Category Archives: thiruvAimozhi

thiruvAimozhi – 10.2.4 – pEsumin kUsaminRi

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

Full series >> Tenth Centum >> Second 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, to trigger the taste in those who surrender, AzhwAr says “What noble deeds would those, who serve emperumAn in thiruvananthapuram without any expectation, have done previously?” Alternatively, AzhwAr is saying “Speak about the fortune of those who serve emperumAn in thiruvananthapuram without any expectation”

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

pEsumin kUsam inRip periya nIr vElai sUzhndhu
vAsamE kamazhum sOlai vayal aNi ananthapuram
nEsam seydhuRaiginRAnai neRimaiyAl malargaL thUvip
pUsanai seyginRArgaL puNNiyam seydhavARE

Listen

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

periya – abundant
nIr – having water
vElai – by ocean
sUzhndhu – surrounded
vAsamE kamazhum – spreading the fragrance
sOlai – gardens
vayal – fields
aNi – having as decoration
ananthapuram – in thiruvananthapuram
nEsam seydhu – showing ultimate vAthsalyam (motherly love) (to manifest himself to the devotees)
uRaiginRAnai – one who is eternally residing
neRimaiyAl – in proper means matching his being the lord
malargaL – tools such as flowers
thUvi – offering (being overwhelmed by love)
pUsanai seyginRArgaL – those who worship
puNNiyam – fortune
seydha ARu – the way they got
kUsam inRi – without seeing (your) disqualification and without feeling shy (seeing the overwhelming motherly love of those who worship the vathsalan (emperumAn who is like a mother)
pEsumin – try to praise.

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

emperumAn is showing ultimate vAthsalyam and eternally residing in thiruvananthapuram which is having fields and gardens spreading the fragrance, as decoration and is surrounded by ocean having abundant water; try to praise those who offer such emperumAn in proper means matching his being the lord with tools such as flowers considering the way they got that fortune, without seeing your disqualification and without feeling shy.

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

  • pEsumin kUsam inRi – Speak without feeling shy, seeing your disqualification. Though AzhwAr was mercifully blessed by emperumAn with divine knowledge and devotion, having been in samsAram since time immemorial, due to that impression, he felt shy speaking about emperumAn saying “aruvinaiyEn” (sinful me); AzhwAr thinks the same is applicable for even those who are coming now to speak about emperumAn. While speaking about bhagavath vishayam one need not feel shy; one was not speaking since there was no faith; as one understands the aptness of it, then one can speak without any shyness.
  • periya nIr … – Being surrounded by ocean which is having abundance of water, and having garden which has fragrance. The ocean is surrounding the garden like a fort to not let out the fragrance.
  • vAsamE kamazhum – The fragrance of the garden suppresses the bad smell emitted by the ocean; thiruvananthapuram which is decorated with fields which have such garden. It can also be recited along with previous phrase as in “nEsam seydhu uRaiginRAnai – pEsumin kUsaminRi“. In that case, it will highlight AzhwAr’s amazement as in “nEsam seydhuRaiginRAnai – pUsanai seyginRArgaL puNNiyam seydhavARE“. Alternatively, it can also be recited starting with “periya nIr” and ending with “pUsanai seyginRArgaL puNNiyam seydhavARRai – pEsumin kUsaminRi“, implying “praise without feeling shy, as to how fortunate are those who are worshipping such emperumAn”; in that case, “kUsaminRip pEsugai” means – bhAgavathas cannot be praised casually unlike the case of bhagavAn [hence, they have to be praised with great care/love].
  • nEsam seydhu uRaiginRAnai – He remains in paramapadham since it is unavoidable for him. He resides here showing the defects in paramapadham; as seen in “if there is a place where there is no scope for protecting the suffering ones, what is the point in residing there!”, he desirously resides here considering this abode to be the apt place for protecting the suffering ones; SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha” (residing in this chithrakUtam is greater than residing in ayOdhyA).
  • neRimaiyAl malargaL thUvi – Offering flowers etc at his divine feet with the understanding of “sarvESvaran is the lord; this AthmA is his servitor”; alternative explanation – as he desirously resides in this abode, we too, desirously offer these flowers; another explanation – as he arrived here considering this place to be dear to him, due to their presence here, they also surrender unto him without expecting anything else from him [other than kainkaryam].
  • puNNiyam seydha ARE – Is the service of nithyasUris who served as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands), a service! They [residents of paramapadham] are like SrI bharathAzhwAn; these [residents of thiruvananthapuram] are like iLaiya perumAL (lakshmaNa). Even after emperumAn leaves them [in paramapadham], they remain there due to their pArathanthriyam (total dependence).

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 – 10.2.3 – Urum putkodiyum

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

Full series >> Tenth Centum >> Second 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 “No particular divine name is required to eliminate the hurdles, anyone among the thousand is enough”.

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

Urum putkodiyum ahdhE ulagellAm uNdumizhndhAn
sErum thaN ananthapuram sikkenap pudhirAgil
thIrum nOy vinaigaL ellAm thiNNam nAm ariyach chonnOm
pErum Or AyiraththuL onRu nIr pEsuminE

Listen

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

(To protect)
puL – periya thiruvadi (garudAzhwAr)
Urum – will ride;
kodiyum – the flag hoisted for protecting
ahdhE – is also that;

(during praLayam (deluge) when he cannot go and protect)
ulagu ellAm – whole world
uNdu – consumed (and protected by placing in the stomach)
umizhndhAn – spat it out after deluge
sErum – mercifully resting to give audience to those who are of subsequent times
thaN – invigorating
ananthapuram – thiruvananthapuram
sikkena – with firm faith in not expecting anything other than kainkaryam
pugudhirAgil – if you reach
nOy – disease (of taste for worldly pleasures)
vinaigaL ellam thIrum – all karmas (which are the root for such disease) will be eliminated;
nAm – we, who are experts in this principle

(for you)
aRiya – to know
thiNNam – firmly
sonnOm – told;

(going there)
pErum Or AyiraththuL – among his enjoyable thousand divine names
onRu – anyone
nIr – you
pEsumin – recite.

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

emperumAn will ride periya thiruvadi (garudAzhwAr); the flag hoisted for protection is also the same garudAzhwAr. emperumAn consumed the whole world, spat it out after the deluge, and is mercifully resting to give audience to those who are of subsequent times in invigorating thiruvananthapuram. If you reach there with firm faith in not expecting anything other than kainkaryam, your diseases and all karmas will be eliminated. We, who are experts in this principle, have firmly told this for you to know. You can recite any one among his enjoyable thousand divine names. While all his names are enjoyable, no names are to be considered as primary or secondary.

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

  • Urum puL – He will ride periya thiruvadi, as his vehicle.
  • kodiyum ahdhE – This is a sample for nithyasUris too. This is highlighted to show that the variegated forms/aspects acquired by those nithyasUris who are untouched by samsAram as said in mudhal thiruvandhAdhi 53senRAl kudaiyAm” (becomes umbrella when emperumAn walks), will be applicable even for emperumAn who reached thiruvananthapuram [i.e., nithyasUris will serve archAvathAra emperumAn also in the same way]. Even if the servitor says as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways), there is no use, unless emperumAn accepts it as said in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva mAm” (lakhsmaNa to SrI rAma – You should make me follow you). For the servitor, when he does not engage in small services, he cannot retain his svarUpam (true nature). emperumAn who has no expectation, will take up an inferior position and eliminate the servitor’s shortcomings. He will remain an expectant (of the servitor’s service) and make the servitor become devoid of expectation. emperumAn should remain devoid of any expectation and yet make the servitor retain his true nature. When he minimizes his own stature to have the servitor’s true nature established, that will help in retaining his non-expectant nature. Only after remaining as said in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn evvuL kidandhAnE” (He who stood there to be said as ‘he is the messenger of pANdavas’ is now resting in thiruvevvuL”), his true nature (of being subservient towards his devotees) was established.
  • ulagu … – Not only does he accept service from those who are untouched by samsAra, he also consumes the world during the danger of deluge, protects it by placing in his stomach and releases it subsequently by spitting it out so that it does not struggle inside.
  • sErum thaN ananthapuram – During the danger of deluge, the world was in anxiety till it entered emperumAn’s stomach; he had the same anxiety until he entered this dhivyadhESam; it is saying that this the abode where he, who protected us during the danger of delug,e has reached, or is saying that he is mercifully resting here without any worries.
  • thaN ananthapuram –  It is not because of his bewilderment, he is desirous of this town; he cannot leave it due to its enjoyability. Since it is known as “ugandharuLina nilam” (emperumAn dwells there with great eagerness), should it not be like this? It is said in thirunedundhANdagam 6thAnugandha Ur” (the abode which is dear to him). paramapadham is dear to both himself and nithyasUris; here it is only his desire; even when they don’t manifest the same desire, he is eagerly waiting here.
  • sikkena – As said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), if you reach there with irreversible taste.
  • thIrum … – The sorrows and their cause will be eliminated.
  • thiNNam – As said in ithihAsams/purANams “sathyam sathyam punas sathyam …” (I declare the truth again and again).
  • nAm aRiyach chonnOm – We who have seen it our ourselves, are firmly telling you who don’t understand the greatness, to not lose it.
  • nAm – AzhwAr has suffered a lot previously and finally has seen the shore now.
  • sonnOm – We have told so that we are not blamed for not informing; if they [worldly people], being bound, do not believe it and continue to suffer, let them do that.

You told that reaching thiruvanthapuram is to be done. What do we recite after having reached there?

  • pErum Or … – We have already told that he is having thousand names where each of those names will protect in thousand ways; among those, you can recite any one of the names, which you like.
  • pEsuminE – You don’t even need to do it with heart’s consent – just plain recital is enough.

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 – 10.2.2 – inRu pOy

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Reciting a single divine name is sufficient to eliminate the hurdles;  that itself is a protection in thousand ways”.

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

inRu pOyp pugudhirAgil ezhumaiyum Edham sArA
kunRu nEr mAda mAdE kurundhu sEr serundhi punnai
manRalar pozhil ananthapura nagar mAyan nAmam
onRum OrAyiramAm uLLuvAr umbar UrE

Listen

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

inRu – without any delay, on the same day when the desire is acquired
pOy – go
pugudhir Agil – if you reach

(as said in “nOpajanam smaran“)
ezhumaiyum – forever
Edham – the defect of samsAra
sArA – will not affect;

(the abode which is reached)
kunRu nEr – like a mountain
mAdam – mansions
mAdE – in the proximity
kurundhu sEr – with kurundhu tree
serundhi – serundhi flower tree
punnai – punnai tree
manRu – in the centre of the town
alar – blossoming
pozhil – being enjoyable, having garden
ananthapura nagar – in the town of thiruvananthapuram
mAyan – (having qualities such as saundharya (beauty), sauSeelya (simplicity), saulabhya (easy approachability) etc which are enjoyed by his devotees) the amazing lord’s
nAmam – the names which highlight such qualities
onRum – any one of them
Or – being distinguished
Ayiram A – in thousand ways
uLLuvArkku – for those who determine

(the enjoyment of such qualities in that abode itself)
umbar Ur – paramapadham.

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

If you go without any delay on the same day when the desire is acquired, and reach thiruvananthapuram, the defect of samsAra will forever not affect you; in thiruvananthapuram, blossoming gardens are present in the centre of the town which has proximity of mountain like mansions, kurundhu trees, along with serundhi trees and punnai trees; for those who determine in thousand ways, any one of the names which highlight the qualities of the amazing lord in such thiruvananthapuram, that town itself is paramapadham. Implies that paramapadham can be given up. manRu also implies manRal (spreading), meaning the garden which spreads fragrance.

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

  • inRu pOy pugudhirAgil – If you go and reach there, today itself when you acquired the desire to go. “To become a qualified person, is it not required to have detachment towards worldly aspects etc? Is it enough to have the desire alone?” Yes. They are required for the matter [bhakthi yOgam etc] where such qualifications are expected as said in jAbAli smruthi “yadhaharEva virajEth thadhaharEva pravrajEth” (one should accept sanyAsam as soon as one acquires vairAgyam [detachment]); for that matter (emperumAn related matter) which is common for all, which is apt, and which is already desiring for him and waiting for his desire, such desire alone is required; since he cannot earn the qualification matching emperumAn’s greatness and emperumAn as said in nAnmugan thiruvandhAdhi 60ALpArththuzhi tharuvAy kaNdu” (Oh! Lord you are in search of a person who has surrendered unto your divine feet), nothing else is required. He is of the nature to say as said in SrI rAmAyaNam yudhdha kANdam 18.19 “yadhivA rAvaNasvayam” (even if it is rAvaNa himself, bring him); [SrI rAma says] don’t come back empty handed, even if rAvaNa had come carrying the name “vibhIshaNa”. When asked “Why?” [SrI rAma says] Don’t think whether it is not enough if we accepted someone who came from lankA. Only those who have shortcomings are desired by us; that (shortcomings) is present in rAvaNa. Since vibhIshaNa has good qualities as said in SrI rAmAyaNam AraNya kANdam 17.23 “vibhIshaNasthu dharmAthmA’ (vibhIshaNa is of noble character) , he can even come in the future; isn’t rAvaNa the one who is in a dangerous situation where even if he delays a fraction of a moment, he will see disaster? Hence, should we not accept rAvaNa first? Now, if we accept vibhIshaNa, these four assistants will also benefit along with him; but if we accept rAvaNa, we can accept the whole of rAkshasa clan; just as we accepted sugrIva mahAraja, leading to the uplifting of the whole monkey clan.
  • ezhumaiyum Edham sArA – Calamities will never befall us.
  • sArA – Even he need not specifically think about it. As said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe), they will not come close thinking “this is not the abode for us”; due to our relationship with the royal clan [of emperumAn], they will flee; periiya thiruvandhAdhi 54vAnO maRikadalO …” (After worshipping the divine feet of krishNa who killed vathsAsura and kapiththAsura, I don’t know where my sins went. Did they hide in the sky? Did they dissolve in the ocean? Did they merge in the wind? Did they melt in the fire? Did they hide in the forest?)
  • kunRu … – The enjoyability of the wealth in the town is such that even if we are affected with the sufferings, we will desire to go there. The mansions which seem to be carved out of mountains, the kurundhu, serundhi and punnai trees which are in close proximity as if giving shade for the mansions; they are located close to each other.
  • manRalar pozhil – The gardens which are blossomed in the surroundings of the town. Alternatively, manRu – manRal which means fragrance, and alar means spreading, indicating the gardens where the fragrance is well spread.
  • kunRu nEr mAdam – nanjIyar would mercifully say “I saw with reverence, piLLai thirunaRaiyUr araiyar and bhattar entering [the SrIrangam town with saptha prAkAram – seven layers] and circumambulating the same; others would do it quickly, but these two would see the divine palaces [residences] and divine towers as if drinking through their eyes; seeing that, I thought ‘while the act of circumambulation is the same for all, what a great distinction they have over others’ “.
  • sEr serundhi – It is as said in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects). Here AzhwAr is talking about the plants/trees while subsequently he talks about nithyasUris. In dhivyadhESams, due to all of them being desirable for emperumAn, AzhwArs/AchAryas would think that there is no difference between distinguished personalities and plants/trees; for nithyasUris, there is scope to go to paramapadham; while they will not think like that due to their great love towards dhivyadhESam out of knowledge; but they do have the ability to think like that; but, for these plants, they don’t even have that scope [so, they are most fortunate to remain in dhivyadhESams forever]. [An incident is explained] Think about embAr’s merciful words when piLLai jananAtha brahmarAyAr was organizing a tree cutting event in SrIrangam [This incident is explained in detail in thiruvAimozhi 5.9.1]. When AchchAn thiruvAli nAdu dhAsar gave some high quality betel nuts to bhattar, bhattar mercifully said “How are they looking so good? Did they grow in thiruvaruL kamugu (areca trees which received the divine mercy of emperumAn)?” They were not grown with water but with his merciful glance.
  • ananthapura nagar mAyan – His great simplicity of leaving SrIvaikuNtam and arriving here thinking “Let me give audience to lowly persons” and not leaving thiruvananthapuram, is spoken here.
  • nAmam onRum Or AyiramAm – It is said that even his single name will eliminate all the hurdles; in the same manner, one who has thousand divine names, which will protect in thousand ways.
  • uLLuvArkku – Desirability is abundantly available; now, those who can meditate upon that are required.
  • uLLuvArkku – Those who can meditate upon emperumAn’s quality of simplicity in thinking “let me give audience to lowly persons” and residing here joyfully, while he, as sarvESvaran, lives amidst nithyasUris in SrIvaikuNtam.
  • umbar UrE – For those who meditate upon the divine names, their residence itself is paramapadham; alternatively – the abode which those who meditate upon the divine names attain is paramapadham. paramapadham is desirable due to his eternal presence there. Now, when one who has dharmaikyam (being the same in paramapadham and thiruvananthapuram), is residing here, there is nothing wrong to say that this abode is desirable.

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 – 10.2.1 – kedum idarAya

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

Full series >> Tenth Centum >> Second decad

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr invites SrIvaishNavas saying “All the hurdles in reaching thiruvananthapuram which is the destination, will be gone. Please come! Let us recite this divine name ‘kESava’ which is pleasing to us and go there”.

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

kedum idarAya ellAm kEsava enna nALum
kodu vinai seyyum kURRin thamargaLum kuRugagillAr
vida mudai aravil paLLi virumbinAn surumbalaRRum
thadamudai vayal ananthapura nagar pugudhum inRE

Listen

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

As said in “vaikuNta nAma SravaNam aSEshAga vinASanam“, krishNa who has excellent hair, his
kEsavA enna – as we just recite the name kESava

(as one drinks the sweet milk, one’s bile disease will be eliminated)
idar Aya ellAm – all sorrows
kedum – will be eliminated and driven out (to unseen place);
nALum – eternally

(as per pApa)
kodu vinai – cruel tortures
seyyum – doing
kURRin thamargaLum – servitors of yama (by the recital of the name of lotus-eyed lord as said in “ithIrayanthi“, as said in “thyaja pata dhUratharENa“, as said in periyAzhwAr thirumozhi “kOlAdi kuRugappeRA[dhE]” (he cannot come close to where I rule) and in periya thirumozhi 8.10 .8 “kaLLar pOl“)
kuRugagillAr – will run away;

(this being said) (to have the enemies not come closer)
vidam udai – having abundant poison
aravil – on the divine mattress
paLLi virumbinAn – one who mercifully rests, manifesting his desire to be united with his devotees

(just as the mukthAthmAs who are blissful due to enjoying his qualities will sing sAmagAnam)
surumbu – beetles which have drunk honey
alaRRum – making sounds in a disorderly manner
thadam – flower filled ponds
udai – having
vayal – having fields
ananthapuranagar – thiruvananthapuram
inRE – (without any further delay) today itself
pugudhum – reach.

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

As said in “vaikuNta nAma SravaNam aSEshAga vinASanam“, as we recite the divine name of krishNa who has excellent hair, all our sorrows will be eliminated and driven away; servitors of yama, who are eternally doing cruel tortures, will run away; emperumAn is mercifully resting on the divine serpent mattress which is having abundant poison, in thiruvananthapuram which is having fields with flower filled ponds which has beetles which have drunk honey and are making sounds in a disorderly manner; let us reach there today itself.

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

  • kedum idarAya ellAm – Anything which is known as sorrow will be eliminated. If one performs a yagya for twelve years as atonement for brahma hathyA (killing of a brAhmaNa), the same person needs to perform another atonement for another sin; here [while reciting the divine name, kESava] that is not required as said in vishNu dharmam “pApEnthanAgni:” (He is like fire for the firewood of sins).

When asked “Would the atonement also be many?”, AzhwAr says,

  • kEsavA enna – As we speak about how he eliminated a particular enemy, anything known as enemies will be eliminated just as the whole clan of rAkshasas got destroyed due to rAvaNa’s unfavourable acts.
  • ellAm – All future and past sins will be destroyed as said in thiruppAvai 5pOya pizhaiyum pugu tharuvAn ninRanavum” (past sins and future sins).
  • enna – Just the recital is required since it will lead to the result fully; alternative explanation – – if we speak about his having excellent hair, our sorrows will be eliminated as said in mahAbhAratham “kESava: klESa nASana:“. Another explanation – he is the controller of brahmA and rudhra; still the first explanation is most important.
  • nALum … – Even those confidential servitors of yama who are engaged in cruel activities on a daily basis, will not come close. Even if they are yama’s servitors, can they come close to sarvESvaran’s devotees? SrIvishNu purANam 8.7.13 “svapurusham … ” [SlOkam is explained subsequently]; SrIvishNu dharmam “thasya yagya varAhasya …” (yama says “I repeatedly worship those who worship the greatly capable yagya varAha) – in this, did yama not say “praNAmam yEpi kurvanthi” (I repeatedly worship)? nAnmugan thiruvandhAdhi 68iRainjiyum sAdhuvarAyp pOdhumingaL” (yama said “praying to them, leave their presence softly”) – [yama says] When you see them, don’t just think that we have no control over them, instead, approach them, offer your prayers and service, and then leave! svapurusham –  yama observes his servitor going with rope, spear and dog and thinks “bhAgavathas and others will all be present; what if he goes in front of bhAgavathas like this?” and speaks with anxiety. svapurusham – as he is speaking to his confidential servitor, he is speaking about his own inferior nature instead of speaking about his own greatness, as it is unavoidable now. abhivIkshya – he has only some control over the situation [as given by bhagavAn]; before starting to instruct his servitor, he lovingly glances at him. madhusUdhana prapannAn – When the servitor asks “what is the problem for bhagavAn, if we torment this bhAgavatha?”; [yama says] these bhAgavathas have placed their responsibilities upon him; if something happens to them, he will come forward, beating his chest. The servitor asks “For us, who are your servitors, if we need to fear for someone else, who are you to command us?” [yama says] prabhur aham anya nruNAm – Will there not be shortcoming in me, only if I don’t have a say under those who are under my control? Should we analyse the aspect in which we have no control? [yama is saying that he has control over everyone other than bhAgavathas] The same incident is explained by thirumazhisaip pirAn as well in nAnmugan thiruvandhAdhi 68thiRambEnmin …”. mudhal thiruvandhAdhi 55avan thamar evvinaiyar…” (Even the most sinful persons, if they are devotees of bhagavAn, will not be checked by the servitors of yama). These are the messages which they [yama and his servitors] discuss among themselves. thiruchchandha viruththam 116 “mARu seydha …” (If SrI rAma who destroyed lankA for the sake of sIthAp pirAtti does not abandon me, can yama check my historical sins and punish me?) Does he have the ability to check the servitors of SrI rAma, the son of emperor dhaSaratha. [An incident from the life of parASara bhattar is explained] During an uthsavam, bhattar was with a great assembly of SrIvaishNavas. Some SrIvaishNavas come and inform him “It is time for sandhyAvandhanam”. bhattar responded “We are immersed in the divine beauty of perumAL; if we delay our duty a little bit, can yama consider this as a mistake and question us? When a king is listening to the accounts and balances of various people, and if the name of a close confidante of the king is read out, the king would say ‘Alright! Skip that name and read further’ and thereafter that close confidante’s name will never be read out”; in this context, thirumangai AzhwAr mercifully said in periya thirumozhi 6.3.9 “unakkAgith thoNdu patta nallEnai vinaigaL naliyAmai nambu nambI” (Oh perfect lord! Ensure that I who am fully existing for you and serving you, am not bothered by my sins). periya thirumozhi 8.10 .8 “vaLLalE un thamarkku enRum naman thamar kaLLar pOl” (Oh generous lord! For your devotees, the servitors of yama are like lowly beings) – both of them [i.e., your devotees and yama’s servitors] cannot travel in the same route. periyAzhwAr thirumozhi 5.4.4 ‘kodumai seyyum …‘ (yama who gives out cruel punishments cannot enter where I rule) – when asked “What if yama’s servitors happen to cross the path of your devotees?” – as said in same pAsuram “thadavaraith thOL chakkara pANI sArngavil sEvaganE” (Oh one who has vast mountain like shoulders, divine chakra in the hand and the valorous one with SArnga bow), he will send his divine chakra and remove the shoulder, shoot an arrow to knock down the head and so on. They will go through the same fate as bANAsura and rAvaNa. periya thirumozhi 10.6.5 “vENdAmai naman thamarai en thamar vinavap peRuvAr alar enRu ulagEzhANdAn” (He protected the worlds, to highlight that yama’s servitors cannot question his devotees, since it was his own wish) – yama’s servitors cannot question my devotees. What is the reason for that? vENdAmai – he himself wished that it does not happen. Can a general clerk enter the private quarters of the king and assess the situation there? emperumAn who says as in periyAzhwAr thirumozhi 4.9.2 “seydhArEl nanRu seydhAr” (even if they commit mistakes, it was done for good purpose), will not lead his devotees to yama’s servitors. thirumAlai 1nin nAmam kaRRa Avalippudaimai – naman thamar thalaigaL mIdhE – nAvalittuzhitharuginROm” (with victorious war-cry, we walk on the heads of yama and his servitors, due to the pride of learning your divine names). As said in SrIvishNu purANam 8.7.14 “prabavathi samyamanE” (he can punish me too) – he who is controlling me, is unlike me who can control [just] you; I can only assess someone when they are present in front of me; but he is present everywhere.
  • nALum kodu vinai seyyum kURRin thamargaLum kuRugagillAr – Can they approach me due to being used to torment me previously, even after I have taken my first step towards bhagavAn?
  • kuRugagillAr – mahAbhAratham “nirdhOsham vidhdhi tham” (he should be thought as defectless) – even if we took birth and died, having accomplished nothing, and even if he has committed unpardonable sins; still he should be thought as defectless only. When there are defects, why should we consider in this manner? prabhAvAth – Should we see him? [No] Should we not see whom he has surrendered unto? [Yes] If we analyse him, that means, we are limiting bhagavAn’s mercy.
  • killAr – Is there anyone who goes near burning fire? It is not that they wont approach him based on the orders of bhagavAn, the controller; but would one not want to save oneself?
  • vidam udai … – Now prApyam (attainable goal) is explained further.
  • vidam udai – Like a thorn fence for tender coconut, no one can get close to him; as said in mUnRAm thiruvandhAdhi 66vAyndha madhu kaidabarum vayiRurugi mANdAr” ( those demons madhu and kaitabha who came there got killed by having their bowels rotting), the enemies will be finished.
  • aravu – It would have softness, coolness, fragrance etc matching the serpent species.
  • paLLi virumbinAn – He is mercifully resting there as explained in paryanka vidhyA [Explained in detail in thiruvAimozhi 2.8aNaivadhu aravaNai mEl” decad]. As said in “thamEmvamvith pAdhEnAdhyArOhathi” (knowing him thus, he sets foot on AdhiSEsha and climbs there) – one can climb on the serpent bed, by stepping on it.
  • surumbu alaRRum – The beetles will do what is done by mukthas as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam).
  • thadam udai vayal – The ponds will resemble virajA river and other divine water bodies.
  • ananthapura nagar – This abode resembles kalangAp peru nagaram (the unshakable great abode – paramapadham).
  • pugudhum inRE – It is not possible to remain peaceful thinking “let us reach there in due course”; let us go and reach there today itself, when we have acquired the desire.

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
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thiruvAimozhi – 10.2 – kedumidar

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

Full series >> Tenth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad, as AzhwAr surrendered unto kALmEgam emperumAn to have him as companion for the [final] journey, emperumAn sets out to take him to the ultimate destination of paramapadham thinking in his divine heart “Let me reveal paramapadham being the ultimate destination and my being the recipient of service, in this world itself and increase AzhwAr’s joy and [finally] take him along”, shows his ultimately enjoyable, merciful reclining posture in thiruvananthapuram and AzhwAr becomes pleased with that and highlights the following aspects about emperumAn:

  1. his nature of being united with his devotees
  2. his amazing presence there
  3. his protection for all universes
  4. his endless motherly love
  5. his unconditioned lordship
  6. his being the controller of all dhEvathAs
  7. his being engaged in creation etc of all universes
  8. his being the ultimate destination
  9. his being the recipient of our kainkaryam
  10. the glories of those who worship him

Meditating upon these, he determines that thiruvananthapuram where such sarvESvaran resides, is the apt goal, and along with favourable people, sets out to sing the enjoyable divine names to have all the sorrows eliminated and to perform many different kainkaryams.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

nanjIyar asked bhattar “What is the reason for thirumangai AzhwAr mercifully singing many thiruppathis [dhivyadhESams] in periya thirumozhi 10.1 ‘oru nal suRRam‘ decad?” bhattar mercifully replied “When newly married girls leave their parents’ house and go to their husbands’ houses, they will go and enquire all their relatives. Similarly, as ultimate destination gets closer, thirumangai AzhwAr is reaching out to every [possible] dhivyadhESam”. nammAzhwAr too, is enjoying thiruppuLingudi, thirukkAtkarai, thirumUzhikkaLam, thirunAvAy, thirukkaNNapuram, thirumOgUr and thiruvananthapuram. In the previous decad – AzhwAr considered kALmEgam emperumAn as the companion for the [final] journey, to have the hurdles enroute eliminated; here AzhwAr is firmly considering thirvananthapuram as the destination thinking “do I have to go all the way to paramapadham, when thiruvananthapuram is available as the destination?” This dhivyadhESam is having a very fragrant garden and fertile field as decoration; it is most enjoyable that even emperuAn is desirously residing here; there is no worldly suffering here due to his presence; it is the abode where the service which can be performed to emperumAn after shedding this body and reaching paramapadham, can be done here when one acquires the taste for it; further as said in 6th pAsuram in this decad “amarar kOn archchikkinRu angagap paNi seyvar viNNOr“, even nithyasUris come and serve him here, and as AzhwAr desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaL udan kUduvadhu enRukolO” (when will I unite with the groups of devotees in paramapadham?) he can unite with them here, and even while going to paramapadham, he can go along with them since it is said in periya thirumozhi 7.4.4 “periyOrai oru kAlum pirigilEn” (I cannot separate from the great devotees).

emperumAn’s states in dhivyadhESams which are dear to him are:

  • first, he will create the ruchi (taste) in bhagavath vishayam (matters relating to bhagavAn),
  • subsequently, he will be complete in being the means as once such taste is acquired since his ultimate saulabhyam (easy approachability) is manifested there as said in SrI bhagavath gIthA 4.11yE yathA mAm prapadhyanthE thAms thathaiva bhajAmyaham” (I reach those who surrender unto me, In whichever way they desire me, in the same way in which they desired) and
  • finally, while carrying the AthmA to the ultimate destination of paramapadham, he who is the chief of the AdhivAhika [an entity who leads an AthmA in final journey to paramapadham] group, will himself lead the AthmA, eliminating the hurdles enroute as said in uththara mImAmsA 4.2 “hArdhAnugruhItha:” (blessed by the indwelling paramAthmA).
  • Furthermore, even while being in this samsAram, where hurdles exist, at some point, one can perform the same service that is performed in paramapadham.

Hence, AzhwAr firmly determines “As thiruvananthapuram is the one which causes the taste to appear, being the means for those who have acquired the taste, being that which increases the knowledge and devotion, and to accept the service even while hurdles remain, this thiruvananthapuram is the ultimate destination”, instructs all those who are related to him to go and gather together. Would this not be applicable for the other dhivyadhESams? Isn’t it said in thiruvAimozhi 7.10.9yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (will it occur for me to reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts?) Yes – every aspect is applicable in every dhivyadhESam, yet based on the experience in each dhivyadhESam, AzhwAr will recite the pAsurams matching those experiences.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.1.11 – Eththumin namargAL

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

Full series >> Tenth Centum >> First 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 “For those who like this decad which is submitted to thirumOgUr, all their sorrows will be eliminated”.

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

Eththumin namargAL! enRu thAn kudamAdu
kUththanaik kurugUrch chatakOpan kuRREvalgaL
vAyththa AyiraththuL ivai vaN thirumOgUrkku
Iththa paththivai Eththa vallArkku idar kedumE

Listen

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

namargAL – those who are related to us
Eththumin enRu – saying “praise me (revealing your bliss)”
thAn kudamAdu kUththanai – on the dancer, who danced with pots
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr’s
kuRREvalgaL – as confidential services
ivai – these (apt services for ISvara)
vAyththa – occurred
AyiraththuL – among the thousand pAsurams
vaN thirumOgUrkku – for the distinguished thirumOgUr
Iththa paththu ivai – submitted decad;

(these)
Eththa vallArkku – for those who can recite, out of love
idar kedumE – sorrow (of not having companion during the final journey) will be eliminated.

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

nammAzhwAr, the leader of AzhwArthirunagari, presented the thousand pAsurams as confidential services to the dancer who said “Those who are related to us! Praise me” and danced with pots; among those, this decad is submitted to the distinguished thirumOgUr. For those who can recite this decad out of love, their sorrow will be eliminated.

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

  • Eththumin – emperumAn said “Those who enjoy my activities should see me and sing to fulfil the purpose of having a mouth” and danced for that purpose, with pots.
  • kurugUrch chatakOpan kuRREvalgaL – AzhwAr’s confidential service. Meditating upon his dance with pots, he engaged in service through speech.
  • vAyththa AyiraththuL ivai – This decad occurred among the thousand pAsurams which are meant for sarvESvaran.
  • vaN thirumOgUrkku Iththa paththu – The decad which is submitted to the most magnanimous thirumOgUr. As said in “rathnahArIcha pArthiva:” (one who owns the most precious gemstone is the king), due to the sweetness in this decad, he offered it to thirumOgUr.
  • ivai Eththa vallArkku idar kedum – For those who can recite and practice this decad, at the time of death, kALamEgam emperumAn will become the companion so that one need not worry thinking “I have no companion in this journey”.

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 – 10.1.10 – nAm adaindha

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Image result for thirumogur perumal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says [to people at large] “Oh you who are related to me! Have attachment towards thirumOgUr where sarvarakshakan (protector of all) is mercifully residing, think about it and praise it”.

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

nAm adaindha nal araN namakkenRu nallamarar
thImai seyyum vallasurarai anjich chenRadaindhAl
kAma rUpangoNdu ezhundhaLippAn thirumOgUr
nAmamE navinRu eNNumin Eththumin namargAL!

Listen

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

“namakku – exclusively for us
nAm adaindha – one we surrendered unto
nal araN – distinguished protection”
enRu – considering this way
nal amarar – dhEvas (celestial beings) who know the noble aspects
thImai seyyum – those who engage in evil deeds
val – very strong
asurarai – towards the asuras (demoniac persons)
anjich chenRu adaindhAl – when taken shelter, out of fear
kAma rUpam koNdu – assuming apt, desirable form
ezhundhu – tumultuously
aLippAn – one who protects
thirumOgUr – thirumOgUr’s
nAmamE – glorious fame
namargAL – all of you who are related to us
navinRu – speak
eNNumin – and think;

(not stopping with that)
Eththumin – praise out of love.

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

When dhEvas who know the noble aspects, become fearful of the very strong asuras who engage in evil deeds and take shelter of emperumAn considering “he is our exclusive, distinguished protector whom we surrendered unto”, he tumultuously protects us assuming an apt, desirable form. Oh all of you who are related to us! Speak and think about the glorious fame of thirumOgUr which is such emperumAn’s abode; praise it out of love. kAma rUpam also indicates emperumAn’s feminine form in mOhini avathAram to give nectar to dhEvas.

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

  • nAm adaindha … – The dhEvas sing saying “Our good protection, which we have taken shelter unto”.
  • nal amarar – AzhwAr is praising them as “nal amarar” (good dhEvas) since they know that he is the means when they are faced with dangerous situations. This is the distinguishing factor from the asuras [asuras won’t depend on bhagavAn ever].
  • thImai seyyum … – When they fear for asuras who are always engaged in harming others, and surrender unto emperumAn.
  • kAmam … – thirumOgUr, which is the abode of emperumAn who assumes a form which is apt for the protection.
  • nAmamE navinRu – Oh those who are related to me! Recite the name of the town, think about it and praise it, out of overwhelming love.

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 – 10.1.9 – maNiththadaththadi

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Image result for thirumogur kalamega perumal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr speaks about his own benefit of reaching thirumOgUr which is his protection.

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

maNiththadaththadi malark kaNgaL pavaLach chevvAy
aNikkoL nAl thadandhOL dheyvam asurarai ennum
thuNikkum vallarattan uRai pozhil thirumOgUr
naNiththu nammudai nallaraN nAm adaindhanamE

Listen

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

maNith thadaththu – (cool) like a clean pond
adi – divine feet
malar – like a blossomed lotus flower
kaNgaL – divine eyes
pavaLam sevvAy – one who is having reddish coral like divine lips
aNikkoL – deserving to be decorated with all ornaments
nAl – four kinds of
thadam – huge
thOL – one who is having divine shoulders
dheyvam – one who is having a divine form

(not having to seek another protector for this beauty)
asurarai – demoniac persons
enRum – at all times
thuNikkum – severs
val arattan – very prideful, strong one

(to be enjoyable for his devotees after eliminating their fears)
uRai – eternal abode
pozhil – having (enjoyable) garden
thirumOgUr – thirumOgUr
nammudai – our
nal araN – abode of distinguished protection
naNiththu – is in very close proximity;
nAm – we (who are alone in seeking companion)
adaindhanam – we have reached.

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

kALamEgam emperumAn is having a divine form with clean pond like divine feet, blossomed lotus flower like divine eyes, reddish coral like divine lips and is having four huge, divine shoulders which deserve to be decorated with all ornaments. He, who is a very prideful, strong and always severs the demoniac persons, is having thirumOgUr which is having enjoyable garden, as his eternal abode, Such thirumOgUr, which is our abode of distinguished protection is in very close proximity; we have reached here.

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

  • maNith thadaththu adi – His divine feet resemble a clean pond. Rejuvenating divine feet.
  • malark kaNgaL – The divine eyes resemble a flower blossomed in such pond.
  • pavaLach chevvAy – The celestial lord who has coral like reddish divine lips and four huge divine shoulders which appear like their own ornaments. When we travel along with him in his company, his rejuvenating form, his smile, glance etc which reveal his joy, his divine shoulders, which give shade, where we can take shelter and remain fearlessly as if we are inside a stone fort. He always travels with the desire for victory; he will always be having his hand in the weapon thinking “what hurdle we may face enroute?”
  • asurarai enRum thuNikkum val arattan – Very prideful/strong person who always severs the demoniac persons.
  • uRai pozhil thirumOgUr – thirumOgUr, the abode which has garden and where he eternally resides. Just as saying “The den where the lion dwells”.
  • naNiththu – We have reached – it is very close.
  • nammudai nal araN – The abode which gives us protection.
  • nAm adaindhanamE – We, who are seeking protection, have reached.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.1.8 – thuyar kedum

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

Full series >> Tenth Centum >> First 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 “As we surrender unto the masculine son of dhaSaratha, who is mercifully standing in thirumOgUr, all our sorrows will go”.

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

thuyar kedum kadidhadaindhu vandhu adiyavar! thozhumin
uyar koL sOlai oN thada maNi oLi thirumOgUr
peyargaL Ayiram udaiya vallarakkar pukkazhundhath
dhayaradhan peRRa maradhaga maNith thadaththinaiyE

Listen

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

uyar koL – tall
sOlai – gardens
oN – distinguished
thadam – ponds
aNi – having as decoration
oLi – shining due to that
thirumOgUr – in thirumOgUr

(acquire by tormenting the [residents of the] universe)
Ayiram – countless
peyargaL udaiya – having honorary titles/names
val – very strong
arakkar – rAkshasas

(due to not taking shelter properly like vibhIshaNa et al)
pukku azhundha – to enter and drown
dhayaradhan peRRa – sired by dhaSaratha

(one which eliminates poison and also appears like an ornament)
maradhaga maNi – having dark complexion like an emerald gem
thadaththinai – pond
adiyavar – all of you who are as said in SrI rAmAyaNam kishkindhA kANdam 4.12 “guNairdhAsyam upAgatha:” (I am serving him, being overwhelmed by his qualities says lakshmaNa about SrI rAma)
vandhu adaindhu – reaching here
thozhumin – worship him.
thuyar – your sorrows, without your effort
kadidhu – immediately
kedum – will be destroyed.

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

emperumAn, who is in thirumOgUr which has tall gardens and distinguished ponds as decoration and is shining due to that, who was sired by dhaSaratha, is like a pond having complexion of emerald gem, to drown the very strong rAkshasas who are having countless honorary titles/names; all of you who are as said in SrI rAmAyaNam kishkindhA kANdam 4.12 “guNairdhAsyam upAgatha:”, reach here and worship him. Your sorrows, will be immediately destroyed, without your effort. The example of maradhaga gem which eliminates poison and is also an ornament, implies emperumAn being the eliminator of enemies and being the refuge for devotees.

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

  • thuyar kedum kadidhu – Our sorrows will immediately go away, even we don’t desire for that.
  • adaindhu vandhu – vandhu adaindhu – coming here and reaching.
  • adiyavar thozhumin – You who are suffering thinking that there is no companion for the [final] journey, please take shelter and worship him.
  • uyar … – thirumOgUr which has the shine based on the decoration of tall gardens and beautiful ponds. When we see the garden, it will remind us of his beautiful form. When we see the ponds, it will remind us of how he eliminates our fatigue. He is said to be coming [walking] like a fragrant pond as said in thiruvAimozhi 8.5.1vAsath thadam pOl varuvAn“.
  • peyargaL Ayiram udaiya – Just as ISvara acquired many names by protecting others, these rAkshasas acquired many names by harming others; “yagyaSathru” (enemy of fire sacrifice), “brahmaSathru” (enemy of brAhmaNa) etc are some of their names.
  • val arakkar pukku azhundha – To drown the greatly prideful rAkshasas.
  • dhayaradhan … – Reach and surrender unto the son of dhaSaratha chakravarthy, who is like a pond which resembles blue gem. emperumAn protects the favourable ones as said in “badhi tharu maru vApI vArivath sarva bhOgyam” (one who is pleasing to the trees enroute, water in dry lands and all) and destroys the unfavourable ones as said in SrI rAmAyaNam yudhdha kANdam 14.20 “kAkuthstha pAthAlamukE pathansa:” (rAvaNa who enters into the fire of SrI rAma). Isn’t he the one who guides even a bird [to mOksham] as said in SrI rAmAyaNam AraNya kANdam 68.30 “mayAthvam samanugyAthO gachcha lOkAn anuththamAn” (With my permission, you shall reach the highest abode).

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