle would snatch a chick. He converted himself into a mendicant, without bothering about his greatness, and protected indhra. In the previous pAsuram, AzhwAr had said ” it will be apt for jIvAthmAs, who have knowledge, to meditate on this protective act of emperumAn and carry out mangaLASasanam (act of praising emperumAn)”. After that AzhwAr looked at the samsAris (dwellers of materialistic realm) to see whether they, being knowledgeable, are indeed praising emperumAn as requested by him. But he felt saddened seeing that the samsAris are making efforts to give up on emperumAn, liking anyone other than him, being subservient to their egos and their possessions and going to dhEvathAs (other than emperumAn) for protection.

Just as it is said in the pramANam “EkasminnapyathikrAnthE muhUrthE dhyAnavarjithE dhasyubhir mushithEnEva yukthamAkrandhithum bhruSam II” (even if a time span of one muhUrtham [48 minutes] is spent without meditating on bhagavAn, one should cry out loudly just like one would if a robbery were committed by thieves), one should recite the divine names of emperumAn if there is a hurdle to meditating on him, as an atonement, and cry out loud as if a great wealth had been stolen, thinking of the hurdle. But AzhwAr, looking at the samsAris who did not even think of crying out for their loss, unable to tolerate such behaviour [of samsAris] cries out “Oh Oh” in this pAsuram.

Let us go through the pAsuram and its meanings:

Oh Oh ulaginadhiyalvE, InROLirukka
maNai nIrAttip, padaiththu idandhu uNdu umizhndhu
aLandhu, thErndhu ulagaLikkum mudhaRperum
kadavuL niRpap, pudaippala thAnaRi
dheyvam pENudhal, thanAdhu
pullaRivANmai porundhakkAttik,
kolvana mudhalA allana muyalum,
inaiya seygai inbu thunbu aLith
thonmA mAyap piRaviyuL nIngAp
panmA mAyaththu azhundhumA naLirndhE

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Word by Word Meaning

ulagu – this earth
padaiththu – (in the beginning) creating
idandhu – (during varAha avathAram) digging out (from the walls of the universe)
uNdu – (during deluge) eating it
umizhndhu – (at the time of intervening creation) spitting out
aLandhu – (at the time of thrivikrama avathAram) measuring
thErndhu – deeply thinking (about its protection)
aLikkum – protecting
mudhal perum kadavuL – the primary cause and supreme lord, SrIman nArAyaNan
niRpa – while he remains (as the refuge)

(leaving him aside)
pudai – (considered as his) wealth
pala – of different types
thAn aRi dheyvam – (a few) dhEvathAs (deities) known to him [jIvAthmA] (as refuge)
pENudhal – supporting them (as protectors)
thanAdhu pul aRivu – his lowly intelligence
ANmai porundhakkAtti – showing in such a way that it enters (the minds of) learned people
InROL irukka – when one’s mother is there

(not bothering about her)
maNai nIrAtti – bathing a wooden plank (which is an insentient entity)
seygai – the activities of those dhEvathAs
kolvana mudhalA – harmful acts
allana muyalum – carrying out banned activities
inaiya – having qualities like these
aLi – the strength (given by those dhEvathAs)
thunbu – together with sorrow
inbu – joyful

(Hence, taking refuge under such dhEvathAs)
thol – from time immemorial
mA – being huge
mAyam – amazing
piRaviyuL – in this samsAram (materialistic realm)
nIngA – instead of leaving
pal mA – being variegated
mAyaththu – worldly pursuits such as Sabdham etc (sound, touch etc) (lustful)
naLirndhu – very well
azhundhumA – being fully sunk
ulaginadhu iyalvu – nature of this world
Oh Oh – how is it!

vyAkyAnam

Oh OhAzhwAr goes to those places inhabited by samsAris and calls them out in a loud voice so that they could hear him.

ulagiandhiyalvE – AzhwAr feels sad that emperumAn has created this samsAram with people who are full of hatred towards him, just as in nithyavibhUthi, the entities present are enjoying him without any hurdles. He says that it is really sad that world is full of people with such nature.

When asked “What did this world do that you have to cry out like this?” he says…

InROL irukka maNai nIrAtti – their activities are such that they seem similar to a person paying compliments to a plank of wood by giving it a bath etc when the mother who had given birth to him is alive. A mother is one who observes penance before conceiving him, holds him in her womb for ten months, putting up with the pains of labour, nursing and caressing him when he lies on the floor as an infant and protecting him even at the cost of her health. When the child grows up and gains knowledge, being able to recall all the help that she had rendered to him, leaving her aside, he starts giving a bath to a plank of wood which cannot even think of helping him in any way and which cannot appreciate the compliments that he is paying it. In a similar way, when emperumAn who is related to the chEthanas (sentient entities) in all ways, is very much there, these people are praising other dhEvathAs (deities) who are not related in any way, feels the AzhwAr, sorrowfully.

When asked, “Who did you assume to be like a mother?”

padaiththu idandhu uNdu umizhndhu aLandhu thErndhu ulagu aLikkum mudhaR perum kadavuL niRpa – it is the unique supreme being [emperumAn] who creates the chEthanas after seeing their condition of having integrated themselves with the mUlaprakruthi (primordial matter) which is in itself an achEthana (insentient) entity; since the chEthanas are together with mUlaprakruthi during the period of deluge, emperumAn takes pity on the chEthanas and creates them and when the world gets submerged he takes the incarnation of a boar which can enter water and muddy areas and digs out the earth; when deluge comes again, he takes the earth inside his stomach, keeping it safely; spits it out during the time of creation; when mahAbali siezes it [from indhra], he redeems all the worlds establishing that he is the possessor of all these; despite carrying out all these protective activities emperumAn feels saddened that he has not done anything for their welfare, just as a person who steals money from another person who has trusted him and slept next to him would feel sad; he looks for more avenues to protect them, and while protecting them he does not differentiate between great and lowly people; he is the supreme entity who protects everyone. In SrI rAmAyaNam ayOdhyA kANdam 59-3 sumanthran says “guhEna sArthdham thathraiva sthithO’smi dhivasAn bahUnAsayA yadhi vA rAma puna: SabdhApayEdhithi II” (I stayed with guha for several days in that place in the hope that SrI rAma would call me again). Similar to that state of sumanthran, emperumAn also waits expectantly, to see if anyone would come to attain him. AzhwAr feels saddened that even if he had not carried out any of these benefits for chEthanas, looking at his supreme nature, one would be sure that he has none equalling him. Still, even after he had done all these benefits, the chEthanas are not taking efforts to attain him. periyavAchchAn piLLai, who has written the commentary for this prabandham, states the following aidhihyam (a traditional happening which is mentioned down the generations) to state the huge difference between emperumAn and other dhEvathAs:

A king by name yayAthi, had observed many means to sit on the same seat as indhra in svargam (heaven). indhra then asked yayAthi “When you were the King, in your karmabhUmi (earth), who had carried out most puNya (virtuous acts)?”. yayAthi, thinking that he should not tell a lie in the presence of a dhEvathA, said “When I was ruling, people would say that I had carried out most puNya”. Immediately indhra cursed him saying “you praised yourself, Hence you shall fall from this world to the earth”. This story is mentioned in mahAbhAratham. When parASara bhattar (son of SrI kUraththAzhwAn) was recounting this incident, some people asked him “for explaining which meaning of vEdham did the rishi (sage vyAsa) write this incident?” bhattar replied saying “rishi wrote this only to explain the truth that it  is only emperumAn who will give a status equal to himself to his followers; it is only he who will tolerate such equal position for his followers. Hence we should attain only emperumAn. It is rare for other deities to give an equal status to those who attain them; even if they give, they cannot tolerate that for long ”

Even if chEthanas do not attain him, do they attain, in the least, someone who is somewhat equal to him and not someone too lowly?

pudaippala thAnaRi dheyvam – in SAsthras (sacred texts), in places where the great wealth of emperumAn is discussed, in order to explain his greatness, certain qualities are attributed to his possessions [possessions include both sentient and insentient entities], which are not present in them. Without knowing these , taking the sentences in the text as authentic, these chEthanas consider chEthanas who are like themselves, as deities. Even among these, one deity does not have the capability of granting all the wishes of the chEthana. It is not like the unique paramAthmA (supreme being) who grants all the purushArthams (benefits). As said in brahmANda purANam “ArOgyam bhAskarAdhichchEth dhanamichchEth huthASanAth I ISvarAth gyAnamichchEth gathimichchEth janArdhanAth” (he can desire health from sun; he can desire wealth from agni (deity for fire); he can desire knowledge from ISvaran [rudhra]; he can desire mOksham (liberation) from janArdhana), if one desires mOksham, he has to attain the supreme being only. Among other deities, if one desires wealth, he has to attain one deity; if he desires a son, he has to attain another deity; if he desires cattle, he has to attain some other deity, thus attaining several deities for getting each benefit.

thAn aRi dheyvam – the deity that he (chEthana) has attained is not the one mentioned in authentic texts as supreme entity. This deity, like him, is full of rajO guNam (passion related qualities) and thamO guNam (ignorance related qualities).

pENudhal – since these deities do not have any greatness in them by nature, it becomes the responsibility of the chEthana to get them titles and qualities of ISvaran. This is similar to a poet singing praises on a bald headed person about his hair as “paniyirum kuzhalan” (he has cool and well spread out hair)!

thanAdhu … kAtti – these deities do not become fit to be attained just because the chEthana says so. One cannot even say that he has obtained some benefits from them. The only benefit that he has got by attaining them is that he has exposed his ignorance to knowledgeable people. thanAdhu pullaRivu ANmai porundhak kAtti – he has publicised his low level of knowledge to the knowledgeable persons. The real benefit that one should get is only mOksham (SrIvaikuNtam) and that should be obtained only through emperumAn. bruhadhAraNyaka upanishath 6-5-6 says “AthmAvA arE dhrashtavya: SrOthavya: manthavyO nidhidhyAsithavya:” (the AthmA which is apt to be heard and thought of, is to be meditated upon until it is seen) [here AthmA refers to paramAthmA, the supreme entity]. purushasUktham says “vedhAhamEtham purusham mahAntham Adhithya varNam thamasa: parasthAth” (vEdhapurusha says that he knows the supreme entity and that he is beyond the world of thamas and is radiant like the sun). As per these pramANams, the entity responsible for the creation of the universes has to be attained only through worship. But the [other] deities worshipped by the chEthana are not like that.

AzhwAr explains their qualities now.

kolvana mudhalA allana muyalum inaiya seygai – there are deities which demand “get me the meat of goat; get me the meat of your son” etc, thus desiring killing of other jIvAthmAs. There are other deities which desire lowly materials such as alcohol, meat etc. Their activities are like these! Attaining such deities is similar to attaining narakam (hell).

AzhwAr further says that the benefits that one would obtain through attaining these deities would be such that it would be better not to obtain any benefit at all.

inbu thunbu aLi – these deities give benefits wherein joy is mixed with sorrow. They are not capable of granting mOksham which is pure joy without any sorrow.

Thus, if one were to ask as to what benefit the chEthana gets in attaining such deities, the only benefit of attaining such deities who are also chEthanas like himself, who also help in nurturing samsAram and who have been in the quagmire of samsAram from time immemorial, is that he continues to remain in samsAram.

thonmA mAyap piRaviyuL nIngAp pan mAmAyaththu azhundhumA naLirndhe – mUlaprakruthi (primordial matter) which has been existing since time immemorial and which is responsible for samsAram, is referred to as mAmAyam. SrI bhagavath gIthA 7-14 says “dhaivI hyEshA guNamayI mama mAyA dhurathyayA “ (it is difficult for one to cross the mUlaprakruthi which has been created by me and which is composed of three qualities). However hard one tries to get out of, one sinks deeper and deeper into repeated births in this samsAram, due to the connection that he has with physical body which is a dimension of mUlaprakruthi which has amazing power, leading to Sabdha, sparSa, rUpa, rasa, gandha etc (the five sensory perceptions of sound, touch, form, taste and smell). The word mAyam refers to any object which has amazing nature. Here, the first mAmayam refers to the amazing prakruthi and the second mAmayam refers to the five sensory perceptions of sound etc.

ulaginadhiyalvEAzhwAr says that instead of obtaining eternal joy in keeping with their svarUpam (nature), the jIvAthmAs in this world are attaining deities which are contrary to their [jIvAthmAs’] nature and are trying to obtain meaningless benefits! What an utter loss is this for the AthmA!

We shall take up the last pAsuram in this prabandham, next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAsiriyam – 5 – mAmudhal adi

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avathArikai

In the previous pAsuram AzhwAr expressed his desire to perform mangaLASAsanam to emperumAn’s divine feet as “mAmudhaladiyE vAzhiyavenRu yAm thozha isaiyum kol”. Here, emperumAn asks “what for are you performing mangaLASAsanam like this?”, AzhwAr thinks of replying “even though your great favour (which is like a mother who takes care of her sleeping baby, i.e., the motherly forbearance) is not understood by anyone, you still created jIvAthmAs who were without a physical form [at the time of deluge], appointed dhikpAlakas (guardians for the eight directions) to protect the jIvAthmas, and then appointed indhra as the protector for the three lOkam to ensure that the strong persons do not persecute the meek persons. When indhra lost his kingdom to the demonic mahAbali and was in tears, being incapcitated, instead of being indifferent to his difficulties thinking “I created jIvAthmas, and protected them by appointing dhikpAlakas; let them handle the situation”, you being the SrIya:pathi (divine consort of SrI mahAlakshmi who is the deity for all wealth) changed yourself as a mendicant, and begged on behalf of indhra with the hands which had only been giving to others constantly. Thinking about how you accomplished the task for indhra, who else can be offered mangaLASAnam other than you?”. Since AzhwAr had to tell about emperumAn measuring the worlds with his divine feet while replying to emperumAn, he speaks about that and enjoys the experience.

Let us go through the pAsuram and its meanings:

mAmudhal adip pOdhu onRu kavizhththalarththi,
maN muzhudhum agappaduththu, oN sudar adip pOdhu
onRu viN seleei, nAnmugap puththEL
nAdu viyandhuvappa, vAnavar muRai muRai
vazhipada neReei, thAmaraik kAdu
malark kaNNodu kani vAy udaiyadhu
mAy, irunAyiRu Ayiram malarndhanna ,
kaRpagak kAvu paRpalavanna ,
mudi thOL Ayiram thazhaiththa ,
nediyOykku alladhum adiyadhO ulagE

Listen

Word by Word Meaning

mA mudhalemperumAn who is the supreme cause, your
adi – divine foot
onRu pOdhu – a (red lotus) flower
kavizhththu alarththi – overturned and spread out
maN muzhudhum agappaduththu – captured the whole surface of the earth
oN – beautiful
sudar – shining
pOdhu – like a flower
onRu adi – the other divine foot
nAnmugan puththEL – for the dhEvathA brahmA
nAdu viyandhu uvappa – to the amazement and delight of the world
vAnavar – and the dhEvathAs in that world
neReei – to walk in the right path
muRai – ordain
muRai – as said in SAsthras
vazhipada – to worship
viN – in the sky
seleei – sending upwards
thAmarai kAdu – forest filled with lotus flowers
malar – blossoming
kaNNOdu – with divine eyes
kanivAi udaiyadhumAy – having (reddish) divine lips like a fruit
iru  – vast (with many rays)
Ayiram nAyiRu – thousand suns
malarndhanna – like rising
mudi paRpala – many crowns
kaRpagakkAvu anna – like a forest with kaRpaga (celestial, wish-fulfilling) trees
thazhaiththa – grown up tall
Ayiram thOL – having thousand divine shoulders
nediyOykku alladhum – for any one except emperumAn who is supreme
ulagu – this world
adiyadhO – is it subservient?

vyAkyAnam

mA mudhal adi pOdhu onRu kavizhththalarththi – As said in irandAm thiruvandhAdhi – 61ninRadhOr pAdham nilam pudhaippa” – emperumAn’s one divine foot covered the entire earth; and while measuring the world, the divine foot went all the way to AvaraNa jalam (water surrounding the aNdam (oval shaped world)) and covered all under it – thirunedunthAndakam – 5oNmidhiyil punaluruvi orukAl niRpa [after making the soft step with one divine foot it went all the way to AvaraNa jalam]. People will say that the huge divine shoulders permeated and measured all the directions. [anRu karumANiyAy irandha kaLvanE! unnaip piramANiththAr peRRa pERu] You, the consort of SrI mahAlakshmi, went about asking for alms, with happiness, without distinction between the time when people gave you and did not give you alms. Did you not hide your greatness when you took the form of vAmana having scars due to seeking alms!  You did not carry out this act only for indhra. Was this act not done for the sake of all your followers who would meditate on your simplicity of lowering your esteem and carrying out their tasks so that they could sleep without a worry!

mA mudhal adip pOdhu – As said in previous pAsuram [4th] “mAyakkadavuL mAmudhaladiyE” since emperumAn is the supreme primordial cause, it can be explained as the divine feet (mAmudhaladi) of the supreme lord. Alternatively, mAmudhal could be considered as an adjective for the divine feet themselves, and in this case the meaning could be construed as: since all his followers  attain his divine feet, the divine feet are the apt goal for the followers. adipOthu – divine foot which is like a lotus flower that had blossomed that day.

What did he do with the divine foot which was like a flower which blossomed on that day?

kavizhththalarthi – When emperumAn spread his divine foot to pervade and measure all the places, the smaller entities when pressed under the larger ones could get trampled.

Did not the entities which were under the divine foot suffer?

The entities did not suffer in any way, similar to the situation when a lotus flower, that had blossomed that day, is inverted and its petals are spread out, the pollen inside the flower would have so much of space that they will not get trampled. Did not thirumangai AzhwAr say in thirunedunthAndakam – 5oN midhiyil” (the step that did not trample on the entities under it)!

maN muzhudhum agapaduththu – As said in thirunedunthAndangam – 5punal aruvi (it went all the way to AvaraNa jalam)” his divine foot extended till the water surrounding the aNdams (AvaraNa jalam).

If the planted foot did all these, what did the other divine foot, which was stretched, do?

oNsudar adi – Starting with the verse mentioned in thirunedunthAndangam – 5orukAlum kAmaRu seer avuNan uLLaththu eNmadhiyum kadandhu aNdamIdhupOgi iruvisumbinUdupOy ezhundhu” (the other foot, going past the thoughts of the great mahAbali in his heart, rose to go over the aNdam, piercing the expansive sky…) and ending with the verse “maNmuzhdhum agappadhuththu” (measuring all the places) it measured all the worlds above.

oNsudar adippOdhu onRu – the divine foot which is like a flower that had blossomed on that day, and being very radiant. AzhwAr terms the divine foot as being radiant because it removed the arrogance of all the dhEvathAs (celestial entities), each of whom, starting with indhra (lord of all dhEvathAs) had ego equivalent to the sum of egos of all the people in samsAram (materialistic realm) and bringing them under it.

viNseleei – pervaded the entire sky.

Till which place did it permeate?

nAnmuga puththEl nAdu viyandhuvappa – The people in sathyalOkam (abode of nAnmugan or brahmA) were amazed at the divine foot which extended up to their abode. viyandhu uvappa – they were amazed saying “we came in search of this abode where emperumAn‘s auspicious qualities of saulabhyam (easy to attain), sauseelyam (simplicity) etc would not reach but these qualities are flowing into this place! How wonderful it is this! It seems that there is no one who is not desired by this divine foot. When emperumAn came to keep his divine foot on our head in order to establish our svarUpam (basic nature), we shunned it since we didn’t need it. But it appears that this divine foot will not leave us! We have got a benefit which we would have never obtained”. They were extremely delighted at this.

thirumazhisai AzhwAr describes what brahmA, the head of sathyalOkam, did then, in the 9th pAsuram in nAnmugan thiruvandhAdhi:

kuRaikoNdu nAnmugan kuNdigai nIr peydhu
maRaikoNda mandhiraththAl vAzhththi kaRaikoNda
kaNdaththAn senni mElErak kazhuvinAn
aNdaththAn seEvadiyai Angu

emperumAn‘s divine foot settled on brahmA’s hand when he hadn’t thought of that. Having been blessed to get this fortune, brahmA looked around in a perplexed way, wondering how to pay compliment to the divine foot. At the same time, the entity dharmam (righteousness) looking at the divine foot melted like a liquid and entered brahmA’s kamaNdalam (a vessel for holding sanctified water). brahmA washed emperumAn’s divine foot with that water. As soon as he saw this, Siva felt that this was the right moment to purify himself and put out his head under the flow of water, coming from emperumAn’s divine foot. Isvara samhithai describes this as follows:

dhravIbhUthas thadhA dharmOharibhakthyA mahAmunE
gruhIthvA dharmapAnIyam padham nAthasya thushtayE
kshALitham parayA bhakthyA pAdhyArghyAdhirarchitham
thadhambu pathitham dhrustvA dhadhAra SirasA hara:
pAvanArtham jatAmadhyE yOgyOsmIthyavadhArANAth
varshAyuthAnyatha bahUn na mumOcha thathA hara:

(Oh great sage! At that time (when bhagavAn measured the worlds) dharmam (righteousness) turned into liquid due to its devotion towards hari. With that dharmam in the form of water, for the happiness of jagannAthan (emperumAn), (his) divine foot was washed (by me [brahmA]) with great devotion; it was worshipped with pAdhyam and argyam (water used for washing feet and hands respectively); looking at the water falling (from emperumAn’s divine foot) Siva affirmed that he is qualified (to purify) himself and took the water in the centre of his matted hair to purify himself. After that, for several tens of thousands of years, rudhra did not let go of that water). Thus, affirming that people who are lowly are also qualified for these divine feet, to get rid of the sin of having severed the head of his father [brahmA], rudhra carried the SrIpAdhathIrtham (purified water from the divine feet of emperumAn) on his head. When someone gets a good article, would he let go of it? In the same, way, since he obtained the impossible-to-get SrIpAdhathIrtham of emperumAn’s divine foot, Siva held that water, which is river gangA, on his head for a very long time. Did not periyAzhwAr, in his periyAzhwAr thirumozhi 4-7-3 mercifully say “chathumukan kaiyil sathuppuyan thALil sankaran sadaiyinil” describing the history of gangA – initially at the hands of brahmA, then dwelt on the divine feet of the supreme being emperumAn and then fell on the head of rudhran. The benefit which brahmA accrued out of this was mentioned in the 78th pAsuram of iraNdAm thiruvandhAdhi “dharaNi nivandhaLappa nIttiya poRpAdham sivandha than kaiyanaiththum Arak kazhuvinAn” – to realise the benefit of getting eight hands, brahmA washed the divine foot of emperumAn. The 9th pAsuram of nanmugan thiruvandhAdhi describes the benefit that brahmA obtained – (kuRai koNdu) – brahmA, displaying his emptiness (Akinchanyam). The meaning implied is that even though brahmA has high levels of knowledge and strength, he thought “there is nothing that I have to honour the divine foot” (kuNdigai nIr peydhu maRai koNda mandhiraththAl vAzhththi) – offering mangaLASAsanam (praising emperumAn) through manthras (incantations or vEdhic hymns) such as purusha sUktham etc which are mentioned in vEdhas (sacred texts) directly referring to emperumAn, he poured the dharmajalam (the deity for righteousness in the form of water) on the divine foot of emperumAn. (kaRai koNda kaNdaththAn senni mElERak kazhuvinAn) – Just as a father sprinkles sanctified water on his mischievous child to purify him, thinking “being without the power to distinguish [between right and wrong] he is carrying out wrongful deeds without realising their effects. Henceforth at least, let not inauspicious incidents come his way” [reference here is to the act of Siva severing brahmA’s head and suffering due to that], brahmA let the SrIpAdhathIrtham fall on his son rudhra’s matted hair.

What did the other deities in various lOkams (worlds in the upper reaches) do when brahmA was carrying out this act?

vAnavar muRai muRai vazhipada nereei – they worshipped emperumAn together, in the proper ways mentioned in SAsthras. It is implied here that just as people worship the divine feet of periya perumAL in SrIrangam by gathering near the thiruvaNukkan divine entrance near the thirumaNaththUN (two divine pillars) inside SrIrangam temple, the dhEvathAs also worshipped emperumAn as per the thiruvArAdhanam way (method of worshipping emperumAn) mentioned in SAsthras.

AzhwAr explains what emperumAn did when the dhEvathAs worshipped him.

thAmarai kAdu malarkkaNNOdu kanivAi udaiyadhumAi – emperumAn’s divine eyes will blossom when someone, whoever he may be, places his head on his divine feet, just as a lotus will blossom on seeing the sun. Thus, even if they are arrogant, when the dhEvathAs worshipped [his divine feet], emperumAn’s eyes blossomed like a forest of lotus.

iru nAyiru Ayiram malarndhanna – just as a thousand suns blossomed with their great rays. Unlike the sun which we see in this world, a thousand suns, with all their greatness mentioned earlier, rose together, with their thousands of rays.

kaRpagakkAvu paRpalavanna – like many orchards of kaRpaga trees (a celestial wish-fulfilling tree)

What was like this?

mudi thOL Ayiram thazhaiththa
– The crown of the emperumAn looked like  thousand suns which rose at once. The thousands of divine shoulders looked like kaRpaga orchards.

nediyOykku – one who has long memory, thinking “I haven’t done anything for him [his follower]; what can I do further for him?” Even after changing himself into a mendicant and taking alms for the sake of indhra and accomplishing his task, he feels sorry for the dhEvathAs just like a person robs money from another who had trusted him, thinking “I have not protected him [indhra] before he was troubled by mahAbali. I have lost my sense of righteousness as I have delayed”. The term nediyOn refers to one who, feeling ashamed for not having done anything and feeling his shortcoming, thinks about it for a very long time.

nediyOykkallathum adiyathOvulagEAzhwAr is asking “was this world under the feet of someone else, to offer that deity mangaLASAsanam (praise) , other than emperumAn who protects everyone? Which is correct – offering worship to you who kept your divine foot on those deities who are trying to convince other people to fall at their feet and worship them or to those other deities who were trampled under your divine foot?” Here the term nediyOn refers to thrivikrama, the greatest among all.

Let’s see the 6th pAsuram next.

adiyEn boomA rAmAnuja dhAsi

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thiruvAsiriyam – 4 – UzhithORUzhi

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avathArikai

In the third pAsuram when asked “what is the limit for the bhagavath bhakthi?”, AzhwAr replies it starts from bhagavath SEshathvam (having servitude towards emperumAn) and goes up to bhAgavatha SEshathvam (having servitude to his devotees). When asked “what will these bhAgavathas do together?”, AzhwAr says that they will be singing mangaLASAsanam (UzhithORUzhiyOvAdhu, vAzhiya enRu) to emperumAn as in thiruppallANdu 2 “adiyOmOdum ninnOdum pirivinRi Ayiram pallANdu” (I should be with you forever). periyAzhwar in his thiruppallAndu, performs mangaLASAsanam by placing “pallANdu” (many years) as the base year, and finally multiplies that by many (countless) crores of years; here AzhwAr not satisfied at that level, starts with “Uzhi” (kalpa, a day of brahmA which contains 1000 four yuga cycle) and then multiplies that by many times.

Let us look at the pAsuram and its meanings.

UzhithORUzhi OvAdhu vAzhiya
enRu yAm thozha isaiyum kol,
yAvagai ulagamum yAvarum illA
mElvarum perum pAzh kAlaththu, irum porutku
ellAm arumpeRal thani viththu, oruthAn
Agith theyva nAnmugak kozhumuLai
InRu, mukkaN IsanOdu dhEvupala
nudhali mU ulagam viLaiththa undhi,
mAyak kadavuL mAmudhal adiyE

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Word by Word Meaning

yAvagai ulagamum – all the categories of the world
yAvarum illA – all kinds of living beings
illA – without
mElvarum – the past times
perum pAzh kAlaththu – very long
irum porutku ellAm – for the countless living beings
peRal arum – emperuman who is difficult to attain
thani oru viththu – He is the distinct, independent primordial cause.
thAn Agi – emperumAn himself (alone)
dheyvam nAnmugan – the dhEvathA, brahmA
kozhu muLai – perfect sprout
mukkaN IsanOdu – along with the three-eyed rudhra
pala dhEvu – several dhEvathAs
InRu – creates
nudhali – and make sankalpam (vow them to be the incharge for creation, destruction etc)
mU ulagam – the three worlds
viLaiththa – creates
undhi – He who has divine navel
mAyan – He who has amazing ability
kadavul – being the supreme god.
mA mudhal – emperumAn who is the supreme primordial cause, his
adi – divine feet
UzhithORUzhi – during every kalpa (eon)
Ovadhu – incessantly
vAzhiya – to live
enRu – that
yAm – us
thozha – to praise (by performing mangaLASAsanam)
isaiyum kol – will it be possible?

vyAkyAnam

UzhithORUzhi –  Every kalpam. It is unlike “nithya agni hOthram” [which is done at specific times every day]. [When asked “can we do mangaLASAsanam during every kalpa at a particular time?”, AzhwAr replies,]

Ovadhu – It should be done incessantly every second (without even a momentary break), and when asked “what are the things to be done further?”, he replies,

vAzhiyavenRu – one should always perform mangaLASAsanam to emperumAn as “pallAndu (long live)”. AzhwAr starts describing about emperumAn’s SEshithvam (lordship) in first pAsuram, and in third pAsuram he says that it goes upto his devotees, and here in this pAsuram he says that those who attain the bhAgavatha SEshathvam (having servitude to bhAgavathas) should always perform mangaLASAsanam to emperumAn.

yAm – We who were thinking for self as said in yajur ashtakam3.5 “AyurASAsthE” (praying for long life) until now; leaving that state,

thozha – thozhugai (worship) means performing mangaLASAsanam.

isayum kol –there is a lot of difference between living for oneself and living for bhagavAn;

when asked “which act of emperumAn is meditated upon by those who desire to attain this impossible state?”, AzhwAr says,

yAvagai ….. mUvulagam viLaiththa undhi – Instead of just bestowing specific qualities for an existing entity, for the great favour of creating the entire universe from scratch and facilitating us.

yAvagai ulagamum – unlike the deluge where just up to the three lOkas [bhU:, bhuvar and suvar] are destroyed and the jana lOkam becomes uninhabitable leading the residents to shift upto the mahar lOkam, here AzhwAr is talking about the total deluge [where everything is destroyed].

Alternative explanation :

yAvarumillA – unlike the deluge where at least rishis such as mArkaNdEya et al who are present, the deluge where no one exists.

mEl varum – In the past times. Here “mEl“ means past and “varum” means “gone” [implying the past times which are gone].

perum pAzh kAlaththu – Just as a farmer would spend a long time draining the salt from the field [to make it fertile] by filling it with water, emperumAn makes the AthmA stay attached with primordial matter for the whole life span of brahmA, to eliminate the evil interests of the AthmA.

irum porutkellAm – for jIvAthmAs who are all connected with infinite forms such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant).

arum peRal – since there is none other than emperumAn who shows them compassion even at this state, he cannot be attained easily (with self effort).

thani viththu oru thAnAgi bhagavAn himself being all the three causes [for creation] viz nimiththa kAraNam (efficient cause), upAdhAna kAraNam (material cause) and sahakAri kAraNam (instrumental/ancillary cause). Since AzhwAr said “viththu” (seed), he is the upAdhAna kAranam. Since AzhwAr says “thani” (singular), as said in mahA upanishath 1 “EkO ha vai nArAyaNa (During creation only nArAyaNa was there and there was no brahmA, no Siva, no water, no fire, no moon, no stars in the sky, no sun), he adhvithIya (there is no other nimiththa kAraNam). Alternatively, AzhwAr is saying there is no one desiring to create us. Since AzhwAr says “oru”, it implies that there is no other sahakAri kAraNam.

thAnAgiemperumAn being the cause for everything that is effected. In this manner emperumAn performs samashti srushti and let brahmA perform vyashti srushti as  emperumAnAr appoints SrI madhurakavi dhAsar to take care of the SrIrangam temple activities.

dheyva nAnmugan – Four-headed brahmA who is one among the AthmAs

kozhu muLai InRu – It is said that emperumAn who created brahma who has great abilities to perform the entire creation of the universe.

Since he cannot perform all three primary tasks viz srushti (creation), sthithi (sustenance) and samhAra (annihilation), for that,

mukkaN IsanOdu dhEvu pala InRuemperumAn created rudhra who is capable of performing samhAram and other dhEvathAs for various purposes.

When asked “what did he do to create all these dhEvathAs”?, AzhwAr replies,

nudhaliemperumAn vowed as said in chAndhOgya upanishath “bahusyAm” (let me become many). Here “nudhali” means “to consider”.

mUvulagam vilaiththa undhi – It is the emperumAn’s divine navel which created the three worlds (lower, upper and middle). It is his divine navel which is the independent cause for the entire creation; the divine navel is like a lotus and is the origin for the entire leelA vibhUthi (material realm).

mAyak kadavuLemperumAn who is the supreme lord with amazing abilities.

mAmudhal – Also explained as emperumAn who is the supreme primordial cause. Alternative explanation – the divine feet (mAmudhaladi) of the supreme lord who is the supreme cause and is with amazing abilities; or it can be explained as – the divine feet of the amazing lord, which are the apt goal.

adiyE vazhiyavenRu yAm thozha isaiyum kolAzhwAr out his desire asks “will I be fortunate to perform mangaLAsAsanam to emperumAn’s lotus divine feet?”, similar to how periyAzhwAr performs mangaLAsAsanam in thiruppallAndu – 1 “un chEvadi chevvith thirukkAppu (long live! emperumAn’s reddish lotus divine feet)“.

Let us see 5th pAsuram next.

adiyen boomA rAmAnuja dAsi

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thiruvAsiriyam – 3 – kuRippil koNdu

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avathArikai

In the first pAsuram AzhwAr describes and celebrates emperumAn’s saundharyam (bodily beauty); and in the second pAsuram he says that the devotion towards emperumAn (which emerges from these auspicious qualities of Him) is so sweet , since this can be enjoyed here itself with this current body itself (instead of experiencing bhagavath anubhavam by reaching paramapadham with a different body); but when asked “what could be the measure for this devotion (towards Him)?”, AzhwAr replies that it begins with Him (servitude towards bhagavAn) and will be up to His devotees [servitude towards bhAgavathas].

Let us go through the pAsuram and its meanings:

kuRippil koNdu neRippada, ulagam
mUnRudan vaNangu thOnRu pugazh ANai
meypeRa nadAya dheyvam mUvaril
mudhalvanAgich chudar viLangagalaththu
varaipurai thiraiporu peruvarai veruvara,
urumural olimali naLirkadaR padavara
varasu udal thadavarai suzhaRRiya, thanimAth
theyvaththadiyavarkkininAm ALAgavE
isaiyum kol, UzhithOR uzhi OvAdhE

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Word by Word Meanings

mUnRru ulagam – the three worlds
neRi pada – to live in the path of righteousness (dharma)
kuRippil koNdu – (bhagavAn) who make sankalpam (divine will) in his divine heart
udan vaNangu – worshipped by all the people of the three worlds
thOnRu pugazh – having renowned fame
ANai mey pera nadAya – conducts his divine rules (Sruthi) in right way.
dheyvam mUvaril – among the three gods brahmA, rudhra and indhra
mudhalvan Agi – He is the foremost of the three gods.
sudar viLangu agalaththu – having shining bejeweled divine chest.
varai purai thirai – the waves as large as mountain
poru – to collide
peru varai veruvu uRa – to tremble even the giant mountain
urumu ural oli mali – roars like thunderclap
naLir kadal – the cool ocean
padam aravu arasu – with vAsuki (the king of serpents with expanded hoods).
udal – body
thadam varai suzhaRRiya – winding round the great mountain (mandhara) and churned the ocean
thani mAth theyvam – emperumAn who is distinctly supreme
adiyavarkku – to the bhAgavathas
ini nAm – here after ourselves
UzhithORuzhi – during every kalpa (eon).
OvAdhu – incessantly
ALAga – to become servitors
isaiyum kol – will it be possible (being servitors to His devotees)?

vyAkyAnam

kuRippil koNdu neRippada ulagam mUnRudan vaNangu thOnRu pugazh ANai meypeRa nadAya dheyvam mUvaril mudhalvan – In this pAsuram starting from kuRippil koNdu till dheyvam mUvaril mudhalvan, AzhwAr describes emperumAn’s true nature and his auspicious qualities.

neRippadak kuRippil koNdu
– As said in chAndhOgya upanishadh “thadhaikshatha – bahusyAm prajAyEyEthi“ (he vowed to become many forms and then creates the entire world), bhagavAn (in many forms) creates the entire universe with his own sankalpam (divine will); also explained said as – emperumAn desires that all other beings (sentient and insentient, except Him) should live in the path of righteousness (dharma) – to worship Him.

When asked “will there be some righteous people and some unrighteous (not worshipping Him)?”, AzhwAr replies,

ulagam mUnRu – To have everyone else other than emperumAn himself to surrender unto him. Though there are those who surrender and who give refuge [in this world], in the case of bhagavAn, all other beings (other than Him) should surrender at the holy feet of emperumAn.

udan vaNangu – Though the group of dhEvathAs are being worshiped by people, they don’t have the fame of being worshipped by everybody united together, but in the case of emperumAn and since He is distinctly unique (having renowned fame), everybody will gather together and worship Him.

When asked “ will this fame lie in a corner unknowable to anyone?” AzhwAr says,

thOnRu pugazh – It is popular that it is said even in the Sruthi (vEdham).

ANai meypeRa nadAya – unlike the others who have fault in executing the commandments, emperumAn is the one who makes his commandments perfectly.

“When asked who is He (who has renowned fame and perfectly executes his commandments)?”, AzhwAr says

dheyvam mUvaril mudhalvanAgi – He is the foremost of all the three dhEvathAs (Siva, brahmA and indhra), since he is the one who creates them from his divine navel and protects them by placing in his stomach during praLayam (deluge).

nadAya dheyvam mUvar – If the other dhEvathAs like rudhra, brahmA et al who are at times confused to be supreme, it is only because of His generous act.

mUvaril mudhalvanAgiemperumAn who is distinctly unique from other two dhEvathAs (Siva, brahmA), rules their SarIram (body) and SarIri (AthmA) with his aprAkrutha thirumEni (divine body). Alternative explanation – Since brahmA, rudhra and indhra all together are said as three dhEvathAs in pramANam (authentic texts) and here emperumAn is said as the foremost (creator) of these three dhEvathAs.

sudar viLangagalaththuemperumAn who has the divine chest which shines with the ornamental beauty. Alternative explanation – the rising waves like mountain which are filling the open space in the sky which shines with the light of the moon and sun.

varai purai … – Is this eloquent act of churning the milky ocean for nectar among other actions not enough to show that he is the worthy refuge?

varai purai thirai – The waves like the mountain.

thirai poru – when the waves collide with one another, it looks like two mountains are colliding with each other.

peru varai veruvuRa – To have the giant mountains tremble.

urumural oli – At that time, the noise which resembles the noise of thunder increases.

naLir kadal – [The cool milky ocean] Even though sparks flew while churning the ocean, it cooled down because of His merciful glance; implies that the ocean trembled without being agitated.

pada aravu arasu – The king of serpents, vAsuki – though it is a sentient being and is used for churning, due to being in contact with emperumAn, he did not feel any strain and hence expanded it’s hoods with joy while churning.

thadavarai – Placing the great mandhara mountain (which appears to cover the entire ocean) as the mortar.

suzhaRRiya – The ocean got so agitated to have the bottom soil rise up to the top, until the elixir is fetched (while churning), and moreover the mountain is placed in the middle and rotated up and down to make everyone who participated to claim “I churned it” [actually it was emperumAn who appeared with thousand hands and churned the ocean].

thanimAth theyvamemperumAn is the distinct unique lord.

And when asked “are you desiring to surrender unto such emperumAn?”, AzhwAr replies,

adiyavarkku – emperumAn troubled himself for the purpose of those other dhEvathAs who desired for other benefits and gave them the elixir. SrIvaishNavas become overwhelmed by such greatly generous acts of emperumAn and present themselves to be fully existing for him. To such devotees.

ini nAm – While the jIvAthmA should have been the servant since its existence, due to karma (virtues/vices), we were occupied by the ahamkAra (ego) and mamakAra (possessiveness) until now; now that emperrumAn has shown our true nature of being servitors to such SrIvaishNavas, we who have seen it with his blessings.

When asked “ shall we desire to be in the similar grade/level of these bhAgavathas?”, AzhwAr replies,

ALAga – As their servitors.

When asked “should we be both servitors to them and at the same time be with ahankAram and mamakAram?“, AzhwAr replies,

ALAgavE – Only as a servitor being an embodiment of such servitude.

isaiyum kol – As said in nAnmugan thiruvandhAdhi 60 “ALpArththuzhi tharuvAy kaNdu” (Oh! lord you are in search of a person who has surrendered unto your divine feet), emperumAn is already seeking for such persons who will be ready to serve bhAgavathas, so no need to convince him; AzhwAr too is already convinced since he is always looking to serve bhAgavathas; so, what is the need for “isaiyum kol”? Since bhAgavatha SEShathvam (servitude towards bhAgavathas) is rare to achieve, AzhwAr is eagerly asking “if he will get it now”.

And this is not for a short time, but

UzhithORUzhi – It should happen in every kalpa (forever).\

And moreover,

OvAthE – Without even a momentary break. As SiSupAla et al were annihilated unable to bear the presence of bhagavAn when he incarnated here for the protection of samsAris even though he is avAptha samastha kAman (one who has no unfulfilled desires), SrIya:pathi (divine consort of SrI mahAlakshmi) and the lord of nithyasUris in paramapadham, now samsAris, without understanding the greatness of bhAgavathas, are failing due to considering them to be similar to self in thinking “as they too are walking around sustaining themselves by eating, drinking etc, just as we do, what is their distinction from us?”. Only when emperumAn can be considered as one amongst the created beings, a bhAgavatha can also be considered as one amongst samsAris.

Let us proceed to the 4th pAsuram next.

adiyEn booma ramanuja dhAsi

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thiruvAsiriyam – 2 – ulagu padaiththuNda

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avathArikai

As said in purusha sUktham “AdhithyavarNam thamasa: parasthAth” (The parama purusha shines brightly like sun and is beyond the primordial matter) , AzhwAr explained about the greatness of bhagavAn’s (dhyEya vasthu – object of meditation) distinct form (vigraha vailakshaNyam) in his first pAsuram. And in the second pAsuram he says that the devotion to emperumAn only is required for him, since parabhakthi (the growing desire to be with bhagavAn) etc on bhagavAn, are all part of the ultimate goal. In the first pAsuram he explained emperumAn’s auspicious qualitites like saundharyam (bodily beauty), parathvam (supremacy) and sauseelyam (magnanimity); and in the second pAsuram he says that these qualities of emperumAn act like karma, gyAna, bhakthi yOgams for AzhwAr and subsequently lead to AzhwAr’s para bhakthi, para gyAna and parama bhakthi which are considered as part of the ultimate goal. These para bhakthi etc are explained as desirable. Now, AzhwAr repeats those qualities of emperumAn which acts as gyAna, bhakthi yOgams in this pAsuram starting with “ulagu padaiththuNda endhai aRai kazhal sudarp pUm thAmarai“.

Let us go through the pAsuram and its meanings:

ulagupadaiththuNda endhai aRai kazhal
sudar pUm thAmarai sUdudhaRku avAvAr
uyirurugi ukka, nEriya kAdhal
anbilinbIn thERal amudha
veLLath thAnAm siRappu vittu oru porutku
asaivOr asaiga, thiruvodu maruviya
iyaRkai, mAyAp peru viRal ulagam
mUnRinOdu nal vIdu peRinum
koLvadheNNumO theLLiyOr kuRippE?

Listen

Word by Word Meanings

ulagupadaiththu – emperumAn who created all the worlds
uNda – and ate them up (during praLayam (deluge))
endhai – emperumAn is my lord
aRaikazhal – holy feet of the lord resounding with the ankle bells
sudar pU thAmarai – glittering lotus flower
sUdudhaRku – to wear it (beautiful lotus like thiruvadi to wear it on head)
avA – with desire
Ar – filled with
uyir urugi ukka – the soul that melts and fall
nEriya kAdhal – the love/affection (in the form of bhakthi) which resulted from it
anbil – in the the desire (to reach emperumAn)
inbu – that produces the bliss
In thERal amudha veLLaththAnAm – submerging into nectar-like ocean which is great in sweetness.
siRappu vittu – renouncing the pride
oru porutku – for the meagre goals of life
asaivOr – those who get afflicted
asaiga – wanders
thiruvodu maruviya – in association with the wealth/opulence
iyaRkai – true nature
mAyA peru viRal – with imperishable immense strength
ulagam mUnRinOdu – along with the three worlds
nal vIdu peRinum – even if attaining mOksham (which is the ultimate goal of life) also
theLLiyOr – the vivEki’s who have clear wisdom
kuRippu – opinion
koLvadhu – to obtain all these
eNNumO – will think?

vyAkyAnam

ulagu padaiththunda – As said in chAndhOgya upanishadh “thadhaikshatha – bahusyAm prajAyEyEthi (he vowed to become many forms and then creates the entire world), bhagavAn (in many forms) with his sankalpam (divine will) creates all the the entities apart from him; and when danger like praLaya (dissolution) occurs for these entities , he protects all these by placing them inside His stomach; and because of these acts of emperumAn, his undiminished supremacy (parathvam) is established.

endhai AzhwAr says that even though emperumAn is distinctly supreme (being lord to everyone – sarva swAmi), he himself came forth and accepted AzhwAr; since AzhwAr thinks himself as the most inferior person in all the three worlds; and because of this acceptance of emperumAn, AzhwAr highlights his magnanimity. As said in first pAsuram “mUvulagaLandha” (which states His magnanimity), AzhwAr thinks himself as the lowest person in these three worlds.

aRai – emperumAn’s thiruvadi (the sacred feet) is wearing ornaments that make jingling sound, are radiant and most enjoyable; with this emperumAn’s saundharyam (bodily beauty) is explained.

thAmarai sUdudhaRku – As soon as his sacred feet are said to be resembling the lotus flower, one would naturally desire to place them on his/her head as said in sthOthra rathnam 31kadhA punaS SankharathAngakalpaka dhvajAravaindhAnkuSa vajralAnchanam | thrivikrama! (oh thrivikrama! When will my head be decorated with your two divine feet which are having [the marks of] Sankha , chakra , et al?) [here AzhwAr highlights his desire to place emperumAn’s lotus-like sacred feet on his head].

sUdudhaRku avAvAruyir – When the jIvAthmA meditates upon the distinguished nature of emperumAn, it is impossible for him to give up the yearning for Him.

sUdudhaRku avAvAruyir – The desire on wearing it.

Aruyir– The soul that desires it.

urugi ukka– The soul which cannot be split or melted, attained a liquid state [due to melting] such that it can never be seen as AthmA again.

nERiya kAdhal – And that desire lead to a distinguished involvement/attachment [in emperumAn];  SrI bhagavath gIthA 2-62sangAth sanjAyathE kAma: (While contemplating on the objects of the senses, one develops attachment to them and that attachment leads to desire, and from that desire arises the anger); and in chAndhOgya upanishath 7-26-2 “dhruvA smrithi:” (from purity of food comes purity of mind, and from that comes constant remembrance of God); here AzhwAr says that attachment (which arise out of desire towards Him) resulted in love/devotion on bhagavAn.

anbil inbu – As said in SrI bhagavad gIthA 9-2susukham karthum avyayam(knowledge is the king of wisdom and is most confidential. It can be perceived by self realization, and it is joyous to perform and is everlasting); here AzhwAr says that since the love/devotion is on emperumAn who is filled auspicious qualities, it is so sweet; because of the sweetness of emperumAn, the meditation upon him would also be sweet.

When asked how sweet this love is? AzhwAr says – It is like the nectar.

In thERal – Due to emperumAn’s sweet nature, it will taste like the concentrated nectar which is churned of an ocean of nectar. It is like an ocean of nectar since it is towards emperumAn who is said as in thaiththirIya upanishath – 5 “Anandhamaya: (He is filled with bliss); and due to emperumAn’s distinguished nature and the devotee’s attachment towards him, it will be like an individual falling into an ocean [of nectar] and enjoying it immensely.

amudha veLLaththAnAm– drowning into the flood of joy.

siRappu vitu – leaving the parabhakthi, paragyAna and paramabhakthi which is the greatest wealth [Implies the person who leaves this prosperity is known as foolish person].

oru porutku – If a person leaves the above said greatest wealth, he will have to think obtaining the purushArthams (goals) such as dharma (righteousness), artha (wealth), kAma (desire) and mOksha (salvation) only; and here AzhwAr says that he doesn’t even consider these goals as worthy; and due to his disregard for them, he calls these goals as “oru porutku(just another thing)”.

asaivOr asaiga – Unlike the greatest wealth like parabhakthi etc., the purushArtham (dharma etc.) will be very hard for one to obtain; and even if they are attained, the significance and the benefit of them will be very meagre; and those people who are attached to them will have much greater tribulation. Though it is said in SrI bhagavath gIthA 12-5klESO’dhikatharas(greatly troublesome); and when asked “why many people desire for them?”, AzhwAr says here “am I talking about foolish people? Would the intelligent ones ever think about these goals?“.

thiruvodu maruviya iyaRkai mAyAp peruviRal ulagam mUnRinOduemperumAn is always with the eternal wealth/opulence; and though one may possess such  wealth but if he doesn’t have power/energy to enjoy it, there will be not be any use of it; unlike those emperumAn possess everlasting majestic potency; his wealth is not limited to particular location but spread over all three worlds.

Moreover,

nalvIdu perinum – As nalvIdu indicates uththama purushArtham (top most goal of enjoying and serving bhagavAn), here [vIdu] the inferior goal of kaivalyam (eternally enjoying oneself) should also be included.

perinum – it is not only about desiring for these goals, but attaining them.

koLvadheNNumO AzhwAr asks “Can one even think about attaining them?”, and he himself replies “No”; since worldly wealth is temporary, it is discarded; since AthmAnubhavam is insignificant [though permanent], it is discarded; since bhagavath anubhavam is enjoyed only with a different body [which is attained in paramapadham[, and not the current body, it is discarded too. he says “do we even need to think about these goals which are incomparable with the greatest wealth – parabhakthi , paragyAnam and parama bhakthi, which are enjoyed in the current body itself?”.

But when asked “Still, why are some people are desiring for these goals?“, AzhwAr replies,

theLLiyOr kurippu ennumO – AzhwAr says that the vivEki (intelligent person) who can distinguish between the sAra (essence) and asAra (residue) will not even mind to think about anything other than parama bhakthi (total devotion towards lord); and these viveki’s are born with the ability to differentiate between good and bad. As explained by emperumAnar in his vEdhArtha sangraham – 3 “sArAsAravivEkagyA garIyamsa: (the intellectual can differentiate between the sAra and asAra), and by thirumazhisaip pirAn in his thiruchchantha viruththam – 108 “kEdil sIr varaththanAyk kedum … kUdum Asai alladhonRu koLvanO kuRippilE (even though obtaining the wealth of brahmA, Siva and indhra and reaching the highest state of liberation, he will never ever entertain any desire other than being with the lord)” [AzhwAr concludes at the end that the experience of the divine and service to emperumAn is the ultimate supreme bliss].

Let us move on to the 3rd pAsuram.

adiyEn booma ramanuja dhAsi

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