Category Archives: thiruvAimozhi

thiruvAimozhi – 6.3.11 – kANmingaL ulagIr

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are well versed in this decad, will become enjoyable for ayarvaRum amarargaL (nithyasUris who do not have any ignorance)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the benefit as “those who can practice this decad will become eternally admired by nithyasUris”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

kANmingaL ulagIr enRu kaN mugappE nimirndha
thALiNaiyan thannaik kurugUrch chatakOpan sonna
ANai Ayiraththuth thiruviNNagarp paththum vallAr
kONai inRi viNNOrkku enRum Avar kuravargaLE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ulagIr – Oh people of this world!
kANmingaL – see this
enRu – saying that
kaN mugappE – in front of those who are contrary to each other
nimirndha – grew
thALiNaiyin thannai – sarvESvaran who permeated into contrary entities in many ways, as he did during the incarnation as thrivikrama, who has the divine feet
kurugUr – the leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
ANai – in the form of bhagavath AgyA (bhagavAn’s commandments)
Ayiraththu – among the thousand pAsurams
thiruviNNagar – for thiruviNNagar
paththum – decad
vallAr – experts
kONai – difficulty
inRi – without
viNNOrkku – for nithyasUris
enRum – always
kuravargaL – admirable
Avar – will become

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

sarvESvaran, permeated into contrary entities in many ways as he did during the incarnation as thrivikrama, who has the divine feet, saying “Oh people of this world! see this”, grew in front of those who are contrary to each other; nammAzhwAr, the leader of AzhwArthirunagari, mercifully spoke this decad for thiruviNNagar among the thousanda pAsurams, in the form of bhagavath AgyA; those who are experts in this decad will always be admired by nithyaSUris without any difficulty.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kANmingaL ulagIr enRu kaN mugappE nimirndha thALiNaiyan thannai – thrivikraman emperumAn who is having the divine feet which grew in front of them [people of the world] after having tricked them as a magician since they won’t agree if he said “I am going to place my feet on your head! Come closer!”.
  • kANmingaL – Since they will pull back if he places his divine feet on their heads, he tricked them with the amazing act [of growing tall suddenly].
  • kurugUrch chatakOpan sonna – This is considered trustworthy since it is spoken by AzhwAr who enjoyed emperumAn‘s saulabhyam [easily approachable].
  • ANai Ayiraththu – Those who are experts in this decad which explains emperumAn’s orderly conduct of this world. viNNOr – nithyasUris, will admire them forever. There is no kONai – difficulty/shortcoming in it. How is this possible? How come a nithyasamsAri who learns this [and masters it] becomes admirable for nithyasUris who are untouched by the defects of samsAram? Even while being in paramapadham, mukthAthmAs (liberated persons) can meditate on the material realm considering it to be bhagavAn‘s wealth and become blissful. This person who is in this material realm, can experience the same feeling while being in this material realm itself. nithyasUris will eternally glorify such persons thinking “While being in material realm, how can someone have such experience!”.

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

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 – 6.3.10 – nizhal veyyil

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “Know that there is no protection other than his divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr completes his instructions saying “We have as our protection, nothing but the divine feet of sarvESvaran, who is having as his wealth/forms, all movable and immovable entities which are contrary to each other; you analyse and understand”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

nizhal veyyil siRumai perumai kuRumai nedumaiyumAy
suzhalvana niRpana maRRumAy avai allanumAy
mazhalai vAy vaNdu vAzh thiruviNNagar mannu pirAn
kazhalgaL anRi maRROr kaLaigaN ilam kANmingaLE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nizhal – shade which reduces the heat
veyyil –  sunshine which causes heat
siRumai – atomic form which is the ultimate state of smallness
perumai – universal form which is the ultimate state of largeness

(present in intermediary dimensions)
kuRumai – shortness
nedumaiyum – longness
Ay – being
suzhalvana niRpana – movable and immovable
maRRum – all other entities
Ay – being (sarvaSarIrI – having everything as his body)
avai – their qualities
allanum – not having [unaffected]
Ay – being
mazhalai – babyish
vAy – having sounds
vaNdu – beetles
vAzh – living due to the enjoyment
thiruviNNagar – in thiruviNNagar
mannu – eternally residing
pirAn – sarvESvaran’s
kazhalgaL – divine feet
anRi – than
maRRu – other
Or – one
kaLaigaN – protection
ilam – we are not having;
kANmingaL – you can determine (this) for yourself.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is the shade which reduces the heat and the sunshine which causes heat; he is having atomic form which is the ultimate state of smallness and universal form which is the ultimate state of largeness; he is having shortness and longness as his qualities; he is all other movable and immovable entities and yet remains unaffected by such qualities; such sarvESvaran is eternally residing in thiruviNNagar which is inhabited by beetles having babyish sounds, due to the enjoyment there; we are not having any protection other than such sarvESvaran’s divine feet; you can determine for yourself.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nizhal veyyil – shade which causes coolness and sunshine which causes heat.
  • siRumai perumai – atomic and universal qualities.
  • kuRumai nedumai – shortness and longness which are part of intermediary dimension.
  • maRRumAy – whatever is left out to be said; everything which is not mentioned explicitly.
  • suzhalvana niRpana – animal and plant species.
  • maRRumAy – all other entities which have not been mentioned.
  • avai allanumAy – Has it not been already explained that emperumAn will remain unaffected by the defects of all these entities which are his forms? So, what is being explained here? Here, it says that emperumAn does not have the states of transformations which these entities go through. That is, for the chEthanas (sentient beings), the emotions (joy, sorrow etc) and for the achEthanas (insentient objects), the changes in their forms.
  • mazhalai vAy vaNdu vAzh – Due to their youthful nature, the beetles which are living in thiruviNNagar have very sweet sounds; other than the divine feet of emperumAn who is residing in such thiruviNNagar, we have no protector.
  • kazhalgaL anRi maRROr kaLaigaN ilam – Instead of saying emperumAn is our refuge, as he himself said in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only), AzhwAr is saying that the divine feet are his protection [bhagavAn’s devotees, bhAgavathas are said to be the divine feet of emperumAn; so, it can be seen here that AzhwAr is highlighting the devotees as his protection].
  • kAnmingaLE – This is not exaggeration; you can see for yourself.

In the next article we will enjoy the next 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 – 6.3.9 – ennappan enakkAy

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “While I rejected him, emperumAn forcefully gave the shadow of his divine feet, to remove all my fatigue”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “sarvESvaran who is having contrary entities which are related to him and attractive entities, and who is having no match for his benefactorship, mercifully bestowed the shadow of his divine feet to me”

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

en appan enakkAy iguLAy ennaip peRRavaLAy
pon appan maNi appan muththappan en appanumAy
minnap pon madhiL sUzh thiruviNNagar sErndha appan
than oppArillappan thandhanan thana thAL nizhalE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

enakku – being distinguished for me
en – the cause for my sustenance
appan – father
Ay – being
iguL – the step mother, who is having the femininity which is opposite to such masculinity
Ay – being
ennaip peRRavaL Ay – being my distinguished, real mother who is unlike the step mother who just raises the child
pon appan – manifesting his attractive nature which resembles gold
maNi appan – manifesting his radiant nature resembling a precious gem (which is greater than gold in radiance and great worth)
muththu appan – manifesting the coolness resembling a pearl (which is greater than precious gem in the coolness)
en appan um – the benefactor for me (in many ways)
Ay – being
minna – to shine
pon – golden
madhiL – by fort
sUzh – surrounded
thiruviNNagar – in thiruviNNagar
sErndha – living
appan – being the lord of all

(for such benefactorship towards all)
than – for him
oppAr il – having no match
appan – great benefactor
than – his
thAL – divine feet’s
nizhal – shadow
thandhanan – mercifully bestowed.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn being distinguished for me, being my father who is the cause for my sustenance, being my step mother, who is having the femininity which is opposite to such masculinity, being my distinguished, real mother who is unlike the step mother who just raises the child, manifesting his attractive nature which resembles gold, manifesting his radiant nature resembling a precious gem, manifesting the coolness resembling a pearl, being the benefactor for me, is living in thiruviNNagar which is surrounded by shining golden fort; being the lord of all there, having no match for him, the great benefactor mercifully bestowed me the shadow of his divine feet.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • en appan enakkAy – Being a distinguished lord for me, and the father who is the cause for my sustenance. That is, unlike a father who would sell his child during famine to survive, emperumAn is a father who would protect me even at the cost of transforming himself and losing his identification.
  • iguL Ay – iguLai is a way of addressing a friend. It is indicated as “iguL” here. This implies – being my friend with whom I can have discussions.
  • ennaip peRRavaL Ay – Unlike the step mother who will just raise the child, you are being a mother who carries the child for ten months, caring for it and delivering it.
  • pon appan … – There are some entities which remain the benefactor, but will lead to other enjoyable aspects [like gold, gems, pearls]; emperumAn favoured me so that he himself remains as all such enjoyable aspects.
  • minnap pon … – The benefactor who lives in thiruviNNagar which is surrounded by a shining golden fort.
  • than oppAr il appan – The great benefactor who has no match when it comes to favouring certain things to others. nanjIyar mercifully gives an explanation to this – when he rigorously pursued me in thiruvAimozhi 6.2 “minnidai madavAr“, I pushed him away saying “I don’t want you”; at that time he gave himself saying “Do you know what is good for you? You really need me”.
  • thandhanan thana thAL nizhalE – I tried to move away from him saying “I will be alright even with the heat of sunshine, staying away from you”, as said in “azhiththAy un thiruvadiyAl” (destroyed with your divine feet), he eliminated my ego with your divine feet, and bestowed the shadow of his divine feet to me. As soon as being touched by the divine feet, one would give up the objects which he considered as his.

In the next article we will enjoy the next 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 – 6.3.8 – van saraN surarkkAy

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “thiruviNNagar emperumAn is not just my refuge but everything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “krishNa, who is sarvESvaran and [yet] humble towards his devotees, who has certain aspects for both favourable and unfavourable ones, is the distinguished refuge for me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

van saraN surarkkAy asurarkku vengURRamumAy
than saraN nizhaRkIzh ulagam vaiththum vaiyAdhum
then saraN thisaikkuth thiruviNNagar sErndha pirAn
en saraN en kaNNan ennai AL udai ennappanE!

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

surarkku – for the dhEvas (celestial beings) who are favourable
van – indestructible
saraN – refuge
Ay – being
asurarkku – for the asuras (demoniac) who are unfavourable
vem – cruel
kURRamum – mruthyu (death)
Ay – being
ulagam – worldly humans who are classified in this manner
than – his
saraN nizhal kIzh – in the shadow of his divine feet
vaiththum – placing
vaiyAdhum – not placing
Ay – being
then thisaikku – for the southern direction
saraN – refuge
thiruviNNagar – in thiruviNNagar
sErndha – descended
pirAn – being sarvESvaran
en – to accept me
kaNNan – as krishNa
ennai – me
AL udai – accepting my service
ennappan – my lord

(in all manners)
en – for me
saraN – natural refuge

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is the indestructible refuge for dhEvas and cruel death for asuras; he is placing and not placing the worldly humans who are classified in this manner, in the shadow of his divine feet; such sarvESvaran, who has descended into thiruviNNagar which is the refuge for the southern direction, accepted me as krishNa and accepted my service as my lord; he is the natural refuge for me.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • van saraN surarkku Ay – Being the strong protector for dhEvas, by himself accepting the arrows shot at them.
  • asurarkku vem kURRamum Ay – For the demoniac people, he is the cruel death personified as said in “anthakan thaNNIr” (yama (deity for death) is cool, implying that he is more cruel than death itself).
  • than saraN … – Having the favourable ones such as arjuna et al in the shadow of his divine feet, and pushing away the unfavourable ones such as dhuryOdhana et al, though they have the same relationship with him.
  • then saraN thisaikku – As said in SrI rAmAyaNam AraNya kANdam 11.82 “dhakshiNA dhik kruthAyEna SaraNyA puNya karmaNA” (The southern direction which was made as a [sacred] abode, by that sage agasthya who has an auspicious/virtuous history), the benefactor who descended to thiruviNNagar, which is considered as the refuge for the southern direction.
  • en saraN – my refuge.
  • en kaNNan – krishNa who is humble towards me.
  • ennai AL udai – one who is naturally qualified to accept my service
  • en appan – my benefactor.

ulagam (world) indicates “the elders and the learned persons” who live there.

In the next article we will enjoy the next 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 – 6.3.7 – paranjudar udambAy

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “Even for the greatest persons, there is no other firm refuge than him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The divine feet of sarvESvaran who has distinct forms for his devotees and others, are the popular refuge for everyone”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

paranjudar udambAy azhukkup padhiththa udambAy
karandhum thOnRiyum ninRum kaidhavangaL seydhum viNNOr
sirangaLAl vaNangum thiruviNNagar sErndha pirAn
varangoL pAdham allAl illai yAvarkkum van saraNE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

param sudar udambu Ay – Divine form which is enjoyed by his devotees

(the form which is enjoyed by others who are not his devotees)
azhukku – to be rejected
padhiththa – complete
udambu Ay – having the form of this material universe
karandhum – (for the non-devotees) not shining
thOnRiyum – (for the devotees) shining
ninRum – being firm (where he is shining)
kaidhavangaL seydhum – being uncertain (in other places)
Ay – being
viNNOr – brahmA rudhra et al

(to fulfil their desire)
sirangaLAl – with their heads
vaNangum – to bow down
thiruviNNagar –  in thiruviNNagar
sErndha – descended
pirAn – sarvESvaran’s
varam – greatness of not having any thing equal or greater
koL – having
pAdham – divine feet
allAl – other than
yAvarkkum – for every sentient being
van – very strong, to give protection
saraN – refuge
illai – not there

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is having a divine form which is enjoyed by his devotees and a form of this material universe, which are shining and not shining, firm and uncertain; such emperumAn descended to be bowed down by brahmA rudhra et al with their heads in thiruviNNagar; for every sentient being, there is no other refuge than such emperumAn’s very strong, divine feet, which are having the greatness of not having any thing equal or greater.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • param sudar udambAy – Having distinguished, divine form which is made of sudhdha sathvam (pure goodness). SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance).
  • azhukkup padhiththa udambAy – Having the material realm which is bound by the three qualities (sathvam (goodness), rajas (passion) and thamas (ignorance)), as his body.
  • karandhum – Though he is present as antharAthmA (in-dwelling super soul) for the material realm, he is protecting them, being unnoticed by them as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA).
  • thOnRiyum – To be seen by those who remain as said in thiruvAimozhi 8.5.2 “kANa vArAy enRu enRu kaNNum vAyum thuvarndhu” (those who have their eyes and mouth dried up, pleading for emperumAn‘s arrival to see them), incarnating as SrI rAma, krishNa et al.
  • ninRum – remaining for hundred years, ten thousand years etc during such incarnations.
  • kaidhavangaL seydhum – Engaging in mischief. That is, while having incarnated, not making SisupAla et al realise his divinity and to let his devotees realise his divinity.
  • viNNOr … – The benefactor who is standing in thiruviNNagar who is bowed down upon by brahmA et al thinking “we have fulfilled the purpose of having head”.
  • varam koL pAdham allAl illai – the great divine feet  which can be approached by even the most inferior persons.
  • yAvarkkum … – Even for the greatest of the greats, there is no stronger refuge than those divine feet. All saviours other than emperumAn, will drown along with the bound soul; other than emperumAn’s divine feet, there is no stronger refuge. Only those who take shelter of his divine feet, will survive.

In the next article we will enjoy the next 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 – 6.3.6 – mU ulaganLumAy

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “Look! Though I rejected him, it was the benefactor who is in thiruviNNagar, who united with me by manifesting his qualities and activities to make me never forget him, and became radiant feeling satisfied”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “sarvESvaran who is having fantastic and inferior entities as his wealth/forms, is having the radiance acquired through humility towards his devotees”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

mU ulagangaLumAy allanAy ugappAy munivAy
pUvil vAzh magaLAyth thavvaiyAyp pugazhAyp pazhiyAy
dhEvar mEvith thozhum thiruviNNagar sErndha pirAn
pAviyEn manaththE uRaiginRa paranjudarE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

mU ulagangaLum Ay – being [having as form] the three layered world (this samsAram, material realm, which is having inferior attributes such as being created, being bound by karma and having the three qualities viz sathva (goodness), rajas (passion) and thamas (ignorance))
allan Ay – being with nithya vibhUthi (spiritual realm) which is opposite of the aforementioned samsAram
ugappu Ay munivu Ay – being such liking and hatred of such fantastic and inferior entities respectively
pUvil vAzh magaLAy – being the desirable lakshmi [SrI dhEvi]
thavvai Ay – being the undesirable jyEshtA (elder sister of lakshmi [who is popularly known as mUdhEvi])

(the effects of such deities)
pugazh Ay – being the fame
pazhi Ay – having blame as his form too

(to enjoy the qualities manifested by emperumAn who is having these wealth)
dhEvar – nithyasUris (eternal residents of paramapadham)
mEvi – fitting well
thozhum – praying
thiruviNNagar – in thiruviNNagar
sErndha – descended
pirAn – sarvESvaran
pAviyEn – I who am having sins which make me turn away from him even when he pursues me rigorously, my
manaththE – in the heart
uRaiginRa – residing eternally
param sudar – having great radiance due to that

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is being the three layered world and with the nithya vibhUthi which is opposite of the aforementioned samsAram, is being such liking and hatred of such fantastic and inferior entities respectively, being the desirable lakshmi [SrI dhEvi]  and the undesirable jyEshtA, being the fame and having blame as his form too; such sarvESvaran who is prayed by nithyasUris who descended in thiruviNNagar, fitting well, is having great radiance due to residing eternally in my heart, who am having sins which make me turn away from him even when he pursues me.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • mU ulagangaLum Ay – Being the controller for the three worlds. [Three worlds are ] Also explained as kruthaka [The bottom seven layers – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift up to higher layers at that time].
  • allan Ay – Being the controller for all other worlds. Since it specifically explains these worlds [of material realm] and negates it, this implies emperumAn‘s ownership of nithya vibhUthi [spiritual realm].
  • ugappAy munivAy – His mercy and reprimand.
  • pUvil magaLAyth thavvaiyAy – SrI [SrI mahalakshmi, the deity for fortune] and aSrI [her elder sister who is the deity for misfortune].
  • pugazhAyp pazhiyAy – The fame acquired by those who are blessed by SrI. The blame acquired by those who are blessed by aSrI.
  • dhEvar … – dhEvathAs such as indhra, while accepting the sacrificial offerings, would stand three yOjanam (1 yOjana is approximately 9 miles) above the ground, turning their face away from the earth, and vomiting [due to their dislike for the earth]; but nithyasUris, who can’t tolerate even the smell of such dhEvathAs, reside firmly [happily] in thiruviNNagar, since it is present in this earth. The benefactor who is residing in such thiruviNNagar.
  • pAviyEn manaththEAzhwAr, thinking about how emperumAn rigorously pursued him in thiruvAimozhi 6.2minnidai madavAr“, and how he pulled back, is blaming himself as “pAviyEn” (sinner/unfortunate). While nithyasUris pursue emperumAn, he pushed them aside and instead pursued me – it was in such situation, I rejected him.
  • manaththE uRaiginRa – Now, leaving those nithyasUris and their presence in such divine assembly, he arrived in my heart and is staying there permanently.
  • param sudarE – While there are many abodes for him, instead of thinking of his arrival in my heart as a favour for me, he thinks it is a fortune for himself and hence is shining radiantly. This is the newly acquired beauty in his form after initially worrying in thiruvAimozhi 6.2minnidai madavAr” that “what if AzhwAr slips from me!”, subsequently attaining AzhwAr and is appearing as said in thiruvAimozhi 6.2.10ninRilangu mudiyinAy” (wearing divine crown which is shining firmly).

In the next article we will enjoy the next 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 – 6.3.5 – kaithavam semmai

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “The benefactor of thiruviNNagar is the protector for all irrespective of whether they are great or small”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “For sarvESvaran who is having superior and inferior entities as his forms, the whole world is a garden for his sport”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

kaithavam semmai karumai veLumaiyumAy
mey poy iLamai mudhumai pudhumai pazhamaiyumAy
seydha thiN madhil sUzh thiruviNNagar sErndha pirAn
peydha kAvu kaNdIr perundhEvudai mUvulagE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kaithavam – (inferior) dishonesty
semmai – (superior) honesty

(matching those)
karumai veLumaiyum Ay – being [having as his forms] black and white colours
mey poy – the truth which is form for superior and lie which is form for inferior
iLamai mudhumai – youth and old-age
pudhumai pazhamai Ay – being modern and ancient
seydha – well crafted
thiN – firm
madhiL – fort
sUzh – surrounded by
thiruviNNagar – in thiruviNNagar
sErndha – descended
pirAn – sarvESvaran
peydha – placed
kAvu kaNdIr – this is the garden where he enjoys his sport
perum dhEvu – dhEvathAs starting with the great brahmA
udai – inhabited by
mUvalugu – the three layered world

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

sarvESvaran being dishonesty and honesty, black and white colours, the truth which is superior and lie which is inferior, youth and old-age, new and old, descended in thiruviNNagar which is surrounded by well crafted, firm fort; such emperumAn placed this three layered world which is inhabited by dhEvathAs starting with the great brahmA as the garden where he enjoys his sport – see it.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyA35kyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kaithavam semmai – dishonesty and honesty.
  • karumai veLumai – black and white.
  • mey poy – truth and lie.
  • iLamai mudhumai – youth and old-age.
  • pudhmai pazhamai – modern and ancient.
  • seydha … –  highlights the craftsmanship in facilitating a fresh look in it [fort], even after passing ages.
  • peydha kAvu kaNdIr – Look! This is the garden placed by emperumAn.
  • perum dhEvudai mU ulagE – The three layered world which has dhEvathAs who considered themselves to be lords. mU ulagu – the world which has higher, middle and lower layers. The principle explained by this – the garden will not know to ask for protection; having the nature of withering after a while, and the one who created it himself taking care of it subsequently; similarly irrespective of one being a lord [dhEvathA] or controlled [humans etc], everything is working per his directive. (AzhwAr is implying that even his romantic fight with emperumAn was not done by AzhwAr’s sanction [but occurred per the will of emperumAn].)

In the next article we will enjoy the next 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 – 6.3.4 – puNNiyam pAvam

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “All his wealth/forms which appear in the form of puNyam (virtues), pApam (vices) etc, were created due to his mercy; you can analyze and understand that none of those is false “.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The radiant glories which were explained previously are all krishNa’s nirhEthuka krupai (causeless mercy) who is having all objects which have puNyam and pApam as his wealth”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

puNNiyam pAvam puNarchchi pirivenRiyavaiyAy
eNNamAy maRappAy uNmaiyAy inmaiyAy allanAy
thiNNa mAdangaL sUzh thiruviNNagar sErndha pirAn
kaNNanin aruLE kaNdu koNmingaL kaithavamE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

puNNiyam pAvam – puNyam and pApam which lead to desirable and undesirable results respectively
puNarchchi pirivu – the union and separation with such results
enRu – that
ivai Ay – being these
eNNam – thoughts about such union and separation
Ay – being
maRappAu Ay – being the forgetful state about the same
uNmai Ay inmai Ay – being the existence and non-existence of those aspects
allan Ay – being free from bondage of such aspects
thiNNam – firm
mAdangaL – mansions
sUzh – surrounded
thiruviNNagar – in thiruviNNagar
sErndha – reached [descended]
pirAn – supreme lord
kaNNan – krishNa’s
in – greatly enjoyable, without any expectation
aruLE – mercy only
kaNdu koNmingaL – know that this is the glorious means which was explained previously.
kaithavamE – is there any mischief in this?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

The supreme lord krishNa, who is residing in thiruviNNagar which is surrounded by firm mansions, is puNyam and pApam which lead to desirable and undesirable results respectively, the union and separation with such results, the thoughts about such union and separation, the existence and non-existence of those aspects, and is free from bondage of such aspects; know that, such emperumAn’s greatly enjoyable mercy only which does not expect anything, is the glorious means which was explained previously. Is there any mischief in this? Implied that, this is the highest truth.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • puNNiyam pAvam – puNyam which is means to joy and pApam which is means to sorrow,
  • puNarchchi pirivu – union which is result of puNyam and separation which is result of pApam.
  • eNNamAy maRappAy – Remembrance in desired aspects and forgetfulness in undesired aspects.
  • uNmaiyAy inmaiyAy – Being what is explained by the words “asthi” (exists) and “nAsthi” (does not exist). Also explained as existence and non-existence. Also explained as chEthanas (sentient beings) and achEthanas (insentient objects).
  • allanAy – Being the controller of puNyam and pApam, and not being bound by them.
  • thiNNam … – krishNa, the benefactor who has descended to thiruviNNagar which is surrounded by firm mansions which will not be destroyed even during deluge as said in SrIvishNu purANam 5.38.9 “vAsudhEva gruham dhvEkam naplAvayathi sAgara:” (the ocean [which breached its shores] did not destroy krishNa’s palace alone).
  • innaruLE – Everything which appears as his wealth/forms in the form of puNyam and pApam, occurs due to his mercy. Is pApam too his mercy? Yes – since it occurs based on chEthana’s previous karma, that is also his mercy only. Irrespective of what he does, can bad things happen due to his mercy? As he shows the bad effects to reform the individual and lead him into good path, that can also be considered as part of his mercy.
  • in aruL – Causeless pursuit [merciful act towards the jIvAthmA to accept it].
  • kaithavamE – There is no exaggeration in what I explain here.
  • kaNdu koNmingaL – You all can see for yourself.

Alternatively,

  • kaithavamE – all that are kruthaka (this world which is recreated during partial deluge), are created due to his causeless pursuit.

In the next article we will enjoy the next 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 – 6.3.3 – nagaramum nAdugaLum

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “There is no means [for being uplifted] other than the auspicious qualities of emperumAn who descended to thiruvinNNagar”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

nagaramum nAdugaLum gyAnamum mUdamumAy
nigaril sUzh sudarAy iruLAy nilanAy visumbAych
chigara mAdangaL sUzh thiruviNNagar sErndha pirAn
pugar koL kIrththi allAl illai yAvarkkum puNNiyamE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nagaramum – city which has many knowledgeable persons
nAdugaLum – countryside which has many ordinary persons

(the cause for such situations)
gyAnamum – knowledge
mUdamum – foolishness
Ay – being

(having equality for such gyAnam and agyAnam)
nigar – match
il – not having
sUzh – expansive
sudar – radiance
Ay – being
iruL – darkness (which is lacking such radiance)
Ay – being
nilan – (abode of such darkness) earth
Ay – being
visumbu – (abode of radiance) sky
Ay – being
sigaram – having peaks
mAdangaL – mansions
sUzh – surrounded
thiruviNNagar – in thiruviNNagar
sErndha – one who is residing well
pirAn – sarvESvaran’s
pugar – radiance
koL – having
kIrththi – glorious qualities
allAl – other than
yAvarkkum – for everyone
puNNiyam – fortune which leads to uplifting
illai – not there

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

sarvESvaran who is being [having forms as] city which has many knowledgeable persons and countryside which has many ordinary persons, knowledge and foolishness, matchless, expansive radiance and darkness, earth and sky, is residing well in thiruviNNagar which is surrounded by mansions having peaks; for everyone, there is no other fortune which leads to uplifting, than such emperumAn‘s radiant, glorious qualities.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nagaramum nAdugaLum – City people who are engaged in enjoyment and countryside people who work hard to earn their livelihood. Alternatively – this could imply limited (urban) and unlimited (rural) aspects.
  • gyAnamum mUdamumAy – Knowledge which facilitates true understanding of objects, and ignorance which leads to misunderstanding the objects.
  • nigaril sUzh sudarAy iruLAy – Being the all-pervading radiance which is incomparable and the darkness which is the opposite to that.
  • nilanAy visumbAy – Earth which has [a beautiful] form and sky which is formless. Also explained as earth which is hard and sky which is light.
  • sigaram … – The benefactor who is residing perfectly in thiruviNNagar which is surrounded with mansions which are having terraces which resemble mountain peaks.
  • pugar koL kIrththi allAl illai – His glories are diminished in paramapadham; [that is because] there is no one lesser than him there; everyone is equal to him in paramapadham as said in SrI bhagavath gIthA 14.2mama sAdharmyam AgathA:” (having attained equanimity with me), muNdaka upanishath “paramam sAmyam upaithi” (Attaining complete equanimity) and periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (He will bless his devotees to become equal to him). Wouldn’t one’s glories shine only when helping inferior persons?
  • yAvarkkum puNNiyamE – Other than his glories, there is no means for the uplifting of everyone. Whatever one seeks for one’s own uplifting will only be a hurdle in reality; in “minnidai madavAr”, as he was coming, AzhwAr said “don’t come” and was going to be finished; the means sought by AthmA is a hurdle for himself; the means shown by emperumAn will bind emperumAn himself [for uplifting; this is the firm nature of the upAyam [means].

In the next article we will enjoy the next 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 – 6.3.2 – kaNda inbam

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

Full series >> Sixth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “emperumAn who is having expansive and contrary wealth, and is being very great not to be seen by anyone due to his mighty shoulders, yet accepted my service; such emperumAn’s abode thiruviNNagar is better than all of his other divine abodes”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

kaNda inbam thunbam kalakkangaLum thERRamumAy
thaNdamum thaNmaiyum thazhalum nizhalumAyk
kaNdukOdaRkariya perumAn ennai ALvAnUr
theN thiraip punal sUzh thiruviNNagar nannagarE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kaNda – seen in this world
inbam thunbam – joy and sorrow
kalakkangaLum – the mental worries which arise from such sorrows
thERRamum Ay – being the serenities which arise from joy
thaNdamum – the anger (which arises from such worries)
thaNmaiyum – clarity (which arises from such serenities)
thazhalum – fire (which has anger-like heat)
nizhalum – shadow (which has serene coolness)
Ay – being
kaNdukOdaRku – to be seen similar to other species
ariya – one who is difficult
perumAn – being sarvESvaran (supreme lord)
ennai – me
ALvAn – one who accepted as servitor
Ur – divine abode
theN – pristine
thirai – having rising tides
punal – water
sUzh – surrounded
thiruviNNagar – thiruviNNagar
nal nagar – beautiful town

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn being the joy and sorrow which are seen in this world, the mental worries which arise from such sorrows and the serenities which arise from joy, the anger and clarity, the fire and shadow,  and who is difficult to be seen similar to other species; such sarvESvaran who accepted me as servitor is residing in the divine abode of thiruviNNagar, a beautiful town which is surrounded by pristine water having rising tides.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kaNda inbam – Limited joy as said in “aingaruvi kaNda inbam” (the joy experienced by the five senses).
  • thunbam – the sorrow which is the same as “joy” [in this material realm], but having a different name.
  • kalakkangaLum thERRamumAy – The worries which accumulate due to non-achievement of worldly pleasures and the clarities which arise from such achievement.
  • thaNdamum thaNmaiyum – anger and serenity.
  • thazhalum nizhalumAy – fire which causes heat and shadow which gives coolness.
  • kaNdukOdaRkariya perumAn – By all these, his immeasurable nature is explained. [nampiLLai becomes amazed at AzhwAr’s knowledge and devotion] What expansive knowledge AzhwAr has [i.e., he is seeing everything as brahmam]! While speaking about emperumAn‘s attributes, he is speaking about him saying “emperumAn is inconceivable”; previously, while highlighting some aspects he said in the first pAsuram “pal vagaiyum parandha perumAn” (emperumAn who permeated in many ways); what an amazing way of meditating/speaking! Nothing exists without emperumAn. While nallAr and SrI sEnApathi dhAsar were going to thirumalai (thiruvEngadam) [most likely while walking on the mountain], SrI sEnApathi dhAsar hit some bushes with a stick [to clear the path]. nallAr’s saying of “While you have no enmity towards these bushes due to earning wealth or enjoyment, why are you hurting the belongings of ISvara unnecessarily!” should be remembered.
  • ennai ALvAnUr – The abode of emperumAn who suffered in thiruvAimozhi 6.2 “minnidai madavAr”, not willing to lose me.
  • theN thirai … – The beautiful town of thiruviNNagar which is surrounded by water having clear tides.
  • theN thiraip punal sUzh – The town is having the river which is a replica of the divine river virajA. If emperumAn himself descends from paramapadham to here, nothing stops other things to follow him.
  • thiruviNNagar nannagarE – As SrIvaikuNtam is still not seen, should it even be considered as an abode? The abode [thiruviNNagar] which is dear to him is our destination.

In the next article we will enjoy the next 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