Category Archives: thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 87 – engAdhalukku

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Essence of thiruvAimozhi 9.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of AzhwAr mercifully sending message to emperumAn depending on his physical beauty and is mercifully explaining it.

How is that done? As AzhwAr was fully sorrowful thinking about emperumAn’s qualities, the enjoyment of qualities which occurred due to his great fortune became subdued and the anguish increased, his heart was captivated by emperumAn’s beauty. Thinking “I should enjoy such beauty with my eyes”, AzhwAr sent the birds which he saw, as messengers. mAmunigaL mercifully explains this principle explained in “engAnal” starting with “engAdhalukkadi“.

pAsuram

engAdhalukkadi mAl Eyndha vadivazhagu enRu
angAdhu paRRAsA AngavanpAl engum uLLa
puLLinaththaith thUdhAgap pOgavidu mARan thAL
uLLinarkkuth thIngai aRukkum

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word-by-word meanings

em kAdhalukku adi – the reason for my love
mAl Eyndha vadivazhagu enRu – saying sarvEsvaran’s natural, matching physical beauty
angu Adhu paRRAsA – in that state, considering that physical beauty as the hold
Angu avanpAl – there, towards him
engum uLLa puL inaththai – flocks of birds which are present everywhere
thUdhAgap pOgavidum – one who sent as messengers
mARan thAL – AzhwAr’s divine feet
uLLinarkku – to those who meditated upon
thIngai aRukkum – evils will be destroyed

Simple Translation

AzhwAr, saying “the reason for my love is sarvESvaran’s natural, matching physical beauty”, in that state, considering that physical beauty as the hold, sent the flocks of birds which are present everywhere, as messengers towards him, there. The evils of those who meditated upon such AzhwAr’s divine feet, will be destroyed.

Highlights from vyAkyAnam

  • em kAdhalukku adi – The reason for my love.
  • mAl Eyndha vadivazhagu enRu – Saying, sarvESvaran’s natural, matching physical beauty.
  • angAdhu paRRAsA Angu avanpAl – In that state, having his beauty as the hold, on his matter there, towards the one who is in thirumUzhikkaLam.
  • engum uLLa puL inathathaith thUdhAgap pOgavidum mARan – AzhwAr who is looking out to the flocks of birds in all directions as said in SrI rAmAyaNam sundhara kANdam 30.3 “yAm kapINAm sahasrANi” (sIthAp pirAtti who is searched by thousands of monkeys), to save his life, by going as messengers. That is, AzhwAr sent birds as messengers up to “pUndhuzhAy mudiyArkku” [8th pAsuram], depending on emperumAn’s beauty, as in,
    • engAnal agangazhivAy irai thErndhinginidhamarum sengAla mada nArAy! thirumUzhikkaLaththuraiyum kongAr pUndhuzhAy mudi engudakkUththarkken thUdhAy nungAlgaL en thalai mEl kezhumIrO numarOdE” (Oh cranes who are residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service, with liking towards the food here, highlighting your great relationship, with romantic love , having reddish feet as if a decoration for my head and having humility to be ordered to fulfil our desire! emperumAn who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots), is eternally residing in thirumUzhikkaLam as ASritha sulabha [easily approachable for his followers]  and is wearing divine crown which is decorated with attractive thiruththuzhAy with abundance of honey; after going to such emperumAn as my messenger, your divine feet which walked for my sake, along with your wife and children, should unite on my head, which is the top most limb, which is the apt target for them) [1st pAsuram]
    • amarkAdhal kuruginangAL! aNimUzhikkaLaththuRaiyum emarAlum pazhippuNdu ingu en? thammAl izhippuNdu thamarOdanguRaivArkkuth thakkilamE? kELIrE!” (Oh groups of herons who are having love to live together with your spouses who are obedient towards you, without separating, with those who are related to you and who follow your heart! What is the use of my presence here after being abandoned after momentary union by emperumAn who is eternally residing in thirumUzhikkaLam, and after being insulted by those who are related to me! Ask him “Would we not be acceptable for him who is eternally residing there?”) [2nd pAsuram]
    • thakkilamE? kELIrgaL thadam punalvAy irai thErum kokkinangAL kuruginangAL kuLir mUzhik kaLaththuRaiyum sekkamalaththalarpOlum kaN kai kAl senganivAy akkamalaththilaipOlum thirumEni adigaLukkE” (Oh groups of cranes and herons who are seeking your prey in the vast pond! You ask emperumAn who is eternally residing in the invigorating thirumUzhikkaLam having eyes, hands, divine feet and divine lips which are like reddish blossomed lotus flower, and a contrasting divine dark form like a dense leaf, and who became my lord by showing such beautiful form, if we are not qualified to enjoy that beauty) [3rd pAsuram]
    • thirumEni adigaLukkuth thIvinaiyEn vidu thUdhAy thirumUzhikkaLam ennum sezhu nagarvAy aNi mugilgAL! thirumEni avatkaruLIr enRakkAl ummaith than thirumEni oLi agaRRith theLivisumbu kadiyumE” (Oh clouds which are having attractive form! emperumAn whose form reveals his lordship over everyone as said in “rUpamEva asya EthanmahimAnam vyAchashtE“, is residing in thirumUzhikkaLam which is popularly known as said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi”. When you go to him since I, who am having cruel sin, am sending you as my messenger and when you make a statement “mercifully grant her your perfectly enjoyable divine form”, will he eliminate the radiance of his divine form which he previously gave to you and reject your stay in the distinguished sky?) [4th pAsuram]
    • theLi visumbu kadidhOdith thIviLaiththu minnilagum oLimugilgAL! thirumUzhikkaLaththuRaiyum oNsudarkkuth theLi visumbu thirunAdAth thIvinaiyEn manaththuRaiyum thuLivArgatkuzhalArkku en thUdhuraiththal seppuminE” (Oh clouds which are having increased beauty due to the presence of lightning which is shining and which are quickly running in the pure sky like a ring of fire carried around! emperumAn is having distinguished radiance of qualities such as sauSeelyam, saulabhyam etc due to the eternal presence in thirumUzhikkaLam; he is having the perfect wealth which is the pure divine sky; I am having the sin of being pained after union and he is residing in my heart in a concealed manner; please convey the message to such emperumAn who is manifesting his beautiful hair having honey which is sprouted and flowing, saying “You, being kESava, are to eliminate my klESa (sorrow)”) [5th pAsuram]
    • thUdhuraiththal seppumingaL thUmozhivAy vaNdinangAL! pOdhiraiththu madhu nugarum pozhil mUzhikkaLaththuRaiyum mAdharaith tham mArbagaththE vaiththArkku en vAy mARRam thUdhuraiththal seppudhirEl sudar vaLaiyum kalaiyumE” (Oh groups of beetles having faultless speech! thirumUzhikkaLam is having garden for you to celebrate, due to the bliss while the flowers are blossoming, and to drink the honey from them; emperumAn is a resident of such thirumUzhikkaLam  and made lakshmi, the best among women, to eternally reside in his enjoyable, divine chest saying “agalagillEn“; when you set out to speak the message which is made up of the words of my speech, please tell him about the radiant bangles and clothes as the matter of my message) [6th pAsuram]
    • thirumUzhikkaLaththuRaiyum pangayakkaN sudar pavaLa vAyanaik kaNdu ” (On seeing him who is eternally residing in thirumUzhikkaLam with such greatness which is spread in the world, having lotus like divine eyes and radiant coral like divine lips) [7th pAsuram]
    • punakkoL kAyAmEnip pUndhuzhAy mudiyArkkE” (To emperumAn who is having the complexion of kAyAm pU which is staying in its own habitat, and whose divine crown is decorated with attractive thiruththuzhAy) [8th pAsuram]
    • pUndhuzhAy mudiyArkkup ponnAzhik kaiyArukku Endhu nIr iLangurugE! thirumUzhikkaLaththArukku Endhu pUN mulai payandhu enniNai malark kaN nIr thadhumba thAm thammaik koNdagaldhal thagavanRenRuraiyirE” (Oh youthful heron which does not fear water but sustains by that water! You tell  emperumAn who is present nearby in thirumUzhikkaLam having attractive thiruththuzhAy on his crown and divine chakra in his hand, that I am having paleness in my bosom which is holding ornament and my eyes, which are like a pair of flowers, are filled with sad tears and that moving away from me does not match his mercy after knowing himself) [9th pAsuram]
    • en aga mEni ozhiyAmE thirumUzhikkaLaththArkkE” (you go and inform the one, who is standing in thirumUzhikkaLam to bless his devotees, before I lose my inherent nature) [10th pAsuram]
  • Contd – nAyanAr mercifully said in AchArya hrudhayam chUrNika 156 “tham pizhaiyum siRandha selvamum padaiththa parappum thamarOttai vAsamum maRappiththa kshamA dhIkshA sArasya saundharyangaLai uNarththum vyUha vibhava parathva dhvaya archchaigaL thUdhu nAlukkum vishayam” (AzhwAr’s faults, great wealth, vast land and the stay with his devotees made him forget his qualities namely patience, vow, attachment towards devotees and beauty respectively. To remind him of those qualities, AzhwAr sent four messages respectively to vyUha (kshIrAbdhi, milky ocean), vibhava (incarnations), paramapadham and antharyAmi, and archAvathAram (emperumAn in dhivyadhEsams) respectively. vAdhi kEsari azhagiya maNavALa jIyar too mercifully said in 12000 padi vyAkyAnam for thiruvAimozhi “aparAdha sahathvAScha vibhOs sambandha vaibhavAth | aikarasyAScha saundharyAth gatakAn yAchathE muni: ||” (nammAzhwAr prayed to the messengers depending upon emperumAn’s qualities namely forgiving offenses, his relationship, attachment towards devotees and beauty).
  • mARan thAL uLLinarkkuth thIngai aRukkum – AzhwAr’s divine feet will eliminate the obstacles for those who meditated upon them with their heart, just as the divine feet of bhagavAn as said in thiruvaimozhi 1.1.1 “thuyaraRu sudaradi” (the radiant feet which eliminate the sorrows).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 86 – urugumAl

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Essence of thiruvAimozhi 9.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of sorrowfully meditating upon emperumAn’s auspicious qualities and is mercifully explaining it.

How is that done? As AzhwAr was anguished seeing those entities which reminded about emperumAn; he remembered the blissful union which occurred in thiruvAimozhi 8.7iruththum viyandhu” and sustained himself. With that remembrance, AzhwAr meditated upon the previous union, and became pleased. mAmunigaL mercifully explains this principle explained in “urugumAl nenjam” starting with “urugumAl en nenjam“.

pAsuram

urugumAl en nenjam un seyalgaL eNNi
perugumAl vEtkai enap pEsi maruvuginRa
innAppudan avan sIrEyndhuraiththa mARan sol
en nAch chollAdhiruppadhu engu

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word-by-word meanings

un seyalgaL eNNi – “Thinking about your activities
en nenjam urugum – my heart is melting;
vEtkai perugum enap pEsi – further, my desire increased greatly” – mercifully saying this
maruvuginRa innAppudan – with the anguish (acquired from those entities which remind about emperumAn)
avan sIr Eyndhu uraiththa – mercifully spoke about his quality of being a lover, to have it firmly in the divine heart
mARan sol – AzhwAr’s divine words
en nA – my tongue
sollAdhu iruppadhu engu – how will it not recite?

Simple Translation

AzhwAr mercifully said “My heart is melting thinking about your activities; further, my desire increased greatly” and with anguish, mercifully spoke about his quality of being a lover, to have it firmly in the divine heart. How will my tongue not recite such AzhwAr’s divine words?

Highlights from vyAkyAnam

  • urugumAl en nenjam un seyalgaL eNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 26.2 “hrudhayAni AmamanthEva janasya guNavaththayA” (Due to having wonderful qualities, he appeared like churning the hearts of people), [AzhwAr said] Due to your humble [romantic] acts, my heart is melting like fluid.
  • perugumAl vEtkai enap pEsi – AzhwAr mercifully said “Further, my desire is overflowing”.
  • maruvuginRa innAppudan – Due to the anguish occurred by the suffering inflicted by those entities which remind about him.
  • avan sIr Eyndhu uraiththa mARan sol – That is, mercifully spoke about emperumAn’s quality of being a lover which was highlighted in “iruththum viyandhu“, as in thiruvAimozhi 8.7.8aRiyEn maRRaruL” (I don’t think about anything else as his favour) etc, to have it firmly in his (AzhwAr’s) divine heart. That is, AzhwAr being broken-hearted by emperumAn’s qualities such as Seelam (simplicity) while he humbly [romantically] interacted with AzhwAr, as in
    • the key pAsuram, being “urugumAl nenjam” (my heart melts) [1st pAsuram], followed by,
    • ninai thoRum sollundhoRum nenjidindhugum vinai koL sIr pAdilum vEm enadhAruyir sunai koL pUnjOlaith thenkAtkarai ennappA! ninaigilEn nAn unAkkAtcheyyum nIrmaiyE” (Oh one who is standing as my eternal relative in attractive thirukkAtkarai which is having ponds in flower gardens! My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union; even if I tried to sustain myself by singing, my AthmA, which is the abode of the senses, becomes burnt; I am unable to think about the form/aspect to perform service to you) [2nd pAsuram]
    • nIrmaiyAl nenjam vanjiththup pugundhu ennai Irmai seydhu ennuyirAy ennuyiruNdAn sIrmalgu sOlaith thenkAtkarai ennappan kArmugil vaNNan than kaLvam aRigilEn” (emperumAn owned me and entered my heart by revealing the quality of svasvAmi sambandham; he melts me, he is the one who sustains me and consumes me; he is my benefactor due to being present in thirukkAtkarai which is having beautiful garden with abundance of honey and flowers; I don’t understand the monsoon-cloud like greatly generous emperumAn’s mischievous act where the means and end are different, to be in a particular manner) [3rd pAsuram]
    • aRigilEn thannuL anaiththulagum niRka neRimaiyAl thAnum avaRRuL niRkum pirAn veRi kamazh sOlaith thenkAtkarai ennappan siRiya en Aruyir uNda thiruvaruLE” (emperumAn supports all entities of all the worlds to remain firmly in a fraction of his vow and remains in them firmly as well; my lord, being the benefactor, is standing in thirukkAtkarai which is having garden spreading distinguished fragrance; I, who am very lowly, am unable to precisely understand his favour of sauSeelyam with which he intently enjoyed my AthmA) [4th pAsuram]
    • thiruvaruL seybavanpOla ennuL pugundhu uruvamum Aruyirum udanE uNdAn thiruvaLar sOlaith thenkAtkarai ennappan karuvaLar mEni nam kaNNan kaLvangaLE” (emperumAn entered my heart like those who will do great favour, and desired for my body and the soul which is pervading, without discriminating between what is to be given up and what is to be pursued! This is how deceptive the acts of my obedient krishNa who is my lord having form with dark complexion and residing in thirukkAtkarai having most beautiful garden, are! Some of his acts are coming as an enjoyable person to favour me, benefited being the enjoyer, coming to me as if he will highlight the difference between body and soul to me, enjoying my body and my soul without discriminating between them and becoming radiant due to that) [5th pAsuram]
    • engaNNan kaLvam enakkuch chemmAy niRkum angaNNan uNda ennAruyirk kOdhu idhu punkaNmai eydhip pulambi irAp pagal en kaNNan enRu avan kAtkarai EththumE” (The deceptive acts of krishNa who has great love towards me look truthful to me. My faulty soul considering his being lovingly desirous and consuming of it, attained a miserable state, saying that he is obedient towards it, lamenting in night and day, is praising thirukkAtkarai where he is residing. punkaNmai is also explained as being much less intelligent) [6th pAsuram]
    • kAtkarai Eththum adhanuL kaNNA! ennum vEtkai nOy kUra ninaindhu karaindhugum AtkoLvAn oththu ennuyir uNda mAyanAl kOtkuRaipattadhu ennAruyir kOL uNdE” (emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA and kept me inside; even after doing that, my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai; it will stand in there and call him who is obedient, as “kaNNA”; it will think about increasing the desire to enjoy, become broken and will melt to become fluid) [7th pAsuram]
    • kOL uNdAn anRi vandhu ennuyir thAn uNdAn nALu nAL vandhu ennai muRRavum thAn uNdAn kALa nIr mEgath thenkAtkarai ennappaRku ALanRE pattadhu ennAruyir pattadhE” (emperumAn came unconditionally instead of being pursued by me and eagerly consumed my soul. He is arriving fresh everyday and consuming me without any remainder. Did I not become a servitor for my lord who is residing in thirukkAtkarai, who is like a black coloured dark cloud which has risen after extracting water? My AthmA became a servitor!) [8th pAsuram]
    • Aruyir pattadhu enadhuyir pattadhu? pEridhazhth thAmaraik kaN kanivAyadhu Or kArezhil mEgath thenkAtkarai kOyil koL sIr ezhil nAl thadandhOL dheyva vArikkE” (emperumAn is having eyes which resemble lotus with large petal; his lips/mouth resemble a reddish fruit; he resembles a beautiful cloud having dark beauty; he is having thirukkAtkarai as his residence; he is having four huge, divine shoulders which are having vIraSrI (bravery) and beauty; he is the ocean which is the originating place for dhEvathAs; did nithyasUris, who enjoy such emperumAn, eternally immerse in him the same way that my AthmA immersed in him as the enjoyable object?) [9th pAsuram]
    • vArik koNdu unnai vizhunguvan kANil enRu ArvuRRa ennai ozhiya ennil munnam pAriththuth thAn ennai muRRap paruginAn kAr okkum kAtkarai appan kadiyanE” (I desired and vowed to swallow you fully without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind, if I see you; being more eager than I, he fully drank me ahead of me; the benefactor who is standing like a dark cloud in thirukkAkarai, is very quick) [10th pAsuram]

Such pAsurams of AzhwAr who mercifully spoke them with intense love towards bhagavAn,

  • en nAch chollAdhu iruppadhu engu – How will my tongue not recite it? I will recite everywhere, as said in kaNNinuN chiRuth thAmbu 2nAvinAl naviRRu inbam eydhinEn mEvinEn avan ponnadi meymmaiyE dhEvu maRRu aRiyEn kurugUr nambi pAvin innisai pAdith thirivanE” (I became very blissful by reciting AzhwAr’s pAsurams with my tongue. I have surrendered well at his divine feet. I do not know of any God other than AzhwAr who is complete with auspicious qualities and who is the leader of thirukkurugUr. I will go to various places by singing AzhwAr’s pAsurams, set to music). Alternative explanation – to be recited as “ennAl sollAdhiruppadhu engu“, in which direction, will I, who have a taste for this, not recite this? Implies that, one cannot restrain oneself from reciting these pAsurams of AzhwAr, in all directions.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi nURRandhAdhi – 85 – innuyir

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Essence of thiruvAimozhi 9.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being tormented by entities which remind emperumAn and is mercifully explaining it.

How is that done? Since the previous experience was felt only in the mind, AzhwAr desired to enjoy emperumAn with his external senses, and as he did not get that immediately, he became anguished. He observed the worldly entities which reminded emperumAn’s qualities and activities, meditated upon those qualities and activities and being unable to enjoy them as desired, spoke about that experience through the words of another person (parAngusa nAyaki). mAmunigaL mercifully explains this principle explained in “innuyirch chEval” starting with “innuyir mAl thORRinadhu“.

pAsuram

innuyir mAl thORRinadhu ingen nenjil enRu kaNNAl
anRavanaik kANa eNNi AN peNNAyp pinnai avan
thannai ninaivippavaRRAl thAn thaLarndha mARan arul
unnum avarkku uLLam urugum

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word-by-word meanings

in uyir mAl – sarvESvaran who is my sustainer
ingu thORRinadhu – appeared, to be seen by me, in this state
en nenjil enRu – in my heart
anRu avanai kANNAl kANa eNNi – desiring to see him physically then, with the external eyes
AN peN Ay – losing masculinity and attaining femininity
pinnai avan thannai ninaivippavaRRAl – further, with those entities such as the group of clouds which remind about him
thAn thaLarndha – one who became weak
mARan aruL – AzhwAr’s krupai [mercy]
unnumavarkku – those who meditate upon
uLLam urugum – their hearts will melt.

Simple Translation

AzhwAr having seen sarvESvaran who is his sustainer and who appeared in this state in his heart, desired to see him physically then, with the external eyes; he lost his masculinity and attained femininity. Further, he became weakened by those entities such as the group of clouds which reminded him about emperumAn. The hearts of those who meditate upon such AzhwAr’s krupai, will melt.

Highlights from vyAkyAnam

  • innuyir mAl thORRinadhu ingen nenjil enRu – In previous decad, as AzhwAr’s merciful words in thiruvAimozhi 9.4.7ugandhE unnai uLlum en uLLaththunarasingam adhAya uruvE” (You remained luminous in my heart fitting well and considered it as your abode.  Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside), thiruvAimozhi 9.4.8thEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the devotees) and thiruvAimozhi 9.4.9kaNdu koNdu en kaNNiNai Arak kaLiththu” (I saw and felt joyful to have my pair of eyes to be fully satisfied), relate to his experience in the heart instead of external experience, AzhwAr realised/said that whatever sarvESvaran who is the sustainer for him in this state, showed to him was only in the mind.
  • kaNNAl anRavanaik kANa eNNi AN peNNAy – Desiring to see him with the external eyes, and not having attained it, AzhwAr lost his masculinity and acquired femininity,
  • pinnai avan thannai ninaivippavaRRAl – Having acquired a feminine mood (becoming parAngusa nAyaki), by those which remind AzhwAr about emperumAn with their love-filled stammering tone and the beautiful form, that is by groups of clouds and birds, as said in SrI rAmAyaNam kishkindhA kANdam 1.99 “vikUjadhbhi: vihangamai:” (with pleasantly calling birds).
  • thAn thaLarndha – As said in SrI rAmAyaNam kishkindhA kANdam 1.69 “yAni smaramaNIyAni thayAsaha bhavanthimE | thAnyE vA ramaNiyAni jIvathOmE thayA vinA ||” (Whichever objects were pleasing to me when I was with sIthA, are now causing me pain in her absence), being unbearable. Becoming overwhelmingly emotional. Becoming very weak by the physical sight, the nAma sankIrthanam (songs) and loving cries and as a result, becoming disinterested in living too, as said in,
    • ingeththanai ennuyir nOva mizhaRREnmin kuyiRpEdaigAL” (Oh female cuckoos! Don’t make incoherent sounds in front of me greatly hurting my prANa) [1st pAsuram]
    • iththanai vENduvadhanRandhO! anRil pEdaigAL!” (Oh female curlews! In how many ways, your spouses and you are melting inside due to the enjoyment in union and making sounds?) [2nd pAsuram]
    • evan solli niRRum? num Engu kUkkural kEttumE” (What shall I say on hearing your sounds which are weakened by the union?) [3rd pAsuram]
    • mERkiLai koLLEnmin nIrum sEvalum kOzhigAL! vAkkum manamum karumamum namakkAngadhE Akkaiyum Aviyum andharam ninRuzhalumE” (Oh peahens! Though your calling out for each other is audible even in his abode, the obedient krishNa who engages those who approach him, with his amazing qualities and acts, is not coming; your spouse and yourself together don’t call out as a group, further! Our speech, mind and body have reached him; the body and the life are being tormented in between. kOzhi – peahen; kiLaiththal – making sound) [4th pAsuram]
    • andharam ninRuzhalginRa yAnudaip pUvaigAL! nundhiRaththEdhum idai illai kuzhaREnminO” (Oh mynAs whom I considered to be mine, who are standing in between and needlessly being agitated! There is no reason for you to torment me; don’t make incoherent sounds) [5th pAsuram]
    • nangeNNi nAn vaLarththa siRu kiLip paidhalE in kural nI mizhaRREl en uyirk kAguththan nin seyya vAyokkum vAyan kaNNan kai kAlinan nin pasum sAma niRaththan kUttuNdu nInginAn” (chakravarthith thirumagan (SrI rAma, son of the emperor) who is said as “maRRilEn thanjamAgavE“, who is my prANa, who cannot be sustained in separation, who is having fresh black colour like dark complexion, and is having reddish mouth, eyes hands and feet, matching yours, united with me and separated; oh young parrot with a small form, whom I raised to have the goodness of helping me during dangers! Don’t make beautiful sounds with deep meanings, with your attractive sweet voice!) [6th pAsuram]
    • kUttuNdu nIngiya kOlath thAmaraik kaN sevvAy vAttamil en karumANikkam kaNNan mAyanpOl kOttiya villodu minnu mEgak kuzhAngaLgAL kAttEnmin nummuru ennuyirkku adhu kAlanE” (Oh shining groups of clouds which have bent rainbows/lightning which resemble krishNa who is like an amazing personality, who is having attractive lotus like eyes, reddish lips and is with a blue carbuncle like form which is in my memory always, who separated from me after uniting with me to make us look like a single entity! Your form looks like death for my prANa; don’t show it) [7th pAsuram]
    • kuyiRpaidhalgAL! kaNNan nAmamE kuzhaRik konRIr” (Oh young cuckoos to whom I prayed saying that his names are death personified for my prANa! You have finished me by incoherently speaking the divine names of obedient krishNa!) [8th pAsuram]
    • paNbudai vaNdodu thumbigAL! paN mizhaRREnmin puNpurai vEl kodu kuththAl okkum num in kural” (Oh dragonflies which are with the beetles, having good quality tunes! Your sweet voice feels like a spear piercing in a wound; don’t sing sweet tunes!) [9th pAsuram]
    • nannAraik kuzhAngaLgAL payinRennini” (Oh groups of attractive cranes in water-bodies! What is the benefit of analysing me, while gathering together? ) [10th pAsuram]

Having attained such deep devotion,

  • mARan aruL – For those who meditate upon AzhwAr’s mercy which is said as in kaNNinuN chiRuth thAmbu 8aruL kaNdIr ivvulaginil mikkadhE” (See! AzhwAr’s mercy is greater than the world), their hearts will melt. The heart will become fluid thinking “What an amazing mercy, AzhwAr has!” When it is recited as “mARan urai unnumavarkku“, it implies, when AzhwAr’s divine words are meditated upon, the heart will melt thinking “What an amazingly divine literature!” It can also be said to be following the words AzhwAr himself said in “ivai onbadhOdu onRukkum mUvulagum urugumE” (for these ten pAsurams, the whole world will melt).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 84 – maiyAr

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Essence of thiruvAimozhi 9.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out to see the emperumAn who is having a distinguished form and is mercifully explaining it.

How is that done? Previously, AzhwAr along with the group of his senses, greatly craved to enjoy emperumAn thinking “I should enjoy emperumAn being with abundant auspicious qualities such as Seelam, being together with SrI mahAlakshmi who is the cause for such qualities, having the two AzhwArs (Sankha and chakra) on either side, to add to his beauty”. emperumAn made AzhwAr experience those qualities by manifesting in AzhwAr’s heart, just as he manifested from inside the pillar for the sake of the child (SrI prahlAdha). AzhwAr became joyful experiencing the same. mAmunigaL mercifully explains this principle explained in “maiyAr karungaNNi” starting with “maiyAr kaN mA mArbil mannum“.

pAsuram

maiyAr kaN mA mArbil mannum thirumAlai
kai Azhi sangudanE kANa eNNi meyyAna
kAdhaludan kUppittuk kaNdugandha mARan pEr
Odha uyyumE innuyir

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word-by-word meanings

mai Ar kaN mA – periya pirAttiyAr who has eyes which are decorated with black-pigment
mArbil mannum – one who is permanently residing on the divine chest
thirumAlai – Sriya:pathi (lord of SrI mahAlakshmi)
kai Azhi sangudanE – with the thiruvAzhi (divine chakra, disc) and thiruchchangu (divine Sankha, conch), which fill his divine hands
kANa eNNi – considering to see
mey Ana – real
kAdhaludan – with desire
kUppittu – called out
kaNdu – saw as desired
ugandha – became joyful
mARan pEr – the divine names of AzhwAr
Odha – as recited
in uyir – distinguished AthmA
uyyum – will be uplifted

Simple Translation

AzhwAr called out with real desire, considering to see Sriya:pathi who has periya pirAttiyAr having eyes which are decorated with black-pigment, permanently residing on his divine chest, and who has the thiruvAzhi (divine chakra, disc) and thiruchchangu (divine Sankha, conch), which fill his divine hands. Having seen as desired, AzhwAr became joyful. As the divine names of such AzhwAr are recited, the distinguished AthmA will be uplifted.

Highlights from vyAkyAnam

  • maiyAr kaN mA mArbil mannum thirumAlai – sarvESvaran, who is having lakshmi, who is known as asithEkshaNA, eternally residing on his divine chest and is hence known as Sriya:pathi.
  • kai Azhi sangudanE kANa eNNi – Considered to see the AzhwArs (Sankha and chakra) who can protect and nurture such divine couple. mAmunigaL mercifully follows AzhwAr’s first pAsuram “maiyAr karungaNNi … unnaik kANak karudhum en kaNNE” (lakshmi who is having divine eyes which are naturally dark to be said as in “asithEkshaNA” and are decorated with black pigment, who is residing on a lotus flower and is having reddish complexion, is united in your beautiful divine chest; you show great affection towards her; oh one who is having divine hands carrying the very cruel, fiery divine chakra and SrI pAnchajanyam which is having circular marks! My eyes are desiring to see you constantly). AzhwAr desired as said in SrI rAmAyaNam AraNya kANdam 1.14 “vaidhEhim lakshmaNam rAmam nEthrairanimishairiva” (The forest-dwellers saw sIthAp pirAtti, lakshmaNa and SrI rAma without winking their eyes) and SrI rAmAyaNam kishkindhA kANdam 19.25 “avashtabya cha thishtantham dhadharSa dhanurUrjitham | rAmAm rAmAnujam chaiva barthuSchaivAnujam SubhA” (thArA [vAli’s wife] saw SrI rAma who was standing majestically holding the bow, along with lakshmaNa and sugrIva).
  • meyyAna kAdhaludan kUppittuk kaNdugandha – Called out with real love and saw as desired; that is, AzhwAr revealed that in,
    • kaNNE! unnaik kANak karudhi ennenjam eNNE koNda sindhaiyadhAy ninRiyambum viNNOr munivarkkenRum kANbariyAyai nANNAdhozhiyEn enRu nAn azhaippanE” (Oh my vision! My heart will cry out only considering to see you and enjoy you, desiring in many ways. I will call up being determined and say “I will not give up before attaining you, who are always difficult to be seen by brahmA et al and sanaka et al”) [2nd pAsuram]
    • ugandhE unnai uLlum en uLLaththu agampAl agandhAn amarndhE idangoNda amalA! migundhAnavan mArvagalam iru kURA nagandhAy narasingam adhAya uruvE” (You remained luminous in my heart fitting well and considering it as your abode.  Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside) [7th pAsuram]
    • dhEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the devotees) [8th pAsuram]
    • kaNdu koNdu en kaNNiNai Arak kaLiththu paNdai vinai Ayina paRROdaRuththu thoNdarkkamudhuNNach chol mAlaigaL sonnEn aNdaththamarar perumAn adiyEnE” (I saw and felt joyful to have my pair of eyes to be fully satisfied; all my ancient hurdles such as ahankAra, mamakAra etc with the trace, were eliminated; I did vAchika kainkarayam in the form of a garland of words for the joyful experience of the servitors of the apt lord who is the leader of nithyasUris in paramapadham) [9th pAsuram]
    • ulagamaLandha adiyAnai adaindhu adiyEn uyndhavARE!” (he measured and accepted the world to eliminate the shortcoming of being claimed by others, with his divine feet which reveal the eternal relationship; I who have the nature of servitude, which is displayed, reached such divine feet and got uplifted!) [10th pAsuram]
  • mARan pEr Odha uyyumE innuyir – The distinguished AthmA will be uplifted as the divine names of AzhwAr, who has devotion towards bhagavAn, are recited.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi nURRandhAdhi – 83 – OrAnIr

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Essence of thiruvAimozhi 9.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being immersed in emperumAn’s Seela guNam (the quality of simplicity) and is mercifully explaining it.

How is that done? emperumAn mercifully said “Should you pray for your result? Will I not pray and do, due to our blood relationship which is based on me being nArAyaNa? Thus, we will fulfil all your desires”. AzhwAr became amazed by his Seela guNam thinking “Without seeing his greatness and my lowliness, how is he mercifully speaking like this? What an amazing Seela guNam he has!” mAmunigaL mercifully explains this principle explained in “OrAyairamAy” starting with “OrA nIr“.

pAsuram

OrA nIr vENdinavai uLLadhellAm seyginREn
nArAyaNan anRO nAn enRu pEruRavaik
kAtta avan seelaththil kAl thAzhndha mARan aruL
mAttividum nam manaththumai

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word-by-word meanings

nIr – You (AzhwAr)!
OrA – “analysed
vENdinavai uLLadhu ellAm – whatever you desired
seyginREn – I will fulfil!
nAn nArAyaNan anRO enRu – Am I not nArAyaNa who is omnipotent?” – saying these
pEr uRavaik kAtta – as emperumAn manifested his all types of relationships
avan seelaththil – in such emperumAn’s Seela guNam
kAl thAzhndha – immersed
mARan aruL – AzhwAr’s mercy
nam manaththu – in our heart
mai – ignorance
mAtti vidum – eliminate.

Simple Translation

emperumAn said “I will fulfil whatever you analysed and desired. Am I not nArAyaNa who is omnipotent?” and manifested his all types of relationships [with AzhwAr] and AzhwAr became immersed in such emperumAn’s Seela guNam. Such AzhwAr’s mercy will eliminate the ignorance in our heart.

Highlights from vyAkyAnam

  • OrA nIr vENdinavai uLLadhellAm seyginREn – OrA – Orndhu (analysed); analysing “I need this, I need that”, everything you prayed for; alternatively – everything you desired, I analysed and determined thinking “I should do this; I should do that”; in this manner, I will eagerly perform the activities of all types of relatives.

For that,

  • nArAyaNan anRO nAn enRu pEr uRavaik kAtta – As said in “rAmO nArAyaNaS SrImAn” (SrI rAma, who is SrIman nArAyaNa), to show that he is indicated by the name “nArAyaNa” to conduct all types of relationships, he manifested the great aspect of being all types of relatives. AzhwAr thought about it in “OrAyiramAy ulagEzh aLikkum pEr Ayiram koNdadhu Or pIdudaiyan nArAyaNan nangaL pirAn avanE” (emperumAn is having thousand distinguished divine names where each one of them is protecting all chEthanas and achEthanas in thousand ways; he is our benefactor having a divine spiritual dark form like that of a black cloud, and has the primary name, nArAyaNa, which is the root of all of those names) [1st pAsuram].
  • avan seelaththil kAl thAzhndha mARan aruL – There is the mercy of AzhwAr who became immersed in emperumAn’s seela guNam which indicates that emperumAn is having many auspicious qualities, as said in,
    • avanE maRRellAmum aRindhanamE” (We knew him to be all chEthanas and achEthanas) [2nd pAsuram]
    • Feeling distraught saying “ariyai vaNangi aRindhanar nOygaL aRukkum marundhE” (bhagavAn is an entity who is difficult to be known even through these SAsthrams (brahmasUthram etc). vaidhika purushas (followers of vEdhams), as mentioned in the saying aham vEdhmi mahAthmAnam, who knew sarvESvara, the annihilator of all sins, knew only that he is the great medicine to sever the great disease of samsAra) [3rd pAsuram]
    • viNNulagam tharundhEvanaich chOrEl kaNdAy manamE” (having a dark, divine form, he enslaved me as krishNa who is very easily approachable for all, and is my refuge, who would give the enjoyment of paramapadham) [4th pAsuram]
    • inamEdhum ilAnai adaivadhumE” (of reaching emperumAn who is having the greatness of not having a match in any manner) [5th pAsuram]
    • en manam udaivadhum avaRkE orungAgavE” (my heart is breaking in a singular manner for such emperumAn only) [6th pAsuram]
    • Agam sEr narasingam adhAgi” (emperumAn having placed both human’s aspects and lion’s aspects in a form) [7th pAsuram]
    • ninRa vEngadam nIL nilaththuLLadhu” (emperumAn is standing to act [as necessary] in thirumalA, on this praiseworthy earth) [8th pAsuram]
    • thozhudhu mA malar nIr sudar dhUbangoNdu ezhudhum ennum idhu migai ” (It is superfluous to think “we will set out to worship you by gathering praiseworthy flower, water in the form of arghya etc, lamp and incense”) [9th pAsuram]
    • thALa thAmaraiyAn unadhundhiyAn vAL koL nIL mazhuvALi unnAgaththAn ALarAyth thozhuvArum amarargaL nALum en pugazhgO un seelamE?” (brahmA, who was born in the lotus which has a stem, is having your navel as his abode; rudhra, who rules over the glowing big axe, is on one side of your divine form; groups of other dhEvathAs who are seekers of benefits other than kainkaryams, are servitors to you like nithyasUris; even if tried forever, how will I praise your such simplicity?) [10th pAsuram]
    • seelam ellai ilAn” (one who has boundless simplicity/qualities) [11th pAsuram]
  • mAtti vidum nam manaththu mai – It will eliminate our ignorance without a trace. The bewilderment in pulling back from him as said in thiruvAimozhi 5.1.7ammAn Azhip pirAn avan evvidaththAn yAn Ar” (Where is emperumAn who is with the divine hand and divine chakra, the great benefactor who lets his devotees enjoy him, the natural lord standing? What is my capacity?), is eliminated by the manifestation of his quality of simplicity; it can also imply general ignorance.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 82 – paNdai

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Essence of thiruvAimozhi 9.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeking to perform all bandhu kruthyam (service done by all relatives) to bhagavAn and is mercifully explaining it.

Thinking “for such sarvESvara who is all types of relatives to me, I should perform the service done by all the relatives”, AzhwAr [mentallly] went to  thiruppuLingudi, and without anyone knowing about it, prayed for lots and lots of kainkaryam to kAysina vEndhan emperumAn who is mercifully reclining there along with pirAtti, saying “Open your divine lips and speak sweet words, open your divine eyes widely and give a cool glance, place your divine feet on my head as a decoration, pirAtti and you should be mercifully seated on the divine throne and you should mercifully walk around in front of us to make us dance joyfully”. How is that done? mAmunigaL mercifully explains this principle explained in “paNdai nALAlE” starting with “paNdai uRavAna“.

pAsuram

paNdai uRavAna paranai puLingudikkE
kaNdu enakku ellA uRavin kAriyamum thaNdaRa nI
seydharuL enRE irandha sIr mARan thAL iNaiyE
uy thuNai enRuLLamE Or

Listen

word-by-word meanings

paNdai uRavAna paranai – emperumAn who has eternal relationship
puLingudikkE kaNdu – having worshipped in thiruppuLingudi
enakku – for me
ellA uRavin kAriyamum – tasks relating to all types of relationships
thaNdu aRa nI seydhu aruL enRu – you should grant me, without a break
irandha – prayed
sIr mARan – SrI SatakOpa’s
thAL iNaiyE – both divine feet only
uy thuNai enRu – help for us to be uplifted
uLLamE – Oh heart!
Or – think.

Simple Translation

AzhwAr, having worshipped emperumAn in thiruppuLingudi, prayed to him, who has eternal relationship, saying “you should grant me the tasks relating to all types of relationships, without a break”. Oh heart! Think of both the divine feet of such SrI SatakOpa as the help for us to be uplifted.

Highlights from vyAkyAnam

  • paNdai uRavAna paranai – bhagavAn who is greater than all and is having eternal relationship as said in thiruvAimozhi 5.7.7ulagukkOr
    mundhaith thAy thanadhaiyE! muzhu Ezh ulagum uNdAy“, periya thirumozhi 11.6.6 “thAyirukkum vaNNamE ummaith than vayiRRiruththi uyyak koNdAn” (emperumAn, as a mother, placed you all in his stomach and protected you) and thiruvAimozhi 9.1.1eNdhisaiyum kIzhum mElum muRRavum uNda pirAn” (great benefactor who mercifully consumed the earth with all its directions, the nether words, the higher worlds and everything). Alternatively, bhagavAn who is greater than all, who is having nine types of relationships as revealed in thirumanthram which is being explained starting with thiruvAimozhi 8.8kaNgaL sivandhu“.
  • puLingudikkE kaNdu – As said in “thiruppuLingudik kidandhAnE” (reclining in thiruppuLingudi) [1st pAsuram], seeing thiruppuLingudi. Just as said in thiruvAimozhi 2.9.4en manakkE” (in my heart only), AzhwAr is thinking “puLingudikkE” (only in thiruppuLingudi).
  • enakku ellA uRavin kAriyamum – For me who is said in “kudi kudi vazhi vandhAtcheyyum thoNdar” (doing apt services since long ago as per family traditions) [1st pAsuram], “vazhi varuginRa adiyar” (devotees who are following the path of pArathanthriyam without fail) [2nd pAsuram] and “tholladimai vazhi varum thoNdar” (devotees doing confidential services and coming in the path of servitude since time immemorial ) [3rd pAsuram], all tasks relating to all types of relationships as said in SrI rAmAyaNam ayOdhyA kANdam 101.12 “bhrAthu: Sishyasya dhAsasya” (brother who is both a disciple and servitor).
  • thaNdaRa nI seydhu aruL enRE irandha – Saying “without a delay” or “without being instigated by anyone else (i.e. on your own accord)”; praying “your highness should mercifully accept all of these types of services from me without any break”. That is, requesting emperumAn to invite AzhwAr and facilitate AzhwAr’s self realisation, various ways of enjoying the goal etc as said in
    • “sOdhivAyth thiRandhun thAmaraik kaNgaLAl nOkkAy” (Open your radiant mouth and speak, and glance with your lotus eyes) [1st pAsuram]
    • nin pAdha pangayamE thalaikkaNiyAy” (make your lotus feet as decoration on my head) [2nd pAsuram]
    • nI ezhundhun thAmarai mangaiyum nIyum idangoL mUvulagundhozha irundharuLAy” (Be mercifully seated here with your inseparable divine consort SrI mahAlakshmi who is having enjoyability due to being born in flower and is youthful, to be seen and enjoyed by the vast three-layered world) [3rd pAsuram]
    • kanivAy sivappa nI kANa vArAyE” (you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper) [4th pAsuram]
    • nin thirukkaN thAmarai thayanga ninRaruLAy” (you should mercifully stand revealing your joy with your beautiful divine lotus like eyes shining) [5th pAsuram]
    • kAy sinap paRavai Urndhu pon malaiyin mImisaik kArmugilpOl mAsina mAli mAli mAn enRu angavar padakkananRu mun ninRa kAy sina vEndhE! kadhir mudiyAnE! kali vayal thiruppuLingudiyAy! kAy sina Azhi sangu vAL vil thaNdhEndhi emmidar kadivAnE” (emperumAn riding the very angry periya thiruvadi resembles a dark cloud lying atop the golden mountain of great mEru; he is carrying the five divine weapons which are having anger which resembles the fire of death upon enemies, and is standing with great anger in front of those well-known demons such as the angry mAli, the great sumAli, to kill them; he is being the lord who is having anger which burns the enemies, and who is having the divine crown which is shining due to the destruction of enemies, and who is residing in thiruppuLingudi which is having abundant fields; oh one who is there to eliminate our sorrow of being unable to enjoy! Implies, he should mercifully be present with that vAhana (vehicle), weapons and divine crown, and the shining divine eyes, to be seen by me!) [6th pAsuram]
    • immadavulagar kANa nI oru nAL irundhidAy engaL kaN mugappE” (You should mercifully reside in front of our eyes at least one day, for us to see the celebration of nithyasUris, your distinguished devotees, to identify them as “our people”, and for us to be pleased and joyful to have affection in our heart, and for the ignorant residents of this world to see) [7th pAsuram]
    • irundhidAy vIRRidangoNdE” (You should mercifully remain for one day in front of us in this thiruppuLingudi in the vast, praiseworthy earth, to have your supremacy well manifested) [8th pAsuram]
    • vadiviNai illA malar magaL maRRai nila magaL pidikkum mel adiyai kodu vinaiyEnum pidikka nI oru nAL kUvudhal varudhal seyyAyE” (You should either call me there or mercifully come here one day to let me, who is having great sin, to massage your very tender divine feet which are massaged by SrImahAlakshmi who resides in lotus, who is having great beauty, for which even your beauty is not a match and SrI bhUmip pirAtti who is having similar greatness) [10th pAsuram]. One who prayed for such tasks.
  • sIr mARan – One who has the wealth of kainkaryam; one who has the qualities such as bhakthi (devotion) etc; such AzhwAr’s divine feet.
  • uy thuNai enRu uLLamE Or – Oh heart! Think about them as the companion which would lead to uplifting rather than leading to destruction.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 81 – koNda

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Essence of thiruvAimozhi 9.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of instructing others to leave the sOpAdhika bandhus (worldly relatives) and hold on to nirupAdhika bandhu (bhagavAn who is the natural relative) and is mercifully explaining it.

How is that done? sarvESvaran who unites those who surrender unto him, at the divine feet of bhAgavathas who are dear to him, is the prApyam (goal), prApakam (means) and all types of relatives; all others are incidental/artificial; hence, leaving aside the incidental relatives, surrender unto the natural, all types of relatives as said in SrI rAmAyaNam ayOdhyA kANdam 8.31 “bhrAthA bharthA cha bandhuScha pithA cha mama rAghava:” (SrI rAma is my elder brother, lord, relative and father) and become uplifted – AzhwAr joyfully instructs this to others. mAmunigaL mercifully explains this principle explained in “koNda peNdir” starting with “koNda peNdir thAn mudhalA“.

pAsuram

koNda peNdir thAm mudhalAk kURum uRRAr kanmaththAl
aNdinavar enRE avarai vittuth thoNdarudan
sErkkum thirumAlaich chErum enRAn Arkkum idham
pArkkum pugazh mARan paNdu

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word-by-word meanings

Arkkum – even for the ignorant ones
idham pArkkum – trying to do good only
pugazh – having glories
mARan – AzhwAr
paNdu – previously
koNda peNdir thAm mudhalAk kURum – said as accepted wife et al
uRRAr – all relatives
kanmaththAl aNdinavargaL enRE – as those who came into existence based on karma
avarai vittu – leaving aside those incidental relatives
thoNdarudan sErkkum thirumAlai – Sriya:pathi who unites those who surrender unto him with his devotees
sErum enRAn – mercifully instructed to reach

Simple Translation

AzhwAr who is having the glories of trying to do good only even for the ignorant ones, mercifully instructed to leave aside all those incidental relatives such as accepted wife et al, who came into existence based on karma previously and reach Sriya:pathi who unites those who surrender unto him with his devotees.

Highlights from vyAkyAnam

  • koNda peNdir thAn mudhalAk kURum uRRAr – [Emphasis on koNda] The women who would take away the wealth from the hands of the men; koNda (accepted) emphasises on the incidental nature of the relationship. thAn reveals the primary nature of the man. In this manner, the relatives who are known as wife, children etc. When recited as “kUdum uRRAr“, it means, those who newly gathered around.
  • kanmaththAl aNdinavar enRE avarai vittu – Leaving aside the incidental relatives considering those to have come into existence due to karma. mAmunigaL is following the words starting with “koNda peNdir makkaL uRRAr” [1st pAsuram].
  • thoNdarudan sErkkum thirumAlaich chErum enRAn – Mercifully instructed to reach Sriya:pathi who unites those who surrender unto him with his devotees.
  • Arkkum idham pArkkum pugazh mARan paNdu – AzhwAr has the glory of looking out for the well being  of the ignorant ones too, due to his broad vision, previously. In other words, what an amazing personality who seeks the well-being of all! Arkkum idham pArkkai implies, mercifully instructing others in various ways to everyone about all the noble aspects for them, as said in,
    • koNda peNdir makkaL uRRAr suRRaththavar piRarum kaNdadhOdu pattadhallAl kAdhal maRRu yAdhum illai eNdhisaiyum kIzhum mElum muRRavum uNda pirAn thoNdarOmAy uyyal allAl illai kaNdIr thuNaiyE” (Those who consider us as relatives in their hearts such as wife, children et al, close relatives, like in-laws and other relatives, friends, servants et al will agree with us when they see something to be received from us and in other situations, they don’t have even a little bit of love for us. Hence, other than being the servitors of the great benefactor who mercifully consumed the earth with all its directions, the nether worlds, the higher worlds and everything and protected all of them from deluge, and being uplifted, there is no refuge for us) [1st pAsuram]
    • thuNaiyum sArvum AguvAr pOl suRRaththavar piRarum aNaiya vandha Akkam uNdEl attaigaL pOl suvaippar kaNai onRAlE Ezh maramum eydha em kArmugilai puNai enRuyyap pOgal allAl illai kaNdIr poruLE” (The relatives and others, pretending to be companions and refuge, and pretending to be doing favour for the individual, will completely suck out like leeches if some benefit is present. Other than considering the benefactor who shot seven ebony trees with an arrow, who makes us remain faithful and who has the nature of a dark cloud, as refuge and being uplifted, there is no other benefit) [2nd pAsuram]
    • poruL kai uNdAych chellak kANil pORRi enRERRezhuvar iruL koL thunbaththinmai kANil ennE! enbArum illai maruL koL seygai asurar manga vada madhuraip piRandhARku aruL koL ALAy uyyal allAl illai kaNdIr araNE” (When they (relatives) see the presence of wealth in his (individual’s) hand, they will perform mangaLASAsanam, accept what is given by him and leave; when they see very sorrowful poverty which has abundance of ignorance and darkness, they won’t be there to show compassion saying “alas!”; hence, other than being uplifted by being servitors and being the target of the mercy of krishNa who incarnated in northern mathurA to destroy the demons who were having heart-wrenching activities, there is no refuge) [3rd pAsuram]
    • araNAm Avar aRRa kAlaikku enRenRamaikkap pattAr iraNangoNda theppar Avar inRi ittAlum ahdhE varuNith thennE? vada madhuraip piRandhavan vaN pugazhE saraN enRuyyap pOgal allAl illai kaNdIr sadhirE” (Those who were repeatedly thought to be the refuge for the times when we have no means and those who were captivated by offering wealth etc will leave us like those who owe us something. Their non-helping nature is well established even if we don’t consider that; what is the use in highlighting their ungrateful nature? Instead of being uplifted by thinking about the qualities such as Seela (simplicity), saulabhya (easy approachability) etc which are causeless favours of the one who was born in northen mathurA, no other activity is present) [4th pAsuram]
    • sadhuram enRu thammaith thAmE sammadhiththu inmozhiyAr madhura bOgam thuRRavarE vaigi maRRonRuRuvar adhir koL seygai asurar manga vadamadhuraip piRandhARku edhir koL ALAy uyyal allAl illai kaNdIr inbamE” (Those people who enjoyed the sweet enjoyability of women who have pleasant speech, who speak within themselves saying “we are capable”, will be insulted at other times; other than being uplifted by being servitors who go towards krishNa, who incarnated in northern mathurA to annihilate demons who were causing great torment, there is no other ultimate joy) [5th pAsuram]
    • illai kaNdIr inbam andhO! uLLadhu ninaiyAdhE thollaiyArgaL eththanaivar thOnRik kazhindhozhindhAr mallai mUdhUr vadamadhuraip piRandhavan vaN pugazhE solli uyyap pOgal allAl maRRonRillai surukkE” (There is no joy; alas! Many persons of ancient times were fully engaged in birth and death repeatedly without knowing the true nature of bhagavAn who is eternal and blissful; other than being uplifted by praising the refreshing qualities of the one who incarnated in the abundantly wealthy, ancient town of northern mathurA, there is nothing more which is to be stated in a brief manner) [6th pAsuram]
    • maRRonRillai surungach chonnOm mAnilaththevvyuirkkum siRRa vENdA sindhippE amaiyum kaNdIrgaL andhO! kuRRamanRengaL peRRaththAyan vadamadhuraip piRandhAn kuRRam il sIr kaRRu vaigal vAzhdhal kaNdIr guNamE” (Other than what we have briefly told, there is nothing more to say; all AthmAs in this vast earth need not sweat it out heavily; mere thoughts are sufficient; you have seen already; alas! There is nothing disastrous; it is natural and apt for all of you to understand the qualities of the one who, without any expectation, is obedient towards devotees and protects them and who incarnated in northern mathurA to be the protector of cows and to live enjoying the qualities forever!) [7th pAsuram]
    • “vAzhdhal kaNdIr guNamidhu andhO mAyavan adi paravi pOzhdhu pOga uLLagiRkum punmai ilAdhavarkku vAzh thuNaiyA vadamadhuraip piRandhavan vaN pugazhE vIzh thuNaiyAp pOm idhanil yAdhum illai mikkadhE” (Isn’t this natural living! Isn’t this world renowned! Alas! sarvESvara who has amazing qualities and activities incarnated in northern mathurA, for those who think about praising his divine feet due to being pleased and to spend the time without any inferiority, to be the means for their life matching their true nature; there is nothing greater than this life of having only his qualities which are enjoyable for his devotees, as the companion for enjoyment) [8th pAsuram]
    • yAdhum illai mikkadhanil enRenRadhu karudhi kAdhu seyvAn kUdhai seydhu kadai muRai vAzhkkaiyum pOm mAdhugilin kodik koL mAda vadamadhuraip piRandha thAdhu sEr thOL kaNNan allAl illai kaNdIr saraNE” (There is no other benefit greater than that [kainkaryam]; those who are repeatedly considering the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) will perish just as one who tries to pierce his ear will end up damaging the ear itself; hence, there is no refuge for the goal other than krishNa who incarnated in northern mathurA having mansions with flags made of huge clothes and is having  shoulders decorated with garlands of thuLasi, vaijayanthi etc; this can be seen by those who understand it) [9th pAsuram]
    • kaNNan allAl illai kaNdIr saraN adhu niRka vandhu maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn thiNNamA num udaimai uNdEl avan adi sErththuymminO eNNa vENdA nummadhAdhum avan anRi maRRillaiyE” (There is no prApya and prApaka other than krishNa; leaving the nAga paryanka [mattress of serpent AdhiSEsha], he incarnated in northern mathurA to have that nature of his being prApya and prApaka established and to eliminate the burden of demoniac people who are the enemies; offer whatever object you are claiming as yours, if present, firmly at his divine feet; you need not analyse this; there is nothing which is owned by self in all aspects in the form of prApya and prApaka, other than bhagavAn who is all kinds of relatives as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:”) [10th pAsuram]

nAyanAr too mercifully said in AchArya hrudhayam chUrNikai 227 “immadavulagar kaNdadhOdu patta abhAndhava arakshaka abhOgya asuka anupAya prathi sambandhiyaik kAtti” (Showing to everyone the worldly relatives who are not the real relatives, not the protectors, not the enjoyable ones, not the pleasing ones, not the means).

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 80 – nedumAl

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Essence of thiruvAimozhi 8.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of bhAgavatha SEshathvam (subservience towards devotees) being the ultimate state of ananyArha SEshathvam (exclusive subservience towards bhagavAn) and is mercifully explaining it.

How is that done? AzhwAr, thinking that the AthmA’s exclusive subservience towards bhagavAn will remain firm only if it extends up to subservience towards devotees, joyfully prayed to emperumAn saying “My goal is to be subservient towards bhAgavathas who are serving emperumAn being won over by his qualities such as beauty etc and his activities; the goal which I have, that is, service to bhAgavathas, is not a match for aiSwaryam (worldly wealth), kaivalyam (liberation with self enjoyment) and bhagavallAbham (serving bhagavAn after liberation), both individually and collectively; hence for me and my followers, this goal should exist/occur forever”. mAmunigaL mercifully explains this principle explained in “nedumARkadimai” starting with “nedumAl azhaguthanil“.

pAsuram

nedumAl azhaguthanil nILguNaththil Idu
padumA nilaiyudaiya paththarkku adimaithanil
ellai nilandhAnAga eNNinAn mARan adhu
kollai nilamAna nilai koNdu

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word-by-word meanings

nedumAl azhaguthanil – in sarvESvaran’s physical beauty
nIL guNaththil – in his great quality of kind-heartedness
Idupadum – being involved
mA nilai udaiya – having great quality
paththarkku adimaithanil – not just the subservience towards the bhAgavathas (but for that subservience)
ellai nilam thAnAga eNNinAn – considered himself to be the ultimate state; (Who is that?)
mARan – AzhwAr (Because)
adhu kollai nilam Ana nilai koNdu – such subservience towards bhAgavathas is the ultimate goal.

Simple Translation

AzhwAr had subservience towards bhAgavathas who are having great quality of being involved in sarvESvaran’s physical beauty and his great quality of kind-heartedness. Not just that, he considered himself to be the ultimate state of such subservience, since such subservience towards bhAgavathas is the ultimate goal.

Highlights from vyAkyAnam

  • nedumAl azhaguthanil nILguNaththil Idu padumA nilaiyudaiya paththar – That is, those who are involved in emperumAn’s great physical beauty as listed below and his deeply kind-hearted nature as said in “thani mAp pugazhE” (distinguished, greatly enjoyable collections of auspicious qualities) [6th pAsuram]
    • puyal mEgam pOl thirumEni ammAn punai pUngazhal adik kIzh sayamE adimai thalai ninRAr thiruththAL” (sarvESvaran has rain-cloud like divine form and his divine feet are decorated with flower and anklets of bravery. There are bhAgavathas [followers of emperumAn] who are in the ultimate state of servitude to those divine feet, without any expectation) [2nd pAsuram]
    • avan adiyAr siRu mA manisarAy ennai ANdAr ingE thiriya – sendhAmaraik kaN thirukkuRaLan naRu mA virai nANmalar adik kIzhp pugudhal – uRumO” (SrI vAmana made his small, attractive. distinguished divine form grow in a single effort to fill these three worlds and  reddish lotus like eye which is perfectly enjoyable for me; for me who is having the sin, does it fit to attain such vAmana’s fragrant, best, divine feet which resemble fresh flower with honey, while such vAmana’s servitors who appear to be small due to having human form but are great personalities, who enslaved me, are visibly remaining in this world itself?) [3rd pAsuram]
    • thani mAp pugazhE engyAnRum niRkumpadiyAth thAn thOnRi muni mAp pirama mudhal viththAy ulagamUnRum muLaippiththa thanimAth theyvath thaLir adik kIzhp pugudhal anRi avan adiyAr nani mAk kalavi inbamE nALum vAykka nangatkE” (emperumAn incarnates with the intent to engage in creation, to have his distinguished, great qualities which highlight his kAraNathva, remains firm always, meditating upon creation, being explained by the term “para brahmam”; he created the three worlds which are the primary material causes; instead of attaining the presence under the very tender divine feet of such distinguished supreme lord, to have the joy of being united with the very best bhAgavathas who were enslaved by his such qualities should always occur for us) [7th pAsuram]
    • thOLum udaiya maNimalaipOl kidandhAn thamargaL kUttamE – nALum vAykka nangatku ” (emperumAn created the causal ocean with naturally cool water, and is resting in it as revealed in vEdham, having distinguished, matchless, many divine feet, divine shoulders and divine crowns/heads similar to a carbuncle hill having gardens of rising, beautiful, well grown kaRpaga trees and a radiant sun with many dense rays; union with servitors of such emperumAn should occur for us, forever) [8th pAsuram]
    • thamargaL kUtta val vinaiyai nAsam seyyum sadhir mUrththi amargoL Azhi sangu vAL vil thaNdAdhi pal padaiyan kumaran kOla aingaNai vEL thAdhai kOdhil adiyar tham thamargaL thamargaL thamargaLAm sadhirE vAykka thamiyERkE” (emperumAn, the lord, is having the ability to cause destruction of the strong sins occurring to the group of his devotees; he is having many types of innumerable weapons starting with SrI panchAyudham; he is having the greatness of being the father of the youthful kAmadhEva who has great physical beauty and five arrows; for us who are helpless in samsAra having the wealth of servitude towards the servitors of servitors of the blemishless devotees of such emperumAn, his mercy should occur. The term kUtta val vinai also implies sins derived through attachment [to worldly pleasures]. When recited as “chadhu mUrththi” (instead of sadhir mUrththi), it implies the different forms of emperumAn) [9th pAsuram]
    • nIkkam illA adiyAr tham adiyAr adiyAr adiyAr em
      kOkkaL avarkkE kudigaLAych chellum nalla kOtpAdE – vAykka thamiyERku” (emperumAn enslaved me by showing the attractive, great, physical beauty of his divine form having the complexion of kAyAm (a dark purple coloured) flower, four divine shoulders and his divine hand having the attractive, divine chakra; for my associates and me, the servitors who are enjoying such lord without any separation, are our lords; it should occur for me to be in the clan which engages in service exclusively for them and to be in the praiseworthy act of pursuing them even in the intermediary kalpas which occur in every mahA kalpa) [10th pAsuram]
  • paththar adimai thanil ellai nilam thAnAga eNNinAn mARan – AzhwAr did not stop with subservience towards such devotees, but considered himself to be the ultimate state of such subservience.
  • adhu kollai nilamAna nilai koNdu – Considering bhAgavatha SEshathvam to be the best goal which has no other superior goal, he thought it to be the ultimate goal. As said in SrI rAmAyaNam ayOdhyA kANdam 1.1 “SathrugnO nithya Sathrugna:” (Sathrugna who annihilates his enemies, that is, he overcame rAma bhakthi and became fully situated in bharatha bhakthi). aiSwaryam (worldly wealth) which is highlighted in “viyan mUvulagu peRinum” (Even if huge wealth of the three worlds is attained) [2nd pAsuram] will stop at Athma prApthi (kaivalyam, self enjoyment); Athma prApthi which is highlighted in “thAnE thAnE AnAlum” (even if self is exclusively enjoyed) [2nd pAsuram] will stop at attaining bhagavAn which is highlighted in “sendhAmaraik kaN thirukkuRaLan naRu mA virai nANmalar adik kIzhp pugudhal” (attaining the fresh lotus-like, fragrant, best, divine feet of SrI vAmana who is having reddish lotus like eye which is perfectly enjoyable) [3rd pAsuram]; and this attaining of bhagavAn will depend on attaining of bhAgavathas. And there is no upper boundary for the goal of bhAgavatha kainkaryam. This is why AzhwAr said “muzhudhum uRumO” (even if I acquired the previously explained aiSwaryam, kaivalyam etc, would those be a match to serve the bhAgavathas by singing these pAsurams for their pleasure?) [5th pAsuram]

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 79 – karumAl

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Essence of thiruvAimozhi 8.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of AthmA’s anyaSEshathva nivruththi (not being subservient to anyone other than bhagavAn) and is mercifully explaining it.

How is that done? AzhwAr explains that AthmA with such greatness (explained in thiruvAimozhi 8.8) is not even existing for the self but exists only for bhagavAn with ananyArha SEshathvam (exclusive servitude), through the mood of parAngusa nAyaki. mAmunigaL mercifully explains this principle explained in “karumANikka malai” starting with “karumAl thiRaththu“.

pAsuram

karumAl thiRaththil oru kannigaiyAm mARan
oru mA kalavi uraippAl thiramAga
anniyarukkAgAdhu avan thanakkE Agum uyir
innilaiyai Oru nedidhA

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word-by-word meanings

karumAl thiRaththil – towards krishNa
oru kannigaiyAm mARan – AzhwAr who attained the mood of a girl
oru mA kalavi uraippAl – as she set out to mercifully speak through the words of her friend about the symbols of the unique, great union
thiram Aga – firmly
uyir anniyarkku AgAdhu – AthmA’s servitude which is observed only for the apt lord and not for anyone else
avan thanakkE Agum innilaiyai – the state of being subservient to him only
nedidhA – deeply
Orum – analyse.

Simple Translation

AzhwAr who attained the mood of a girl towards krishNa, set out to mercifully speak through the words of her friend about the symbols of the unique, great union. With that, you deeply analyse the state of AthmA being subservient to him only, as AthmA’s firm servitude, which is observed only for the apt lord and not for anyone else.

Highlights from vyAkyAnam

  • karumAl thiRaththil oru kannigaiyAm mARan – AzhwAr attained the state of an unmarried girl who is not having servitude towards anyone else other than towards sarvESvaran who is having dark-blue complexion and who is greatly infatuated towards his devotees. mAmunigaL is saying this based on the first pAsuram starting with “karumANikka malai“.
  • oru mA kalavi uraippAl – As she set out to mercifully speak through the words of her friend about the symbols of the unique, great union. . . That is, she started to speak about the symbols of union as said in,
    • thiruppuliyUr aru mAyan pEr anRip pEchchilaL” (She does not speak about anyone other than the amazing lord in thiruppuliyUr) [1st pAsuram]
    • thiruppuliyUr vaLamE pugazhum” (She only praises the beauty of thiruppuliyUr) [3rd pAsuram]
    • appan thiruvaruL mUzhginaLpunai izhaigaL aNivum Adai udaiyum pudhukkaNippum ninaiyum nIrmai adhanRu” (she is immersed in the divine, unlimited favour of the primary leader of the invigorating thiruppuliyUr, which has huge blossomed lotus flowers in ponds, and who is the lord of the universe and who is the benefactor) [5th pAsuram]
    • thiruvaruL kamugoN pazhaththadhu melliyal sevvidhazhEthiruvaruLgaLum sErndhamaikku adaiyALam thirundha uLa” (Being immersed repeatedly in magnanimity of krishNa, the great benefactor  who is having the complexion of great ocean, and the greatly magnanimous acts she received from him are seen through the insuppressible signs on her form; her slender, reddish lips resemble the well rounded, reddish fruit of the areca tree which is the target of his merciful glance in the invigorating thiruppuliyUr where he went and reached to bestow his divine mercy) [6th pAsuram]
    • kaNNan thAL adaindhAL immadavaralE” (this young-hearted parAnguSa nAyaki reached and enjoyed the divine feet of krishNa) [7th pAsuram]
    • padavaravaNaiyAn than nAmam allAl paravAL ivaL” (This obedient girl will not speak about any name other than the divine name of such thiruppuliyUr emperumAn who is resting on the serpent mattress) [8th pAsuram]
    • thiruppuliyUrp pugazhanRi maRRE – paravAL ivaL” (She will not speak about anything other than the glories of thiruppuliyUr) [9th pAsuram]
    • thiruppuliyUr ninRa mAyap pirAn thiruvaruLAm ivaL nErpattadhE – anRi mARROr upAyam en? ivaL andhaN thuzhAy kamazhdhal” (parAnguSa nAyaki attained the divine mercy of the amazing lord who is standing in kuttanAttuth thiruppuliyUr which is a decoration like thilak for the southern direction, which has densely located, beautiful rows of hill like mansions and palaces which are filled with best precious gems. What other means is there for her who is having the fragrance of beautiful, cool thiruththuzhAy?) [10th pAsuram]
  • thiRamAga anniyarukku AgAdhu – As said in SrI rAmAyaNam sundhar akANdam 21.16 “… katham nAmOpadhAsyAmi bhujam anyasya kasyachith” (after making SrI rAma’s shoulder as my pillow, how can I consider anyone else’s shoulder like that?), firmly, AthmA who is subservient only to the apt lord, cannot be subservient to others.
  • Oru nedidhA – Analyse deeply [instructing people]; alternatively – instructs his heart to analyse deeply.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 78 – kaNNiRaiya

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Essence of thiruvAimozhi 8.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of the greatness of the true nature of AthmA as seen by him after being shown by emperumAn and is mercifully explaining it.

How is that done? emperumAn thought “In thiruvAimozhi 8.7iruththum viyandhu“, while enjoying me with great joy, he meditated upon his own inferior nature as said in thiruvAimozhi 8.7.8siRiyEnudaich chindhaiyuL’ (stood in my heart, in me who is very lowly); he may leave me going through the same emotions as in thiruvAimozhi 1.5 ‘vaLavEzh ulagu’ (where he considered himself lowly and tried to move away from emperumAn)” To eliminate any such opportunity, emperumAn showed the greatness of the true nature of AthmA saying “Being identified by gyAnam and Anandham, being eternal, being like SrI mahAlakshmi’s bosoms, being like SrI kausthubam, this AthmA is eternally enjoyable for me”. AzhwAr meditated upon that and became joyful. mAmunigaL mercifully explains this principle explained in “kaNgaL sivandhu” starting with “kaNNiRaiya“.

pAsuram

kaNNiRaiya vandhu kalandha mAl ikkalavi
thiNNilaiyA vENum enach chindhiththuth thaNNidhenum
Aruyirin ERRam adhu kAtta AyndhuraiththAn
kArimARan than karuththu

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word-by-word meanings

kaN niRaiya vandhu kalandha mAl – emperumAn who united with AzhwAr, filling AzhwAr’s eyes
ikkalavi – this union
thiN nilaiyAvENum enach chindhiththu – thinking to make it remain firmly
thaNNidhu enum – known to be subtle
Ar uyirin – the dear AthmA’s
ERRam adhu kAtta – as he mercifully showed the greatness
kArimARan – AzhwAr
Ayndhu – analysed
than karuththu uraiththAn – mercifully spoke the thoughts in his divine heart.

Simple Translation

emperumAn who united with AzhwAr, filling AzhwAr’s eyes, thinking to make this union remain firmly, mercifully showed the greatness of the dear AthmA which is known to be subtle. AzhwAr analysed that and mercifully spoke the thoughts which were in his divine heart.

Highlights from vyAkyAnam

  • kaN niRaiya vandhu kalandha mAl – sarvESvaran who is greatly infatuated towards his devotees and who arrived and united with AzhwAr to fill AzhwAr’s eyes which had become dry as said in thiruvAimozhi 8.5.2kaNNum vAyum thuvarndhu” (my eyes and mouth dried up).
  • ikkalavi – This union in this “iruththum viyandhu” decad.
  • thiN nilaiyA veNum enach chindhiththu – Considering to make it remain firm.
  • thaNNidhu enum Aruyirin ERRam adhu kAtta – Mercifully showing the greatness of AthmA which was considered by AzhwAr as in thiruvAimozhi 8.7.8siRiyEnudaich chindhaiyuL’ (stood in my heart, in me who is very lowly).
  • Ayndhu uraiththAn – Analysed the greatness of the nature of AthmA and mercifully spoke about it. That is, as said in mahAbhAratham mOksha dharmam “dhAsasya” (servitor of servitors of bhagavAn) and SrI rAmAyaNam sundhara kANdam “dhAsOham …” (I am a servitor of SrI rAma), AzhwAr explained,
    • AthmA being subservient to emperumAn as his SrI kausthuba jewel in two and half pAsurams
      • kaNgaL sivandhu periyavAy vAyum sivandhu kanindhu uLLE veN pal ilagu sudar ilagu vilagu magara kuNdalaththan koNdal vaNNan sudar mudiyan nAngu thOLan kuni sArngan oN sangadhai vAL AzhiyAn oruvan adiyEn uLLAnE” (emperumAn is having expansive, divine eyes which are becoming reddish; his divine lips are becoming reddish and well ripened; his divine, whitish row of teeth, inside the mouth, is shining radiantly; he is having swaying ear rings; he is having a beautiful form with the complexion of a dark cloud; he is having a greatly radiant divine crown; he is having four divine shoulders; he is holding the bent SrI SArngam, attractive SrI pAnchajanyam, kaumOdhaki, nandhakam and the divine weapon, thiruvAzhi; such emperumAn with a distinguished form is radiantly residing in me, who is a servitor) [1st pAsuram]
      • adiyEn uLLAn udal uLLAn aNdaththagaththAn puRaththuLLAn padiyE idhuvenRuraikkalAm padiyan allan param paran kadi sEr nARRaththuLLAlai inbaththunbak kazhi nErmai odiyA inbap perumaiyOn uNarvil umbar oruvanE” (emperumAn is the antharAthmA for all entities inside the oval shaped universe and the entities such as avyaktha (unmanifested matter), mahath (the great element), ahankAra (the ego) outside the universe; yet he cannot be said to be present in this form only [not limited to few qualities/definitions]; he is greater than all; he is having the greatness of subtle, eternal, unbounded joy, which is like the joy of being fully immersed and enjoyed the collection of great fragrances, after eliminating all the sorrow; his knowledge is greater than the superior ones’ (who have such joy as explained before); such great emperumAn is present in me, the servitor; he is also inside the heart in my body) [2nd pAsuram]
      • uNarvil umbar oruvanai avanadharuLAl uRal poruttu en
        uNarvil uLLE iruththinEn” (To reach emperumAn, by his grace, I placed him, the distinguished one who is the controller of nithyasUris who are having abundant knowledge, in my knowledge which is in the form of desire) [3rd pAsuram]
    • AthmA being different from prakruthi (matter), having knowledge, bliss, enjoyability etc in
      • uNarvaip peRa Urndhu” (Conducted to realise the self) [3rd pAsuram]
      • thEnum pAlum kannalum amudhumAgith thiththiththu en vAnil uyiril uNarvinil ninRa onRai uNarndhEnE” (being enjoyable as per his desire to relish, he remains exclusively in an inseparable manner in my body, prANa, gyAna with my AthmA; I understood him who is the meaning of the word “aham” (I)) [4th pAsuram]
      • nanRAy gyAnam kadandhadhE” (having distinguished knowledge and bliss, the AthmA remains beyond the reach of knowledge) [5th pAsuram]
      • theruLum maruLum mAyththOmE” (eliminated growth and decay of knowledge and fully became aware of AthmA) [10th pAsuram]
  • adhu kAtta Ayndhu uraiththAn kArimARan than karuththu – As emperumAn showed the greatness of the nature of AthmA, AzhwAr analysed it with his divine heart and mercifully explained it; alternatively – AzhwAr’s divine heart intended upon analysing the greatness of the nature of the AthmA and revealing the same; in this second interpretation, pAsuram should end as “Ayndhuraiththa kArimARan than karuththu“.

adiyen sarathy ramanuja dasan

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