Category Archives: thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 34 – maNNulagil mun kalandhu

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rama-searching-sitha-azhwar

Essence of thiruvAimozhi 4.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of mistaking those entities which are similar and related to emperumAn as emperumAn himself, and singing about them as if they were emperumAn, and is mercifully explaining it.

How is that done? Previously AzhwAr enjoyed emperumAn’s quality of praNayithva (love) and became so overwhelmed with bliss that it overflowed to consume AzhwAr himself; to stop that, emperumAn moved away from AzhwAr; as AzhwAr became separated from such great emperumAn, he became anguished and just as SrI bharathAzhwAn who was greatly deserving to enjoy SrI rAma’s qualities sustained himself by hearing about them from a hunter (guhap perumAL), AzhwAr too became very bewildered to mistake those entities which resemble emperumAn and which are related to emperumAn, to be emperumAn himself; AzhwAr explains this special state of his through the words of another person [i.e. AzhwAr himself in a feminine mood] in thiruvAimozhi 4.4maNNai irundhu thuzhAvi“; mAmunigaL mercifully explains this starting with “maNNulagil mun kalandhu“.

pAsuram

maN ulagil mun kalandhu mAl pirigaiyAl mARan
peN nilaimaiyAyk kAdhal piththERi – eNNidil mun
pOli mudhalAna poruLai avanAy ninaindhu
mEl vizhundhAn maiyal thanin vIRu

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word-by-word meanings

maN ulagil – in this samsAra (materialistic realm)
mAl – emperumAn
mun kalandhu – previously united
pirigaiyAl – [and then] since he separated
mARan – AzhwAr
peN nilaimaiyAy – assuming feminine mood
kAdhal piththu ERi – becoming very mad due to devotion
eNNidil – while thinking
mun pOli mudhalAna poruLai – the similes etc which are seen,.
avanAy ninaindhu – considering to be him only
maiyal thanin vIRu – due to overwhelming love
mEl vizhundhAn – became determined.

Simple Translation

emperumAn previously united with AzhwAr in this samsAra and then he separated; due to that, AzhwAr assumed feminine mood, due to devotion, became very mad and considered similes etc which are seen, to be emperumAn only and became determined due to overwhelming love.

Highlights from vyAkyAnam

  • maN ulagil mun kalandhu mAl pirigaiyAl – In this bhUlOka, which is part of leelA vibhUthi itself, previously in thiruvAimozhi 4.3 “kOvai vAyAL“, AzhwAr attained the unattainable union with emperumAn, and emperumAn subsequently separated; due to this,
  • mARan peN nilaimaiyAy – AzhwAr attained the state of a helpless woman.
  • kAdhal piththu ERi – Due to great devotion, she became mad with love as said in thiruvAimozhi 4.4.6en peN kodi ERIya piththE” (my daughter who is having a slim form like a creeper is totally affected by madness). As said in SrI rAmAyaNam AraNya kANdam 60.36 “kvachith udhbhramathE” (somewhere, becoming highly delusional), she acquired mental unsteadiness.
  • eNNidil – While trying to analyse the method through which she attained madness.

Alternatively,

  • piththERi eNNidil – While analysing in that mad state.
  • mun pOli mudhalAna poruLai avanAy ninaindhu – That is, from “maNNai irundhu” [1st pAsuram] till “ayarkkum” [10th pAsuram], considering the entities which are revealed as similes or related ones, as emperumAn himself.

Why is that?

  • maiyal thanin vIRu … mEl vizhundhAn – Due to overwhelming love, he became determined on them. Even jIyar (mAmunigaL) could not tolerate AzhwAr’s overwhelming determination on those entities.

sadhruSa padhArthams (similes) and sambandhi padhArthams (related entities), as mercifully explained by AththAn [an AchArya], are:

  • similes – viN (sky), kadal (ocean), nAyiRu (sun), sendhI (reddish fire), thaN kARRu (cool breeze), onRiya thingaL (full moon), ninRa kunRam (tall peak), nanRu peyyum mazhai (perfect rain), kUththar (dancer), nIRu sevvEyida (Urdhva puNdra), thiruvudai mannar (opulent kings), uruvudai vaNNangaL (entities having distinct forms), karuvudaith thEvilgaL (all temples having an inner sanctum), virumbip pagavar (sanyAsis, when seen with great attachment), karum peru mEgangaL (huge dark clouds).
  • related entities – nARu thuzhAy (fragrant thuLasi), vAmanan maN (the soil touched by vAmana), kOmaLa vAn kanRu (huge young calf).
  • similes for related entities – pOm iLa nAgam (slithering youthful snake), vAyththa kuzhal Osai (apt sound of flute), Aychchiyar veNNey (butter from the cowherd girls).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 33 – kOvAna Isan

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krishna-7-bulls-azhwarEssence of thiruvAimozhi 4.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting how emperumAn eliminated the time limitation and gave enjoyment and is mercifully explaining it.

How is that done? For AzhwAr who desired to enjoy emperumAn’s forms which were distant in place and time, since emperumAn is known as “kAla chakkaraththAn” (having the chakra to control the wheel of time), he presented everything as happening in current time, and manifested his great love where he considers AzhwAr’s sustenance as everything for him, AzhwAr became fully satisfied, enjoys emperumAn’s quality of being the beloved and out of great bliss of such enjoyment, speaks about the same in thiruvAimozhi 4.3kOvai vAyAL“. mAmunigaL mercifully explains this briefly, starting with “kOvAna Isan“.

pAsuram

kOvAna Isan kuRai ellAm thIravE
OvAdha kAlaththu uvAdhithanai – mEvik
kazhiththadaiyak kAtti kalandha guNa m
vazhuththudhalAl vAzhndhadhindha maN

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word-by-word meanings

kOvAna Isan – emperumAn who is sarvaSEShi (lord of all)
kuRai ellAm thIravE – to eliminate all worries
OvAdha kAlaththu – as time continues to move forward
uvAdhithanai – great limitations
mEvi kazhiththu – uniting with him and eliminated
adaiyak kAtti – manifested all his activities which were desired by AzhwAr previously
kalandha guNam – united (with AzhwAr)
mARan vazhuththudhalAl – as AzhwAr praised
indha maN – this world
vAzhndhadhu – sustained itself [seeing that]

Simple Translation

emperumAn who is sarvaSEShi united with AzhwAr and eliminated the great limitations while  time continues to move forward, to eliminate all worries of AzhwAr, and manifested all his activities which were desired by AzhwAr previously; as AzhwAr praised this quality of emperumAn uniting with him, this world sustained itself.

Highlights from vyAkyAnam

  • kOvAn Isan – sarvESvaran became the controller of everything thinking “only by sustaining AzhwAr, the world will be sustained”.
  • kuRai ellAm thIravE – To eliminate all the worries which are caused by the sorrow in not enjoying the enjoyable emperumAn due to being distant in place and time; since he is “kAla chakkaraththAn” [5th pAsuram].
  • OvAdha kAlaththu uvAdhi thanai – the great restrictions in time which continues to move forward.
  • mEvik kazhiththu – Uniting with AzhwAr and eliminating the limitations based on time as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • adaiyak kAtti – Saying “manifesting the activities which were previously desired by AzhwAr”; alternatively saying – as said in “pUsum sAndhu” (sandalwood paste which is applied) [2nd pAsuram] and “kaNNi enadhuyir” (my life is his garland) [5th pAsuram], manifesting that AzhwAr’s senses and life being emperumAn’s limbs, desire, ornaments, clothes etc. AzhwAr mercifully said “un AgamuRRum agaththadakki Avi allal mAyththadhE” (After having consumed and enjoyed your full beautiful form, the sorrows of my AthmA are gone) [3rd pAsuram] – my soul became freed from sorrows.
  • kalandha guNam – As said in “unnadhennadhAviyum ennadhunnadhAviyum inna vaNNamE ninRAy enRuraikka vallEnE” (My AthmA’s nature is enjoyable for you and your divine AthmA’s nature is enjoyable for me; how will I sing/praise this situation?) your quality of uniting with me so that we appear as a single entity. kalandha guNam – the quality of romantic union.
  • mARan vazhuththudhalAl – AzhwAr, having sustained himself, after having relieved from previous sorrows, praised emperumAn saying “yAnum empirAnaiyE EththinEn yAn uyvAnE” (I too glorified emperumAn who is great benefactor, to uplift myself) [10th pAsuram].
  • vAzhndhadhu indha maN – Those who lived in this world too sustained themselves;  the palaSruthi (benefit) of this decad is “vaiyam manni vIRRirundhu” (will firmly remain for a long time in this world in a distinguished manner) [11th pAsuram]. Alternatively, as said in “viSvambarA puNyavathI” (the earth being fortunate), as AzhwAr sustains himself, the earth became fortunate and regained its glory.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 32 – bAlaraip pOl

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

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dasavatara-parankusa-nayaki

Essence of thiruvAimozhi 4.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of desiring to enjoy emperumAn’s different forms of various places and times, in those places and times and is mercifully explaining it.

How is that done? As crops will grow well into hundreds of branches after removing three types of weeds, AzhwAr’s bhakthi grew well into hundreds of branches after his instructions towards samsAris in three decads viz thiruvAimozhi 1.2 “vIdu min muRRavum“, thiruvAimozhi 3.9 “sonnAl virOdham” and thiruvAimozhi 4.1 “oru nAyagamAy” [highlighting three different aspects of defects in worldly pleasures] failed to reform the samsAris (worldly people), but helped increase his own craving to enjoy emperumAn, which was subdued due to interest in other aspects; due to this great craving, he acquires desire to immediately enjoy emperumAn’s forms from various places and times; but as he could not enjoy them immediately, he becomes anguished and speaks in a feminine mood in thiruvAimozhi 4.2bAlanAy Ezhulagu“; mAmunigaL mercifully explains this starting with “bAlaraip pOl“.

pAsuram

bAlaraip pOl sIzhgi paran aLavil vEtkaiyAl
kAlaththAl dhEsaththAl kai kazhindha – sAla
aridhAna bOgaththil AsaiyuRRu naindhAn
kurugUril vandhudhiththa kO

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word-by-word meanings

kurugUril – in AzhwArthirunagari
vandhu udhiththa – incarnated
kO – AzhwAr, who is the leader
bAlaraip pOl – like a child (who cries for the desired object)
sIzhgi – being cranky
paran aLavil vEtkaiyAl – due to love towards emperumAn
kAlaththAl dhEsaththAl kai kazhindha – distant by time and place
sAla aridhAn – very difficult
bOgaththil – in the joy of doing kainkaryam
Asai uRRu – with increased desire
naindhAn – became anguished.

Simple Translation

AzhwAr, the leader, who incarnated in AzhwArthirunagari, being cranky like a child, due to love towards emperumAn who is difficult to attain due to being distant by time and place, had an  increased desire to acquire the joy of doing kainkarayam and became anguished.

Highlights from vyAkyAnam

  • bAlaraip pOl sIzhgi – Just as young children who cannot distinguish between what can be attained and not, will desire through crying for moon etc which are distant by space and fruits etc which are beyond their expiry date saying “I need them immediately”, as said in “bAlasya rudhi thambalam“, AzhwAr too desires through crying for emperumAn’s para (his form in parampadham) etc states which are distant by place and time as said in thiruvAimozhi 7.2.7 “azhuvan thozhuvan” (cry, pray). Those who are affectionate consider future times to be in present as said in SrI rAmAyaNam ayOdhyA kANdam 24.37 “apIdhAnImsa kAlassyAth vanAth prathyak Agatham puna:” (kausalya to SrI rAma – How good it will be, if today itself is the day of your returning from the forest); similarly, AzhwAr is desiring to experience past times now.
  • paran aLavil vEtkaiyAl – due to parabhakthi towards supreme lord.
  • paran – mAmunigaL is thinking about AzhwAr’s words in “pAdhangaL mElaNi paim pon thuzhAy enRE OdhumAl eydhinaL” (reciting only the greenish attractive “thiruththuzhAy” which was decorated by sages such as sanaka et al at the divine feet of such varAha bhagavAn and she acquired bewilderment) [6th pAsuram]. Distant by place are para (paramapadham) and vyUha (kshIrAbdhi) and distant by time are vibhava (incarnations). While AzhwAr started with attachment towards para form as said in “Alilai anna vasam seyyum aNNalAr thAL iNai mElaNi thaNNanthuzhAy enRE mAlumAl” (sarvESvaran, having a very infant-like form, is resting on a tender banyan leaf after consuming all the worlds; his two divine feet are decorated with cool fresh thuLasi; my daughter desires to get that thuLasi only, remains bewildered) [1st pAsuram] but mercifully explained about the increasing attachment towards vibhava forms as said in “kaNNan kazhal thuzhAy pon sey pUN men mulaikkenRu meliyumE” (She desires thuLasi from the divine feet of krishNa, to decorate her withered bosom which has pale complexion; since her desire is not fulfilled, she has become weak.) [10th pAsuram]. That is, AzhwAr consistently manifested his attachment to the divine feet of vibhava forms as in “kuravai piNaindhavar nalladi” (the divine feet of the one who engaged in rAsa krIda) [2nd pAsuram], “dhEvargaL mAmunivar iRainja ninRa sEvadi” (The reddish feet which were prayed by celestial beings and sages) [3rd pAsuram], “kudak kUththanAr thALiNai” (the divine feet of the one who performs kudak kUththu (dance with pots)) [5th pAsuram], “agalidam kINdavar pAdhangaL” (the divine feet of the one who dug out the earth) [6th pAsuram], “thirumAdhinaith thadam koL thAr mArbinil vaiththavar thAL” (the divine foot of the one who placed SrI mahAlakshmi in his broad chest) [7th pAsuram], “ilangai nagar amberi uyththavar thAL iNai” (the divine feet of the one who burnt down lankA with his arrows) (8th pAsuram) and “kaNNan kazhal” (divine foot of krishNa) [10th pAsuram]. bhagavAn’s forms of nyagrOdhaSayI (resting on pipal leaf) and pIyushahAri (churning of milk ocean) are generally read along with his incarnations. Here too, AzhwAr has said “thirumAdhinaith thadam koL thAr mArbinil vaiththavar thAL” (the divine foot of the one who placed SrI mahAlakshmi in his broad chest) [7th pAsuram], how emperumAn accepted the divine nectar SrI mahAlakshmi while the dhEvas were consuming the ordinary nectar.
  • sAla aridhAna bOgaththil AsaiyuRRu naindhAn – In this manner without realising that “the forms which are distant by place and time, are only accessible to those who lived there and then”, as a result of the overwhelming desire, AzhwAr became immersed in that emotion, and having not attained the result, became anguished.

The reason for this is because,

  • kurugUril vandhu udhiththa kO – he was the leader who was born in AzhwArthirunagari. Just as birth in SrI ayOdhyA will cause bhakthi towards SrI rAma, birth in AzhwArthiunagari will cause great desire towards emperumAn.
  • kO – King. He is the king for all SrIvaishNavas. To ensure that this realm is not left without a king, AzhwAr descended from paramapadham and appeared here.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 31 – oru nAyagamAy

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ramanuja-selvapillai-2Essence of thiruvAimozhi 4.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting the defects of worldly wealth etc in having inferior and impermanent nature, and is mercifully explaining it.

How is that done? AzhwAr who became joyous on enjoying bhagavAn as said previously in thiruvAimozhi 3.10.1sIr paravap peRRa nAn” (I who got to praise emperumAn‘s qualities), due to that joy, looking at those who are immersed in worldly pleasures etc instead of bhagavAn, again, considering that they are immersed in them due to not knowing their inferior and impermanent nature, instructs them about their defects in detail and instructs them to surrender unto the divine feet of SrIman nArAyaNa, in thiruvAimozhi 4.1oru nAyagamAy“; mAmunigaL mercifully explains the essence of this decad starting with “oru nAyagamAy“.

pAsuram

oru nAyagamAy ulagukku vAnOr
iru nAttil ERi uykkum inbam thiramAgA
mannuyirp pOgam thIdhu mAl adimaiyE inidhAm
panniyivai mARan uraippAl

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word-by-word meanings

ulagukku – for this whole world
oru nAyagamAy – being the single lord
uykkum inbam – the pleasure which is enjoyed
vAnOr – by dhEvas (celestial beings)
iru nAttil – in the vast heaven
ERi – climbing
uykkum – the pleasure which is enjoyed
thiram AgA – will not remain permanently;

(further)
man uyir bOgam – the eternal self-enjoyment
thIdhu – is bad;
mAl adimaiyE – servitude towards bhagavAn
inidhu Am – enjoyable;
ivai – these principles
mARan panni uraippAl – as AzhwAr analysed and explained (are become known)

Simple Translation

AzhwAr analysed and explained principles such as a) the pleasure which is enjoyed being the single lord for this whole world will not remain permanently, b) the pleasure which is enjoyed in the vast heaven by dhEvas will not remain permanently, c) self-enjoyment which is eternal, is bad and d) servitude towards bhagavAn is enjoyable.

Highlights from vyAkyAnam

  • oru nAyagamAy … – mAmunigaL says “ulagukku – oru nAyagamAy – uykkum inbamum, vAnOr iru nAttil ERi uykkum inbamum thiramAgAdhu“. mAmunigaL is thinking about AzhwAr‘s words “oru nAyagamAy Oda ulagudan ANdavar” (Being the single lord, one who ruled the world) [1st pAsuram]. Being the emperor, as said in SrI rAmAyaNam ayOdhyA kANdam 2.7 “pANdurasyAthapathrasya” (of white umbrella), even the pleasure acquired if one rules everything under one umbrella, will be impermanent as highlighted in “enaiththORugangaLum ivvulagANdu kazhindhavar” (even those who ruled for a long period, perished) [4th pAsuram], “vAzhndhArgaL vAzhndhE niRpar enbadhillai” (those who lived gloriously, will not continue to do so forever) [6th pAsuram].
  • vAnOr irunAttil ERi ukkum inbam – The abode of dhEvas which is distinguished compared to the earthly pleasures, and the pleasures in there.

Even that is,

  • thiramAgA – not permanent. As said in “thE tham bhukthvA svarga lOkam viSAlam kshINE puNyE marthya lOkam viSanthi” (enjoys in vast heaven based on his puNya (virtues), and returns to earth after exhausting the puNya). Following the words of AzhwAr in “kudi mannum in suvargam eydhiyum mILvargaL” (Even if they attained the svarga which is having very enjoyable, seemingly permanent settlements, they will return) [9th pAsuram].
  • iru nAttil … – Even if they attained due to virtuous acts, it will not remain permanent. This is a sample for what is mentioned in SrI bhagavath gIthA 8.16AbrahmabhuvanAllOkA: punarAvarthinO’rjuna” (Oh arjuna! All worlds upto brahma lOkam are subject to destruction).
  • man uyirp pOgam thIdhu – As said in “iRugal iRappu” (mOksham ending in AthmA) [10th pAsuram], since this mOksham is in a restricted form, it is defective. man uyir bOgam means eternal self enjoyment which is unlike the previously explained pleasures which are impermanent; though this is permanent, in comparison with enjoying parabrahmam (bhagavAn), it is insignificant – hence it is called thIdhu.
  • panni ivai mARan uraippAl – mAl adimaiyE inidhAm – As AzhwAr analysed the insignificance and impermanence of these pleasures, service to Sriya:pathi, i.e. sarvESvaran, will be most enjoyable. mAmunigaL mercifully said “mAl adimaiyE inidhAm” based on
    • thirunAraNan thAL kAlam peRach chindhiththuymminO (meditate upon the eternally wealthy lord nArAyaNan’s divine feet immediately, without wasting any time and be uplifted) [1st pAsuram]
    • semmin mudith thirumAlai viraindhadi sErminO (surrender unto the divine feet of the divine husband of SrImahAlakshmi, who is having unstoppably radiant crown) [2nd pAsuram]
    • kadi sEr thuzhAy mudik kaNNan kazhalgaL ninaiminO (meditate upon the divine feet of krishNa whos is adorning a crown which is decorated with fragrant thuLasi) [3rd pAsuram]
    • panaiththAL madha kaLiRattavan pAdham paNiminO (you all worship the divine feet of the one [krishNa] who destroyed the mad elephant which had well rounded palm tree like feet) [4th pAsuram]
    • maNi minnu mEni nam mAyavan pEr solli vAzhminO (you live happily by reciting the divine names of the amazing lord who is having a blue-gem like radiant divine form and who lets (us devotees) enjoy him) [5th pAsuram]
    • AzhndhAr kadal paLLi aNNal adiyavarAminO (become a devotee/servitor to the lord who is having the deep, abundant ocean as his bed) [6th pAsuram]
    • paNam koL aravaNaiyAn thirunAmam padiminO (recite/practice the divine name of emperumAn who is reclining on AdhiSEsha with expanded hoods as bed) [8th pAsuram]
    • kodi mannu puLLudai aNNal kazhalgaL kuRuguminO (to acquire ever-lasting result, you should try to reach out to the divine feet of sarvESvaran who has periya thiruvadi staying eternally in his flag) [9th pAsuram]
    • maRugalil Isanaip paRRi vidA vidil vIdahdhE (surrendering unto bhagavAn who is the opposite of all defects, who is the controller of all and the lord who is the abode of all auspicious qualities and not leaving him ever in itself is parama purushArtham) [10th pAsuram]
    • ahdhE uyyap pugumARu (divine feet of emperumAn are the only means to be approached for AthmA‘s upliftment) [11th pAsuram]

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 30 – sanmam pala seydhu

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

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dasavatara-azhwar

Essence of thiruvAimozhi 3.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of saying “for me who has my senses fully for the sake of bhagavAn, there is no shortcoming” and is mercifully explaining it.

How is that done? AzhwAr said “Not only my senses were withdrawn from others due to engaging my senses in them being inapt, I also got to engage my senses fully in bhagavAn; what more do I need?” in thiruvAimozhi 3.10sanmam pala pala“; mAmunigaL mercifully explains this starting with “sanmam pala seydhu“.

pAsuram

sanmam pala seydhu thAn ivvulagaLikkum
nanmaiyudai mAl guNaththai nAdORum – immaiyilE
Eththum inbam peRREn enum mARanai ulagIr
nAththazhumba Eththum oru nAL

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word-by-word meanings

ulagIr – “Oh residents of this world!
sanmam pala seydhu – incarnating many times
thAn ivvulagu aLikkum – himself protecting these worlds
nanmaiyudai – having goodness
mAl – sarvESvara’s
guNaththai – auspicious qualities
nAL thORum – always
immaiyilE – in this birth
Eththum inbam peRREn – acquired the joy of praising him”
enum mARanai – AzhwAr who mercifully explained
oru nAL – at least one day
nA thazhumba – to have your tongue scarred [due to that praising]
Eththum – praise.

Simple Translation

AzhwAr mercifully explained “Oh residents of this world! In this birth, I acquired the joy of always praising the auspicious qualities of sarvESvara who is having the goodness of incarnating many times and protecting these worlds; at least one day praise such AzhwAr, to have your tongue scarred [due to that praising].

Highlights from vyAkyAnam

As “sanmam pala pala seydhu” pAsuram [1st pAsuram] is the main pAsuram in this decad, mAmunigaL is mercifully explaining based on that.

  • sanmam pala seydhu – Assuming innumerable incarnations as said in “sanmam pala pala seydhu” [1st pAsuram], SrI bhagavath gIthA 4.5bahUnimE vyathIthAni” (countless births have passed), purusha sUktham “bahudhA vijAyathE” (incarnates many times).
  • sanmam pala seydhu thAn – He who is not bound by karma, incarnates many times for the sake of his devotees as said in SrI rAmAyaNam bAla kANdam 18 “kausalyAjanayath” (kausalyA gave birth) and in SrIvishNu purANam 5.3.14 “jathOham yaththavOdharAth” (I was born from your womb).
  • ivvulagaLikkum – Protecting the samsAris (worldly people) who don’t understand his greatness. It is said in SrI rAmAyaNam bAla kANdam 1.2 “guNavAn kaScha vIryavAn …” (Who is with guNam (qualities) in this world now? Who is very potent now?). Only sarvESvara has the quality of eliminating the enemies and gently caring for those who are his devotees. Here, it is talking about SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim | …” (Oh wise person! Except for hari who is well situated in sustaining others, no one has the ability to give protection) and “ulagil vaNmai udaiya arakkar asurarai mALap padai porudha nanmai udaiyavan sIr” (the qualities of the noble emperumAn who could destroy the cruel demons of this world) [1st pAsuram].
  • ivvulagaLikkum nanmai udaiya mAl guNam – Whatever AzhwAr said in “sIr paravap peRRa nAn” (I who got to enjoy emperumAn‘s qualities) is said by mAmunigaL here as “mAl guNaththai nAdORum – immaiyilE Eththum inbam peRREn“. After reaching the divine abode of SrIvaikuNtam (paramapadham), one would praise emperumAn as said in purusha sUktham “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu) and “viNNOr paravum” (praised by nithyasUris) and would enjoy bhagavAn‘s qualities as said in thaiththirIya upanishath “sOSnuthE sarvAn kAmAn sahabrahmaNa:“; I got the same joy of praising him and enjoying his qualities, here in this world itself. The same is explained in AchArya hrudhayam as “kuRaivu mUttup parividar thuyar thunbamallal dhukkam thaLarvuk kEdugaLinRi amruthAnandha magnarAnavar” (AzhwAr who became immersed in the ocean of nectar (bhagavAn’s qualities) after being freed from sorrow, limitations, fatigue etc).
  • Eththum inbam peRREn enum mARanai ulagIr nAththazhumba Eththum oru nAL – Oh wordly people! Praise the AzhwAr who said “I got to praise emperumAn‘s qualities”, until your tongue becomes scarred with that praising; even that need not be done for many days, just one day is sufficient. There is no restriction to praise as in the case of emperumAn as said in thiruvAimozhi 4.5.3vivil kAlam isai mAlaigaL Eththi mEvap peRREn vIvil inbam miga ellai nigazhndhanan mEviyE” (for me who got to  praise and elaborately speak about Saurya, vIrya, parAkrama and swAmithva, vAthsalya towards his devotees, there is no dissatisfaction (in enjoying any aspect of bhagavath vishayam)) and in thiruvAimozhi 6.4.6pagalirAp paravap peRREn” (I got to praise him in day and night); just once praising him to get a scar in the tongue – it will be most enjoyable in all manner. This relates to AzhwAr who is said in kaNNinuN chiRuth thAmbu 2nAvinAl naviRRu inbam eydhinEn” (I acquired joy just by reciting his name with my tongue).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 29 – sonnAvil vAzh pulavIr

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bhagavan-nammazhwar

Essence of thiruvAimozhi 3.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of highlighting service to others being disastrous and service to bhagavAn being apt, and is mercifully explaining it.

How is that done? AzhwAr called out for emperumAn with unending desire; he thought “is there any companion for such calling out?” and looked at the worldly people; though they had body and senses which are meant to serve bhagavAn, they were using those to praise the lowly men of this world; seeing that, unable to tolerate that, AzhwAr gave good advice to them saying “it is not apt for you to praise unqualified persons leaving the apt emperumAn”; yet, they remained in their ways; hence, AzhwAr gave up on them and became pleased thinking about the benefit he got in thiruvAimozhi 3.9sonnAl virOdham“; mAmunigaL mercifully explains this starting with “sonnAvil“.

pAsuram

sonnAvil vAzh pulavIr sORu kURaikkAga
mannAdha mAnidarai vAzhththudhalAl ennAgum
ennudanE mAdhavanai Eththumenum kurugUr
mannaruLAl mARum sanmam

Listen

word-by-word meanings

sol nAvil vAzh pulavIr – Oh poets who have the ability in your tongue to make poems!
sORu kURaikkAga – for food and clothes
mannAdha mAnidarai – men who have short life span
vAzhththudhalAl – by praising through poems
en Agum – what is the benefit?
ennudanE – being with me
mAdhavanai – Sriya:pathi (lord of SrI mahAlakshmi)
Eththum enum – instructed them to praise
kurugUr man – AzhwAr, the leader of thirukkurugUr, his,
aruLAl – by the grace
sanmam mARum – birth [in this material realm] will stop

Simple Translation

Oh poets who have the ability in your tongue to make poems! What is the benefit of praising the men who have short life span, through your poems, for food and clothes? By the grace of AzhwAr, the leader of thirukkurugUr, who instructed them [everyone] to be with him and praise Sriya:pathi, their birth will stop.

Highlights from vyAkyAnam

  • sol nAvil vAzh pulavIr – Oh poets who are using the tongue which is meant to praise bhagavAn, to praise him! Are you not most intelligent?
  • sORu kURaikkAga mannAdha mAnidarai vAzhththudhalAl ennAgum – What benefit will you get by praising lowly men for lowly results such as food, clothes etc? It is explained that both dhrushta (worldly) and adhrushta (spiritual) benefits will not be attained, and this will only lead to disaster. mAmunigaL is thinking of AzhwAr’s words “ennAvadhu? eththanai nALaikkup pOdhum pulavIrgAL! mannA manisaraip pAdip padaikkum perum poruL” (Oh poets! How long will the great reward of great wealth which was achieved by singing the praises of impermanent humans, be of use?) [4th pAsuram]. This is not the same wealth which is explained in SrI rAmAyaNam yudhdha kANdam 21.7 “gO sahasra pradhAram” (the hands [of SrI rAma] which gave thousands of cows in charity) and SrI rAmAyaNam ayOdhyA kANdam 16.27 “sasarvAnarthi nOdhrushtvA samEpyaprathinandhyacha” (SrI rAma saw all the people who came there to behold him, approached nearer to them, greeted them).
  • ennudanE mAdhavanai Eththumenum – As said in “thiruvEnkataththu
    en Anai en appan emperumAn uLan AgavEen nAvil in kavi yAn oruvarkkum kodukkilEn” (the apt lord who is eligible to be praised by me, the benefactor who gives himself, who is present in thirumalA (thiruvEnkatam) where the beetles are making sweet humming sound, is sustaining himself (by these pAsurams in praise); I am unable to submit the sweet pAsurams coming out of tongue fulfilling its purpose to anyone else) [1st pAsuram], “OrAyiram pErum udaiya pirAnai allAl maRRu yAn kilEn” (I can only glorify the great benefactor who has boundless generosity and fame, and having unparalleled thousand divine names) [7th pAsuram], “pAdip pOyk kAyam kazhiththu avan thALinNaik kIzhp pugum kAdhalan mAya manisarai en solla vallEn en vAy koNdE” (I am desirous of shedding my body and taking shelter at the lotus feet of krishNa by spending long time in singing the individually unlimited countless qualities of his, matching his nature, and who is always desired by nappinnai who is having shining shoulders which are greater in comparison to bamboo) [8th pAsuram], “vAy koNdu mAnidam pAda vandha kaviyEn allEn” (I am not a poet who has come to sing mortal humans who are not apt to be praised, with my mouth) [9th pAsuram], “ulagam padaiththAn kavi” (the poet who sings the creator of this world) [10th pAsuram], AzhwAr highlighted his cessation from matters relating to others and his involvement in praising bhagavAn, advised others saying “come and praise my lord who is the lord of SrI mahAlakshmi, along with me who is a poet for him” and also his own reformation without anyone else’s advise [as he was directly reformed by bhagavAn himself].
  • kurugUr … – By the grace of AzhwAr, who is the leader of AzhwArthirunagari, birth [in this samsAram] which is the root cause for service to others, will be eliminated. AzhwAr was freed from bondage in material realm, by emperumAn’s divine glance. But for others, they will be freed from bondage by the grace of AzhwAr. As said in thiruviruththam 45 “sUzh piRappum marungE varapperumE” (will this worldly birth come near?) mARugai – elimination with the trace. The palaSruthi (result) for this decad is as said in “ivaiyum Or paththu ERkum perum pugazh solla vallArkkillai sanmamE” (for those who who are having great qualities and can recite this unparalleled decad, there is no birth) [11th pAsuram].

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 28 – mudiyAdha Asai

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parthasarathy-nammazhwar

Essence of thiruvAimozhi 3.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of saying how his senses and himself were in great anxiety and is mercifully explaining it.

How is that done? In thiruvAimozhi 3.7payilum sudaroLi“, AzhwAr meditated upon SrIvaishNavas who are the desirable goal; while doing so, he got reminded about bhagavAn’s saundharyam (beauty) etc which cause anxiety, and being overwhelmed by that anxiety, AzhwAr speaks about the enjoyable ornaments, weapons, forms, qualities and activities of emperumAn, and he, along with his senses, called out loudly for emperumAn in thiruvAimozhi 3.8mudiyAnE“; mAmunigaL mercifully explains this briefly, starting with “mudiyAdha Asai miga“.

pAsuram

mudiyAdha Asai miga muRRu karaNangaL
adiyAr thammai vittu avan pAl padiyA – onRonRin
seyal virumba uLLadhellAm thAm virumbath
thunniyadhE mARan than sol

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word-by-word meanings

mudiyAdha Asai miga – as the unending love increased
muRRu karaNangaL – all the senses
adiyAr thammai vittu – leaving the bhAgavathas
avanpAl padiyA – reaching that sarvESvara
onRu onRin seyal virumba – each sense desiring the act of other senses
uLLadhu ellAm thAm virumba – AzhwAr desires to have all the desires of his senses
mARan than sol – AzhwAr’s divine words
thunRiyadhu – became dense

Simple Translation

As AzhwAr‘s unending love increased, all his senses reached sarvESvara leaving the bhAgavathas; each sense desired the act of other senses and AzhwAr desired to have all the desires of his senses; in this manner, AzhwAr’s divine words became dense.

Highlights from vyAkyAnam

  • mudiyAdha Asai miga – The divine love which follows AzhwAr from the beginning as it was bestowed by emperumAn as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam“, increased greatly due to not experiencing bhagavAn; as bhagavAn’s qualities became spoken about to establish the nature of bhAgavathas, that leads to the increase of AzhwAr’s devotion.
  • muRRu karaNangaL – Both external and internal senses. “mudiyAdha Asaimigu muRRu” could be seen as an adjective to the “karaNangaL” (senses) as well.
  • adiyAr thammai vittu – leaving the SrIvaishNavas who were hailed as the lords in all manner as said in thiruvAimozhi 3.7.1emmai ALum paramar” (those who rule us), thiruvAimozhi 3.7.2emmai ALudai nAdhar” (those who lord us), thiruvAimozhi 3.7.3emmai ALudaiyArgaL” (those who own us), thiruvAimozhi 3.7.4em perumakkaL” (our respectable people), thiruvAimozhi 3.7.5nammai aLikkum pirAkkaL” (those generous ones who protect us), thiruvAimozhi 3.7.6emmaich chanma chanmAndharam kAppar” (they will protect us life after life), thiruvAimozhi 3.7.7emmai nAL uyyak koLginRa nambar” (those who are believed to uplift us forever), thiruvAimozhi 3.7.8em thozhu kulam thAngaLE” (the worshippable clan for us), thiruvAimozhi 3.7.9adiyAr em adigaL” (the great lord for us), thiruvAimozhi 3.7.10adiyAr tham adiyAr adiyOngaL” (we are servants of servants of bhagavAn).
  • avanpAl padiyA – reaching him. Engaging in him who can shake up the ultimate goal (of serving bhAgavathas). Both his senses and he became very much engaged in him. As said in SrI rAmAyaNam sundhara kANdam 40-3 “yathA tham purushavyAgram gAthrai: SOkAbhikarSithai: I samspruSEyamsakAmAham thathA kuru dhayAm mayi II ” (you should shower your mercy on me such that I, having lot of affection, would be able to touch the greatest man [SrI rAma] with these limbs which have become wizened due to grief).
  • onRonRin seyal virumba uLLadhellAm thAm virumba – The sense organs such as mind, hand, eyes, ears etc without any restriction desiring the activities of each other, to enjoy him with great craving, as said in “nenjamE nINagarAga irundha en thanjanE” (Oh one who is a good companion due to his residing in my heart, considering it as a big divine city!) [2nd pAsuram], “vAsagamE Eththa aruL seyyum vAnavar tham nAyaganE” (Oh controller of nithyasUris who glorify you, due to your blessing my mouth/speech to praise you!) [3rd pAsuram], “kaigaLAl Arath thozhudhu thozhudhu unnai” (worshipping you with my hands fully, many times, forever without a break ) [4th pAsuram], “kaNgaLAl kANa varungol” (would he come in front of me to be seen by my eyes?) [5th pAsuram].
  • uLLadhellAm thAm virumba – Being the one who is having the previously explained senses, and having the craving of all of those senses together in him.That is AzhwAr‘s craving is explained as in “unnaiyE avivinRi Adharikkum en Avi” (my prANa (vital air) which is impatient due to the delay [in your arrival], will engage in you) [6th pAsuram], “pAviyEn nenjam pulambap palakAlum kUviyum kANap peREn una kOlam” (The heart of me who is greatly sinful, calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you) [7th pAsuram], “unnai ennAL kaNdu koLvan” (When will I see and enjoy you?) [8th pAsuram], “unnai engyAnRu porundhuvan” (When will I unite with you?) [9th pAsuram], “unnaiyE irundhirundhu eththanai kAlam pulambuvan” (How long will I remain weak and keep calling you?) [10th pAsuram].
  • thunniyadhE mARan than sol – In this manner, the divine words of AzhwAr who along with his senses have great craving/sorrow, remained dense as said in thiruvAimozhi 1.7.11midaindha sol” (closely knit words).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 27 – payilum thirumAl

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emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

Essence of thiruvAimozhi 3.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of fully explaining bhagavAn’s devotees as the desirable goal and is mercifully explaining it.

How is that done? Previously AzhwAr instructed about emperumAn‘s ultimate saulabhyam (easy approachability) but he still suffered due to the interaction with samsAris who even suppress the enjoyment of emperumAn’s saulabhyam; to eliminate that suffering, emperumAn pointed out to AzhwAr the SrIvaishNavas who are like his pAdharEkhA (the lines in his foot), and seeing them, AzhwAr placed his head on their feet, praised them for being totally engaged with emperumAn in many ways, and became pleased reaching up to ultimate devotion towards them in thiruvAimozhi 3.7payilum sudaroLi“; mAmunigaL mercifully explains the essence of this decad starting with “payilum thirumAl“. This is similar to SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA mAthulakulam bharathEna” (one who is going along with bharatha to his maternal uncle’s place as a sword will be take along by the owner).

pAsuram

payilum thirumAl padham thannil nenjam
thayaluNdu niRkum thadhiyaRku – iyalvudanE
ALAnArkkALAgum mARan adi adhanil
ALAgAr sanmam mudiyA

Listen

word-by-word meanings

payilum – one who naturally unites with devotees
thirumAl – Sriya:pathi’s (SrIman nArAyaNa’s)
padham thannil – on the divine feet
nenjam thayaluNdu niRkum – remaining with their heart fixed on
thadhiyarkku – for the devotees
iyalvudanE ALAnArkku – for those who are properly serving
ALAgum – to serve
mARan – AzhwAr‘s
adi adhanil – divine feet
AL AgAr – those who do not serve
sanmam – birth
mudiyA – will not end

Simple Translation

For those who do not serve the divine feet of AzhwAr who desired to serve those devotees who remain with their heart fixed on the divine feet of Sriya:pathi and who are properly serving such Sriya:pathi, birth [in this material realm] will not end.

Highlights from vyAkyAnam

  • payilum thirumAl – At the divine feet of Sriya:pathi who naturally unites with his devotees. With this “thirunArANan” is highlighted. “payilum thiru” also means SrI mahAlakshmi who is always united with emperumAn.
  • padham thannil nenjam thayaluNdu niRkum thadhiyarkku – This implies “pAdham paNiya vallArai” (those who worship the divine feet) [3rd pAsuram]; “nenjam thayaluNdu niRkai” means remaining fully fixed on his divine feet after meditating upon their enjoyability. It is said in thiruvAimozhi 7.1.10un iNaith thAmaraigatku anburugi niRkum adhu” (I have attained the ultimate, fluid [melted] state out of love towards your mutually fitting pair of divine feet). Alternatively, thayal implies thaiyal, that is being attached to the divine feet. thadhiyarkku implies those who have “relationship to bhagavAn” as their identity. Their identity is as explained in “payilum thiruvudaiyAr” (those who have eternal wealth of being related to bhagavAn) [1st pAsuram], “thALum thadakkaiyum kUppip paNiyumavar” (those who join their hands together and feet together and worship) [2nd pAsuram], “pAdham paNiya vallAr” (those who can worship emperumAn‘s divine feet) [3rd pAsuram] and “thirunAraNan thoNdar” (SrIman nArAyaNa’s servitor) [4th pAsuram].
  • iyalvudanE ALAnArkku ALAgum mARan adi adhanil – At the divine feet of AzhwAr who considers his nature to be surrendered to those who are servitors of emperumAn for his beauty and decorative ornaments and weapons.
  • AL AgAr – those who do not become servitors.
  • sanmam mudiyA – The end of their birth will not occur. As said in thiruvAimozhi 2.6.7emar kIzh mEl ezhu piRappum vidiyA ven naragaththu enRum sErdhal mARinar” (those who are related to me in seven generations before me and after me will ever avoid reaching this hot hell named samsAram where there is no relief), only for those who are related to AzhwAr, the connection with this samsAram will end. As said in thiruvAimozhi 3.8.11ivaiyum Or paththu ilangu vAn yAvarum ERuvar sonnAlE” (if this unparalleled decad among those thousand pAsurams is recited, everyone (who recites them) will ascend to the radiant paramapadham), for others such paramapadham will not be attainable; hence, as one surrenders to the divine feet of AzhwAr who is engaged with the ultimate state of servitude towards emperumAn‘s devotees, one’s bondage will be removed and (s)he will attain mOksham (liberation).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 26 – seyya paraththuvamAy

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namperumal-kaithalam-nammazhwar

Essence of thiruvAimozhi 3.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of giving instructions to samsAris (worldly people) on emperumAn’s saulabhyam which extends up to his archAvathAram and is mercifully explaining it.

How is that done?

AzhwAr thought “My giving up on these worldly people is like beating those who are already falling down, with a stick” about the loss of those who were despised by him, and out of overwhelming compassion, instructs emperumAn’s saulabhyam to them by mercifully explaining his para (supreme form in paramapadham), vyUha (his form in kshIrAbdhi), vibhava (incarnations) etc in proper order; further he explains “as you consecrate a form as per your desire, out of his great simplicity, he shows great affection for those forms similar to the desire he has for his divine forms in paramapadham, he mingles with you all and fulfils all your desires; so you surrender unto the archAvathAram of emperumAn” in thiruvAimozhi 3.6seyya thAmaraik kaNNan“; mAmunigaL mercifully explains the essence of it, starting with “seyya paraththuvamAy“.

pAsuram

seyya paraththuvamAych chIrAr viyUgamAyth
thuyya vibavamAyth thOnRivaRRuL – eydhumavarkku
innilaththil archAvathAram eLidhenRAn
pannu thamizh mARan payinRu

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word-by-word meanings

seyya paraththuvamAy – being the distinguished parathva (supreme form)
sIr Ar viyUgamAy – vyUha (form in kshIrAbdhi) which is having greatness
thuyya vibavamumAy – very pure vibhava (incarnations)
thOnRu ivaRRuL – among these which are seen
eydhumavarkku – for those who surrender
innilaththil – in this material realm
archAvathAram – deity forms [in temples, mutts, homes etc]
eLidhu enRAn – mercifully explained to be easy to approach

(who said that?)
payinRu pannu thamizh mARan – AzhwAr who is having the thamizh vEdham, which is well analysed along with chEthanas, as his identity

Simple Translation

AzhwAr who is having the thamizh vEdham, which is well analysed along with chEthanas, as his identity, mercifully explained that for those who surrender, in this material realm, among the distinguished parathvam, great vyUha, pure vibhava etc forms, deity forms are easy to approach.

Highlights from vyAkyAnam

  • seyya paraththuvamAy – As said in SrIvishNu purANam 1.2.12 “para: parANAm parama:” (the most supreme), beautiful parathva which is distinguished than all other entities.
  • sIrAr viyUgamAy – vyUham is as explained in hari vamSam “Esha nArAyaNaS SrImAn kshIrArNava nikEthana:” (SrIman nArAyaNa who is residing in the milk ocean) – sIr indicates qualities and opulence.
  • thuyya vibhavamAy – Incarnations which have the purity of being enjoyable physically. parathvam etc are mercifully explained in this decad in “seyya thAmaraik kaNNan” (reddish lotus-eyed emperumAn) [1st pAsuram], “amarar kula mudhal” (the lord of nithyasUris) [9th pAsuram], “thadam kadal kidandhAn” (one who is reclining on the vast ocean) [2nd pAsuram], “aravamERi alai kadal amarum thuyil koNda aNNal” (the lord who is climbing and resting on the serpent bed in the ocean) [3rd pAsuram], “then ilangai eri ezhach cheRRa villi” (the archer who destroyed lankA by setting it on fire) [2nd pAsuram], “dhayaradhaRku magan thannai” (son of dhaSaratha) [8th pAsuram], “kuravai kOththa kuzhaganaik kudak kUththanai maNivaNNanai” (the one who danced with gOpikAs by easily mingling with them, who danced with the pots and who has dark gem like complexion) [3rd pAsuram].
  • thOnRu ivaRRuL – In this manner, among these forms which have restrictions based on time, place, qualification and can be understood through pramANams (SAsthram),
  • eydhumavarkku innilaththil – For those who approach him and surrender unto him in this material realm.
  • archAvathAram eLidhenRAn – AzhwAr is saying that archAvathAram is very easy to approach due to emperumAn’s saulabhyam (easy approachability), being visible to the eyes and being present eternally. mAmunigaL is thinking AzhwAr’s words “nenjinAl ninaippAn yavan avanAgum nIL kadal vaNNan” (one who is in the form of the vast ocean, assumes the forms desired by the heart of his devotee) [9th pAsuram]. In AchArya hrudhayam, nAyanAr explained that manifesting his ultimate saulabhyam in archAvathAram to make the incarnations as said in “eLivarum iNaivanAm” (appearing in all forms and mingling with all) appear to be like parathvam when compared to archAvathAram. As said in SrI rAmAyaNam ayOdhyA kANdam 6.4 “SrImathyAyathanE viSNOSSiSyE naravarAthmaja:” (Meditating upon lord vishNu in his beautiful temple, SrI rAma slept there) and SrI rAmAyaNam ayOdhyA kANdam 6.1 “nArAyaNam upAgamath” (meditated upon nArAyaNa), archAvathara emperumAns have the greatness of being worshipped by his own incarnations.

mAmunigaL is revealing the identity of the one who brought out the greatness of archAvathAram in this manner.

  • pannu thamizh mARan payinRu – That is AzhwAr who is having the thamizh vEdham which is well analysed along with chEthanas, as his identity. As he revealed the ultimate pramANam (authentic text) in thiruvAimozhi 2.7.3 “paNNiya thamizh“, AzhwAr is said to have mercifully revealed archAvathAram to be the essence of pramEyam (goal, emperumAn’s forms).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 25 – moymbARum mAlukku

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

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vishnu-12-azhwars

Essence of thiruvAimozhi 3.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of  praising those who serve emperumAn and despising those who do not serve emperumAn, and is mercifully explaining it.

How is that done? Having served emperumAn through his speech and becoming blissful, AzhwAr despises those who simply nurture their body ignoring such service to emperumAn, and joyfully praises SrIvaishNavas who serve by singing, dancing etc as an outlet to their internal experience enjoying bhagavAn in thiruvAimozhi 3.5moymmAm pUmpozhil“; mAmunigaL mercifully explains this starting with “moymbArum mAlukku“.

pAsuram

moymbArum mAlukku mun adimai seydhuvappAl
anbAl Atcheybavarai Adhariththum – anbilA
mUdarai nindhiththu mozhindharuLumARan pAl
thEdariya paththi nenjE sey

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word-by-word meanings

moymbu Arum – for sarvESvara who is greatly capable
mun adimai seydha uvappAl – due to the joy of serving through his speech previously [in previous decad]
anbAl AL seybavarai – those who serve with devotion
Adhariththum – praising
anbu ilA – lacking devotion
mUdarai – fools
nindhiththum – scolding
mozhindharuLum – mercifully spoke (advice for them)
mARan pAl – for AzhwAr
nenjE – Oh heart!
thEdariya paththi – most supreme devotion
sey – you should perform

Simple Translation

Oh heart! You should perform the most supreme devotion to AzhwAr who mercifully spoke praising those who serve with devotion and scolding those fools who lack devotion, due to the joy of serving the greatly capable sarvESvara through his speech previously

Highlights from vyAkyAnam

  • moymbArum mAlukku – For sarvESvara who is abundantly glorious due to having the entire cosmos as his form. It was due to his omniscience and omnipotence that he mercifully accepted the service of the elephant (gajeEndhrAzhwAn) after freeing it from the crocodile in the pond [1st pAsuram].
  • mun adimai seydha uvappAl – Previously in thiruvAimozhi 3.4pugazhunal oruvan“, AzhwAr performed vAchika kainkaryam (service through speech) and became blissful.
  • anbAl AL seybavarai Adhariththum – Praising those who serve with devotion. That is, as seen in “Odhi uNarndhavar” (those wise ones having studied SAsthram) [5th pAsuram], “munivinRi Eththik kunippAr muzhudhuNar nIrmaiyinAr” (those who praise without hatred, dance with somersaults are having the nature of knowing all SAsthrams) [6th pAsuram], “Arvam perugik kunippAr amarar thozhap paduvARE” (devotees who dance around doing somersaults with abundance of enthusiasm, will be glorified by sUris who are eternally enjoying bhagavAn) [8th pAsuram]. It is said in SrI rAmAyaNam sundhara kANdam 61.14 “gAyanthi kEchith, praNamanthi kEchith, nruthyanthi kEchith” (some of the monkeys sang, some offered salutations, some danced).
  • anbilA mUdarai nindhiththum mozhindharuLum – Scolding those ignorant fools who are devoid of bhakthi. That is, as seen in, “ezhundhum paRandhum thuLLAdhAr thammAl karumamen” (please tell, what is the purpose of those who do not speak with the mouth, sing, flying high without having the feet touching the ground instead of being seated and jumping up and down doing somersaults?) [1st pAsuram], “maN koL ulagil piRappAr valvinai mOdha malaindhu” (will be born in this world which is having abundance of soil/land, to be smashed on the ground, being inflicted with the great sins which are difficult to exhaust) [2nd pAsuram], “alai koL naragaththazhundhik kidandhuzhaikkinRa vambar” (those who never lose their freshness, are drowned (so they cannot reach the shore) in the great hell which is having many sorrows and stay there suffering) [3rd pAsuram], “tham piRappAl payanennE sAdhu sanangaL idaiyE” (what is the use of being born amidst sAthvika sangam) [4th pAsuram] and “en savippAr manisarE” (what will those men chant?) [5th pAsuram], “uththamargatken seyvAr” (what purpose will they serve for the best bhAgavathas?) [7th pAsuram]. As said in sudharSana manthram “mArgam pradharSaya” (show the path towards vishNu), those who have not entered this path are explained to be secondary.
  • mARan pAl … – Oh heart! Engage in great devotion towards AzhwAr who scolded the ignorant ones to stop them from engaging in misdeeds.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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