Category Archives: thiruvAimozhi nURRandhAdhi

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Essence of thiruvAimozhi 7.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming immersed in emperumAn, thinking about his act of making AzhwAr sing thiruvAimozhi and is mercifully explaining it.

How is that done? AzhwAr asked emperumAn “When I don’t have the inclination to be in samsAram, why are you placing me here?” emperumAn mercifully gave the exact reason directly to AzhwAr saying “I placed you here to make you sing distinguished thiruvAimozhi prabandham for me and my devotees to enjoy”. Hearing that AzhwAr became profusely immersed thinking “While vEdhams, rishis such as vyAsa et al, mudhalAzhwArgaL (first 3 AzhwArs) are all present, you have engaged me who is most inferior, in singing this distinguished thiruvAimozhi matching your greatness which cannot be measured even by vEdham. There is no matching favour in return which can be done by me in these two realms (spiritual and material realms) for the favour you have done to me”. mAmunigaL mercifully explains this principle explained in “enRaikkum ennai” starting with “enRanai nI“.

pAsuram

enRanai nI ingu vaiththadhu Edhukkena mAlum
enRanakkum en thamarkkum inbamadhAm – nanRu kavi
pAda enak kaimmARilAmai pagar mARan
pAdaNaivArkku uNdAm inbam

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word-by-word meanings

en thanai – “me who is not fitting in this samsAram
nI ingu vaiththadhu – you placed in this world
Edhukku ena – why?” as AzhwAr posed this question to emperumAn
mAlum – that emperumAn too
en thanakkum – “for me
en thamarkkum – and for my devotees
inbamadhA – to bring joy
nanRu kavi pAda ena – to sing beautiful poems” answered in this manner
kaimARu ilAmai – that there is nothing in him to offer in return for the favour done by emperumAn
pagar – mercifully spoke
mARanpAdu – towards AzhwAr
aNaivArkku – for those who reach
inbam uNdAm – will become joyful

Simple Translation

As AzhwAr posed this question to emperumAn “Why did you place me who is not fitting in this samsAram, in this world?” emperumAn answered “To sing beautiful poems to bring joy to me and my devotees”. AzhwAr mercifully spoke that there is nothing in him to offer in return for the favour done by emperumAn. Those who reach such AzhwAr will become joyful.

Highlights from vyAkyAnam

• en thanai nI ingu vaiththadhu Edhukkena – Since emperumAn showed his diversified wealth, AzhwAr enjoyed that. But he again posed his doubt as said in thiruvAimozhi 7.8.5 “pAsangaL nIkki ennai unakkE aRak koNdittu nI vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! Mercifully explain).
• en thanai nI – Me who is not fitting in this samsAram; you who are sarvaSakthiyuktha (one who is fully capable) to deliver those who don’t fit in samsAram.
• ingu – In this world which is said in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (the vast world which gives us ignorance).
• vaiththadhu Edhukkena – AzhwAr asked “While I have no expectation, for what purpose have you placed me here?”
• mAlum en thanakkum en thamarkkum inbamadhA nanRu kavi pAda ena – emperumAn replied “To bring joy to me, who is known as thirumAl (SrIman nArAyaNa) and to those who are known as thirumAl adiyAr (my devotees), I placed you here to sing sweet pAsurams known as kavi amudham (nectarean poems)” AzhwAr thought – while there are vEdham, great sages such as vyAsa, vAlmeeki et al who are vaidhikas following vEdham and those who are popularly known as mudhalAzhwArgaL who are hailed as in periya thirumozhi 2.8.2 “sendhamizh pAduvAr” (those who sing beautiful thamizh pAsurams) and iraNdAm thiruvandhAdhi 74 “perum thamizhan nallEn peridhu” (I am the great expert in thamizh arts) …..
• kavi pAda enak kaimmARilAmai – That there is nothing to offer in return for the favour of emperumAn making him sing thiruvAimozhi.
• pagar mARan – AzhwAr who mercifully explained. That is, AzhwAr being overwhelmed with gratitude mercifully spoke as in,
  • “enRaikkum ennai uyyak koNdu pOgiya anRaikkanRu ennaith thannAkki ennAl thannai in thamizh pAdiya Isanai AdhiyAy ninRa en sOdhiyai en solli niRpanO?” (Acknowledging first time so that it is eternal, specially blessing me and conducting me forever, causing the craving in me to exist only for him, having me who doesn’t have knowledge etc to sing praises, as the reason and being the root cause due to remaining inside me and singing, and  becoming stable due to that, he, the natural lord sang himself in these very sweet thamizh pAsurams. What will I say about the one who revealed his having a radiant form, and hold myself together?) [1st pAsuram]
  • “en solli niRpan? en in uyir inRonRAy en sollAl yAn sonna in kavi enbiththuth than sollAl thAn thannaik kIrththiththa mAyan en
    mun sollum mU uruvAm mudhalvanE” (Considering my AthmA which is attached to worldly pleasures as his belonging today, emperumAn made it popular in the world that this sweet poem has been spoken by me, and he himself, being the author, sang praises having him as the object of the poem; what will I tell about the causal lord who is present as one, having three forms, who is the amazing lord residing in me and reciting the pAsurams before me, to hold myself together?) [2nd pAsuram]
  • “Amudhalvan ivan enRu thanthERRi en nA mudhal vandhu pugundhu nallinkavi thU mudhal paththarkkuth thAn thannaich chonna en vAy mudhal appanai enRu maRappanO?” (emperumAn, the causal lord said “I should be sung by him [AzhwAr]” and determined in his mind. He first entered my tongue and spoke [sang] about himself the most relishable poem which is having no shortcoming in the meanings and the words, which is having sathva Sudhdhi etc, and is to be enjoyed by those who have bhakthi. How will I forget the benefactor who is the cause for my speech?) [3rd pAsuram]
  • “appanai enRu maRappan en AgiyE thappudhal inRith thanaik kavi thAn solli oppilAth thIvinaiyEnai uyyak koNdu seppamE seydhu thiriginRa sIr kaNdE” (emperumAn accepted me, the matchless cruel sinner; being within me, he sang praises on him, without missing [anything], and uplifted me. On seeing his quality of having honest actions and interactions, even if such benefactor becomes harmful, will I forget him?) [4th pAsuram]
  • “sIr kaNdu koNdu thirundhu nallinkavi nEr pada yAn sollum nIrmaiyilAmaiyil ErvilA ennaith thannAkki ennAl thannai pAr paravinkavi pAdum paramarE” (Since I did not have knowledge, ability etc to sing the poems which have well formed words and meaning, which are sweet to listen and are reformed to see his qualities which were revealed to meditate upon them, he made me who is inept, to have such knowledge, devotion etc towards him; due to his using me to sing the sweet poem which made the whole earth which is hard, to praise him, he is great) [5th pAsuram]
  • “in kavi pAdum parama kavigaLAl than kavi thAn thannaip pAduviyAdhu inRu nangu vandhu en udan Akki ennAl thannai van kavi pAdum en vaigundha nAdhanE” (Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems, which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through me) [6th pAsuram]
  • “vaigundha nAdhan en valvinai mAyndhaRach cheykundhan thannai ennAkki ennAl thannai vaigundhanAgap pugazh vaN thIngavi seykundhan thannai ennAL sindhiththArvanO?” (Having the greatness of being SrIvaikuNtanAtha, emperumAn had me as a tool, making him to be understood by me, having the nature of destroying my very strong sin, having such greatness of favouring me to sing magnanimous, sweet poem to praise him and not to cause any blemish for his nature; when will I get satisfaction by thinking about such emperumAn?) [7th pAsuram]
  • “ArvanO Azhi am kai em pirAn pugazh pAr viN nIr muRRum kalandhu parugilum ErvilA ennaith thannAkki ennAl thannaich chIr peRa in kavi sonna thiRaththukkE” (For the manner in which emperumAn who is perfect and who granted gyAnam etc in matters related to him, to me who is lacking gyAnam, Sakthi etc which are required for singing poem, and who spoke sweet poems to acquire qualities such as Seela etc, even if I enjoyed the abundance of qualities with the ability of all chEthanas who are in his abodes of incarnations which is highlighted by earth, in the supreme abode which is in the form of spiritual sky and in vyUha state of milk ocean, will I be satisfied?) [8th pAsuram]
  • “thiRaththukkE thuppuravAm thirumAlin sIr iRappedhir kAlam parugilum ArvanO? maRappilA ennaith thannAkki ennAl thannai uRappala in kavi sonna udhavikkE” (emperumAn sang the sweet poem [prabandham] which has thousand continuous pAsurams through me who is not having forgetfulness [due to not remembering him previously] by granting knowledge which will ensure that I don’t forget him; for his such favour and the Sakthi who has matching the acts in which he engaged, will I be satisfied even if I enjoyed the qualities such as audhArya, Seela, saulabhya etc,  having the ability of all chEthanas from past and future?) [9th pAsuram]
  • “udhavik kaimmARu en uyir enna uRReNNil adhuvumaRRAngavan thannadhu ennAl thannai padhaviya in kavi pAdiya appanukku edhuvum onRum illai seyvadhu ingum angE” (For emperumAn‘s favour of engaging me in singing thiruvAimozhi, if we aptly tried to determine [offering] my soul as the favour in return, in that state of favouring in return, since that soul is exclusively subservient to him, what infinitesimal act can be done in this material realm and that spiritual realm for the great benefactor who made me sing soft, sweet poem on him? Implies, after acquiring knowledge, for the AthmA which is always subservient to bhagavAn, irrespective of whether in the state of being mumukshu (one who is desiring of liberation) or a muktha (one who is liberated), there is no eligibility for offering itself) [10th pAsuram]
• nAyanAr too explained in AchArya hrudhayam chUrNikai 225 “en solli ennAL pAr viNNIr iRappedhir edhuvum engiRa adhilum upakAra smruthiyOdE” (with gratitude in the pAsurams identified as en solli, ennAL, pAr viNNIr, iRappedhir kAlam, edhuvum). As said in SrI rAmAyaNam bAla kANdam 4.2 “chathur vimSath sahasrANi SlOkAnAm ukthvAnrushi:” (Sage vAlmeeki recited twenty four thousand SlOkams), AzhwAr becomes overwhelmed due to emperumAn making him sing the milk and nectar like thousand pAsurams.
• kaimmARilAmai pagarmARan pAdaNaivArkku uNdAm inbam – There will be joy for those who remain close to such grateful AzhwAr. There is no requirement even as said in “enganE sollilum inbam payakkumE” (this decad will bring joy irrespective of the manner in which this is recited), just going close to him is sufficient.

adiyen sarathy ramanuja dasan

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

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Essence of thiruvAimozhi 7.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s divine pAsurams in amazement after enjoying the diversified universal forms manifested by emperumAn and is mercifully explaining it.

How is that done? In “Ezhaiyar Avi“, though AzhwAr was greatly suffering due to the overwhelming sorrow as a result of the uruveLippAdu (visualisation), emperumAn made AzhwAr sustain himself without knowing (seeing) him (emperumAn). Seeing this amazing skill of emperumAn, AzhwAr became amazed. emperumAn said to AzhwAr “Are you becoming amazed by just seeing this?” and manifested his amazing universal form. Seeing that AzhwAr became astonished. mAmunigaL mercifully explains this principle explained in “mAyA vAmananE” starting with “mAyAmal thannai vaiththa“.

pAsuram

mAyAmal thannai vaiththa vaisiththiriyAlE
thIyA visiththiramAch chEr poruLOdAyAmal
vAyndhu niRkum mAyan vaLamuraiththa mARanai nAm
Eyndhuraiththu vAzhu nAL enRu

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word-by-word meanings

mAyAmal thannai vaiththa – preserving AzhwAr’s SEshathva svarUpam (nature of servitude)
vaisiththiriyAlE – with his diversified state
thIyA visiththiramA – the five great elements starting with fire, having different effects and hence different forms
sEr poruLOdu – as the chEthanas (sentient entities) are also in different forms, with these diversified forms
AyAmal – without analysing their defects
vAyndhu niRkum – remaining united with all of them
mAyan vaLam – the vastness of the wealth of sarvESvaran
uraiththa – mercifully spoke
mARanai – AzhwAr
nAm Eyndhu uraiththu – reaching him and reciting his divine names
vAzhum nAL enRu – when will we live?

Simple Translation

Preserving AzhwAr’s SEshathva svarUpam, without analysing their defects, sarvESvaran, with his diversified state, remained united with all of a) the five great elements starting with fire, having different effects and hence different forms and b) the chEthanas (sentient entities) are also in different forms, with these diversified forms. AzhwAr mercifully spoke the vastness of the wealth of sarvESvaran. When will we reach him [AzhwAr] and live with him reciting his divine names?

Highlights from vyAkyAnam

• mAyAmal thannai vaiththa vaisiththiriyAlE – That is – You, the SaraNya (refuge), do not have agyAna (ignorance) and aSakthi (inability) and are rather having qualities such as sarvagyathva (being fully knowledgeable) etc and I, the SaraNAgatha (one who surrenders), have Akinchanyam (empty-handedness), ananyagathithvam (not having any other refuge) and Arththi (great urge to reach you) and hence not lacking any qualification to reach you. Yet, why are you placing and conducting me in this world, while I have no interest here?” AzhwAr asked emperumAn in “pAsangaL nIkki … mAyavanE aruLAy” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! While the body [matter] which binds and the souls which are bound, and their death and birth, are at your disposal, you further created deceptions such as avidhyA, karma, vAsanA, ruchi and placed them. What kind of bewildering acts are these! Mercifully explain) [8th pAsuram] emperumAn had no answer. AzhwAr became amazed looking at the situation. emperumAn observed that and said to AzhwAr “Do you think this itself is amazing?” and manifested his amazing universal form.
• thIyA visiththiramAch chEr poruLOdu – mAmunigaL is following the words in “mAyA! vAmananE! … ivaiyenna visiththiramE” [first pAsuram]. With the diversified entities, such as the diversified five great elements starting with fire where each one has its own actions and as the chEthanas are also in diversified forms, emperumAn is united with all of these entities in a diversified manner.
• AyAmal vAyndhu niRkum mAyan – The amazing lord who firmly remains with them without analysing their defects. When it is recited as “OyAmal vAyndhu niRkum mAyan“, it means, one who is firmly remaining with them without a break. sarvESvaran who is having the amazing ability to remain together with all of these entities. This explains the word “mAyA”.
• vaLam uraiththa – Mercifully spoke about the vastness of emperumAn’s wealth. That is, as said in in SrI rAmAyaNam AraNya kANdam 65.4 “purAbhUthvA mrudhurdhAntha: sarva bhUtha hithE ratha: | na krOdha vaSAm Apanna: prakruthim hAthum arhasi ||” (SrI rAma should not give up his natural calmness and assume anger, after previously being very kind hearted, being in full control over his senses and being desirous of doing good to all creatures), and as said in,
  • “angaN malarth thaNduzhAy mudi achchudhanE! aruLAy thingaLum gyayiRumAych chezhum pal sudarAy iruLAy pongu pozhi mazhaiyAyp pugazhAyp pazhiyAyp pinnum nI vengaN vengURRamumAm ivai enna vichiththiramE!” (Oh achyutha who is having hair which is decorated with distinguished, honey filled, flowered thiruththuzhAy and who does not fail! You should mercifully explain! How variegated are your aspects? You are being moon, sun and many distinguished, luminous objects such as planets, stars; you are being darkness; you are being the rain which is pouring in abundance; you are being glories and blame, and further being with cruel eyes as cruel death personified) [2nd pAsuram]
  • “chiththirath thEr valavA! thiruchchakkaraththAy aruLAy eththanai Or ugamum avaiyAy avaRRuL iyalum oththa oN pal poruLgaL ulappillanavAy viyavAy viththagaththAy niRRi nI” (Oh one who can conduct your chariot in many ways and who is having the weapon, divine chakra, which can transform day into night! You should mercifully explain; you are being the controller of yugas which are having variations such as krutha, thrEthA, dhvApara and kali, and are distinguished to be incomparable with one another; you are being the time and having as your form, the innumerable chith (sentient) and achith (insentient) objects which are existing within the scope of such time, being the same in being the embodiment of knowledge, having distinguished aspects such as being self-illuminating, being knowledgeable etc and having distinguished natures as said in “EkO bahUnAm“; you are being the controller for their differences; yet, you remain amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni“) [3rd  pAsuram]
  • “kaL avizh thAmaraik kaN kaNNanE! enakkonRaruLAy uLLadhum illadhumAy ulappillanavAy viyavAy veLLath thadangadaluL vida nAgaNai mEl maruvi uLLap pal yOgu seydhi” (Oh krishNa who is having divine eyes which appear like fresh lotus flowers which sprout honey! You should mercifully tell me one thing; you are having innumerable eternal and transient entities which have differences, as your prakAra; you are contemplating many types of thoughts in your divine heart for the protection of such entities, while fitting well on the mattress called thiruvananthAzhwAn who is spitting out poison, in the fully, spacious milk ocean) [4th pAsuram]
  • “pAsangaL nIkki ennai unakkE aRak koNdittu nI vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy kAyamum sIvanumAyk kazhivAyp piRappAyp pinnum nI mAyangaL seydhu vaiththi ivai enna mayakkukkaLE” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! While the body [matter] which binds and the souls which are bound, and their death and birth, are at your disposal, you further created deceptions such as avidhyA, karma, vAsanA, ruchi and placed them. What kind of bewildering acts are these! Mercifully explain.) [5th pAsuram]
  • “mayakkA! vAmananE! madhiyAm vaNNam onRaruLAy ayarppAyth thERRamumAy azhalAyk kuLirAy viyavAy viyappAy venRigaLAy vinaiyAyp payanAyp pinnum nI thuyakkAy nI ninRavARu ivai enna thuyarangaLE” (Oh vAmana who mesmerised mahAbali’s heart by your form, walk and speech! Mercifully explain one thing to me to grant me knowledge. You are having at your disposal, forgetfulness and clarity, heat and coolness, amazement and objects which cause amazement, victorious abilities in this world, deeds in the form of puNya and pApa and their respective results, and the bewilderment of chEthanas in these aspects. What kind of sufferings do your means of being the enjoyer of such aspects, cause to this universe!) [6th pAsuram]
  • “thuyarangaL seyyyum kaNNA sudar nIL mudiyAy! aruLAy thuyaram sey mAnangaLAy madhanAgi ugavaigaLAy thuyaram sey kAmangaLAyth thulaiyAy nilaiyAy nadaiyAy thuyarangaL seydhu vaiththi ivai enna suNdAyangaLE” (Oh one who conducts without differentiation in your supreme state and in your incarnation, in giving sorrows as per karma! You have created sorrows such as pride which are caused by being born in high family heritage etc which cause sorrow, the arrogance which is caused by such pride etc, pleasures derived from those arrogance etc, lust in the form of thirst for such pleasures which cause sorrows such as affection etc, the evolutions which cause variations in such objects, their existence and movements, and placed them; what kind of selfish acts are these which lead to sorrow to others? Mercifully explain.) [7th pAsuram]
  • “enna suNdAyangaLAl ninRittAy ennai ALungaNNA? innadhOr thanmaiyai enRu unnai yAvarkkum thERRariyai munniya mU ulagum avaiyAy avaRRaip padaiththum pinnum uLLAy!  puRaththAy ivai enna iyaRkaigaLE” (Oh krishNa who is obedient towards me!  With what kind of selfish, sportive activities you remain! You are inconceivable to determine saying “you are of this particular nature” even for the most intelligent persons, and are difficult to know. Being the antharyAmi of the three types of worlds such as kruthaka, akruthaka and kruthAkruthaka, which are without a beginning and continuously flowing, you created them, and further pervaded them inside as antharyAmi and outside as the support; of what nature are these acts?) [8th pAsuram]
  • “enna iyaRkaigaLAl enganE ninRittAy en kaNNA! thunnu kara saraNam mudhalAga ellA uRuppum unnu suvai oLi URoli nARRam muRRum nIyE unnai uNaravuRil ulappillai nuNukkangaLE” (Oh krishNa who enslaved me! In which manner, do you remain mercifully? If we set out to prove that you are the organs such as karmEndhriya and gyAnEndhriya such as hands, feet etc which are well seated in the body and all pleasures such as rasa, rUpa, sparSa, Sabdha and gandha which engage the mind deeply, there is no boundary for the subtle aspects) [9th pAsuram]
  • “illai nuNukkangaLE idhanil piRidhennum vaNNam thollai nannUlil sonna uruvum aruvum nIyE allith thuzhAy alangal aNi mArba! en achchudhanE! valladhOr vaNNam sonnAl adhuvE unAkkAm vaNNamE” (To say that there is nothing subtler than these [achith and chith in subtle state], you became the achith and chith which are mentioned by the term thamas as mentioned in “sadhEva“, in the vEdha SAsthram which is anAdhi and having qualities such as apaurushEyathvam (not authored by any one) etc; oh my lord who is having divine form with thiruththuzhAy garland (strung with flowers) decorated divine chest, and who never lets your devotees fail! Even if vEdham etc explain your great ways, that is the way it is for you) [10th pAsuram]
• mAyan vaLam uraiththa mARanai – Such AzhwAr who enjoyed the wealth of emperumAn’s diversified universal form and mercifully spoke about it.
• nAm Eyndhu uraiththu vAzhu nAL enRu – When will we reach him, and live with him reciting his divine names? Implies “What an amazing day it will be!”

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

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

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Essence of thiruvAimozhi 7.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn’s facial beauty tormenting in a single-focussed manner and is mercifully explaining it.

How is that done? The beauty of the face/head of emperumAn which was spoken about in thiruvAimozhi 7.6.6 “malgu neelach chudar thazhaippa” (bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre), became well rooted in AzhwAr’s heart; AzhwAr kept thinking about it and that beauty virtually appeared as if it is really present in front of him, and tormented him both individually and together. AzhwAr revealed the torture he went through in the mood of a pirAtti (consort of emperumAn) who is suffering [in separation] due to uruveLippAdu (visualisation). mAmunigaL mercifully explains this principle explained in “Ezhaiyar Avi” starting with “EzhaiyargaL“.

pAsuram

EzhaiyargaL nenjai iLaguvikkum mAlazhagu
sUzha vandhu thOnRith thuyar viLaikka – Azhumanam
thannudanE avvazhagaith thAn uraiththa mARanpAl
mannumavar thIvinai pOm mAyndhu

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word-by-word meanings

EzhaiyargaL –  samsAris (materialistic people) who are fickle minded
nenju – heart
iLaguvikkum – melting
mAl azhagu – emperumAn’s beauty
sUzha vandhu thOnRi – seen everywhere, having surrounded
thuyar viLaikka – causing sorrow
Azhum manam thannudanE – along with the heart which was immersed in that ocean of sorrow
avvazhagai – that beauty
thAm uraiththa – himself enjoyed and mercifully spoke
mARanpAl – towards AzhwAr
mannumavar – those who remain attached
thIvinai – sins
mAyndhu pOm – will be destroyed

Simple Translation

Along with his heart which was immersed in the ocean of sorrow caused by emperumAn’s beauty which surrounded and was seen everywhere, and was melting the hearts of samsAris who are fickle minded, AzhwAr enjoyed and mercifully spoke about such beauty of emperumAn. The sins of those who remain attached to such AzhwAr, will be destroyed.

Highlights from vyAkyAnam

• EzhaiyargaL nenjai iLaguvikkum mAl azhagu – The beauty of eyes etc in the lotus face of sarvESvaran which will melt the hearts of the helpless, desirous ladies.
• sUzha vandhu thOnRith thuyar viLaikka – Surrounding everywhere and being present in the memory and being harmful by causing sorrow. That is as said in SrI rAmAyaNam AraNya kANdam 39.14 “vrukshE vrukshE paSyAmi – pASa hastham ivAnthakam” (mArIcha says to rAvaNa – I am seeing SrI rAma in every tree, as a terminator handling his bow like a tether (rope)). mAmunigaL is following the first pAsuram “Ezhaiyar AviyuNNum iNaik kURRangalO aRiyEn” (I am unable to determine if these are a pair of death personified which consume the life of girls).
• Azhu manam thannudanE avvazhagaith thAn uraiththa – Mercifully spoken by AzhwAr,
  • individually as in
    • “veNNey uNdAn thiru mUkku enadhAviyuLLE mAttiya val viLakkin sudarAy niRkum” (the divine nose of the one who mercifully ate the gathered butter, is shining like a raised, big, firm flame of a lamp in my heart) [2nd pAsuram]
    • “neela nedu mugil pOl thirumEni ammAn thoNdai vAy
      ElundhisaiyuL ellAm vandhu thOnRrum” (In all directions, wherever I see, the divine lips (which are having thoNdai (a reddish) fruit like complexion) of my lord who is having a huge cloud like blackish form, are arriving) [3rd pAsuram]
    • “kaNNa perumAn puruvam avaiyE en uyir mElanavAy aduginRana enRu ninRE” (They are the divine eye brows of krishNa who is life giver and the father for cupid, and is greater than all; they are always remaining firm in tormenting my soul) [4th pAsuram]
    • “kunRam eduththa pirAn muRuval enadhAvi adum” (the smile of the great benefactor who lifted gOvardhana and protected, is burning my soul) [5th pAsuram]
    • “paividap pAmbaNaiyAn thirukkuNdalak kAdhugaLE
      kaividal onRum inRi aduginRana” (The divine ears having attractive earrings which are in the form of fish and are like well grown sprouts, of one who is having hooded, poisonous thiruvanthAzhwAn as his mattress, are tormenting me in all manner, without giving up) [6th pAsuram]
    • “perumAn than thirunudhalE kOL manni Avi adum” (The attractive, divine forehead of krishNa who is having greatness of having four types of branched out, tall shoulders, assuming pride, being determined to have the life of mine who is pathetic, is tormenting my soul) [7th pAsuram]
  • collectively as in “kOL izhaith thAmaraiyum kodiyum pavaLamum villum kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum kOL izhaiyA udaiya kozhunjOdhi vattangol? kaNNan kOL izhai vANmugamAyk kodiyEn uyir koLginRadhE” (Is it a complete jyOthirmaNdalam [a zone of effulgence] with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which is itself an ornament, is stealing the life out of me, who is having cruel sin) [8th pAsuram]
  • and further as said in “mAyan kuzhal viLginRa pUndhaNdhuzhAy virai nARa vandhu en uyirai kaLginRavARu” (The divine hair of krishNa who is having an amazing form, which is having blossomed flowers and having fresh thuLasi, which is spreading its fragrance, has come to steal my heart) [9th pAsuram] as explained in periyAzhwAr thirumozhi 1.8.2 “sengamalap pUvil thEn uNNum vaNdE pOl pangigaL vandhu un pavaLa vAy moyppa” (just as honey-drinking beetles will swarm around a reddish lotus flower, hair flows over your coral-like lips) and sthOthra rathnam 35 “lalAta paryantha vilambitha alakam” (having divine hairs which lean up to his divine forehead).

With such sorrow-drenched heart,

• avvazhagaith thAn uraiththa mARanpAl mannumavar thIvinai pOm mAyndhu – AzhwAr enjoyed the beauty of boundlessly enjoyable face/head and mercifully spoke about the same. The strong sins of those who are attached to such AzhwAr will be destroyed without a trace. thIvinai – dhushkarmam – sins. When it is recited as “mARan sol mannumavar thIvinai pOm mAyndhu“, it means, the hurdles of those who firmly place in mind and recite thiruvAimozhi which was mercifully spoken by AzhwAr, will be destroyed without a trace.
  

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 7.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out emperumAn with his qualities and is mercifully explaining it.

How is that done? In thiruvAimozhi 7.5 “kaRpAr“, AzhwAr meditated upon prApyathvam (being the goal), prApakathvam (being the means), virOdhi nivarthakathvam (eliminating the hurdles) of emperumAn who has boundlessly enjoyable, auspicious qualities. Longing to enjoy such emperumAn who has such great qualities and being unable to do so, AzhwAr cried out as a person who was hurt by an arrow. mAmunigaL mercifully explains this principle explained in “pAmaru mUvulagum” starting with “pAmaruvu vEdham“.

pAsuram

pAmaruvu vEdham pagarmAl guNangaLudan
Amazhagu vENdarpAdAm avaRRaith – thUmanaththAl
naNNiyavanaik kANa nangurugik kUppitta
aNNalai naNNAr Ezhaiyar

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word-by-word meanings

pAmaruvu vEdham pagar – revealed in vEdham which is with meter
mAl guNanguLudan – with the humble, auspicious qualities
Am azhagu vENdappAdAm avaRRai – those nice beauty, supremacy
thUmanaththAl naNNi – acquiring and enjoying through visualisation in the pure heart
avanaik kANa – desiring to reach him physically and see him who is explained here
nangu urugi – melting well
kUppitta – cried out saying “O”
aNNalai – AzhwAr, the swAmi (lord)
naNNAr – those who don’t approach
Ezhaiyar – poor/ignorant

Simple Translation

AzhwAr, desiring to reach him physically and see him who is explained here, melting well, cried out saying “O”, after acquiring and enjoying emperumAn’s humble, auspicious qualities along with his nice beauty and supremacy which are all revealed in vEdham which is with meter, through visualisation in his pure heart. Those who don’t approach such AzhwAr, the swAmi (lord), are poor/ignorant.

Highlights from vyAkyAnam

• pAmaruvu vEdham pagarmAl guNangaLudan Amazhagu vENdappAdAm avaRRai – Beauty, supremacy along with other qualities which are revealed in vEdham which has meter.
• thUmanaththAl naNNi – Enjoying in the heart through visualisation as said in SrI vishNu dharmam 275-2 says “manasA thu viSudhdhEna”(he could be seen only with the pure mind).
• avanaik kANa – Desiring to physically see the emperumAn who was previously explained with such qualities.
• nangu urugik kUppitta – Melted fully and cried out in that melted stated, matching the love.
• aNNalai naNNAr Ezhaiyar – That is, the qualities explained in vEdham are the auspicious qualities as said in thaiththirIya upanishath “sarvAn kAmAn” (all pleasures); these qualities will both be prApyam (goal) and prApakam (means). In the state of liberation, these qualities will be the enjoyable goal and in the state of seeking liberation, these qualities in his incarnations etc, will be both means and goal. Hence, emperumAn’s various qualities are highlighted in this decad.

That is, his prApyathvam is highlighted in,

• “pAmaru mUvulagum padaiththa paRpanAbAvO! pAmaru mUvulagum aLandha poRpapAdhAvO! thAmaraik kaNNAvO! thaniyEn thani ALAvO! thAmaraik kaiyAvO! unnai enRukol sErvadhuvE!” (Oh one who has divine navel which is having lotus flower, and who created the vast universe which has three types of worlds such as kruthaka, akruthaka, kruthAkruthaka! Oh one who has the infinitely enjoyable lotus flower like divine feet which measured such universe to claim exclusive ownership! Oh one who has attractive lotus like divine eyes! Oh one who has distinguished lotus like hands! Oh master who is unique in eliminating hurdles and can rule me, who is helpless due to abundance of hurdles! When will I reach you who are apt, enjoyable and protector, in this manner? The presence of “O!” at the end of each line indicates the great sorrow) [1st pAsuram]
• “enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir enRivai thAm mudhalA muRRumAy ninRa endhAyO! kunReduththu Anirai mEyththu avai kAththa em kUththAvO!” (My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from you”) [2nd pAsuram]

His prApakathvam is highlighted in the following five pAsurams:

• “kAththa em kUththAvO! malai Endhik kal mAri thannai pUth thaNduzhAy mudiyAy punai konRai anjenjadaiyAy vAyththa en nAnmuganE! vandhu ennAruyir nIyAnAl EththarungIrththiyinAy! unnai enguth thalaippeyvanE” (Oh one who has the attractive posture of an expert dancer, who held the mountain and protected [everyone] from hailstorm, who is wearing blossomed flower garland, which reveals supremacy and who is having invigorating thuLasi garland on his divine crown! Oh one who is having rudhra who is wearing konRai flower garland, who is having acquired beauty due to that and who has matted hair, as your prakAra! Oh one who revealed the state of having brahmA who is born from you, as your prakAra! Oh one who is having such glories which are difficult to be praised even by rudhra and brahmA! As you sustain me fully, how will I reach you and enjoy you! Alas! Implies “you who were attained by those who consider themselves to be lords and by those who are ignorant, are difficult to reach by me who is fully sustained by you and calling out for you!”) [3rd pAsuram]
• “enguth thalaippeyvan nAn ezhil mUvulagum nIyE angu uyar mukkaN pirAn pirama perumAn avan nI vengadhir vachchirakkai indhiran mudhalAth theyvam nI kongalar thaNNandhuzhAy mudi ennudaik kOvalanE” (Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; groups of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach you?) [4th pAsuram]
• “ennudaik kOvalanE en pollAk karu mANikkamE unnudai undhi malar ulagam avai mUnRum parandhu unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu ennudai AruyirAr enganEkol vandheydhuvarE” (Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”) [5th pAsuram]
• “vandheydhumARu aRiyEn malgu neelach chudar thazhaippach chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl  andharamEl sempattOdu adi undhi kai mArbu kaN vAy senjudarch chOdhi vidavuRai en thirumArbanaiyE” (I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me there”) [6th pAsuram]
• “en thirumArban thannai en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai nilangINdeyin mUnReriththa venRu pulan thurandha visumbALiyaik kANEnO?” (Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort) [7th pAsuram]

His virOdhi nirasana Seelathvam is highlighted in:

• “ALiyaik kAN pariyAy ari kAN nariyAy arakkar ULaiyittu anRu ilangai nadandhu pilambukkoLippa mILiyam puLLaik kadAy viRan mAliyaik konRu pinnum ALuyar kunRangaL seydhu adarththAnaiyum kANdungolO?” (Will I see upEndhra (vishNu) who rode very prideful, attractive garudAzhwAr, and killed the well-known demoniac people such as mAli et al who were screaming out of fear when the war started and fleeing lankA, entering the holes in the ground to hide in pAthALam, like a horse which saw a yALi and a jackal which saw a lion, and created tall mountains [of their dead bodies]?) [8th pAsuram]
• “kANdungolO? nenjamE! kadiya vinaiyE muyalum AN thiRal meeLi moymbil arakkan kulaththaith thadindhu mINdum avan thambikkE viri nIr ilangai aruLi ANdu than sOdhi pukka amarar ari ERRinaiyE” (rAvaNa a demoniac person by birth, was very cruel, and was thinking about and performing the great task of actions leading to harm for other, was having valorous, prideful masculinity, and lion like bravery which hurts others, and was having huge pride;  emperumAn severed such rAvaNa’s clan without any trace; further he granted the kingdom of lankA with expansive oceanic water to rAvaNa’s brother vibhIshaNa; he mercifully returned to SrI ayOdhyA, ruled over the kingdom as the crowned emperor for eleven thousand years; he returned and remained in his exclusive abode, paramapadham which is in the form of lustrous light; oh heart! Will we see him mercifully seated revealing his supremacy, like the best among the lions [as a leader] for nithyasUris?) [9th pAsuram]

His mOksha pradhathvam (granting liberation) is highlighted in:

• “ERRarum vaigundhaththai aruLum namakku Ayar kulaththu IRRiLam piLLai onRAyp pukku mAyangaLE iyaRRi kURRiyal kanjanaik konRu aivarkkAyk kodunjEnai thadindhu ARRal mikkAn periya paranjOdhi pukka ariyE” (Being a very infant child, krishNa entered the cowherd clan and became one with them; he was engaged in very amazing acts such as killing puthanA, Sakata, yamaLArjuna et al and killed kamsa who was having the nature of death which separates body and soul; he destroyed cruel dhuryOdhana’s army for the sake of pANdavas; with great patience, having infinite glories, he set out to enter into paramapadham which is known by the term “param jyOthi”; such krishNa who is like a great lion, will bestow SrIvaikuNtam which is having nature/qualities which are inconceivable even by the mind and speech of great yOgis, for us. emperumAn who is the eliminator of all hurdles as said in “sarvapApEbhyO mOkshayishyAmi“, will also bestow the result to us to eliminate our suffering as said in “mA Sucha:“) [10th pAsuram]

Further, his beauty is enjoyed along with these qualities as said in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” (Oh king there are many qualities). That is,

• the beauty of the lotus flower in his divine navel as said in “paRpanAbhAvO” (one with the divine navel) [1st pAsuram]
• the beauty of his divine limbs as said in “paRpa pAdhAvO, thAmaraik kaNNAvO, thAmaraik kaiyAvO” (One with lotus feet, lotus eyes and lotus hands) [1st pAsuram]
• the collective beauty as said in “kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram]
• his beautiful decoration as said in “pUththaNduzhAy mudiyAy” (Oh one who is having invigorating thuLasi garland on your divine crown!) [3rd pAsuram]
• his physical beauty as said in “en pollAk karu mANikkamE” (oh one who is enjoyable to me like an unused, perfect blue gem!) [5th pAsuram] and “senjudarch chOdhigaL pUththoru mANikkam sErvadhupOl” (spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre) [6th pAsuram]
• the collective beauty with SrI mahAlakshmi due to being her lord as said in “en thirumArbanaiyE” (one who has SrI mahAlakshmi on his divine chest) [7th pAsuram]

Further, his supremacy is enjoyed in:

• his being the creator of the universe as said in “mUvulagum padaiththa” (one who created the universes) [1st pAsuram]
• his act of measuring the created world and redeeming it as said in “mUvulagum aLandha” (measuring the three worlds)
• the greatness acquird by having lotus-eyes as said in “thAmaraik kaNNAvO” (Oh lotus-eyed lord!) [1st pAsuram]
• his sarvasmAth parathvam (being greater than all) as said in “aran nAnmugan Eththum seyya nin thiruppAdham” (the reddish divine feet which are glorified by rudhra and brahmA)
• his remaining as the antharyAmi of the dhEvathAs and controlling them as said in “en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai”  (his having rudhra who has pArvathi in half of his body, as prakAra (form),  his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, as his prakAra and (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of SaSI, as prakAra)

These greatness were all enjoyed previously by visualisation and AzhwAr is praying for this to happen physically.

• thUmanaththAl naNNi … – After enjoying these qualities which were previously explained by AzhwAr himself [in previous decad] using pure knowledge as said in thiruvAimozhi 2.7.8 “thUmanaththananAy” (having pure heart), and AzhwAr desired to enjoy such emperumAn physically, and due to being melted out of love, cried out with great sorrow as in “paRpanAbAvO” (Oh padhmanAbha!) [1st pAsuram], kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram] and “visumbALiyaik kANEnO?” (Will I not see emperumAn who protected by ruling from the heaven?)
• aNNalai naNNAr Ezhaiyar – Those poor/ignorant people will not approach and surrender AzhwAr who is the lord of all, amidst the samsAris (materialistic people) who are crying out in not acquiring worldly pleasures. The reason for that is their attachment towards worldly pleasures. mAmunigaL is feeling disgusted thinking “These people are being attached to worldly pleasures and not attaining AzhwAr who is easily approachable and is the apt lord”.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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Essence of thiruvAimozhi 7.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of anguish thinking “Why do people not have attachment towards emperumAn’s incarnations which are the cause for his victories?” and is mercifully explaining it.

How is that done? Meditating upon the qualities of vibhavAvathArams (incarnations) which are the cause for the series of victories, AzhwAr became anguished for samsAris (materialistic people) thinking “Just as those who acquire leg pain by seeking wealth all over the place, while there is a treasure lying under their bed, these people are facing disaster while this great treasure [of emperumAn’s incarnations] is present”. mAmunigaL mercifully explains this principle explained in “kaRpAr irAma pirAn” starting with “kaRROr karudhum“.

pAsuram

kaRROr karudhum visayangaLukkellAm
paRRAm vibhava guNap paNbugaLai – uRRuNarndhu
maNNil uLLOr tham izhavai vAyndhuraiththa mARan sol
paNNil inidhAna thamizhp pA

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word-by-word meanings

kaRROr – dhaSaratha, vasudhEva et al who have learnt the essence of all SAsthrams
karudhum – show affection towards
visayangaLukku ellAm – for the series of victories
paRRu Am – the abode
vibhava guNap paNbugaLai – the nature of vibhavAvathArams’ qualities
uRRu uNarndhu – analysed and knew
maNNil uLLOr tham izhavai – the way the residents of the world are losing bhagavath anubhavam (the experience of bhagavAn)
vAyndhu uraiththa – mercifully explained in an apt manner
mARan sol – AzhwAr’s divine words
paNNil inidhAna – very sweet in tune
thamizhp pA – dhrAvida brahma samhithA (the great spiritual literature in thamizh)

Simple Translation

dhaSaratha, vasudhEva et al who have learnt the essence of all SAsthrams showed affection towards the series of victories which rest on the nature of vibhavAvathArams’ qualities. AzhwAr analysed and knew this and mercifully explained in an apt manner the way the residents of the world are losing bhagavath anubhavam. Such AzhwAr’s divine words which are very sweet in tune are the great spiritual literature in thamizh.

Highlights from vyAkyAnam

• kaRROr karudhum visayangaLukkellAm paRRAm vibhava guNap paNbugaLai uRRuNarndhu –  The nature of the qualities of bhagavAn’s incarnations is the abode for the series of victories of bhagavAn’s incarnations which are desired by dhaSaratha chakravarthi, SrI vasudhEva, SrI jAmbavAn, sugrIva mahArAja, thiruvadi (hanumAn) et al who have learnt the essence of SAsthram and who are all joyful about such victories in incarnations. The qualities will differ in every incarnation since they are meant for the protection of the devotees. Deeply analysing and understanding the nature of those qualities – not just superficially. That is, fully analysing as said in
  • uththara rAmAyaNa SlOkam “rAmO rAmO rAma ithi” (Saying rAma, repeatedly) and “kaRpAr rAmapirAnai allAl maRRum kaRparO” (those who desire to learn something which is priyam and hitham, will they learn about any entity other than the great benefactor, chakravarthith thirumagan?) [1st pAsuram]
  • “nadandhamai kEttum – nAttil piRandhavar nAraNaRkAL anRi AvarO” (After having heard through SrI rAmAyaNam – will those who are born, become the servitor of anyone else other than chakravarthi thirumagan, who has unconditional relationship?) [2nd pAsuram]
  • “thanmai aRivArai aRindhum – kEtpArgaL kEsavan kIrththi allAl maRRum kEtparO” (even after knowing those very wise persons who know the distinguished nature of krishNa, will those who are supposed to be hearing (about salvation), hear the greatness of any other entity who liberated those who did not avoid his help, than that of krishNa, the killer of kESi?) [3rd pAsuram]
  • “thORRiya sUzhalgaL sindhiththu – thanmai aRibavar thAm avaRkALanRi AvarO?” (having meditated upon the ways/efforts of his nature, will they [materialistic people] become a servitor of anyone other than krishNa, who is the cause of universe?) [4th pAsuram]
  • “kEzhal thiru uru AyiRRuk kEttum uNarndhum – sUzhalgaL sindhikkil mAyan kazhal anRich chUzhvarO?” (Even after hearing about this through vEdham, ithihAsa, purANa etc and even after mediating upon the noble paths which will be the means for salvation, when thinking to analyse, will one consider as refuge anything other than the divine feet of the one with the varAha form, who performs amazing acts?) [5th pAsuram]
  • “kOttam kai vAmananAych cheydha kUththukkaL kaNdum – kEttum uNarndhavar kEsavaRkAL anRi AvarO?” (Will those sentient beings who are meditating as if seeing physically, and hearing these acts, become servitor for anyone other than vAmana who is having beautiful locks of hair which are elegantly swaying?) [6th pAsuram]
  • “koNdanguth thannodum koNdu udan chenRadhuNarndhum – kaNdum theLindhum kaRRAr kaNNaRkAL anRi AvarO?” (will those who learned through purANa etc the manner in which it was done, who have visibly seen the greatness of emperumAn over other dhEvathAs, who have acquired clarity as said in “adhikam mE nirE vishNu:” and have the knowledge acquired through distinguished personalities, become the servitor of anyone other than sarvESvara who causes joy?) [7th pAsuram]
  • “iraNiyan Agaththai mallal ari uruvAych cheydha mAyam aRindhum – sella uNarndhavar selvan than sIr anRik kaRparO?” (even after hearing this amazing act of emperumAn from pramANams, will those who realise to go up to the boundary of his partiality towards his followers which is the essence of that incarnation, learn anything other than the glorious, valorous history of the SrImAn who has narasimha form?) [8th pAsuram]
  • “nadandha nal vArththai aRindhum – mAyavaRku ALanRi AvarO?” (even after knowing the good literature of mahAbhAratham which reveals how he mercifully returned to his own radiant abode, will those who know the amazing essence of such mahAbhAratham, which is his being obedient towards his followers, become servitor of anyone?) [9th pAsuram]
  • “seyyum sEmaththai eNNith theLivuRRu – mAyavaRkAL anRi AvarO?” (Will those who know the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi“, and who have meditated upon and ascertained about the one who eliminated the sorrow and gave protection, become servitor of anyone other than the amazing emperumAn?) [10th pAsuram]
• maNNil uLLOr tham izhavai – The loss of the bhagavath guNamnubhavam (experience of qualities of bhagavAn) for the residents of the world saying “While he has such great qualities, they are losing it!”
• vAyndhuraiththa mARan sol – The divine words of AzhwAr who made himself easily accessible for us and approached us.
• paNNil inidhAna thamizhp pA – vEdham in dhrAvida (thamizh) language, with nattarAgam (melodious tune). mAmunigaL becomes immersed thinking “What a beautiful vEdham with tune!”.

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 7.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of losing his heart in thenthiruppEr and is mercifully explaining it.

How is that done? Previously he remained unconscious to be unable to speak about his state, became awakened just on hearing the divine names of periya perumAL being the pampering, lost his heart meditating upon bhagavAn’s distinguished nature, urgently set out to go to thenthiruppEr, where periya perumAL is present. Those who were in close proximity advised him “It does not fit the true nature of the self to rush in this manner. Should you not wait patiently for him to come, guarding our servitude, singing his glories?” AzhwAr reveals his determination saying “I will certainly not avoid going there” in the mood of someone else [parAngusa nAyaki, the feminine manifestation]. mAmunigaL mercifully explains this principle explained in “veLLaich churi sangu” starting with “veLLiyanAmam“.

pAsuram

veLLiya nAmam kEttu vittaganRa pin mOgam
theLLiya mAl thenthiruppEr senRu puga – uLLam angE
paRRi ninRa thanmai pagarum satakOpaRku
aRRavargaL thAm AzhiyAr

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word-by-word meanings

veLLiya nAmam – sweet divine names of bhagavAn
kEttu – hearing from the mother
mOgam vittu aganRa pin – after being awakened
theLLiya mAl – the wise sarvESvaran (who is mercifully present)
thenthiruppEr – in thenthiruppErnagar
senRu puga – to go and enter
uLLam angE paRRi ninRa thanmai pagarum – mercifully speaking about his divine heart being firmly focussed there
satakOpaRku – on AzhwAr
aRRavargaL thAm – those who have become ananyArha (fully existing for AzhwAr)
AzhiyAr – are deep-hearted.

Simple Translation

AzhwAr, on hearing the sweet, divine names of bhagavAn from the mother, being awakened, mercifully spoke about his divine heart being firmly focussed on thiruppErnagar where the wise sarvESvaran is mercifully present, and set out to go and enter there. Those who have become ananyArha for such AzhwAr, are deep-hearted.

Highlights from vyAkyAnam

• veLLiya nAmam kEttu – mOgam – vittu aganRa pin – AzhwAr heard the divine names of periya perumAL, who is known as mugilvaNNan (cloud-hued) and who has qualities such as pAvanathva (purity), bhOgyathva (sweetness) and dhArakathva (being the sustainer), from the mother, and became awakened. After that
• theLLiya mAl thenthiruppEr senRu puga – Setting out to thenthiruppEr where bhagavAn who is knowledgeable in ASritha rakshaNam (protecting the devotees) is present, as said in “thenthiruppErayil sErvan nAnE” (I will reach thenthiruppErai) [1st pAsuram], “thiruppEraiyil sErvan senRE” (I will go to thiruppErai and enter there) [8th pAsuram]. Seeing this extreme act, the mothers, friends and others stop parAnguSa nAyaki saying “this adventurous act is not apt”.
• uLLam angE paRRi ninRa thanmai pagarum – AzhwAr who responds to those who stop him, highlighting the nature of his heart remaining fixed on bhagavAn who is mercifully seated [in thenthiruppEreyil] even without him as said in periya thiruvandhAdhi 1 “mundhuRRa nenjE” (my heart which rushed before me). It is said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA). AzhwAr explains how he became bound there in,
  • “nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE” (Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.) [2nd pAsuram]
  • “sengani vAyin thiRaththadhAyum senjudar nIL mudi thAzhndhadhAyum sangodu chakkaram kaNdugandhum thAmaraik kaNgaLukku aRRuth thIrndhum thingaLum nALum vizhA aRAdha thenthiruppEreyil vIRRirundha nangaL pirAnukku en nenjam thOzhI! nANum niRaiyum izhandhadhuvE” (Oh friend who helped our union previously! My heart is plunged into emperumAn’s enjoyable, reddish fruit like lips; it is residing humbly under the reddish, radiant, tall, divine crown, matching its [crown’s] supremacy; it is becoming joyful seeing the divine ornaments which confirm such supremacy; it is existing exclusively for the greatly enjoyable lotus like divine eyes; it has lost its natural shyness and obedience to the benefactor who is easily approachable in this archAvathAram, highlighting his distinguished nature, mercifully residing in thenthiruppEreyil where festivals are happening continuously without a break, every day and month, manifesting himself to people like us) [3rd pAsuram]
  • “izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE” (My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the resounding SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?) [4th pAsuram]
  • “kaNNa pirAnukku en peNmai thORREn munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE” (I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! What did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to me) [5th pAsuram]
  • “kAlampeRa ennaik kAttumingaL” (take me at once to thiruppEreyil and show me) [6th pAsuram]
  • “pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE” (I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! Who are having in this state, as company? There is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen) [7th pAsuram]
  • “nenjum niRaivum enakkingillai” (My heart and completeness are not present) [9th pAsuram]
  • “nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE” (he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago) [10th pAsuram]
• Alternatively, “veLLiya nAmam kEttu vittaganRa pin mOgam theLLiya mAl thenthiruppEr senRu puga – uLLam angE paRRi ninRa thanmai thanmai pagarum” can be seen as a single sentence.
• uLLam angE paRRi ninRa thanmai pagarum satakOpaRku aRRavargaL thAm AzhiyAr – Those who remained as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I don’t know any other God) towards AzhwAr who revealed through this decad, how he lost his divine heart in the presence of emperumAn in thiruppEr.
• thAm – those who have such greatness.
• AzhiyAr – They are the ones who have deep knowledge and devotion as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (those who are well versed in vEdham and the inner meanings of vEdham) such as nAthamunigaL who is a deep ocean of devotion as said in sthOthra rathnam 1 “agAdha bhagavath bhakthi sindhavE“. Their hearts are deeper than that of those who are identified in “avar adimaith thiRaththAzhiyArE” (those who are well versed in this decad will be immersed in activities related to servitude) [11th pAsuram].

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 7.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of crying out in sorrow and is mercifully explaining it.

How is that done? AzhwAr should have remained patient thinking “I cried out with sorrow in ‘uNNilAviya‘. periya peumAL is mercifully resting in SrIrangam, contemplating the way to remedy my situation knowing my heart”. But AzhwAr being bewildered became unconscious. Seeing that, AzhwAr’s well-wishers who were present there enquired periya perumAL highlighting his qualities such as aSaraNya SaraNyathvam (being the refuge for the refuge-less) and asked “What are you thinking to do for AzhwAr?”. This situation is explained in the mood of parAnguSa nAyaki who united with periya perumAL and later separated from him, and is crying, worshipping, falling down, getting up and crying in sorrow. Her divine mother (AzhwAr in that mood) sees this suffering and speaks to periya perumAL directly and laments. mAmunigaL mercifully explains this principle explained in “kangulum pagalum” starting with “kangul pagal arathi“.

pAsuram

kangul pagalarathi kaivinji mOgamuRa
angadhanaik kaNdOr arangaraip pArththu – ingivaLpAl
en seya nIr eNNuginRadhennum nilai sEr mARan
anjoluRa nenju veLLaiyAm

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word-by-word meanings

kangul pagal – in night and day
arathi kai vinji – having increased sorrow
mOgam uRa – becoming unconscious
angu adhanaik kaNdu – seeing her state there
Or arangaraip pArththu – seeing SrIranganAtha
ingu ivaLpAl – “Here, in her matter
en seya nIr eNNuginRadhu – what are you thinking to do?”
ennum nilai sEr – reaching the state of the mother who is asking
mARan – AzhwAr’s
am sol uRa – as the divine words are meditated upon
nenju veLLaiyAm – the heart will become pure.

Simple Translation

parAnguSa nAyaki with increased sorrow in night and day, became unconscious. Seeing her state there, AzhwAr reaching the state of the mother of parAnguSa nAyaki, asked SrIranganAtha “What are you thinking to do in her matter, here?” As the divine words are meditated upon, the heart [of the meditator] will become pure.

Highlights from vyAkyAnam

• kangul pagal arathi kai vinji mOgamuRa – That is, as said in SrI rAmAyaNam sundhara kANdam 32.8 “bruSamvisamgyA gathAsu kalpA” (very much becoming unconscious and seemingly lifeless) and “chirENa samgyAm prathilabhyachaiva” (regaining consciousness after a long time), and SrI rAmAyaNam sundhara kANdam 26.37 “rAmam rakthAntha nayanam apaSyanthI sudhu:khithA” (Without seeing the reddish corners of the eyes of SrI rAma, I am grieving very much), and as seen in “kangulum pagalum kaN thuyil aRiyAL” (she is not aware of sleep during night and day) [1st pAsuram], “itta kAl itta kaigaLAy irukkum” (she does not move her hands and feet) [4th pAsuram], “sindhikkum thisaikkum” (thinks, becomes stunned) [5th pAsuram] etc, parAnguSa nAyaki, without any difference between night and day, was crying, praying, becoming unconscious, blabbering, speaking incoherently, breathing heavily and becoming stunned being unable to even do that. In this manner, becoming unconscious due to overwhelming sorrow.
• angu adhanaik kaNdu – Seeing this state in her daughter.
• Or arangaraip pArththu – Looking at the distinguished periya perumAL who is contemplating ways to eliminate the sorrows [of his devotees].
• ingu ivaLpAl – in this state, in her matter.
• en seya nIr eNNuginRadhu – What is in the divine heart of your highness, who are contemplating about protecting your devotees, regarding my daughter who is seeking such protection? Are you planning to save her or finish her? I don’t know. As said in periya thirumozhi 2.7.1 “un manaththAl en ninaindhirundhAy” (What are you thinking in your heart?), bhagavAn’s divine thought is the means. Whatever is present in us will only be part of the suffering in separation. mAmunigaL is following the words in “ivaL thiRaththu en seyginRAyE” (What are you planning to do for her?) [1st pAsuram], “ivaL thiRaththu en seydhittAyE” (What are you planning to do for her?) [3rd pAsuram] and “ivaL thiRaththu en sindhiththAyE” (What are you thinking to do for her?) [4th pAsuram].
• en seya nIr eNNuginRadhu enu nilai sEr mARan – AzhwAr who attained the states of a) parAnguSa nAyaki, the heroine, due to knowledge about thvarA (urge to see bhagavAn), being unconscious, and b) the divine mother of parAnguSa nAyaki, due to knowledge about the adhyavasAyam (firm faith) thinking “even being unconscious etc are not the means and bhagavAn’s [merciful] thought is the means”, having clarity and speaking clearly.
• am sol uRa – As one desirously contemplates/recites this beautiful decad.
• nenju veLLaiyAm – Becoming freed from the defect relating to other upAyams, due to considering bhagavAn as the only upAyam, will attain purity in heart.

kangul pagal arathi – veLLaiyAm (Additional explanation)

Regarding upAyAntharams (other upAyams), seeing SrI ranganAtha who is contemplating. That is, even after performing perfect surrender in saying in thiruvAimozhi 6.10.10 “agalagillEn …” in thiruvAimozhi 6.10 “ulagaumuNda peruvAyA“, AzhwAr did not attain the result. AzhwAr cried out in thiruvAimozhi 7.1.1 “appanE! ennai ALvAnE!” (Oh benefactor! Oh one who owns me!) in thiruvAimozhi 7.1 “uNNilAviya” to make it untenable for emperumAn to remain where he was, thiruvEngadamudaiyAn became thiruvaranganAthan as said in amalanAdhipirAn 3 “mandhipAy” (the lord in SrIrangam is the same one in thiruvEngadam), one who is reclining on the serpent with spread-out hoods, became the one reclining on the serpent in SrIrangam, to be enquired saying “ivaL thiRaththen sindhiththAy” (What are you thinking in her matter?) [3rd pAsuram], remained in yOga nidhrA (meditative resting) as said in thiruvAimozhi 5.4.11 “uRanguvAnpOl yOgu seydha perumAn” (emperumAn who is contemplating in the guise of resting) – seeing such emperumAn who is resting amidst the island in kAviri river.

emperumAn started analysing “It appears that the task [of making AzhwAr sing the prabandham] I have started cannot be completed due to her suffering; what shall we do?” [Comparison of thiruvAimozhi 6.10 and thiruvAimozhi 7.2] What he said in there as “alarmEl mangai uRai mArbA” is said as “en thirumagaL sEr mArban” here. What he said in there as “vaNNam aruL koL aNi mEgavaNNA” is said as “mugilvaNNan” here. What he said in there as “adikkIzh amarndhu pugundhEnE” is said as “adiyai adaindhu aruL sUdi uyndhavan” here. thirumangai AzhwAr too started with “thuLangu nINmudi” and ended with “AzhivaNNa nin adi iNai adaindhEn” in periya thirumozhi 5.8.9 [started with thiruvEngadamudaiyAn and ended with SrIranganAthan] highlighting that both are the same emperumAn. thiruvEngadamudaiyAn who is described in periyAzhwAr thirumozhi 5.4.1 “senniyOngu thaN thiruvEngadamudaiyAn” (One who is present in the cool thiruvEngadam which has tall peaks) is the same as thiruvaranganAthan described in thirumAlai 30 “ponni sUzh thiruvarangA” (one who is present in SrIrangam surrounded by kAviri).

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 7.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of fearing the fierce senses and is mercifully explaining it.

How is that done? AzhwAr being pushed by his sorrow, performed complete surrender at the divine feet of thiruvEngadamudaiyAn in thiruvAimozhi 6.10 “ulagamuNda peruvAyA“, saw that ISvara, who is uncontrollably independent, who thinks “We cannot liberate AzhwAr until the mission (of making AzhwAr sing thiruvAimozhi) which has commenced, is complete” placed again in the same samsAra, and observed “emperumAn joyfully remains with nithyasUris in paramapadham seeing my suffering after handing me over to the servitors of yama and telling them to place me in the prison of samsAra being held by the shackles of puNya (virtues) and pApa (vices) and telling them ‘torture him heavily’ “, standing face-to-face with him, informs emperumAn about his sufferings and emperumAn’s qualities which help him in giving protection to others, and calls out to make it unbearable for those who hear the cry. mAmunigaL mercifully explains this principle explained in “uNNilAviya” starting with “uNNilA aivar“.

pAsuram

uNNilA aivarudan iruththi ivvulagil
eNNilA mAyan enai naliya eNNuginRAn
enRu ninaindhu Olamitta in pugazh sEr mARan ena
kunRi vidumE pavak kangul

Listen

 

word-by-word meanings

ivvulagil – in this world
uL nilAvu – present inside
aivarudan iruththi – making us stay with the five senses which are enemies
eN ilA mAyan – sarvESvaran who has unlimited amazing activities
enai naliya – “to torment me
eNNuginRAn – is thinking”
enRu ninaindhu – thinking in this manner
Olam itta – who wailed
in pugazh sEr – having sweet glories
mARan ena – as AzhwAr is thought about
pavak kangul – the dark night of samsAra
kunRi vidum – will be eradicated

Simple Translation

AzhwAr who is having sweet glories, wailed thinking that sarvESvaran who has unlimited amazing activities, is making us stay in this world, with the five senses which are enemies and are present inside, and is thinking to torment me. On just thinking about such AzhwAr, the dark night of samsAra will be eradicated.

Highlights from vyAkyAnam

• ivvulagil – uNNilA aivarudan iruththi – Making me remain with the five senses which are internal enemies, in this samsAra which is known as in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (the vast world which gives us ignorance). mAmunigaL is following the words in “aimpulan ivai maN uL ennaip peRRAl en seyyA maRRu nIyum vittAl?” (These five senses will overcome and torment in this world, which is a natural habitat [for the senses]; what will they not do when they find me, who lacks strength to overcome them, being abandoned by you too?)
• eNNilA mAyan ivvulagil – uNNilA aivarudan iruththi – enai naliya eNNuginRAn – sarvESvaran who has countless amazing Sakthi (ability/power), is contemplating about pushing me who is weak, in to this world which is filled with darkness, along with the five senses which can destroy the wisdom of AthmA which is known by the word aham (I) and which fit well with the self, with these senses and torment me. That is, AzhwAr blaming that emperumAn is tormenting him with the five senses, as said in
  • “uNNilAviya aivarAl kumai thIRRi ennai un pAdha pangayam naNNilA vagaiyE nalivAn innam eNNuginRAy eNNilAp perumAyanE” (Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form, who is praised by nithyasUris, who is having the three types of chEthanas and achEthanas as subservient entities! Oh lord who is naturally having eternal enjoyability! Oh one who is a benefactor right from the beginning and who controls me in all of these aspects! You who are apt and enjoyable, are thinking to torture me with the senses which are internal enemy due to residing inside permanently and are stopping me from reaching your divine feet) [1st pAsuram]
  • “Oraindhivai peydhu irAp pagal mOdhuviththittu” (You are using these distinguished, very strong, independent five senses against me to harm me continuously throughout day and night and to be ruled over by them) [2nd pAsuram]
  • “aivarAl vinaiyEnai mOdhuviththu” (having me, the sinner, affected with the five senses) [3rd pAsuram]
  • “Or aivaraik kAtti” (showing me the five senses) [4th pAsuram]
  • “aivarai nEr marungudaiththAvadaiththu” (placing the five senses in the front and sides) [5th pAsuram]
  • “Or aivar yAvaraiyum mayakka nI vaiththa” (manifesting the five distinguished senses which appear to be enjoyable like sweet nectar to cause bewilderment in everyone) [8th pAsuram]
  • “sumadu thandhAy” (you gave this body which is a baggage) [10th pAsuram]
• eNNilA mAyan enai naliya eNNuginRAn enRu ninaindhu – AzhwAr is thinking “ISvaran who is sarvagya (omniscient), sarvaSakthi (omnipotent), is planning to torment me who is agya (ignorant), aSaktha (incapable) and surrendered, further after tormenting me enough”. mAmunigaL is following AzhwAr’s words in “nalivAn innam eNNuginRAy eNNilAp perumAyanE” (Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form and who is planning to torment me further!”) [1st pAsuram].
• naliya eNNuginRAn enRu ninaindhu Olamitta – Cried out loud thinking “most merciful emperumAn is planning to torment me like a merciless person”. AzhwAr fearing the senses, cried out his names which highlight his qualities such as rakshakathva (being a protector) etc as in “eNNilAp perumAyanE” (Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form) [1st pAsuram], “kAr mugil vaNNanE” (Oh one who has dark-cloud like form!) [2nd pAsuram], “sOdhi nIL mudiyAy” (Oh one who is wearing lustrous tall crown!) [3rd pAsuram], “vinaiyEn vinai thIr marundhE” (Oh one who is medicine to cure my sins, where I am a sinner!) [4th pAsuram], “viNNuLAr perumAnEyO” (One who is the lord of nithyasUris) [5th pAsuram], “paththiyin uLLAy param IsanE” (Oh supreme lord who is the object of my desire!) [6th pAsuram], “kodiyEn paruginnamudhE” (Oh one who is eternally enjoyable to drink for me who is having the anguish!) [7th pAsuram], “en ammA en kaNNA” (Oh my natural lord! Oh one who is simple towards me!) [8th pAsuram], “mun paravai kadaindhu amudham koNda mUrththiyO” (Oh one who previously churned the expansive ocean, accepting the nectar! Oh one who is having lordship!) [10th pAsuram]. As said in SrI rAmAyaNam yudhdha kANdam 60.45 “SAkA mrgA: rAvaNa sAyakarthA jagmuSSaraNyam SaraNam smarAmam” (The monkeys were fleeing being hurt by rAvaNa’s arrows and surrendered to SrI rAma who is their refuge), SrI rAmAyaNam sundhara kANdam 28.11 “hA rAma sathyavratha dhIrgabAhO | hA pUrNa chandhra prathimAnavakthra | …” (Oh rAma who is truthful, who is having long shoulders, whose face resembles the full moon! Alas! You are leaving me to be killed by the demons!), like monkeys who were tormented by rAvaNa’s arrows, AzhwAr too is calling out like sIthAp pirAtti who cried out from amidst the demoniac women as said in SrI rAmAyaNam “mrugIsimharivAvruthA” (deer surrounded by a pack of lions).
• in pugazh sEr – While the whole world is submissive towards the senses and calls out when pleasure is not derived from the senses, he cried out due to the fear of such senses – that is sweet glories of AzhwAr. It is said in “kAmAthmathA kalvapi na praSasthA“. azhagiya maNavALap perumAL nAyanAr too mercifully explained in AchArya hrudhayam chUrNikai 225 “pAdham agalagillAdha thammai agaRRumavaRRin naduvE iruththak kaNdu nalivAn sumadu thandhAy O enRu sAdhanapalamAna AkrOSaththOdE pazhiyittu” (AzhwAr who would not leave bhagavAn’s divine feet, was placed amidst the senses which will pull the AthmA away from bhagavAn. Seeing that, AzhwAr cried out “you are tormenting me”, “you have given me this body which is a baggage”, “alas”, which is the result of the means (bhagavAn) he pursued, and he blamed bhagavAn fiercely).
• in pugazh sEr mARan ena – As AzhwAr is meditated upon as the one who is having glories which are pleasant to hear.
• kunRi vidumE pavak kangul – Just with these words, the dark night of samsAra will be destroyed. This is certain. kunRudhal – reducing. Instead of having to call out like AzhwAr “amudham koNda mUrththiyO” (Oh one who accepted the nectar!) [10th pAsuram], as one recites AzhwAr’s divine name, there will be dawn for the samsAra which is said as in thiruvAimozhi 2.6.7 “vidiyA vennaragam” (cruel hell without a dawn).

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 6.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of surrendering unto the divine feet of thiruvEngadamudaiyAn and is mercifully explaining it.

How is that done? AzhwAr who called out to emperumAn out of sorrow, giving up the other goals such as aiSwaryam (worldly wealth) and kaivalyam (self enjoyment), determining that service done at the divine feet of Sriya:pathi (lord of SrI mahAlakshmi) is the ultimate goal, to attain that goal, leaving aside the abodes which are distant by space, time etc, performed perfect prapaththi (surrender) at the divine feet of thiruvEngadamudaiyAn who is manifesting his utmost saulabhyam (easy approachability) as said in nAnumgan thiruvandhAdhi 47 “kAnamum vAnaramum vEdum” (forests, monkeys and hunters), with the purushakAram of pirAtti as said in SrI rAmAyaNam ayOdhyA kANdam 31.2 “sabrAthuScharaNau gAtam” (lakshmaNa tightly holding the divine feet of his brother SrI rAma), highlighting the completeness of bhagavAn who is the refuge and the emptiness of the self. mAmunigaL mercifully explains this principle explained in “ulagamuNda peruvAyA” starting with “ulaguyya mAl ninRa“.

pAsuram

ulaguyya mAl ninRa uyar vEngadaththE
alar magaLai munnittu avan than malaradiyE
van saraNAych chErndha magizhmARan thALiNaiyE
un saraNAy nenjamE uL

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word-by-word meanings

ulagu uyya – to uplift the world
mAl ninRa – where sarvESvaran is mercifully present
uyar vEngadaththE – in the tall thiruvEngada hill
alar magaLai munnittu – with periya pirAtti’s purushakAram
avan than – that sarvESvaran’s
malar adiyE – the divine lotus feet only
van saraNAy sErndha – firmly pursuing as the means
magizhmARan – vakuLAbharaNa’s
thAL iNaiyE – divine feet only
nenjamE – Oh heart!
un saraNAy – as your means
uL – think

Simple Translation

sarvESvaran is mercifully present in the tall thiruvEngada hill to uplift the world. nammAzhwAr firmly pursued such sarvESvaran’s divine lotus feet only with periya pirAtti’s purushakAram. Oh heart! Think about such vakuLAbharaNa’s divine feet only as your means.

Highlights from vyAkyAnam

• ulaguyya mAl ninRa uyar vEngadaththE – As said in periyAzhwAr thirumozhi 5.4.1 “senniyOngu thaN thiruvEngadam udaiyAy ulagu thannai vAzha ninRa nambi” (The complete lord who is mercifully standing to uplift the world in the tall, cool thiruvEngadam hill), in thirumalA where sarvESvaran is mercifully standing. mAmunigaL is focussing on “thiladham ulagukkAy ninRa thiruvEngdaththemperumAnE” (Oh emperumAn in thiruvEngadam which looks like a thilak (decoration on forehead) for the world) [4th pAsuram].
• alar magaLai munnittu – Having periya pirAttiyAr as purushakAram as said in “thirumAmagaL kELvA” (the lord of SrImahAlakshmi) [4th pAsuram], “alarmEl mangai uRai mArbA” (Oh one who is having SrImahAlakshmi residing in your heart) [10th pAsuram].
• avan than malaradiyE – As AzhwAr followed the ever fresh lotus feet of thiruvEngadaththAn from the beginning, as in
  • “kula thol adiyEn una pAdham” (For me, the servitor who is coming in an ancient lineage, mercifully tell the means to attaining your divine feet!) [1st pAsuram]
  • “ARAvanbil adiyEn un adi sEr vaNNam” (Kindly bless me who is a servitor, having ever endless love for you, to reach your divine feet) [2nd pAsuram]
  • “aNNalE thiruvadi sEra” (To reach the divine feet of your lordship) [3rd pAsuram]
  • “pUvAr kazhalgaL aruvinaiyEn porundhumARu” (I am having unconquerable sins which stop me from reaching your divine feet filled with flowers; mercifully teach me the means to reach them) [4th pAsuram]
  • “thiNarAr sArngaththuna pAdham sErvadhadiyEn” (When will I, a servitor, reach the divine feet of yours, who is having the great SrI sArnga bow?) [5th pAsuram]
  • “en nAL un adikkaN adiyEn mEvuvadhE?” (When will I, being an exclusive servitor, attain your divine feet like seeing [clearly] in a dream, and fit there properly?) [6th pAsuram]
  • “una pAdham kANa” (To see your divine feet) [7th pAsuram]
  • “nOlAdhARREn una pAdham” (Even without pursuing any means to see your divine feet, I am unable to bear) [8th pAsuram]
  • “andhO adiyEn una pAdham agalagillEn” (Alas! I am unable to leave your divine feet) [9th pAsuram]
  • “un adikkIzh amarndhu pugundhEnE” (I have surrendered at your divine feet) [10th pAsuram]
• avan than malaradiyE van saraNAych chErndha – The lotus feet of thiruvEngadaththAn. The qualities such as vAthsalyam which are highlighted starting with “nigaril pugazhAy” (one who is having incomparable quality of vAthsalyam) [10th pAsuram].
• avan than malaradiyE van saraNAych chErndha magizhmARan – You accept as the means, the divine feet of AzhwAr who pursued thiruvEngadamudaiyAn’s divine feet as the absolute means, highlighting his own emptiness in “thiruvEngadaththAnE pugal onRillA adiyEn un adikkIzh amarndhu pugundhEnE” (I, the servitor having no other refuge, entered the divine feet of thiruvEngadamudaiyAn and surrendered). As said in “agalagillEn enRu – pUrvavAkyam anusandhiththAr” (AzhwAr observed the first portion of dhvaya mahA manthram by reciting agalagillEn pAsuram), as AzhwAr performed proper surrender, his divine magizha garland started shining. As the SaraNya (bhagavAn, the refuge) is known as in thiruvAimozhi 2.6.10 “thaN thuzhAy virai nARu kaNNiyan” (one who is wearing garlands which are having cool thuLasi leaves and spreading fragrance), SaraNAgatha (AzhwAr, who is surrendering) has become magizhmARan (one who is wearing magizha garland). As AzhwAr reached the divine feet of emperumAn, which are decorated with fresh thuLasi, mAmunigaL says “magizhmARan thALiNaiyE un saraNAy nenjamE! uL” (Oh heart! Consider the divine feet of nammAzhwAr as your refuge). mAmunigaL is saying “Oh heart! Consider with firm faith, the divine feet decorated with beautiful vakuLa garland as your means”

adiyen sarathy ramanuja dasan

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Essence of thiruvAimozhi 6.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out to emperumAn which will make those who hear that to melt and is mercifully explaining it.

How is that done? Seeing that the gatakas (connectors) are unable to walk and remain where they are, even after hearing his sorrowful cry, AzhwAr became determined thinking “If these ignorant birds become so affected by my situation, if the omniscient bhagavAn hears this, he will be unable to bear this and will immediately come and show his face” and cried out loudly so to disturb his presence in paramapadham. mAmunigaL mercifully explains this principle explained in “nIrAy nilanAy” starting with “nIrAgik kEttavargaL nenjazhiya“.

pAsuram

nIrAgik kEttavargaL nenjazhiya mAlukkum
ErAr visumbil irupparidhA ArAdha
kAdhaludan kUppitta kArimARan sollai
OdhidavE uyyum ulagu

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word-by-word meanings

kEttavargaL nenju – the hearts of those who heard
nIr Agi azhiya – to melt and become destroyed
mAlukkum – for sarvESvaran
ErAr visumbil iruppu aridhA – to not let him remain in the beautiful paramapadham
ArAdha kAdhaludan – with unquenchable love
kUppitta – called out
kArimARan sollai – AzhwAr’s SrIsUkthi (divine words)
OdhidavE – as they are recited
ulagu uyyum – world will be uplifted

Simple Translation

AzhwAr’s divine words, where he called out with unquenchable love to not let sarvESvaran remain in the beautiful paramapadham, caused the hearts of those who heard those words to melt and become destroyed. As those divine words are recited, the world will be uplifted.

Highlights from vyAkyAnam

• nIrAgik kEttavargaL – To destroy the hearts of those who heard. Irrespective of being insentient, slightly sentient or the super-sentient, everyone becomes melted and loses his/her existence. To melt the dolls, birds and bhagavAn, and have their hearts broken.
• mAlukkum ErAr visumbil iruppu aridhA – To make the presence of sarvESvaran in the beautiful paramapadham untenable; to make the presence in the supreme sky, untenable.
• ArAdha kAdhaludan kUppitta – As said in SrI rAmAyaNam AraNya kANdam 52.10 “krOSanthIm rAma rAmEthi” (sIthAp pirAtti cried out “rAma rAma”), called out with insatiable love. That is, as cried out with sorrow in “vArAy” (should come) [1st pAsuram], “nadavAy” (should walk towards me) [2nd pAsuram], “oru nAL kANa vArAy” (You should appear to be seen by me) [4th pAsuram], “oLippAyO” (Why are you hiding?) [5th pAsuram], “aruLAyE” (Will you show your mercy) [7th pAsuram], “innam keduppAyO” (Are you planning to torment me even now?) [8th pAsuram], “thaLarvEnO” (should I suffer due to not acquiring the experience?) [9th pAsuram], “thirivEnO” (Will I grieve?) [6th pAsuram], “kuRugAdhO” (Will it happen soon?) [9th pAsuram], “siRu kAlaththai uRumO? andhO!” (Alas!If analysed, it is not a match for being a servitor to you only and enjoying that servitude even if attained for a small fraction of time, without a repeat experience) [10th pAsuram].
• ArAdha kAdhaludan kUppitta kArimARan sollai – The divine words of AzhwAr who has royal birth, who showed the sorrow due to great love.
• OdhidavE uyyum ulagu – As this is recited, the world will be uplifted. That is, the sentient beings in this world will be uplifted.

adiyen sarathy ramanuja dasan

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