Category Archives: thiruvAimozhi

thiruvAimozhi – 6.10.8 – nOlAdhARREn

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

Full series >> Sixth Centum >> Tenth 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, emperumAn asks “When you have not put in any effort and say ‘I cannot bear’, would you get the result?” and AzhwAr responds “Didn’t brahmA et al who are with limited ability, get their desires fulfilled by citing their Akinchanyam (lack of anything in them)? So, kindly come and eliminate my sorrow”.

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

nOlAdhARREn una pAdham kANavenRu nuNNuNarvin
neelAr kaNdaththammAnum niRai nAnmuganum indhiranum
sElEy kaNNAr palar sUzha virumbum thiruvEngadaththAnE!
mAlAy mayakki adiyEnpAl vandhAy pOlE vArAyE

Listen

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

una – your
pAdham – divine feet
kANa – to see
nOlAdhu – without pursuing any means
ARREn – I am not able to bear
enRu – saying this
nuN uNarvil – since he is omniscient, being able to see subtle things

(by the poison)
neela – black colour
Ar – fully
kaNdam – having throat
ammAnum – rudhra, who became important one in the universe due to that
niRai – being the father of such rudhra, and having complete knowledge to create etc
nAnmuganum – four-headed brahmA
indhiranum – indhra who has the wealth of three worlds (bhU:, bhuva: and svarga worlds)
sEl Ey – like a fish
kaNNAr – having eyes
palar -women folk such as umA (pArvathi), sarasvathI, Sachi (indhra’s wife) et al
sUzha – being in their proximity
virumbum – surrender with desire
thiruvEngadaththAnE – Oh one who is residing in thirumalA!
mAl Ay – having dark complexion

(being krishNa)
mayakki – mesmerising everyone with the qualities and activities
vandhAy pOlE – like you came
adiyEnpAl – towards me who is exclusively devoted to you and cannot sustain without you
vArAy – you should come!

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

rudhra who is omniscient, being able to see subtle things and hence became the important one in the universe and is having throat that is fully having black colour, four-headed brahmA who is the father of such rudhra, and having complete knowledge to create etc and indhra who has the wealth of three worlds say [to emperumAn] “Even without pursuing any means to see your divine feet, I am unable to bear”;  Oh one who is residing in thirumalA and who is offered such prayers and surrendered with desire by such dhEvas along with their women folk such as umA (pArvathi), sarasvathI, Sachi et al who have fish like eyes, in their proximity! Just as you came [as krishNa] with dark complexion, mesmerising everyone with the qualities and activities, you should come towards me who is exclusively devoted to you and cannot sustain without you!

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

  • nOlAdhu … – They (dhEvas) all individually say “I have not pursued any means to see your divine feet, yet I cannot bear without you”. When they [Siva and others] lose in a battle like the one [of krishNa] with bANa, without any other refuge, they say like this. [Why do they behave in this contradictory manner?] When rajas (passion) and thamas (ignorance) are on the rise, they would consider as in SrI bhagavath gIthA 16.14ISvarOham” (I am the lord); when they are defeated, they would praise him as in SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO jAnEthvAm purushOththamam” (krishNa! krishNa! Oh mighty armed! I know you as the best among the men); SrIvishNu purANam 1.9.65 “SaraNam thvAm anuprApthAs samasthA dhEvathA gaNAm” (Oh lord! all the dhEvas who were defeated by the army of asuras are surrendering unto you with folded hands). rudhra who considers himself as the primary entity in the universe due to his power of holding the poison in his throat, the four-headed brahmA who is the father of rudhra and who has even greater knowledge and powers than rudhra, indhra who is the controller of the three worlds; [AzhwAr is following the pattern of vEdhAntham] nArAyaNa sUktham “sa brahmA sa Sivas sEndhra:” (he is brahmA, he is Siva, he is indhra). When asked though they are like this, we considered their words in ahirbudhnya samhithA as authentic instructions, it is because they spoke those words when their sathva guNam (goodness) was on the rise. Just because their words are accepted, it does not mean that they are to be pursued; bhattar used to explain mercifully “It is said by periyAzhwAr ‘kAkkai vAyilum katturai koLvAr‘ (one would even hear from a crow)”.
    • An AzhwAr [thirumazhisai AzhwAr] said in nAnmugan thiruvandhAdhi 84 “pidhrumanam ilEn” – I do not have a confused mind; “pinjagan thannOdu edhirvan” – I am comparable to rudhra in his knowledge; “avan enakku nErAn” – yet he is not a match for me [in my exclusive servitude to emperumAn]; why is that? “adhirum …” – for me who has placed my heart only in matters related to bhagavAn, would rudhra who has his interest in various matters, be comparable?
    • [Next, brahmA’s Akinchanyam is highlighted] nAnmugan thiruvandhAdhi 9 “kuRai koNdu” – having lack of anything in him, as the tool; “nAnmugan kuNdigai nIr peydhu” – without brahmA’s intention, emperumAn‘s divine feet reached there; he did not have any tool to worship them. [Hence] dharma dhEvathA became the water in his pot; with that, “maRai koNda mandhiraththAl vAzhththi” – praised emperumAn with the portions of vEdhAntham [such as purusha sUktham] which sing the glories of bhagavAn; “kaRai koNda kaNdaththAn senni mEl ERak kazhuvinAn” – brahmA let that water flow on to the head of Siva, just like a father would sprinkle SrIpAdha thIrtham (sacred water) on his disobedient children [to purify them].
  • nun uNarvil – When sathvam is on the rise, they would only praise emperumAn. It is said in SrI bhagavath gIthA 14.17sathvAth sanjAyathE gyAnam” (sathva guNam leads to knowledge).
  • neelAr kaNdaththu ammAnum – rudhra who considers himself the lord due to holding the poison in his throat.
  • niRai nAnmuganum – brahmA who is the father of such rudhra and who is complete in knowledge.
  • indhiranum – Though he is not involved in creation or annihilation similar to brahmA and rudhra, he is still counted along with them as said in nArAyaNa sUktham “sa brahmA sa Sivas sEndhra:” (he is brahmA, he is Siva, he is indhra).
  • sEl Ey kaNNar … – When some one has some greatness, he would not remain humble in front of women; [but] when in danger they would come along with their women folk and surrender unto him. They will take shelter of emperumAn along with their wives as seen in hari vamSam 279.15 “umA sArdham ISAna:” (rudhra along with his wife umA, with joined palms, desired to speak the glories of vishNu), SrIvishNu purANam 5.7.57 “barthru bikshA pradhIyathAm” (wife of kAliya, the snake, prayed to krishNa “spare my husband from your wrath”), samkshEpa rAmAyaNam 79 “samudhras sarithAm pathi:” (samudhrarAja, the lord of rivers appeared) and SrI rAmAyaNam kishkindhA kANdam 33.40 “kim kOpa mUlam” (thArA asked lakshmaNa “what is the cause of your anger?”).
  • thiruvEngadaththAnE – His presence in thirumalA which is easily accessible for such persons [who are looking for a refuge].
  • mAlAy mayakki – mAl as per thamizh dictionary means “mayangalum kUdalum kalaviyum” (bewilderment, moment before uniting, the union); explained as AzhwAr saying “you should arrive to bewilder me”; or as saying “you should arrive in a mesmerising form to make me mad”; but these are not the correct meanings here. mAl indicates black, by which AzhwAr thinks about krishNa. Just as you appeared as krishNa and made those who were with you to become mad for you, you should come for me too once; as said in nAchchiyAr thirumozhi 14.3 “mAlAy piRandha nambiyai, mAlE seyyum maNALanai” (the complete one who was born as krishNa, who caused madness in others).

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 – 6.10.7 – adiyEn mEvi

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

Full series >> Sixth Centum >> Tenth 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 “While I have not pursued any means to attain you, I cannot sustain even for a moment without experiencing your enjoyability”.

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

Seventh pAsuram. emperumAn says “You have acquired this knowledge to say ‘meynnAneydhi‘; that will certainly lead to the result; why not you be patient then?”, AzhwAr responds “Your enjoyability does not let me wait patiently; I cannot sustain without you”.

pAsuram

adiyEn mEvi amarginRa amudhE! imaiyOr adhipadhiyE!
kodiyA adu puL udaiyAnE! kOlak kani vAyp perumAnE!
sediyA vinaigaL thIr marundhE! thiruvEngadaththemperumAnE!
nodiyAr pozhudhum una pAdham kANa nOlAdhARREnE.

Listen

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

adiyEn – I (who have natural servitude towards you)
mEvi – approach
amarginRa – to experience eternally
amudhE – eternally enjoyable

(letting the nithyasUris also enjoy him, in this manner)
imaiyOr – for them (nithyasUris)
adhipadhiyE – [adhipathi] having the supremacy to control them

(revealing such enjoyability)
adu – being the one who eliminates the enemies of devotees
puL – periya thiruvadi (garudAzhwAn)
kodiyA  – as flag
udaiyAnE – one who is having
kOlam – having beauty etc which increase such enjoyability
kani – reddish like a ripened fruit
vAy – having beautiful lips
perumAnE – having greatness of unlimited enjoyability

(the hurdles of such enjoyment)
sedi – like bush
Ar – dense
vinaigaL – sins
thIr – to eliminate
marundhE – being the best medicine
thiruvEngadaththu – residing on thirumalA
em – me
perumAnE – oh one who accepted as servitor!
una – your
pAdham – divine feet
kANa – to see
nOlAdhu – without any effort

(as someone who has put in efforts being made to wait for the result)
nodi – a fraction
Ar – of
pozhudhu – moment
ARREn – cannot bear.

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

emperumAn is eternally enjoyable for me to approach and experience him; he is having the supremacy to control the nithyasUris; he is having garudAzhwAn who eliminates the enemies of devotees, as his flag; he is having beautiful lips which are like reddish ripened fruit with beauty etc which increase such enjoyability and is having greatness of such unlimited enjoyability; oh one who is residing on thirumalA, being the best medicine to eliminate the dense bush like sins of mine, and who accepted me as your servitor! While I have not put in any effort to see your divine feet, I cannot bear even a fraction of a moment [without seeing them].

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

  • adiyEn mEvi amarginRa amudhE – This [nectar] is unlike the salt water of dhEvas; and it is not enjoyed in groups collectively [it is enjoyed by me]; this is the nectar which is enjoyed by the exclusive devotees of emperumAn!
  • imaiyOr adhipadhiyE – There is a group waiting to accompany while enjoying this nectar there [in paramapadham].
  • kodiyA adu puL udaiyAnE – Oh one who is having periya thiruvadi who has eliminating the enemies as a natural quality, as your flag!
  • kOlak kani vAyp perumAnE – Oh one who mesmerized and captured me by showing the reddish complexion of your beautiful, ripened lips! AzhwAr was captured by his lips [or just the physical beauty]. It appears that emperumAn has hoisted the garuda flag to let his devotees enjoy his beauty.
  • sedi Ar vinaigaL thIr marundhE – sedi – sin; Oh one who is the medicine to remove the sorrows caused by vices which are filled with sins! Eliminating the hurdles to let one enjoy his beauty. Alternative explanation – Oh one who is the medicine for the karma (vices) which are dense and deep! The nectar itself is the medicine. There is no medicine other than him as said in mUnRAm thiruvandhAdhi 4marundhum poruLum amudhamum thAnE” (He (his divine feet) is the medicine, wealth and nectar) and in thiruvAimozhi 9.3.4 “marundhE nangaL bOga magizhchchikku” (He is the medicine for our enjoyment); he is as said in periyAzhwAr thirumozhi 5.3.6 as “maruththuvanAy ninRa mAmaNivaNNan” (The great maNivaNNan, who is a doctor).
  • thiruvEngadaththu emperumAnE – For those who consume that nectar, it is like a medicine from the mountain.  For those who consume that nectar, it remains like a jar (from which water is poured from the top) which is nicely placed on a high position. AzhwAr is saying “Being the lord of nithyasUris, having garuda as his flag, being the medicine for deep/dense sins, being the lord of thirumalA, being the one with reddish, beautiful, ripened lips – Oh the nectar who is approached and enjoyed by me!”. When bhattar was asked “in [emperumAnAr‘s] nithya grantham [a grantham describing the home thiruvArAdhanam process], when it says ‘while offering food to emperumAn, recite these sthOthrams (verses in praise), which pAsurams/SlOkams are indicated there?”, he mercifully explains “Recite pAsurams such as ‘adiyEn mEvi amarginRa amudhE‘, thirumAlai 2pachchai mA malai pOl mEni‘ etc”.
  • nodi Ar pozhudhum – Even the moment which can be filled with a second.
  • una pAdham kANa nOlAdhu ARREnE – While I have not pursued any means to see your divine feet, I cannot bear even for a moment [not seeing them]. I am in anguish as if I have pursued the means and am waiting for the result. AzhwAr is in agony due to not having any means on his own [such as karma, gyAna, bhakthi yOgas]. For a person who pursued other means [than emperumAn himself], he can remain patient thinking “Once I complete the process, I will get the result” or “Due to the shortcomings in the pursuit, the result is being delayed”; but for AzhwAr who considers emperumAn only as the means, when the result is delayed, he becomes frightened thinking “Am I so unfortunate that even his mercy is not flowing on me successfully!”.

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 – 6.10.6 – en nALE

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

Full series >> Sixth Centum >> Tenth 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, emperumAn says “Isn’t performing kainkaryam to me in SrIvaikuNtam the goal for all?” and AzhwAr responds “Aren’t those from SrIvaikuNtam descending to thirumalA with great desire and serving you? When will I get to serve you in thirumalA completely?”. Also explained as AzhwAr asking “When will I truly attain your divine feet which are attractive to be served even by dhEvas who are not exclusively devoted to you?”.

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

en nALE nAm maN aLandha iNaith thAmaraigaL kANbadhaRkenRu
en nALum ninRu imaiyOrgaL Eththi iRainji inam inamAy
mey nA manaththAl vazhipAdu seyyum thiruvEngadaththAnE!
meyn nAn eydhi en nAL un adikkaN adiyEn mEvuvadhE?

Listen

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

(without any restriction)
maN – all worlds indicated by earth
aLandha – measured and mingled with everyone, having overwhelming simplicity
thAmaraigaL – divine lotus feet
iNai – both
nAm – we (who enjoy his supremacy)
kANbadhaRku – to see
e – that
nALEm – having the day
enRu – that
imaiyOrgaL – nithyasUris who have unfailing knowledge
en nALum – always
ninRu – standing
Eththi – praising in this manner
iRainji – worshipping
inam inamAy – in groups
meyn nA manaththAl – with the body, speech and mind
vazhipAdu – serve
seyyum – to perform
thiruvEngadaththAnE – Oh one who is present in thirumalA!
adiyEn – being an exclusive servitor
nAn – I (who am desirous)
mey – seen in dream

(seeing truly instead of just in the heart)
eydhi – attain
un – your
adikkaN – at the divine feet
mEvuvadhu – fit properly
en nAL – when!

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

Groups of nithyasUris are always standing and praising emperumAn saying “when will we get to see both of your divine feet which measured all worlds indicated by earth and mingled with everyone,  and are having overwhelming simplicity”. Oh one who is present in thirumalA to be worshipped in this manner and to be served by them! When will I, being an exclusive servitor, attain your divine feet like seeing [clearly] in a dream, and fit there properly.

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 nALE nAm maN aLandha iNaith thAmaraigaL kANbadhaRku enRu – Just as those who are here [AzhwArs/AchAryas] desire to go to paramapadham to serve him as said in thiruvAimozhi 3.2.1ennAL yAn unnai ini vandhu kUduvanE” (When will I reach you there?), those who are there (nithyasUris) desire to see his saulabhyam (simplicity) here in thirumalA. When will I get to see the most easily accessible emperumAn‘s divine feet? The divine feet which effortlessly measured the earth and seeing such act, one would desire to keep those feet on his/her head due to their enjoyability.
  • en nALum – They [AzhwArs] would never have anything else to do at any time.
  • imaiyOrgaL … – nithyasUris, would praise him forever and then fall at his divine feet, and like those who venture as groups into flooded river ….
  • meyn nA … – … surrender unto him [in groups] with their mind, speech and body. Alternative explanation – they would worship with their mind, speech and body. That is, they will surrender unto him with their faculties which are exclusively devoted to him. When “imaiyOrgaL” implies nithyasUris, their acts are considered as kainkaryam (service); when it is said in the context of dhEvas such as brahmA et al, their acts are considered as upAsanA (worship [to get something other than bhagavAn]).
  • meyn nAn eydhi … – I will not be satisfied by just meditating upon your qualities and enjoying you in my heart/mind; When will I fully reach your divine feet, and not be ever separated? Even if AzhwAr loses grip of emperumAn‘s one divine foot, his existence will become doubtful.

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 – 6.10.5 – puNarA ninRa

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

Full series >> Sixth Centum >> Tenth 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, emperumAn mercifully says “I will fulfil all your desires” and AzhwAr asks “When will that happen?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will I reach your divine feet which carry out effortless functions for the protection of the 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

puNarA ninRa maram Ezh anReydha oru vil valavAvO!
puNarEy ninRa maram iraNdin naduvE pOna mudhalvAvO!
thiNarAr mEgam enak kaLiRu sErum thiruvEngadaththAnE!
thiNarAr sArngaththuna pAdham sErvadhadiyEn ennALE?

Listen

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

(To not aim properly, considering their straightness)
puNarA ninRa – standing as a collection
maram – marAmarams (ebony trees)
Ezh – seven
anRu – on that day (when sugrIva mahArAja doubted SrI rAma’s ability)
eydha – shot (to instill faith in him)
oru vil valavA – being the unique archer
puNar – togetherness
Ey – to fit well
ninRa – standing
maram iraNdin – two trees
naduvE – in between
pOna – crawled
mudhalvA – being the primary cause of the universe
thiNar – density
Ar – abundance
mEgam – clouds
ena – to say
kaLiRu – elephants
sErum – residing together
thiruvEngadaththAnE – one who is present in thirumalA!
thiNar – greatness (of filling the hands which hold on)
Ar – having
sArngam – SrI sArnga bow
una – your
pAdham – divine feet
adiyEn – I who am a servitor (being captivated by your valorous history)
sErvadhu – reaching
ennAL – when?
O – revealing the agony of not uniting yet.

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

emperumAn being the unique archer, shot the seven marAmarams on that day; being the primary cause for the universe, he crawled between the two trees which were standing together, fitting well; Oh one who is present in thirumalA where the elephants, which are said to be like dense clouds, reside together! When am I, a servitor, will reach the divine feet of you who is having the great SrI sArnga bow!?

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

  • puNarA … – Don’t the kshathriyas (warriors) uphold the bow to not hear the sorrowful cries? SrI rAmAyaNam AraNya kANdam 10.3 “kshathriyair dhAryathE chApam nArthaSabdhObavEdhithi” (A warrior upholds the bow so that crying sound is not heard). Oh brave one who straightened the seven crowded trees by your strength and stance and shot at them!
  • O – O highlights the great sorrow. You who proved your abilities to those who doubted your protection, are not helping me who is desirous of you! samkshEpa rAmAyaNam 63 “sugrIvaS SankithaSchAsIth …” – From the day he saw perumAL (SrI rAma) and until he shot down the seven ebony trees, sugrIva kept doubting perumAL’s abilities. Should you who protected him after eliminating his doubt, not protect me who is holding on to you without any doubt?
  • puNarA … –  Piercing through the seven ebony trees which stood together, like someone who could casually go through a door, Oh you who protected yourself who is the root of the universe! He did not create the universe after the deluge; only today. He was present then, so he could easily create the universe; but here his existence was threatened [had he been destroyed, the universe which sustains on him would have also been destroyed].
  • mudhalvA O! – Oh one who created the universe! Here he protected himself who is the root of the universe; as said in chAndhOgya upanishath 6.2.1 “sadhEva sOmya idham agra AsIth” (Only sath existed before creation, there was nothing else). Only when he exists, the universe will also exist. Would he only save himself from such danger! [Implies – would he not save me from such danger!]
  • thiNar … – Oh one who is mercifully standing in thirumalA where elephants which resemble dense clouds are residing together! Since clouds and elephants are totally similar, clouds can be considered as elephants and elephants can be considered as clouds. nAchchiyAr thirumozhi 8.9 “madha yAnai pOl ezhundha mAmugilgAL” (Oh great clouds which rise like mad elephants). AzhwAr is not talking about anyathA gyAnam (misunderstanding an object to be something else) in that abode, but everything is enjoyable for him there.
  • thiNar Ar sArngaththu una pAdham – The divine feet of you who are having the great SrI sArnga bow. The divine feet which are the refuge as said in SrI rAmAyaNam yudhdha kANdam 94.17 “SaraNyam SaraNam yAthA rAmam dhaSarathAthmajam” (reached the divine feet of the son of dhaSaratha, which are the apt refuge). Whatever is picked up by the sons of emperor dhaSaratha, that turns into bow.
  • thiNar Ar sArngam – Capturing the enemies in his curved bow.
  • una pAdham – Those who are not captured by the bow [i.e. the favourable ones], will be captured by his feet.
  • sErvadhu adiyEn en nALE – Since you have the bow in your hands, we won’t lose you fearing for the hurdles; now, you just need to inform when I will attain you.

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 – 6.10.4 – AvA ennAdhu

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

Full series >> Sixth Centum >> Tenth 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 “I don’t have any means in me which will lead to you; hence you should find out a means and mercifully bestow that to me”. Also explained as AzhwAr saying “You who eliminate everyone’s hurdles and protect them without any restriction, should mercifully ensure that I reach your divine feet”.

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

AvA! ennAdhu ulagaththai alaikkum asurar vANAL mEl
thIvAy vALi mazhai pozhindha silaiyA! thirumA magaL kELvA
dhEvA! surargaL munik kaNangaL virumbum thiruvEngadaththAnE!
pUvAr kazhalgaL aruvinaiyEn porundhumARu puNarAyE

Listen

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

ulagaththai – world
A A – alas! alas! [taking pity]
ennAdhu – not showing mercy
alaikkum – those who torment
asurar – demons
vANAL mEl – on life
thIvAy – fire-faced
vALi – arrows
mazhai – like rain
pozhindha – shooting
silaiyA – oh one who is having SrI SArnga bow
thiru mA magaL – for lakshmi who is being the valourous consort and who is pleased after his eliminating such enemies
kELvA – being the aptly beautiful consort
dhEvA – shining due to that

(due to such quality of eliminating the enemies)
surargaL – dhEvas (celestial beings)
muni – rishis (sages)
kaNangaL – groups
virumbum – to be desired
thiruvEngadaththAnE – Oh one who resides in thirumalA!
pU – by flowers (offered by groups of celestial beings and sages)
Ar – filled
kazhalgaL – divine feet

(while I am qualified to enjoy them)
aru – unconquerable
vinaiyEn – I, who am having sins
porundhum – to reach
ARu – means
puNarAy – mercifully teach me.

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

Oh emperumAn who is having SrI SArnga bow which is shooting fire-faced arrows like rain targeting the lives of demons who torment the world instead of showing mercy, taking pity on it! Oh one who is the aptly beautiful consort for lakshmi who is being the valourous consort and who is pleased after his eliminating such enemies, and is shining due to that! Oh one who resides in thirumalA to be desired by groups of dhEvas and rishis! I am having unconquerable sins which stop me from reaching your divine feet filled with flowers; mercifully teach me the means to reach them.

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

[karma yOga, gyAna yOga, bhakthi yOga and prapaththi/SaraNAgathi are explained as the first four means. It is generally considered that bhagavAn [SaraNAgathi to him] is the ultimate means. But AchArya abhimAnam (mercy of AchArya) is explained as the fifth means in SrIvaishNava sampradhAyam. As AchArya is considered as the divine feet of bhagavAn, this AchArya abhimAnam is considered as the extension of the fourth upAyam. A conversation between nanjIyar and nampiLLai is highlighted by vadakkuth thiruvIdhip piLLai in relation to AchArya abhimAnam which is also known as panchamOpAyam (fifth upAyam)]

Once nampiLLai mercifully asked nanjIyar “It is said that there is a panchamOpAyam; is it seen in this world?”. nanjIyar mercifully replied “I don’t know; as bhagavAn is the fourth upAyam, talking about the fifth upAyam is similar to some people talking about vyOmAthItha [vyOmAthItha is a claim made by pASupatha followers; they say that rudhra is the antharyAmi for bhagavAn SrIman nArAyaNa, which is unfounded in SAsthram]; I have not heard about this” [The principle here is, nanjIyar did not want to reveal about the secretive fifth upAyam in public].

But while he was mercifully explaining this pAsuram, nampiLLai again asked “It appears that AzhwAr is asking emperumAn to present a separate means to him”, and nanjIyar mercifully responded “Oh! You have misunderstood the concept here; the meaning for AzhwAr’s words is – while you (emperumAn) are present, why I am still not attaining my goal” [nanjIyar is categorically saying that there is no scope for any upAyam other than bhagavAn in this case, as AzhwAr is simply lamenting about the delay]. mahAbhAratham “sAham kESagraham prAptha – thvayijIvathyapiprabhO” – [dhraupadhi said] While you (krishNa) were present, I was insulted by someone who dragged me by my hair!  Where is the match for your existence and my insult? prabhO – I could remain relaxed if you too were a woman like me; while you are capable of eliminating the insults, was I not still insulted!

[The role of prapaththi, our surrender is clarified through another conversation. Here it is explained that though emperumAn is always present as the means, in the initial stages, our surrender acts as the qualification for the result and in the end, it becomes part of the result/goal]

A disciple of nanjIyar asked him “While emperumAn is the means, I am not seeing what we accomplish through our prapaththi”, nanjIyar, closing his ears [in anguish], replied to him “The most confidential principle, which was explained by our AchAryas starting from nAthamunigaL through succeeding disciples, has to be explained by me who is a great sinner, to you who do not understand its greatness!”, beating on his head [again in anguish] and brought him into the sanctum of emperumAn.

Just as emperumAn‘s divine form, the qualities of such divine form and the qualities of his true nature, are part of the goal for the nithyasUris and mukthAthmAs, for a qualified mumukshu (one who is desirous of liberation), the dhvayam [which emphasises on surrender] itself is part of the goal.

  • A A ennAdhu – To please ISvara means to show compassion towards his world. nanjIyar mercifully says “If one cannot tolerate the suffering of others, one can oneself determine ‘I have connection with bhagavAn‘; but if one considers ‘it is alright for others to suffer’, then one can withdraw saying ‘I have no connection with bhagavAn’ “.  Here, others means everyone other than self. But should we show compassion towards the unfavourable? Yes, that is the opinion of AzhwArs/AchAryas. We should remain [concerned for them too] thinking “Oh they have not lost their evil interests and become favourable”. When emperumAn himself says in SrI rAmAyaNam yudhdha kANdam 18.34 “yadhi vA rAvaNa svayam” (Even if rAvaNa had come [bring him along, he too is given refuge]), should those who live in his world not have the same attitude? But how does it align with what is said in thiruvAimozhi 10.7.5 “naNNA asurar naliveydha” (emperumAn appears to destroy the demons who show hatred)? Well, when the hatred is deeply imprinted in them, he slays them. Just as the sacrifices done in yagyas such as agnIshOmIya are good for the animal that is sacrificed, this killing of demoniac persons is also good for them, since he rids the soul of the body which facilitates hatred and leads the soul into the path of goodness.
  • A A ennAdhu (ulagaththai alaikkum) – While the demons should take pity [on the sufferers], they will further torment them. It cannot be thought “they are fighting for wealth and lust; both are desirable [and so are fighting]”; instead of that, they are just tormenting the world. They would torment others just as they eat, wear clothes etc., i.e. as a natural activity.
  • asurar – The reason for this is they are demoniac by nature.
  • vANAL mEl – While their valourous decorations remain intact, emperumAn attacked their life. That is, eliminating their life span.
  • thIvAy vALi – When perumAL (SrI rAma) launches, it can be said as arrow. But once it reaches the target, it will be like fire ball piercing through. When the arrow leaves the string of SrI SArnga bow, it will travel like a branch of fire growing out. This is how it is when his qualities are subdued [also said as, when the arrow leaves the string]. SrI rAmAyaNam yudhdha kANdam 16.22 [vibhIshaNa tells rAvaNa] “dhIptha pAvaka sankASai:” (resembling blazing fire) – this is how it feels when the arrow hits someone. Sithai: (Sharp) – Before realising being hit, it will pierce through and fall down on the other side of the body. kAnchana bhUshaNai: (adorned with gold) – they have two different manifestations (being ornament as well as weapon). As said in periya thirumozhi 7.3.4 “sarangaLANda thaNdAmaraik kaNNanukkanRi en manam thAzhndhu nillAdhu” (My heart will not wait for anyone but SrI rAma who has reddish lotus like eyes and who controls the arrows), it is his bow and arrow which help capture the favourable ones too. na thvAm ichchAmi (do not wish to see you killed) – while one can live being the target of such beauty, I do not wish to see you being killed. I don’t know what you are thinking. When I see him standing with the firm bow and the arrow, he looks so beautiful to me; just as one will drown in a lake which was dug to quench the thirst, I can’t see you fight with him and get killed instead of enjoying his beauty. He is known as a lake as said in thiruvAimozhi 10.1.8 “dhayaradhan peRRa maragadha maNith thadam” (the green-gem like pond who is born to dhaSaratha).
  • vALi mazhai pozhindha silaiyA – As said in SrI rAmAyaNam yudhdha kANdam 94.18 “Saravarsham vavarshaha” (did he not pour down a rain of arrows?), he poured down arrows heavily.
  • thiru mA magaL kELvA – Here AzhwAr is speaking about the one who joyfully embraces after seeing him defeat the enemies. One who does as in SrI rAmAyaNam AraNya kANdam 30.39 “barthAram parishasvajE” (embraced her husband).
    • tham dhrushtvA – She saw emperumAn, who should be warded off evil eyes even normally, in his valourous form after defeating the enemies.
    • SathruhanthAram – Not only he slaughtered them without any impact for his own body, he also cut them into pieces. Previously when they were in SrI ayOdhyA, she would hear from the relatives about his hunting trips “when he went for hunting, he fought like this; he stabbed a tiger, he stabbed a lion”. She witnessed all such acts when he started fighting.
    • maharshINAm sukAvaham – one who eliminated the enemies of the sages and let them live there peacefully. For those who knew their true nature – while they could have defeated the demons using the power of their penances, they depended fully on SrI rAma. SrI rAmAyaNam AraNya kANdam 1.21 “garbabhUthAs thapOdhanA:” – those who fully depend on emperumAn even when they lost their prime wealth. While they had the wealth of their penance, they were also like foetus in the womb (fully dependent). While the foetus can try on its own, when it is in the womb, only the mother will have to protect it; similarly these sages were also fully dependent on emperumAn for his protection. emperumAn protects the favourable ones and annihilates the unfavourable ones, only for pirAtti’s pleasure.
    • babhUva – On seeing his lone battle with the fourteen thousand powerful demons, she remained frightened and lifeless thinking “what will happen now?”, but now she regained her life. bhU saththAyAm – The root of the word bhUtha, that which exists.
    • hrushtA – As she regained her life, the bliss which naturally exists there also manifested.
    • vaidhEhi – Just as the daughters of the teachers who teach vEdham would have memorized vEdham just by hearing their fathers teach the students, sIthA (vaidhEhi) is born in the vidhEha clan/dynasty which knows the nature of valour; how will my father, who gave me in marriage to him just for breaking a bow, feel when he sees his victory over fourteen thousand demons on his own!
    • barthAram – Previously, as SrI rAma was tender-hearted, she considered him to be immature and embraced him thinking “I am subservient to him since my father gave me in marriage to him”; only now, she embraced him thinking to be a true man;
    • parishasvajE – Fourteen thousand demons who were equivalent to rAvaNa in strength and were respected by him, shot arrows on SrI rAma and hence his body was full of scars of war; she pressed all those spots with her divine bosom to comfort him.
  • thiru mA magaL kELvA – Am I losing you due to your lack of strength? Or is it due to lack of purushakAram (recommendation from pirAtti)?
  • dhEvA – The radiance which he acquired after her embrace [dhivu – radiance]. Alternatively, it could highlight the radiance acquired on eliminating the enemies. (The divine abode thirumalA which is considered and glorified by the dhEvas and rishis thinking “This is the abode where the slayer of our enemies resides” and hoping that their desires too will be fulfilled).
  • surargaL … – The divine abode where all the favourable ones wait for him patiently.
  • pU Ar kazhalgaL – Explained as the divine feet which cannot sustain without the flowers. Also explained as divine feet which are similar to flowers.
  • aruvinaiyEn – He is capable of eliminating the hurdles; I have unlimited desire; his divine feet are infinitely enjoyable; still, I am having sin to not reach there and enjoy the same.
  • porundhumARu puNarAyEAzhwAr is considering himself to be similar to sIthA in aSOka vanam.
  • puNarAyE – AzhwAr says “you should create the means to make me reach your divine feet” or “you should ensure that I reach your divine feet”.

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 – 6.10.3 – vaNNam aruL koL

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

Full series >> Sixth Centum >> Tenth 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, emperumAn says “While you have not put in any effort, how can I do whatever you ask for?”; AzhwAr replies “While you already have many distinguished personalities who enjoy you, you pursued me; similarly, purely out of your mercy, you should fulfil my desires”.

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

vaNNam aruL koL aNi mEga vaNNA! mAyavammAnE!
eNNam pugundhu thiththikkum amudhE! imaiyOr adhipadhiyE!
theNNal aruvi maNi pon muththalaikkum thiruvEngadaththAnE!
aNNalE! un adi sEra adiyERkAvAvennAyE

Listen

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

vaNNam – complexion
maruL – madness
koL – to cause
aNi – having beauty
mEgam – like cloud
vaNNA – having form
mAyam – with amazing qualities
ammAnE – being greater than all

(not allowing to enjoy)
eNNam – in the heart
pugundhu – entered
thiththikkum – being sweet
amudhE – being nectar

(these relishable form and qualities)
imaiyOr – letting nithyasUris enjoy
adhipadhiyE – [adhipathi] having supremacy
theL – having clarity
nal – attractive
aruvi – waterfalls
maNi – gemstones
pon – gold
muththu – pearl
alaikkum – toss around
thiruvEngadaththAnE – being present in thirumalA
aNNalE – Oh one who effortlessly manifesting your lordship!
un – your
adi – apt, divine feet
sEra – to reach
adiyOrkku – for us, the servitors
A A – alas! alas! [taking pity on us]
ennAy – you should manifest your mercy

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

emperumAn who is greater than all, is having cloud like form with amazing qualities and a complexion which causes madness; he has entered the heart and is sweet nectar; he is letting nithyasUris enjoy [such form]; he is having supremacy and is present in thirumalA which has clear, attractive waterfalls which toss around gemstones, gold and pearls; Oh one who effortlessly manifests your lordship in such thirumalA! Taking pity on us, you should manifest your mercy for us to reach your divine feet which are apt for us!

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

  • vaNNam … – vaNNam means prakAra (attributes), Oh one who is having mercy, and is having an attractive form which resembles a cloud! Alternatively – vaNNam means form, Oh one who is having the form which blinds the heart of those who see you! His form is explained in thiruviruththam 94 “maippadi mEni” (dark coloured form). Another explanation – His divine form is manifesting so much mercy that the heart of a cloud is hard like a rock.
  • mAya ammAnE – Oh one who is great in your qualities and activities too, apart from having a great form!
  • eNNam pugundhu thiththikkum amudhE – Unlike being born in a distinguished birth, performing a particular sAdhana anushtAnam (means such as bhakthi yOga), and finally attaining bliss through that and enjoying it, emperumAn himself descends into someone’s heart without checking the individual’s nature and gives enjoyment. He is said as in 8.6.3 “uLLum thORum thiththikkum amudhu” (sweet like nectar everytime he is thought about).
  • imaiyOr adhipadhiyE – Like beetles, these nithyasUris sustain themselves with this enjoyment only.
  • theNNal aruvi … – Oh sarvESvara who is standing on thirumalA where clear, beautiful waterfalls toss around gemstones, gold and pearls!
  • aNNalE – Oh one who descended in thirumalA and eliminated any doubt in your supremacy! AzhwAr is saying “Though you are the lord of the nithyasUris, you remain the one with beautiful cloud-like form, amazing lord, and being thiruvEngadaththAn who resides in thirumalA where waterfalls have gemstones, gold, pearls etc, and being my lord”.
  • un adi sEra adiyERku A A enRAyE – As you came close to me and revealed me the process, please make me attain the goal as well! Taking pity on me and manifesting your mercy, ensure that I, who have no other refuge, attain your divine feet! Aren’t those your divine feet? Manifest your mercy such that I reach your divine feet which are the means, goal and the enjoyable object!

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 – 6.10.2 – kURAy nIRAy

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

Full series >> Sixth Centum >> Tenth 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 “If there are any hurdles, you should yourself eliminate them and accept me at your divine feet”.

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

kURAy nIRAy nilanAgik kodu val asurar kulam ellAm
sIRA eriyum thirunEmi valavA! dheyvak kOmAnE!
sERAr sunaith thAmarai sendhI malarum thiruvEngadaththAnE!
ARA anbil adiyEn un adi sEr vaNNam aruLAyE

Listen

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

kodu – being cruel
val – very strong
asurar – demons
kulam – group
ellAm – all
kURu Ay – to be cut into many pieces
nIRu Ay – to turn into dust
nilan Agi – while being flattened

(even after that)
sIRA – showing anger
eriyum – shining
thiru – having the wealth of valour
nEmi – thiruvAzhi, divine chakra (divine disc)
valavA – being the omnipotent who can control

(in the context of eliminating the enemies of devotees, in this manner)
dheyvam – for nithyasUris
kOmAnE – being the lord
sERu – by mud (for the lotus to stay in)
Ar – filled
sunai – pond
thAmarai – reddish lotus
sem – reddish
thI – acquiring the complexion of fire
malarum – blossoming
thiruvEngdaththAnE – Oh one who is residing in thirumalA!
ARA – ever endless
anbu – love
il – having
adiyEn – I, who am a servitor

(matching my nature)
un – your
adi – divine feet
sEr vaNNam – to reach
aruLAy – kindly bless

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

Oh omnipotent emperumAn who can control the shining chakra which cuts the cruel, very strong demons into pieces, to turn them into dust, and which shows its anger even after flattening them and which is having the wealth of valour! Oh lord of nithyasUris! Oh one who is residing in thirumalA which is having muddy ponds with reddish lotus flowers which have the complexion of reddish fire and which are blossoming! Kindly bless me who is a servitor, having ever endless love for you, to reach your 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

  • kURAy … – What is the match between your hand being inseparable from the chakra and I still having my hurdles? emperumAn‘s divine weapons which are indestructible, would destroy all his (AthmA‘s) hurdles and uplift him; they can also eliminate the hurdles which are caused by emperumAn himself. vishNu dharmam 70 “rakshanthi sakalApathbya:” (protecting from all dangers); he [emperumAn] himself is included in this word “sakala” (all).  Now, sins are the result of his anger over the AthmA due to the defects in the AthmA; these weapons are capable of eliminating even such hurdles. The reason for this is because they (weapons) keep thinking about emperumAn’s initial mercy towards the AthmA. These weapons were previously told by emperumAn himself “Even if I see some faults in these AthmAs and manifest my anger towards them, you don’t abandon him; you see my initial, natural mercy towards him and protect him due to that”. The chakra is explained as in thiruviruththam 33 “aruLAr thiruchchakkaram” (the divine disc which is filled with mercy). They (weapons) would have seen his initial mercy and hence even if he changes his position towards the AthmAs, the weapons would not change [and continue to protect them]. This is why, those who were bestowed with his mercy, would consider the sharpness of his divine chakra as their refuge.
  • kUrAy nIrAy nilanAgi – His divine arrows which act as said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham prabagnam Sasthra pIditham” (They saw the army of rAkshasas who were cut, blown away, burnt and destroyed by the arrows of SrI rAma), have guNa (guNa means the String as well as mercy). Unlike those arrows, his chakra is most cruel. [While the arrows will cut the entity into portions directly] the chakra will cut it into two pieces and then will turn the entity into dust and finally will make it disappear as well.
  • Agi – Implies both making and to become.
  • kodu val asurar – This is the reason for his anger. Those demons who act in a cruel manner and who are very strong which makes it impossible for anyone to defeat them.
  • kulam ellAm – Just one person’s mistake makes the whole clan to be destroyed and hence emperumAn destroyed the whole town along with the residents. Whether it is the favourable ones or the unfavourable ones, no one escapes his curly chakra. As said in thiruviruththam 70 “vaLaivAyth thiruchchakkaraththengaL vAnavanAr” (our lord in paramapadham who has the curvy and rounded chakra) – only after being caught in his chakra, AzhwAr was uplifted.

What was the reason for his act to cut the demons and finish them?

  • sIRA eriyum thirunEmi valavA – Even after completing the tasks, his chakra will shine continously like a snake which has not found its prey.
  • thirunEmi valavA – While you are carrying the divine chakra on your right hand, I am [still] carrying agony [how do these two match?]!
  • dheyvak kOmAnE – Such emperumAn who takes up so much care/suffering to protect his devotees, is not without any support. He is as said in thiruvAimozhi 1.1.1ayarvaRum amarargaL adhipathi” – lord of indefatigable nithyasUris. There (paramapadham), only those who enjoy his beautiful combination of hand and chakra are available; but it is here (samsAram) that he has people to be cut into two pieces. Only his divine chakra rules both the realms. As said in thiruviruththam 33 “agal visumbum nilanum iruLAr vinai kedach chengOl nadAvudhir” (You are having your sceptre which eliminates the darkness and rules over the spiritual sky and the material world); the chakra rules over everyone there (paramapadham) with its beauty; it rules over everyone here (samsAram) with its sharpness. Sharpness is subdued there; beauty is subdued here. For those who are there, just its presence on his hand will uplift them; but for those who are here, only after eliminating the enemies, they will be uplifted. Those who are there always depend upon his hand (him), but here people don’t have such faith.
  • sErAr sunai … – In the muddy ponds, lotus flowers blossom like reddish fire. AzhwAr is desiring to enjoy water-lamp instead of oil-lamp. The reddish lotus flowers appear to be fire on top of water!
  • ARA anbil adiyEn – This [love] is AzhwAr’s identity. Only when the water dries out in the pond [which never happens], will AzhwAr’s love dry out. This love originated from emperumAn‘s blessing of unblemished knowledge and devotion. The love which does not wait for any rules.
  • un adi sEr vaNNam aruLAyE – You should bestow your mercy upon me to have me engaged in service at your divine feet. See that the purpose of your standing in thirumalA is fulfilled! See that my love is properly fed!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 6.10.1 – ulagam uNda

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

Full series >> Sixth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “You should mercifully ensure that I who have no refuge other than you, to reach your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “You who are having the qualities to protect all the world and are present in thirumalA, should mercifully show the way to attain you to me who is having natural servitude towards you”.

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

ulagam uNda peru vAyA ulappil kIrththi ammAnE!
nilavum sudar sUzhoLi mUrththi nediyAy adiyEn AruyirE!
thiladham ulkagukkAy ninRa thiruvEngdaththemperumAnE!
kula thol adiyEn una pAdham kUdumARu kURAyE

Listen

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

(During the danger of total deluge)
ulagam – the world
uNda – while consuming
peru – having great eagerness (more than the world which is to be protected)
vAyA – having divine lips/mouth which is the tool to protect

(appropriate to his ability to protect)
ulappu – end
il – not having
kIrththi – glory (of all auspicious qualities such as gyAna, Sakthi etc)
ammAnE – being the one with natural lordship

(the distinguished instruments for such protection)
nilavum sudar sUzh – revealing the complete radiance of natural beauty etc
oLi – filled with divine splendour
mUrththi – being with divine form
nediyAy – having unbounded glory (for the aforementioned nature, form, qualities and activities)

(being with these five aspects)
adiyEn – for me (who is at your disposal)
Ar uyirE – being my perfectly complete vital air

(unlike this emperumAn who protects by hiding and not manifesting his form)
ulagukku – for the whole world
thiladham – like a thilak which is applied on the forehead in the form of UrdhvapuNdram (upwards pointing symbol)
Ay – being
ninRa – (firmly) stood
thiruvEngadaththu – on thirumalA
em – to me
perumAnE – Oh one who stood revealing your lordship!
kulam – coming in famous lineage
thol – ancient
adiyEn – I (servitor)
un – (lord, protector and enjoyable) your
pAdham – divine feet
kUdum – attaining
ARu – means
kURAy – mercifully tell!

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

Oh emperumAn who is having divine lips/mouth which is the tool to protect the world with great eagerness [during deluge] by consuming it! Oh the one with endless glory and natural lordship! Oh one who is having divine form filled with divine splendour, revealing the complete radiance of natural beauty etc and having unbounded glory! Oh one who is being my perfectly complete vital air (life)! Oh one who stood revealing your lordship to me on thirumalA like a thilak which is applied on the forehead in the form of UrdhvapuNdram for the whole world! For me, the servitor who is coming in an ancient lineage, mercifully tell the means to attaining your divine feet!

[Important aspects are implied here, with respect to emperumAn protecting the universe but not AzhwAr]

  • Would you only protect from the danger of deluge! Can you not protect from the danger of suffering in separation?
  • Would you only protect when the whole world is suffering! Can you not protect if a single person is suffering?
  • Would you only protect those who don’t realise the sorrow! Can you not protect the one who cried out in sorrow?
  • Would you only rescue those who have no desire to be protected! Can you not rescue those who desire for protection?
  • Would you only protect by placing in the stomach? Can you not protect by manifesting your form?
  • Would you only protect those who you desire for! Can you not protect the one who desires you?
  • Would you only protect with your mouth! Can you not protect by speaking a few comforting words?
  • Would you protect by hiding all your endless qualities! Can you not protect by letting us enjoy those qualities?
  • Would you only protect the world which does not know your relationship with it! Can you not protect the one who knows the relationship?
  • Would you only protect the world which does not know the greatness of your form! Can you not protect the one who knows the greatness of your form?
  • Would you only protect the world which does not know your greatness! Can you not protect those who know your greatness?
  • Would you only protect those who sustain themselves in your separation from you? Can you not protect those who cannot sustain in separation?
  • Would you only protect those who do not realise your simplicity! Can you not protect those who know your simplicity?
  • Would you only protect those who are servitors of others! Can you not protect those who are exclusively serving you?
  • Would you only protect those who have other refuge! Can you not protect those who have no refuge other than you?
  • Would you only protect those who have ulterior goals [other benefits]! Can you not protect those who consider “service to you” as their only goal?
  • Would you only protect those who want to separate from you! Can you not protect those who want to unite with you?
  • Would you only perform great acts [like consuming the world] and protect! Can you not simply say “mA Sucha:” (do not grieve) and protect?

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

  • ulagam uNda peru vAyA – Would the danger of ten deluges match my sorrow of not reaching the divine feet of your highness? Oh one who has more eagerness [to protect] than those who wish to be protected! Isn’t there a match between your eagerness and my agony? Aren’t you the one who protects based on the relationship and the danger alone! Would you only protect if the whole world is in danger! Would you not protect if I am inflicted with the same danger that affected the whole world? Would you only protect those who drowned in the ocean of deluge! Would you not protect those who are drowning in the ocean of samsAram (material realm) ? Would you only protect those who did not request you to do so! Would you not help those who request you to do so? Would you only protect when there is danger for the body! Would you not protect when there is danger for the soul? Would you only protect those who are caught in the deluge of water! Would you not help those who are caught in the deluge of separation? Would you only protect when endangered by others! Would you not protect when endangered by you? Is there any rule that you only protect those who have not surrendered! Would you not protect those who have surrendered? For you who cannot relax even after protecting someone, is it possible to not even think about protecting me? Aren’t you of the nature that even after protecting those who were caught in the danger of deluge, you will check with those who were present saying “is there anything great I have done for them?”, and subsequently will feel disturbed thinking “I have not done anything worthy for them” and feel dejected!
  • peru vAyA – This is how the nature of the one who has more eagerness [to protect] than those who wish to be protected is. AzhwAr thinks emperumAn has the same amount of disregard for himself as the amount of eagerness in protecting the universe.
  • peru vAyA – dhraupadhi said “SaraNam” (I take shelter of you) only once. Having that in his divine heart, he eliminated the insult that was to happen for her in the assembly, destroyed dhuryOdhana et al, crowned dharamaputhra, and had her hairlock tied [she vowed not to tie her hair until dhuryOdhana et al were killed]. Still being unsatisfied as said in mahAbhAratham udhyOga parvam 58.22 “ruNam pravruththam iva mE” (I feel like I owe you so much), while ascending to paramapadham, he departed with a wounded heart as said in “nAthis svastha manA:” (my heart is not in peace).
  • ulappil kIrththi ammAnE – I am not praising him considering that his protection is an unnatural and occasional activity; this act of protecting the world and acquiring endless glory as a result of that is explained in thirunedundhANdagam 10 “pozhilEzhum kAval pUNda pugazh AnAy” (He has the glory of protecting the 7 worlds). Oh sarvESvara who is having glorious qualities! Your glory is not just advised as said in “thasya nAma mahathyaSa:” (paramAthmA’s glory is great), SrI rAmAyaNam kishkindhA kANdam 15.19 “yaSasaSchaikabAjanam” (He is the abode of glory), but is even popularly celebrated in the enemy’s camp as said in SrI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (he is well known)! Your commandment is such that the one which is tortured [sumukha, the snake] is well protected in the presence of the one who tortures [garuda, the eagle]! When he desires, the torturer will care for the tortured.
  • ulappil kIrththi ammAnE – There is no end for his qualities which are explained in SrI rAmAyaNam kishkindhA kANdam 15.21 “guNAnAm AkarO mahAn” (one who is the abode for auspicious qualities), mAthsya purANam “thathA guNAhi ananthasya” (His qualities are endless), mahAbhAratham karNa parvam “varshAyuthair yasya guNAnaSakyA:” (Even if spoken for ten thousand years, krishNa’s qualities cannot be explained fully) and SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa kalyANa guNA: puthrasya santhithE” (Oh emperor! You son (SrI rAma) has many auspicious qualities). If one tries to see the end of it, they cannot; they will retract due to lack of intellect. (AzhwAr became captivated by emperumAn, not for his true nature but for his qualities.)
  • nilavum sudar sUzh oLi mUrththi – Even if he is a butcher instead of a protector, his beautiful form will not let us leave him.
  • nilavum – It is not something which he acquires based on some karma, and will lose it on exhausting of the same [i.e. it is eternal].
  • sudar sUzh oLi mUrththi – Instead of inside being dirt and outside being radiant, he is made of radiant material as said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance);. He is said as in thiruvAimozhi 1.7.4uyarvinaiyE tharum oN sudark kaRRaiyai” (one who bestowed me increase in my knowledge, devotion, etc., and has a radiantly shining form). Unlike forms which are made of rajas (passion) and thamas (ignorance), his form is made of Sudhdha sathva (pure goodness), unlimited radiance, and like boiled ghee [which has a golden colour], full of luster both inside and outside. His divine form is explained both as “panchaSakthimayam” (made of five divine elements [which are different from the five elements which make material forms]) and “shAdguNya vigraham” (form having six auspicious qualities); but if analysed, his forms are made by five divine elements only; but when said as “shAdguNya vigraham“, that is because the divine form reveals those qualities unlike material forms which conceal the qualities. His forms are as explained in SrI rAmAyaNam sundhara kANdam 34.30 “rUpavAn subakaS SrImAn gandharpa ivamUrthimAn” (He is having divine form like cupid and having radiance) and in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids).
  • nediyAy – Even if there is an end for the previously explained qualities, one cannot see the end for his qualities such as part-by-part beauty, wholesome beauty etc. As said in SrI rAmAyaNam kishkindhA kANdam 15.20 “mahAn” (the great), every aspect of his qualities is boundless.
  • adiyEn Ar uyirE – Oh one who manifested your physical beauty and qualities and made me not sustain myself in separation! This should be read along with “thiruvEndaththemperumAnE” (lord of thiruvEngadam hill).
  • thiladham ulagukkAy ninRa – Just as some women become complete with the thilak on their face, thirumalA is for the earth.
  • adiyEn Ar uyirE – Oh one who arrived and stood in thirumalA, taught me my servitude towards you, and made me unsustainable without you!

Until here, AzhwAr explained emperumAn‘s nature, and now he starts speaking about his own nature.

  • kula thol adiyEn – I, who am a servitor, since long, along with all my ancestors. He is not highlighting his greatness, rather he is highlighting his lack of any other refuge. When one exists for only one person, no one else will protect that person.
  • una pAdham kUdumARu kURAyE – As my nature is this, you kindly ensure that I attain the goal which fits my nature.
  • adiyEn una pAdham kUdumARu – When a servitor wants to unite with you, it is expressed only as “uniting with your divine feet”.
  • una pAdham kUdumARu – This is how AzhwAr‘s sAyujyam [the aspect of liberation, where one remains eternally united with the lord] is.
  • kURAyE – Your one word leads to realising my true nature. When emperumAn speaks a single word, AzhwAr’s confusions will be eliminated. [AzhwAr is asking] You should say as in SrI bhagavath gIthA 18.66mA Sucha:” (do not grieve).

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
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thiruvAimozhi – 6.10 – ulagamuNda

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

Full series >> Sixth Centum

<< Previous decad

Audio

srinivasan -ahzwar

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 tenth decad – AzhwAr who called out out of his great attachment, due to his sorrow which was caused by the greatness of emperumAn , determined “for the attainment of the result, there is no means other than the divine feet of emperumAn who is the refuge” and highlights the following aspects:

  1. his quality of protecting the entire universe, which highlights him as the refuge
  2. his being with the very radiant instruments  which are focussed on eliminating the enemies without a trace
  3. the great experience caused by his relishable form and qualities
  4. his richness in causing harm to the enemies of the universe
  5. his effortless activities in protecting the devotees
  6. his being worshippable by even the greatly wise personalities
  7. his commonly and greatly relishable nature
  8. his being the caring refuge for even those who fiercely consider themselves to be lords
  9. his very enjoyable beautiful, physical features
  10. his form of being the refuge

Meditating upon these aspects of thiruvEngadamudaiyAn who is the refuge, AzhwAr performs proper and complete surrender towards him and completes this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad – AzhwAr explained the nature of the goal perfectly; in this decad, he explains the nature of the means perfectly; though there is discussion about the means in previous decad, the discussion about the goal is prominent in that; though there is discussion about the goal in this decad, discussion about the means is prominent. Previous decad is like thirumanthram [which emphasises the goal] and this decad is like charama SlOkam [which emphasises the means]. But aren’t both the means and the goal present in one [bhagavAn] [why highlight separately]? Yes – that is by his potency [he remains both the means and the goal]. But since both are individual states, they are to be highlighted individually only.

AzhwAr became very depressed since emperumAn who is the protector of all, did not arrive even after AzhwAr cried loudly to be heard in paramapadham, with great sorrow. emperumAn is Sriya:pathi (lord of SrI mahAlakshmi), with no unfulfilled desires, with both [material and spiritual] realms as his wealth, with all auspicious qualities. As said in linga purANam “vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha (In the most noble abode of vaikuNtam the lord of the world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and followers) – sarvESvara while being in SrIvaikuNtam giving his audience to nithyasUris, thought “We should not be staying far away so that we are unreachable by many [in the material realm]” and mercifully incarnated as SrI rAma, krishNa et al and manifested his qualities and activities to those people who lived in those times. He also descended to thirumalA along with his consorts, for the benefit of the samsAris who are subsequent to the times of SrI rAma, krishNa et al, as the one who creates the taste [towards him] in them. Seeing that there is no restrictions based on the adhikAri (individual’s nature), kAlam (krutha yuga etc) and anga (ancillary steps before worshipping), and the sauSeelyam (simplicity) which makes emperumAn accessible easily, AzhwAr approaches thiruvEngadamudaiyAn through periya pirAttiyAr, highlights his own ananyagathithvam (lack of any other refuge) and surrenders unto emperumAn‘s divine feet and informs his firm faith.

Even previously AzhwAr performed prapaththi (surrender) in many places; on those occasions as per the rule of “wherever the entity is, his qualities will follow”, lakshmI’s presence was highlighted; here, AzhwAr is expressing the same explicitly. Previous acts of surrender are like thirumanthram [where SrI mahAlakshmi’s name is not explicitly present]; this surrender is like dhvayam [where SrI mahAlakshmi’s name is explicitly present]. Though emperumAn’s relationship with SrI mahAlakshmi is known through the meaning of the words in thirumanthram, it is only in dhvayam that this is explained explicitly; this decad is similar to that.

[The different types of persons who surrender are explained here] SrIvishNu purANam “thAvadhArthis thathA vAnchA thAvan mOhas thathAsukham” [SlOkam is explained here. This SlOkam is similar to SrI bhagavath gIthA 7.16]; thAvadhArthi: – Only goal is to redeem lost wealth; thathAvAnchA – Only desire is to attain inapt objects; thAvan mOha: – considering body and soul to be same; thathAsukham – Only those pleasures which are contradictory to that which is explained in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic). “yAvannayAthi SaraNam thvAmaSEshAganASanam” – aiSvaryam (worldly wealth), kaivalyam (eternal self-enjoyment) and hurdles for attaining kainkaryam to bhagavAn will all remain only until bhagavAn is reached. In this manner, AzhwAr considers that all his hurdles are removed and there is no shortcoming in having all his desires fulfilled,  surrenders at the divine feet of thiruvEngadamudaiyAn who is always present.

Now, for surrender to fructify, one should surrender to the one who is the true refuge [emperumAn being the refuge is explained by “ulagam uNda peru vAyA” etc]; one should also be qualified to surrender [AzhwAr being properly qualified person to surrender is explained by “kula thol adiyEn” etc]. When surrendered to an unqualified person, it would even lead to slaying of the one who surrenders [when dhaSaratha surrendered to paraSurAma, paraSurAma’s anger did not decrease but only increased]. This being the case, as we see the act of surrendering being successful in some cases [like the pigeon being protected by emperor Sibi, hunter being protected by pigeon and so on], it is obvious that AzhwAr‘s surrender is successful here. Now, for the one who surrenders, he/she should also be truly having no other refuge; while surrendering, if it is not successful, one cannot say as [SrI rAma said] in SrI rAmAyaNam yudhdha kANdam 21.20 “asamartham vijAnAthi” (This [king of] ocean is treating my patience as inability) [Such persons are not qualified to perform surrender. So, persons like AzhwArs are the real adhikAris for surrender]. As emperumAn blessed AzhwAr with unblemished knowledge and devotion, subsequently [when his desire to reach emperumAn was not fulfilled immediately], he performed madal [madal is the activity of crying out in public for a person to be accepted by him] so that emperumAn will himself fulfil the desire. When the result is delayed, if one can seek other refuges, the surrender will not work for such persons [like AzhwArs, one has to go to emperumAn only even in case of delays]. As seen in SrI rAmAyaNam yudhdha kANdam 21-22 “sAgaram SOshayishyAmi padhbhyAm yAnthu plavangamA:” (I shall dry up the ocean. The army of monkeys can walk through the ocean bed), considering the ocean king’s delay as the reason, SrI rAma said “I will destroy the entity named water and will work with the other four elements” [such persons do not qualify to perform surrender].

SrI rAmAyaNam yudhdha kANdam 21.20 is further explained here.

kshamayA hi samA yuktham – The [monkey] elders were puzzled at SrI rAma thinking “He showed patience towards kaikEyi who took away his kingdom; but here he prayed to varuNa to cross the ocean and when he did not oblige, he became angry and started launching his arrow on the bow [started binding varuNa’s hands and legs]. Why is it like this?” (There is place for his mercy, but in this case it is not applicable.) [kaikEyi was simply desirous of her son ruling the kingdom and did not think SrI rAma as incapable, but ocean king considered SrI rAma to be incapable].

[But why did SrI rAma not become angry initially and wait for three days?]

My anger was subdued by my patience  [initially] when he did not come just as thArA surrendered to vAli and subdued him initially from killing sugrIva.

mAm – as said in “supthamaththakupithAnAm svabhAva gyAnam dhrushtam” (Subsequent to sleeping, becoming mad and being angry, one will realise his true self), after being angered, he [SrI rAma] realised his heritage. He (varuNa) does not know that I [SrI rAma] am coming from a famous lineage, which does not seek help from others; he does not know that I am the son of dhaSaratha (suptha … – those who hid their nature, will reveal the same in dream state; SrI rAma too realised his regal heritage).

ayam – varuNa was thinking about the vastness of the ocean considering it to be a mahOdhadhi (great ocean); he does not realise who is angry at him. makarAlaya: – He (varuNa) is thinking himself to be on a par with the emperor of ayOdhyA, kOsalA etc; he does not realise that it is just a fish pond.

asamartham vijAnAthi – He does not realise that “I have reformed even those who were dishonest, and engaged them in service”.

What is to be done now?

dhikkshamAm – Now I don’t need patience. Should it not be used where it is applicable? Just like anger, I would put it to use when the time is right.

How can a descendant of ikshvAku dynasty not show compassion?

IdhrusEjanE – What is the use of it? Patience is not applicable here. For this ocean, the connection with rAvaNa et al on the other side has caused it to acquire their qualities.

While AzhwAr explains the qualities of emperumAn who is the SaraNya (refuge) in the first nine pAsurams, he surrenders in the tenth pAsuram.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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