Category Archives: thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 30 – sanmam pala seydhu

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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 AzhwAr said “Not only my senses were withdrawn from others due to engaging my senses in them being inapt, I also got to engage my senses fully in bhagavAn; what more do I need?”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

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

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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

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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

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

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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

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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

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

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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

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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

Listen

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

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thiruvAimozhi nURRandhAdhi – 24 – pugazhonRu mAl

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panch-bhutha-antharyami-azhwar

Essence of thiruvAimozhi 3.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of kainkaryam through speech, after emperumAn manifested his being the antharyAmi (indwelling supersoul) of everything to fulfil AzhwAr’s desire for kainkaryam which was prayed by AzhwAr previously and is mercifully explaining it.

How is that done? sarvESvaran manifested his being the antharyAmi of everything to AzhwAr who desired to serve as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both in all ways); such emperumAn set out to accept AzhwAr’s kainkaryam; AzhwAr engaged in vAchika kainkaryam (service through speech) in thiruvAimozhi 3.4pugazhu nal oruvan“, considering emperumAn’s nature where he becomes satisfied just seeing the initiative for kainkaryam in the AthmA and nature of self, where he could not do anything beyond service through speech; mAmunigaL mercifully explains this starting with “pugazhonRu mAl“.

pAsuram

pugazhonRu mAl epporuLgaLum thAnAy
nigazhginRa nEr kAtti niRka – magizhmARan
engum adimai seya ichchiththu vAsigamAy
angadimai seydhAn moymbAl

Listen

word-by-word meanings

pugazh onRum mAl – sarvESvaran who has fitting glories
epporuLgaLum thAnAy nigazhginRa – shining as all entities
nEr kAtti niRka – manifesting his honesty
magizhmARan – AzhwAr who is vakuLAbharaNa (wearing vakuLa garland)
engum adimai seya ichchiththu – desiring to serve everywhere
angu – as desired
moymbAl – due to the greatness of being blessed with faultless knowledge and devotion
vAsigamAy adimai seydhAn – performed vAchika kainkaryam

Simple Translation

As sarvESvaran who has fitting glories, manifested his honesty in shining as all entities, AzhwAr who is vakuLAbharaNa, desired to serve emperumAn everywhere and as desired, performed vAchika kainkaryam due to the greatness of being blessed with faultless knowledge and devotion.

Highlights from vyAkyAnam

  • pugazh onRum mAl – Previously sarvESvaran was hailed in thiruvAimozhi 3.3.3eNNil thol pugazh vAnavar Isan” (the supreme lord of nithyasUris who has countless qualities), and such emperumAn has all greatness to be fittingly praised by everyone as said in “pugazhu nal oruvan” (unparalleled one who is praised by all) [1st pAsuram]. As he is protecting all the worlds, his glories will also be fitting. Alternatively, due to accepting AzhwAr‘s service, he acquired endless glories.
  • epporuLgaLum thAnAy nigazhginRa nEr kAtti niRkaemperumAn manifested his prakAra-prakAri bhAvam where he remains the antharyAmi of everything to be identified as those objects themselves, for AzhwAr to visualise the same. That is, emperumAn being the five elements which are highlighted starting with “poruvil sIr bhUmi enkO” (Should I say he is earth which is not having match) [1st pAsuram], the variegated manifestations of the five elements which are highlighted starting with “kunRangaL anaiththum enkO mEvu sIr mAri enkO” (Should I call him as all mountains or as rain that is having glorifiable qualities?) [2nd pAsuram], the radiant precious gems as highlighted starting with “sAdhi mANikkam enkO” (Should I call him as precious gems found in mines?) [4th pAsuram], the taste entities as highlighted in “achchudhan – achchuvaik katti enkO” (Should I call the unfailing lord as a sweet bundle?) [5th pAsuram], the sounds such as song as said in “nAngu vEdhap payan enkO samaya nIdhi nUl enkO nudangu kELvi isai enkO” (Should I call him as the result of such four vEdhams? Should I call him as mImAmsA SAsthram which explains logic and establishes the meanings? Should I call him as songs/tunes which are having sounds which engage (the listeners)? ) [6th pAsuram], the purushArthams (goals) such as mOksha (liberation) as highlighted starting with “vAnavar Adhi” (creator of dhEvas) [7th pAsuram], the primary dhEvathAs of the universe such as brahmA, rudhra et al as highlighted starting with “oLi maNivaNNan” (one with radiant gem like form) [8th pAsuram], the cause for all of these namely prakruthi (primordial matter) and purushas (souls) as said in “yAvaiyum yavarum thAnE” (his being everything and everyone) [eighth pAsuram], having all of these as his wealth, being the antharyAmi in everything/everyone and pervading them, and being untouched by their defects as said in “thOyvilan” (no bondage) [tenth pAsuram]. As said in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), in this manner, emperumAn manifested his being every entity starting with “pugazhum nal oruvan enkO” to “nAnmugak kadavuL enkO“, to AzhwAr.
  • magizh mARan – AzhwAr who wears vakuLa flower garland.
  • engum adimai seyya ichchiththu – Desiring to serve in all places, at all times and in all forms at the divine feet of thiruvEngadamudaiyAn.
  • vAsigamAy angu adimai seydhAn – In the matter of such bhagavAn, AzhwAr engaged his speech in service saying “enkO” repeatedly.
  • moymbAl – As said in yajur vEdham kAtakam 7.5.36 “ya AthmadhA baladhA:” (That paramapurusha (supreme lord) who gives himself and the mental strength to enjoy him), periya thirumozhi 1.10 “valam tharum” (the divine name “nArAyaNa” will give strength), thiruvAimozhi 3.2.10nilaip peRRu en nenjam peRRadhu nIduyir” (My broken heart became stable and my AthmA became permanent), AzhwAr will only desire for stability when it comes by the strength given by emperumAn. moymbu – pride. AzhwAr‘s vAchika kainkaryam in consideration of emperumAn’s vyApthi (all pervasive nature) is always for thiruvEngadamudaiyAn as said in thiruvAimozhi 3.9.1thiruvEngadaththu ennAnai ennappan emperumAnukku” (I am unable to submit the sweet pAsurams coming out of tongue fulfilling its purpose to anyone other than thiruvEnkatamudaiyAn) as seen in thiruvAimozhi 1.8.3kaNNAvAn ennum maNNOr viNNOrkku” (emperumAn, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), nAnmugan thiruvandhAdhi 45 “vEngadamE vAnOrkkum maNNOrkkum vaippu” (thiruvEngadam is the treasure for nithyasUris and the people of this world), periya thirumozhi 1.9.10 “kaNNAy Ezhulagukkum uyirAya en kArvaNNanai viNNOr paravum pozhil vEngada vEdhiyanai” (thiruvEngadamudaiyAn who is known through vEdham, the protector of the worlds, and my life who is having cloud like dark complexion, and who is worshipped by nithyasUris), thiruvAimozhi 2.6.10 “thAy thandhai uyir AginRAy unnai nAn adaindhEn viduvEnO? pAginRa thol pugazh mUvulagukkum nAdhanE! paramA! thaN vEngadam mEginRAy!” (emperumAn is the one who is caring for me like my mother, father and self in present, past and future times spreading thus to protect all, having [auspicious] qualities which are eternally present, being the lord for the three types of chEthana and achEthana entities and having no one superior to him with such greatness; concealing such greatness, he is staying there out of love, being easily approachable in cool thirumalA; having reached you, will I leave you?), thiruvAimozhi 3.3.4thiruvEnkataththAnukku – en kaN pAsam vaiththa paranjudarch chOdhikkE” (For thiruvEngadamudaiyAn, who is the radiant light who placed his affection on me), and in periya thirumozhi 6.6 starting with “ambaramum”, where his being the lord of both realms, his omnipresence, his presence in all times are mentioned. Due to this, mAmunigaL said “angadimai seydhAn” (AzhwAr served thiruvEngadamudaiyAn).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 23 – ozhivilAk kAlam

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srinivasan -ahzwar

Essence of thiruvAimozhi 3.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of revealing his great desire for kainkaryam and is mercifully explaining it.

How is that done? As AzhwAr meditated upon the cruel nature of this connection with the material body and became filled with sorrow, emperumAn manifested his divine presence in northern thirumalA (thiruvEngadam, thirumalA thiruppathi) to change AzhwAr’s mood, AzhwAr approached him and realised his true nature as said in thiruvAimozhi 3.2.10nilaippeRRu en nenjam peRRAdhu nIduyir” (my broken heart acquired stability and the AthmA acquired eternity)  again; AzhwAr then thought “we should serve emperumAn matching our true nature” and desired to perform faultless service at the divine feet of thiruvEngadamudaiyAn (SrInivAsa), and highlighted the same in thiruvAimozhi 3.3ozhivil kAlam ellAm“; mAmunigaL mercifully explains this starting with “ozhivilAk kAlam“.

pAsuram

ozhivilAk kAlam udanAgi manni
vazhuvilA Atcheyya mAlukku – ezhusigara
vEngadaththup pAriththa mikka nalam sEr mARan
pUngazhalai nenjE pugazh

Listen

word-by-word meanings

ozhivilAk kAlam – at all times
udanAgi manni – remaining together
mAlukku – to emperumAn
vazhu ilA AL seyya – to perform faultless kainkaryam
ezhu sigaram – having risen peaks
vEngadaththu – in thirumalA
pAriththa – enthusiastically setting out to
mikka nalam sEr mARan – attained great bliss
mARan – AzhwAr‘s
pUm kazhalai – beautiful, divine feet
nenjE – Oh heart!
pugazh – praise

Simple Translation

Oh heart! Praise the beautiful divine feet of AzhwAr who attained great bliss by enthusiastically setting out to perform faultless kainkaryam at all times to emperumAn remaining together with him, who is in thirumalA which is having tall peaks.

Highlights from vyAkyAnam

  • ozhivilAk kAlam udanAgi manni – Thinking about performing kainkaryam in all places, all times and in all states.
  • vazhu ilA AL seyya mAlukku – desiring to perform all types of kainkaryams to sarvESvaran, without slipping from any aspect of servitude.
  • ezhu sigra vEngadaththup pAriththa – desired in thirumalai (thiruvEngdam) which has tall peaks. Just as iLaiya perumAL (lakshmaNa) desired to perform all kainkaryams to sIthAp pirAtti and SrI rAma in thiruchchithrakUtam as said in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE | aham sarvam karishyAmi jAgrathas svapathaSchathE ||” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways), AzhwAr too desired to serve the divine feet of thiruvEngadamudaiyAn who is having SrI mahAlakhsmi in his divine chest, and is residing in thirumalai which is having huge peaks.
  • mikka nalam sEr mARan – AzhwAr who has unlimited bhakthi as said in in SrI rAmAyaNam AraNya kANdam 34.13 “anurakthaScha bhakthaScha” (adherent devotee), and in perumAL thirumozhi 8.5 “ARA anbiLaiyavan” (lakhmaNa who has endless love for SrI rAma), thiruvAimozhi 6.10.2ARA anbil adiyEn” (I who am a servitor, having endless love).
  • pUngazhalai nenjE pugazh – Oh heart! Just as AzhwAr served emperumAn‘s divine feet as said in thiruvAimozhi 6.10.4pUvAr kazhalgaL” (divine feet covered with flowers), you praise the divine feet of AzhwAr which are beautiful and tender like flowers. Try to engage your faculty of speech in his service. kainkaryam [to emperumAn] which is highlighted in the second sentence of dhvaya mahA manthram, extends up to emperumAn’s devotees. By this, the meanings of “ozhivil kAlam ellAm …” [1st pAsuram] is mercifully explained here.

Further, the following principles which were mercifully explained by AzhwAr in the subsequent pAsurams in this decad are also considered by mAmunigaL.

  • sindhu pU magizhum” (spreading flowers that blossom) [2nd pAsuram] showing kAyika kainkaryam (service through the faculty of body)
  • theNNiRaich chunai nIrth thiruvEngadam” (thiruvEngadam which is having pure water in ponds) [3rd pAsuram] showing mAnasa kainkaryam (service through the faculty of mind)
  • Isan vAnavarkku” (leader of nithyasUris) [4th pAsuram] showing vAchika kainkaryam (service through the faculty of speech)
  • vEngadaththuRaivArkku nama” (saying nama: towards the lord who resides eternally in thirumalai) [6th pAsuram] showing elimination of self-enjoyment
  • saman koL vIdu tharum thadam kunRamE” (thirumalai itself will bestow sAmyApaththi mOksham (equivalence with bhagavAn in eight qualities)) [7th pAsuram] showing thirumalai AzhwAr [thirumalai is addressed honourably as thirumalai AzhwAr] itself will grant that kainkaryam
  • thiruvEnkada mA malai onRumE thozha nam vinai OyumE” (as we worship the thirumalai hill, our hurdles will be removed) [8th pAsuram] showing the hurdles for kainkaryam will also be removed by thirumalai AzhwAr itself.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 22 – munnam azhagar ezhil

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kallalagar-ahzwar -srinivasan

Essence of thiruvAimozhi 3.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming bewildered thinking “I am unable to fully enjoy emperumAn‘s qualities due to limitations in my senses” and emperumAn eliminating such bewilderment, and is mercifully explaining it.

How is that done? In the previous decads, AzhwAr tried enjoying the beauty etc of azhagar emperumAn but could not do it fully; he thought “it must be due to limitation of my own senses” instead of realising that it is due to emperumAn’s greatness; he became overwhelmed with sorrow thinking “emperumAn performed srushti (creation), avathAra (incarnations) etc to let me enjoy him fully without any limitations in senses; but I have lost it and am in a disastrous state now; will I be able to reach him now?” and called out for him in thiruvAimozhi 3.2 “munnIr gyAlam”; mAmunigaL mercifully explains this starting with “munnam azhagar ezhil“.

pAsuram

munnam azhagar ezhil mUzhgum kurugaiyar kOn
innavaLavenna enakkaridhAyththenna
karaNak kuRaiyin kalakkaththaik kaNNan
orumaip paduththAn ozhiththu

Listen

word-by-word meanings

munnam – previously
azhagar – azhagar emperumAn‘s
ezhil – beauty
mUzhgum – immersed
kurugaiyar kOn – AzhwAr
inna aLavu enna – ‘to measure as a particular level
enakku – even for me (who was blessed with unblemished knowledge and devotion)
aridhu Ayththu enna – difficult’ mercifully saying so
karaNak kuRaiyin kalakkaththai – ignorance caused due to the limitation in senses
kaNNan – emperumAn
ozhiththu – eliminated
orumaip paduththAn – he pacified the heart

Simple Translation

Previously AzhwAr became immersed in azhagar emperumAn‘s beauty; the ignorance caused due to the limitation in senses of AzhwAr who mercifully said “even for me, it is difficult to measure his beauty to be as a particular level”, was eliminated by emperumAn as he pacified AzhwAr’s heart.

Highlights from vyAkyAnam

  • munnam azhagar ezhil mUzhgum – At first, AzhwAr became captivated in azhagar emperumAn‘s divine form instead of his true nature, qualities etc. mUzhgugai – fully drowning in that ocean of beauty. Such AzhwAr who is drowned in this ocean of beauty,
  • inna aLavu enna – to measure to be of a particular limit
  • enakku aridhAyththu ennaAzhwAr said “even for me who is blessed with unblemished knowledge and devotion by bhagavAn, it is difficult [to measure emperumAn‘s greatness to be of a particular limit]”. As AzhwAr says in thiruvAimozhi 3.2.1thirumAlE katturaiyE” (Oh lord of SrI mahAlakshmi, please tell), emperumAn who is having unbounded knowledge and fully knowledgeable on his own, due to being together with SrI mahAlakshmi, it appears that AzhwAr cannot comprehend it fully.
  • karaNak kuRaiyin kalakkaththai – The ignorance which occurred due to the limitation of senses which were given to be put in use for emperumAn’s purpose. As mercifully explained by AzhwAr in “annAL nI thandha Akkaiyin vazhi uzhalvEn” (you gave me a body; but in such day when I have become pitiable having gone in the ways of such body) [1st pAsuram], “vinaigaLai vEr aRap pAyndhu ennAL yAn unnai ini vandhu kUduvan” (after eliminating all the sins, when will I come and unite with you) [pAsuram 1], “panmA mAyap piRaviyil padiginRa yAn thonmA valvinaith thodargaLai mudhalarindhu nin mA thAL sErndhu niRpadhu engyAnRukolO” (I am living in a well fitting manner assuming many different forms in prakruthi which is amazing and variegated, is very difficult to cross over and which exists for your sport. When will I cut off the countless chains of sins, which are difficult to eradicate and which exist since time immemorial, reach your divine feet which are having great glories and stay there firmly?) [pAsuram 2], “pollA Akkaiyin puNarvinai aRukkalaRA sollAy yAn unnaich chArvadhOr sUzhchchiyE” (even if I tried to cut off the connection with the body I am unable to do so; please tell me a distinct method to reach you) [pAsuram 3] etc. It is said in SrI rAmAyaNam sundhara kANdam 37.6 “lankAmunmUlithAm kruthvA kadhAdhrakshyathi mAm pathi:” (My husband SrIrAma will cause destruction for the rAkshasas, kill rAvaNa and destroy lankA completely and will see me always). Such bewilderment was caused by the limitation of senses.
  • kaNNan orumaip paduththAn ozhiththu – krishNa who removes the sorrows of the devotees as said in SrI bhagavath gIthA 18.66mA Sucha:” (Do not grieve), removed sorrow in AzhwAr which was caused due to the limitation of senses and pacified the divine heart of AzhwAr to let AzhwAr fully enjoy him with his senses. mAmunigaL is mercifully following the words of AzhwAr “kalaip pal gyAnaththen kaNNanaik kaNdu koNdu nilaip peRRen nenjam peRRadhu nIduyir” (after seeing krishNa who is known by many types of vEdham, eliminating such sorrows, my broken heart acquired stability and the AthmA acquired eternity) [10th pAsuram]. emperumAn manifested his presence in periya thirumalai (thiruvEngadam, thirumalA thiruppathi) where he was accepting the service of animals which have very limited senses, and pacified AzhwAr.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 21 – mudiyAr thirumalaiyil

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

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kallalagar-ahzwar

Essence of thiruvAimozhi 3.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of fully enjoying the beautiful form of azhagar emperumAn who is residing in thirumalai (thirumAlirunjOlai) and is mercifully explaining it.

How is that done? AzhwAr, who is as said in thiruvAimozhi 2.10.11maruLil vaNkurugUr vaN SatakOpan“ (the leader of the distinct/beautiful AzhwArthirunagari, being devoid of ignorance), enjoyed azhagar emperumAn in thirumalai, as the one

  • who appears like a peak on the mountain as said in periya thirumozhi 7.10.3 “vada mA malai uchchi” (the peak on the great northern mountain),
  • who is resembling a well branched out and blossomed kalpaka tharu (celestial wish-fulfilling tree) as said in periyAzhwAr thirumozhi 4.3.11 “mElirum kaRpagaththai” (the kalpaka tree on top) and having the proper match between emperumAn‘s divine limbs and the ornaments which decorate them,
  • who is having great glories which cannot be comprehended by vEdham and vaidhika personalities, and
  • who is having ASritha vAthsalyam (motherly care towards his devotees) which is greater than the previously explained aspects

He became blissful and revealed his overwhelming emotions in thiruvAimozhi 3.1mudichchOdhiyAy“; mAmunigaL mercifully explains this starting with “mudiyAr thirumalaiyil“.

pAsuram

mudiyAr thirumalaiyil mUNdu ninRa mARan
adivAram thannil azhagar vadivazhagaip
paRRi mudiyum adiyum padigalanum
muRRum anubaviththAn mun

pAsuram 21

word-by-word meanings

mudi Ar – having peaks
thirumalaiyil – in thirumalai (thirumAlirunjOlai hill)
mUNdu ninRa – firmly remained and enjoyed
mARan – AzhwAr
adivAram thannil – in the divine foothill
azhagar – azhagar emperumAn‘s
vadivu azhagaip paRRi – on the beauty of his divine form
mudiyum – crown
adiyum – anklet
padigalanum – other ornaments on his divine form
muRRum – fully
mun – previously
anubaviththAn – enjoyed.

Simple Translation

Previously, AzhwAr firmly remained and enjoyed the thirumalai which is having peaks and fully enjoyed the beauty of azhagar emperumAn‘s divine form, along with his crown, anklet and other ornaments on his divine form.

Highlights from vyAkyAnam

  • mudiyAr thirumalaiyil mUNdu ninRa mARan – As said in “virAjathE vrushAthrEScha Sikaram dhaSadhAthubhi: | bhUshithO bhUpathiriva kirItE nArkavarchasA ||“, with abundant peaks which resemble the tall crown of the supreme lord as said in thiruviruththam 50 “viNmudhal nAyagan nILmudiyOdoththa” (resembling white pearl garland decorating the divine crown of paramapadhanAthan) and in thiruvAimozhi 2.10.2madhi thavazh kudumi”  (the peak where moon crawls), and in periyAzhwAr thirumozhi 4.3.10 “Ayiram paindhalai ananthan” (well-spread, thousand hooded serpent, AdhiSEsha), AzhwAr remained firm and enjoyed the thirumalaiyAzhwAr (the divine hill).
  • adivAram thannil azhagar vadivazhagaip paRRi – In the divine foothills of the divine hill, the divine form of azhagar emperumAn as said in periyAzhwAr thirumozhi 4.3.11 “mAlirunjOlai ennum malaiyai udaiya malaiyai” (the hill (emperumAn) who has the hill mAlirunjOlai), is making his divine nature and auspicious qualities subdued/unmanifest. Enjoying the beauty of such divine form and having that as the target for enjoyment. While enjoying it,
  • mudiyum adiyum padigalanum muRRum anubaviththAn munmAmunigaL is mercifully following the words of AzhwAr in “mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO adichchOdhi nI ninRa thAmaraiyAy alarndhadhuvO padichchOdhi Adaiyodum palakalanAy nin paim pon kadicchOdhi kalandhadhuvO thirumAlE katturaiyE” (Did the radiance of your divine face rise upwards to become the radiance in your divine crown? Did the radiance of your divine feet spread downwards to become the radiance in the lotus flower where you stand? Did the radiance of your well spread beautiful waist spread downwards and upwards with the naturally radiant cloth and the divine ornaments you wear? Since you are the lord of SrI mahAlakshmi, as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who are the controller of words and meanings, mercifully explain this to remove my doubts) [1st pAsuram], which highlights emperumAn‘s inconceivable form. It is said in SrI rAmAyaNam AraNya kaNdam 1.1 “rUpam samhananam lakshmIm” (his form, beauty and tenderness).
  • mudiyum adiyum – He enjoyed starting from the crown and down to the anklet.
  • padigalanum – The ornaments which are present on his form in between the crown and anklet; alternatively – it is saying the ornaments which are matching well on his form. Just as a waterfalls [from the crown] will split into various floods and lead to the river [waist]. In this manner, being the wavy ocean of beauty which engages the mind.
  • muRRum anubaviththAn mun – It is saying “AzhwAr fully enjoyed it previously”, or saying “he [AzhwAr] first enjoyed him [emperumAn] fully”. muRRum indicates all that is said in the “mudichchOdhi” [1st] pAsuram; further, the various other references [in subsequent pAsurams] which mercifully explain the first pAsuram such as “katturaikkil – sutturaiththa nan pon un thirumEni oLi ovvAdhu” (when clearly said – the best molten gold that is prepared does not compare to the collective radiance of your divine form) [2nd pAsuram], “paranjOdhi” (supreme radiance) [3rd pAsuram], “nin mAttAya malar puraiyum thiru uruvam” (your tender flower-like divine form) [4th pAsuram], “malar kadhirin sudar udambAy” (radiant light with blossomed rays as his form) [5th pAsuram], “pOdhuvAzh punandhuzhAy mudiyinAy! pUvinmEl mAdhuvAzh mArbinAy!” (Oh one who is having the divine chest which is the eternal abode of SrI mahAlakshmi, who was eternally residing in the lotus flower!) [6th pAsuram], “mAsUNAch chudar udambAy” (Oh one who has a divine form which is devoid of any blemishes) [8th pAsuram], “un sudarch chOdhi” (your radiant lustre like form) [9th pAsuram].

adiyen sarathy ramanuja dasan

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