Category Archives: thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 79 – karumAl

Published by:

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

Full Series

<< Previous

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

Listen

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 78 – kaNNiRaiya

Published by:

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

Full Series

<< Previous

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

Listen

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 77 – irundhavan

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn following his thoughts and uniting with him and is mercifully explaining it.

How is that done? emperumAn pacified AzhwAr from drowning in the ocean of sorrow, by showing his presence in thirukkadiththAnam and the joy of union. Subsequently, emperumAn showed the same eagerness towards AzhwAr which was shown by him towards emperumAn and united with him fully to fulfil all his desires which he prayed to emperumAn. emperumAn’s divine limbs acquired freshness due to the bliss derived from such union, and had a beautiful form resembling a divine bluish mountain. AzhwAr blissfully enjoyed and spoke about those aspects. mAmunigaL mercifully explains this principle explained in “iruththum viyandhu” starting with “irundhavan thAn vandhu“.

pAsuram

irundhavan thAn vandhu ingivar eNNAm ellAm
thirundha ivar thandhiRaththE seydhu porundhak
kalandhiniyanAy irukkak kaNda satakOpar
kalandha neRi katturaiththAr kaNdu

Listen

word-by-word meanings

irundhavan thAn – sarvESvaran who was present in thirukkadiththAnam
ingu vandhu – arriving here
ivar eNNam ellAm thirundha – to fulfil all his desires
ivar tham thiRaththE seydhu – showing mercy to him
porundhak kalandhu – uniting seamlessly
iniyanAy niRkak kaNda – having worshipped how emperumAn remained blissful
satakOpar – AzhwAr
kalandha neRi – how he united
kaNdu – seeing in the heart
katturatiththAr – mercifully spoke

Simple Translation

sarvESvaran who was present in thirukkadiththAnam arrived here [where AzhwAr is] and fulfilled all of AzhwAr’s desires, showed his mercy, and united seamlessly with AzhwAr.  Having worshipped how emperumAn remained blissful after such union, AzhwAr saw in his heart, how emperumAn united with him and mercifully spoke [about it].

Highlights from vyAkyAnam

  • irundhavan thAn vandhu – emperumAn who was in thirukkadiththAnam, arrived relaxedly where AzhwAr is present.
  • ivar eNNam ellAm thirundha ivar tham thiRaththE seydhu – AzhwAr’s thought is – as said in thiruvAimozhi 8.7.1karuththai uRa vIRRirundhAn” (manifesting his distinction, resided firmly in my heart), accepting as per the desire in the divine heart of AzhwAr who said in  thiruvAimozhi 2.9.4thanakkEyAga enaikkoLLum IdhE” (I must exist exclusively for him).
  • thirundha ivar tham thiRaththE seydhu – Since ASritha pArathanthriyam (being subservient towards his devotees) is his true nature, he did it well for AzhwAr. He presented himself so that AzhwAr can enjoy him fully.
  • porundhak kalandhu – Instead of thinking “We are beyond nithyasUris and AzhwAr considers himself lower than the nithya samsAris”, emperumAn seamlessly united with AzhwAr as said in “siRiyEnudaich chindhaiyuL” (stood in my heart, in me who is very lowly) [8th pAsuram] and “thUya sudarchchOdhi thanadhennuL vaiththAn” (placed his distinguished, pure, very radiantly glowing divine form inside my heart) [4th pAsuram].
  • iniyanAy irukkak kaNda satakOpar – emperumAn remained blissful as if he attained impossible benefit as said in,
    • thigazhum maNik kunRam onRE oththu ninRAn” (emperumAn is standing inside me as a shining ruby hill) [5th pAsuram]
    • karumANikkak kunRaththuth thAmarai pOl thirumArvu kAl kaN kai sevvAy undhiyAnE” (emperumAn resembles a dark carbuncle hill with a reddish/freshly blossomed lotus flower bush, with his divine chest, divine feet, divine eyes, divine hands, reddish divine lips and divine navel) [6th pAsuram]
    • sevvAy muRuvalOdu enadhuLLaththirundha avvAyanRi yAn aRiyEn” (I cannot think of any form other than the manner in which such emperumAn is present with the smile on his reddish divine lips)
  • kaNda satakOpar – AzhwAr who saw and enjoyed emperumAn who remained blissful.
  • kalandha neRi katturaiththAr kaNdu – AzhwAr saw with his heart, how emperumAn came and united with him, and mercifully spoke about it. The means for emperumAn’s union with AthmA is his mercy only and the AthmA’s role is to allow that only. kalandha neRi katturaikkai refers to the state as said in SrI rAmAyaNam kishkindhA kANdam 5.18 “anyOnyam abhivIkshanthau na thrupthim upajagmathu:” (SrI rAma and sugrIva were gazing at each other without getting fully satisfied) and as said in,
    • tharundhAn aruL thAn ini yAn aRiyEnE” (I don’t know (comprehend) the favour he mercifully granted towards me) [2nd pAsuram]
    • SrI rAmAyaNam sundhara kANdam 34.23 “kinnusyAth chiththa mOhOyam” (What is this? Is it a delusion of mind?)
    • maruL thAn IdhO?” (Is this a delusion?) [3rd pAsuram]
    • mAya mayakku mayakkAn” (he will not bewilder me by deceiving me with his amazing, deceitful acts) [4th pAsuram]
    • thigaLum than thiruvaruL seydhE” (unconditionally showered his distinguished mercy which is popularly known in this world) [4th pAsuram]
    • thigazhum than thiruvaruL seydhu” (emperumAn revealed to me his radiant, divine mercy which is praised by the people of the world) [5th pAsuram]
    • veRidhE aruL seyvar” (will do favours without any reason) [8th pAsuram]

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 76 – ellipagal

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn arriving in close proximity to eliminate AzhwAr’s suffering, and uniting subsequently and is mercifully explaining it. How is that done? To eliminate AzhwAr’s suffering, emperumAn arrived in close proximity at thirukkadiththAnam, to unite with AzhwAr and showed great desire towards AzhwAr. AzhwAr meditated upon that and became blissful. mAmunigaL mercifully explains this principle explained in “elliyum kAlaiyum” starting with “ellipagal“.

pAsuram

elli pagal nadandha indha vidAy thIrugaikku
mella vandhu thAn kalakka vENumena – nallavargaL
mannu kadiththAnaththE mAl irukka mARan kaNdu
innilaiyaich chonnAn irundhu

Listen

word-by-word meanings

elli pagal nadandha – occurred many nights and days
indha vidAy thIrugaikku – to eliminate this sorrow
mella vandhu thAn kalakka vENum ena – thinking to arrive slowly and enjoy
nallavargaL mannu – where very glorious vaidhikas are residing
kadiththAnaththE – in thirukkadiththAnam
mAl irukka – as sarvESvaran resides
mARan kaNdu – AzhwAr saw (that presence)
irundhu – became stable
innilaiyaich chonnAn – mercifully spoke about such nature

Simple Translation

Thinking to arrive slowly and enjoy AzhwAr and to eliminate AzhwAr’s sorrow which occurred over many nights and days, as sarvESvaran resides in thirukkadiththAnam where very glorious vaidhikas are residing, AzhwAr saw that, became stable and mercifully spoke about such nature [of emperumAn].

Highlights from vyAkyAnam

  • elli pagal nadandha indha vidAy thIrugaikku mella vandhu thAn kalakka vENumena – To pacify the suffering endured by AzhwAr in night and day, emperumAn thought about enjoying AzhwAr, arrived in a relaxed manner [towards AzhwAr], first, as said in samkshEpa rAmAyaNam “bharadhvAjASramam gathvA” (entered bharadhvAja rishi’s hermitage).
  • nallavargaL mannu kadiththAnaththE mAl irukka mARan kaNdu – As sarvESvaran arrived and stayed in thirukkadiththAnam to accept AzhwAr, where the favourable ones are permanently residing as said in “naRpugazh vEdhiyar nAnmaRai ninRadhir kaRpagach chOlaith thirukkadiththAnamE” (he is standing in thirukkadiththAnam which is having garden filled with kalpaka trees and vaidhikas who are having the greatness of being ananya prayOjana and who stand and chant four vEdhams loudly) [10th pAsuram], “selvargaL vAzhum thirukkadiththAnamE” (thirukkadiththAnam where bhAgavathas are living) [1st pAsuram], “thEsaththamarar thirukkadiththAnaththai” (thirukkadiththAnam which is the destination for nithyasUris who have unsurpassed glow) [4th pAsuram].

AzhwAr who saw that presence,

  • innilaiyaich chonnAn irundhu – Explained emperumAn’s nature of residing in thirukkadiththAnam to eliminate AzhwAr’s suffering and pacify AzhwAr, as said in,
    • thirukkadiththAnamum ennudaich chindhaiyum orukkaduththu uLLE uRaiyum pirAn” (emperumAn is holding thirukkadiththAnam thiruppathi and my heart together and is the great benefactor who is living in both of them) [2nd pAsuram]
    • uLLundhORum thiththippAn thiruvamar mArvan thirukkadiththAnaththai maruvi uRaiginRa mAyap pirAnE” (emperumAn, having lakshmi in his divine chest, resides eternally in thirukkadiththAnam, fitting well there. Everytime such amazing benefactor is thought of, it feels sweet) [3rd pAsuram]
    • thEsaththamarar thirukkadiththAnaththai vAsap pozhil mannu kOyil koNdAnE” (The amazing benefactor has thirukkadiththAnam which is having a very fragrant garden and is the destination for nithyasUris who have unsurpassed glow, as his abode) [4th pAsuram]
    • nEsaththinAl nenjam nAdu kudi koNdAn” (acquired the vast place of my heart as his residence) [4th pAsuram]
    • kOyil koNdAn than thirukkadiththAnaththaik kOyil koNdAn adhanOdum en nenjagam” (emperumAn accepted thirukkadiththAnam as his distinguished abode; along with that, he accepted my heart too as his abode) [5th pAsuram]
    • en nenjum thirukkadith thAna nagarum thanadhAyap padhiyE” (for my amazing lord, my heart and this town thirukkadiththAnam remain as distinguished, hereditary abodes) [6th pAsuram]
    • aRpudhan nArAyaNan ari vAmanan niRpadhu mEvi iruppadhen nenjagam naRpugazh vEdhiyar nAnmaRai ninRadhir kaRpagach chOlaith thirukkadiththAnamE” (emperumAn who is with (enjoyable) amazing activities, who is having the apt relationship, who is the one who eliminates the hurdles to experience him, and who is the one who comes as a seeker and gives enjoyment, is residing in my heart, fitting well there; he is standing in thirukkadiththAnam which is having garden filled with kalpaka trees and vaidhikas who are having the greatness of being ananya prayOjana and who stand and chant four vEdhams loudly) [10th pAsuram]

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 75 – mAyan

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of  overwhelming sorrow in not enjoying emperumAn’s physical beauty and is mercifully explaining it.

How is that done? As the previously occurred experience was only in the heart and was not an external one, AzhwAr became greatly anguished, with a heart covered with fire as someone who got trapped in a forest fire, loudly cried out highlighting emperumAn’s beautiful limbs, beautiful ornaments, beautiful decorations and the divine form which is the abode of all the aforementioned aspects. mAmunigaL mercifully explains this principle explained in “mAyakkUththA” starting with “mAyan vadivazhagai“.

pAsuram

mAyan vadivazhagaik kANAdha valvidAy
Ay adhaRa vinji azhudhalaRRum thUya pugazh
uRRa satakOpanai nAm onRi niRkumbOdhu pagal
aRRa pozhudhAnAdhelliyAm

Listen

word-by-word meanings

mAyan – sarvESvaran’s
vadivu azhagai – beauty of the divine form
kANAdha – due to not having seen
val vidAy adhu – that great sorrow
aRa vinji – increasing greatly
azhudhu alaRRum – crying and incoherently calling out
thUya pugazh uRRa – having very pure glories
satakOpanai – AzhwAr
nAm onRi niRkum pOdhu – when we remain close to him and enjoy him
pagal – will be day;
aRRa pozhudhu Anadhu – when there is a break in that experience
elli Am – will be a dark night.

Simple Translation

AzhwAr’s great sorrow due to not having seen the beauty of sarvESvaran’s divine form, increased greatly and he cried and incoherently called out. When we remain close to such AzhwAr who is having very pure glories and enjoy him, that will be the [bright] day and when there is a break in that experience, that will be the dark night.

Highlights from vyAkyAnam

  • mAyan vadivazhagai – To enjoy the beauty etc of the divine form of emperumAn which are amazing due to beauty, simplicity etc, as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “gharmAbhi thapthA: parjanyam hlAdhayantham iva prajA:” (For the people of ayOdhyA, SrI rAma was like the cloud which brings joy relieving them from the scorching heat).
  • kANAdha val vidAyAy – As said in thiruvAimozhi 3.6.10kanai kazhal kANbadhenRu kol kaNgaLE” (When will my eyes see your resounding divine feet?” and in thiruvAimozhi 3.8.4mey koLLak kANa virumbum en kaNgaLE!” (desire to see you in front of me), as the desirous eyes did not get their fatigue removed; that is, having great fatigue due to not having seen emperumAn physically.
  • adhu aRa vinji – As said in thiruvAimozhi 8.5.2kANa vArAy enRenRu kaNNum vAyum thuvarndhu” (repeatedly saying “you should come to be seen by me”, my eyes and mouth dried up), the sorrow increased to a great extent to think that the previous sorrows were a small puddle while the current sorrow is like an ocean, and due to this AzhwAr cried out. He became very tired, still emperumAn did not come and unite with AzhwAr. Due to that, AzhwAr cried like children and called out incoherently. That is, as said in SrI rAmAyaNam ayOdhyA kANdam 61.8 “kadhA dhrakshyAmi rAmasya vadhanam pushkarEkshaNam” (When can I see SrI rAma’s face with eyes resembling lotus-petals?), as in,
    • vAsath thadam pOl varuvAnE! oru nAL kANa vArAyE!” (oh one who is coming like an abundantly fragrant pond with huge lotus flowers and is with dense greenish leaves! Mercifully come to be seen one day) [1st pAsuram]
    • karu mA mANikka nAL nal malai pOl sudaRchOdhi mudi sEr senni ammAnE! – irangi oru nAL nI andhO! kANa vArAy ” (Oh swAmi who is having divine head along with radiant hair having rays like a great blue-gem like fresh, attractive mountain having a dark sun appearing and starting from it! After looking out and calling out repeatedly saying “you should come to be seen by me”, my eyes and mouth dried up, and feeling ashamed in this place where everyone is having his/her wish fulfilled, even if I who have SEshathvam as my identity, become anguished,  you are not coming one day and showing your mercy to give me the benefit of seeing you. Alas!) [2nd pAsuram]
    • mudi sEr senni ammA! nin moy pUndhAmath thaN thuzhAy kadi sEr kaNNip perumAnE! enRenREngi azhudhakkAl padi sEr magarak kuzhaigaLum pavaLa vAyum nAl thOLum thudi sEr idaiyum amaindhadhu Or thU nIr mugil pOl thOnRAyE” (As I am sobbing and crying, saying “Oh emperumAn who is greatest of all, being the lord with the divine crown which is well fitting your divine head, who is wearing distinguished, dense, attractive, radiant, cool, very fragrant thiruththuzhAy garland!” you should appear like a pure, unseen cloud with the form that has matching divine ear rings, coral like divine lips, four divine shoulders, waist which resembles a damaru/udukkai [shape of hourglass]) [3rd pAsuram]
    • ALak kUppittazhaiththakkAl viN than mEl thAn maN mEl thAn viri nIrk kadal thAn maRRuth thAn thoNdanEn un kazhal kANa oru nAL vandhu thOnRAyE” (When I call out for you to enslave me in this manner saying “Oh one who is having cloud like form! Oh one who dances with pots! Oh one who is the vision for me, who is having sin! Oh one who descended as krishNa to be my attainable goal! Oh one who remains as the controller of paramapadham!” one day you come and be present for me who is greatly desirous to see your divine feet,  being in paramapadham or being in this world or being in kshIrArNavam or being in my heart) [6th pAsuram]
    • mugappE kUvip paNi koLLAy” (you should invite me and mercifully engage me in service in your divine presence.) [7th pAsuram]
    • nal thErth thanip pAgA! vArAy idhuvO poruththamE?” (Oh distinguished charioteer who entered the armies and rode the best chariot to uproot the hundred persons by being the servitor for the five pANdavas who were having honesty! You are not coming ; does this match your conduct?) [8th pAsuram]
    • irunjiRaip puL adhuvE kodiyA uyarththAnE!” (Oh one who hoisted periya thiruvadi, who is your vehicle with huge wings, as your flag!)  [9th pAsuram]
    • engE kANgEnE?” (Where will I see you?) [10th pAsuram]
  • azhudhu alaRRum thUya pugazh uRRa – One who is having the glory of crying and incoherently speaking being unable to enjoy emperumAn’s beauty etc. Feeling anguished for not attaining other [worldly] aspects is disgraceful, while feeling anguished for not attaining bhagavAn is glorious.
  • thUya pugazh uRRa satakOpanai nAm onRi niRkum pOdhu pagal – The period of reaching such glorious AzhwAr as ananyaprayOjanar (one who expects nothing but kainkaryam) and enjoying him, will be like a day [being bright]. Since it is parAnkuSa Adhithya sannidhi (presence of nammAzhwAr, the sun).
  • aRRa pozhudhAnadhu – The times when such experience is not there.
  • elliyAm – the dark night of samsAra (materialistic life).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 74 – vArAmal

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeing emperumAn’s bravery, valour etc and his togetherness with those who can curse/bless, as shown by emperumAn himself and remaining fearless due to that and is mercifully explaining it.

How is that done? sarvESvaran thought “AzhwAr could again fear for me due to his care towards me” and manifested his presence in well-fortified thiruchchengunRUr under the care of three thousand brAhmaNas who have the ability to handle creation, sustenance etc and to curse/bless, and how even they are insignificant considering his merciful presence in there with bravery, valour, ability etc as said in SrI rAmAyaNam yudhdha kANdam 18.23 “piSAchAn dhAnavAn angulyagrENathAn hanyAmichchan hari gaNESvara” (whether they are ghosts or demons, I can kill them at will, with my finger tips). Seeing that AzhwAr’s fear was removed, placed his heart in empermAn’s physical beauty and became blissful. mAmunigaL mercifully explains this principle explained in “vArkadA aruvi” starting with “vArAmal achcham ini“.

pAsuram

vArAmal achcham ini mAl than valiyinaiyum
sIrAr parivarudan sErththiyaiyum pArum enath
thAn ugandha mARanRAL sAr nenjE sArAyEl
mAnidavaraich chArndhu mAy

Listen

word-by-word meanings

ini achcham vArAmal – to eliminate further fear from AzhwAr
mAl – sarvESvaran
than valiyinaiyum – his valour etc
sIr Ar parivarudan sErththiyaiyum – his togetherness with the great devotees
pArum ena – as he showed saying “see this” (AzhwAr saw that)
thAn ugandha – became joyful
mARan thAL – AzhwAr’s divine feet
nenjE sAr – Oh heart! Approach;
sArAyEl – if you don’t
mAnidavaraich chArndhu mAy – approach the materialistic people and become extinguished.

Simple Translation

To eliminate further fear from AzhwAr, sarvESvaran showed his valour etc and his togetherness with the great devotees saying “see this” and AzhwAr became joyful seeing that. Oh heart! Approach such AzhwAr’s divine feet; if you don’t approach, you approach the materialistic people and become extinguished.

Highlights from vyAkyAnam

  • vArAmal achcham ini mAl than valiyinaiyum – His SakthiyOgam (having ability) in having bravery, valour etc which were explained in “vAr kadA aruvi yAnai mA malaiyin maruppiNaik kuvadiRiththurutti Ur koL thiN pAgan uyir seguththu arangin mallaraik konRu sUzh paraN mEl pOr kadA arasar puRakkida mAda mI misaik kanjanaith thagarththa sIr koL siRRAyan” (krishNa broke the peaks, i.e. the tusks of the mountain, i.e. the elephant which has waterfalls i.e. the exultation fluid flowing, and rolled it; he then destroyed the life of the mahout who was having the ability to guide the elephant to walk; he then killed the wrestlers who were present in the middle of the wresting arena; he then tore apart kamsa who was on the highest platform to make the kings who were standing in the balconies around the arena, flee the place; thiruchchiRRARu in thiruchengunRUr where such young child krishNa, who is having the wealth of valour, is present, is the abode of refuge for us to go and approach) [1st pAsuram].
  • sIrAr parivarudan sErththiyaiyum – With that, emperumAn showed his own strength as said in “asurar vankaiyar kURRai” (he is cruel death personified for the strong demons) [8th pAsuram], his presence under the care of three thousand brAhamaNas who are complete in qualities such as gyAnam etc., as said in “nalla nAnmaRaiyOr” (those who are expert in four vEdhams and are caring) [5th pAsuram], “manakkoL sIr mUvAyiravar vaN sivanum ayanum thAnum oppAr vAzh” (emperumAn’s qualities are held in the hearts of three thousand persons who are having wealth of knowledge etc, and are a match to rudhra, brahmA and himself and are having wonderful life in this divine abode) [6th pAsuram] and “amarndha sIr mUvAyiravar vEdhiyargaL tham padhi avani dhEvar vAzhvu” (this is the distinguished abode for three thousand vaidhikas and the abode having the wealth of bhagavath anubhavam for bhAgavathas who are bhUsuras) [10th pAsuram]. AzhwAr saw that and became fearless considering the presence of emperumAn in the fortified town as said in,
    • thEm paNai pudai sUzh thiruchchengunRUrth thiruchchiRRARu” (thiruchchiRRARu, in thiruchchengunRUr, which is surrounded by  marudha region which is filled with honey) [2nd pAsuram]
    • seRi kulai vAzhai kamugu thengaNi sUzh thiruchchengunRUr thiruchchiRRARu” (thiruchchengunRUr, thiruchchiRRARu dhivyadhESam which is surrounded with rows of banana trees with dense branches, areca trees and coconut trees) [4th pAsuram]
    • nalla nIL mAdath thiruchchengunRUril thiruchchiRRARu” (divine abode thiruchchiRARu in thiruchchengunRUr which is having distinguished, tall mansions) 5[th pAsuram]
    • kanak koL thiN mAdath thiruchchengunRUril thiruchchiRRARu” (distinguished abode of thiruchchiRRARu in thicuchchengunRUr, which has dense, firm mansions) [6th pAsuram]
    • kUriyavichchaiyOduzhukkam nadaip pali iyaRkaith thiruchchengunRUril thiruchchiRRARamarndha nAdhanE” (emperumAn is standing in thiruchchiRRARu in thiruchchengunRUr accepting the daily thiruvArAdhanam (worship) of many of those who are as famous as emperumAn himself, who are complete in subtly spread gyAnam and Sakthi, who are having scholarship and practice, and all of these as nature) [8th pAsuram]
  • Continued – AzhwAr became joyful placing emperumAn’s beauty in his heart as said in “thiruchchengunRUril thiruchchiRRARadhanuL kaNda aththiruvadi enRum thiruchcheyya kamalak kaNNum sevvAyum sevvadiyum seyya kaiyum thiruchcheyya kamala undhiyum seyya kamala mArvum seyya udaiyum thiruchcheyya mudiyum Aramum padaiyum thigazha en sindhai uLAnE” (That lord I have seen residing in thiruchchiRRARu in thiruchchengunRUr has entered my heart, become present there to shine always, with his reddish lotus like divine eyes, reddish divine lips, reddish divine feet, reddish divine hands, reddish lotus on his divine navel, lakshmi having reddish form in his divine chest, reddish clothes, reddish divine crown, divine ornaments and divine weapons) [7th pAsuram] and enjoyed emperumAn’s sweetness in “thEnai nan pAlaik kannalai amudhai” (emperumAn is like honey, naturally tasty milk, sugarcane and nectar) [11th pAsuram]
  • thAn ugandha mARan – AzhwAr who became bewildered seeing emperumAn’s beauty as said in thiruvAimozhi 8.3.4 “un
    kOlam kAr ezhil kANaluRRu Azhum” (I am a sinner to force you to show such form for me to see and be immersed in it), is now becoming joyful seeing his beauty.
  • thAL sAr nenjE – Oh heart! Consider AzhwAr’s divine feet to be the auspicious refuge.
  • sArAyEl – If you are unable to do so.
  • mAnidavaraich chArndhu mAy – Approach the materialistic people and be extinguished. It is said that AzhwAr’s divine feet lead to liberation and being engaged with others lead to damnation.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 73 – angamarar

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming worried that there is none to care for emperumAn and emperumAn consoling AzhwAr that there are those who care for him, and is mercifully explaining it.

How is that done? As AzhwAr’s divine heart followed the greatness of emperumAn’s divine form which was enjoyed previously in thiruvAimozhi 8.2.10 “Or kOla neela nannedungunRam varuvadhoppAn” (walking towards me like a unique, attractive, tall, bluish, distinguished mountain), he feared thinking “With such divine form which is the abode of qualities such as saundharyam (beauty) and saukumAryam (tenderness), emperumAn descended alone into this samsAram where unfavourable persons are living, and is roaming around for the sake of dhEvathAs who are prayOnAntharaparars (seekers of benefits other than kainkaryam); what kind of danger will befall him?” emperumAn consoled him mercifully saying “We have mumukshus (liberation seekers), mukthAthmAs (liberated persons) and nithyasUris (eternally free personalities); we are also so strong to change the ocean to a small puddle; hence there is no shortcoming for us”. Hearing this AzhwAr’s fear was removed. mAmunigaL mercifully explains this principle explained in “angum ingum” starting with “angamarar“.

pAsuram

angamarar pENa avar naduvE vAzh thirumARku
ingOr parivarilai enRanja engum
parivar uLar ennap payam thIrndha mARan
vari kazhaRRAL sErndhavar vAzhvAr

Listen

word-by-word meanings

angu – in that nithya vibhUthi (paramapadham, spiritual realm)
amarar pENa – as nithyasUris perform mangaLASAsanam
avar naduvE vAzh – residing amidst them
thirumARku – for Sriya:pathi (Lord of SrI mahAlakshmi)
ingu – in this vibhUthi (samsAra, material realm)
Or parivar ilai enRu anja – feared that there is none to perform mangaLASAsanam
engum – everywhere
parivar uLar ena – as emperumAn said “those who care for me exist”
bayam thIrndha – having been removed of the fear
mARan – AzhwAr’s
vari kazhal thAL – the divine feet which are decorated with striped anklets
sErndhavar – those who reach
vAzhwAr – will be uplifted

Simple Translation

AzhwAr feared that there is none to perform mangaLASAsanam in this samsAram for Sriya:pathi who is residing amidst the nithyasUris who are performing mangaLASAsanam to him in paramapadham. As emperumAn said “those who care for me exist everywhere”, AzhwAr’s fear was removed. Those who reach AzhwAr’s divine feet which are decorated with striped anklets, will be uplifted.

Highlights from vyAkyAnam

  • angu amarar pENa – As said in nAnmugan thiruvandhAdhi 10AngAravAram adhu” (hearing the loud sound there), the abode is SrIvaikuNtam, they are the dhEsikas (leaders) and it is their overwhelming care. In nithyavibhUthi, as nithyasUris eternally perform mangaLASAsanam, AzhwAr feared that for sarvESvara who is residing amidst them, being as said in thiruppallANdu 12paramAththumanaich chUzhndhirundhEththuvar” (they will surround him and perform mangaLASAsanam), AzhwAr feared that there is none to care for such emperumAn. That is, as said in,
    • angum ingum vAnavar thAnavar yAvarum engum inaiyai enRu unnai aRiyagilAdhalaRRi anganjErum pUmagaL maNmagaL AymagaL sangu chakkarak kaiyavan enbar saranamE” (In the higher worlds, the earth and all regions, the dhEvas, asuras, humans and all, without knowing that emperumAn is such an enjoyable person, would call out for him as the one who remains inseparable from lakshmi who is an embodiment of the fragrance of flower, bhUmi dhEvi and nILA dhEvi, and being enjoyed by them, who is having the AzhwArs (Sanka and chakra) in his hand, and will say “he is the means for fulfilling our desires”) [1st pAsuram]
    • kanal Azhi araNath thiN padai Endhiya IsaRku ALAyE – maraNam thORRam vAn piNi mUppenRu ivai mAyththOm” (we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies, having many harmful tools, to lose faith and flee) [2nd pAsuram]
    • Instead of performing mangaLASAsanam for this togetherness of emperumAn with his divine weapons, as people remain interested in aiSwaryam (worldly pleasure) and kaivalyam (self enjoyment), AzhwAr is saying that there is no one caring for him and carrying his weapons and following him as in “vALum villum koNdu pin selvAr maRRillai” [3rd pAsuram].
  • parivar ilai enRu anja – “un kOlam kAr ezhil kANaluRRu Azhum kodiyERkE” (Your form has the beauty resembling the same of a dark cloud; I am having cruel sins to force you to show such form for me to see and be immersed in it) [4th pAsuram], “thiruneela maNiyAr mEniyOdu en manam sUzha varuvArE” (To bewilder my mind, such emperumAn descends in this samsAram with the opulent, blue gem like divine form) [6th pAsuram], “karumA mEniyan enban en kAdhal kalakkavE” (Oh one with a distinguished dark form who engaged me in service!) [9th pAsuram], “Azhiyum sangum sumappAr thAm” (carrying his divine chakra, divine conch) [3rd pAsuram]. As said in SrI rAmAyaNam ayOdhyA kANdam 31.23 “dhanur AdhAya saguNam khanithra pitakA dhara:” (Taking my bow and arrows and carrying a spade and a basket), SrI rAmAyaNam “prushta thasthu dhanushpANi: lakshmaNOnujagAmaha” (lakshmaNa, the brother, carrying the bow, desirously followed SrI rAma), and as said in “uruvAr chakkaram sangu sumandhu ingu ummOdu oru pAduzhalvAn Or adiyAnum uLan enRE” (there is no one present to inform my matters to such emperumAn that there is a servitor (me) who is available to carry your divine chakra and divine conch which match your physical beauty and travel along with you ) [7th pAsuram], “en thiRam sollAr seyvadhen” (there is no one present to inform my matters, what to do?) [7th pAsuram], “enRE ennai un ErAr kOlath thirundhadikkIzh ninRE Atcheyya nI koNdaruLa ninaippadhudhAn?” (When are you mercifully thinking to acknowledge me to remain under your divine feet which are naturally beautiful and are decorated with abundantly beautiful ornaments and serve them?) [8th pAsuram]; in this manner, AzhwAr feared due to bewilderment thinking as to when emperumAn will order AzhwAr to perform kainkaryam in the form of mangaLASAsanam.
  • engum parivar uLar enna – emperumAn said that there are those who care for him here, there and everywhere. That is, as said in “kalakkam illA nal thava munivar karai kaNdOr thuLakkam illA vAnavar ellAm thozhuvArgaL malakkam eydha mA kadal thannaik kadaindhAnai ulakka nAm pugazhgiRpadhu en seyvadhu? uraiyIrE” (Sages such as sanaka et al who are not having any bewilderment and are having thapas in the form of gyAnam, mukthAthmAs who have reached the other shore [liberated] and all of the unwavering nithyasUris worship and perform mangaLASAsanam to the omnipotent emperumAn who churned the boundless ocean to agitate it; how can we fully see and praise him? Please tell – AzhwAr asks the worldly people) [10th pAsuram]. emperumAn said “We have mumukshus, mukthAthmAs and nithyasUris to care for us. We have strong shoulders to churn the milk ocean with manthara mountain to agitate the ocean” and showed his strength.
  • bayam thIrndha mARan vari kazhal thAL sErndhavar vAzhwAr – Unlike AzhwAr who had fear and removal of fear, those who reached the divine feet of AzhwAr, which are decorated with striped anklets, will live a fearless life. As AzhwAr removes the fear with this decad, this will be great life for them.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 72 – nangaruththai

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of announcing the detachment  in AthmA and AthmA’s belongings and is mercifully explaining it.

How is that done? Previously emperumAn cleared AzhwAr’s doubts but AzhwAr did not get to experience emperumAn externally as desired; due to this, AzhwAr became anguished and assumed a different mood (of parAngusa nAyaki) and thought “I must unknowingly have some attachment in samsAra, which is known to bhagavAn who is sarvagya (omniscient)” and mercifully spoke about becoming detached from self and belongings of self, through the words of parAngusa nAyaki. mAmunigaL mercifully explains this principle explained in “nangaL varivaLai” starting with “nangaruththai“.

pAsuram

nangaruththai nanRAga nAdi niRkum mAlaRiya
ingivaRRil Asai emakkuLadhen sangaiyinAl
thannuyirin maRRinasai thAnozhindha mARanRan
annilaiyai AyndhuraiththAn angu

Listen

word-by-word meanings

nam karuththai – our heart
nanRAga nAdi niRkum – analysing well
mAl aRiya – known to emperumAn
ingu avaRRil Asai – attachment in this world
emakku uLadhen sangaiyinAl – due to unnecessary doubt of mine having
than uyiril maRRil – in AthmA and belongings of AthmA
nasai thAn ozhindha – became detached
mARan – AzhwAr
annilaiyai Ayndhu – analysing that nature
angu uraiththAn – mercifully spoke about what he found out

Simple Translation

To inform emperumAn who is well analsying AzhwAr’s heart, AzhwAr, with the unnecessary doubt of having attachment in this world which is known to emperumAn, analysed the nature of self and belongings of self, realised being detached from them, and mercifully spoke about what he found out.

Highlights from vyAkyAnam

  • nam karuththai nanRAga nAdi niRkum mAl aRiya – To be known by mAl (emperumAn) who analyses our heart well. Alternatively – to be known by sarvESvara who resides in my heart with love. He is known as in thirumAlai 34uLLaththE uRaiyum mAl” (emperumAn who is dwelling inside my heart). thiruvAimozhi 8.7.1karuththai uRa vIRRirundhAn” (manifesting his distinction, resided firmly in my heart). In this manner, known by sarvESvara who is sarvagya.
  • ingu ivaRRil Asai emakku uLadhen sangaiyinAl – In this world, as said in thiruvAimozhi 7.8.5pAsangaL nIkki ennai” (eliminated inapt aspects from me), the aspects which were given up previously in thiruvAimozhi 4.8ERALum” and in thiruvAimozhi 6.6mAlukku“; for me who is having detachment in them, with the doubt that emperumAn is thinking and knowing that I am unknowingly having some attachment towards them.
  • than uyirin maRRil nasai thAn ozhindha mARan annilaiyai Ayndhu uraiththAn angu – AzhwAr who became detached from self and belongings of self in close proximity [body etc], in that stage, analysed and mercifully spoke about it. That is, as bharathAzhwAn severed the relationship with mother as said in SrI rAmAyaNam ayOdhyA kANdam 78.22 “hanyAm aham imAm pApam” (I would have killed this sinful kaikEyi), severed the attachment as said in in SrI rAmAyaNam ayOdhyA kANdam 82.10 “rAjyam cha aham cha rAmasya” (Both the kingdom and I belong to SrI rAma), samkshEpa rAmayaNam “naichchath rAjyam” (not having desire for the kingdom) and prayed for the pAdhukAs (sandals) with his bowed head and received them, AzhwAr too analysed and spoke about it as said in,
    • sangam sarindhana sAyizhandhEn thada mulai pon niRamAyth thaLarndhEn vengaN paRavaiyin pAgan engOn vEngadavANanai vENdich chenRE” (emperumAn who is the controller of periya thiruvadi having cruel sight and riding him, who enslaved me by being my lord, who has arrived in thirumalai and stood there in an easily approachable manner; I desired him, and my bangles made of conch, slipped from my hands; I lost my bodily glow; my huge bosom attained golden complexion and I became weak-bodied) [1st pAsuram]
    • kOla vaLaiyodu mAmai koLvAn” (captured my attractive bangles and complexion) [3rd pAsuram]
    • kOl vaLai nenjath thodakkam ellAm pAdaRRozhiya izhandhu vaigal pal vaLaiyAr mun parisazhindhEn” (with the desire to unite with him, I lost my ancient nature, in front of the girls with bangles, as my beautiful bangles and heart left me without being subservient) [4th pAsuram]
    • kAlam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE” (Even if it goes on forever, I will vow to see him; there is no relationship for me with you) [7th pAsuram]
    • kadaiyarap pAsangaL vitta pinnai anRi avan avai kAN kodAnE” (If we don’t leave the worldly attachments without a trace, he, the apt lord, won’t show us those enjoyable abodes) [8th pAsuram]
    • nAN koduththEn ini en kodukkEn?” (I gave my complete femininity and shyness to such emperumAn. What shall I give now?) [9th pAsuram]
    • nin idaiyEn allEn enRu nIngi” (My heart which was obedient to me indicated that it will no longer be my limb and left me) [10th pAsuram]
    • pAdham adaivadhan pAsaththAlE maRRavan pAsangaL muRRa vittu” (Due to the desire to reach the divine feet of krishNa, the greatly generous AzhwAr directly gave up the strong desires towards other matters) [11th pAsuram]

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 71 – dhEvan

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 8.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of unnecessarily doubting in emperumAn’s qualities and true nature and having the doubts cleared, and is mercifully explaining it.

How is that done? Since emperumAn did not let AzhwAr immediately reach thiruvARanviLai and accept his vAchika kainkaryam (service by speech), AzhwAr became anguished and doubted his auspicious qualities thinking “I thought he was subservient to his devotees and the controller of all; are these false in my case?” emperumAn reminded AzhwAr about how he was given the favour to recite thiruvAimozhi and eliminated his unnecessary doubts. AzhwAr meditated upon that and got rid of his unnecessary doubts. mAmunigaL mercifully explains this principle explained in “dhEvimAr AvAr” starting with “dhEvan uRai padhiyil“.

pAsuram

dhEvan uRai padhiyil sErap peRAmaiyAl
mEvum adiyAr vachanAm meynnilaiyum – yAvaiyum thAn
Anilaiyum sangiththu avai theLindha mARanpAl
mAnilaththIr thangaL manam

Listen

word-by-word meanings

mAnilaththIr – Oh residents of the vast world!
dhEvan uRai padhiyil – in the divine abode thiruvARanviLai where emperumAn is residing
sErap peRAmaiyAl – being unable to unite with emperumAn and serve
mEvum adiyAr vachan Am mey nilaiyum – emperumAn in the state of being subservient towards his devotees
yAvaiyum thAn Am nilaiyum – in the state of chEthanas and achEthanas being identified with him (emperumAn)
sangiththu – unnecessarily doubting
avai theLindha – having cleared such doubts
mARanpAl – towards AzhwAr
nangaL manam – our heart will be fixed

Simple Translation

Oh residents of the vast world! AzhwAr being unable to unite with emperumAn in the divine abode thiruvARanviLai where he is residing and serve him, unnecessarily doubted emperumAn in the state of being subservient towards his devotees and in the state of chEthanas and achEthanas being identified with him, and had his doubts cleared. Our heart will be fixed towards such AzhwAr.

Highlights from vyAkyAnam

  • dhEvan uRai padhiyil – Not being able to enter and serve dhEvadhEva (God of Gods) as said in thiruvAimozhi 7.10.10 “thanmai dhEvapirAn aRiyum” (emperumAn, who is the God of Gods, knows my nature) along with his divine consort, pirAtti, eternally residing in thiruvARanviLai. Alternatively, being anguished as said in “dhEvimAr AvAr thirumagaL bhUmi Eva maRRamar AtcheyvAr – appanE kANumARaruLAy” (nithyasUris will perform kainkaryam as you and your divine consorts SrI dhEvi, bhUmi dhEvi and others order; the three-folded worlds which are fitting well with you, follow your orders; you have distinguished forms as per the situation and your desire; oh great benefactor who performed difficult tasks and helped others! You are torturing me who is sinful, with your lotus like eyes, unique coral like lips and attractive blue gem like form; you are my life; you are the most enjoyable nectar; show your mercy to me, to see and enjoy you) [1st pAsuram] and “enRenRE kalangi” (saying “show your mercy to be able to see you” repeatedly and becoming bewildered) [2nd pAsuram].
  • mEvum adiyAr vachanAm meynnilaiyum yAvaiyum thAnAm nilaiyum sangiththu – Unnecessarily doubting emperumAn in the state of being subservient towards his devotees and in the state of chEthanas and achEthanas being identified with him. That is, as said in SrI rAmAyaNam sundhara kANdam 26.13 “kyAtha: prAgya: kruthagyaScha sAnukrOSaScha rAghava: | sathvruththO niranukrOSaS SankE madhbhAgya sankshayAth ||” (SrI rAma is famous, wise and compassionate with a good conduct. Due to the deterioration of my fortune, I doubt if he has become hard hearted), AzhwAr unnecessarily doubted emperumAn’s true nature and qualities as said in “umar ugandhugandha uruvam nin uruvam Agi undhanakku anbarAnAr avar ugandhamarndha seygai un mAyai aRivonRum sangippan vinaiyEn amar adhu paNNi agalidam pudai sUzh adu padai aviththa ammAnE! amarar tham amudhE! asurargaL nanjE! ennudai Ar uyirEyO!” (emperumAn, being the lord, caused the world famous war, which had his acts of going as a messenger etc, destroyed the army which covered the surroundings of the expansive earth; he is enjoyable for dhEvas and is like poison for asuras; oh such emperumAn who sustains me! You are having as your form, the form that is always enjoyed by your exclusive devotees; your amazing activities make your exclusive devotees who love such form of yours, to desirously engage in service without any other expectation; I who have the sin to doubt the very principle of such knowledge which is our refuge, am doubting that principle now; alas!) [4th pAsuram], and in “iRandhadhum nIyE edhirndhadhum nIyE nigazhvadhO nI innE AnAl siRandha nin thanmai adhu idhu udhu enRu aRivonRum sangippan vinaiyEn kaRandha pAl neyyE! neyyin in suvaiyE! kadalinuL amudhamE! amudhil piRandha in suvaiyE! suvaiyadhu payanE! pinnai thOL maNandha pErAyA!” (Oh great krishNa who united with nappinnaip pirAtti’s divine shoulders! You are the naturally tasty milk, ghee and the sweet taste of ghee; you are the nectar which came from the ocean, the sweetness originated from that nectar and the resulting pleasure from that sweetness; I have true knowledge of knowing that all entities (individually) from past, future and present are at your disposal and all the entities which are present far away, close by and in between, are the  attributes of yours, you being distinguished; due to my sins, I doubt if that knowledge too will be lost) [7th pAsuram]. mAmunigaL is following these pAsurams. To eliminate AzhwAr’s doubt in emperumAn’s ASritha pArathanthriyam (being subservient towards his devotees) and sarva nirvAhakathvam (being the controller of all), emperumAn reminded AzhwAr, the previously done favour in his memory by highlighting thiruvAimozhi 7.10.5malaradip pOdhugaL ennenjaththeppozhudhum iruththi vaNanga
    palar adiyAr munbaruLiya” (emperumAn granted his grace in the presence of his many different servitors to me to have his blossomed, divine, lotus feet in my heart always and to worship them). AzhwAr thought about it and became joyful having acquired quality and said in “thALgaLai enakkE thalaith thalaich chiRappath thandha pErudhavi” (greatly favoured me by granting his divine feet to exist exclusively for me, to have me shine more and more) [10th pAsuram].
  • theLindha mARanpAl mAnilaththIr nangaL manam – Oh residents of this vast world who are engaged in materialistic pleasures! Unlike you, our hearts are fixed on AzhwAr. Your heart is on materialistic pleasures; AzhwAr’s heart is on bhagavath vishayam; we who are different from both you and AzhwAr, have our hearts on AzhwAr.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 70 – inbakkavi

Published by:

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

Full Series

<< Previous

Essence of thiruvAimozhi 7.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s divine pAsurams of longing to serve by singing thiruvAimozhi and is mercifully explaining it.

How is that done? AzhwAr meditated upon emperumAn’s presence along with periya pirAttiyAr in a great assembly in thiruvARanviLai to hear AzhwAr’s thiruvAimozhi recital and craved thinking “When will I go there and serve by reciting thiruvAimozhi in the presence of the divine couple, for their joy?” mAmunigaL mercifully explains this principle explained in “inbam payakka” starting with “inbak kavi pAduviththOnai“.

pAsuram

inbak kavi pAduviththOnai indhiraiyOdu
anbuRRu vAzh thiruvARanviLaiyil thunbamaRak
kaNdadimai seyyak karudhiya mARan kazhalE
thiNdiRalOr yAvarkkum dhEvu

Listen

word-by-word meanings

inbak kavi pAduviththOnai – emperumAn who made AzhwAr sing the sweet thiruvAimozhi
indhiraiyOdu – with periya pirAttiyAr
anbuRRu vAzh – living joyfully
thiruvARanviLaiyil – in the thiruppathi (dhivyadhESam) named thiruvARanviLai
thunbam aRak kaNdu – seeing to have his sorrows disappear
adimai seyyak karudhiya – who desired to perform kainkaryam
mARan kazhalE – AzhwAr’s divine feet only
thiN thiRalOr yAvarkkum – for everyone who has firm faith
dhEvu – supreme lord

Simple Translation

AzhwAr saw emperumAn, who made AzhwAr sing the sweet thiruvAimozhi, along with periya pirAttiyAr living joyfully in thiruvARanviLai, to have his sorrows disappear and desired to perform kainkaryam to the divine couple there. For everyone who has firm faith, such AzhwAr’s divine feet are the only supreme lord.

Highlights from vyAkyAnam

  • inbak kavi pAduviththOnai – The benefactor who made me sing the infinitely sweet thiruvAimozhi as in “in kavi pAdiya Isanai“, “in kavi en piththu“, “en nA mudhal vandhu pugundhu nal In kavi“, “thirundhu nal In kavi“, “vaNdIn kavi“, “sIr peRa in kavi“, “uRappala in kavi“, “padhaviya in kavi pAdiya appan” [all from previous decad].
  • indhiraiyOdu anbuRRu vAzh thiruvARanviLaiyil – In thiruvARanviLai where emperumAn is living along with periya pirAttiyAr joyfully with great eagerness thinking it to be the apt abode to hear thiruvAimozhi. Alternatively, indhiraiyOdu anbuRRu means being joyful towards periya pirAttiyAr. With this, mAmunigaL is mercifully explaining first pAsuram which starts with “inbam payakka“. SrI rAmAyaNam bAla kANdam 77.26 “rAmasthu sIthayA sArdham…” (The best minded rAma with sIthA, being fully engaged in her, living in her heart always, spent many seasons, enjoyed with her) and samkshEpa rAmAyaNam 1.89 “rAmas sIthAm anuprApya rAjyam punar avApthavAn | prahrushtamudhithO lOka:” (After redeeming sIthA, SrI rAma also got back his kingdom; the world became joyful).
  • thiruvARanviLaiyil thunbam aRak kaNdu – Seen to have all the sorrows endured in thiruvAimozhi 7.7Ezhaiyar Avi“, eliminated.
  • adimai seyyak karudhiya – Having desire for kainkaryams which are done on seeing the divine couple. That is, as said in,
    • anbuRRamarndhu valanjeydhu kai thozhu nALgaLum AgungolO?” (Will those days of performing activities for him and enjoying him with joined palms occur for us?) [1st pAsuram]
    • mAgandha nIr koNdu thUvi valanjeydhu kai thozhak kUdungolO?” (Will it be possible to sprinkle water with distinguished fragrance, circumambulate and perform anjali there?) [2nd pAsuram]
    • nIdu pozhil thiruvARan viLai thozha vAykkungol? nichchalumE” (Will it be possible for me to worship thiruvARanviLai which is having huge garden?) [3rd pAsuram]
    • vada madhuraip piRandha vAykkum maNiniRak kaNNapirAn than malaradip pOdhugaLE – eppozhudhum manaththu Ingu ninaikkap peRa – vAykkungol nichchalumE” (emperumAn is having well established glory due to being present in thiruvARanviLai which is surrounded by field which is having rising sugarcane and tall, red paddy crop; being the lord of three types of chEthanas (sentient beings) and achEthanas (insentient entities),  he incarnated in SrI mathurA as krishNa who is being apt with the divine complexion of a blue gem; will I get to meditate upon the lotus feet of such great benefactor forever, in my heart?) [4th pAsuram]
    • madhiL thiruvARanviLai ulagamali pugazh pAda” (as we sing the abundant glories in the world for such fortified thiruvARanviLai) [5th pAsuram]
    • thiruvARanviLai ennum nINagaram adhuvE” (the great city which is well known as beautiful thiruvARanviLai) [6th pAsuram]
    • vANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE” (other than the divine feet of emperumAn who severed the thousand shoulders of bANAsura, we are not having any means) [7th pAsuram]
    • thiruvARanviLai onRi valanjeyya” (Will we reach there and circumambulate thiruvARanviLai?) [8th pAsuram]
    • thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (Will I be able to reach thiruvARanviLai and worship with joined palms by engaging in favourable acts?) [9th pAsuram]
    • thiruvARanviLai uRai thIrththanukkaRRa pinsindhai maRRonRin thiRaththadhallAth thanmai” (after having dedicated myself to such emperumAn, the omniscient emperumAn knows himself the nature of my heart which does not consider anything else as goal) [10th pAsuram]
  • nAyanAr mercifully explained this in AchArya hrudhayam chUrNikai 225 “upakAra smruthiyOdE than saridhai kELviyAgAmal inbam payakka irundha nilaththEvar kuzhuvilE pAttuk kEtpippadhAga gAna gOshtiyaiyum dhEvapirAn aRiya maRandhavar” (emperumAn, unlike in SrI rAmAvathAram where he heard SrI rAmAyaNam alone, without pirAtti, here in thiruvARanviLai he arrived along with pirAtti and his divine associates to hear thiruvAimozhi. AzhwAr who remained grateful for that, while emperumAn is aware, forgot about the divine assembly in paramapadham where sAma vEdham is sung).
  • kaNdadimai seyyak karudhiya mARan kazhalE thiN thiRalOr yAvarkkum dhEvu – For those who have firm faith, the divine feet of AzhwAr who has the divine experience of seeing bhagavAn and the longing to perform kainkaryam, are the supreme lord. Even AzhwAr is not required; AzhwAr’s divine feet are our desirable goal. Alternatively – mARan kazhal sEr thiN thiRalOr – there are those who have firm faith on the divine feet of AzhwAr, they are the kuladheyvam (worshippable, family deity) for those who are faithful.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org