Category Archives: thiruvAimozhi

thiruvAimozhi – 7.10.11 – thIrththanukku aRRapin

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

Full series >> Seventh 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 end, AzhwAr says “Those who are well versed in this decad will be celebrated by ayarvaRum amarargaL (nithyasUris)”.

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

thIrththanukkaRRa pin maRROr saraN illai enRenReNNith thIrththanukkE
thIrththa manaththananAgich chezhungurugUrch chatakOpan sonna
thIrththangaL AyiraththuL ivai paththum vallArgaLaith thEvar vaigal
thIrththangaLE enRu pUsiththu nalgi uraippar tham dhEviyarkkE

Listen

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

thIrththanukku – for emperumAn (who is the one who instructs the means)
aRRa pin – after becoming an exclusive servitor
maRRu – other
Or – any
saraN – means
illai – not having
enRu eNNi – determined
thIrththanukkE – for emperumAn (who has the supreme purity to free us from all our sins)
thIrththa – fully submitted
manaththananAgi – with the heart
sezhum – beautiful
kurugUr – leader of thirunagari (AzhwArthirunagari)
satakOpan – nammAzhwAr
sonna – mercifully spoke
thIrththangaL – individually being the abode of knowledge
AyiraththuL – among the thousand pAsurams
ivai paththum – this decad
vallArgaLai – those who can practice
dhEvar – nithyasUris
vaigal – always
tham – their
dhEviyarkku – divine consorts
pUsiththu – offering gifts
nalgi – friendship
thIrththangaLE – as purifying personalities (who remove the sins of samsAram)
enRu – as
uraippar – will hail.

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

nammAzhwAr, the leader of beautiful AzhwArthirunagari, after becoming an exclusive servitor for emperumAn, determined that there is no means other than emperumAn, with fully submitted heart for him, mercifully spoke the thousand pAsurams which are individually abodes of knowledge; among those thousand pAsurams, those who can practice this decad, will always be hailed as purifying personalities by nithyasUris to their divine consorts in a friendly manner, offering gifts.

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

  • thIrththan … – Instead of specifically saying “emperumAn is pure for certain persons”, he is the pure one for everyone other than him [as there is no adjectives for the first “thIrththan“]. thIrththam means one who is pure himself, and also will purify those who come in contact with him. As brahmA washed the divine feet of emperumAn who measured the world as said in thiruvAimozhi 2.8.6thIrththan ulagaLandha sEvadi“, that holy water was held by rudhra in his matted hair, to purify himself. rudhra is known as in thiruvezhukURRirukkaiARupodhi sadaiyOn” (one with matted hair, which has a river in it). He is known as gangAdharan. Now, all we need to do is to find the origin for that gangA; when analysed, one will find it to be connected to the divine feet [of emperumAn]; periya thirumozhi 4.2.6 “gangai pOdharak kAl nimirththaruLiya kaNNan” (krishNa who raised his foot to emanate gangA from it).
  • thIrththanukku aRRa pin – Also said as “after becoming an exclusive servitor for the one who manifested his great enjoyability and eliminated the taste for everything other than him”.
  • maRRu Or saraN illai enRu eNNiAzhwAr became clear that there is no other saviour than emperumAn.
  • thIrththanukkE thIrththa manaththanan Agi – Having the heart which is fully handed over to emperumAn who eliminated the taste in worldly pleasures. He himself said previously in thiruvAimozhi 2.6.4unai ninaindhu eLgal thandha endhAy” (Oh lord! meditating upon you, you bestowed on me detachment from worldly pleasures). Once the heart is placed on emperumAn, it will not go anywhere as said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one’s heart becomes attached to SrIman nArAyaNa, his worldly desires will disappear) and in bhArhaspathya smruthi “paramAthmani yO raktha: virakthOparamAthmani” (as one becomes attached to paramAthmA, he becomes detached from everything else). His beauty will not let us enjoy worldly pleasures as said in iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (those who worship emperumAn‘s divine shoulders will detest the small pleasures which are attained by those who are born in samsAram).
  • sezhum kurugUrch chatakOpan sonna – Mercifully spoken by AzhwAr who has the apt birth place [for becoming such servitor of emperumAn].
  • thIrththangaL Ayiram – The thousand pAsurams are thousand pure objects. Those who can practice this decad will be hailed as “always purest persons” by dhEvar, i.e. nithyasUris like thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEsha), sEnai mudhaliyAr (vishvaksEna) et al, while they enjoy with their dear consorts.
  • nalgi uraippAr tham dhEviyarkku – When the nithyasUris serve along with their dear consorts, to SrIvaikuNtanAtha, and when they reach an ecstatic state out of great bliss, which is explained as “Odam ERRik kUli koLLum dhaSai” (Some boatmen will allow passengers to board the boat without discussing the fare, and will negotiate the same when the boat reaches midway, where the passenger will not have an option to bargain), they will reveal everything to their consorts and explain the greatness of such SrIvaishNavas. Here, “Odam ERRik kUli koLLum dhaSai” means, assisting in kainkaryam [consorts will assist in the kainkaryam of nithyasUris and become joyful]. That is, as seen in how charamaSlOkam was protected and carefully taught [In thirukkOshtiyUr, emperumAnAr revealed the principles of the most confidential charama SlOkam (which was given to him by thirukkOshtiyUr nambi after severe tests), for those who assisted him to serve emperumAn with great joy, being satisfied with their service].
  • vaigalum pUsiththu – As in “one cannot touch the ocean during aparva [days other than mAsa pravESam, amAvAsyai, paurNami, prathamai and EkAdhaSi]”, there is no such rule. vaigal also means time. Just as AzhwAr prayed as in thiruvAimozhi 3.3.1ozhivil kAlam ellAm udanAy manni” (being together at all times) in bhagavAn related matters, nithyasUris who are well learned in this principle, will engage in the matters of emperumAn‘s devotees.

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 – 7.10.10 – sindhai maRRonRin

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

Full series >> Seventh 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 tenth pAsuram, AzhwAr says “As one remains with thiruvARanviLai as the goal, there is nothing unknown”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “After emperumAn knows that my heart is focussed on his presence in thiruvARanviLai, he himself will know that my heart will not seek anything else”.

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram, when asked “You consider thiruvARanviLai as the goal; what if emperumAn gives your thirunAdu (paramapadham)?” AzhwAr says “he is sarvagya (omniscient); will he not know [my heart]?”

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

Tenth pAsuram. Some explain this as – when asked “Are you just saying this? What if your heart really desires for paramapadham?” AzhwAr explains “You should ask this question to sarvESvaran who is at the origin of my thoughts”. Alternatively, piLLAn explains – when asked “You are considering thiruvARanviLai to be the goal; but isn’t ISvaran independent? What if he grants you paramapadham?” AzhwAr says “Isn’t he omniscient? Will he not know? Does he not grant purushArtham? He would only grant that which is desired by purusha [soul].

pAsuram

sindhai maRRonRin thiRaththadhallAth thanmai dhEva pirAn aRiyum
sindhaiyinAl seyvadhAn aRiyAdhana mAyangaL onRum illai
sindhaiyinAl sollinAl seygaiyAl nilaththEvar kuzhu vaNangum
sindhai magizh thiruvARanviLai uRai thIrththanukkaRRa pinnE

Listen

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

sindhaiyinAl sollinAl seygaiyAl – with mind, body and speech
nilath thEvar – bhAgavathas’, who are the worshippable entities in this world
kuzhu – group

(to enjoy)
vaNangum – to worship
sindhai – heart (of the enjoyers)
magizh – bring joy
thiruvARanviLai – in thiruvARanviLai
uRai – residing
thIrththanukku – for the purest emperumAn
aRRa pin – after having dedicated (to totally exist for him)
sindhai – heart
maRRu onRin – anything else
thiRaththadhu allA – not considering as goal
thanmai – nature
dhEvan – master of nithyasUris
pirAn – the omniscient emperumAn himself
aRiyum – knows;
sindhaiyinAl – with the mind
seyya – done
mAyangaL – hidden acts
thAn – he
aRiyAdhana – unknown
onRum illai – there is nothing

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

The purest emperumAn is residing in thiruvARanviLai to be worshipped by and to bring joy for the group of bhAgavathas, who are worshippable themselves, with their mind, body and speech; after having dedicated myself to such emperumAn, the omniscient emperumAn knows himself the nature of my heart which does not consider anything else as goal; no hidden act which is done in the mind, is unknown to 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

  • sindhai maRRu onRin thiRaththadhu allAth thanmai dhEva pirAn aRiyum – sarvESvaran knows that my heart will not even think about paramapadham. thanmai – nature. maRRu indicates that even reciting the name “paramapadham” is undesirable.

When asked “While we are asking you, why are you bringing sarvESvaran as witness?” AzhwAr says,

  • sindhaiyinAl … – While emperumAn thinks first, which is followed by AthmA’s thought, is there anything which emperumAn does not know? Is he not said in thirumAlai 34 uLLuvAr uLLiRRU ellAm udan irundhu aRidhi” (being together with everyone, the thoughts of those who are thinking, are known to you)? AthmA can think only if emperumAn thinks first! Whatever is done by heart, there is nothing mischievous, which is unknown to him.
  • sindhaiyinAl … – Just as nithyasUris, this is the abode where mumukshus (liberation seekers) also come and take shelter. The abode where the SrIvaishNavas who are known as bhUsuras (worshippable personalities in this world) gather in group and serve through their mind, speech and body.
  • sindhai magizh thiruvARanviLai – The divine abode which will turn anyone entering there to be come perfectly blissful. It appears to be the “prApya bhUmi” (ultimate destination). It can be enquired from sarvESvaran who has arrived and is residing in thiruvARanviLai.

When asked “since when do you have this clarity?” AzhwAr says,

  • thIrththanukku aRRa pin – Since the day when emperumAn manifested his great enjoyability, eliminated my attachment towards all other aspects and made me exist exclusively for him; from the day he uplifted me; [before that special mercy of emperumAn fell upon me] since time immemorial, I was suffering in this material realm.

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 – 7.10.9 – thIvinai uLLaththin

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

Full series >> Seventh 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 ninth pAsuram, AzhwAr says “If I were to get both SrIvaikuNtam (paramapadham) and thiruvARanviLai, my heart will choose thiruvARanviLai which is desired and reached by the residents of paramapdham itself”.

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

thIvinai uLLaththin sArvallavAgith theLivisumbERal uRRAl
nAvin uLLum uLLaththuLLum amaindha thozhilin uLLum navinRu
yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai
mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE

Listen

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

thI – cruel
vinai – sins
uLLaththin – in the heart
sArvu allavAgi – without fitting
theLi – having clarity (to cause self realisation)
visumbu – supreme sky
ERal – to climb/reach
uRRAl – even if got
en – my
sindhanai – heart
nAvin uLLum uLLaththuLLum – in mind and speech
amaindha – matching
thozhilin uLLum – in acts
navinRu – with harmony
yAvarum – residents of all realms (both spiritual and materialistic)
vandhu – come
vaNangum – to be worshipped
pozhil – having garden (which highlights the enjoyability)
thiruvARanviLai – thiruvARanviLai
adhanai – that abode itself
mEvi – reach
valam seydhu – by engaging in favourable acts
kai thozha – to worship by joined palms
kUdum kol – will it occur?
ennum – thinking

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

As the cruel sins no longer fit in the heart, even if I get to reach the supreme sky which has clarity, my heart which is in harmony with the mind, speech and matching acts is thinking to  reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts; will it occur?

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

  • thIvinai … – when asked “You are talking about thiruvARanviLai as the goal due to the shrunk knowledge while being here; when the knowledge expands, you will change paramapadham to be your goal”, AzhwAr says “it is not like that; would you like to hear how I would be when my knowledge expands?”
  • thI vinai uLLaththin sArvallavAgi – The previously carried out avidhyA (ignorance), karma (acts), vAsanA (impressions) and ruchi (tastes) were in touch with the AthmA.
  • theLi visumbu ERal uRRAl – While setting out to reach thirunAdu (paramapadham).
  • nAvin uLLum … – thiruvARanviLai which is eternally, perfectly enjoyable, to be desired by those most wise souls who are present in paramapadham and reach out here with their mind, speech and body.
  • mEvi … – I should go and reach that abode of thiruvARanviLai and engage in favourable acts.
  • kai thozhak kUdum kol ennum en sindhanaiyE – My heart is not obedient to me, as said in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (hanuman says – my mind will not focus on anyone else).

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 – 7.10.8 – anRi maRRonRilam

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

Full series >> Seventh 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, AzhwAr says “as we enter thiruvARanviLai, all our sorrows will disappear”.

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

anRi maRRonRilam nin charaNE enRu agalirum poyigaiyin vAy
ninRu than nIL kazhal Eththiya Anaiyin nenjidar thIrththa pirAn
senRanguinidhuRaiginRa sezhum pozhil sUzh thiruvARanviLai
onRi valanjeyya onRumO? thIvinai uLLaththin sArvallavE

Listen

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

nin – your
charaN – divine feet
anRi – without
maRRu – other
onRu – any
ilam – we are not having
enRu – thinking that
agal – vast
irum – deep
poygaiyin vAy – in the pond
ninRu – standing (being caught by the crocodile)
than – his
nIL – stretch up to those who are in danger
kazhal – divine feet
Eththhiya – praised (saying “nArAyaNA” highlighting the eternal relationship)
Anaiyin – elephant’s
nenju idar – the sorrow in the heart (“we are not able to offer the flower before it loses its freshness)
thIrththa – one who eliminated
pirAn – great benefactor
senRu – went (to help his devotees)
angu – there
inidhu – sweetly
uRaiginRa – being the residing place
sezhum – very enjoyable
pozhil – garden
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
onRi – reach
valam seyya – as we circumambulate
onRumO – will it occur?

(if that happens)
thI – cruel
vinai – sins
uLLaththin – the heart’s
sArvu – fit in
allavE – won’t have.

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

gajEndhrAzhwAn, the elephant, while standing in the vast, deep pond thinking “we are not having anything other than your divine feet”, praised emperumAn’s divine feet which stretch up to those who are in danger; the great benefactor who eliminated the elephant’s sorrow in its heart, went to thiruvARAnviLai which is surrounded by very enjoyable garden and had it as his sweet residing place; will we reach there and circumambulate the place? If that happens, cruel sins won’t fit in our heart [they will leave].

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

  • anRi maRRu onRu ilam nin charaNE enRu – should be read as “nin charaNE anRi maRRu onRu ilam enRu” – there is no hold for me other than your divine feet; eliminating the bewilderment of considering others as saviours. Also eliminating the thought of self as saviour as said in vishNu dharmam 68 “gaja AkarshathE thIrE grAha AkarshE jalE” (the elephant was pulling to the shore and the crocodile was pulling to the water). As it says in vishNu dharmam 68 “manasA chinthayath” (thinking in the mind), it has crossed the stage where crying out will help. When we see emperumAn, ” the self” will also be similar to “others” when it comes to protecting oneself. This is why while the middle word (ukAram) is present in praNavam, the middle word of thirumanthram (nama:) also survives [ukAram explains that AthmA is not for self and others – it only exists for emperumAn. nama: specifically explains that AthmA does not belong to self. This is explained in mumukshuppadi in detail especially in sUthrams 65, 78 to 80 and 91. Can be heard in detail at http://pillai.koyil.org/index.php/2017/12/learn-mumukshuppadi/ ].
  • agal irum poygaiyin vAy – As it fits to speak about the vastness and depth, irum indicates depth there [generally, iru means big]. What is the purpose of highlighting the vastness and depth? To indicate that there is no other way than getting protected by him and perishing due to the lack of his protection.
  • agal irum poygaiyin vAy ninRu – The vastness and depth made it so helpless that it remained still in the dangerous place, as if standing in a safe place. At this stage, the act of crocodile pulling into the water and the act of elephant pulling to the shore stopped, and the crocodile only was pulling the elephant into the water.
  • than nIL kazhal – The divine feet which stretches up to the other person’s helplessness. Even when caught by the crocodile, on meditating upon emperumAn, one can remain fearless. It is said in thaiththirIya upanishath “Anandham brahmaNO vidhvAn na bibEthi” (One who knows bhagavAn’s bliss, will not fear). kuthaSchana – one can remain fearless, not just for unintentional mistakes, but even for intentional mistakes. When emperumAn says as in periyAzhwAr thirumozhi 4.9.2 “seydhArEl nanRu seydhAr” (even if my devotees committed mistake, they did it properly only). When intentional mistakes are not to be feared [as explained in the aforementioned pAsuram], unintentional mistakes are naturally not to be feared. Even in bhakthi yOga, one need not fear for unintentional mistakes [the speciality of SaraNAgathi is that, one need not even fear for intentional mistakes].
  • Eththiya – Just as one would spontaneously cry out “ammE” (Oh mother) on stepping on a thorn, the elephant naturally cried out to emperumAn.
  • Anaiyin nenju idar thIrththa pirAn – It was such a desperate situation that, even its trunk was going into the pond; emperumAn was waiting for the elephant’s effort to stop [so that he can help]; as the elephant gave up its efforts, emperumAn jumped to its help.
  • Anaiyin nenju idar thIrththa pirAn – He eliminated the elephant’s sorrow “I am not able to offer this flower before it loses its freshness!”; alternatively – it is the sorrow “emperumAn is going to acquire disrepute because of me”. That is, the elephant thought “What if people would think ‘While the elephant is suffering, this is how emperumAn is protecting it! We are thinking that he is the saviour!’ “. emperumAn arrived at the shore of the pond, tore apart the mouth of the crocodile, and eliminated the sorrow of the elephant, to eliminate the sorrow for both as said in nAnmugan thiruvandhAdhi 12iraNdum pOy iraNdin vIdu” (relieving both the elephant and crocodile from their previous state, and liberating them both). bhattar explains mercifully this in this manner – when a prince was imprisoned, even his guard will be given royal food. Both got liberated! The crocodile was liberated from the curse and the elephant was liberated from this material world.
  • pirAnAzhwAr is thinking about emperumAn eliminating the sorrow of the elephant, as emperumAn doing a favour for AzhwAr himself, instead of helping the elephant. Only when one has such attitude, can one be a SrIvaishNava. One will have SrIvaishNavathvam (the quality of being a SrIvaishNava) only when one thinks about a favour to a devotee as a favour to self and a disaster to a devotee as a disaster to self.
  • senRu angu inidhu uRaiginRa – Just as the elephant grieves when sarvESvaran does not help its cause, sarvESvaran grieves when he does not reach this dhivyadhESam. Performing circumambulation etc in thiruvARanviLai where he has arrived and residing with great eagerness and which is surrounded by beautiful garden.
  • onRumO – Will that occur?
  • thI vinai uLLaththin sArvallavE – When that happens, cruel sins will not remain in our heart. Will light and darkness reside together? When emperumAn eternally resides in the heart, is there any place for the cruel sins?

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 – 7.10.7 – nINagaram adhuvE

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

Full series >> Seventh 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, when asked “Isn’t thirunAdu (paramapadham) our goal?” AzhwAr says “thiruvARanviLai is our goal and emperumAn who is present there, is our means”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “krishNa who eliminated anirudhdha’s enemy bANa amd severed his shoulders, is the apt means for us”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. When asked “You said thiruvARanviLai is the goal; but isn’t emperumAn the goal?”; AzhwAr says “Am I capable to say no? Can you not listen to my philosophy?” and elaborates the same as “Whatever is attained as a result of upAsanam (means) becomes part of the result [example – the path leading to paramapadham, reaching dhivyadhESam etc]; whatever helps to enhance the result, is also part of the result [example – kainkaryam to bhagavAn, kainkaryam in dhivyadhESam etc]; hence, that dhivyadhESam itself is the goal; bhagavAn is the means who brings us there; this is my philosophy”.

pAsuram

nINagaram adhuvE malarch chOlaigaL sUzh thiruvARanviLai
nINagaraththuRaiginRa pirAn nedumAl kaNNan viNNavarkOn
vANapuram pukku mukkatpirANaith tholaiya vem pOrgaL seydhu
vANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE

Listen

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

nINagaram (nIL nagaram) – the great city (which is famously known in Sruthi (vEdham) as ayOdhyA, aparAjithA)
adhuvE – to be that (archAvathAra sthalam)
malar – having flowers
sOlaigaL – gardens
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
nINagaraththu – in the great city
uRaiginRa – eternally residing
pirAn – being great benefactor
nedumAl – being greatly attached towards his devotees
kaNNan – one who incarnated as krishNa
viNNavar kOn – the master of nithyasUris
vANapuram – into bANa’s town (where anirudhdha was confined)
pukku – entered
mukkaN pirAnai – rudhra (who has the third eye which indicates his power and who pridefully considers himself as the lord)
tholaiya – to stop him (from protecting his devotee)
vem – greatly valorous
pOrgaL – battles
seydhu – performed
vANanai – bANa’s
Ayiram thOL – thousand shoulders
thuNiththA – one who severed
saraN – means (to attain the dhivyadhESam)
anRi – than him
maRRu – other than him
onRu – means
ilam – we are not having.

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

thiruvARanviLai, the great city which is surrounded by flower-filled gardens, can be said as the great city, paramapadham; emperumAn, the great benefactor who is eternally residing in this dhivyadhESam, who is greatly attached towards his devotees, who incarnated as krishNa, the master of nithyasUris, entered bANa’s town, stopped rudhra, performed greatly valorous battles, and severed the thousand shoulders of bANa; other than such emperumAn, we are not having any means (to attain the dhivyadhESam).

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

  • nIL nagaram adhuvE – This is the ultimate destination which is eternal residence for those who entered there and where there is no bewilderment as said in mUnRAm thiruvandhAdhi 51kalangAp perunagar” (paramapadham which is without any bewilderment), and from where there is no return as said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return).
  • malar … – It appears as the ultimate destination for emperumAn himself too. The benefactor who resides in the great city of thiruvARanviLai which is surrounded by evergreen gardens.
  • nedumAl … – Being the lord of nithyasUris, incarnating as krishNa due to the affection towards those who have inclination towards him in this samsAram, travelling from one ocean [west coast – dhvArakA] to another ocean [east coast – chONithapuram], eliminating the pride of rudhra who considered himself to be the lord and who vowed to protect bANa fully, and engaged in valorous battles to make rudhra think “I will never consider myself as a dhEvathA to vouch for the protection of anyone”. SrI vishNu purANam 5-33-41 “krishNa krishNa mahAbAhO jAnEthvAm purushOththamam ” (rudhra says – Oh krishNa, with mighty arms! I know that you are the greatest among all souls). As said in “Anaikkum thanakkuth thakka vAdham” (elephant has problems matching its size), dhEvathAs are more ignorant than us [humans]. [Are they ignorant?] When emperumAn broke a weak bow, the dhEvas thought him to be great as said in SrI rAmAyaNam bAla kANdam 75.19 “adhikam mE nirE vishNum” (they thought vishNu to be superior to rudhra).
  • vANanai Ayiram thOL thuNiththAn – He eliminated the shoulders and let bANa live thinking “ushA cannot become fatherless”.
  • saraN – He is the gataka (connector – means) and thiruvARanviLai is the prApyam (goal). As emperumAn who is the prApyan (goal) himself arrived and remained in that dhivyadhESam, there is nothing wrong in highlighting the abode to be the goal. A sarvAdhika (supreme entity) should be the means and the one who grants the result; hence he is the means, and the result is that dhivyadhESam.
  • anRi maRRu onRu ilamE – We will not consider anything else as the means and goal.

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 – 7.10.6 – onRu nillA

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

Full series >> Seventh 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, AzhwAr says “Oh those who desire for emperumAn! You think about thiruvARanviLai and reach it, to eliminate all your sorrows”.

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

onRu nillA kedum muRRavum thIvinai uLLith thozhumin thoNdIr!
anRangamar venRu uruppiNi nangai aNi nedundhOL puNarndhAn
enRum eppOdhum ennenjam thudhippa uLLE irukkinRa pirAn
ninRa aNi thiruvARanviLai ennum nINagaram adhuvE

Listen

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

anRu – that day (when SiSupAla gathered the army to marry rukmiNi)
angu – when chased

(rukma)
amar – in war
venRu – defeated
nangai – complete in enjoyability
uruppiNi – rukmiNi’s
aNi – decorated
nedu – very enjoyable
thOL – divine shoulders
puNarndhAn – one who embraced (as said in “bharthAram parishasvajE“)

(this incident)
enRum – always
eppOdhum – without a break even for a moment
en nenjam – my heart
thudhippa – (enjoy and) to praise
uLLE – inside me
irukkinRa – present
pirAn – great benefactor
ninRa – mercifully standing (to be enjoyed by everyone)
aNi – beautiful
thiruvARanviLai – thiruvARanviLai
ennum – well known as
nIL nagaram adhu – the great city
thoNdIr – you who have desire to enjoy
uLLi – meditate
thozhumin – worship;
thI – cruel
vinai – sins
onRum – all
nillA – being shaken (to not remain)
muRRavum – fully
kedum – will be destroyed.

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

emperumAn embraced the decorated, very enjoyable, divine shoulders of rukmiNi who is complete in enjoyability, after defeating rukma in the war, on that day when he chased emperumAn. Such great benefactor is always inside me to be praised by my heart without a break even for a moment; you who have the desire to enjoy him, who is mercifully standing in the great city which is well known as beautiful thiruvARanviLai, meditate and worship him; all your sins will be shaken up and be fully destroyed.

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

  • onRu nillA kedum muRRavum thIvinai – Only when the individual tries to eliminate his sins, it will go slowly like the dirt from a new cloth; but emperumAn who is sarvaSaktha (omnipotent) eliminates them, they will go without a trace. [vishNu dharmam 78th SlOkam is explained] mEru mantharamAthrOpi – the sins which are as heavy as mEru mountain and manthara mountain placed on top of each other; as a disease will be cured certainly when the physician treats it, the sins which were addressed by emperumAn who is said in periyAzhwAr thirumozhi 5.3.6 “maruththuvanAy ninRa mAmaNivaNNan” (emperumAn who is like a doctor, with beautiful gemstone like complexion). He said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows). It is said in chAndhOgya upanishath 5.24 “sarva pApmAna: pradhUyanthE” (All sins are destroyed). Whatever is said for him applies to his abode as well [Quoted pramANams highlight that emperumAn eliminates the sins. But here it is said that the divine abode itself will eliminate the sins. So, this implies that when AzhwAr talks about the divine abode of emperumAn, it is in context of emperumAn and his full paraphernalia].
  • uLLith thozhumin thoNdIr – Oh those who are interested in bhagavath vishayam! Think about the abode and reach there.
  • anRu … – He is the one who appears to fulfil the desires of those who desire for anything!
  • anRu – When SiSupAla was actively participating in the svayamvara (rukmiNi’s selection of her groom).
  • angu – He was eager, but rukmiNi was thinking “would the real owner not come and accept me”, he appeared there as he appeared from the pillar [as narasimha].
  • amar venRu – Accepting arrows in his chest, for her.
  • uruppiNi nangai – She was so complete in all qualities, that one would not hesitate to do anything for her.
  • aNi … – One who embraced the most enjoyable shoulders of rukmiNi which were like ornaments for themselves.
  • enRum … – AzhwAr’s heart is fully thinking about the auspicious qualities of rukmiNip pirAtti. The benefactor who is in my heart, to be praised by my heart always in all situations.
  • ninRa … – Oh devotees! worship the great city, the beautiful thiruvARanviLai, where one can see and enjoy emperumAn to remain fearless thinking “he is there for us”, unlike the antharyAmi (indwelling super soul) state where he is shining in the heart yet invisible. If he is yearning to serve emperumAn, why is he instructing others saying “uLLith thozhumin”? For AzhwAr, his own experience will always be mixed with instructions to others; [but can he not just interact with his own heart as said in the first pAsuram of thiruvAimozhi?] there is no difference between his interactions with his heart and his calling out for the devotees.

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 – 7.10.5 – malaradip pOdhugaL

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

Full series >> Seventh 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, AzhwAr says “As we sing the abundant glories of thiruvARanviLai, all our sorrows will leave us”.

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

malaradip pOdhugaL ennenjaththeppozhudhum iruththi vaNanga
palar adiyAr munbaruLiya pAmbaNai appan amarndhuRaiyum
malarin maNi nedu mAdangaL nIdu madhiL thiruvARanviLai
ulagamali pugazh pAda nam mEl vinai onRu nillA nedumE

Listen

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

malar – (to be greatly enjoyed) blossomed
adip pOdhugaL – divine, lotus feet
en – my
nenjaththu – in heart
eppozhudhum – always
iruththi – place
vaNanga – to worship (due to that joy of having them in the heart)
palar – many different (such as nithyasUris (eternal associates of emperumAn), sages such as parASara et al, and his devotees)
adiyAr – servitors
munbu – in the presence of
aruLiya – granting his (unlimited) grace
pAmbaNai appan – ananthaSAyi (who is having the quality of being together with his devotees, as he is always with AdhiSEsha)
amarndhu – without any distraction (of taking care of the universe)
uRaiyum – being the residence (where he thinks the stay there itself as the goal)
malaril – having flower garlands
maNi – filled with gem stones
nedu – tall
mAdangaL – mansions
nIdu – tall
madhiL – having fort
thiruvARanviLai – thiruvARanviLai’s
ulagam – in the world
mali – abundance
pugazh – glories
pAda – as we sing (with joy)
nam – our
mEl – tormenting upon
vinai – sins (themselves)
onRum – any (on us)
nillA – without
kedum – will leave for unknown destination.

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

ananthaSAyi emperumAn granted his grace in the presence of his many different servitors to me to have his blossomed, divine, lotus feet in my heart always and to worship them; as we sing the abundant glories in the world for such thiruvARanviLai where he is residing without any distraction and which is having tall mansions which are decorated with flower garlands and gem stones, and having tall forts, our sins which are tormenting us, will leave without any trace for unknown destination.

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

  • malaradip pOdhu … – To make me place the fresh flowers which are his blossomed, divine feet in my heart always, and due to the overwhelming emotions, to fall at his divine feet without any pride.
  • palaradiyAr munbaruLiya – How amazing that he has showered his special grace upon me while SrI vEdha vyAsa bhagavAn, SrI vAlmeeki bhagavAn, SrI paraSAra bhagavAn and mudhalAzhwArgaL who are known as in thiruvAimozhi 7.9.6in kavi pAdum parama kavigaL” (the great poets who sing sweet pAsurams) are present! Just as how SrI rAma showered his grace upon thiruvadi (hanuman) when all the devotees were there as said in SrI rAmAyaNam sundhara kANdam 64.39 “bahUmAnEna mahathA hanUmanthamavaikshatha” (Subsequently SrI rAma, being happy, looked at hanuman with pride), AzhwAr was bestowed with special grace by emperumAn. [A beautiful incident is narrated here] emperumAnAr was once worried and was mercifully thinking “As kings from the east are trying to harm SrIrangam, what shall we do?”; he informed periya nambi “we are caring for this dhivyadhESam continuously; but demoniac people are trying to destroy this abode; what shall we do?”; periya nambi says “Let me circumambulate the town fully and I need one of your disciples to follow me”; emperumAnAr asked “who is fit for that?”; periya nambi says “while following me, he should not think ‘I am following someone’ and follow me like my shadow”; when emperumAnAr again asked “who would fit that description?” periya nambi said “can you not send AzhwAn [kUrESa]?” [such was kUraththAzhwAn’s greatness that he was honoured by periya nambi himself in the presence of emperumAnAr and his Sishyas]
  • palar adiyAr munbu aruLiya – Just as periya nambi requested emperumAnAr to send AzhwAn while there were many great Acharyas in the assembly.
  • pAmbaNai appan amarndhu uRaiyum – sarvESvaran who is having thiruvananthAzhwAn (AdhiSEshan) as his mattress as said in paryanka vidhyA, thiruvARanviLai became dearer to emperumAn than AdhiSEshan.
  • malarin maNi nedu mAdangaL – thiruvARanviLai which is having the tall mansions which are covered with the flowers poured by the dhEvas and are radiant due to the gem stones on the walls, and having a tall fort.
  • ulaga mali pugazh pAda – As we sing his auspicious qualities being triggered by the love towards him, which is overflowing out of the world, like a flood in a small area [which overflows].
  • nam mEl vinai onRum nillA kedumE – We need not do anything separate to eliminate the sins; just as a disease gets cured by drinking milk [which is sweet too], the sins will themselves get destroyed.

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 – 7.10.4 – vAykkungol nichchalum

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

Full series >> Seventh 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, AzhwAr says “If we are unable to reach thiruvARanviLai, can we at least eternally get to meditate upon, even if we are here, the divine feet of emperumAn who is standing there?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

vAykkungol nichchalum eppozhudhum manaththu Ingu ninaikkap peRa
vAykkum karumbum perunjennelum vayal sUzh thiruvARanviLai
vAykkum perum pugazh mUvulagIsan vada madhuraip piRandha
vAykkum maNiniRak kaNNapirAn than malaradip pOdhugaLE

Listen

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

vAykkum – (abundantly) rising
karumbum – sugarcane
peru sennelum – tall, red paddy crop
vayal – field
sUzh – surrounded
thiruvARanviLai – in thiruvARanviLai
vAykkum – due to being present
perum – well established
pugazh – having glory
mU ulagu – for three types of chEthanas (sentient beings) and achEthanas (insentient entities)
Isan – being the lord

(for the protection of devotees)
vada madhurai – at SrI mathurA
piRandha – incarnated
vAykkum – being apt (to be enjoyed by devotees)
maNi – like a blue gem
niRam – having divine complexion
kaNNan – krishNa
pirAn than – great benefactor’s
malar – blossomed
adip pOdhugaL – lotus feet
Ingu – from here
manaththu – in the heart
ninaikka – to meditate

(as per his wish)
nichchalum – forever

(always, without a break)
peRa – to get
vAykkum kol – will it happen?

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

emperumAn is having well established glory due to being present in thiruvARanviLai which is surrounded by field which is having rising sugarcane and tall, red paddy crop; being the lord of three types of chEthanas (sentient beings) and achEthanas (insentient entities),  he incarnated in SrI mathurA as krishNa who is being apt with the divine complexion of a blue gem; will I get to meditate upon the lotus feet of such great benefactor forever, in my heart?

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

  • vAykkum kol nichchalum – We should get this benefit everyday.
  • eppozhudhum – Even in that, it should not be like nithya agnihOthram, where the ritual is only performed at certain times of the day (though the name of the ritual suggests “nithya” (eternal)), but it should happen in all states.
  • manaththu Ingu ninaikkap peRRa – I don’t need to go there and enjoy; I can meditate upon the interactions I would have with emperumAn from here itself and be content with that. As he says “peRa”, it is clear that AzhwAr is not looking for any other benefit/result, beyond this yearning in his heart. [a SlOkam from jithanthE sthOthram is explained here] dhurgathAvapi – one goes through great suffering during death; I am not praying for that; as said in thiruvAimozhi 2.9.3aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey” (even when my throat is filled with mucus and I become speechless, you should mercifully bless me exclusively to praise your divine feet without getting tired). thvadhgathOmE manOratha: – Did you think that it will be possible for me? yadhinASam na vindhEtha – since, such yearning will never perish. thAvathAsmi kruthIsadhA – People in general, would explain yearning and experiencing as two separate aspects; but I don’t need any of these; I am satisfied with this yearning itself. sadhA – I consider this as the goal instead of being freed from the material body, reaching paramapadham and enjoying there gloriously. [An anecdote is cited for such yearning] Long ago, there was a person named idaiyARRukkudi nambi. He would visit during every uthsavam (festival), and until the next uthsavam, he would just meditate upon the uthsavam he witnessed [being in his residence]. Once, during an uthsavam, he was enjoying the [first day] uthsavam within himself, those who were nearby him said “it is time for dinner”, he said “oh then, it is time to get bed, we should reach for the [second day] uthsavam early in the next morning” [he was so deep into the thoughts about the uthsavam, he thought it to be really happening]. He was hundred years old and became weak. He did not arrive in time for the uthsavam this time for thirumuLAichchARRu [a ceremony of sprouting of seeds for the uthsavam, usually conducted before the commencement of the uthsavam]. emperumAn mercifully searched for him and felt in his divine heart “This is our grand uthsavam, how come idaiyARRukkudiyAn has not arrived yet?” idaiyARRukkudiyAn finally arrived on the 6th day of the uthsavam, and emperumAn noticed him and mercifully asked “What shall I do for you?” he replied “I have used my body which was mercifully given by your highness, in your service as much as possible; now, it has become too weak to move around”; emperumAn said “if that is the case, you just remain here [no need to move around]”; after emperumAn crossed the the middle gate, idaiyARRaukkudi nambi gave up his body and mercifully ascended to paramapadham [as per emperumAn’s desire].
  • vAykkum … – Everything in that abode is abundant. In thiruvARanviLai which is surrounded by field which has well grown sugarcane, the tall, red paddy crop which gives shade to that sugarcane.
  • vAykkum perum pugazh – Since everything present there becomes abundant, the one (emperumAn) who desired that abode also became filled with abundant auspicious qualities.
  • mU ulagu Isan … – Being the supreme lord of all worlds, for the sake of protecting saintly people, emperumAn descended to SrI mathurA.
  • vAykkum maNi niRak kaNNa pirAn than – bhagavAn presented his divine, spiritual form into human form; hence, forever, will I get to meditate upon the blossomed, divine feet which are like fresh flowers, of the great benefactor, krishNa, who is having beautiful, blue gem like complexion?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 7.10.3 – kUdungol?

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

Full series >> Seventh 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 3rd pAsuram, AzhwAr says “Even if the emperumAn from thiruvARanviLai mercifully arrives here on his garuda vAhanam, will I get to worship thiruvARanviLai forever, leaving him aside?”

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

kUdungol? vaigalum gOvindhanai madhusUdhanaik kOLariyai
Adu paRavai misaik kaNdu kaithozhudhanRi avan uRaiyum
pAdum perum pugazh nAnmaRai vELviyaindhu ARangam panninar vAzh
nIdu pozhil thiruvARan viLai thozha vAykkungol? nichchalumE

Listen

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

vaigalum – always
kUdum kol – will this occur?
gOvindhanai – one who is crowned to protect the cows
madhusUdhanai – being the destroyer of madhu (who was an enemy of the protected ones)
kOLariyai – one who cannot be overcome for the enemies, like a very radiant splendorous lion
Adu – having attractive movements
paRavai misai – on periya thiruvadi (garuda)
kaNdu – see
kai thozhudhu – performing anjali

(enjoyed)
anRi – not stopping with that
avan uRaiyum – his residence
pAdum – sung (to be praised)
peru – great
pugazh – having the glory of bhagavAn’s qualities
nAnmaRai – four vEdhas (in the form of rig, yajur, sAma and atharvaNa)
aindhu vELvi – pancha mahA yagyas, the five great sacrifices (offered to celestial beings, ancestors, [other] creatures, humans and bhagavAn)
angam – ancillary subjects (such as SIkshA, niruktham, vyAkaraNam, chandhas, kalpa and jyOthisha)
ARu – six
panninar – those who analyse in detail
vAzh – live (enjoying bhagavAn)
nIdu – huge
pozhil – having garden
thiruvARanviLai – thiruvARanviLai
thozha – to worship
nichchalum – eternally
vAykkungol – will it occur?

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

I would like to see emperumAn who is crowned to protect the cows, who is the destroyer of madhu, who cannot be overcome for the enemies, like a very radiant splendorous lion, and to perform anjali; will this occur eternally? Not stopping with that, I would like to worship thiruvARanviLai which is having huge garden which is inhabited by those who analyse in detail the four vEdhas, pancha mahA yagyas, the five great sacrifices and six ancillary subjects and which is his residence, and sung as having great glory of bhagavAn’s qualities; will it eternally occur?

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

  • kUdum kol vailgalum – This is emphasised by AzhwAr, yearning if this will occur everyday.
  • gOvindhan … – When we see the emperumAn who is present there, we will observe three important aspects – having motherly forbearance towards his devotees, quality of eliminating the enemies of his devotees and being unable to be overcome by the unfavourable ones.
  • kOLari – As said in narasimha manthram “jvalantham” (splendorous).
  • Adu paRavai misaik kaNdu – Seeing him on top of the victorious bird. Adu – victory. Alternatively, due to the bliss of being the carrier/vehicle of sarvESvaran, periya thiruvadi who is blissfully dancing like those who drink too much honey; seeing emperumAn on the shoulder of such garuda. Just as we head to thiruvARanviLai considering it to be the goal [due to emperumAn’s presence there], he would come towards AzhwArthirunagari considering it to be the goal [due to AzhwAr’s presence there].
  • kaNdu – on seeing him on the way.
  • kai thozhudhu – Even if there is no use of him [as we are more attached to the dhivyadhESam], we should worship him on approaching him; hence, he should be worshipped properly [This implies that, even for charama parva nishtars who are focussed on the dhivyadhESam, AchArya and bhAgavathas, emperumAn is worshippable].
  • anRi – leaving him.
  • avan uRaiyum – let us go and enter the abode where he stays in the night [i.e. his permanent residence]; [Why should we go to his abode leaving him? Is his abode the goal?] while sarvESvaran is the goal, there is a principle that one goes to the special abode [of paramapadham] and enjoy [him] there.
  • pAdum perum pugazh nAnmaRai – The four vEdhams which praise his auspicious qualities.
  • vELvi aindhu – pancha mahA yagyas.
  • ARu angam – The six ancillary subjects. “panninar” means those who are experts in these. We should go and unite with those who are residing there as said in SrI bhagavath gIthA 10.9bOdhayantha: parasparam” (sharing with each other).
  • vAzh – Those who are living [gloriously] there, understanding and enjoying emperumAn who is the essence of vEdham.
  • nIdu pozhil thiruvARanviLai thozha – To worship thiruvARanviLai which is having huge garden.
  • vAykkungol nichchalumE – Will I get to eternally enjoy with the SrIvaishNavas there?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org