Category Archives: thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 37 – seelamigu kaNNan

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

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Essence of thiruvAimozhi 4.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams in lamenting about not enjoying nArAyaNa, the owner of the name, after becoming conscious on hearing such names, and is mercifully explaining it.

How is that done? As said in SrI rAmAyaNam sundhara kANdam 29.6 “varshENa bhIjam prathisanja harsha” (The crop which dried out due to wind and hot weather, became green on seeing the rains, similarly she [sIthA] became happy), after becoming conscious on hearing the names recited by the friend [of parAngusa nAyaki] which are like life-saving medicine, AzhwAr became pacified and awakened having such recital as a caring act towards him and became anguished as if that awakening is leading to more sorrow instead of the goal; emperumAn being the companion during times of danger, the omnipotent who knows the cause and remedy for such dangers, and who has the relationship to protect AzhwAr, did not protect him; as a tormented ocean will rise with high tides, AzhwAr called out with great anguish saying “I must see him only” to melt the hearts of anyone who hears his words; mAmunigaL mercifully explains this mood of AzhwAr which was explained in thiruvAimozhi 4.7seelam illAch chiRiyanElum” starting with “seelamigu kaNNan“.

pAsuram

seelamigu kaNNan thirunAmaththAl uNarndhu
mElavan than mEni kaNdu mEvudhaRku – sAla
varundhi iravum pagalum mARAmal kUppittu
irundhananE thenkurugUr ERu

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word-by-word meanings

then kurugUr ERu – AzhwAr, who is the chief of AzhwArthirunagari
seelam migu kaNNan – krishNa who has abundant auspicious qualities, his
thirunAmaththAl – by the divine name
uNarndhu – having the bewilderment eliminated and acquiring clarity
mEl – after becoming conscious
avan than mEni kaNdu mEvudhaRku – to see his divine form, approach and enjoy the same
sAla varundhi – being greatly anguished
mARAmal kUppittu irundhanan – was calling out continuously.

Simple Translation

AzhwAr, who is the chief of AzhwArthirunagari, had his bewilderment eliminated and acquired clarity by the divine name of krishNa who has abundant auspicious qualities; after becoming conscious, being greatly anguished, he was calling out continuously to see krishNa’s divine form, approach and enjoy the same.

Highlights from vyAkyAnam

  • seelam migu kaNNan thirunAmaththAl uNarndhu – [parAngusa nAyaki] On hearing the divine name of krishNa, who is having auspicious qualities of mingling with his beloved [cowherd] girls, from her friend as in thiruvAimozhi 4.6.9vaNduvarApathi mannan” (the king of the great dhvArakA), she became awakened
  • mEl avan than mEni kaNdu mEvudhaRku – After regaining consciousness, to see, approach and enjoy his form. That is, desiring fully, as highlighted in
    • kOla mEni kANa (to see your beautiful form) [1st pAsuram]
    • en kaN kANa (to be seen by my eyes) [2nd pAsuram]
    • pAviyEn kANa vandhu (to be seen by me, the sinner) [3rd pAsuram]
    • un thOLgaL nAngum kaNdida (to see your four divine shoulders) [4th pAsuram]
    • unnaik kANbAn (to see you with my eyes) [6th pAsuram]
    • nAn unnaik kaNdu koNdE (I, seeing you) [7th pAsuram]
    • kaNdu koNdu (seeing you) [8th pAsuram]
    • enguk kANban (where will I see him?) [9th pAsuram]
    • thakka gyAnak kaNgaLAlE kaNdu thazhuvavanE (with my matching gyAnam as the eyes, I will embrace emperumAn) [10th pAsuram]
  • sAla varundhi – being greatly anguished. That is being anguished in many ways as seen in “nArAyaNA” (Oh nArAyaNa!) [1st pAsuram], “kUvik kUvi” (calling out many times without break) [3rd pAsuram], “vaiyam koNda vAmanAvO!” (Oh vAmana who measured the earth with intent!) [2nd pAsuram], “dhAmOdharA” (Oh dhAmOdhara!) [3rd pAsuram], “ANi sempon mEni endhAy” (Oh our lord who is having a form which is attractive like pure, best gold!) [4th pAsuram], “appanE adalAzhiyAnE” (Oh one who has the nature to bestow favours! Oh one who is having the divine chakra which is of the nature of destroying their [devotees’] enemies!) [5th pAsuram], “nIkkam inRi engum ninRAy” (Oh one who is present everywhere else without missing anything!) [6th pAsuram], “naRundhuzhAyin kaNNi ammA” (Oh sarvAdhika who is wearing divine garland which is having abundantly fragrant thiruththuzhAy (thuLasi)!) [7th pAsuram], “vaNduzhAyin kaNNi vEndhE” (Oh my lord who is wearing distinguished thiruththuzhAy garland!) [8th pAsuram], “chakkaraththaNNalE” (Oh my lord who enslaved me by manifesting the beautiful combination of your divine hand and the chakra!). This is similar to what is said in SrI rAmAyaNam sundhara kANdam 28.8 “hA rAma hA lakshmaNa hA sumithrE” (Oh rAma! Oh lakshmaNa! Oh sumithra!) and SrI rAmAyaNam ayOdhyA kANdam 60.23 “nachaiva dhEvI virarAma kUjithAth” (Sri kausalyA is crying out continuously without a break).
  • iravum pagalum mARAmal kUppittu irundhananE then kurugUr ERu – AzhwAr kept continuously calling out for emperumAn, day and night, as said in “kAlam thORum” (always) [1st pAsuram], “naLLirAvum nanpagalum nAn irundhu OlamittAl” (if I call out in the middle of the night and in the daytime when objects are clearly visible) [2nd pAsuram], “kUvik kUvi nenjurugi” (calling out many times without break and heart melting as water) [3rd pAsuram], “chakkaraththaNNalE enRu thAzhndhu” (Saying “Oh my lord who enslaved me by manifesting the beautiful combination of your divine hand and the chakra!”, falling down on the ground) [10th pAsuram]; mAmunigaL is now feeling the pain in his heart and is mercifully saying “where will this end for AzhwAr?”
  • then kurugUr ERu irundhananE – It makes one doubt “How will AzhwAr rule thirunagari independently anymore?”

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 36 – thIrppArilAdha

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

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Essence of thiruvAimozhi 4.6

Introduction

AzhwAr becomes unconscious, being unable to physically enjoy emperumAn who is having the quality of loving affection towards AzhwAr; those who are greatly affectionate towards AzhwAr try to find remedy for that and the awakened well-wishers highlight that it is inapt for AzhwAr’s [and our] nature and explain the apt reason and remedy; in this pAsuram, mAmunigaL is following AzhwAr’s pAsurams which are in this mood and is mercifully explaining it.

How is that done? AzhwAr remains unconscious without having any awareness of his own state, after experiencing emperumAn in his mind in the previous decad and not being  able to experience the same externally; those who are present there and who care for AzhwAr become bewildered and set out to worship other dhEvathAs due to their great affection as said in SrI rAmAyaNam ayOdhyA kANdam 2.52 “sarvAn dhEvAn namasyanthi rAmasyArthE yaSasvina:” (Elders and women worship all dhEvathAs for the well-being of SrI rAma); SrI madhurakavi AzhwAr et al who are knowledgeable well wishers of AzhwAr who are aware of AzhwAr’s state stopped that and explained the apt remedy; this is explained by AzhwAr in the mood of a friend of pirAtti (parAngusa nAyaki, AzhwAr in feminine mood, as a consort of emperumAn) who united with him and separated from him; seeing parAngusa nAyaki’s bewildered/unconscious state, due to their great affection, the mothers look out for a kattuvichchi (psychic reader) who is a devotee of other dhEvathAs, and seek her help in clearing the confusion of parAngusa nAyaki; her very dear friend who knows her nature fully, knowing well the nature of her disease, tells her mothers “this disease was caused by krishNa; it should be remedied by him only and your act is not going to cure her disease”; she further said “as the cure for the contact made with other dhEvathAs and devotees of other dhEvathAs, one should surrender unto ‘thErppAganAr‘ (the charioteer) who is ‘vaN thuvarApadhi mannan‘ (the king of dhvArakA) and apply ‘mAyan thamaradi nIRu‘ (the dust of the lotus feet of the devotees of krishNa)” and eliminated the confusion. mAmunigaL mercifully explains this concept which was explained by AzhwAr in thiruvAimozhi 4.6 starting with “thIrppAr ilAdha“.

pAsuram

thIrppAr ilAdha mayal thIrak kalandha mAl
OrppAdhum inRi udan piriya – nErkka
aRivazhindhu uRRArum aRak kalangap pEr kEttu
aRivu peRRAn mARan seelam

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word-by-word meanings

thIrppAr ilAdha – not having anyone who could solve (that which cannot be solved by anyone)
mayal thIra – to fulfil the overwhelming love
kalandha mAl – sarvESvara who united
Orppu Adhum inRi udan piriya – as he left without any analysis
uRRArum aRak kalanga nErrka – (the mother et al) relatives (who saw that), to become worried, even more than previously
aRivu azhindhu – losing their mind
pEr kEttu – hearing (emperumAn’s) divine names (from the kattuvichchi et al)
mARan – AzhwAr
aRivu peRRAn – regained his existence;
seelam – this is AzhwAr’s quality.

Simple Translation

sarvESvara, united with AzhwAr to fulfil AzhwAr’s insolvable, overwhelming love and left him without any analysis; the relatives who saw that, became worried, even more than previously and lost their minds; AzhwAr regained his existence [consciousness] on hearing the divine names of emperumAn; this is AzhwAr’s quality.

Highlights from vyAkyAnam

  • thIrppAr ilAdha mayal thIrak kalandha mAl – sarvESvara who arrived and united with AzhwAr in thiruvAimozhi 4.5vIRRirundhu Ezhulagam” decad to fulfil the overwhelming love of AzhwAr highlighted in thiruvAimozhi 4.4.10mayal perum kAdhal” (the great love which causes madness) in thiruvAimozhi 4.4maNNai irundhu thuzhAvi“.
  • Orppu Adhum inRi udan piriya – Not analysing even a little bit of the reason for separation, separated immediately just like a flood draining immediately and the ground underneath becoming very hot, and as the coronation festival was stopped and SrI rAma entered forest. Instead of saying as in periya thirumozhi 9.3.3 “pEdhai ninnaip piriyEn ini” (Oh ignorant girl! I won’t separate from you) and thiruviruththam 11 “porutkO? pirivena” (is the separation for earning wealth?), he left without any reason, as if the union was a dream.
  • nErkka aRivu azhindhu – As said in SrI rAmAyaNam ayOdhyA kANdam 87.4 “SathrugnOnantharasthitha: …” (Sathrugna who was standing alongside bharatha who became unconscious), AzhwAr became unconscious as bharatha did. nErkka aRivazhigai means becoming more bewildered than in thiruvAimozhi 4.4maNNai irundhu thuzhAvi“. There she (parAngusa nAyaki) was able to see, hear, speak and follow. But here, she is fully unconscious as said in thiruvAimozhi 4.6.5kuvaLaith thadam kaNNum, kOvaich chevvAyum payandhu” (her eyes which were dark/large like kuvaLai (blue-lotus) flower and reddish lips/mouth which are like kOvaikkAy (ivy gourd) have lost their complexion and have become pale) and has become bewildered as said in in thiruvAimozhi 1.4.3madhiyellAm uL kalangi” (having the mind totally bewildered).
  • uRRArum aRak kalanga – As said in “yE thu rAmasya suhrudhas sarvE thE mUda chEthasa:” (All of SrI rAma’s well-wishers became bewildered), seeing parAngusa nAyaki’s state, her mother and friends became bewildered, and the mother was trying to find any remedy to regain her just like SrI kausalyA was trying to as said in SrI rAmAyaNam ayOdhyA kANdam 2.52 “sarvAn dhEvAn namasyanthi rAmasyArthE yaSasvina:” (Elders and women worship all dhEvathAs for the well-being of SrI rAma). At that time, a kattuvichchi who is a devotee of kshudhra (lowly) dhEvathAs suggested a remedy of offering lowly materials such as meat of goat, alcohol, meat, black rice, red rice to iLam dhevyam (small dhEvathAs) and started performing the rituals; a dear friend of parAngusa nAyaki who understands her nature very well, stopped that and highlighted the cause of the disease as in “thErp pAganArkku ivaL sindhai thuzhAyth thisaikkinRadhE” (she lost her mind for the one [krishNa] who stood as the charioteer in arjuna’s chariot during the battle) [1st pAsuram] and suggested the remedies as said in “sangu chakkaram enRivaL kEtka nIr isaikkiRRirAgil” ( if you all can say Sanka and chakra and make her hear) [2nd pAsuram], “mAyappirAn kazhal vAzththinAl” (if mangaLASAsanams are done for such emperumAn’s divine feet) [3rd pAsuram], in “perundhEvan pEr sollagiRkil” (If you can recite the divine name of para dhEvathA (supreme lord)) [4th pAsuram], “kaLiRatta pirAn thirunAmaththAl thavaLap podik koNdu nIr ittidumin” (reciting the divine names of krishNa, the great benefactor who killed the elephant) [5th pAsuram], “mAyan thamaradi nIRu koNdu aNiya muyalin” (if you try to apply on her, dust from the divine feet of bhAgavathas who are well aware of their subordinate relationship with krishNa) [6th pAsuram], “vaNangIrgaL mAyap pirAn thamar vEdham vallAraiyE” (You start worshipping the bhAgavathas who are best among vaidhikas and who are the devotees of emperumAn) [7th pAsuram], “vEdham vallArgaLaik koNdu” (having bhAgavathas who are experts in the essence of all vEdhams) [8th pAsuram], “Uzhmaiyil kaNNa pirAn kazhal vAzhththumin” ( befitting the true nature of self and following the ancient practice, you perform mangaLASAsanam to the divine feet of krishNa who is a benefactor through his saulabhyam) [9th pAsuram], “vaN thuvarApathi mannanai Eththumin” (you praise krishNa who is the emperor of SrImadh dhvArakA) [10th pAsuram]. Hearing all of these, AzhwAr got relief from his disease as said in “thozhudhAdith thUmaNi vaNNanukku Atcheydhu nOy thIrndha” (performing anjali and dancing up and down, towards krishNa who is having divine complexion resembling a radiant blue jewel, doing all of these as kainkaryam (service) to cure the disease in the form of sorrow of separation from emperumAn) [11th pAsuram]. This is explained as “pEr kEttu aRivu peRRAn” by mAmunigaL.
  • mARan seelam –  This is AzhwAr’s nature. That is, to lose the existence on hearing what is said in thiruchchandha viruththam 64 “sevikkinAdha kIrththiyAr” (unpleasant to hear about) and to regain the existence on hearing the glories of kESava as said in nAnmugan thiruvandhAdhi 69sevikkinbamAvadhuvum sengaN mAl nAmam” (the divine name of puNdarIkAkshan, which are sweet to the ears)

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 35 – vIRRirukkumAl

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Essence of thiruvAimozhi 4.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeing emperumAn’s manifestation of his form as in the divine spiritual abode of paramapadham and becoming blissful on enjoying the same, and is mercifully explaining it.

How is that done? sarvESvaran who is hailed as in thiruvAimozhi 4.4.11valvinai thIrkkum kaNNan” (krishNa who eliminates our strong sins), to completely eliminate AzhwAr’s delirium of considering entities which are similar and related to emperumAn as emperumAn himself, manifested his supreme presence in paramapadham along with his svarUpa (true nature), guNa (qualities), vigraha (forms), vibhUshaNa (ornaments), Ayudha (weapons), pathnI (consorts), parijana (servitors) and how he protects the residents of the leelA vibhUthi (samsAram – material realm) through srushti (creation), anupravESam (pervading inside them) etc and also incarnating in the forms of human etc. As sarvESvara mercifully and fully united with AzhwAr, AzhwAr saw that and performed mangaLASAsanam which is performed after reaching paramapadham, as done by him beyond thiruvAimozhi 10.9 “sUzh visumbaNi mugil” decad and became kruthakruthya (one who has accomplished the desired task) and blissful thinking “there is none comparable to me in both spiritual and material realms”. mAmunigaL mercifully explains this blissful state of AzhwAr highlighted in thiruvAimozhi 4.5 starting with “vIRRiukumAl viNNil“.

pAsuram

vIRRirukkumAl viNNil mikka mayal thannai
ARRudhaRkAth than perumai AnadhellAm – thORRa vandhu
nanRu kalakkap pORRi nangugandhu vIRuraiththAn
senRa thuyar mARan thIrndhu

Listen

word-by-word meanings

vINNil – in paramapadham
vIRRirukkum – mercifully seated
mAl – emperumAn
mikka mayal thannai – (AzhwAr’s) great bewilderment
ARRudhaRkA – to eliminate
than perumai Anadhu ellAm thORRa vandhu – arriving here manifesting his glorious qualities, forms etc
nanRu kalakka – to unite well (with AzhwAr)
pORRi nangu ugandhu – seeing sarvESvaran, worshipped him and becoming joyful
mARan – AzhwAr
senRa thuyar thIrndhu – having eliminated the sorrows which were experienced
vIRu uraiththAn – mercifully announced his own greatness (of he being distinguished in both realms)

Simple Translation

emperumAn who is mercifully seated in pramapadham, arrived here, manifesting his glorious qualities, forms etc to eliminate AzhwAr’s great bewilderment and to unite well; AzhwAr, upon seeing sarvESvaran, worshipped him and becoming joyful, having eliminated the sorrows which were experienced, mercifully announced his own greatness .

Highlights from vyAkyAnam

  • viNNil vIRRirukkumAl – As said in SrI rAmAyaNam ayOdhyA kANdam 4.25 “AsIna: kAnchanE dhivyE sa cha simhAsanE prabhu:” (Lord, seated in a divine golden throne), SrI rAmAyaNam yudhdha kANdam 128.59 “rAmam rathna mayam pItE sahasItham nyavESayath” (SrI rAma was asked to be seated on the divine throne, along with sIthAp pirAtti), “parivArya mahAthmAnam manthriNas samupa SirE” (), sarvESvaran who remains as “vAnak kOn” (leader of paramapadham) [9th pAsuram], “viNNOr perumAn” (lord of paramapadham) [2nd pAsuram], “maiya kaNNAL malar mEl uRaivAL uRai mArban” (lord who has in his chest, the dark-eyed SrI mahAlakshmi who is seated on a flower) [2nd pAsuram].
  • mikka mayal thannai – AzhwAr’s ultimate bewilderment. The great bewilderment which makes even the parents to say as in thiruvAimozhi 4.4.10 “mayal perum kAdhal en pEdhaikkum en seygEn valvinaiyEnE” (What shall I do for my disobedient daughter who is having great love and has become mad? I am most sinful having to witness her such suffering) and give up.
  • ARRudhaRkA – emperumAn who is married to her [AzhwAr/parAnguSa nAyaki], himself is trying to eliminate [her sorrows].
  • than perumai Anadhu ellAm thORRa vandhu – To pacify all the bewilderment AzhwAr had previously, emperumAn manifested the following aspects and arrived here:
    • his togetherness with pirAtti and nithyasUris as said in “pUvin misai nangaikkum inban” (one who gives pleasure to SrI mahAlakshmi who resides on a flower) [8th pAsuram], “thUvi am puLLudaiyAn adal Azhi ammAn thannai” (Lord who has garudAzhwAr with wings and fierce chakra) [4th pAsuram]
    • he being the lord of the opulence of both spiritual and material realms as said in “gyAlaththAr thamakkum vAnaththavarukkum perumAnai” (the lord of this world and the spiritual world) [8th pAsuram],
    • he having distinguished qualities, forms etc as said in “vIvil sIran malarkkaNNan viNNOr perumAn thannai” (who has endless qualities, lotus-eyed and is the leader of the residents of paramapadham) [3rd pAsuram]
  • pORRi nangu ugandhu – On seeing sarvESvaran who is greater than all, AzhwAr performed mangaLASAsanam saying as in “pORRi enRE kaigaLArath thozhudhu” (performing mangaLASAsanam with joined palms, to their full satisfaction) [1st pAsuram] and being very blissful as said in “vIvil kAlam isai mAlaigaL Eththi mEvap peRREn vIvil inbam miga ellai nigazhndhanan mEviyE” (I attained by praising him continuously with collection of words in the form of songs;  having attained [him], continuous [joyful] endless aspects occurred.) [3rd pAsuram]

Due to that joy,

  • vIRuraiththAn – AzhwAr spoke about how he is unique in both spiritual and material realms as in “vAnak kOnaik kavi solla vallERku ini mARuNdE” (is there any match for me who can praise the lord of paramapadham] [9th pAsuram] and “ini Avar nigar agal vAnaththE” (who can match me in paramapadham?)
  • senRa thuyar mARan thIrndhu – AzhwAr who was freed from sorrows. The sorrow of separation. Or the sorrow explained in “veyya nOygaL muzhudhum viyan gyAlaththu vIyavE” ( I got to praise such emperumAn to destroy all sorrows which cause grief, with garlands of words collected together, while being in this vast world) [2nd pAsuram], “kARRin munnam kadugi vinai nOygaL kariyavE” (to make the sins, great diseases flee faster than wind and to have them burned) [5th pAsuram].
  • senRa thuyar – thIrndhu – mARan – nangugandhu – vIRuraiththAn – AzhwAr spoke about his own glories which resulted out of the overwhelming bliss after being pleased having his sorrows eliminated.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 34 – maNNulagil mun kalandhu

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

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rama-searching-sitha-azhwar

Essence of thiruvAimozhi 4.4

Introduction

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

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

pAsuram

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

Listen

word-by-word meanings

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

Simple Translation

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

Highlights from vyAkyAnam

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

Alternatively,

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

Why is that?

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

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

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

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 33 – kOvAna Isan

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krishna-7-bulls-azhwarEssence of thiruvAimozhi 4.3

Introduction

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

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

pAsuram

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

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word-by-word meanings

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

Simple Translation

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

Highlights from vyAkyAnam

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

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 32 – bAlaraip pOl

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dasavatara-parankusa-nayaki

Essence of thiruvAimozhi 4.2

Introduction

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

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

pAsuram

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

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word-by-word meanings

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

Simple Translation

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

Highlights from vyAkyAnam

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

The reason for this is because,

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

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 31 – oru nAyagamAy

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ramanuja-selvapillai-2Essence of thiruvAimozhi 4.1

Introduction

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

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

pAsuram

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

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word-by-word meanings

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

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

Simple Translation

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

Highlights from vyAkyAnam

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

Even that is,

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

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 30 – sanmam pala seydhu

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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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