Category Archives: thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 48 – ArAvamudhAzhwAr

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Essence of thiruvAimozhi 5.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being shaken and speaking with anguish even after surrendering to ArAvamudhAzhwAr highlighting his own emptyness and emperumAn not fulfilling his desire considering “ivar nammAzhwAr” (here is our AzhwAr), and is mercifully explaining it.

How is that done? Even after surrendering at the divine feet of the controller of sirIvaramangai (vAnamAmalai), AzhwAr’s desire was not fulfilled there. He thought “sarvESvaran who has vowed to protect the devotees, will not deny our desires. But we don’t know where he is planning to fulfil them” and went to thirukkudandhai with great desire thinking “if we go to the divine feet of ArAvamudhAzhwAr in thirukkudandhai, our desires will be fulfilled”; but there, emperumAn did not mercifully stand up, become seated, walk around, say some pleasing words, give a cool glance or embrace him, he trembled thinking “he is present along with pirAtti, and we have the desire, yet why is my desire not fulfilled?” and completed with sorrow thinking “at least we still have not lost faith in his divine feet as the means” and sustaining him. mAmunigaL mercifully explains this experience of AzhwAr which is explained in thiruvAimozhi 5.8ArAvamudhE” starting with “ArAvamudhAzhwAr“.

pAsuram

ArAvamudhAzhwAr Adhariththa pERugaLaith
thArAmaiyAlE thaLarndhu migath thIrAdha
Asaiyudan ARRAmai pEsi alamandhAn
mAsaRu sIr mARan emmAn

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word-by-word meanings

ArAvamudhAzhwAr – (thirukkudandhai) ArAvamudhan [emperumAn]
Adhariththa pERugaLai – results desired (by AzhwAr)
thArAmaiyAlE – since it was not mercifully fulfilled
miga thaLarndhu – becoming very anguished
thIrAdha Asaiyudan – with intense desire which cannot be pacified until fulfilled
ARRamai pEsi – speaking about his sorrow
alamandhan – became shaken; (who is that?)
mAsu aRu sIr – one who has unblemished qualities
emmAn – our lord
mARan – AzhwAr.

Simple Translation

Since AzhwAr’s desired results were not mercifully fulfilled by ArAvavamudhan, AzhwAr became very anguished with intense desire which cannot be pacified until fulfilled. Being shaken, he spoke about his sorrow; such AzhwAr is our lord who has unblemished qualities.

Highlights from vyAkyAnam

  • ArAvamudhAzhwArArAvamudhAzhwAr who is mercifully reclining as said in “ErAr kOlam thigazhak kidandha” (mercifully reclining to make  your abundant beauty and decoration, shine) [1st pAsuram] to be enjoyed together with companions due to his ultimately enjoyable nature as said in SrI rAmAyaNam ayOdhyA kANdam 6.1 “saha pathnyA viSAlAkshyA nArAyaNamupAgamath” (SrI rAma along with wide-eyed sIthAp pirAtti, meditated upon SrIman nArAyaNa) and SrI rAmAyaNam sundhara kANdam 38.24 “samayAbOdhithaSSrImAn sukha suptha:” (the prosperous lord who was sleeping, was awakened by me).
  • Adhariththa pERugaLai – The results which AzhwAr expected. That is – what he desired in “kidandhAy kaNdEn” (enjoyed you, resting, by seeing with my own eyes) [1st pAsuram], “ammA malark kaN vaLarginRAnE” (one who is resting with distinguished lotus flower like divine eyes) [2nd pAsuram], “kANa vArAyE” (You should come for me to see) [9th pAsuram]. You should rise up as said in thiruchchandha viruththam 61 “kudandhaiyuL kidandhavARezhundhirundhu” (rise up from your reclining posture in thirukkudandhai); your highness, who are the Sriya:pathi in thirukkudandhai, should mercifully remain seated with your divine consort SrI dhEvi as said in thiruvAimozhi 9.2.2thAmarai mangaiyum nIyum” (SrI mahAlakshmi and you); you should mercifully glance at me with your lotus eyes; you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper; AzhwAr desired for such interactions but they were not fulfilled immediately.
  • thaLarndhu miga – Became very anguished to be said as in “AkAsaththai nOkki azhuvan thozhuvan” (I am grieving and looking at the sky, crying out like those who have great devotion and those who worship you. ) [4th pAsuram].
  • thIrAdha Asaiyudan – Since the desire will be pacified only when it is experienced, with such desire which cannot be extinguished without the experiencing of the result.
  • ARRAmai pEsi alamandhAn – That is, AzhwAr’s words as in “adiyEn udalam nIrAy alaindhu karaiya urukkuginRa” (You are agitating me to dissolve and melt my body which is having love as the mood/form towards you, losing firmness to become watery) [1st pAsuram], “ennAn seygEn” (what shall I do?) [3rd pAsuram], “unnaik kANbAn nAn alappAy” (To see you and enjoy as desired, I am grieving) [4th pAsuram], “thUrAk kuzhi thUrththu enai nAL aganRiruppan” (how many more days do I have to exist separated [from you] in this pit of inappropriate desires which is difficult to fill and is dug?) [6th pAsuram], “thariyEn ini” (I will not remain relaxed after this) [7th pAsuram] and “unakkAtpattum adiyEn innam uzhalvEnO” (Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?) [10th pAsuram]. Even in this state, his firm conviction is as said in “una thAL pidiththE selak kANE” (You kindly see to it that I who am your servitor, hold on to your divine feet until the time I am uplifted, for as many days as it may take) [3rd pAsuram] and “kaLaikaN maRRilEn” (I am not having any other protector) [8th pAsuram].
  • mAsu aRu sIr mARan emmAn – AzhwAr who is having auspicious qualities such as firm conviction etc and not having the blemish of looking at other upAyams even at this state, is our lord. Alternatively, this is read along with ARRamai pEsi alamandhAn, i.e. such blemishless AzhwAr spoke of his sorrows.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 47 – nORRa nOnbu

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

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nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

Essence of thiruvAimozhi 5.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s loving pAsurams of worshipping and surrendering at the divine feet of vAnamAmalai [emperumAn], and is mercifully explaining it.

How is that done? AzhwAr became anguished due to his desire not being fulfilled even after being pained in separation and having intense desire which made him sustain himself by enacting emperumAn; he thought that ISvaran is considering such intense desire in the form of seeking enjoyment as a means to attain him thinking “let this desire mature enough and we will fulfil that”. Hence, he announced that he has absolutely no involvement in any of the upAyams (means) such as karma yOgam etc which are identified in SAsthram as the means to get the result, and declares that there is no means other than the one which emperumAn showed in the beginning [or lotus feet], at the divine feet of vAnamAmalai emperumAn who has mercifully arrived at sirIvaramangai (SrIvaramangA kshEthram – vAnamAmalai) along with his divine consorts and eternal associates, falling at his divine feet like an uprooted tree without any other refuge. mAmunigaL mercifully explains this aspect which is explained in thiruvAimozhi 5.7nORRa nOnbilEn” starting with “nORRa nOnbAdhiyilEn“.

pAsuram

nORRa nOnbAdhiyilEn undhanai vittARRagillEn
pERRukkupAyam unRan pEraruLE – sARRuginREn
ingennilai ennum ezhil mARan sol vallAr
angamararkkArAvamudhu

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word-by-word meanings

nORRa – pursued as means for mOksham
nOnbu Adhi – in upAyams (means) such as karma yOgam etc
ilEn – I have no involvement;
un thanai vittu – without you
ARRagillEn – I am unable to sustain;
pERRukku – for the purushArtham (desired goal)
upAyam – as means
un than – your
pEr aruLE – great grace
sARRuginREn – I am announcing;
ingu – on this aspect
en nilai – my state (is this)
ennum – mercifully spoke
ezhil mARan – AzhwAr who acquired beauty (due to being in ultimate servitude)
sol – merciful pAsurams
vallAr – those who can recite
angu – in SrIvaikuNtam
amararkku – for nithyasUris
ArA amudhu – will become eternally fresh nectar.

Simple Translation

AzhwAr who acquired beauty, mercifully spoke on this aspect [of upAyam] “I have no involvement in upAyams such as karma yOgam etc which are pursued as means for mOksham; I am unable to sustain without you; I am announcing that your great grace is the means for the purushArtham”. Those who can recite these merciful pAsurams will become eternally fresh nectar for nithyasUris in SrIvaikuNtam.

Highlights from vyAkyAnam

  • nORRa nOnbu Adhi ilEn – With this – AzhwAr is saying “I have no involvement in the upAyams such as karma yOgam etc which are identified in SAsthram as means to attain mOksham”. Just as SrI vibhIshaNAzhwAn surrendered to SrI rAma highlighting his defects as seen in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa: rAkshasO rAkshasESvara: | thasyAham anujO bhrAthA vibhIshaNa ithi Srutha: ||” (I am the younger brother of rAvaNa, who is known for his evil deeds and who is the king of demons), AzhwAr is surrendering here highlighting his shortcomings. mAmunigaL mercifully says this considering the whole pAsuram “nORRa nOnbilEn” [1st pAsuram].
  • un thanai vittu ARRagillEn – I cannot sustain myself without you, my sustenance and enjoyment. This suffering is part of my true nature.

When asked “What is the means for the result?” He says,

  • pERRukku upAyam un than pEr aruLE – The means for liberation is the causeless mercy which your highness who is as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (lord of the unblemished nithyasUris), mercifully revealed originally, being as said in “aravin aNai vIRRirundhu” (seated on the serpent throne) [1st pAsuram], “sirIvaramanga vaNan” (controller for sirIvaramangai dhivyadhESam) [8th pAsuram], “karuLap putkodi chakkarap padai vAna nAdan” (emperumAn is having garuda bird as his flag, divine chakra as his weapon and paramapadham as his kingdom) [3rd pAsuram]. That is, the message mercifully conveyed in “poruL allAdha ennaip poruL Akki” (he transformed me who cannot be considered as an entity as said in “asannEva” (like achith) to realize my nature) [3rd pAsuram], “thamiyEnukkaruLAy” (Mercifully bless me who is lonely without anyone other than you as companion) [2nd pAsuram], “vandharuLi ennenjidam koNda” (emperumAn mercifully arrives and has my heart as his residence) [7th pAsuram], “aruLAy uyyumARenakkE” (mercifully bestow the means to make me attain your divine feet and have me uplifted) [9th pAsuram], “ARenakku nin pAdhamE SaraNAgath thandhozhindhAy” (You (emperumAn) have bestowed on me your divine feet only which are the means to attain the goal, as the upAyam (means) which is the refuge) [10th pAsuram]. Other pAsurams narrate emperumAn’s nature which makes him bestow the mercy and AzhwAr’s nature to receive the same.
  • pERRukku upAyam un than pEr aruLE sARRuginREn – Hence AzhwAr is saying that he is announcing to everyone that emperumAn’s causeless mercy is the only means.
  • ingu en nilai ennum – Here, in this principle, this is my nishtai (conviction); the true nature of jIvAthmA who is subservient to paramAthmA, is to highlight his own emptiness due to the completeness in bhagavAn.
  • ezhil mARan – AzhwAr who is very beautiful due to being decorated with ornaments such as SEshathvam (servitude) and pArathanthriyam (total dependence); those who can recite/practice this decad where he reveals his firm conviction in the means.
  • angu amararkku ArA amudhu – For the nithyasUris who enjoy endless nectar [of emperumAn] in paramapadham, those who recite/practice this decad will become the eternally fresh nectar. mAmunigaL is following what was said by AzhwAr in “sirIvaramangai mEya paththu udan vaigal pAda vallAr vAnOrkku ArA amudhE” (those who can sing this decad agreeing with its meanings, will always be eternally enjoyable like never-satisfying nectar, for the residents of paramapadham) [11th pAsuram].

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 46 – kadal gyAlaththu

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

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Essence of thiruvAimozhi 5.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of sustaining himself through anukAram (enacting) and is mercifully explaining it.

How is that done? In thiruvAimozhi 5.5 “enganEyO“, AzhwAr experienced both pleasure and pain and he had the scope for sustaining himself with the pleasure, but due to misfortune, pain became prominent and AzhwAr could not sustain himself without attaining emperumAn; AzhwAr tries to sustain himself by enacting ubhayavibhUthinAthan (lord of both spiritual and material realms) just as gOpikAs sustained themselves by enacting krishNa; seeing this, those who care for AzhwAr became teary-eyed and explained his state to those who were present there; this is explained by AzhwAr in the mood of a divine mother of a nAyaki (heroine) who is suffering in separation and is sustaining herself by enacting his acts; the mother explains this to those who came to enquire about the daughter’s state sorrowfully saying “is she possessed by sarvESvaran?”. mAmunigaL mercifully explains this situation which is explained in thiruvAimozhi 5.6 “kadal gyAlam” starting with “kadal gyAlaththIsanai“.

pAsuram

kadal gyAlaththIsanai mun kANAmal nondhE
udanA anukarikkaluRRuth – thidamAga
vAyndhavanAyth thAn pEsum mARan urai adhanai
AyndhuraippAr Atcheyya nORRAr

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word-by-word meanings

kadal gyAlaththu – in this world surrounded by ocean
Isanai – emperumAn
mun kANAmal – being unable to see in front of him, with the eyes
nondhu – became anguished
udanA anukarikkal uRRu – trying to sustain by enacting him
thidamAga vAyndhu – with firm faith
avanAy thAn pEsum – speaking as he does
mARan – AzhwAr’s
urai udhanai – SrIsUkthis (divine words)
Ayndhu uraippAr – those who recite, knowing the greatness
Atcheyya – to serve such AzhwAr
nORRAr – have performed penance.

Simple Translation

AzhwAr being unable to see emperumAn in front of him, with his eyes, in this world surrounded by ocean, became anguished and tried sustaining himself by enacting emperumAn, and with firm faith, spoke as emperumAn; knowing the greatness of such AzhwAr’s SrIsUkthis, those who recite them, have performed penance to serve such AzhwAr.

Highlights from vyAkyAnam

  • kadal gyAlaththu Isanai – Being the one who controls the people of the world which is surrounded by the ocean, and hence being the sarvESvaran who is the controller of everyone.
  • mun kANAmal nondhE – Being anguished due to not seeing him physically; that is, other than what was mercifully spoken by AzhwAr as his internal vision of emperumAn in thiruvAimozhi 5.5.10sOdhi veLLaththin uLLE ezhuvadhOr uru ennenjuL ezhum” (his divine form which appears in a raised manner amidst a flood of radiance, appeared in my heart) and thiruvAimozhi 5.5.11arivariya pirAnai” (supreme lord, who is impossible to be known), there was no external vision.

Having become anguished due to that,

  • udanA anukarikkaluRRu – Subsequently, as AzhwAr thought about how gOpikAs enacted krishNa and sustained themselves, he decided in his divine heart that he would also enact [emperumAn].
  • thidamAga vAyndhu –  With firm faith. That is, approaching with great emotions as said in “vAyndha vazhudhi vaLa nAdan” (nammAzhwAr, the leader of AzhwArthirunagari which is part of vazhudhi vaLa nAdu, due to overwhelming emotions, having attained the mood of bhagavAn) [11th pAsuram].
  • avanAyth thAn pEsum – That is, AzhwAr speaking in every pAsuram as said in “kadal gyAlam” [1st pAsuram], “kaRkungalvi” [2nd pAsuram], “kANginRa” [3rd pAsuram], “seyginRa” [4th pAsuram], “thiRambAmal” [5th pAsuram], “inavEy” [6th pAsuram], “uRRArgaL” [7th pAsuram], “uRaikkinRa” [8th pAsuram], “kodiyavinai” [9th pAsuram], “kOlangoL” [10th pAsuram], “kUndhal” [11th pAsuram] highlighting his activities such as creation of universe etc, revealing of all knowledge and nurturing knowledge etc, five great elements which are the cause, all activities in the three times (past, present and future), his activities such as protecting the universe etc, krishNa’s activities such as lifting the gOvardhana hill, the way emperumAn presents himself towards devotees and non-devotees, he having the primary dhEvathAs such as brahmA, rudhra et al as his prakAra (form), those words which speak about his akarmavaSyathvam (not being bound by karma), he having svarga etc under his control and all such words which were spoken. The merciful words of AzhwAr where he said that all such aspects are at his [AzhwAr’s] disposal as said in AchArya hrudhayam  “yAnE ennai vAyndhERap pEsi“.
  • mARan urai adhanai – The divine words mercifully spoken by AzhwAr.
  • Ayndhu uraippAr – Those who analysed the glories of such words as said in “Ayndha thamizh mAlai AyiraththuL ivaiyum Or paththu” (this distinguished decad which is hailed as “what a decad is this!” among the thousand pAsurams) [11th pAsuram] and recite it.
  • Atcheyya nORRAr – Those who have performed penance to serve AzhwAr as said in “thirumAl adiyArgaLaip pUsikka nORRArgaL” (be fortunate to worship bhAgavathas who are servitors of sarvESvaran who is Sriya:pathi) [11th pAsuram]. AzhwAr remains as said in thiruvAimozhi 4.5.10vaN thamizh nURka nORREn adiyArkku inba mAriyE” (I acquired the puNya (virtue) to compile the dhrAvida prabandham which is distinguished and practicable by all, and is like a cloud of joy). SrI rAmAyaNam yudhdha kANdam 19.21 “ahathvA rAvaNam sankhyE saputhram sahabAndhavam …” (SrI rAma said – I will not enter ayOdhyA without killing rAvaNa together with his sons, companions and relatives in battle. I take oath on my three brothers). “kodiyAn ilangai seRREnE ennum” (She says “I destroyed the cruel rAvaNa’s lankA”) [9th pAsuram] is said [by AzhwAr].

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 45 – enganE nIr munivadhu

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

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Essence of thiruvAimozhi 5.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of uruveLippAdu (visualisation) and is mercifully explaining it.

How is that done? AzhwAr acquired clarity on knowing about the qualities of the rakshaka (protector) as said in thiruvAimozhi 5.4.11uRanguvAnpOl yOgu seydha perumAn” (sarvESvaran who is pretending to be sleeping but is [actually] engaged in meditating about protecting the world). As the previous realisation of thirukkuRungudi nambi’s beauty stated in thiruvAimozhi 1.10.9 “nambiyaith then kuRungudi ninRa” (nambi who is standing in thirukkuRungudi), started shining in AzhwAr’s heart again, and being unable to experience the same beauty with his physical eyes, AzhwAr started experiencing both pleasure and pain. He mercifully explained his such state through the words of a nAyaki (heroine) who united with his nAyaki (consort) and separated from him, and subsequently experienced him through uruveLippAdu (visualisation) and became very anguished. mAmunigaL mercifully explains this experience of AzhwAr which was explained in thiruvAimozhi 5.5enganEyO annaimIrgAL” starting with “enganE nIr munivadhu“.

pAsuram

enganE nIr munivadhu ennai ini nambi azhagu
inganE thOnRuginRadhu en munnE – angan
uru veLippAdA uraiththa thamizh mARan
karudhumavarkku inbak kadal

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word-by-word meanings

nIr – all of you (my relatives)
ini ennai enganE munivadhu – can you be angry at me now?
nambi azhagu – thirukkuRungudi nambi’s physical beauty
en munnE – in front of my eyes
inganE thOnRugiRadhu – is appearing in front of me;
angan – in this manner
uruveLippAdA uraiththa – explained through the poetic style of uruveLippAdu (visualisation)
thamizh mARan – AzhwAr who mercifully revealed thamizh vEdham
karudhumavarkku – for those who meditate upon him
inbak kadal – will remain as an ocean of bliss

Simple Translation

Can all of you be angry at me now? thirukkuRungudi nambi’s physical beauty is appearing in front of my eyes; for those who meditate upon AzhwAr who mercifully revealed thamizh vEdham, who explained in this manner through the poetic style of uruveLippAdu, such AzhwAr will remain as an ocean of bliss.

Highlights from vyAkyAnam

  • enganE nIr munivadhu ennai – How can you, who are the cause for my suffering, be angry at me who is having such intense desire? mAmunigaL is following AzhwAr’s words in “enganEyO annaimIrgAL ennai munivadhu nIr” (Oh mothers! How can you be angry at me?) [first pAsuram].
  • ini – enganE nIr munivadhu – After my seeing thirukkuRungudi nambi – can you be angry at me? You should have been angry at me before that; further nambi’s divine colourful form as said in SrI rAmAyaNam AraNya kANdam 3.28 “chandhrakAnthAnanam rAmam athIva priya dharSanam” (sweet like the moon, appearing sweeter than the moon, that is SrI rAma) which will cause ruchi (taste) in us towards him, in the manner of uruveLippAdu (visualisation) as said in SrI rAmAyaNam sundhara kANdam 28.20 “asau purusharshabha: rAma:” (SrI rAma who is the best among all purushas).
  • nambi azhagu inganE thOnRuginRadhu en munnE – nambi is complete in guNa (qualities), vigraha (form), saundharya (beauty) etc; the beauty of his Ayudha (weapons), AbharaNa (onraments) and avayava (limbs), appeared in front me who would be pleased to see them. That is, the way AzhwAr enjoyed from the divine feet to the divine crown of nambi, as seen in:
    • sanginOdum nEmiyOdum (with SrI pAnchajanyam, the divine chakram) [1st pAsuram]
    • minnu nUlum kuNdalamum (his divine yagyOpavIdham which reveals his splendour, his divine ear rings) [2nd pAsuram]
    • venRi villum thaNdum vALum (his victorious bow, mace, sword) [3rd pAsuram]
    • pUndhaN mAlaith thaNduzhAyum pon mudiyum vadivum (his fresh thuLasi which is in the form of an enjoyable invigorating garland, his attractive crown which is highlighting his supremacy, his silk garment which is appearing to be fitting well for his form) [4th pAsuram]
    • thokka sOdhith thoNdai vAyum (his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance) [5th pAsuram]
    • kOla nIL kodi mUkkum (his beautiful long divine nose which resembles a kalpaka creeper) [6th pAsuram]
    • niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum (his splendid, attractive divine form which is surrounded by complete flood of radiance) [7th pAsuram]
    • seyya thAmaraik kaNNum (reddish lotus flower like eyes) [8th pAsuram]
    • senni nIL mudi AdhiyAya ulappil aNigalaththan (he who has tall divine crown on his head and countless ornaments) [9th pAsuram]
    • ezhuvadhOr uru en nenjuL ezhum (his divine form which appears in a raised manner amidst a flood of radiance, appeared in my heart) [10th pAsuram]
  • angan uruveLippAdA uraiththa thamizh mARan – In this manner, mercifully explaining it in the poetic style of uruveLippAdu.
  • thamizh mARan – AzhwAr who is known as “dhrAvida brahma dharSi” (one who saw brahmam through thamizh vEdham). Saying that, the AzhwAr who mercifully spoke thiruvAimozhi 5.5 “enganEyO” on thirukkuRungudi nambi.
  • karudhumavarkku inbak kadal – For those who enjoy him with intense desire, he will remain an ocean of bliss. Just as emperumAn is very sweet for AzhwAr as said in “senni nIL mudi AdhiyAya ulappil aNigalaththan kannal pAl amudhAgi vandhu en nenjam kazhiyAnE” (he came with his tall divine crown on the head and countless ornaments, being infinitely enjoyable like sugar, milk and nectar, into my heart and is not leaving) [9th pAsuram], for everyone related to AzhwAr, AzhwAr will remain very sweet.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 44 – Ura ninaindha

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Essence of thiruvAimozhi 5.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of speaking as a nAyaki (heroine, pirAtti, consort of SrIman nArAyaNa) who is suffering in separation due to the lengthy night and is mercifully explaining it.

How is that done? In this manner, AzhwAr, as said in “confusing the true nature of self and emperumAn, we should attain emperumAn even by illegitimate means” becoming bewildered to have great urge in quickly attaining the result, having his clarity subdued by the darkness of ignorance which leads one to other upAyams which are based on self-effort, goes through struggle. This state of AzhwAr is explained by him through the words of a consort who is suffering in separation, and who sets out to perform madal. But by the divine will of providence, the sun set, and in midnight, as there is no scope for the senses to spread out, the suffering in separation became intense; there was no sign of dawn, and the desire for madal subdued and the desire to die increased. But even that was not possible; mAmunigaL mercifully explains these words in the mood of a pirAtti who is suffering in separation in the lengthy night which are explained in thiruvAimozhi 5.4 “UrEllAm thunji” starting with “Ura ninaindha“.

pAsuram

Ura ninaindha madal Uravum oNNAdhapadi
kUr iruL sEr kanguludan kUdi ninRu pErAmal
thIdhu seyya mARan thiruvuLLaththuch chenRa thuyar
Odhuvadhingu enganEyO

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word-by-word meanings

Ura ninaindha – that which was set out to be performed
madal – madal
Uravum oNNAdhapadi – to be unable to
kUr iruL sEr kangul – very dark night
udan kUdi ninRu – along with its associates
pErAmal – without moving away
thIdhu seyya – causing harm
mARan – AzhwAr’s
thiruvuLLaththuch chenRa thuyar – sorrow which reached his divine heart
ingu Odhuvadhu – to explain here
enganE – how is it possible?
O – alas?

Simple Translation

Alas! How is it possible to explain here the sorrow which reached the divine heart of AzhwAr where the very dark night along with its associates caused harm, without moving away, to not allow him to perform the madal which he set out to perform?

Highlights from vyAkyAnam

  • Ura ninaindha madal – The madal which he thought of performing as said in thiruvAimozhi 5.3.9kudhiriyAy madal UrdhumE” (be a shameless girl who cannot be controlled by anyone and will engage in madal).
  • Ura oNNAdhapadi – Unable to engage in the madal since the sun set, all of those who speak pleasing words, those who give advice and those who throw accusations, went to sleep, and darkness surrounded.
  • kUr iruL sEr kanguludan kUdi ninRu pErAmal thIdhu seyya – Further, the night with great darkness, along with its army of associates, caused harm, without moving away. That is, as said in sIthAp pirAtti’s actions in fear of rAvaNa’s illusory acts, as seen in SrI rAmAyaNam sundhara kANdam 28.18 “sIthAtha vENyudhgrathanam gruhIthvA” (thereafter, sIthA holding her braid of hair looking like a hanging rope) and SrI rAmAyaNam sundhara kANdam 28.16 “vishasaya dhAthA nahimE’sthi kaSchich chasathrasya vA vESma ni rAkshasasya” (To me, none is there, who is a giver either of a poison or of a sharp weapon in the house of rAvaNa). The night, along with darkness, is causing great harm as said in:
  • Ur ellAm thunji ulagellAm naLLiruLAy nIr ellAm thERi Or nIL iravAay nINdadhAl (The whole town is asleep; the whole world is filled with abundant darkness; the water bodies are all quiet, without any tides; there is just night with no difference between day and night, where the night is extended and stretched so that there appears no end to it) [1st pAsuram]
  • mAvikAramAy Or val iravAy nINdadhAl (The lengthy night which is having a well developed state and is very dense, extended without an end) [2nd pAsuram]
  • Oyum pozhidhilllai UzhiyAy nINdadhAl (the already extending night is not having the ending time and is appearing to be stretched like a kalpa) [3rd pAsuram]
  • oNsudarOn vArAdhoLiththAn (The radiant sun which is attractive during the time of dawn is not coming and hid himself ) [4th pAsuram]
  • munninRirA Uzhi kaN pudhaiya mUdiRRAl (the night which is like a kalpa, is standing in front of me to conceal my vision by covering my eye) [6th pAsuram]
  • kangiruLin nuN thuLiyAych chEtpAla thUzhiyAych chelginRa kangul vAy (very lengthy passing night which is like a kalpa having abundant darkness and tiny misty droplets) [7th pAsuram]
  • Or iravu Ezh UzhiyAy (One night comes to the forefront and stands, and makes me feel like seven kalpa) [8th pAsuram]
  • vIngiruLinuN thuLiyAy (The current night which is having huge darkness and tiny mist droplets) [9th pAsuram]
  • selginRa kangul vAy (the night which is continuing) [10th pAsuram]

Since, this is the current state,

  • mARan thiruvuLLaththuch chenRa thuyar Odhuvadhu ingu enganEyO – mAmunigaL is saying this. mARan thiruvuLLaththuch chenRa thuyar means the sorrow which was felt in AzhwAr’s divine heart as revealed in:
    • pAr ellAm uNda nam pAmbaNaiyAn vArAnAl Ar ellE valvinaiyEn Avi kAppAr iniyE (emperumAn who kept the whole earth which was in danger due to praLaya, in his stomach and protected it, who is having thiruvanthAzhwAn, his servitor as his bed and protecting him, who is the refuge for us, has not arrived and protected us; alas! now, when the protector has not helped, who is the protector for this AthmA, that is, I who am a sinner, having very strong sins? ) [1st pAsuram]
    • Avi kAppAr iniyAr (who is the protector for my life?) [2nd pAsuram]
    • nIyum pAngallai kAN nenjamE! mAyum vagai aRiyEn val vinaiyEn peN piRandhE (Oh heart! you, the main cause for all actions, are not obedient; the already extending night is not having the ending time and is appearing to be stretched like a kalpa; SrI rAma, chakravarthi thirumangan who is having the cruel SrI SArnga [bow] which roasts the enemies of his devotees and who is born in the family heritage which gives great importance to helping others, has not helped me like he helped sIthA, the divine daughter of king SrI janaka; I who am having great sins, having been born as a woman, don’t know the ways to finish myself.) [3rd pAsuram]
    • eN periya sindhai nOy thIrppArAr ennaiyE? (who will eliminate the great mental anguish of mine which is beyond the conception of thoughts?) [4th pAsuram]
    • pEr ennai mAyAdhAl val vinaiyEn pin ninRE (standing behind me, the very strong sins are not allowing me to die and making me exist only for namesake; this being the case, who will protect me?) [5th pAsuram]
    • inninRa nILAvi kAppAr Ar ivvidaththE (in this situation who is the protector for this eternal AthmA which is not weakened even after experiencing sorrows eternally?) [6th pAsuram]
    • thIppAla val vinaiyEn dheyvangAL en seygEnO? (Oh dhEvathAs! What shall I, who am having very strong sins which are burning like fire, do?) [7th pAsuram]
    • enadhAvi melivikkum (weakens my prANa) [8th pAsuram]
    • nenjidar thIrppAr iniyAr? ninRuruguginREnE (now, who is the destroyer of the suffering in my mind?) [9th pAsuram]
  • Continued – Such sorrow can only be spoken by AzhwAr himself and no one else. His sorrow is beyond speech. Hence mAmunigaL becomes immersed in emotions thinking “how can we speak about that which cannot be spoken about?” enganEyO can also be considered as indicating a colloquial way of wondering how to speak.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 43 – mAsaRu sOdhi

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Essence of thiruvAimozhi 5.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of performing madal due to not enjoying the physical beauty of emperumAn which was spoken about previously and is mercifully explaining it.

How is that done? AzhwAr, after reforming others and performing mangaLASAsanam to them, thought about emperumAn’s saundharyam etc as said in thiruvAimozhi 5.2.11maliyum sudaroLi mUrththi mAyap pirAn kaNNan” (krishNa, who is having radiant splendorous form, amazing qualities and activities), started feeling his earlier pain, and became stunned due to the overwhelming taste in the result (of enjoying him), thinking “even by engaging in illegal ways, even by harming both (him and me), let us unite with him”, remained teary-eyed. This state of AzhwAr is explained by him in the mood of a pirAtti (consort of emperumAn) who united with him and separated, being anguished, without realising what is being done, to be blamed by everyone, set out to perform madal saying “I will cause disrepute to him, and destroy both him and me”; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 5.3 “mAsaRu sOdhi” starting with “mAsaRu sOdhi“.

pAsuram

mAsaRu sOdhi kaNNan vandhu kalavAmaiyAl
Asai migundhu pazhikkanjAmal – EsaRavE
maNNil madal URa mARan orumiththAn
uNNadungath thAn piRandha Ur

Listen

word-by-word meanings

mAsu aRu sOdhi – one who has unblemished splendour
kaNNan – emperumAn
vandhu kalavAmaiyAl – due to not coming and uniting
Asai migundhu – the love increased
pazhikku anjAmal – not fearing for the accusations (of townspeople)
Esu aRa – crossing the boundary of being scolded
thAn piRandha Ur – the people in the town in which he was born
uL nadunga – to have their hearts tremble
maNNil madal Ura – to perform madal on this earth
mARAn orumiththAn – AzhwAr set out

Simple Translation

AzhwAr set out to perform madal on this earth to cause trembling in the townspeople of the town in which was born, not fearing for the accusations and after having crossed the boundary of being scolded, as his love increased towards emperumAn who has unblemished splendour and who did not come and unite with AzhwAr.

Highlights from vyAkyAnam

  • mAsaRu sOdhi kaNNan vandhu kalavAmaiyAl Asai migundhu – krishNa who has a very attractive form as said in thiruvAimozhi 5.2.11maliyum sudaroLi mUrththi mAyap pirAn kaNNan” (krishNa, who is having radiant splendorous form, amazing qualities and activities), “en seyyavAy – mAsaRu sOdhi – maNikkunRam” (reddish mouth, unblemished form and mountain made of precious stones) [1st pAsuram], “nam kaNNan” (our obedient krishNa) [4th pAsuram], matching his true nature, did not come forward on his own and give enjoyment to AzhwAr; due to that, AzhwAr’s love greatly increased as he mercifully said in:
    • pAsaRaveydhi (having lost freshness/complexion in my body) [1st pAsuram]
    • en seyya vAyum karungaNNum payappUrndha (my reddish mouth and blackish eyes have acquired a pale complexion) [2nd pAsuram]
    • pErndhum peyarndhum avanOdanRi Or sollilen (I am not having any word other than being with emperumAn) [3rd pAsuram]
    • kAdhal kadal puraiya viLaiviththa (abundant ocean like devotion to occur) [4th pAsuram]
    • kodiya en nenjam avan enRE kidakkum (my cruel heart will remain considering “he is the only refuge”) [5th pAsuram]
    • maNivaNNan vAsudhEvan valaiyuL – agappattEn (I have been caught in an inescapable manner in the web of emperumAn who is the son of vasudhEva and who is having an attractive blue gem like beautiful form) [6th pAsuram]
    • thalaiyil vaNangavumAngolO (can we bow our head to emperumAn?) [7th pAsuram]
    • ennAL kolO? yAm uRuginRadhu (when will we attain him?) [8th pAsuram]

Due to such increased love,

  • pazhikkanjAmal – The townspeople, mothers et al stop her, seeing that she [parAngusa nAyaki] is setting out to perform madal, saying “this will cause disrepute to our whole clan”. Since she would only become more focussed on her goal on hearing such accusations, she did not fear and she considered those accusations as her support. That is, when sIthAp pirAtti was stopped from accompanying SrI rAma to forest by him mercifully saying as in SrI rAmAyaNam ayOdhyA kANdam 28.8 “sIthE thasmAdhdhu:khamathO vanam” (Oh, sIthA! That is why living in forest is uncomfortable), as said in SrI rAmAyaNam ayOdhyA kANdam 27.6 “agrathasthE gamishyAmi” (I shall go [to forest] before you) and in SrI rAmAyaNam ayOdhyA kANdam 33.8 “yAnaSakyApurAdhrashtum bUthairAkASakairapi | thAmadhya sIthAm paSyanthi rAja mArga gathA janA:||” (That sIthA who could not be seen by the great elements too, could be seen even by people walking on the royal route), she did not care for the words which stop her, as said in
    • Uravar kavvai thOzhi en seyyum (What will the shouting that is fixed on scolding/blaming me by the citizens, do [to me]?) [1st pAsuram]
    • en seyyum Uravar kavvai thOzhi ini nammai (Oh friend! Now, what will the accusations of the people do to us?) [2nd pAsuram]
    • thIrndha en thOzhi en seyyum Uravar kavvaiyE? (Oh friend who is having a fixated heart which reflects mine! What will the accusations of the people do to me?) [3rd pAsuram]
    • Uravar kavvai eru vittu annai sol nIr paduththu (used the accusations of people as manure and mother’s constant advise as water) [4th pAsuram]
    • annai en seyyumE? (What will my mother do? ) [5th pAsuram]
    • annai en seyyil en Ur en sollil en? thOzhimIr! (Oh friends! What does it matter for whatever my mother does? What does it matter for whatever the people of the town say?) [6th pAsuram]
  • pazhikkanjAmal EsaRavE – Having crossed the boundary of fearing for others’ scoldings which could cause disrepute. Alternatively – to have everyone in anguish. Alternatively, it is recited as “EsavE“, to be scolded by them with accusations.
  • maNNil madal URa mARan orumiththAn uL nadungath thAn piRandha Ur – That is, as said in “kudhiriyAy madal UrdhumE” (be a shameless girl who cannot be controlled by anyone and will engage in madal) [9th pAsuram] and “nAdum iraikkavE – yAmadalUrndhum” (Without shyness matching our femininity in any manner, we will even engage in madal) [10th pAsuram], to agitate the whole world, AzhwAr set out to perform madal. To cause trembling in the hearts of the people of the town where he took birth on seeing his extraordinary act. As mAmunigaL also incarnated in this town, he too is trembling thinking “where will this end?”

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 41 – kaiyArum chakkaraththOn

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Essence of thiruvAimozhi 5.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming awe-struck seeing the causeless acceptance of AzhwAr by sarvESvaran to make AzhwAr reform samsAris (materialistic people) and is mercifully explaining it.

How is that done? AzhwAr became pleased thinking “I who remained the most advanced in samsAris, without engaging in the means to attain the apt goal, and being engaged in evil aspects, and disregarding the goal, without even realising about my disastrous state, was accepted by emperumAn without any reason and without seeing any of my defects; further he announced my servitude towards his divine feet, turned me to think that I cannot exist without doing kainkaryam to him and created the greatness in me to reform others too; he became infatuated towards me, came to me and united with me”; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 5.1kaiyAr chakkaraththu” starting with “kaiyArum chakkaraththOn“.

pAsuram

kaiyArum chakkaraththOn kAdhal inRikkE irukkap
poyyAgap pEsum puRan uraikku – meyyAna
pERRai upagariththa pEr aruLin thanmaidhanaip
pORRinanE mARan polindhu

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word-by-word meanings

kAdhal inRikkE irukka – while there was no bhakthi (towards him)
poyyAgap pEsum – speaking deceptively
puRan uraikku – for the mischievous words
meyyAna pERRai – true result
upakariththa – to bestow
pEr aruLin thanmaidhanai – the state of his great mercy
mARan – AzhwAr
polindhu – in a shining manner
pORRinan – mercifully spoke

Simple Translation

AzhwAr mercifully spoke in a shining manner saying “While there was no bhakthi [from me towards emperumAn] and I was speaking deceptively with mischievous words, he has great mercy to bestow true result to me!”

Highlights from vyAkyAnam

  • kaiyArum – mAmunigaL is mercifully saying this based on “kaiyAr chakkaraththu en karu mANikkamE …  vidhi vAykkinRu kAppAr Ar” (I was repeatedly saying the deceptive words  “one who made me enjoy your attractive blue gem like divine form with the divine chakra which is well fixed in your divine hand!” like those who are devoted to higher aspect (bhagavAn) while that love is absent and was jumping from one thing to another in worldly pleasures and was engaged constantly in those pleasures. By your mercy, I have attained the benefit attained by those who have great love towards bhagavAn; who can avert this? Oh you who are very easily approachable and who favoured me! After your mercy leading to the benefit for me, can you withdraw? Alas! If you are capable, try to leave me) [1st pAsuram]
  • kaiyArum chakkaraththOn – One who has his divine hand filled with the divine chakra, having that itself as his identity.
  • kAdhal inRikkE irukka – While AzhwAr doesn’t have devotion towards bhagavAn.
  • kaiyArum chakkaraththOn kAdhal inRikkE irukkap poyyAgap pEsum puRan uraikku – While I should have love towards him as said in thiruvAimozhi 3.8.6pon nedum chakkaraththunnaiyE avivinRi Adharikkum enadhAviyE” (emperumAn has attractive sudharSana chakra which has unsurpassed enjoyment; my prANa (vital air) which is impatient due to the delay, will engage in you), instead of seeing such beauty and having pure love matching him, as I speak about and enjoy him with deceptive love, he sees that refuge-less state of mine and superficial friendship, for such words which are not coming from my heart. poyyAgap pEsum puRan urai means those which are said in “poyyE kaimmai sollip puRamE puRamE Adi” (speaking deceptively while that love is absent and was jumping from one thing to another in worldly pleasures) [1st pAsuram], “enRenRE sila kUththuch cholla” (spoke about different aspects with emotions) [2nd pAsuram], “puRamE sila mAyam solli” ( outside, just from the lips, saying some deceptive words) [3rd pAsuram], “unnaiyum vanjikkum kaLLamanam” (my mischievous mind will even cheat you) [3rd pAsuram].

For such, false lamentation done with superficial friendship,

  • meyyAna pERRai upagariththa – Bestowed the true result which is attained by those with true knowledge. The result of making me speak as explained in:
    • meyyE peRRozhindhEn (received the true result) [1st pAsuram]
    • ennAgi ozhindhAn (came to be in my care) [2nd pAsuram]
    • unnaik kaNdu koNdu uyndhozhindhEn (having seen and enjoyed you in front of me, I who was as good as asath (matter) have become uplifted) [3rd pAsuram]
    • muRai muRai Akkai pugalozhiyak kaNdu koNdozhindhEn (I have seen the lord in front of me, to eliminate the need for entering many different bodies) [5th pAsuram]
    • empirAnum en mElAnE (the benefactor who reformed me, ignoring my inferior nature, has also become intent on pursuing me) [7th pAsuram]
    • mAlAr vandhina nAL adiyEn manaththE manninAr (emperumAn, now approaching me in a friendly manner and only considering my subordinate relationship with him, became well settled in my heart) [8th pAsuram]
    • adiyEnodum AnAnE (united with me who is his belonging) [9th pAsuram]
    • AnAn ALudaiyAn … ennai muRRavum thAn AnAn (emperumAn, being very pleased came by himself without any expectation, gave his infinitely enjoyable mercy to capture me and united with me, manifesting and making me enjoy all his incarnations) [10th pAsuram]

When asked “What is the reason for bestowing me this?” AzhwAr says,

  • pEr aruL … – That is, as said in “vidhi vAykkinRu kAppArAr” (when your mercy is materialising, who can avert that?) [1st pAsuram], “emmA pAviyarkkum vidhi vAykkinRu vAykkum” (even for the greatest sinners, when the destiny in the form of unmissable mercy of bhagavAn sets out to bestow the result, it will certainly bring the result) [8th pAsuram].
  • pEr aruLin thanmai thanaip pORRinanE mARan polindhu –  That is, mAmunigaL is saying that AzhwAr out of great love, spoke about the nature of emperumAn’s overflowing mercy which can give the result of nithyasUris to nithyasamsAris, just as turning iron into gold. As said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “krupayA paryapAlayath” (protected out of his mercy).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 40 – onRumilaith thEvu

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Essence of thiruvAimozhi 4.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of explaining emperumAn’s parathvam (supremacy) in archAvathAram (deity form) which facilitates the surrender of samsAris (materialistic people), and is mercifully explaining it.

How is that done? In the previous decad “naNNAdhAr“, AzhwAr set out to reform those who were even abandoned by ISvara as “impossible to be reformed”; he eliminated the faith [of samsAris] in dhEvathAntharams (other dhEvathAs) which are the seeds for bondage in samsAram, using a) the phrases from vEdhAntham which is most distinguished from other sources of knowledge, which is eternal and unblemished, b) santhamSa nyAyams (a type of logic), c) emperumAn’s activities such as consuming of the universe; he firmly instructed that “nArAyaNan who is Sriya:pathi (consort of SrI mahAlakshmi) is the cause of the universe”; further, he said that such sarvESvaran who is greater than all, is present in thirunagari to prove that he is not difficult to attain, and surrender unto him; in this manner AzhwAr engaged in parOpadhEsam (instructing others); mAmunigaL mercifully explains this principle explained in thiruvAimozhi 4.10 “onRum dhEvum” starting with “onRumilaith thEvu“.

pAsuram

onRum ilaith thEvu ivvulagam padaiththa mAl
anRiyena Arum aRiyavE – nanRAga
mUdhaliththup pEsiyaruL moymmagizhOn thAL thozhavE
kAdhalikkum ennudaiya kai

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word-by-word meanings

ivvulagam padaiththa – one who created these worlds
mAl anRi – other than sarvESvaran
dhEvu onRum ilai ena – saying that there is no other dheyvam
Arum aRiya – to be understood by all
nanRAga mUdaliththu – proving fully
pEsi aruL – mercifully spoke
moy magizhOn – glorious vakuLAbharaNa (AzhwAr), his
thAL thozhavE – only to perform anjali (joined palms) towards the divine feet
ennudaiya kai – my hands
kAdhalikkum – will desire

Simple Translation

My hands will only desire to perform anjali towards the divine feet of the glorious vakuLAbharaNa who mercifully spoke, to be understood by all, proving fully, saying “there is no other dheyvam than sarvESvaran who created these worlds”.

Highlights from vyAkyAnam

  • onRum ilaith thEvu … – (ivvulagam padaiththa mAl anRi dhEvu onRum ilai ena) Other than sarvESvaran who is the creator of all/everything, there is none among the created, who has the glory acquired due to being the cause. That is, mAmunigaL is saying this based on the phrases in this decad which highlight emperumAn being the cause as seen in
    • onRum dhEvum … nAnmugan thannodu dhEvar ulagOduyir padaiththAn … AdhippirAn niRka maRRaith theyvam nAdudhirE (Why are you seeking other dhEvathAs while AdhippirAn who created all the dhEvathAs starting with brahmA, and other entities, is standing here?) [1st pAsuram]
    • nAdi nIr vaNangum dheyvamum ummaiyum mun padaiththAn vIdil sIr pugazh AdhippirAn (AdhippirAn, the first benefactor who created the dhEvathAs you determine [to be worshippable] and surrender unto, and you as well, during the creation, who is having eternal auspicious qualities) [2nd pAsuram]
  • Arum aRiyavE nanRAga mUdhaliththup pEsi aruL – That is – to be known even by illiterate women, children; to be known by thArA, angadha et al as said in SrI rAmAyaNam kishkindhA kANdam 24.31 “thvamapramEyaScha” (thArA says to SrI rAma – you cannot be measured even by vEdham) and SrI rAmAyaNam yudhdha kANdam 114.15 “thamasa: paramO dhAthA SankachakragadhAdhara:” (maNdOdhari, the wife of rAvaNa says about SrI rAma – the lord of SrIvaikuNtam which is beyond the material realm, who holds conch, disc and maze); Azhwar highlighted the following aspects:
    • dependence of other dhEvathAs on emperumAn for their gyAnam, Sakthi etc in
      • parandha dheyvamum … kaNdum theLiyagilleer (Even after seeing clearly emperumAn creating many different dhEvathAs and their many different vast worlds, back then consuming all the worlds immediately (during deluge) concealing them from the deluge, spitting them out (after the deluge), owning them up fully and rescuing them, you are unable to have clarity) [3rd pAsuram]
      • pEsa ninRa sivanukkum … kabAla nanmOkkaththuk kaNdu koNmin (sarvESvaran (SrIman nArAyaNan) is the only lord for rudhra who is spoken [as lord in some statements], brahmA and other dhEvathAs; please see for yourself as revealed in mahAbhAratham, how the skull was eliminated from rudhra’s hands) [4th pAsuram]
      • ilingaththitta purANaththIrum … polindhu ninRa piran kaNdIr (Oh you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams! Oh jainas! Oh baudhdhas! Oh you vaiSEshikas, who are debating through dry arguments! emperumAn is promoting those different dhEvathAs, who you have considered as goal, to be at his (emperumAn‘s) disposal and standing in thirunagari where fresh paddy is available abundantly and the crops are appearing to be swaying like a chAmara (a fan made with fur) with completeness, is sarvESvaran himself) [5th pAsuram]
      • pORRi maRROr dheyvam … ARRavallavan mAyam kaNdIr (The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and make you remain faithful towards them is that if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA”) [6th pAsuram]
      • Odi Odip pala piRappum piRandhu … palpadikAl vazhiyERik kaNdIr (Singing and dancing another dhEvathA who cannot be named, worshipping him in many different ways, taking shelter of him more and more through the SAsthram, running/moving around taking different births, and having seen all these in front of you) [7th pAsuram]
      • pukkadaimaiyinAl … nakkapirAnum anRuyyakkoNdadhu nArAyaNan aruLE (rudhra, the benefactor, who is known as nagna, due to being dhigambara, during praLaya, rescued mArkaNdEya who is famously known through purANams and entered by servitude and seen him in front, and made mArkaNdEya a devotee of bhagavAn for his upliftment by the mercy of nArAyaNa) [8th pAsuram]
      • viLAmbum ARu samayamum … uLangoL gyAnaththu vaimin (emperumAn, the great benefactor who is the cause of all, who is having the nature where his matters are difficult to see and determine by the collective group of six schools of philosophy which reject vEdham and are being essence just by words [no real stuff] and other kudhrushti philosophies. If you want to uplift yourself, place AzhwArthirunagari, the perfectly enjoyable abode of such emperumAn which is surrounded by attractive and invigorating water bodies, in your internal knowledge) [9th pAsuram]
      • uRuvadhAvadhu … nIL kudakkUththanukku AtcheyvadhE (emperumAn is standing in such a manner that all categories of dhEvathAs, all worlds, other chith (sentient beings) and achith (insentient entities) and all of these remain in his svarUpam, considering them to be distinguished forms as comparable to his divine/special forms, without losing his identity as well as his characteristics; he is also standing in thirukkurugUr which has fertile lands having nicely growing fresh paddy, sugarcane etc; to serve such emperumAn who is having great enjoyability forever as vAmana, assuming the form of brahmachAri and as krishNa who performed kudak kUththu, is the purushArtham (goa) that is destiny and apt) [10th pAsuram]
    • the thamO guNam orientation of bAhya and kudhrushti matha followers in ilingaththu [5th] pAsuram and viLambum [9th] pAsuram.
    • how detachment [in materialistic aspects] will be followed by ruchi for surrendering towards bhagavAn will occur in “Odi .. kaNdIr” [7th pAsuram], “kaNdum theLiyagilleer” [3rd pAsuram], “aRindhOdumin” [6th pAsuram], “AtcheyvadhE … uRuvadhAvdhu” [10th pAsuram].
  • mUdhaliththup pEsi aruL moym magizhOn – That is, AzhwAr clearly explained to others that emperumAn’s supremacy in archAvathAram, to the extent that it need not be explained any further ever, is to reform the chEthanas (sentient beings) as in “thirukkurugUr adhanuL ninRa AdhippirAn” (AdhippirAn who is standing in thirukkurugUr) [1st pAsuram], “adhanuL paran” (supreme lord in there) [3rd pAsuram], “adhanuiL ISan” (supreme lord in there) [4th pAsuram], “adhanuL polindhu ninRa pirAn” (polindhu ninRa pirAn in there) [5th pAsuram], “adhanuL Adu put kodi mUrththi” (one who has the victorious garuda flag, in there) [7th pAsuram]; on seeing that, many became reformed, having their doubts on supremacy cleared, and seeing that AzhwAr wore this beautiful divine magizha garland which is shining and that became the identity for AzhwAr as in magizhOn. mAmunigaL is following what is said by AzhwAr himself in “nAtkamazh magizh mAlai mArbinan mARan satakOpan” (AzhwAr who is having the divine name “SatakOpa” and the family name “mARan”, who is having divine and very freshly fragrant magizha garland on his chest).
  • mUdhaliththup pEsi aruL moym magizhOn thAL thozhavE kAdhalikkum ennudaiya kai – Since AzhwAr mercifully brings people to the divine feet of emperumAn, and since he is blissful due to being immersed in nectarean, cool pond of bhagavath kainkaryam, and is having his chest decorated with ultimately fragrant saffron garland, my hands are always worshipping with devotion, his divine feet as said in sthOthra rathnam 5 “SrImath thadhangriyugaLam praNamAmi mUrdhnA” (I worship and bow down with my head at the two divine feet of AzhWAr who is having SrIvaishNavaSrI). kAdhalikkai – being enthusiastic. Just as AzhwAr’s senses became engaged in emperumAn as said in “mudiyAnEyil karaNangaL” [thiruvAimozhi 3.8mudiyAnE” decad], mAmunigaL is saying that his senses became infatuated with kurugUr nambi’s [AzhwAr’s] glorious divine feet. With this, it is said that it is sufficient to surrender unto the divine feet of nammAzhwAr who instructs and uplifts others.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 39 – naNNAdhu mAladiyai

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

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Essence of thiruvAimozhi 4.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of showing disgust on seeing the disastrous state of samsAris (materialistic people) and is mercifully explaining it.

How is that done? Even after developing detachment towards AthmA and belongings of AthmA, they did not leave AzhwAr and hence his pain in separation increased greatly. He started looking at the samsAris to be companions during such loss and observed that they were indifferent towards bhagavath vishayam. They were suffering while considering the worldly gain and loss as their attainment of result and lack of it; being unable to bear that, he tells sarvESvaran “Oh benefactor! While you the protector are existing, how can they suffer like this?” and became distressed. He tells emperumAn “either you should eliminate their suffering or mercifully finish me who cannot bear seeing their suffering”. emperumAn responds saying “Since they have no desire [for this], I am equally distressed as you”; AzhwAr said “In that case, you should rescue me from amidst them”. emperumAn manifested his presence along with pirAtti in paramapadham, to eliminate his anguish. Seeing that AzhwAr became contented; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 4.9naNNAdhAr muRuvalippa” starting with “naNNAdhu mAladiyai“.

pAsuram

naNNAdhu mAladiyai nAnilaththE valvinaiyAl
eNNArAth thunbamuRum ivvuyirgaL thaNNimaiyaik
kaNdirukka mAttAmal kaN kalangu mARanaruL
uNdu namakkuRRa thuNai onRu

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word-by-word meanings

mAl adiyai – divine feet of emperumAn
naNNAdhu – without surrendering
nAnilaththE – on this earth
val vinaiyAl – due to cruel sins
eN ArAth thunbam uRum – experiencing endless sorrow
ivvuyirgaL – these AthmAs, their
thaNNimaiyai – lowliness
kaNdu irukka mAttAmal – being unable to remain relaxed after seeing
kaN kalangum – mercifully having his divine eyes shed tears (and divine heart becoming worried)
mARan – AzhwAr’s
aruL – mercy
namakku uRRa thuNai onRu uNdu – remains as our apt companion.

Simple Translation

AzhwAr seeing, on this earth, the lowliness of these AthmAs who are experiencing endless sorrow due to cruel sins, without surrendering at the divine feet of emperumAn, becomes unable to remain relaxed, is mercifully having his divine eyes shed tears; such AzhwAr’s mercy remains as our apt companion.

Highlights from vyAkyAnam

  • naNNAdhu mAl adiyai – Without surrendering at the divine feet of sarvESvaran who is greatly affectionate towards his devotees. mAmunigaL says that AzhwAr is speaking with disgust after finding no companion amidst samsAris to share his grief even after developing detachment in AthmA and its belongings, saying “nAnilaththE valvinaiyAl …“.
  • nAnilaththE – On four types of earth. That is, emperumAn remains easily approachable in kuRinji (hilly areas) such as thirumalai etc, mullai (forest areas) such as thirukkOshtiyUr, thirumOgUr etc, marudham (urban areas) such as kOyil (SrIrangam), perumAL kOyil (kAnchIpuram) etc and neydhal (seashore areas) such as thiruvallikkENi, thiruppullANi, thiruvallavAzh, thiruvaNvaNdUr etc; instead of surrendering at his divine feet, considering that saulabhyam.
  • nAnilaththE val vinaiyAl eN ArAth thunbam uRum ivvyirgaL – Instead of surrendering to bhagavAn on this distinguished earth. As said in periya thiruvandhAdhi 44mAlaiththAm vAzhththAdhiruppar idhuvanREmElaiththAm seyyum vinai” (Isn’t it due to their sins that the samsAris don’t praise sarvESvaran since time immemorial?) these bound souls are going through extreme, countless suffering due to their strong sins. As said in SrI rAmAyaNam ayOdhyA kANdam 105.24 “nadhandhyuthitha AdhithyE nadhanthyasthamithEravau | AthmanO na avabudhyanthE manushyAjIvithakshayam ||” (People are delighted when the sun has risen and also when the day ends. But they are not able to perceive the waning in their life-span).
  • thaNNimaiyaik kaNdirukka mAttAmal – Being unable to bear on seeing their disastrous state. That is, as highlighted in many pAsurams as in,
    • eNNArAth thuyar viLaikkum ivai enna ulagiyaRkai (How strange are these worldly aspects which cause innumerable sufferings?) [1st pAsuram]
    • EmArik kidandhalaRRum ivai enna ulagiyaRkai (How strange are these worldly aspects which are causing us to stay without any break and cry?) [2nd pAsuram]
    • kaNdARREn ulagiyaRkai (I am unable to see and bear this world) [3rd pAsuram]
    • thamamUdum ivai enna ulagiyaRkai ( How sad are worldly incidents which make one to be consumed by the darkness of ignorance?) [4th pAsuram]
    • aRap poruLai aRindhOrAr ivai enna ulagiyaRkai? (How sad are these worldly situations where those who don’t know and determine that dharma is the first goal …) [6th pAsuram]
    • kodu ulagam kAttElE (Hide this cruel world from my eyes) [7th pAsuram]. etc
  • kaN kalangum mARan – AzhwAr’s divine eyes become wet and his divine heart becomes shaken. That is, AzhwAr who became convinced as said in “kUttariya thiruvadikkaL kUttinai” (united me with your divine feet which are difficult to attain) [9th pAsuram] and “adaindhEn un thiruvadiyE” (attained your divine feet) [10th pAsuram], after mercifully revealing his sorrows, as said in ,
    • kUyE koL adiyEnaik kodu ulagam kAttElE (mercifully call and accept me who is a servitor (of yours) and hide the cruel world from me) [7th pAsuram]
    • vAngenai (mercifully acknowledge me) [5th pAsuram]
    • kUttariya thiruvadikkaL engyAnRu kUttudhiyE? (When will you unite me with your divine feet which are difficult to attain?) [8th pAsuram]
  • aruL uNdu namakku uRRa thuNai onRu – Mercy of such AzhwAr who will argue with ISvara for those samsAris who were abandoned by ISvara himself, will remain as our confidential protection. We need not search for any other protection as AzhwAr’s mercy itself will remain our protection. kaNNinuN chiRuth thAmbu 8aruL koNdu Ayiram inthamizh pAdinAn aruL kaNdIr ivvulaginil mikkadhE” ( nammAzhwAr, out of great mercy, compiled the thousand pAsurams of thiruvAimozhi. This mercy of nammAzhwAr is very great in this world).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 38 – ERu thiruvudaiya

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

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Essence of thiruvAimozhi 4.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of revealing his detachment in AthmA and AthmA’s belongings which are not existing for emperumAn’s sake, as emperumAn is not helping in such sorrowful state and is mercifully explaining it.

How is that done? Even after calling out in the previous decad “seelam illAch chiRiyan“, emperumAn did not arrive and show his face; AzhwAr thought “sarvESvaran who is the apt lord, who is simple, and is able to eliminate the hurdles, is not arriving and showing his face; this is because he does not want me; there is no use with my AthmA and AthmA’s belongings” and revealed his detachment in them, through the merciful words of a consort of emperumAn; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 4.8ERALum iRaiyOnum” starting with “ERu thiruvudaiya Isan ugappukku“.

pAsuram

ERu thiruvudaiya Isan ugappukku
vERupadil ennudaimai mikka uyir – thERungAl
enRanakkum vENdAvenumARan thALai nenjE
nandhamakkup pERAga naNNu

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word-by-word meanings

ERu thiru udaiya – one on whose divine chest  SrI mahAlakshmi climbed
Isan – sarvESvaran
ugappukku vERupadil – if not acceptable for his divine heart
en udaimai – my ornaments etc
mikka uyir – the AthmA which is greater than those
thERungAl – when analysed
en thanakkum vENdA enum – one who said with disgust “even I don’t need them”
mARan – AzhwAr’s
thALai – divine feet
nenjE – Oh heart!
nandhamakku – for us
pERu Aga naNNu – seek as the ultimate benefit.

Simple Translation

AzhwAr said with disgust “If my ornaments etc and the AthmA which is greater than those belongings are not accepted for the divine heart of sarvESvaran on whose divine chest SrI mahAlakshmi climbed, when analysed, even I don’t need them”. Oh heart! Seek such AzhwAr’s divine feet as the ultimate benefit for us.

Highlights from vyAkyAnam

  • ERu thiruvudaiya Isan – As pirAtti is EkAyanA (dependent on emperumAn alone) she said in SrI rAmAyaNam sundhara kANdam 26.5 “nahimEjIvithEnArthO naivArthair na cha bhUshaNai: | vasanthyA rAkshasImadhyE vinA rAmam mahAratham” (For me who is separated from SrI rAma, the mahAratha (the great charioteer), and living amidst the demoniac ladies, there is no use of my life; no use of any objects; no use of any ornaments), that she was not interested in aspects which are not desired by emperumAn; since AzhwAr is mithunAyanar (dependent on pirAtti and emperumAn), he says as in “thirumagaLum kURALum thani udamban” (one who gives his divine body to SrI mahAlakshmi also) [1st pAsuram], “malar mAdhar uRai mArban” (one who has SrI mahAlakshmi residing in his divine chest) [2nd pAsuram] and “pada nAgaNaikkidandha paruvaraiththOL parampurudan” (emperumAn who rests on the serpent bed, who is having mountain like huge shoulders, who is the supreme lord) [3rd pAsuram]; AzhwAr rejects his complexion etc and the self itself, which are outside the desire of sarvESvara, who is Sriya:pathi (consort of SrI mahAlakshmi). By ERu thiruvudaiya Isan – emperumAn’s lordship acquired by being the consort of SrI mahAlakshmi is explained.
  • ERu thiru – As said in SrI vishNu purANam 1-9-105 says “paSyathAm sarvadhEvAnAm yayau vakshasthalam harE: ” (even as the celestial entities were watching, SrI mahAlakshmi attained the divine chest of emperumAn), he is ArUdaSrIka (on whom SrI mahAlakshmi climbed).

Such emperumAn’s,

  • ugappukku vERupadil – That is, instead of being like sandalwood paste, flower, betel leaves/nuts which exist fully at his disposal for his pleasure, if anything remains with self interest. This is what is explained in sthOthra rathnam 57thava SEshathvavibhavAth
    bahirbhUtham” (outside the wealth of being surrendered to you).
  • en udaimai – That is, my AthmA and belongings as said in
    • maNi mAmai (radiant complexion) [1st pAsuram]
    • mada nenjAl (humble heart) [2nd pAsuram]
    • niRaivinAl (completeness in my feminine nature) [3rd pAsuram]
    • thaLir niRaththAl (sprout like reddish complexion) [4th pAsuram]
    • aRivinAl (knowledge) [5th pAsuram]
    • kiLarOliyAl (rising radiance) [6th pAsuram]
    • vari vaLaiyAl (beautiful bangles) [7th pAsuram]
    • mEgalaiyAl (garments) [8th pAsuram]
    • udambinAl (body) [9th pAsuram]
  • mikka uyir – The AthmA which is more distinguished than the aforementioned entities, being an embodiment of knowledge and bliss, being subservient to bhagavAn, being desirable to emperumAn like the bosoms of SrI mahAlakshmi and like SrI kausthuba jewel [which is on emperumAn’s chest].
  • thERungAl – As one clearly understands the state of being desired by bhagavAn only. As one analyses and understands as said in thiruvAimozhi 1.4.9nAraNan than vAdAdha malar adik kIzh” (unto the fresh lotus feet of nArAyaNa), thiruvAimozhi 2.9.4thanakkEyAga enaikkoLLum IdhE” (to be fully dependent on him) and thiruvAimozhi 10.3.9undhan thiruvuLLam idarkedundhORum” (whenever your divine mind is pleased), one should exist for emperumAn’s sake only; if it remains otherwise, that is, if there is self-interest.
  • en thanakkum vENdA – Not needed for me who is a parathanthran (dependent).
  • enum mARan thALai nenjE nandhamakkup pERAga naNNu – Oh heart! Consider the divine feet of the AzhwAr who says this, as the ultimate benefit. There is no such restriction for us, just desire for AzhwAr’s divine feet and reach them.

adiyen sarathy ramanuja dasan

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