Category Archives: kaNNinuN chiRuth thAmbu

కణ్ణినుణ్ శిరుతాంబు

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nammazhwar-madhurakaviనమ్మళ్వార్ మరియు  మధురకవిఆళ్వార్

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             మామునులు,  ఉపదేశ రత్న మాలలో,   మధురకవి ఆళ్వార్ల  తిరునక్షత్రమును (మేష మాసములో చిత్రా  నక్షత్రము) ప్రత్యేకముగా  పేర్కొన్నారు.   నిజానికి వీరి తిరునక్షత్రము తక్కిన ఆళ్వార్ల  తిరునక్షత్రము కంటే ప్రపన్నులైన రామానుజ సంబంధులకు చాలా ముఖ్యమైన రోజు.  నమ్మాళ్వార్ల పట్ల వీరికున్న అపారమైన ఆచార్య ప్రపత్తియే దానికి కారణము.  తరువాతి పాశురములో, నాలాయిర దివ్య ప్రబంధము మధ్యలో  మధురకవి ఆళ్వార్ల  కణ్ణినుణ్ శిఱుత్తాంబుకు పూర్వాచార్యులు స్థానము కల్పించిన కారణమును వివరించారు. ఈ ప్రబంధములో  మధురకవి ఆళ్వార్ తదీయ శేషత్వమును ( భాగవత  శేషత్వము)   శ్రీవైష్ణవ సంప్రదాయనికే తలమానికమైన “చరమ పర్వనిష్ఠ”ను ఈ ప్రబంధములో అనుగ్రహించారు. అంతే కాక తమ ఆచార్యులైన నమ్మాళ్వార్ల  శ్రీపాదాల పట్ల ఆజీవనము భక్తి విశ్వాసములతో ఉండి మనకు మార్గ నిర్దేశము చేసి చూపిన మహనీయులు.

        నమ్మాళ్వార్లు, నాలుగు ప్రబంధములు అనుగ్రహించగా  (తిరువాయ్ మొళి, తిరువిరుత్తం, తిరువాశిరియం మరియు పెరియ తిరువందాది) వాటిలో తిరువాయ్ మొళిలో  (1102 పాశురములను ) “పయిలుం శుడరొళి” (2.7)  “నెడుమాఱ్కడిమై”, (8.10) పదిగములలో మాత్రమే  భాగవత నిష్ఠను పేర్కొని   మిగిలిన ప్రబంధమతా ఎంపెరుమాన్ల వైశిష్ట్యాన్ని పాడారు. మధురకవి ఆళ్వార్  అనుగ్రహించినది ఒక్కటే   ప్రబంధము. అది కూడ పదకొండు  పాశురములు. కాని  ప్రబంధము మొత్తము అచార్య నిష్ఠకే ప్రాముఖ్యతనిస్తూ   పాడటము విశేషము.

         ఈ ప్రబంధ ఔన్నత్యము వలన కణ్ణినుణ్ శిఱుతాంబునకు పెద్దలచే అనేక వ్యాఖ్యానములు చేయబడినవి. వీటిలో నంజీయర్, నంపిళ్ళై, పెరియవాచ్చాన్ పిళ్ళై మరియు అళగియ మణవాళ పెరుమాళ్ నాయనార్ల వ్యాఖ్యానములు ప్రామాణికమైనవి.  ఇవి కాక    తంపిరాంపడి ( అరైయర్లు చేసిన వ్యాఖ్యానములు అరైయర్ సేవలప్పుడు ఉపయోగించేవి), ప్రతి పదార్థము,  అరుంబదం (వ్యాఖ్యానములకు విస్తృతమైన విశ్లేషణలు) కూడా రచింపబడినవి.

nanjeeyar                                                                                 నంజీయర్

nampillai-pinbhazakiya-perumal-jeer-srirangamనంపిళ్ళై-శ్రీరంగం

periyavachan-pillaiపెరియవాచ్చాన్ పిళ్ళై– తిరు శంగనల్లూర్

nayanarఅళిగియ మనవాళ పెరుమాళ్  నాయనార్

pillailokam-jeeyarపిళ్ళైలోకం జీయర్

       పైన తెలిపిన వ్యాఖ్యానముల సహాయము తోను ఎంపెరుమాన్, ఆళ్వార్, పూర్వాచార్యుల, అస్మదాచార్యుల  అనుగ్రహముతోను తెలుగులో  ఈ దివ్య ప్రబంధములోని విశేష  అర్థములను తెలుసుకునే ప్రయత్నము చేద్దాము.

     భగవద్విషయ(తిరువాయ్ మొళి)కాలక్షేపమునకు ముందు తిరుప్పల్లాణ్డు, కణ్ణినుణ్ శిఱుతాంబు సేవించటము సంప్రదాయము.

 అడియేన్ చుడామణి రామానుజదాసి

ఆధారం: http://divyaprabandham.koyil.org/index.php/2015/01/kanninun-chiru-thambu/

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kaNNinuN chiRuth thAmbu 11 – anban thannai

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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Previous pAsuram

nammazhwar-madhurakavi-paramapadham

Introduction for this pAsuram:

nanjIyar highlights that madhurakavi AzhwAr declares in the end that those who learn his prabandham will live in srIvaikuNtam which is fully under the orders of nammAzhwAr.

nampiLLai and periyavAchchAn piLLai highlight that madhurakavi AzhwAr declares in the end that those who learn this prabandham will live in srIvaikuNtam.

azhagiya maNavALa perumaL nAyanAr‘s introduction

In the end, madhurakavi AzhwAr declares that those who learn this prabandham will live in srIvaikuNtam.

Previously, madhurakavi AzhwAr explained

In this pAsuram, madhurakavi AzhwAr declares that those who learn and recite this prabandham will be favoured by nithyasUris in paramapadham. Though such devotees (of nammAzhwAr) are only desiring to be in AzhwArthirunagari, to fulfill the desires of nithyasUris, they would go to paramapadham and will enjoy nammAzhwAr there too.

அன்பன் தன்னை அடைந்தவர்கட்கெல்லாம் அன்பன்
தென்குருகூர் நகர் நம்பிக்கு அன்பனாய்
மதுரகவி சொன்ன சொல் நம்புவர் பதி
வைகுந்தம் காண்மினே

anban thannai adainthavarkatkellAm anban
thenkurukUr nagar nambikku anbanAy
madhurakavi sonna sol nambuvAr pathi
vaikuntham kANminE

word-by-word meanings
anban thannai – that emperumAn who is Asritha pakshapAthi (who is partial towards his devotees)
adainthavarkatku ellAm – to all bhAgavathas who surrendered unto him (bhagavAn)
anban – one who is devoted
thenkurukUr nagar nambikku – to nammAzhwAr (who is the leader of beautiful AzhwArthirunagari)
anban Ay – being devoted to
madhurakavi sonna sol – this dhivya prabandham which is spoken by madhurakavi AzhwAr
nambuvAr – one who is faithful (that this is their refuge)
pathi – residing place
vaikuntham kANmin – (see it to be) paramapadham

Simple translation:
srIvaikuNtam (paramapadham) will be the residing place for the ones who firmly believe in this dhivya prabandham that is spoken with devotion by madhurakavi AzhwAr (me) towards nammAzhwAr who is devoted to all bhAgavathas who are dear to emperumAn who is partial towards his devotees.

Highlights from nanjIyar‘s vyAkyAnam:

  • anban thannai…emperumAn is affectionate towards everyone. As explained in srIrAmAyaNam yudhdha kANdam 30.56 “ripUNam api vathsala:” (srI rAma shows his motherly forbearance even towards one who considers him as his enemy). This is the true nature of Iswara/bhagavAn.
  • thannai adainthavar…nammAzhwAr is affectionate towards everyone who is surrendered to such emperumAn. This is nammAzhwAr‘s true nature. It is natural for everyone to be friendly with like minded persons.
  • thenkurukUr… – It is the true nature of srI madhurakavi AzhwAr to be affectionate towards nammAzhwAr. This is said by madhurakavi AzhwAr after being induced by loving devotion towards him.
  • nambuvAr… – For those who learn this prabandham, srIvaikuNtam will be their abode. This sounds contradictory. When nammAzhwAr is explained as the goal, should he not declare that AzhwArthirunagari is their abode? AzhwArthirunagari is under the control of polindhu ninRa pirAn and nammAzhwAr (Even the dhEvasthAnam is known as AdhinAthar AzhwAr dhEvasthAnam). But paramapadham is explained as the abode that is fully under the control of nammAzhwAr as in thiruviruththam 75 as “adiyAr nilAginRa vaikunthamO?” (Is this srIvaikuNtam the land that is fully controlled by the devotees? – as per vyAkyAnam).
  • Another explanation. The place where those who learned this prabandham reside, that becomes srIvaikuNtam. nambi thiruvazhudhi vaLaNAdu dhAsar explains that after the birth of parAsara bhattar as the son of kUraththAzhwAn there is no barrier between samsAram and paramapadham since he destroyed the barrier and made them all a single abode.

Thus ends nanjIyar‘s vyAkyAnam. nanjIyar thiruvadigaLE charaNam.

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • anban – (without any other special qualifications/requirements) – he is naturally vathsalan (one who has vAthsalyam – motherly forbearance). His motherly forbearance is towards everyone irrespective of their attitude as explained in srIrAmAyaNam “ripUNam api vathsala:“. That is due to his eternal sambandham (relationship) with every one as explained in jithanthE sthOthram 2 “dhEvAnam dhAnavAnAm cha sAmAnyam adhi dhaivatham” (You are the common refuge to both dhEvas who are devoted to you and asuras who are against you).
  • thannai adainthavarkatku ellAm anbannammAzhwAr‘s affection is not common like bhagavAn‘s. His affection is specifically towards devotees as he himself says in thiruvaimozhi 3.7.1 “paramanaip payilum thiruvudaiyAr yavarElum avar kaNdIr  emmaiyALum paramar” (Whoever has the wealth of devotion towards the supreme lord, they are my supreme lords).
  • thenkurukUr nagar nambikku anbanAy – Not just stopping with bhagavAn, not just stopping with all his devotees but being affectionate to his own AchArya (nammAzhwAr). When there is personal expectation towards a goal, one will approach/serve bhagavAn. When there is desire to fulfill bhagavAn‘s expectation (only), one  will approach/serve bhAgavathas. But when one desires to fulfill both bhagavAn and bhAgavathas’ expectations, one serves AchArya.  AchArya is the goal since he is the one who reveals knowledge that is not known before. Subsequently, since he engages oneself in discussing about bhagavAn all the time and being a good companion in this world, he is the goal at that time. To attain ultimate goal of reaching bhagavAn, he is the purushakAra bhUthan (recommendation authority) – so he is the goal at that time. Finally, in paramapadham, since he is the one who nurtures bhagavath kainkaryam, he is the goal at that last stage also.
  • nambuvArpathi vaikuntham kANminE – nambi thiruvazhudhi vaLanAdu dhAsar says wherever such persons (who have faith in madhurakavi AzhwAr‘s words) are, that place will become srIvaikuNtam.
  • bhattar‘s explanation is explained here as repeated by nampiLLai as heard from peRRi (who is a contemporary of nanjIyar).

Thus ends nampiLLai‘s vyAkyAnam. nampiLLai thiruvadigaLE charaNam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • anban – Another pramANam for eternal relationship between jIvAthmA and bhagavAn is quoted from mahAbhAratham AraNya parvam 192.56 “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (srIman nArAyaNan, the divine consort of srI mahAlakshmi, is the father and mother for every one).
  • nambikkanbanAy – A couple of pramANams that show bhagavAn‘s affection towards his devotees are highlighted. bhagavAn himself says in gIthA 7.18 “gyAni thu Athma Eva mE matham” (such gyAni is only my AthmA and this is my philosophy). He also says in mahAbhAratham udhyOga parvam 74.27 “mama prANA hi pANdavA:” (pANdavas are my life breath).
  • vaikuntham – To highlight that paramapadham is under the control of nithyasUris and mukthAthmAs, another pramANam is quoted from thiruvAimozh 3.9.9 “vAnavar nAdu” (the land of nithyasUris and mukthAthmAs – not said as the land of bhagavAn).
  • nambuvArpathi vaikuntham kANminE – a pramANam is quoted for this from thiruvAimozhi 5.3.9 “uraikkavallArkku vaikunthamAgum thammUrellAm” (whoever recites (thiruvAimozhi), their residing place will become paramapadham).

Thus ends periyavAchchAn piLLai‘s vyAkyAnam. periyavAchchAn piLLai thiruvadigaLE charaNam.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • anban… (full pAsuram summary) – In this pAsuram, nammAzhwAr, madhurakavi AzhwAr, the kaNNinuN chiRuth thAmbu dhivya prabandham and result of learning this prabandham somehow are explained.
  • anbanbhagavAn is unconditionally affectionate towards everyone. sthOthra rathnam 10 explains “Evam nisargga suhrudhi – na chithramidham Asritha vathsalathvam” (Since you are doing so many favours towards everyone (irrespective of their state), there is nothing artificial/great in your motherly forbearance towards your devotees). He is explained as “sarvalOkaika vathsala:” (he is affectionate towards everyone in the universe), srIrAmAyaNam sundhara kANdam 21.20 “saraNagatha vathsala:” (one who is affectionate towards the ones who surrender unto him), srIrAmAyaNam yudhdha kANdam 30.56 “ripUNam api vathsala:” (srI rAma shows his motherly forbearance even towards one who considers him as his enemy). But more specifically, towards his devotees he even accepts their defects happily as mentioned in srIrAmAyaNam yudhdha kANdam 18.3 “…dhOshO yathyapi…” (I will never give up vibhIshaNa who approached me with friendly attitude even if he has defects. For good persons, such acceptance is not to be condemned). Even those who engage in unfavourable acts are cared with motherly forbearance by emperumAn as mentioned in sthOthra rathnam 63 “…prathibhavam aparAdhdhUr mugdha sAyujyadhObhU:…” (Even sisupAla who committed many offenses was pardoned by you and was given mOksham by you).
  • Among all qualities of bhagavAn, this vAthsalyam (motherly forbearance) is the most glorified. It is because of this vAthsalyam, bhagavAn is glorified as supreme (since this quality in its truest sense cannot be seen in anyone else). And it is because of this quality, bhagavAn is approachable by everyone and is being the refuge for everyone.
  • madhurakavi AzhwAr started with “kaNNinuN chiRuth thAmbinAl kattuNNappaNNiya perumAyan ennappan” in the first pAsuram explaining bhagavAn‘s qualities such as sausIlyam (easily mixing with everyone), saulabhyam (easily approachable), svAmithvam (supremacy), etc. And in the end, he completes with vAthsalyam separately since this quality is more special than any other qualities of emperumAn.
  • anban thannai adainthavarkatku ellAm anban – starting to explain about nammAzhwAr. Unlike bhagavAn who is affectionate towards everyone due to his natural relationship with everyone, nammAzhwAr is affectionate towards everyone who is devoted to bhagavAn. Irrespective of such devotees’ birth, etc., nammAzhwAr is affectionate towards them. He himself says in thiruvAimozhi 3.7.8 “kumbi narakargaL EththuvarElum … em thozhu kulam thAngaL” (Even if one who lives in kumbI narakam glorified bhagavAn, those are considered as my masters) and in thiruvAimozhi 3.7.9 “eththanai nalam thAn ilAtha chandALa chaNdALargaLAgilum,  maNivaNNARkALenRu uL kalanthAradiyAr tham adiyAr em adigaL” (Even though one is the lowest of a chaNdALa (dog-eater) with no good qualities, if he is fully surrendered to bhagavAn, such chaNdALa’s devotees are my masters).
  • anbannammAzhwAr will even give up bhagavath anubhavam to be with bhAgavathas. He himself says in thiruvAimozhi 8.10.7 “… avanadiyAr, nanimAkkalavi inbamE nALum vAykka” (instead of being with bhagavAn, I would like to have the association of his devotees only).
  • thenkurukUr…nammAzhwAr‘s attachment towards bhagavAn/bhAgavathas is due to his birth in this dhivya dhEsam. If the field is fertile, the crop will also be rich.
  • nambi – One who is full in Athma guNams (essential qualities for a jIvAthmA).
  • anbanAy – madhurakavi AzhwAr became devoted to nammAzhwAr seeing such Athma guNa pUrthi (complete in qualities).
  • anbanAy madhurakavi – Just like nammAzhwAr is identified as bhagavAn‘s most loving devotee as he himself says in thiruvAimozhi 2.1.11 “ArAtha kAthal kurukuUrch chatakOpan” (satakOpa of AzhwArthirunagari, who has unfulfillable love towards emperumAn), madhurakavi AzhwAr is identified as nammAzhwAr‘s dear devotee. nammAzhwAr was focussed on praNavam (which explains jIvAthmA‘s svarUpam as a servant of bhagavAn) and nama: (which explains jIvAthmA‘s servitude towards bhAgavathas). madhurakavi AzhwAr is focussed on nama: exclusively.
  • nambikku anbanAy madhurakavinambikkanbanAy – For the heart, there is love towards nammAzhwAr. madhurakavi – For the mouth/speech, there is sweet glorification of nammAzhwAr‘s qualities.
  • nambuvAr – Instead of learning the meaning and ignoring it, having firm desire/faith in the meanings of these words, always engaging in reciting this prabandham, meditating on nammAzhwAr‘s glories that are revealed in this prabandham and feeling blissful, always wanting to hear the glories of nammAzhwAr from others, etc.
  • nambuvAr – One who has firm faith that the glories of nammAzhwAr revealed in this prabandham are not false (exaggeration) and only truth.

Thus ends azhagiya maNavALa perumaL nAyanAr‘s vyAkyAnam. azhagiya maNavALa perumaL nAyanAr thiruvadigaLE charaNam.

Thus ends the English translation of kaNNinuN chiRuth thAmbu based on the wonderful vyAkyAnams written by nanjIyar , nampiLLaiperiyavAchchAn piLLai and azhagiya maNavALa perumaL nAyanAr.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 10 – payan anRAgilum

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

Previous pAsuram

Nammalwar-emperumanarnammAzhwAremperumAnAr (who is considered as the lotus feet of nammAzhwAr)

Introduction for this pAsuram:

nanjIyar highlights that madhurakavi AzhwAr mediates on nammAzhwAr‘s great favours towards him, realizes that he could not return such great favours and says that he immediately starts developing attachment towards nammAzhwAr‘s divine feet.

nampiLLai  highlights that madhurakavi AzhwAr meditates on nammAzhwAr‘s  great favours towards him, realizes that he has not taken any steps towards nammAzhwAr and speaks the glories of nammAzhwAr‘s  favours. It is explained in vishNu dharmam 70.78 “…kruthsnAm vA pruthivIm dhadhyAnna thaththulyam kathanchana:” (For the ones who give knowledge about bhagavAn and the means to reach bhagavAn, the whole world should be submitted. Even that will not match the favour done by such knowledge-bestower (AchArya)). Since AchArya gives bhagavAn himself to the sishya, only if there is another bhagavAn, the favour can be returned by the sishya. Thus, sishya will always be unsatisfied with his deeds towards his AchArya.

periyavAchchAn piLLai highlights the same principle as that of nampiLLai. But instead of simply saying AchArya gives bhagavAn, he says AchArya gives the highest benefit – the divine couple (srI mahAlakshmi and srIman nArAyaNa). Only if the sishya finds another divine couple like that (which is impossible), he can return the favour to his AchArya and thus the sishya will always be unsatisfied that he cannot return the favours done by his AchArya.

azhagiya maNavALa perumaL nAyanAr‘s introduction

So far, nammAzhwAr‘s unique glories and the favours done by nammAzhwAr towards madhurakavi AzhwAr were explained by him. nammAzhwAr‘s glories which are contrary to his own defects and nammAzhwAr‘s  great favours which are contrary to his own limitations were explained before.

In this pAsuram, he realizes that he can never return nammAzhwAr‘s favours and becomes worried (that he cannot do that). In thaithriya bruguvalli 10.6, it is explained that “yO mA dhadhAthi sa i dhEvamAvA:” (one who gives me the supreme lord is my rakshaka (protector)). This feeling of gratitude will occur both in mumukshu stage (when being desirous of mOksham in this world) or muktha state (after reaching parampadham) and one cannot do anything beyond showing gratitude towards AchArya throughout one’s existence.

It is the nature of AchArya to not expect anything in return and it is the nature of sishya to try to do something in return (for the great favours done by AchArya). But since nothing can be done matching the favours done by AchArya, he becomes very sad. Seeing the great favours, the sishya will desire to do something in return. But the greatness of the favours done by AchArya will make the sishya realize that such great favours cannot be returned since there is nothing as good as that (bhagavAn) which was given by AchArya. So, the only way to spend one’s time is by always worrying about not being able to satisfy one’s AchArya. Since AchArya reforms the AthmA, that AthmA can be submitted to bhagavAn. Even that cannot be done in the case of AchArya, since it was the AchArya who already reformed the AthmA and made oneself realize about one’s true nature. So, offering oneself is also not a fitting return for AchArya’s favours.

பயனன்றாகிலும் பாங்கலராகிலும்
செயல் நன்றாகத் திருத்திப் பணிகொள்வான்
குயில் நின்றார்ப் பொழில் சூழ் குருகூர் நம்பி
முயல்கின்றேனுன்றன் மொய் கழற்கன்பையே

payan anRAgilum pAngallar Agilum
seyal nanRAgath thiruththip paNi koLvAn
kuyil ninRAr pozhil sUzh kurukUr nambi
muyalginREn un than moykazhaRku anbaiyE

word-by-word meanings
payan anRu Agilum – though there is no personal gain (by reforming others)
pAngu allar Agilum – though (they are) not fit to be reformed
seyal – by (his) deeds
nanRAgath thiruththi – reformed through strong instructions
paNi koLvAn – engage (them) in service
kuyil ninRu Al pozhil sUzh kurukUr – (living in) AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo
nambi! – Oh nammAzhwAr!
un than – your
moy kazhaRku – unto the (your) best divine feet
anbaiyE – to develop affection only
muyalginREn – trying

Simple translation:
Oh nammAzhwAr! who is living in AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, though there is no personal gain for you (by reforming others), and though they are not fit to be reformed, you reform them and engage them in (your) service through your strong instructions and deeds. I am trying to develop love and affection only to your divine feet (which is the best).

Highlights from nanjIyar‘s vyAkyAnam:

  • seyal nanrAganammAzhwAr‘s easy approachability is such that, any one (irrespective of ones greatness/lowliness), one can approach him and accept his shelter unlike bhagavAn who is approachable only by the ones who have adhikAram (qualification).
  • kuyil ninRAr pozhil sUzh kurukUr nambi  – Even the cuckoos living in AzhwArthirunagari are joyfully singing – such is nammAzhwAr‘s simplicity (easy approachability). For bhagavath vishayam, one has to go to paramapadham to engage in sAma gAnam (singing of divine sAma vEdham) as mentioned in thaithriya bruguvalli 10.6 “Ethath sAma gAyannAsthE” (the liberated soul is singing sAma gAnam). For mukthas, the destination is paramapadham. But for mumkushus, the destination is AzhwArthirunagari. nammAzhwAr is enjoyed and relished by all including emperumAn himself, nithyasUris, mukthAthmAs, etc.

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • payananRAgilum – In general, one helps another only for personal benefit. But nammAzhwAr helped me even though I would be of no real use to him.
  • pAngallarAgilum – Even if there is no personal benefit, one would at least be able to follow the instructions. In my case, even that is not there since I am not qualified for anything good.
  • payananRAgilum pAngallarAgilum – Even with these limitations, nammAzhwAr is unable to bear the suffering of such persons in this material world – that is why he is reforming them. Just like sIthA pirAtti instructed rAvaNa, looking at his pathetic state of being attached to worldly pleasure even though he was trying to harm her, nammAzhwAr is instructing me, to reform me. Even though a person may stay inside his home shutting all entrances (not to allow any one in), when that house is in fire, the on-lookers will naturally try to extinguish the fire. Similarly, even though one may not be qualified, nammAzhwAr instructs them still and reforms them.
  • thiruththip paNikoLvAnemperumAn is glorified in thiruvAimozhi 3.5.11 as “thIrntha adiyavar thammai thiruththip paNi koLLa valla” (One who is capable of reforming and engaging the devotees who accept bhagavAn as the prApyam (goal) and prApakam (means)) – but unlike bhagavAn, nammAzhwAr will reform even those who have not understood their true nature properly.
  • kuyil ninRAr…nammAzhwAr feels sad in separation from emperumAn like in thiruvAimozhi 8.5.2 “kANavArAy” (Please come and see me). He sometimes feels happy on meditating his relationship with emperumAn like in thiruvAimozhi 4.5.8 “yAvar nigar agal vAnaththE” (there is no one equal to me). During all these times, the cuckoos are with him, and they learn his pAsurams from him thus and repeat the same.
  • kurukUr nambi – the complete person from AzhwArthirunagari. His completeness in auspicious qualities are such that, they even reform cuckoos (who don’t possess great intelligence to distinguish between chith (soul) and achith (matter)). He himself (in mother’s mood about her daughter parAnkusa nAyaki) says in thiruvAimozhi 6.7.2 “Urum nAdum ulagamum thannaippOl … pithaRRa” (She changed every one to be like her to be constantly uttering bhagavAn‘s names and glories).
  • muyalginREn un than moy kazhaRku anbaiyE – I am trying to devote myself towards your most-praise-worthy lotus feet. madhurakavi AzhwAr is unable to comprehend how to show his gratitude towards nammAzhwAr, just like nammAzhwAr wondered how to show his gratitude to bhagavAn in thiruvAimozhi 2.7.8 “ennaith thImanam keduththAy unakken seygEn” (You have reformed me, how am I going to repay this favour of yours?).

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • muyalginREn un than moy kazhaRku anbaiyE – Since he himself is not satisfied with his kainkaryam (service) towards nammAzhwAr, he prays that he develops more attachment towards nammAzhwAr‘s lotus feet.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • payananRAgilum pAngallarAgilum – Generally, an AchArya instructs only to a sishya who submits wealth, charity and renders service as mentioned in “arththO dharmatha: susrushuradhyAbya:“. bhagavAn who is considered as niravadhika vathsalan (one who has infinite love/affection towards his children – all) himself instructed to arjuna only after he submitted himself fully as said in gIthA 2.7 “sishyasthEham sAdhi mAm thvAm prapannam” (I am your disciple and fully surrendered to you). But nammAzhwAr instructed me out of great compassion only due to my disqualification of learning anything.
  • seyal nanRAgath thiruththi – Reformed me so that knowledge becomes fulfilled by practically following what is learned. Even kshathrabandhu who was reformed by a vaishNava (saintly person) attained the real goal only towards the end of his life, but I attained purity immediately. Reforming properly means – there should be sravaNam (hear from AchArya) first, mananam (meditating on what was heard) next, mahAvisvAsam (unflinching faith) on what was meditated upon, practically following those aspects which we have faith in,  avoiding asadhanushtAnam (mis-deeds) and performing only sadhanushtAnam (deeds which are followed by pUrvAchAryas only). He himself ensured that I go through these steps and be reformed fully (instead of letting myself try it out).
  • paNi koLvAn – Engaged in bhagavath, bhAgavatha kainkaryam (service to bhagavAn and his devotees). Once reformed, one should be engaged in kainkaryam. There should be bhagavath kinchithkAram (at least little bit of service to bhagavAn), AchArya kinchithkAram (at least little bit of service to AchArya) and vaishNava kinchithkAram (at least little bit of service to srIvaishNavas). To please AchArya, one performs kainkaryam to bhagavAn and bhAgavathas. To please bhagavAn and bhAgavathas, one performs kainkaryam to AchArya. All three are related and nourish each other. Among these three, bhagavath kinchithkAram is nirupAdhikam (natural) and bhAgavatha/AchArya kinchithkAram are sOpAdhikam (acquired). bhAgavatha kainkaryam is desired/acquired due to that being the ultimate goal. AchArya kainkaryam is desired/acquired due to one’s gratitude towards AchArya who shows bhagavAn and bhAgavathas.
  • A true AchArya will first give proper instructions to the sishya, he will then himself practically demonstrate those instructions and will ensure that he becomes purer than himself. Only then such AchArya will be satisfied with the sishya and acknowledge him as qualified to do bhagavath/bhAgavatha kinchithkAram.
  • kuyil ninRAr… – If the cuckoos in AzhwArthirunagari themselves are reformed (due to nammAzhwAr‘s sambandham) what to speak of me? Since he has madhura vAk (sweet voice/words), he glorifies AzhwArthirunagari in connection with cuckoos who have sweet voice.
  • kurukUr nambi – one who is so complete that he would not expect anything in return for the great favours he has done. Even bhagavAn‘s favours can be re-paid, but AchArya’s favours can never be re-paid.
  • moykazhal – Just like nammAzhwAr said in (the end of) periya thiruvanthAdhi 87 “moykazhalE Eththa muyal” (try to glorify bhagavAn’s lotus feet), here madhurakavi AzhwAr also says the same thing. Previously, madhurakavi AzhwAr said “ponnadi” in 2nd pAsuram highlighting the pure nature of nammAzhwAr’s lotus feet. In this pAsuram, the sweet/relishable nature of nammAzhwAr’s lotus feet is revealed.
  • moykazhaRku anbaiyE – nammAzhwAr‘s most relishable aspect of lotus feet induced my love towards them. That love induced me to show my gratitude towards him. But I am most bewildered since I am unable to re-pay his favours. This bewilderment will go on forever.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 9 – mikka vEdhiyar

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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Previous pAsuram

Nammazhwar-kanchi-3

Introduction for this pAsuram:

nanjIyar highlights that madhurakavi AzhwAr speaks about nammAzhwAr firmly establishing the essence of all of vEdham which is bhAgavatha sEshathvam (being surrendered to devotees of srIman nArAyaNa) through thiruvAimozhi 3.7 “payilum sudaroLi” and thiruvAimozhi 8.10 “nedumARkadimai” padhigams (decads).

nampiLLai  highlights that when madhurakavi AzhwAr was asked what was the type/state of nammAzhwAr‘s mercy, madhurakavi AzhwAr says that nammAzhwAr bestowed him the confidential essence of all of vEdham. Just like nammAzhwAr revealed his gratitude towards emperumAn in thiruvAimozhi 3.3.4 “nIsanEn niRai onRum ilEn, nam kaN pAsam vaiththa param sudarch chOthikkE” (I am filled with defects and have no good qualities. bhagavAn became more radiant by showing his affection towards me), madhurakavi AzhwAr reveals his gratitude towards nammAzhwAr.

periyavAchchAn piLLai highlights that when madhurakavi AzhwAr was asked why is nammAzhwAr‘s mercy greater than the whole world, madhurakavi AzhwAr says that nammAzhwAr bestowed him the confidential essence of all of vEdham without looking at his defects. Just like nammAzhwAr revealed his gratitude towards emperumAn in thiruvAimozhi 3.3.4 “nIsanEn niRai onRum ilEn, nam kaN pAsam vaiththa param sudarch chOthikkE” (I am filled with defects and have no good qualities. bhagavAn became more radiant by showing his affection towards me), madhurakavi AzhwAr reveals his gratitude towards nammAzhwAr‘s lotus feet.

azhagiya maNavALa perumaL nAyanAr‘s introduction

Previously madhurakavi AzhwAr explained that nammAzhwAr blessed him so that he can glorify nammAzhwAr in pAsuram 6. He also explained in pAsuram 7 that whatever hurdles/sins were there, they were dispelled by by nammAzhwAr and he said that he will speak about nammAzhwAr‘s glories to everyone. In the previous pAsuram, he explained that nammAzhwAr‘s mercy is greater than bhagavAn‘s mercy.

Since nammAzhwAr‘s gyAna pradhAnam (bestowing knowledge)  was discussed in previous pAsuram, in this pAsuram, madhurakavi AzhwAr explains since nammAzhwAr revealed the essence of vEdham, out of gratitude for that, serving such nammAzhwAr is the ultimate goal.

In the 4th pAsuram, AchArya visvAsam (unflinching faith towards nammAzhwAr) is explained. In the 5th pAsuram and 6th pAsuram, AchArya vaibhavam (his glories) and his upakAra vaibhavam (glories of his favours/help) are explained. In this pAsuram his gratitude towards AchArya is explained. AchArya’s identity is mercy and sishya’s identity is gratitude towards the AchArya.

மிக்க வேதியர் வேதத்தினுட் பொருள்
நிற்கப் பாடியென் நெஞ்சுள் நிறுத்தினான்
தக்க சீர்ச் சடகோபனென் நம்பிக்கு
ஆட்புக்க காதலடிமைப் பயனன்றே.

mikka vEdhiyar vEdhaththin utporuL
niRkap pAdi en nenjuL niRuththinAn
thakka sIrch chatakOpan ennambikku
AL pukka kAthal adimaip payan anRE

word-by-word meanings
mikka vEdhiyar vEdhaththin – vEdham that is recited by best vaidhikas
uL poruL – inner-meaning i.e., essence
niRka – to firmly establish
pAdi – sung thiruvAimozhi
en nenjuL – in my heart
niRuththinAn – planted it firmly (the essence of vEdham or thiruvAimozhi) out of his grace
thakkasIr – with fitting qualities
satakOpan – nammAzhwAr
en nambikku – for him (who is such complete person)
AL pukka – to serve him
kAthal – love/desire
anRE – that same moment
adimaippayan – materialized such service as the goal

Simple translation:
My love/desire to serve nammAzhwAr as the ultimate goal materialized immediately, to him who firmly established in my heart the essence of vEdham, that is recited/studied by best among vaidhikas.

Highlights from nanjIyar‘s vyAkyAnam:

  • mikka vEdhiyar – one who has great knowledge about emperumAn and great devotion towards emperumAn.
  • vEdhaththin uL poruL – The essence/main aspect of vEdham is thiruvAimozhi. The essence of thiruvAimozhi is thiruvAimozhi 3.7 “payilum sudaroLi” and thiruvAimozhi 8.10 “nedumARkadimai” (both speak about bhAgavatha sEshathvam).
  • niRkappAdi ennenjuL niRuththinAn – firmly established it in my heart. Like drilling a rock and filling water – so it stays well.
  • AL pukka kAthal adimaip payananRE – Me becoming adiyEn (dhAsan – servant) means having love towards his lotus feet (Otherwise, just saying adiyEn is of no use).

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • mikka vEdhiyar – Ones who are identified by the top-most pramANam (vEdham). Ones who have studied many sAkAs (parts) of vEdham. (Note: vEdhiyar means ones who are well versed in vEdham and ones who follow it properly).
  • niRkappAdi – Establishing the confidential essence of vEdham which is difficult to understand/accept.
  • thakka sIrch chatakOpan – Fitting poet (with all auspicious qualities) to glorify bhagavAn. Just like bhagavAn is most glorious/fitting as mentioned in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (the supreme leader of the nithyasUris), nammAzhwAr is also most fitting/complete to glorify bhagavAn. He himself says in thiruvAimozhi 3.9.11 “ERkum perumpugazh vAnavar Isan kaNNan thanakku ERkum perumpugazh vaNkurukUrch chatakOpan” (kaNNan emperumAn, the leader of nithyasUris, is most fitting to accept all praises. nammAzhwAr (me) is most fitting person to praise bhagavAn).
  • en nambikku – one who is most complete to accept me and reform me.
  • anRE – immediately. For the desire in bhagavath vishayam to be fulfilled, one has to go through archirAdhi gathi (the route that takes one up to virajA river) and reach paramapadham to serve him eternally/fully. But in nammAzhwAr‘s vishayam (case), madhurakavi AzhwAr attained the result immediately without any delay and without having to go anywhere else. For nammAzhwAr, the desire started in 1st pAsuram of thiruvAimozhi and he attained the full goal after 10.10 “muniyE nAnmukanE” padhigam (which is at the end).

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • mikka vEdhiyar – pramANa srEshtam (top-most of authentic scriptures). As heard from nammAzhwAr in thiruvAimozhi 1.1.7 “uLan sudarmigu suruthiyuL” (one who is present/explained in most radiant vEdham).
  • vEdhaththin uL poruL – vaidhika sAsthram determines that vEdhAntha rahasyam (praNavam) establishes that bhagavath sEshathvam (servitude towards bhagavAn) extends ultimately up to thadhIya sEshathvam (servitude towards devotees of bhagavAn).

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • mikka vEdhiyarvEdhiyar means one who ignores bhAhya sAsthrams (literature outside vEdham) and are fully faithful to vEdham which is nithyam (eternal – beginning-less) and nirdhOsham (blemishless). They fully understand that nAradhIya purANam 18.33 “vEdhasAsthram param nAsthi” (there is no sAsthram other than vEdham or there is no sAsthram higher than vEdham) and thiruchchantha viruththam 72 “vEdha nUl OthuginRathu uNmai allathu illai” (vEdha sAsthram talks about nothing other than truth). mikka vEdhiyar means one who is not bewildered by insignificant goals and understands that bhagavath kainkaryam is the ultimate goal. One who fully understands that to attain such goal bhakthi and saraNAgathi are the two means.
  • vEdhaththin uL poruL – vEdhapporuL (meaning of vEdham) is bhagavAn as explained by bhagavAn himself in gIthA 15.15 “vEdhais cha sarvair ahamEva vEdhya:” (vEdham fully speaks about me only). periyAzhwAr says in periyAzhwAr thirumozhi 2.9.6 “vEdhap poruLE vEnkatavA” (Oh srInivAsa! you are the object of vEdham) and in periyAzhwAr thirumozhi 4.3.11 “vEdhAntha vizhupporuL” (the inner meaning of vEdhAntham). uL poruL (inner meaning) is to understand the glories of bhAgavathas  which is explained in thiruvAimozhi 3.7 “payilum sudaroLi” and thiruvAimozhi 8.10 “nedumARkadimai“.
  • niRuththinAn – (nammAzhwAr) firmly established it. Even if he himself tries to shake it up, my faith will not change.
  • ennenjuL niRuththinAn – Established in my heart which would not even understand the glories of bhagavAn – he made me realize the glories of bhAgavathas.
  • mikka … niRuththinAn – He has done so much favour that he sung the essence of vEdham in thiruvAimozhi and he made me understand the meanings of thiruvAimozhi. Only for the ones who understand the glories of ones AchArya, one will understand the meanings of vEdham. nammAzhwAr established the glories of pramANam (vEdham), pramEyam (vEdhapporuL – bhagavAn), pramAthru (mikka vEdhiyar) and abimatha vishayam (nammAzhwAr who is most dear to madhurakavi AzhwAr) in the heart of madhurakavi AzhwAr.
  • thakka sIrch chatakOpan en nambi – ones completeness is revealed by clearing limitations of others and making them complete. nammAzhwAr removed my ignorance and made me fully realize the important aspects. He is not thirukkuRungudi nambi who is glorified in thiruvAimozhi 5.5.5 as “thakka kIrththith thirukkuRungudi nambi” (most glorious thirukkuRungudi nambi emperumAn), but he is thirukkurukUr nambi (most glorious nammAzhwAr of AzhwAr thirunagari). nammAzhwAr‘s nambi is thirukkuRungudi nambi. madhurakavi AzhwAr‘s nambi is nammAzhwAr.
  • adimaip payananRE – First, one should become a servitor to AchArya, develop love/attachment towards him, and serve him as much as possible. These 3 are desired in a sishya (towards his/her AchArya). nammAzhwAr preached bhagavath sEshathvam (being a servant of bhagavAn), bhagavath prEmam (love towards bhagavAn) and sEshathva vruththi (kainkaryam/service towards bhagavAn). But madhurakavi AzhwAr desired for these towards nammAzhwAr. nammAzhwAr eliminated worldly desires and showed bhagavAnmadhurakavi AzhwAr eliminated bhagavAn and served the lotus feet of nammAzhwAr.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 8 – aruL koNdAdum

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

Previous pAsuram

githacharya-nammazhwargIthAchAryan (krishNa) and nammAzhwAr

Introduction for this pAsuram:

nanjIyar highlights that madhurakavi AzhwAr glorifies that nammAzhwAr‘s mercy of revealing thiruvAimozhi is more valuable for this universe than bhagavAn‘s mercy of revealing vEdham.

nampiLLai  and periyavAchchAn piLLai highlight that madhurakavi AzhwAr says “I will speak the glories of nammAzhwAr” since the glories of nammAzhwAr‘s mercy is greater than all the three thathvams (entities) namely chith, achith and Iswara.

azhagiya maNavALa perumaL nAyanAr‘s introduction

  • Hearing madhurakavi AzhwAr glorifying nammAzhwAr‘s mercy, some ask “While everyone is glorifying bhagavAn‘s mercy, why are you glorifying AzhwAr’s mercy?”, madhurakavi AzhwAr replies “bhagavAn‘s mercy is useful to attain the ultimate goal. But that ultimate goal is attained by first having gyAnam (knowledge). That knowledge is given by nammAzhwAr. That is why nammAzhwAr‘s mercy is greater than everything else”. prApthi (attainment of goal) is dependent on gyAnam (knowledge). But gyAnam is not dependent on the goal (i.e., knowledge does not occur after attaining the goal – it happens before hand).
  • In the 4th pAsurammadhurakavi AzhwAr expressed that he has many defects. In the 5th pAsuram, he explained his defects to be of two types (considering AthmA as independent, and being attached to worldly pleasures). In the 7th pAsuram, he mentioned that nammAzhwAr removed all his sins/hurdles. In this pAsuram, he explains how nammAzhwAr dispelled his sins/hurdles.
  • Considering body as soul (not knowing difference between soul/body), and having attachment towards worldly pleasures (which is not fitting for the soul) are the hurdles that are removed through true knowledge about AthmA, bhagavAn and their relationship (this is called adhyAthma gyAnam/vidhyA). This knowledge will stop the accumulation of karmA. The already accumulated karmA will be removed by bhagavAn. AchAryan will remove the desires for more karmA. bhagavAn will remove existing karmA. bhagavAn removes karmA due to AchAryan giving the true knowledge.

அருள் கொண்டாடு மடியவரின் புற
அருளினானவ்வருமறையின் பொருள்
அருள் கொண்டாயிரமின் தமிழ் பாடினான்
அருள் கண்டீரிவ்வுலகினில் மிக்கதே.

aruL koNdAdum adiyavar inbuRa
aruLinAn avvarumaRaiyin poruL
aruL koNdu Ayiram in thamizhppAdinAn
aruL kaNdIr ivvulaginil mikkathE

word-by-word meanings
aruL koNdAdum – glorifying bhagavAn‘s mercy
adiyavar – bhakthas – devotees
inbuRa – to relish
a aru maRaiyin poruL – essence of that rare (difficult to acquire/learn) vEdham
aruLinAn – he blessed
aruL koNdu – with great mercy
in thamizh – in beautiful thamizh language
Ayiram – thiruvAimozhi 1000 pAsurams
pAdinAn – compiled/sung
aruL kaNdIr – it is purely his mercy only
i ulaginil – in this world
mikkathu – is great (greater than anything else)

Simple translation:
nammAzhwAr revealed the essence of vEdham for the pleasure of the devotees who glorify bhagavAn. nammAzhwAr, out of great mercy, compiled the 1000 pAsurams of thiruvAimozhi. This mercy of nammAzhwAr is very great in this world.

Highlights from nanjIyar‘s vyAkyAnam:

  • Being blissful is the nature of devotees. Contemplating the grace of bhagavAn, the mukthas are always blissful as explained in mahAbhAratham sAnthi parvam 358.73 “hrushtA:” (mukthAthmAs are always worshipping bhagavAn and being blissful like the ones in swEtha dhvIpam).
  • Being gIthAchAryan, bhagavAn revealed the most confidential principles of vEdham to uplift the ones who have even little bit inclination. Whatever was concealed by vEdham, he mercifully revealed them in gIthai. Note: nanjIyar alone attributes first 2 lines to bhagavAn revealing the principles of vEdham through gIthai. In all other vyAkyAnams, the pAsuram is fully attributed to nammAzhwAr.
  • bhagavAn explained gIthai for the ones who are qualified to learn vEdham. nammAzhwAr explained the principles even for the unqualified ones.
  • bhagavAn revealed it for the ones who were assembled in the battle field (only few benefited). nammAzhwAr revealed it for the benefit of all as mentioned in thiruvaimozhi 1.5.11 “pAlEy thamizhar isaikArar paththar paravumum Ayiram” (thamizh speaking persons, musicians/poets, devotees – all take refuge in these 1000 pAsurams)  and in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNach chol mAlaigaL” (garlands made of nectarean words for the pleasure of devotees).

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • aruL koNdAdum adiyavar – those who glorify bhagavAn‘s mercy like nammAzhwAr. nammAzhwAr in thiruvAimozhi 8.8.3 said “athuvum avanathu innaruL” (that is also his mercy only) and in thiruvAimozhi 10.6.1 “aruL peRuvAr adiyAr” (the devotees are blessed by bhagavAn). Other AzhwArs are also like him only.
  • aruL koNdu – with mercy – nammAzhwAr did not sing on his own (whatever he felt like singing)- he sung based on the mercy of bhagavAn as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (bhagavAn blessed me blemishless knowledge/devotion). As explained in thiruvAimozhi 7.9.4 “ennAgiyE thapputhalinRith thanaik kavi thAn solli” (Through me, bhagavAn sung the glories of himself without any defect) – not only others, nammAzhwAr himself became blissful after compiling these pAsurams.
  • inthamizh pAdinAn – even though he is giving the most complicated knowledge, he gave in such sweet thamizh language.
  • ivvulaginil mikkathE – greater than chith (sentients), achith (insentients) and Iswara (bhagavAn) thathvams (entities).

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • aruL koNdAdum adiyavar – those who glorify bhagavAn‘s mercy like nammAzhwAr. nammAzhwAr in thiruvAimozhi 8.8.3 said “athuvum avanathu innaruL” (that is also his mercy only). thoNdaradippodi AzhwAr says in thirumAlai 46 “AnaikkanRu aruLai Intha” (one who showed his mercy to gajEndhran/elephant). bhUthaththAzhwAr says in iraNdAm thiruvanthAdhi 56 “aruL purintha sinthai” (bhagavAn‘s merciful thoughts). periyAzhwAr says in periyAzhwAr thirumozhi 5.4.1 “ninnaruLE purinthirunthEn” (desiring for your mercy only). pEyAzhwAr says in mUnRAm thiruvanthAdhi 16 “aruLAthozhiyumE” (always merciful). thirumangai AzhwAr says “AzhiyAnaruLE” (mercy of the one who holds sudharsana chakra only – srIman nArAyaNan). All these AzhwArs are fully situated in bhagavAn‘s prasAdham (mercy) and have no attachment in self-effort.
  • arumaRai – vEdham which is very difficult to acquire/understand, i.e., the confidential/essence part of vEdham which is upanishadhs. The meanings of upanishadhs can only be understood by the ones who are situated in sathva guNam (pure goodness). For such persons, their wealth is that deep knowledge of upanishadhs. That too acquiring the knowledge by the grace of bhagavAn (not through self-effort). Such knowledge is blissful (inbuRa) as said in brahma sUthram 1.1.15 “thaththEthu vyapadhEsAchcha” (As bhagavAn is explained as the source for jIvAthmA‘s Anandham (they are different from each other)).
  • Ayiram inthamizh pAdinAn – sung 1000 pAsurams. For the well-being of an AthmA, just one pAsuram from thiruvAimozhi is sufficient. But nammAzhwAr sung the most difficult principles in the manner that everyone can best relish.
  • pAdinAn aruL kaNdIr – Such nammAzhwAr‘s aruL (mercy) is greater than bhagavAn‘s aruL since nammAzhwAr uplifts the jIvAthmAs that are given up by bhagavAn himself.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • aruL koNdAdum adiyavar inbuRanammAzhwAr sung thiruvAimozhi for the pleasure of sAthvikas (who are fully situated in proper knowledge) and not for the pleasure of bhagavAn.
  • adiyavar – servants/devotees – ones who have sEshathva gyAnam (knowledge of servitude) – such knowledge must lead to kainkaryam (service).
  • aruL koNdAdum adiyavar – those firmly believe that for such kainkaryam, bhagavAn‘s mercy is the sAdhanam (means/process). mercy is upAyam (means) and kainkaryam is purushArththam (goal). Ones who glorify bhagavAn‘s mercy more than any other of his qualities. They glorify mercy more since when there is mercy, bhagavAn‘s other qualities will be worthy, but when there is no mercy, other qualities will become useless. Just like bhagavAn is more glorifiable than dhEvathAntharams (other dhEvathAs), bhagavAn‘s mercy is more glorifiable than his other qualities.
  • bhagavAn‘s krupai is required for sakthan (one who is capable to engage in karma, gyAna, bhakthi yOgams) and asakthan (one who fully surrenders revealing his incapability). For karma, gyAna, bhakthi yOgam followers, bhagavAn looks at their difficult efforts, have mercy on them, becomes pleased and fulfills their desire. For prapannas, they reveal their Akinchanyam (having nothing in their side) and bhagavAn shows mercy on them to fulfill their desires.
  • To show that bhagavAn uses his mercy to uplift others, two pramANams are quoted – nammAzhwAr himself says in periya thiruvanthAdhi 26 “aruLennum thaNdu” (stick named mercy) and thirumangai AzhwAr says in periya thirumozhi 6.2.4 “aruLennum oL vAL” (sword named mercy). Since nammAzhwAr has brAhmaNyam, he uses the example of stick and since thirumangai AzhwAr has kshAthram (warrior qualities) he uses the example of sword. In arumpadham, it is explained that nammAzhwAr is said as brAhmaNa due to his tranquil nature – the most advanced/peaceful state of understanding brahmam clearly.
  • inbuRa – even though these sAthvikas know that mercy is the way to get bhagavAn‘s benediction, they are blissful to hear the same from nammAzhwAr. When others recommend/speak about our favourite, we will be naturally pleased.
  • arumaRaiyin poruLmaRaiyin arum poruL (most important meaning of vEdham) that is mercy is the means and kainkaryam is the goal.
  • poruLai aruLinAn – Since nammAzhwAr would not recite vEdham as it is (due to his varNam), he is revealing the meanings of the same. While the vEdham itself cannot be learned/recited by chathurtha varNam (sUdra), everyone can learn/speak the meanings of vEdham irrespective of their varNam.
  • Ayiram inthamizh pAdinAn – Unlike praNavam which is very short and mahAbhAratham which is very long, he sung 1000 pAsurams in beautiful thamizh.
  • pAdinAnnammAzhwAr sang – vEdham is apaurushEyam (not written/compiled by any individual) and is considered as the highest pramANam. But if compiled by individuals, will these be pramANam? If these were sung out of nigraham (disgust), it would not be pramANam. But as nammAzhwAr himself says in 7.9.3 “Am mudhalvan ivanenRu thaRRERRi en nA muthal vanthu pugunthu nalli kavi thUmuthal paththarkkuth thAn thannaich chonna en vAy muthal appanai” (selecting me (nammAzhwAr) as the chosen/leading one, bhagavAn gave me full knowledge, being seated in my tongue, compiled beautiful poems on himself which are most enjoyable for mumukshus), it was bhagavAn‘s own words which came through him in a joyful manner – so it is a valid pramANam.
  • aruL kaNdIr ivvulaginil mikkathEnammAzhwAr‘s mercy is great and well-known in this world. Not the pAsuram, not the one who compiled the pAsuram (nammAzhwAr), not the mercy of the one who blessed nammAzhwAr to compile the pAsuram (bhagavAn) – but nammAzhwAr‘s mercy is greater.
  • inthamizh pAdinAn… – Not the mercy of bhagavAn who gave the difficult gIthai, but the mercy of nammAzhwAr who gave the sweetest thiruvAimozhi. Not gIthai, which is spoken by bhagavAn independently, but thiruvAimozhi which is spoken by nammAzhwAr by the grace of bhagavAn.
  • inthamizh pAdinAn aruL kaNdIr ivvulaginil mikkathE – As said in thiruvAimozhi 10.6.11 “kEttArAr vAnavargaL sevikkiniya senchol”  (the people of paramapadham wants to hear thiruvAimozhi again and again), paramapadham is filled with nammAzhwAr‘s pAsurams. Similarly, this samsAram is filled with nammAzhwAr‘s mercy.
  • Ayiram… – No one performs anjali as soon as hearing the name of krishNa who spoke gIthai. But as soon as we hear thirukkurukUr (the birth place of nammAzhwAr), we perform an anjali (as part of thiruvAimozhi sEvAkAlam, in the last pAsuram of each pathikam (decad), we perform anjali hearing nammAzhwAr‘s name or his birth place thirukkurukUr).
  • kaNdIr – this is obviously visible. bhagavAn‘s mercy is to be understood from sAsthram, but nammAzhwAr‘s mercy is obviously visible for us to see. We can see it here in this world itself – need not wait until we reach paramapadham.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 7 – kaNdu koNdu

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

Previous pAsuram

Nammazhwar-krishna

Introduction for this pAsuram:

nanjIyar highlights that madhurakavi AzhwAr reveals his desire to spread the glories of nammAzhwAr who dispelled all his hurdles (sins) out of his unconditional grace.

nampiLLai  highlights that madhurakavi AzhwAr being blessed by the unconditional grace nammAzhwAr , wants to speak the glories of nammAzhwAr to everyone who are suffering in this material world.

periyavAchchAn piLLai highlights that madhurakavi AzhwAr being blessed by the unconditional grace nammAzhwAr , wonders why all the people of this world who are eligible to get that grace are not getting lifted. He realizes it is due to the lack of awareness about nammAzhwAr‘s glories and reveals that he will speak about the glories so everyone becomes aware of it.

azhagiya maNavALa perumaL nAyanAr‘s introduction

  • In the 4th pAsuram, madhurakavi AzhwAr explained that though great sages rejected him, nammAzhwAr blessed him with his grace as a mother/father. In the 5th pAsuram, he reveals his defects. In the previous pAsuram, he says that nammAzhwAr will never give up on him going forward and has blessed that he will sing nammAzhwAr‘s glories forever.
  • In this pAsuram, madhurakavi AzhwAr says that nammAzhwAr also mercifully removed all the hurdles (sins) in him which have been there since time immemorial. Thus, he says, he will spread nammAzhwAr‘s glories everywhere. madhurakavi AzhwAr practically demonstrates the injunction in sAsthram “gurum prakAsayEnnithyam” (always spread the glories of guru/AchArya).
  • nammAzhwAr had full understanding in bhagavAn‘s supremacy, dhEvathAntharams not having any supremacy, bhAgavatha sEshathvam (being devoted to devotees of bhagavAn), having no attachment in worldly desires, etc. Yet, he looked at the sufferings of samsAris (worldly people) and out of great mercy towards them, he instructed them about the true knowledge starting from thiruvAimozhi 1.2 “vIdu min muRRavum” upto thiruvAimozhi 10.5 “kaNNan kazhaliNai” padhigams. Even though bhagavAn is filled with unsurpassed mercy, since he is supremely independent, he may punish the ones who approach him seeing their defects. But nammAzhwAr will never do that. This aspect is discussed by madhurakavi AzhwAr in this pAsuram.

கண்டு கொண்டென்னைக் காரி மாறப்பிரான்
பண்டை வல்வினை பாற்றி யருளினான்
எண்டிசையு மறிய இயம்புகேன்
ஒண்டமிழ்ச் சடகோபனருளையே.

kaNdu koNdu ennai kArimARappirAn
paNdai valvinai pARRi aruLinAn
eNdisaiyum aRiya iyambugEn
oNdamizhch chatakOpan aruLaiyE

word-by-word meanings

pirAn – being parama upakAraka (one who does great favours)
kAri mARan – auspicious son of poRkAri
ennai – me (who do not understand his glories)
kaNdu – blessed by his divine glance/vision
koNdu – engaged me in his service
paNdai valvinai – strong sins which were following me since time immemorial
pARRi aruLinAn – mercifully drove them away
(AthalAl) oNdamizh satakOpan aruLaiyE – (thus) mercy of nammAzhwAr who is the abode (source) of beautiful thamizh pAsurams (poems)
eN dhisaiyum – to the people of eight directions (everywhere)
aRiya – to make them know
iyambukEn – will speak

Simple translation:
nammAzhwAr, the auspicious son of poRkAri, being the one who has done great favours to me having glanced me with his divine blessings and engaged me in his service. He drove away my eternal sins that have been following me since time immemorial. I will speak the glories of the mercy of nammAzhwAr who is the abode (source) of beautiful thamizh pAsurams (poems), to the people of eight (all) directions and make them realize (his glories).

Highlights from nanjIyar‘s vyAkyAnam:

  • Like nammAzhwAr said in thiruvAimozhi 8.7.2 “irunthAn kaNdu koNdu” (emperumAn stayed in my heart looking at me with great love), here madhurakavi AzhwAr says “nammAzhwAr stayed there mercifully glancing at him”.
  • paNdai valvinai – time immemorial – the origins of these strong sins not traceable. Since there is an end for the AthmA in this samsAram (as there is an opportunity to reach paramapadham), it might be inferred as having a start in samsAram (but since the existence of AthmA in this samsAram is said as anAdhi in sAsthram, there is no beginning for these sins). These sins are neither atonable nor exhaustible by experiencing the fruits of the same (meaning it will take forever). nammAzhwAr removed all those sins. He even removed the attachment towards bhagavAn since that is a hurdle for bhAgavatha kainkaryam (which is the ultimate goal).
  • eNdisaiyum aRiya iyambukEn – I will speak this to both knowledgeable and ignorant people.
  • oNdamizh – Instead of being samskrutham/vEdham as said in “yathO vAchO nivarthanthE” (words/mind could not understand), this is easily understandable thamizh (dhrAvida vEdham).
  • “satakOpan aruLaiyE” – nammAzhwAr‘s aruL (mercy) even captured the ones (me) who missed out bhagavAn‘s aruL (mercy).

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • kArimARap pirAn – Out of gratitude, madhurakavi AzhwAr calls nammAzhwAr as pirAn (one who does great favours). Specifically says “kArimARap pirAn” to distinguish from bhagavAn who is normally glorified as pirAn.
  • paNdai valvinai – Many ancient hurdles such as attachment towards material desires, approaching bhagavAn in improper ways like sUrpaNakA, considering kainkaryam to bhagavAn as the ultimate goal, etc.
  • pARRi aruLinAn – dispelled them completely as mentioned in sAtyAyana sAkai “dhvishantha: pApakruthyAm” (fruits of sins/vices are distributed to ones enemies while going to paramapadham).
  • endisaiyum aRiya iyambukEn – Preaching to all who have the desire towards this matter. Like nammAzhwAr said in thiruvAimozhi 5.2.2 “thoNdIr ellArum vArIr” (all devotees are welcome), madhurakavi AzhwAr also invites everyone following the footsteps of nammAzhwAr.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • kaNdu koNdu – On seeing me nammAzhwAr was so happy like finding a treasure as I am the most suitable recipient (filled with inauspiciousness) for his mercy (which is great).
  • ennai – one who was so ignorant and did not even know the difference between nammAzhwAr and other samsAris (materialistic people). Me who would not even comprehend nammAzhwAr‘s unconditional grace.
  • kARimArap pirAnbhagavAn himself says in gIthA “suhrudham sarva bhUthAnAm” (I am the well-wisher of everyone) – but nammAzhwAr‘s favours are even greater.
  • oNdamizhch chatakOpan aruLaiyE – oLLiya thamizh – beautiful thamizh. His aruL (mercy) towards me is greater than him singing thiruvAimozhi which was the refuge of great devotees.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • nammAzhwAr‘s auspicious qualities are highlighted in the beginning of this pAsuram’s commentary. gyAnam (knowledge), bhakthi (devotion), virakthi (detachment) and krupai (mercy) are some of his main qualities. gyAnam is focussed on thathva thrayam (chith, achith, Iswara) – i.e., he is fully knowledgable in the three entities. bhakthi is focussed on Iswara, i.e., being devoted to bhagavAn only. virakthi is focussed on chith and achith, i.e., being detached from self enjoyment and material pleasures. But beyond all of these he is filled with krupai towards others. His mercy is even greater than bhagavAn‘s and that is explained in this pAsuram.
  • kaNdu – Like it is said in mahAbhAratham sAnthi parvam 358.73 “jAyamAnam hi purusham yam paschEth madhusUdhana: …” (by the divine glance of madhusUdhanan emperumAn, the AthmA is blessed in the womb), nammAzhwAr blessed me with his divine glance.
  • koNdu – Seeing my defects, still he accepted me.
  • ennaik kaNdu, ennaik koNdu – He bestowed his vision on me (who should not be seen due to my defects), accepted me (who was given up by everyone). Due to his acceptance, even bhagavAn has to accept me.
  • kArimARap pirAn – he is not a pirAn like bhagavAn who is svayambu (without any origin), he is the son of kAri (who comes in a very nice family which is devoted to bhagavAn).
  • pARRi – changed/dispelled my hurdles. Unlike bhagavAn who said in gIthA 18.66 “mAmEkam saraNam vraja … mOkshayishyAmi” (surrender unto me, I will remove your hurdles), he already removed my hurdles without me surrendering unto him.
  • endisaiyum… –  I will preach his glories to people who are considering themselves as independent and to those who are considering dhEvathAntharams will protect them.
  • aRiya iyambukEn – will speak so they know – as periyAzhwAr said in thiruppallANdu 4 “nAdu nagaramum nangaRiya” (to make people of towns and cities realize). I will speak about nammAzhwAr‘s mercy, how it materialized in my case, how my hurdles were dispelled and how I am blessed with singing the glories of nammAzhwAr.
  • srI jAmbavAn glorified bhagavAn after he completing thrivikrama avathAram in “dhEvA: svasthAnamAyAnthi dhaithyA: sarvE hathA gathA: | na bhayam vidhyathE kinchith jitham bhagavathA jagath ||” (dhEvas are returning to their places. asuras are killed. there is no more fear. the world is won over by bhagavAn). Here madhurakavi AzhwAr glorifies nammAzhwAr. There bhagavAn’s strength/power is glorified. Here nammAzhwAr‘s compassion is glorified. There prayOjanAntharaparars (dhEvas – ones who are looking personal favours) benefited. Here ananyaprayOjanars (prapannas – ones who are looking to serve bhagavAn/bhAgavathas) benefited. There bhagavAn‘s mischief is revealed. Here nammAzhwAr‘s (pure) nature is revealed.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 6 – inRu thottum

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

Previous pAsuram

Nammazhwar-kanchi-2

Introduction for this pAsuram:

nanjIyar highlights that when madhurakavi AzhwAr was asked “How do you claim to be contented/accomplished?”, he replies nammAzhwAr has blessed me to be so along the lines of nammAzhwAr himself saying in thiruvAimozhi 4.5.3 “vIvil kAlam isai mAlaigaL Eththi mEvap peRREn” (I am blessed to sing the glories of bhagavAn forever from now).

nampiLLai  highlights that when madhurakavi AzhwAr was asked “You were attached to worldly desires since time immemorial. Would you return to your old ways?” and he replies “Is nammAzhwAr‘s grace so insignificant that it would let me return to my old ways?”.

periyavAchchAn piLLai highlights the same principle as nampiLLai. Moreover he says, nammAzhwAr‘s grace is different from bhagavAn‘s grace. bhagavAn‘s grace is such that there is a possibility of falling down from bhakthi nishtai as bhagavAn himself mentions in gIthA 6.41 “suchInAm srImathAm gEhE yOgabrashtO(a)bijAyathE” (One who falls from his yOgam/faith becomes born in the families of pure and virtuous families (to continue his faith from where he left)). In vishNu purANam 2.13.29 “samAdhi bangas thasyAsIth“, it is highlighted that the saintly bharatha mahArAja (king) lost his focus on bhagavAn due to attachment towards a deer even though he was completely detached from his kingdom, wealth, family, etc.

azhagiya maNavALa perumaL nAyanAr highlights that madhurakavi AzhwAr explains his lowly nature, nammAzhwAr accepting him due to that aspect alone, his defects being removed due to nammAzhwAr‘s grace and finally him developing attachment towards nammAzhwAr‘s lotus feet in the previous pAsuram. Some asked madhurakavi AzhwAr – even though your worldly attachments are removed, due to being present in this material world, would you not return to your old ways? madhurakavi AzhwAr replies “I did not get rid of my attachments by performing austerities. They were removed by nammAzhwAr‘s acceptance of me. Since nammAzhwAr‘s acceptance of me would never change, my material attachments would not return to me”. In the previous pAsuram, madhurakavi AzhwAr revealed his gyAnam and bhakthi towards nammAzhwAr‘s lotus feet. In this pAsuram, he reveals his strong conviction towards nammAzhwAr‘s lotus feet.

இன்று தொட்டு மெழுமையு மெம்பிரான்
நின்று தன் புகழேத்த வருளினான்
குன்ற மாடத் திருக்குருகூர் நம்பி என்று
மென்னையிகழ்விலன் காண்மினே.

inRu thottum ezhumaiyum empirAn
ninRu than pugazh Eththa aruLinAn
kunRamAdath thirukkurukUr nambi
enRum ennai igazhvilan kANminE

word-by-word meanings
inRu thottum – from today
ezhumaiyum – all of the future
ninRu – being faithful with full conviction
thanpugazh – nammAzhwAr‘s greatness
Eththa – to glorify
em pirAn aruLinAn – my swamy (master) nammAzhwAr blessed
kunRam mAdam – balconies which look tall like mountains
thirukkurukUr nambi – leader of AzhwArthirunagari
enRum – forever
ennai – in my case
igazhvu ilan – would not ignore or give up on me
kANmin – you see for yourself

Simple translation:
My lord and master (nammAzhwAr) who is the leader of AzhwArthirunagari blessed me to be faithful with full conviction and glorify his greatness from today, eternally forever. He would not give up on me ever and you can see this for yourself.

Highlights from nanjIyar‘s vyAkyAnam:

  • inRu – from today – from the day when I developed taste towards bhagavAn‘s devotee (nammAzhwAr) instead of bhagavAn.
  • ninRu – with full conviction. nammAzhwAr says “mAnidam pAda vantha kaviyEnallEn” (I am not a simple poet who would sing the glories of mortal humans) in thiruvAimozhi 3.9.9. But madhurakavi AzhwAr says He would not sing the glories of bhagavAn but only nammAzhwAr‘s glories.
  • kunRa mAdath thirukkurukUr nambi – just like we cannot fully understand nammAzhwAr‘s completeness, we cannot see the full height of the balconies/palaces in AzhwArthirunagari.

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • inRu thottum – from today itself. It is not something which will happen in the future. It starts from the day when nammAzhwAr accepts madhurakavi AzhwAr as his disciple/devotee.
  • ezhumaiyum – seven births – upalakshaNam (sample) – implies forever in the future
  • empirAn – pirAn – upakAraka (one who gives favours). nammAzhwAr identifies bhagavAn as “pirAn perunilam kINdavan” (the one who gave great favour by rescuing mother earth) in thiruvAimozhi 1.7.6. madhurakavi AzhwAr identifies nammAzhwAr as the one who did great favours to him by rescuing him from samsAram.
  • kunRa mAdath thirukkurukUr” – madhurakavi AzhwAr‘s heart is firmly placed in nammAzhwAr‘s words – in thiruvAimozhi 4.10.1 nammAzhwAr says “kunRam pOl maNi mAda nIdu thirukkurukUr” (same meaning) – so madhurakavi AzhwAr repeats the same here.
  • enRuminnai igazhivilan kANminE” – If nammAzhwAr can accept me with all my defects, why would he let me return to my old ways?

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • aruLinAn – Like nammAzhwAr says in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (bhagavAn blessed me with blemishless knowledge/devotion), madhurakavi AzhwAr says nammAzhwAr blessed him with blemishless knowledge/devotion.
  • kANiminE – you see for yourself. This is prathyaksham (perceivable by our own senses) – can be easily perceived. Do I have to even explicitly say this?

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • ezhumaiyum – forever. Even when madhurakavi AzhwAr goes to parampadham, nammAzhwAr is his master. Like srI sathrugnAzhwAn who followed srI bharathAzhwAn (when he went to his uncle’s place), madhurakavi AzhwAr is also nithya sathrugna: (one who is always victorious against even the biggest enemies). Please read http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html (point 9) to see how bhagavath kainkaryam is a hurdle for bhAgavatha kainkaryam.
  • empirAnmadhurakavi AzhwAr is repeating the words heard from nammAzhwAr in thiruvAimozhi 1.10.3 “empirAnai enthai thanthai thanthaikkum thampirAnai“. pirAn means proprietor/owner. Emphasising that he will be the property of nammAzhwAr only – not partially/sometimes for bhagavAn and partially/sometimes for bhagavAn.
  • empirAn – one who has done great favours. He has done the favour of keeping me as his own servant instead of sending me away to serve bhagavAn.
  • Eththa – to glorify. nammAzhwAr started periya thirvuanthAdhi saying that he starts trying to praise bhagavAn but in the last pAsuram he still says “moykazhalE Ettha muyal” (try to glorify bhagavAn‘s lotus feet). But he blessed me so I can praise him in every pAsuram of this prabandham.
  • than pugazhEththa aruLinAnnammAzhwAr‘s aruL (mercy) is his upAyam (means) and singing the glories of nammAzhwAr is his purushArththam (ultimate goal).
  • ninRu than pugazhEththa – steadily glorifying. In srI rAmAyaNam, bAla kANdam 1.7, nAradha rishi says “munE! vakshyAmyaham budhdhvA” (oh saint (vAlmIki rishi)! Let me explain clear/steady mind about srI rAma’s auspicious qualities). nAradha rishi went into a trance meditating on srI rAma’s qualities, but before speaking about the same, he first steadied himself. Similarly, here madhurakavi AzhwAr says nammAzhwAr blessed him so that he can speak about nammAzhwAr‘s glories steadily without going into a trance.
  • kANminE – Not just prathyaksham, even by going sAsthram, you can understand that nammAzhwAr will never give up on me as mentioned in nIdhi sathakam 72 “prAptham uththama guNA na parithyajanthi” (one who is full in qualities will never give up the task they have taken up even when faced with many hurdles) and in periya thirumozhi 8.2.2 “pANanAr thiNNam” (the messenger (of bhagavAn) will certainly ensure the delivery of the ones who desires for bhagavAn).

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 5 – nambinEn

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

Previous pAsuram

Nammalwar-alwai-thirthavari

Introduction for this pAsuram:

All the introductions for this pAsuram are seen as a continuation of previous pAsuram.

nanjIyar highlights that when madhurakavi AzhwAr was asked what lowly qualities he was talking about in previous pAsuram, he says he was desiring for others’ wives and others’ properties. But he became reformed by the unconditional grace of nammAzhwAr. He is expressing his gratitude towards nammAzhwAr who reformed him out of his causeless mercy.

nampiLLai  highlights that when asked about it madhurakavi AzhwAr reveals the details of his previous state and how nammAzhwAr reformed him (based on previous pAsuram where he said he was filled with lowly qualities).

periyavAchchAn piLLai highlights that the same point as nampiLLai .

azhagiya maNavALa perumaL nAyanAr highlights that madhurakavi AzhwAr was asked – What were your lowly qualities highlighted in the previous pAsuram? Who triggered your devotion towards nammAzhwAr? madhurakavi AzhwAr replies “Since time immemorial I was having great ego and attachment towards wealth and lust. That too mainly towards lust. That too I wanted to enjoy many women. For that I needed lots of wealth through which I can attract women towards me. For that I went to different towns and villages. At that time, I saw the huge palaces in AzhwArthirunagari which had golden balconies. Wanting to get some wealth from this rich place, I entered the town. At that time, nammAzhwAr blessed me and reformed me. I became surrendered to him and won over my tendency towards sense enjoyment. This is my current state”.

நம்பினேன்பிறர் நன் பொருள் தன்னையும்
நம்பினேன் மடவாரையும் முன்னெல்லாம்
செம்பொன் மாடத் திருக்குருகூர் நம்பிக்
கன்பனாய் அடியேஞ் சதிர்த்தேனின்றே.

nambinEn piRar nanporuL thannaiyum
nambinEn madavAraiyum munnelAm
sempon mAdath thirurkkurukUr nambikku anbanAy
adiyEn sathirththEn inRE

word-by-word meanings
adiyEn – I (who have become reformed to call myself dhAsan/servitor)
mun elAm – previously (before being blessed by nammAzhwAr)
piRar – others
nal poruL thannaiyum – good properties/objects
nambinEn – desired (for them)
(piRar) madavAraiyum – women (who are married to others)
nambinEn – desired
inRu – But today
sempon mAdam – (having) beautiful balconies built using gold
thiru kurukUr nambikku – leader of AzhwArthirunagari
anban Ay – become a devotee
sadhirththEn – attained greatness

Simple translation:
I previously desired for good properties/objects of others and other women. But today (after being blessed by nammAzhwAr), I have become a devotee of nammAzhwAr who is the leader AzhwArthirunagari which has many beautiful palaces that have balconies that were built using gold and have attained greatness (by becoming nammAzhwAr‘s disciple).

Highlights from nanjIyar‘s vyAkyAnam:

  • piRar nan poruL – As said in “chOrENa AthmAbahARiNA” (A thief who stole the AthmA, i.e.,  considered AthmA as ones own property while it is owned by bhagavAn), I looked to rule over myself independently while AthmA is owned by bhagavAn.
  • Since “madavAr” (women – plural) is used, it means, I am not satisfied with one woman but keep looking out for many for sense enjoyment.
  • I am the one who was attached to women before. But the same me, have become attached to nammAzhwAr – this is my greatness (such huge transformation).

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • poruL means wealth. Here it means AthmA. Amongst dhravyams (objects), AthmA is highlighted primarily.  As thirumangai AzhwAr said in periya thirumozhi 1.1.5 “kaLvanEnAnEn” (became a thief) and nammAzhwAr says in thiruvAimozhi 5.1.4 “vankaLvan” (great thief), madhurakavi AzhwAr also says the same thing. Just like jIvAthmA who is a servitor of bhagavAn first and ultimately to nammAzhwAr (AchArya) was stolen, only when madhurakavi AzhwAr becomes a servitor of nammAzhwAr, it will become exclusively used for bhagavAn,
  • piRarAthmA is represented by kausthuba jewel on bhagavAn‘s chest. The most cruel nature of theft is explained. The atonement/punishment for a theft is based on the object that is stolen and the owner of the object. Stolen object AthmA is like kausthubam and the owner is bhagavAn himself – so atonement is very difficult and punishment is severe.
  • If one is bold enough to steal bhagavAn‘s property “AthmA”, what to speak about stealing of common people’s wives – I have also been engaged in that.
  • nambi – complete in qualities. Even after being so complete in grace/mercy, would nammAzhwAr consider my lowly qualities and discard me? No (He has surely accepted me).
  • Before being a disciple of nammAzhwAr, I was very lowly/fallen. After being blessed by nammAzhwAr, I have become so great. AchAryas are called “nambi” and oneself being called “adiyEn” in front of them is due to madhurakavi AzhwAr‘s usage of these terms in his pAsurams and action.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • nanporuL means AthmA. piRar (other) means bhagavAn. He is called “Other” because he is totally different from AthmAs – nithyasUris (eternally free souls), mukthAthmAs (liberated souls) and badhdhAthmAs (bound souls). In gIthA slOkams 15.16, 15.17, and 15.18, bhagavAn is explained as “uththama: purusha” (the supreme person) and he is differentiated from different types of jIvAthmAs.
  • munnelAm – forever until now. Just like Iswara, AthmA is also eternal. kAlam (time) is also beginning-less. achith sambandham (our existence in this material world) is also beginning-less (it is not that we have suddenly jumped into samsAram – material world from some where else). Thus until now, all the time, we have been engaged in such lowly activities.
  • I was searching for wealth for my sense enjoyment. I reached AzhwArthirunagari which looked very rich. But I was caught by the mAnidhi (great wealth) here. nammAzhwAr is madhurakavi AzhwAr‘s vaiththamAnidhi (emperumAn at thirukkOLUr – vaiththamAnidhi means great wealth that is preserved).  Since AzhwArthirunagari is as enjoyable for madhurakavi AzhwAr like nammAzhwAr‘s lotus feet, he is glorifying the town here.
  • As said by iLaiya perumAL (lakshmaNan) in srI rAmAyaNam (kishkinthA kANdam 4.12) “guNair dhAsyam upAgatha:” (I am surrendered to srI rAma for his auspicious qualities), here madhurakavi AzhwAr says “adiyEn” for being surrendered to him seeing nammAzhwAr‘s auspicious qualities.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • He has so many lowly qualities and those cannot be easily listed. So, as a sample he identifies “paradhravya apahAram” (stealing others’ properties) and “paradhAra apahAram” (seeking out others’ wives) which are the most cruel ones. AthmA apahAram means considering AthmA as independent (instead of knowing AthmA is totally dependent on bhagavAn).
  • nanporuL – vilakshaNa dhravyam – unique object. achith (Matter) is anithyam (temporary), anavaratha vikArAspadham (abode for change always), athayantha hEyam (very unfavourable), agyAnam (ignorance), asukam (lack of bliss), abhOgyam (lack of enjoyment). chith (jIvAthmA – soul) is nithyam (permanent), nirvikAram (unchangable), athyantha vilakshaNam (very unique/different from matter), svayam prakAsamAy (self-effulgent), sukamAy (blissful), svabhAvathO bhOgyam (naturally enjoyable).
  • piRar – anya – one who is amongst others, yet not mingling with others. Though bhagavAn is all pervading and present along with chith (jIvAthmAs) and achith (matter), he is not touched by the defects of any of those he is present with. Even though is the antharyAmi (indwelling super-soul) of every one, he is called apahathapApmA (being relieved of all blemishes). All of these principles are heard by madhurakavi AzhwAr from nammAzhwAr in his various pAsurams.
  • AthmApahAram (stealing of AthmA) means svAthanthriyam (independence). Seeking out for sense enjoyment means dhEhAthmAbimAnam (considering body as self). It is because of this misunderstanding that AthmA (soul) is dhEham (body), one is seeking enjoyment for the body.
  • Though I went to AzhwArthirunagari seeking for wealth and lust, since nammAzhwAr who lives in AzhwArthirunagari is ashtAkshara samsidhdha (one who is well situated in thirumanthram) and in whose proximity there is no theft, etc., I developed an attachment towards him just like kshathrabandhu became reformed in the proximity of a saint. I approached him and became very much devoted towards him.
  • Like nammAzhwAr had attachment towards the palaces/balconies of dhivya dhEsams as mentioned in thiruvAimozhi 6.5.1 “thuvaLil maNi mAdam Ongu thulaivillimangalam“,  madhurakavi AzhwAr is attached to “sempon mAdam” of AzhwArthirunagari.
  • In the previous pAsuram “annaiyAy aththanAy” explains “mAthA pithA” (mother and father). Here “madavAR … sempon mAdam” explains “yuvathaya:” (women) and “vibhUthi:” (wealth). This is in reference to “mAthA pithAthaniyan for nammAzhwAr that was rendered by ALavandhAr.
  • inRE – right now. Instead of having to experience the remaining karmA, give up the body, reach virajA and finally become pure, I have become pure right here (by nammAzhwAr‘s grace). Previously, I was accompanied by bhagavAn (as antharyAmi) but still was in samsAram – now in the presence of nammAzhwAr I have become relieved from the miseries of samsAram.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 3 – thirithanthAgilum

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram:

nanjIyar highlights that madhurakavi AzhwAr enjoys bhagavAn since he is dear to nammAzhwAr.

nampiLLai ‘s introduction:

  • madhurakavi AzhwAr (who is fully surrendered to nammAzhwAr) pursues emperumAn (in this pAsuram) since emperumAn is dear to nammAzhwAr.
  • emperumAn when pursued independently like sUrpaNakA is against the nature of jIvAthmA. But the same emperumAn can be pursued when he himself makes him available due to one AchArya nishtai like ANdAL said in nAchchiyAr thirumozhi 13.10 “thangaL thEvarai valla parisu varuvipparEl” (If periyAzhwAr‘s emperumAn comes to me, I will pursue him).
  • A village chief named kAngEyan who was the head of guNamalaippAdi (a village) was helped by piLLai AththAn. When kAngEyan wanted to return the favours, piLLai AththAn said “You have already helped our AchArya who often remembers your help”. From this we can understand that, since emperumAn was dear to nammAzhwAr, he himself revealed his divine form to madhurakavi AzhwAr who is a dear sishya of nammAzhwAr without any individual efforts of madhurakavi AzhwAr.
  • thripurA dhEviyAr says that if emperumAnAr identifies rudhran as the supreme god, she would easily accept that and follow him. That was her total dedication towards her AchArya srI rAmAnuja.

periyavAchchAn piLLai highlights (in addition to what is highlighted by nampiLLai) that when emperumAnAr had gone to thirunArAyaNapuram, kUraththAzhwAn visited srIrangam temple. At that time, the gate-keepers highlighted the order of the king that forbids anyone who is related to emperumAnAr from entering the temple. But one gate-keeper said kUraththAzhwAn is filled with Athma-guNams (true auspicious qualities). AzhwAn at once said “If I enter the temple citing good qualities and giving up srI rAmAnuja‘s relationship, these qualities are of no use” and returned without entering the temple.

azhagiya maNavALa perumaL nAyanAr‘s introduction:

  • madhurakavi AzhwAr said “dhEvu maRRaRiyEn” in the previous pAsuram. bhagavAn himself reveals his divine form to such madhurakavi AzhwAr here.
  • Because it is dear to bhagavAn one engages in glorifying ones AchArya. And because it is dear to AchArya, one engages in glorifying bhagavAn. As bhagavAn himself says in gIthA 7.17 “priyO hi gyAnina: athyarththam aham sa cha ma priya:” (Those devotees are so dear to me and I am so dear to them as well). If one likes a person, he should also like those who are liked by that person.
  • bhagavAn himself reveals his divine form to madhurakavi AzhwAr due to madhurakavi AzhwAr‘s unflinching attachment towards nammAzhwAr. Being pleased with that, madhurakavi AzhwAr realizes this divine vision is not due to his knowledge about total dependence towards bhagavAn, but due to being a servitor of nammAzhwAr only, not due to surrender towards bhagavAn – but only due to being totally surrendered to nammAzhwAr only. This is a fine example of bhagavAn himself acknowledging those who are totally surrendered to their AchArya.

திரிதந்தாகிலும் தேவ பிரானுடை
கரிய கோலத் திருவுருக்காண்பன் நான்
பெரியவண் குருகூர் நகர் நம்பிக்காள்
உரியனாய் அடியேன் பெற்ற நன்மையே.

thirithanthAgilum
dhEvapirAnudaik kariyakOlath thiruvuruk kANban nAn
periya vaN kurukUr nagar nambikku ALuriyanAy
adiyEn peRRa nanmaiyE

word-by-word meanings
thirithanthAgilum – even if I slipped (giving up nammAzhwAr)
dhEvapirAnudai – emperumAn who is the master of nithyasUris
kariya – blackish (like clouds)
kOlam – beautiful
thiruvuru – divine form
nAn kANban – I will see (worship)
periya vaN kurukUr nambikku – to nammAzhwAr who is born in AzhwArthirunagari that is great and magnanimous
uriya AL Ay – being true servitor for him alone
adiyEn peRRa nanmai – please see the benediction I have received

Simple translation:

(Even if) I slipped from my AchArya nishtai, I (will) see the blackish beautiful divine form of srIman nArAyaNan who is the master of nithyasUris (eternally free souls in paramapadham). Please see the benediction I received by being true servitor for only nammAzhwAr who is born in AzhwArthirunagari that is great and magnanimous.

Highlights from nanjIyar‘s vyAkyAnam:

  • In bhagavath vishayam, chAndhOgya upanishadh declares “na cha punar AvarththathE”  (there is no returning after reaching paramapadham). But that is the first stage in ultimate goal, and final stage is to be totally surrendered to bhAgavathas/AchArya. If ever one slips from the final stage (of AchArya kainkaryam), they will only fall to the first stage (bhagavath kainkaryam).
  • bhagavAn‘s divine form is so beautiful that sUrpaNakA who was punished by lakshmaNa started glorifying srI rAma and lakshmaNa’s divine forms when she went to complain about her plight to kara in srI rAmAyaNam (AraNya 19.14) “tharuNau rUpasampannau” (they are very youthful, very beautiful).
  • periya vaN kurukUr – the great glorious AzhwArthirunagari. Since AzhwArthirunagari gave us nammAzhwAr who was divinely blessed by bhagavAn, it is greatly glorified. The town is filled with many greatly knowledgable persons. nammAzhwAr himself says in thiruvAimozhi 8.1.11 “periya vaNkurukUr vaN satakOpan“.

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • When he slips from his AchArya nishtai, he starts singing about bhagavAn. Just like a yOga brashta (sage who deviated from their austerity and fell down – like viswAmithra) will start speaking about the beauty of Urvasi, etc. (damsels of svarga lOka), madhurakavi AzhwAr speaks about the beauty of bhagavAn‘s divine form.
  • kUraththAzhwAn incident in srIrangam (that was seen in the introduction section) is explained here.
  • madhurakavi AzhwAr  says “adiyEn” (dhAsan – servitor) being humbled by nammAzhwAr‘s humility.
  • Since bhagavAn is dear to nammAzhwArmadhurakavi AzhwAr says that bhagavAn‘s vision “nanmaiyE” (very good only) even though he himself is personally more attached to serving nammAzhwAr only.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • For thirithanthAgilum (giving up) – the route is explained. That is, thiruvAimozhi pAsurams (2nd pAsuram), the music of the same (2nd pAsuram) and finally AzhwAr himself (1st pAsuram) – giving up all these,  madhurakavi AzhwAr pursued emperumAn.
  • dhEvapirAn – leader of nithyasUris. Even when madhurakavi AzhwAr slips from his AchArya nishtai, he only falls to see paramapadhanAthan only and assumes the state of nithyasUris.
  • nammAzhwAr appeared in kaliyugam during the dark ages when bhagavAn‘s generosity is not visible. It is in this AzhwArthirunagari town, the most generous nammAzhwAr appeared. By saying “kurukUr nagar”, madhurakavi AzhwAr distinguishes AzhwArthirunagari from srIvaikuNtam (paramapadham). Whatever emotions nammAzhwAr had towards paramapadham while saying “ayarvaRum amarargaL adhipathi” (thiruvAimozhi 1.1.1 – unquestionable leader of nithyasUris), madhurakavi AzhwAr feels the same emotions while saying thirunagari and nammAzhwAr.
  • ALuriyanAy – By being a suitable servant – without any personal likes and dislikes and serving solely for the desires of nammAzhwAr and giving up attachments to those aspects which are not liked by nammAzhwAr.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • thirithanthAgilum – nAyanAr gives a different and beautiful view point – Even while roaming around without any direct attachment towards emperumAn (since he already said in previous pAsuram that he is roaming around singing nammAzhwAr‘s pAsurams), emperumAn mercifully showed his divine form to madhurakavi AzhwAr.
  • While all AzhwArs had great attachment towards bhagavAn, madhurakavi AzhwAr had great attachment towards nammAzhwAr only. As said in jithanthE sthOthram 1.5 “bhakthAnAm thvam prakAsasE” (you manifest your divine form, ornaments, etc., to your devotees) – here madhurakavi AzhwAr is such nice devotee – so emperumAn manifested his divine form to him.
  • kariya (blackish form) – While nithyasUris enjoyed his divine form it was pale. Even when nammAzhwAr enjoyed his divine form it only became golden color as said in 2.5.1 “ennAvi sEr ammAnukku sempon thiruvudambu” (My lord’s form is in beautiful golden color). But only when madhurakavi AzhwAr had the vision of his form, emperumAn‘s form became blackish. Blackish color indicates bhagavAn‘s audhAryam (most magnanimous/generous nature) like a cloud ready to shower the rain for the benefit of everyone.
  • For thiruvuru – nAyanAra again shows a different and beautiful aspect – the form that is accompanied by “thiru” (srI mahAlakshmi).
  • I saw emperumAn since he was blackish instead of nammAzhwAr’s golden form. I saw because there was thuLasi smell instead of vakuLa flower smell. In any case, since the form looked different than nammAzhwAr‘s, I saw emperumAn‘s form with a little bit of fear in my mind.
  • periya vaN kurukUr – Great glorious AzhwArthirunagari – When compared to AzhwArthirunagari, paramapadham is very small (in glories). As mentioned by nammAzhwAr in periya thiruvanthAdhi 75 “puviyum iruvisumbum ninnagaththa ni en seviyin vazhi pugunthu ennuLLAy” (You have the entire creation within yourself, but you have entered through my ears (through sAsthram) and is inside me now” – nammAzhwAr holds vibhUthimAn (owner of everything) and the vibhuthi (aiswaryam – wealth) within himself. Such nammAzhwAr is inside AzhwArthirunagari – so it is a great town.
  • Even nammAzhwAr was greatly longing for the vision of emperumAn‘s divine form. But since I am a servitor of nammAzhwAr, bhagavAn himself manifests his divine form to them. nAnmugan thiruvanthAdhi 15 “EththiyiruppArai vellumE maRRavaraich chAththiyiruppAr thavam” (the greatness of devotees of devotees of bhagavAn is much higher than greatness of devotees of bhagavAn) – madhurakavi AzhwAr realizes this in his own personal experience.

adiyen sarathy ramanuja dasan

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kaNNinuN chiRuth thAmbu 4 – nanmaiyAl

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Full Series

Previous pAsuram

nammalwar-art

Introduction for this pAsuram:

All the introductions for this pAsuram are seen as a continuation of previous pAsuram.

nanjIyar highlights that madhurakavi AzhwAr observes nammAzhwAr‘s favours to him for accepting him even after most saintly persons ignored him. When asked what was his action that triggered nammAzhwAr to accept him, madhurakavi AzhwAr says, he had such lowly qualities that even most saintly persons will give up on him.

nampiLLai  highlights that madhurakavi AzhwAr reveals his state before being accepted by nammAzhwAr.

periyavAchchAn piLLai highlights that madhurakavi AzhwAr first rejected bhagavAn (in first pAsuram) but then showed attachment to bhagavAn (in third pAsuram), since bhagavAn is most dear to nammAzhwAr. He says “If I think about nammAzhwAr‘s favours to me, I should like whatever he likes” and he speaks about his lowly qualities and how nammAzhwAr accepted him.

azhagiya maNavALa perumaL nAyanAr highlights that madhurakavi AzhwAr reveals his heart and shows his attachment towards nammAzhwAr in the previous pAsurams. Seeing that, some ask, rishis (sages) and AzhwArs have unanimously declared srIman nArAyaNan as mother and father of all of universe. You are also part of  that same universe. So, why are you surrendering to nammAzhwAr instead of bhagavAn as done by these great sages and AzhwArsmadhurakavi AzhwAr replies “Due to my extremely lowly nature, even those saintly people have given up on me. Only nammAzhwAr uplifted me seeing that lowly nature itself as a qualification. So, his completeness in giving mercy to others is to be glorified”.

நன்மையால் மிக்க நான்மறையாளர்கள்
புன்மை யாகக் கருது வராதலின்
அன்னை யாயத்தனா யென்னை யாண்டிடும்
தன்மையான் சடகோபனென் நம்பியே.

nanmaiyAl mikka nAnmaRaiyALargaL
punmaiyAgak karuthuvar Athalil
annaiyAy aththanAy ennai ANdidum thanmaiyAn
satakOpan en nambiyE

word-by-word meanings
nanmaiyAl mikka – filled with virtues
nAl maRai ALargaL – vaidhikas who are experts in the 4 vEdhams
ennai – me (this dhAsa/servitor)
punmai Aga karuthuvar Athalil – ignoring me due to me being an embodiment of lowly qualities
annai Ay – being a mother
aththan Ay – being a father
ennai ANdidum thanmaiyAn – having the quality of accepting me as his servitor
satakOpan – nammAzhwAr
en nambi – my master

Simple translation:
Seeing that the vaidhikas who are experts in the 4 vEdhams and who are filled with virtues ignore me due to me being an embodiment of lowly qualities, nammAzhwAr like a mother and a father who is having the quality of accepting me as his servitor, is my master.

Highlights from nanjIyar‘s vyAkyAnam:

  • nanmaiyAl mikka nAnmaRaiyALargaL” means ones who are paradhukka asahisNu (one who cannot bear others’ sufferings), parasamruththi Eka prayOjanar (others’ well-being is their only goal) and ones who have very pure mind/heart. Ones like kUraththAzhwAn, ANdAL (kUraththAzhwAn‘s dharmapathni), srImahAlakshmi, etc.
  • annaiyAy aththanAy” – being all types of relation such as mAthA, pithA, AchArya, etc. mAthA (Mother) is generally focussed on priyam (that which is pleasing to the child), pithA (Father) is generally focussed on hitham (well-being – that which is ideal for the child) and AchArya is focussed fully on the hitham (well-being) of the jIvAthmA.
  • en nambi” (my master) – nammAzhwAr is so complete that, not only he has the ability to purify himself, he can also purify me.

Highlights from nampiLLai‘s eedu vyAkyAnam:

  • Except for nammAzhwAr, no one else will accept me – I have so much defects. I am an embodiment of all lowly qualities.
  • When kAkAsura who offended sIthA pirAtti, srI rAma launched a straw as a weapon to kill him. kAkAsura tried to get help from all 3 worlds and eventually failed and finally surrendered to srI rAma who could only give him refuge forgiving his cruel act. Similarly, for the amount of blemishes I have, only nammAzhwAr could accept me and reform me.
  • Whatever nammAzhwAr observed in emperumAn in thiruvAimozhi 2.3.2 “thAyAyth thanthaiyAy aRiyAdhana aRiviththa aththA” (being a mother, being a father and enlightening me with those aspects that are not known to me), madhurakavi AzhwAr observes the same in nammAzhwAr.
  • thanmaiyAn” – just like fire is hot and water is cold naturally, it is nammAzhwAr‘s natural quality to uplift even the most fallen persons.
  • Whatever done by mother, father will not do. Whatever done by father, mother will not do. Others cannot do either (mother’s task or father’s task). But nammAzhwAr is so complete that he fulfills all these responsibilities. Some how I tried to compare him with saintly persons – it is my mistake to try and compare him with any one since no one is as complete as nammAzhwAr.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam:

  • This vyAkyAnam is mostly based on nampiLLai‘s vyAkyAnam.
  • Experts in vEdhams means ones who have understood the essence of the meanings of vEdham, i.e., becoming Anrusamsya pradhAnar (Being benevolent/compassionate towards others) – uplifting them from this miserable samsAram.
  • satakOpa – one who removed my wickedness/ignorance. nammAzhwAr is known as satakOpa since he angrily drove out the ignorance from his own mind during his birth. Now, madhurakavi AzhwAr uses that name of nammAzhwAr remembering nammAzhwAr‘s favour of driving out the ignorance from his mind as well. Up to 3rd pAsuram, madhurakavi AzhwAr used “kurukUr nambi” and in this pAsuram he uses satakOpa due to the fact that nammAzhwAr dispelling his ignorance.

Highlights from azhagiya maNavALa perumaL nAyanAr‘s vyAkyanam:

  • As heard from nammAzhwAr who identified devotees as “nalaththAl mikkAr” (ones who are filled with good qualities) in thiruvAimozhi 5.8.3, madhurakavi AzhwAr says “nanmaiyAl mikka“. They are not just filled with kindness, they are also devoid of any hatred towards any one. They are so kind hearted that even towards the ones who hurt them, they are merciful. sIthA pirAtti defended the rAkshasis (rAvaNa’s demoniac female assistants who troubled her so much) and advised hanuman to show mercy towards them. kUraththAzhwAn requested emperumAn to bless nAlUrAn (his own sishya who caused the loss of his eyes) with the same benediction as he himself would get. prahlAzhdhAzhwAn too was compassionate towards the ones who committed great offenses towards him.
  • nanmaiyAl mikka nAnmaRaiyALargaL” – Their most compassionate quality is learnt/acquired from vEdham. “mAthA pithA sahasrEbhyO vathsalatharam sAsthram” (sAsthram carries thousand times more care than mother/father will manifest). One who has not studied sAsthram will not understand true compassion (based on AthmA).
  • madhurakavi AzhwAr is more worried for such great persons giving up on him – even more than being filled with blemishes only.
  • nammAzhwAr accepts such madhurakavi AzhwAr who is given up by every one. srIvaikuNta sthavam 2nd slOkam “yadhvA saraNyam asaraNya janasya puNyam” (That sacred one which is the refuge for the ones who have no other refuge).
  • ennai ANdidum thanmaiyAn” – Engaged me in scribing thiruvAimozhi while nammAzhwAr dictated the same – this is the most apt/desirable kainkaryam for me.
  • ennai ANdidum” – vadakkuth thiruvIdhip piLLai (nAyanAr‘s father) says “nammAzhwAr advised and engaged me in worshipping polindhu ninRa pirAn (AzhwArthirunagari uthsavar) also – Even though I skipped emperumAn and worshipped nammAzhwArnammAzhwAr ensured that I also worshipped polindhu ninRa pirAn as that is fitting for the jIvAthmA‘s nature”.
  • satakOpan” – because he drove out my “satam” (ignorance), he became to be known as “satakOpan“.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
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srIvaishNava education/kids portal – http://pillai.koyil.org