Category Archives: thiruvAimozhi

thiruvAimozhi – 5.2.3 – thiriyum kaliyugam

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “the whole samsAram is filled with vaishNavas so that even ayaravaRum amarargaL (nithyasUris who are without any shortcoming), can enter and mingle here”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “bhAgavathas who became immersed in the saundharyam (beauty) etc of sarvESvaran who is having a divine form to satisfy his devotees, became well established in all regions to facilitate the engagement of great personalities of this material realm”.

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

thiriyum kali yugam nIngith thEvargaL thAmum pugundhu
periya kidha yugam paRRip pErinba veLLam perugak
kariya mugil vaNNan emmAn kadal vaNNan bUdhangaL maN mEl
iriyap pugundhisai pAdi engum idam koNdanavE

Listen

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

thiriyum – which changes the qualities of chEthanas upside down
kali yugam – kali yugam
nIngi – to pass
dhEvargaL – sUris (great personalities who have unfailing knowledge etc)
thAmum – themselves
pugundhu – enter
periya – growing/appearing to be a single yugam (so that the yuga sandhi (break) between different yugams is not observable)
kidha yugam – krutha yugam
paRRi – arrive
pErinba veLLam – unlimited ocean of joy which is caused by experiencing bhagavAn
peruga – to increase more and more
kariya – blackish
mugil – enjoyable like a cloud
vaNNan – having a form
emmAn – being my lord
kadal vaNNan – in the ocean of infinite qualities of sarvEsvaran’s
bUdhangaL – bhAgavathas who are immersed in qualities of such bhagavAn
maN mEl – in this earth
iriya – to initiate the joyful celebrations
pugundhu – enter

(due to such joy)
isai – songs
pAdi – singing
engum – all regions
idam koNdana – took over as their residences.

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

kali yugam, which changes the qualities of chEthanas upside down, passed and krutha yugam arrived without even the yuga sandhi, appearing to be a single yugam, when sUris [dwellers of SrIvaikuNtam] themselves enter; in such times, to increase more and more the unlimited ocean of joy which is caused by experiencing bhagavAn, bhAgavathas who are immersed in  the qualities of sarvESvaran who is having an enjoyable cloud-like blackish form, who is my lord and who is an ocean of infinite qualities, entered in this earth to initiate the joyful celebrations, singing songs and took over all regions as their residences.

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

  • thiriyum kali yugam nIngi – As said in mahAbhAratham mOksha dharmam “na SruNvanthi pithu: puthrA na snushA na sahOdharA: na bruthyA na kaLathrANi bhavishyathi adharOththaram” (In kali yugam, son will not obey father’s words, daughter-in-law will not obey mother-in-law’s words, younger brothers will not obey elder brother’s words, servants will not obey the master’s words), kali yugam, where the characteristics of the entities will turn around, ended. Alternative explanation – kali yugam where everything just goes and comes, ended.
  • dhEvargaL thAmum pugundhu – indhra et al who are the dhEvathAs of this realm; alternative explanation – nithyasUris who cannot tolerate the odour of even such dhEvas [like indhra et al] and would vomit [on seeing them]. All such sUris would enter this realm without thinking that “this is samsAram [material realm]”.
  • periya kidha yugam paRRi – As if there is one long krutha yugam only, without the impact of other yugams such as kali yugam [In this case, dhEvas are in focus. That is, the dhEvas who are attached to this long kruth yugam]. Alternative explanation – AppAn explains “This is talking about the krutha yugam at the beginning of [brahmA’s] creation [where sUris can enter]”.
  • pErinba veLLam peruga – To have the flood of joy, which is explained in thiruvAimozhi 10.9.11 “andhamil pERinba” (endless great joy), right here.
  • periya kidha yugam paRRip pErinba veLLam peruga – The flood of great joy increased starting with the first krutha yugam concealing the defects of the periods [other yugams] in between.
  • paRRi – [The period] arrived to end kali yugam. Or, to say that, [the period] arrived to start krutha yugam. [Overall, paRRi is explained in three ways – “those who hold on to”, “starting” and “arriving”]
  • kariya … – Like emperumAn captivated me with his form which is explained in SrI rAmAyaNam ayOdhyA kANdam 83.8 “mEgaSyAmam” (blackish cloud), those SrIvaishNavas who are captivated by his invigorating form.
  • maN mEl iriyap pugundhu – In nithya vibhUthi (paramapadham – spiritual realm), they [nithyasUris] roam around with great celebrations. [Similarly] entered in this samsAram with great celebrations.
  • isai pAdi – Singing due to the joy which came about after enjoying bhagavAn.
  • engum idam koNdanavE – Had all regions as their abodes. The disciples and subsequent disciples [of such bhAgavathas] pervaded everywhere so that there is no space for bAhyas (those who reject vEdhas) and kudhrushtis (those who misinterpret vEdhas). As said in SrI rAmAyaNam yudhdha kANdam 41.97 “prakAram vAnarIkrutham” (The rAkshasas saw the fort which was surrendered by monkeys, to be made of monkeys).

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 – 5.2.2 – kaNdOm kaNdOm

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

Full series >> Fifth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, seeing the abundance of SrIvaishNavas, AzhwAr says “All those who are favourable! please come to enjoy this prosperity”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, seeing bhAgavathas who are enjoying sarvESvaran’s qualities such as Sriyapathithvam (being the lord of SrI mahAlakshmi) etc which highlight his supremacy, AzhwAr is calling out to the favourable ones saying “Come and perform mangaLASAsanam”.

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

kaNdOm kaNdOm kaNdOm kaNNukkiniyana kaNdOm
thoNdIr elleerum vArIr thozhudhu thozhudhu ninRArththum
vaNdAr thaNNam thuzhAyAn mAdhavan bUdhangaL maNmEl
paN thAn pAdi ninRAdip parandhu thiriginRavE

Listen

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

vaNdu – by beetles
Ar – fully
thaN am – having freshness
thuzhAyAn – wearing thiruththuzhAy (thuLasi) garland
mA – for lakshmi who enjoys such beauty
dhavan – for sarvESvara who is the beloved lord
bUdhangaL – servitors
maN mEl – on this earth (which does not have anyone qualified to enjoy such aspect)

(having enjoyed such experience)
paN thAn – to have abundance of tune
ninRu – stood
pAdi – sang
Adi – danced (out of overwhelming love)
parandhu – spreading out everywhere
thiriginRana – engaged.
kaNNukku – for our eyes
iniyana – pleasing prosperity [of SrIvaishNavas and their activities]
kaNdOm – we have seen;
kaNdOm kaNdOm kaNdOm – Not just seeing once but got to enjoy repeatedly as said thrice in “aham annAdha:“[jIvAthmA imploring emperumAn in SrIvaikuNtam to enjoy him repeatedly],
thozhudhu thozhudhu – being overwhelmed with love, engaging in continuous worship
ninRu – stood
Arththum – engaged in joyful celebrations;
thoNdIr – Oh those who are favourable towards bhagavAn and bhAgavathas!

(without losing this enjoyable aspect)
elleerum – all of you
vArIr – please come

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

The servitors of sarvESvaran who is the beloved lord of lakshmI, and who is wearing fresh thiruththuzhAy (thuLasi) garland which is filled with beetles, stood on this earth and sang to increase the tune, danced and engaged in such activities by spreading out everywhere. We have seen this prosperity which is pleasing to the eyes; not just seeing once but got to enjoy repeatedly as said thrice in “aham annAdha:“, being overwhelmed with love, engaging in continuous worship, and stood engaged in joyful celebrations. Oh those who are favourable towards bhagavAn and bhAgavathas! All of you, please come.

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

  • kaNdOm … – We have seen. Out of overwhelming love, AzhwAr is repeating it multiple times.
  • kaNNuku iniyana kaNdOm – To eliminate all the pain of seeing abhAgavathas (those who are not bhAgavathas) as said in thiruvAimozhi 4.9.7kodu ulagam kAttEl” (don’t show me this cruel material realm), we have seen the assembly of bhAgavathas.
  • thoNdIr elleerum vArIr – All of you who are interested in bhAgavatha vishayam (matters related to bhAgavathas) who are described in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai orukAlum pirigilEn” (I will never separate even for a moment, from those great persons who recite the divine names of sarvESvaran) assemble in groups here.

When asked “What is the purpose of inviting them?”, AzhwAr says,

  • thozhudhu thozhudhu ninRu Arththum – Should we seek a goal for the goal? The goal is right there [worshipping in itself is the goal]. By repetition, it is confirmed that that [thozhudhu – worship] itself is the goal. Arththum – will joyfully celebrate.
  • vaNdAr … – emperumAn is having fresh thuLasi garland which retains the beetles always, and is having greatness due to being Sriya:pathi (lord of SrI mahAlakshmi). SrIvaishNavas who are captivated by such decoration and Sriya:pathithvam, in this material realm (which is inimical to enjoying bhagavAn) instead of in paramapadham which is said as in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE” (only you and SrI mahAlkshmi who has thin waist), instead of being triggered by others but releasing their loving experience, themselves singing with great tunes, which make them dance and they spread out everywhere.

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 – 5.2.1 – poliga poliga

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

Full series >> Fifth Centum >> Second decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr seeing the abundance of SrIvaishNavas, performs mangaLASAsanam (well wishes) to them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr seeing the abundance of bhAgavathas who are sustained by sarvESvaran, performs mangaLASAsanam to them.

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

poliga poliga poliga pOyiRRu valluyirch chAbam
naliyum naragamum naindha namanukkingiyAdhonRumillai
kaliyum kedum kaNdu koNmin kadal vaNNan bUdhangaL maN mEl
maliyap pugundhisai pAdi Adi uzhi tharak kaNdOm

Listen

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

kadal – like an attractive ocean, which is containing precious gems inside it
vaNNan – by sarvESvaran who has greatness due to having distinguished qualities and form
bUdhangaL – those who were reformed to become bhAgavathas (who are sustained by bhagavAn)
maN mEl – in this earth (which is contrary to enjoying bhagavAn’s qualities)
maliya – to be present in abundance
pugundhu – entered

(bhagavAn’s qualities)
isai – with music
pAdi – sing
Adi – (out of great joy) dance, with their heads heading the ground
uzhi thara – to engage everywhere
kaNdOm – we have seen;

(thus)
val uyirch chAbam – very strong curses in the form of ignorance etc, which are unnatural for the AthmA, and which can be exhausted by experiencing the results
pOyiRRu – have been destroyed;

(as the avidhyA (ignorance), karma (puNya/pApa) get destroyed)
naliyum – that which tortures due to such avidhyA, karma etc
naragamum – narakams (hellish regions)
naindha – are broken;

(thus)
namanukku – for yama, who controls such hellish regions
ingu – in this material realm
yAdhu – to be controlled
onRum – anything
illai – not present;
kaliyum – the defect of the times [kaliyuga], which is the cause for all these aforementioned
kedum – will be destroyed;
kaNdu koNmin – as said in “kalau krutha yuganthasya“, see for yourself that this occurred by the presence of bhAgavathas who engage in virtuous activities from the times of krutha yuga;
poliga poliga poliga – let this become more abundant!

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

We have seen those who were reformed to become bhAgavathas by sarvESvaran who has greatness due to having distinguished qualities and form like an attractive ocean, which is containing precious gems inside it, entered this earth to be present in abundance, sing with music, dance and engage everywhere; thus, very strong curses in the form of ignorance etc, which are unnatural for the AthmA, and which can be exhausted by experiencing the results have been destroyed; narakams which torture due to such avidhyA, karma etc, are broken; and thus, there was nothing present to be controlled by yama who controls such hellish regions; the defect of the times [kaliyuga], which is the cause for all the aforementioned aspects, will also be destroyed. As said in “kalau krutha yuganthasya“, see for yourself that this occurred by the presence of bhAgavathas who engage in virtuous activities from the times of krutha yuga; let this become more abundant! Following Sruthi (vEdham) which says “SAnthiS SAnthiS SAnthi:“, here too, “poliga” is repeated thrice. Since bhUtha is a gender neutral word, it indicates “ahRiNai” (in thamizh, animals, plants and non-living things are considered as ahRiNai, and celestial beings and humans are considered as uyarthiNai).

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

  • poliga poliga poliga – Let this become abundant! Let this become abundant! Let this become abundant! As in “SAnthiS SAnthiS SAnthi:” (Peace! Peace! Peace!), mangaLASAsanams (well wishes) done according to vaidhika method, will be done in repetition of thrice. When asked “Should nammAzhwAr also not perform mangaLASAsanam first to bhagavAn and then to bhAgavathas, as done by periyAzhwAr [in thiruppallANdu]?”, nanjIyar mercifully explained “Yes – In ‘vIRRirundhu Ezhulagu‘, AzhwAr performed mangaLASAsanam to bhagavAn and now he is performing mangaLASAsanam to bhAgavathas”. periyAzhwAr is following the footsteps of nammAzhwAr who is paramAchArya (the supreme AchArya).
  • pOyiRRu val uyirch chAbam – The hard SApa (curse) for the AthmA, left. pApa (sin) is called SApa (curse) since as one who is cursed will have to go through the effects, here too, those who have sins, need to exhaust them by experiencing the results of them. The avidhyA (ignorance) etc which have affected the AthmA have gone now.
  • naliyum naragamum naindha – Even the naraka (hellish regions) where the chEthanas, based on their karma, are brought and tortured, have been broken. Since there is no one to be handled in naraka, it fell into ruins.

When asked “What did the controllers of those places do?”, AzhwAr says,

  • namanukku ingu yAdhu onRum illai – yama too can go and search in paramapadham [for his own upliftment], since he has nothing to do in the places where he was in charge.
  • yAdhu onRum illai – Even dharmaputhra (yudhishtra) had to visit hell once [not to suffer for punishment, but just as a visit], there is none present even for such visits.

When asked “But this is the situation in krutha yugam [the first of the four yugams, when everyone is very pious]; would this happen in kali yugam [the last yugam, when impious nature is rampant?”, AzhwAr says,

  • kaliyum kedum – Even that kali will be destroyed. First explanation – Whatever explained previously may be explained in the context of past, and this highlighting of AzhwAr, i.e., “kedum“,  may be explained in the context of future. Another explanation – “kedum” is explained as present, highlighting that the bad times are already over and we are seeing the good times already.

When asked “How can you say this while kali yugam is happening?”, AzhwAr says,

  • kaNdu koNmin – Do I need to instruct explicitly for what can be personally experienced by you?

When asked “How are you saying that, this [sufferings] will end?”, AzhwAr says,

  • kadal vaNNan bUdhangaL – All these sufferings occur due to absence of bhAgavathas, and once they exist and start moving around, will these sufferings remain? “yathra ashtAkshara samsidhdha: … na thathra sancharishyanthi …”  (In those places where those bhAgavathas who are faithful towards thirumanthram reside, there will be no disease, famine and robbery).
  • kadal vaNNan bUdhangaL – Since the root for the word “bhU” indicates “that which exists [based on bhagavAn‘s existence'”, here bhAgavathas are indicated by the word “bUthangaL” (bhUthams). bhAgavathas constantly remember bhagavAn’s invigorating form and sustain themselves.

When asked “Isn’t it in paramapadham, where we find those who are captivated by his beauty?”, AzhwAr says,

  • maN mEl – AzhwAr specifically highlights saying “right here”.

When asked “Is it like finding an oasis (water body) in a desert, we are finding one or two bhAgavathas in this samsAram (where devotion to bhagavAn is difficult to acquire)?”, AzhwAr says,

  • maliyap pugundhu – As said in thiruvAimozhi 2.3.10adiyArgaL kuzhAngaL” (Groups of devotees), arriving in crowds.
  • isai pAdi … – We have seen them out of great joy singing, dancing wildly and walking over the head of yama et al. uzhitharugai – roaming around freely without any fear.

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 – 5.2 – poliga poliga

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

Full series >> Sixth Centum

Audio

AzhwArs, AchAryas and emperumAnAr in SriperumbUthUr

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, seeing those who have become vaishNavas on hearing his instructions in thiruvAimozhi 4.10 “onRum dhEvum“, became very joyful and out of that great joy, sings thiruppallANdu (well-wishing) for them.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad – Previously, AzhwAr meditates upon bhagavAn being bound by his own compassion and feels contented; to enjoy such joy of AzhwAr, those bhAgavathas who are experts in enjoying bhagavAn’s qualities and are comparable to nithyasUris, arrived together with great love to have all sufferings in this samsAram removed; seeing them, AzhwAr thinks in his divine heart “ISvara has probably vowed to reform the world through them” and  highlights the following aspects:

  1. emperumAn‘s unsurpassed greatness.
  2. His being the divine lord of SrI mahAlakshmi which highlights his greatness.
  3. His being together with divine forms which favour his devotees.
  4. His reclining in the ocean to favour others.
  5. His residing in SrIvaikuNtam which is the origin for that [i.e., of his form in milky ocean]
  6. His having weapons for the protection of his devotees.
  7. His great dominance in his incarnations.
  8. His SrIvathsa chihna (the mole on his chest) which symbolises his dominance.
  9. His non-abandoning nature with respect to his devotees.
  10. His great qualities [such as simplicity].

Meditating upon these aspects, AzhwAr becomes wonder-struck thinking “bhAgavathas who are immersed in such qualities of emperumAn, are all present here” and joyfully performs mangaLASAsanam (well wishes) and mercifully instructs the worldly people to follow them, become pure-hearted like them and enjoy bhagavath vishayam (matters related to bhagavAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

thirumAlai ANdAn‘s explanation for this decad as heard from ALavandhAr – “As nithyasUris arrive at AzhwArthirunagari to see the SrIvaishNavaSrI of AzhwAr, he performs mangaLASAsanam to them”.

emperumAnAr mercifully explains this decad giving importance to the residents of samsAram (this material realm) as – “AzhwAr thinking about the sufferings of the samsAris in thiruvAimozhi 4.9naNNAdhAr muRuvalippa“, as a remedy, instructs bhagavAn‘s supremacy in thiruvAimozhi 4.10onRum dhEvum” and reforms them; being reformed by that, as the barrier between samsAram and paramapadham gets broken, this allows those who are from paramapadham to come here freely; seeing this situation AzhwAr performs mangaLASAsanam”.

AzhwAr highlights the following aspects:

  • How well spread are those noble souls who have been reformed, as he instructed bhagavAn’s supremacy.
  • How shrunk are those rAjasa (passionate) and thAmasa (ignorance) persons due to their inattentive and ignorant nature.
  • How the vaishNava dharmam is conducted popularly, due to its being the best as pursued by the sAthvika (noble) persons.
  • How the dharmams which are contrary to the vaishNava dharmam, became mostly non-existent.
  • How due to coming in contact with bhagavAn, the place, time, qualified persons and their aspects have all acquired nobility as said in mahAbhAratham mOksha dharmam “sarvEshAm kila dharmANAm uththamO vaishNavO vidhi:“.
  • How without such contact with bhagavAn, everything is inferior, irrespective of having all [materialistic] goodness.

Highlighting these aspects, AzhwAr is bowing at the divine feet of those SrIvaishNavas who were reformed by him, reforming those who are qualified to be reformed and abandoning those who refuse to be reformed and thus performs mangaLASAsanam to the abundance of bhAgavathas.

Each pAsuram is discussed subsequently.

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 – 5.1.11 – kArvaNNan

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are experts in this decad, will have infinite SrIvaishNavaSrI (wealth of kainkaryam) and attain emperumAn‘s divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who are experts in this decad, will have well established wealth in svarUpa (true nature), rUpa (form) and guNa (qualities), and attain krishNa’s divine feet”.

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

kAr vaNNan kaNNa pirAn kamalath thadam kaNNan thannai
Er vaLa oNkazhanik kurugUrch chatakOpan sonna
sIr vaNNa oN thamizhgaL ivai AyiraththuL ippaththum
Ar vaNNaththAl uraippAr adik kIzh puguvAr polindhE

Listen

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

kaNNan – appearing as krishNa
pirAn – great benefactor

(one who favours his devotees)
kAr – invigorating like a dark cloud
vaNNan – having form
kamalam – like a lotus flower
thadam – wide
kaNNan thannai – one who is having eyes
Er – ploughs
vaLam – having abundance
oN – best
kazhani – having fields
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
sIr – poetic measurement
vaNNam – having chandhas (meter)
oN – good, due to revealing the meanings clearly
thamizhgaL – in dhrAvida (thamizh) language
ivai – these
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
Ar vaNNaththAl – like those who drink nectar
uraippAr – who can recite
polindhu – having flourishing nature, form and qualities
adik kIzh – the divine feet of krishNa
puguvAr – will attain.

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

nammAzhwAr , the leader of AzhwArthirunagari, which is having abundance of ploughs and best fields, mercifully spoke about emperumAn, the great benefactor, appearing as krishNa, who is having invigorating form like that of a dark cloud, who is having lotus flower like wide eyes, in this decad among the thousand pAsurams which are having poetic measurement and meter and are in good dhrAvida (thamizh) language, due to revealing the meanings clearly; those who can recite this decad like drinking nectar, will have flourishing nature, form and qualities, and will attain the divine feet of krishNa. It can also be said as – one who recites this with desire, will reach the divine feet of krishNa.

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

  • kAr vaNNan – One who is having a form like a dark cloud which is invigorating.
  • kaNNa pirAn – Appearing as krishNa, and who allowed me enjoy that form.
  • kamalath thadam kaNNan thannai – Having divine eyes which are cool and fresh like a pond with well blossomed lotus flowers. It appears that emperumAn‘s eyes fill his whole form. AzhwAr is explaining the form which was shown to console him previously as in thiruvAimozhi 5.1.6niRamudai nAl thadam thOL“. When AzhwAr became fearful thinking about his own bodily connection, emperumAn glanced with his cool eyes, manifesting his invigorating form and presenting himself fully to AzhwAr – explaining such state.
  • Er vaLa oN kazhani – thirunagari which has abundance of ploughs and beautiful fields. vaLam indicates abundance and beauty. Here it is focussing on abundance.
  • sIr vaNNa oN thamizhgaL – Beautiful thamizh with best structure. Another explanation – beautiful thamizh with the aspects of poems such as structure and meter. sIr is one aspect of the poem. vaNNam – sound/meter.
  • Ar vaNNaththAl – Complete. Another explanation – Ardhal means drinking, as said in “thoNdarkkamudhuNNa” (to be drunk as nectar by devotees), those who drink these pAsurams; that is, those who recite it with great desire.
  • polindhE adik kIzh puguvAr – Unlike reciting just with confidence of reaching the goal and without the real taste; instead, like emperumAnAr, living for 100 years with SrIvaishNavaSri. Subsequently will enter the divine feet of emperumAn like taking shelter at mother’s comfort.

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

In the next article we will enjoy the next decad.

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 – 5.1.10 – AnAn ALudaiyAn

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “emperumAn gave his divine union with me just on seeing my observance of gratitude for his great favour”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Such emperumAn who has distinguished form made me enjoy all his incarnations and united with me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “emperumAn gave his divine union with me just on seeing my observance of gratitude for his great favour of creating taste towards him after mercifully eradicating my attachment to worldly pleasures”.

pAsuram

AnAn ALudaiyAn enRu ahdhE koNdugandhu vandhu
thAnE in aruL seydhu ennai muRRavum thAn AnAn
mInAy AmaiyumAy narasingamumAyk kuRaLAy
kAnAr EnamumAyk kaRkiyAm innam kArvaNNanE

Listen

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

(for the protection of the universe)
mIn – mathsya (fish)
Ay – becoming
Amaiyum – kUrma (turtle)
Ay – becoming
narasingamum – narasimha (lion-headed human)
Ay – becoming
kuRaL – vAmana (dwarf)
Ay – becoming
kAnAr Enamum – vana varAha (wild pig/boar)
Ay – becoming
innamum – further
kaRkiyum – kalki
Am – become
kAr – blackish like a dark-cloud
vaNNan – having distinguished form
(ennai – me)
AL – as a servitor
udaiyAn – one who is having
AnAn – became
enRu – this
ahdhE – just the word
koNdu – considering
ugandhu – being very pleased
vandhu – came
thAnE – himself, without any expectation
in – infinitely enjoyable
aruL – mercy
seydhu – giving
ennai – to capture me
thAn – he
muRRavum – with all incarnations
AnAn – united with me.

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

Just considering my words of saying “emperumAn who became mathsya, kUrma, narasimha, vAmana, vana varAha, and further kalki, who is having distinguished blackish form like that of a dark-cloud, became the one who is having me as his servitor”, emperumAn, being very pleased came himself without any expectation, gave his infinitely enjoyable mercy to capture me and united with me, manifesting and making me enjoy all his incarnations.

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

  • AnAn AL udaiyAn – Without realizing the meaning, I said “emperumAn will have me as his servitor”; just considering those words only, he forgot all his efforts which led me to say these words and just considered me saying them as a great thing.
  • ugandhu – Instead of me being the enjoyer of the result, he himself is the sole enjoyer.
  • vandhu – Here too, the roles were reversed [instead of me approaching him, he came to me].
  • thAnE in aruL seydhu – He bestowed his grace as a benefit for him, while I did not even request to do so.
  • ennai muRRavum thAn AnAn – Two explanations – a) he united with me so well without any differentiation, b) he became all types of enjoyment for me. AzhwAr already said in thiruvAimozhi 4.3.3AgamuRRum agaththadakki” (having your form fully in me).
  • mInAy … – One who is different from all species, assumed a form in the aquatic species to bestow knowledge, assumed the form of turtle to sustain [the manthara mountain], assumed the human/lion combination form to immediately destroy the enemy, [as vAmana] became a seeker with the hands that only grew by giving to others, and assumed the form of wild pig to uplift me from the ocean of nescience.
  • kAnAr Enam – He assumed a varAha form which brings beauty to the whole forest as said in SrI rAmAyaNam AraNya kANdam 38.15 “SObhayandhaNdakAraNyam” (the dhaNdaka forest acquired glow), the whole forest acquired the glow of SrI rAma’s peacock green color. Also explained as, varAha lives in a forest where there is no human habitat.
  • kaRkiyAm innam – Even after fulfilling my desire, emperumAn remains steadfast in his objective thinking “Until he remains in this samsAram, what danger he may face”. He remains prepared to assume the form of kaRki, to protect AzhwAr in the future. Like the births I took to escape him, he has had many births to protect me. Just like I assumed many births out of karma [puNya/pApa], he assumed many births out of mercy.
  • kAr vaNNanE – He appears like a laden cloud which is ready to rain. He does not appear like an empty cloud which already had shed the rain.

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 – 5.1.9 – AvArAr thuNai

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “emperumAn, out of his infinite mercy, came with his divine form and united with me, to remove all my sufferings in this samsAram (material realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn, who is related to me in all these ways, came with his distinguished form and united with me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

AvAr Ar thuNai enRu alai nIr kadaluL azhundhum
nAvAy pOl piRavik kadaluL ninRu nAn thuLangath
thEvAr kOlaththodum thiruchchakkaram sanginodum
AvA enRaruL seydhu adiyEnodum AnAnE

Listen

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

thuNai – saviour
AvAr – be
Ar – who will
enRu – saying
alai – currents
nIr – having water
kadal uL – in the ocean
azhundhum – drowning
nAvAy pOl – like a boat
piRavik kadal uL – in the middle of samsAra sAgaram (ocean of nescience)
ninRu – standing
nAn – I (who cannot reach the shore)
thuLanga – shiver

(in that terrible state)
thEvu – with divine beauty etc
Ar – being complete
kOlaththodum – with the form
thiruchchakkaram sanginodum – with the divine weapons which add lustre to that form
A A enRu – considering “alas! (feeling sympathetic)” [for my pitiable state]
aruL seydhu – bestowing his mercy
adiyEnodum – with me who is his belonging
AnAn – united.

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

Saying “Who will be my saviour?”, I am shivering while standing in the middle of samsAra sAgaram, like a drowning boat in the ocean having water currents. (At that time) emperumAn came with his complete divine beautiful form and with the divine weapons which add lustre to that form, feeling sympathetic and bestowing his mercy, united with me who is his belonging. AzhwAr revealed whatever he mentioned as “vidhi” previously to be “aruL” (mercy) explicitly now. thEvu [dhivu in samskrutham] – beauty; divine, spiritual.

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

  • AvAr Ar thuNai enRu – Who will be the saviour?
  • alai nIr … – Like a boat drowning in an agitated ocean, I was shivering in this ocean of nescience. Here, if the term “nAvAy” is just taken to mean the boat, “AvAr Ar thuNai” should be considered as the words of those who are looking at the boat from the shore. Alternatively, it could be seen as “manjA: krOSanthi” (the cot is making noise – i.e., the persons on the cot are making noise), where the individuals on the boat are saying “who will be our saviour?”. For, first explanation, where the focus is on the boat, nadungugai indicates “swaying while coming along in the ocean”.

When asked “What did emperumAn do seeing my shivering?”, AzhwAr says,

  • dhEvAr … – (dhEvu [dhivu in samskrutham] – beauty; divine, spiritual) With great compassion towards me, coming along with his divine paraphernalia [the spiritual realm], and his divine weapons, bestowing his mercy upon me and united with me. As heard from ALavandhAr, thirumAlai ANdAn explained this to emperumAnAr (thiruchchakkaram sanginodum – adiyEnodumAnAn – enRu), “emperumAn united with me as he is united with the AzhwArs (chakkaraththAzhwAr and sangAzhwAr) in his hands”. Hearing that, emperumAnAr mercifully said “[Instead] It can be explained like this. AzhwAr desired to see emperumAn along with his disc and conch as in thiruvAimozhi 6.9.1 ‘kUrArAzhi veNsengEndhi – vArAy‘ (Please come to me, holding the sharp disc and pure white conch), and thus, emperumAn appeared with his divine weapons to fulfil AzhwAr’s desire”. AzhwAr is like those servitors of kings who would kill themselves when the king is not pampered with flowers pertaining to the seasons/times. When he does not see the divine weapons of emperumAn on his hands, he would at once cease to exist.
  • aruL seydhu adiyEnodum AnAn – Starting from thiruvAimozhi 2.7 decad “kEsavan thamar” [specifically in thiruvAimozhi 2.7.6madhusUdhanai anRi … vidhi sUzhndhadhAl“], out of misery, AzhwAr indicated bhagavAn‘s mercy using the word “vidhi“, but now [out of magnanimity], he reveals it explicitly as “aruL” [which is a direct translation for krupA].
  • adiyEnodum AnAn – Matching his nature and my nature, he came as the lord and master, and united with me.

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 – 5.1.8 – mElAth thEvargaLum

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “While emperumAn has many qualified persons to enjoy him, now he entered me; henceforth he is my all types of enjoyment”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn who is having the greatness of being the lord of both spiritual and material realms, entered my heart and allowed me to enjoy all types of relationships with him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. AzhwAr says “emperumAn who is the lord of spiritual and material realms pursued me with great intent and entered my heart; like nithyasUris, I too, giving up this material realm, am trying to hold on to him as all my relationships”.

pAsuram

mElAth thEvargaLum nilath thEvarum mEvith thozhum
mAlAr vandhina nAL adiyEn manaththE manninAr
sElEy kaNNiyarum perum selvamum nanmakkaLum
mElAth thAy thandhaiyum avarE ini AvArE

Listen

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

mElAm – superior in all manners
dhEvargaLum – surIs [nithyasUris of spiritual realm]
nilam – in this material realm
thEvarum – bhAgavathas radiantly natured due to their knowledge about bhagavAn, love towards bhagavAn etc
mEvi – fully focussed being ananyaprayOjana (those who are don’t seek ulterior motives)
thozhum – to enjoy
mAlAr – one who is greater than all

(while having his supremacy)
ina nAL – now
vandhu – approaching me in a friendly manner
adiyEn – only considering my subordinate relationship with him
manaththE – in my heart
manninAr – became well settled;
ini – subsequently

(unlike aupAdhika bandhus (those relatives who became related due to karma))
sElEy kaNNiyarum – damsels with beautiful eyes
perum – great
selvamum – wealth
nal – with very good qualities
makkaLum – sons
mElAm – considered great due to their priyam (love) and hitham (concern for the well-being)
thAy thandhaiyum – mother and father
avarE – he only
AvAr – becomes;

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

emperumAn who is greater than all, is enjoyed with full focus by being ananyaprayOjana by the nithyasUris of the spiritual realm, who are superior in all manners and the bhAgavathas radiantly natured due to their knowledge about bhagavAn, love towards bhagavAn etc., in this material realm; such emperumAn, now approaching me in a friendly manner and only considering my subordinate relationship with him, became well settled in my heart; subsequently, for me, he only becomes damsels with beautiful eyes, great wealth, sons with very good qualities, mother and father who are considered great due to their priyam and hitham. AzhwAr Implies, whatever joy one may get from these persons, AzhwAr will get the same joy from emperumAn.

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

  • mElAth thEvargaLum – nithyasUris.
  • nilath thEvarum – SrIvaishNavas who are known as bhUsuras (the celestial beings of this earth).
  • mEvith thozhum mAlAr – Just as iLaiya perumAL (lakshmaNa) and monkeys which do not know to distinguish between left and right hands, served emperumAn together, emperumAn, who is greater than all, is served by the residents of both spiritual and material realms together.
  • ina nAL – Now. While I was unaware in the previous moment, now, I see the dawn.

When asked “what is the reason for his arrival?”, AzhwAr says,

  • adiyEn – He came due to the relationship which is not possible to be severed.

When asked “what did he do after coming?”, AzhwAr says,

  • manaththE manninAr – As said in mUnRAm thiruvanthAdhi 3 “manaththuLLAn mA kadal nIruLLAn malarAL thanaththuLLAn“, emperumAn who resides in the heart of great yOgis, milky ocean and the divine bosom of periya pirAttiyAr, became well settled in my heart, me who am a nithyasamsAri (eternally suffering soul).

When asked “what are you going to do now?”, AzhwAr says “Is there anything other than emperumAn for me to engage in”,

  • sElEy … – Damsels who can captivate other by their glance, unlimited wealth, well behaved sons, parents who take care of the children even at the cost of their own sufferings – I tried holding on to emperumAn as all of these persons.
  • avarE ini AvArE – I don’t need to worry about such relationships which cause suffering. subAla upanishath “mAthA pithA …” (SrIman nArAyaNa is the mother, father, brother etc). SrI rAmAyaNam ayOdhyA kANdam 58.31 “aham thAvath …” (lakshmaNa to sumanthra – I do not consider dhaSaratha chakravarthi as my father. I consider SrI rAma to be my brother, master, all relatives and father).

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 – 5.1.7 – ammAn AzhippirAn

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr, becoming joyful as a result of the benefit he acquired, says “Even for worst sinners, emperumAn‘s krupA is there, and hence, everyone will get the benefit”.

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

ammAn Azhip pirAn avan evvidaththAn yAn Ar
emmA pAviyarkkum vidhi vAykkinRu vAykkum kaNdIr
kaimmA thunbozhiththAy enRu kaithalai pUsalittE
meymmAlAy ozhindhEn em pirAnum en mElAnE

Listen

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

Azhi – with the divine hand and divine chakra
pirAn – the great benefactor who lets his devotees enjoy him
ammAn – natural lord
avan – he
evvidaththAn – where is he standing (to be not measured and enjoyed even by nithyasUris who have unlimited knowledge)
yAn – (the lowly) I (who am doing mischievous aspects in this matter)
Ar – what is my capacity?

(this being the case)
kaimmA – not seeing the inferior birth of the elephant (which set out to worship your divine feet)
thunbu – suffering
ozhiththAy – Oh one who eliminated!
enRu – saying that
kai – hand
thalai – placing on top of the head
pUsalittE – calling out well
meymmAl – having superior love
AyozhindhEn – have become;
em – reforming me, ignoring my inferior nature
pirAn – benefactor
en mElAn – become intent on pursuing me;

(thus)
e – any
mA pAviyarkkum – great sinners
vidhi – destiny in the form of unmissable mercy of bhagavAn
vAykkinRu – when it sets out to bestow the result
vAykkum kaNdIr – will certainly bring the result

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

Where is emperumAn who is with the divine hand and divine chakra, the great benefactor who lets his devotees enjoy him, the natural lord standing? What is my capacity? I am calling out well saying “Oh one who eliminated the suffering of the elephant not seeing its inferior birth!” and have become a person with superior love [towards you] to have my hands placed on my head [saluting you]; such benefactor who reformed me, ignoring my inferior nature, has also become intent on pursuing me; thus, even for the greatest sinners, when the destiny in the form of unmissable mercy of bhagavAn sets out to bestow the result, it will certainly bring the result.

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

  • ammAn – sarvESvaran.
  • Azhip pirAn – He who is manifesting the beautiful combination of his hand and the chakra to the nithyasUris.
  • avan evvidaththAn – which capable persons can interact with him?
  • yAn Ar – I am even lower than nithya samsAris (eternally bound souls). piLLai amudhanAr used to point high while reciting “ammAn Azhip pirAn” and low while reciting “yAn Ar”.
  • em mA pAviyarkkum … – If bhagavAn‘s krupA (mercy) sets out to flow towards even the most horrible sinners, that cannot be stopped. If the flood of his mercy starts flowing, one cannot say “I remain on the shore and I can escape it”.

When asked “How did you surrender to emperumAn?”, AzhwAr says

  • kaimmA … – The elephant which has no high birth, conduct or knowledge, due to impressions from previous birth, remembered the divine feet of emperumAn when harmed, just like when some one steps on a thorn will naturally cry out “ammE” (Oh mother!); emperumAn disregarding his supremacy, at once flew on garuda with dishevelled attire/decorations and protected the elephant; thinking about this mercy of emperumAn saying “what a benefactor he is!”, I [AzhwAr] recited these words, which are recited with great emotions by those who are associated with emperumAn, without any such emotion.
  • kai thalai pUsalittE – Three explanations – a) placing my hand on my head, I called out from my mouth b) performing anjali [joined palms] continuously c) not changing the hand which was placed on the head. On reciting the emotionless words which are recited with great emotions by those who consider the help to elephant as helping themselves being won over by gratitude towards emperumAn, those words penetrated my heart and my fake devotion became real devotion.

When asked “What did he do to you?”, AzhwAr says,

  • em pirAn en mElAnE – Would emperumAn who truly pursues me (whether I am speaking truth or lies), ever leave me? emperumAn, pursued me as a benefactor and as a hungry person who saw food.

Due to this reason,

  • em mA pAviyarkkum vidhi vAykkinRu vAykkum kaNdIr – However great sinner one may be, where bhagavAn‘s krupA flows, one cannot escape.

pUsalidugai means calling out well, and joining together.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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