Category Archives: thiruvAimozhi

thiruvAimozhi – 10.6 – aruL peRuvAr

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 sixth decad, ISvara observing AzhwAr’s distinguished bhakthi and how it does not stop with him but is instructed to others and how AzhwAr becomes pleased with that, eagerly desires thinking “we should make him eternal by taking him to the apt abode of paramapadham and should enjoy him”. Seeing that AzhwAr highlights the following aspects about such sarvESvaran:

  1. his efforts to help everyone
  2. his distinguished relationship with everyone
  3. his eagerness to bestow the result
  4. he being the protector for his devotees
  5. his ultimate acknowledgement [of AzhwAr]
  6. his firm attachment [towards AzhwAr]
  7. the manifestation of the result of his attachment
  8. the radiance acquired by him after the union [with AzhwAr]
  9. his having great care
  10. his endless favours

Meditating upon these aspects, AzhwAr shares with his own heart, the great affection of such sarvESvaran who assumed a subservient position towards AzhwAr and becomes blissful.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

From thiruviruththam 1 “poynninRa gyAnam” up to the previous decad, AzhwAr explained how he followed ISvara; from now on, he is explaining how sarvESvaran is following him.

After AzhwAr completed instructing the nature of bhakthi to others, emperumAn observed that AzhwAr’s great suffering/urge is increasing further; as emperumAn is already very eager and is standing in thiruvAttARu as a hunter waiting for his prey, emperumAn’s suffering/urge also increased very much. emperumAn’s urge is not limited to AzhwAr’s urge; he has the greatness of saying as in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even for a moment if I don’t see sIthA). He eagerly thought “AzhwAr and I should enjoy together”, and thought “while doing that, I should take him to a secluded abode and enjoy with him so that there is no break in such enjoyment” and further thought “while doing it, I should be subservient to him and do as he pleases” and remained helpless to get the permission of AzhwAr to do all of these; but since AzhwAr is totally subservient to sarvESvaran, he will not order sarvESvaran; AzhwAr meditated upon the supremacy of the emperumAn who shows great affection towards him and how such supreme lord remained subservient towards him, and looked out for a companion to share such experience and observed that samsAris (worldly people) were fully engrossed in worldly pleasures such as Sabdham (sound) etc; he saw emperumAn, and as emperumAn was fully immersed in enjoying AzhwAr, emperumAn would not be a good companion to share such experience; now, only AzhwAr himself who was the target of emperumAn’s acceptance, and AzhwAr’s heart are only present; hence AzhwAr tells his heart “You have seen his supremacy, and how such supreme lord remained subservient towards us, and the greatness of the result we have attained! See the benefit we have acquired!” and becomes pleased by sharing this experience with his heart. Previously, AzhwAr considered sarvESvaran as sarvaniyanthA (controller of all) and svathanthra (independent); not any more; AzhwAr considers ASritha pArathanthriyam (being subservient towards his devotees) as emperumAn’s svarUpam (true nature). Previously [before being fully blessed by emperumAn], he lost his pArathanthriyam (subservience) due to his own nature/interest; now, he is losing it due to emperumAn’s nature/interest. Was this (subservience) not explained in thiruvAimozhi 8.7 “iruththum viyandhu” itself? There is a difference between there and here; AzhwAr is thinking that emperumAn is being subservient towards him, due to AzhwAr’s subservience towards his devotees as said in the first pAsuram of this decad “adiyAr tham adiyanEn” (I am servitor of your servitors).

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

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 – 10.5.11 – nediyAn aruL

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says “Those who practice this decad will become the target of emperumAn’s pursuit, as I was”.

pAsuram

nediyAn aruL sUdum padiyAn satakOpan
nodi Ayiraththu ippaththu adiyArkkaruL pERE

Listen

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

nediyAn – sarvESvara who is greater than all, his
aruL – (learning) his mercy in all ways
sUdum – enjoying
padiyAn – having nature
satakOpan – AzhwAr’s
nodi – word
Ayiraththu – among thousand pAsurams
ippaththu – this decad
adiyArkku – for the servitors of bhagavAn
aruL pERu – will lead to the result of his mercy.

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

AzhwAr has the nature of enjoying in all ways, the mercy of sarVESvara who is greater than all,. For the servitors of bhagavAn, this decad among thousand pAsurams which are the words of such AzhwAr, will lead to the result of his mercy.

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

  • nediyAn … – AzhwAr is exclusively having the nature of being the target of the mercy of sarvESvaran. That is, previously AzhwAr became blissful thinking about how emperumAn gave AzhwAr the experience of his qualities and activities in a step by step manner as said in thiruvAimozhi 4.5.5ARRa nalla vagai kAttum ammAn” (emperumAn, being the natural lord, reveals his distinct attributes as much as acceptable); now, AzhwAr has become expert in enjoying his repeated mercy. nodidhal – speaking.
  • ippaththu adiyArrku aruL pERE – This decad, for those who practiced/recited it, will lead to sarvESvaran’s mercy as said in “nediyAn aruL sUdum padiyAn“. If ISvaran can give sAdharmyam (equivalence in some aspects), why can’t AzhwAr do the same?

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 – 10.5.10 – vinai valliruL

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the tenth pAsuram, AzhwAr says “Not just that [elimination of sins which lead to other benefits], the hurdles for kainkaryam will also be eliminated; hence, you surrender unto him”.

pAsuram

vinai val iruL ennum munaigaL veruvippOm
sunai nal malarittu ninaimin nediyAnE

Listen

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

vinai – karmas in the form of past and future sins

(the cause for those)
val iruL – very strong transformations in the form of anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (understanding the object’s attributes incorrectly).
ennum – counted in this manner
munaigaL – bodily relationship with hurdles, instincts such as ruchi (taste), vAsanA (impressions)
veruvip pOm – will leave out of fear (on their own);
sunai – in the pond (which is its own habitat)
nal malar – fresh flowers
ittu – offering
nediyAn – one who is a great benefactor for his devotees
ninaimin – try to think about him.

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

Those which are counted as karmas in the form of past and future sins, very strong transformations in the form of anyathA gyAnam and viparItha gyAnam, bodily relationship with hurdles, instincts such as ruchi, vAsanA will all leave out of fear; offer the fresh flowers from the pond to emperumAn, the great benefactor for his devotees, and try to think about him.

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

  • vinai … – vinai – karma.
  • val iruL – very strong agyAnam (ignorance); bodily relationship which is the cause for such agyAnam; group of ruchi, vAsanA etc which result from such relationship.
  • munai – group.
  • veruvip pOm – They will go away out of fear thinking “this is not the place for us”. Alternatively, munai – face. They will lose face and go away.
  • sunai nal malar ittu – No need to seek for divine materials.
  • ninaiminthiruvAimozhi 9.1.7sindhippE amaiyum” (mere thoughts are sufficient). When it is convenient to you, think about him once as said in SrI varAha charamaSlOkam “smarthA” (for one who thinks when he is stable).
  • nediyAnE – Even If you think about him once [and forget subsequently], he will himself constantly think about you saying as in SrI varAha charamaSlOkam “aham smarAmi” (I think about him); emperumAn need not worry after thinking once unlike the jIvAthmA. Being with all auspicious qualities, and being untouched by karma, he will constantly think about the jIvAthmA.

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 – 10.5.9 – amararkku ariyAnai

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the ninth pAsuram, when asked “When birth etc are immaterial, what will happen to the sins which lead to other results”  AzhwAr says “if you surrender unto him without any other expectation, the sins will leave on their own”.

pAsuram

amararkku ariyAnai thamargatku eLiyAnai
amaraththozhuvArgatku amarA vinaigaLE

Listen

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

amararkku – for brahmA et al who are prayOjanAntharaparas (those who seek other benefits)
ariyAnai – one who is difficult to attain
thamargatku – for the ananyaprayOjanas (those who seek kainkaryam only) who have the knowledge about their relationship with bhagavAn
eLiyAnai – one who is easy to attain

(instead of accepting other benefits and leaving, being ananyaprayOjana)
amara – to fit well
thozhuvArgatku – those who worship
vinaigaL – sins which are hurdles for the attainment of the goal
amarA – will not touch.

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

emperumAn is difficult to attain for brahmA et al who are prayOjanAntharaparas and is easy to attain for the ananyaprayOjanas; for those who worship emperumAn to fit well, sins which are hurdles for the attainment of the goal, will not touch.

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

  • amararkku ariyAnai – Even for most intelligent persons such as brahmA et al, he cannot be attained by their own efforts; SrI vishNu purANam 1.9.55 “yannAyam bhagavAn brahmA jAnAthi paramam padhamI thannathA: sma jagadhdhAma thava sarvagadhAchyutha II” (Oh all pervading achyutha! We bow down to that supreme dwelling place of yours which even bhagavAn brahmA does not know and which is the sustaining entity for the universe).
  • thamargatku eLiyAnai – One who is easy to attain for ananyaprayOjana. Even for a monkey [sugrIva], a woman of the hunter clan [Sabari], or rishis (sages), emperumAn is easily approachable; as said in SrI rAmAyaNam kishkindhA kANdam 4.19 “sugrIvam SaraNamgatha:” (SrI rAma surrendered to sugrIva), SankshEpa rAmAyaNam “sa: abhyagachchath mahAthEjA:” (the very radiant, valorous SrI rAma reached Sabari); SrI rAmAyaNam bAla kANdam 31.4 “imausma munisArdhUla” (SrI rAma to viSvAmithra – Oh best among sages! We are available to execute your orders).
  • amarath thozhuvArgatku – For those who worship him without any expectation as ananyaprayOjana.
  • amarA vinaigaLE – The hurdles which are the cause for such seeking of other benefits will not come close.

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