Category Archives: thiruvAimozhi

thiruvAimozhi – 10.10.11 – avAvaRachchUzh ariyai

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

Full series >> Tenth 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 – emperumAn who is opposite to all defects, abode of all auspicious qualities, identified by gyAnam and Anandham, having the best of qualities, wearing innumerable divine ornaments, having all weapons, the divine lord of lakshmi, bhUmi dhEvi and nILA dhEvi, having the divine feet which are always served by anantha, vainathEya et al who are fearing unnecessarily for him, residing in SrIvaikuNtam, lord of all, antharAthmA (in-dwelling soul) of brahmA and rudhra who are his properties, having the nature to unite with those who crave to see him and eliminate their cravings – AzhwAr cried out for such emperumAn and attained him and became free from sorrow and free from all hurdles; among the thousand pAsurams which came into existence due to AzhwAr’s forceful devotion, this decad is born in the form of anthAdhi (ending word in one pAsuram relating to beginning word of next pAsuram) due to AzhwAr‘s paramabhakthi which makes him unsustainable in separation from emperumAn; such AzhwAr says “those who are well-versed in this decad, being born in this samsAra, are at par with 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

avAvaRachchUzh ariyai ayanai aranai alaRRi
avAvaRRu vIdu peRRa kurugUrch chatakOpan sonna
avAvil andhAdhigaLAl ivai Ayiramum mudindha
avAvil andhAdhi ippaththaRindhAr piRandhAr uyarndhE

Listen

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

avA – deep affection (of devotees)
aRa – to be satisfied
sUzh – due to engaging in endless union
ariyai – having the nature to destroy (the sorrow of separation)
ayanai – being antharAthmA (for hiraNyagarbha (brahmA), as per the understanding in “kAryam jaimini:” [identify the root cause for the result], as expounded by pUrva pakshi (one with opposing view) and to be attained by mukthAthmAs)
aranai – being the ultimate goal and antharAthmA of rudhra who is the goal for followers of pASupatha school of thought
alaRRi – crying out (due to the urge in attaining him)

(due to attaining the goal)
avA aRRu vIdu peRRa kurugUrch chatakOpan – nammAzhwAr of AzhwArthriunagari whose desire was fulfilled and who got liberated
sonna avAvil andhAdhigaLAl ivai Ayiramum – these thousand pAsurams which are mercifully spoken in anthAdhi form
mudindha – ended (in the form of great parabhakthi (stage of full visualisation))
avAvil – in the desire
andhAdhi – anthAdhi poems
ippaththu – this decad too
aRindhAr – those who meditated  [some portion missing here in the original text]
piRandhAr uyarndhE – born great [some portion missing here in the original text].

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

nammAzhwAr of AzhwArthriunagari cried out with deep affection and became satisfied by the endless union of hari who is having the nature to destroy, antharAthmA for brahmA and the ultimate goal and antharAthmA of rudhra who is the goal for followers of pASupatha school of thought; his desire was fulfilled and he got liberated; he mercifully spoke these thousand pAsurams in anthAdhi form; those who meditated upon this decad of anthAdhi poems, in the state of having his desire fulfilled, among those thousand pAsurams, are born great. “avAvaRach chUzh ari” is also explained as “one who fulfills the [devotees’] desire which captivates him by surrounding [the devotee] with his qualities, and accepts [the devotee]”.

[A beautiful summary by vAdhi kEsari azhagiya maNavALa jIyar in the end]

In this manner, AzhwAr mercifully explains the mahA vAkyam (the great prophecy) of the prabandham – “Sriya:pathiyAna nArAyaNanukku prakAra bhUthanAna chEthananukku upAyathvEna pravruththanAykkoNdu anishta nivruththiyaiyum ishta prApthiyaiyum paNNum” (For the chEthana (sentient being) who is a prakAra bhUtha (attribute) of nArAyaNa who is Sriya:pathi, emperumAn will remain the means and will perform anishta nivruththi (elimination of unfavourable aspects) and ishta prApthi (fulfilment of favourable aspects) along with the principle inside this mahA vAkyam, that is artha panchakam (five principles) such as brahmam which is to be attained etc) and completes the prabandham showing everything to be bhagavAn’s prakAram (form).

In this, in the first and second centums, bhagavAn’s SEshithvam (lordship) along with rakshakathva (saviourship) and bhOgyathva (enjoyability) are explained; in the third and fourth centums, SEshathva (servitude) in the form of being enjoyed by him only and being dear to him only are explained; following these four aspects, as the exclusive nature of this lordship and servitude is explained, praNavam, where the first letter explains the lordship, the third letter explains the abode of servitude [that is, AthmA], ukAra which highlights exclusivity and which explains the service which connects the lord and the servitor, is explained.

In the fifth centum, upAya svarUpam (true nature of means) is explained; in the sixth centum, the upAya varaNam (pursuit of the means) is explained; in the seventh centum, virOdhi svarUpam (true nature of hurdles) is explained; in the eighth centum, the method to eliminate the hurdles is explained; ISvara is known both by the word and its meanings of nama:; as ISvara’s upAya bhAvam (being the means), the nature of SaraNAgathi, the nature of hurdles in the form AthmA and AthmIyam (belongings of AthmA) in the form of ahankAra (considering body to be self) and mamakAra (considering bhagavAn’s belongings to be one’s own) and the elimination of hurdles are explained, the word nama: is explained.

In the ninth and tenth centums, the meanings of the last word (nArAyaNAya) are explained since these two centums explain bhagavAn’s sarvavidha bandhuthva (being all types of relationships), and attainment of the result where bhagavAn has kainkarya prathisambandhithva (being the recipient of service).

The meaning of mUla manthram (ashtAkshara manthram) which is the essence of all SAsthram, which was briefly explained in the first pAsuram, is explained elaborately in the rest of this prabandham.

Further, first explaining emperumAn’s Sriya:pathithva (being the lord of SrI mahAlakshmi), nArAyaNathva (being nArAyaNa the abode of all and the antharyAmi of all), explaining the many auspicious qualities of nArAyaNa such as Seela (simplicity), saulabhya (easy approachability) etc and gyAna (knowledge) etc, explaining [(some portion missing in original text) surrender at the divine feet] by the verb, and due to explaining the attainment of bhagavath kainkaryam which is the purushArtham (goal) after being freed from hurdles, the nature of SaraNAgathi (dhvaya mahA manthram) which has two sentences, are also explained in detail.

Further, by explaining that this pursuit of the means will be supported by abandonment of all other efforts, explaining that emperumAn remains as the distinguished means, explaining the elimination of all hurdles as a result of pursuit of the means, explaining the attainment of the goal, charama SlOkam is also explained.

Thus, as this prabandham reveals in detail, rahasya thrayam (the three secrets) which are to be known by the servitor of bhagavAn, who has no expectation other than kainkaryam and has no means other than bhagavAn, this prabandham should be recited and meditated upon every day by the best among the noble devotees.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • avA aRach chUzh ariyai – AzhwAr is calling sarvESvaran who is the benefactor of all desires, with the name hari (which means one who takes away) without any other adjective, since he came and united to eliminate [fulfil] AzhwAr’s deep affection.
  • ayanai aranai – One who is the antharAthmA for brahmA and rudhra who are part of his wealth. avA aRach chUzh means – uniting to eliminate the craving of those devotees who crave to see him. By saying “ayanai, aranai” in the context of sAmAnAdhikaraNyam (multiple aspects/forms having one common substraum), AzhwAr decimates the doubt of lordship on brahmA and rudhra. Since their nature, existence, activities and inaction are at the disposal of ISvara, their true nature is pArathanthriyam (total dependence) only; their control [over materialistic aspects in this world] were granted by bhagavAn based on their karma. There is another way to explain this to those who cannot understand this principle of sAmAnAdhikaraNyam. That is – “ayanai – aranai – avA aRRu – ariyai alaRRi – vIdu peRRA” (abandoning the desire for brahmA and rudhra, crying out for hari and got liberated), or “ayanai aranai – avA aRach chUzh ariyai alaRRi, avA aRRu vIdu peRRa” (Crying out to hari who fulfils the desire of brahmA and rudhra by surrounding them, got liberated after having his desire fulfilled).
  • alaRRi avA aRRu vIdu peRRu – Mercifully spoken by AzhwAr, cried out for him, attained him, had all the hurdles eliminated and became free from sorrow.
  • avAvil andhAdhigaLAl ivai ayiramum – The thousand pAsurams resulted from AzhwAr’s forceful devotion. AzhwAr’s SrI maithrEya bhagavAn is his avA (desire/affection) [maithrEya rishi raised questions to parASara rishi which resulted in SrIvishNu purANam]. The thousand pAsurams which were conducted by the teacher, avA. There have been hundred thousand poets after the time of AzhwAr; to consider their poems as good as the sound of the ocean and to ignore those poems and to pursue AzhwAr’s pAsurams is due to these pAsurams being an outcome of AzhwAr’s overwhelming devotion.
  • mudindha avAvil andhAdhi ippaththu – This decad is the result of AzhwAr’s paramabhakthi which makes him unsustainable [in separation from bhagavAn]. If ISvaran does not help AzhwAr at this stage, his consciousness will be of no use. Up to the previous decad of thiruvAimozhi 10.9 “sUzh visumbaNi mugil”, the pAsurams were conducted by AzhwAr’s parabhakth [clear knowledge about bhagavAn]; sUzh visumbaNi mugil decad was conducted by AzhwAr’s paragyAnam [visualisation of bhagavAn]; this final decad was conducted by AzhwAr’s paramabhakthi [unsustainable in separation]. For those who are having both bhagavAn’s grace and their own effort, at the end of the final body, these parabhakthi, paragyAnam and paramabhakthi will occur; since AzhwAr was divinely blessed with “mayarvaRa madhinalam” (unblemished knowledge and devotion) [thiruvAimozhi 1.1.1], AzhwAr experienced these in his lifetime itself. AzhwAr’s parabhakthi etc were acquired by sarvESvaran’s mercy which stood in place of bhakthi acquired through karma and gyAna.
  • aRindhAr piRandhAr uyarndhE – Those who are well versed in this decad, are at par with nithyasUris, even while being born in this samsAra.
  • piRandhE uyarndhAr – The birth of such persons is the same as the incarnation of sarvESvaran.

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

With this, the English translation to most beautiful thiruvAimozhi of the most exalted nammAzhwAr, comes to an end.

My heart-felt gratitude to SrIman nArAyaNan, AzhwArs and AchAryas for using me as an instrument in this enormous task.

This translation effort would not have been possible without the knowledge acquired from gOmatam SrI u vE sampathkumArAchAryar’s bhagavath vishaya kAlakshEpam. It is also important to recollect vELukkudi SrI u vE krishNan swamy’s kAlakshEpam (CDs) which were very helpful in times of need for clarity.

Special gratitude to puththUr SrI u vE krishNaswAmy iyengAr’s publications with arumpadha urai (notes) which were very helpful during translation. The value of arumpadham is mostly underrated – but they greatly help in understanding complex aspects in the vyAkyAnams.

prapanna vidhvAn SrI u vE purushOththama nAidu’s eettin thamizhAkkam (thamizh translation of eedu) played a significant role in this translation effort. All the pramANams are well gathered and explained in thamizh, which makes it easier to translate them in to English.

SrI vAlmeeki rAmAyaNam translation site (http://www.valmikiramayan.net/) and our own bhagavath gIthA site (http://githa.koyil.org/) were of significant use.

Finally, I am very thankful to SrI T N krishNan swamy for his proof-reading which eliminated several typos and grammatical errors and his constant support in improving the translations.

Also, I am greatly elated that, by bhagavath sankalpam, this translation effort completed on panguni bharaNi, on the monthly thirunakshathram of asmadhAchAryan, SrImath paramahamsEthyAdhi pattarpirAn vAnamAmalai rAmAnuja jIyar, exactly one month before his annual thirunakshathram, chithrai bharaNi. Without his blessings, this would not have been possible.

Praying to emperumAn, AzhwArs and AchAryas for more such kainkaryams.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.10 – sUzhndhu aganRu

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

Full series >> Tenth 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 vowed on periya pirAttiyAr to not allow emperumAn to remain satisfied without fulfilling AzhwAr’s desire and cried out with great sorrow; emperumAn arrived as prayed by AzhwAr, being complete, and mercifully united with AzhwAr; seeing that AzhwAr says “you came and united with me to eliminate my craving which was greater than the immeasurable prakruthi (matter), AthmAs and your knowledge in the form of your sankalpam (vow); my desire has now been fulfilled”.

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.

Also explained as – You caused so much craving in me for you but had more craving for me in you, and had your craving eliminated by uniting with me; as said in SrI rAmAyaNam 130.89 “angE bharatham ArOpya mudhitha: parishasvajE” (SrI rAma placed bharathAzhwAn on the lap and embraced him) [Only after meeting bharathAzhwAn again, SrI rAma’s sorrow came to an end].

pAsuram

sUzhndhaganRAzhndhuyarndha mudivil perum pAzhEyO
sUzhndhadhanil periya para nanmlarch chOdhIyO
sUzhndhadhanil periya sudar gyAna inbamEyO
sUzhndhadhanil periya en avA aRach chUzhndhAyE

Listen

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

sUzhndhu – surrounding (all of the effectual entities)
aganRu – vastly pervading
Azhndhu uyarndha – being present in all directions, being present in lower and higher regions
mudivil – being eternal (due to not being subject to creation and annihilation)
perum – being immeasurable (due to being beyond all the effectual entities)
pAzhE – having the prakruthi (primordial matter) which is a level playing field for bhOgam (worldly enjoyment) and mOksham (liberation), as prakAra (attribute)

(beyond that prakruthi)
sUzhndhu – pervading with their gyAnam
adhanil – more than that
periya – being big
param – being superior (due to being in singular form)
nal – having greatness such as svayam prakASathvam (self-illuminating)
malar – blossoming
sOdhI – having AthmAs which have rays of knowledge, as prakAra
sUzhndhu – pervading this prakruthi (matter) and purushas (AthmAs)
adhanil periya – bigger than them
sudar – radiant due to auspicious qualities
gyAna inbamE – Oh controller who is having the true nature identified by gyAnam (knowledge) and Anandham (bliss)!
sUzhndhu – Surrounding (these three thathvams viz achith, chith, ISvara)
adhanil periya – bigger than them
en avA – my deep affection
aRa – to be satisfied
sUzhndhAyE – You granted me sAyujya bhOgam of fully and joyfully remaining in you who have  svarUpa (true nature), guNa (qualities), vigraha (form), bhUshaNa (ornaments), Ayudha (weapons), mahishI (divine consorts), parijana (servitors) and sthAna  (abode)
O! – AzhwAr becomes blissful in every line saying “Wow! How amazing!”

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

Oh you who are having prakruthi which is surrounding, vastly pervading, present in all directions being present in lower and higher regions, immeasurable and is a level playing field for bhOgam and mOksham, as prakAra! Oh you who are having AthmAs which are pervading with gyAnam, bigger than prakruthi, superior and having greatness such as svayam prakASathvam, blossoming and are having rays of knowledge, as prakAra! Oh controller who is pervading this matter and AthmAs, bigger than them, radiant due to auspicious qualities and having the true nature identified by gyAnam and Anandham! You granted me sAyujya bhOgam of fully and joyfully remaining in you, who have true nature, qualities, form, ornaments, weapons, divine consorts, servitors and abode, to satisfy my deep affection which is surrounding those three thathvams and is bigger than them. In saying “O” in every line, AzhwAr reveals his bliss saying “Wow! How amazing!”

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

  • sUzhndhu … pAzhEyO – Now AzhwAr is speaking about prakruthi and pursushas to highlight that his affection is greater than those big entities. ISvara is also spoken about since prakruthi and purusha cannot sustain separately from ISvara. Oh you who are the AthmA for prakruthi which is vastly pervading mahath etc which are its effects, present in all ten directions, eternal, immeasurable and is a level playing field for bhOgam and mOksham for chEthanas!
  • sUzhndhu … sOdhIyO – Oh you who are the AthmA for AthmAs who are pervading the matter, being bigger than it, being superior due to being the controller, being distinguished due to not undergoing transformation etc, being blossomed in a radiant form!
  • sUzhndhu … inbamEyO – Indicating the gyAnam in the form of sankalpam (vow) – Oh you who are pervading both of them (matter and AthmAs), being their controller and are having gyAnam which is in the form of sankalpam and sukham (bliss)!  Alternative explanation – directly saying emperumAn as one who  is in the form of radiance of bliss.
  • sUzhndhu … – You united with me to fulfil my deep affection which is bigger than the three thathvams to make them appear very small in front of my affection, by showing your even bigger affection towards me! You finally brought an end to my crying out! As said in SrI rAmAyaNam 130.89 “angE bharatham ArOpya mudhitha: parishasvajE” (SrI rAma placed bharathAzhwAn on the lap and embraced him), just as SrI rAma returned to SrI ayOdhyA, placed SrI bharathAzhwAn on his lap and lovingly smelt the head and embraced him, emperumAn united with AzhwAr to eliminate AzhwAr’s craving.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.9 – mudhal thani viththEyO

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

Full series >> Tenth 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, emperumAn asked “After having seen my state of having the whole universe as my form, what more would you like?” AzhwAr says “That is not enough for me; I would like to see your presence in thirunAdu (paramapadham) which is distinguished and fully complete”.

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

Ninth pAsuram. As said in SrIvishNu purANam 1.22.86 “thAni sarvANi thathvapu:” (everything is a SarIram (body) for that paramAthmA), subAla upanishath 7 “yasyAthmA SarIram … yasya pruthivI SarIram” (for whom, this AthmA is a body, this earth is a body) and SrIvishNu purANam 1.22.38 “… thath sarvam vai harEsthanu:” (Whatever is created, they are all body of hari), emperumAn says “I have showed you universal form so that you can see me everywhere”, AzhwAr says “That is common for the favourable and unfavourable ones; only if you don’t have another [distinguished] form, could I remain thinking ‘this is enough’? You should manifest your distinguished form in thirunAdu”.

pAsuram

mudhal thani viththEyO! muzhu mUvulagAdhikkellAm
mudhal thani unnai unnai enai nAL vandhu kUduvan nAn
mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy
mudhal thani sUzhndhaganRAzhndhuyarndha mudivileeyO!

Listen

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

muzhu mU ulagu Adhikku ellAm – for all the three worlds etc
mudhal – being the primary efficient cause [nimiththa kAraNa]
thani viththEyO – (without expectation of any assistance) being the unique material cause [upAdhAna kAraNa]
angum ingum – (in the universe in the effectual form) who are outside the oval shaped universe and inside
muzhu muRRuRu – pervading all the entities completely
mudhal thani – being the unique cause
vAzh – the fertile field for prosperity (of attaining enjoyment and liberation)
pAzh Ay – being the controller of mUla prakruthi (primordial matter)
mudhal – (in controlling matter and all aspects of matter) being the primary
thani – incomparable (due to being different from achith (insentient objects))
sUzhndhu aganRu – pervading (through the dharma bhUtha gyAnam (knowledge which helps grasp external aspects))
Azhndhu uyarndha – being present in all ten directions
mudivileeyO – Oh you who are the controller (of the collection of AthmAs who are all eternal)!
mudhal – being primary in all aspects
thani – being incomparable
unnai – you
unnai – you (who are having distinguished nature, form and qualities which are different from all, instead of seeing in that universal form)
nAn – I (who am greatly craving due to not attaining and enjoying you)
enai nAL – when
vandhu kUduvan – will come there and unite with you?

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

Oh you who are the primary efficient cause for all the three worlds etc, who are the unique material cause, who are completely pervading all the entities which are outside the oval shaped universe and inside, who are the controller for mUla prakruthi which is the unique cause and the fertile field for prosperity, who are the primary, incomparable controller who is pervading and present in all ten directions! When will I come there and unite with you who are primary in all aspects and are incomparable?

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

  • mudhal thani viththEyO muzhu mU ulagu Adhikku ellAm – Oh you who do not need the help of those who are protected by you, when you set out to protect them! Oh you who are all the three types of causes (upAdhAna (material), nimiththa (efficient), sahakAri (instrumental)) for everything starting with the three worlds!
  • mudhal – nimiththa kAraNam.
  • thani – sahakAri kAraNam.
  • viththu – upAdhAna kAraNam.
  • mudhal thani … – When will I come and unite with you who are primary, incomparable and complete in qualities, wealth etc?
  • enai nAL vandhu kUduvan – Even for those who realised their true nature by the knowledge granted by him, they can speak like pirAtti [in desiring to unite with him].
  • nAn – I who have understood the nature of paramapadham; I who desired for your distinguished form.
  • mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy – In mahath etc which are primary, incomparable and present everywhere.
  • muRRu – everywhere.
  • uRu – pervading everywhere.
  • vAzh pAzhAy – the level playing field for chEthanas to attain bhOgam (worldly enjoyment) and mOksham (liberation).

[The introduction section is repeated here and the pAsuram is explained once more from the beginning for the sake of a SrIvaishNava who arrived late while nampiLLai was explaining the meaning of this pAsuram]

  • mudhal thani viththEyOmudhal – nimiththa kAraNam, thani – sahakAri kAraNam, viththu – upAdhAna kAraNam.
  • muzhu mU ulagu Adhikku ellAm – By “mU ulagam“, the three layered aNdam as in “kruthakam, akruthakam, kruthAkruthakam” is explained; by muzhu, the countless oval shaped universes as said in SrIvishNu purANam 2.7.27 “aNdAnAnAnthu sahasrANAm sahasrANyayuthAni cha – IdhruSAnAntha thathra kOti kOti SathAni cha” (In that mUla prakruthi thousands of crores of oval shaped universes are present) are explained; by “Adhi“, the AvaraNams (covering layers) which are the causes for these aNdams are explained. Hence, oh you who are the cause for everything staring with the three worlds!

Note: kruthaka [The bottom seven layers of the universe – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers of the universe – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift to higher layers at that time].

  • mudhal … – Being the primary, incomparable, complete in qualities and wealth, you who are having the universe as your body.

Thus, until now, bhagavAn having leelA vibhUthi (materialistic realm) is explained; subsequently – AzhwAr says that he desires to see the divine beauty of emperumAn’s divine form which is enjoyed by nithyasUris.

  • unnai – bhagavAn having nithya vibhUthi (spiritual realm) is explained. Will just saying “unnai” explain his having nithya vibhUthi? Yes, it will; when emperumAn and pirAtti are mentioned as in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE nilA niRpa – kaNda sadhir” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone – determined the best means), the whole of paramapadham is implied.
  • unnai – You who are as said in thiruvAimozhi 4.5.1 “vIRRirundhu Ezhulagum thanik kOl sella” (sarvESvaran, the lord of all, being distinct from every other entity, seated to conduct seven types of worlds with his matchless sceptre), having
    • divine crown which can be confused as said in thiruvAimozhi 3.1.1mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO” (Did the radiance of your divine face rise upwards to become the radiance in your divine crown?)
    • divine hair as said in thiruvAimozhi 7.7.9mAyan kuzhal” (divine hair of krishNa who is having an amazing form), the beautiful divine face as said in thiruvAimozhi 7.7.8kOL izhaith thAmaraiyum kodiyum pavaLamum villum kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum kOL izhaiyA udaiya kozhunjOdhi vattangol?” (Is it a complete jyOthirmaNdalam with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which, in itself, is an ornament, is stealing the life out of me, who is having cruel sin)
    • divine neck which resembles the neck of youthful areca tree and conch, which are imprinted with the ornaments worn by the nAchchiyArs (divine consorts) in their hands
    • divine shoulders as said in thiruvAimozhi 6.6.6kaRpagak kAvana naRpala thOL” (emperumAn who has many shoulders which resemble a garden of kaRpaga trees)
    • divine chest which is like the palace of periya pirAttiyAr, which will drive her crazy to say as in thiruvAimozhi 6.10.10agalagillEn” (I cannot leave) while enjoying it eternally, which is said as in periyAzhwAr thirumozhi 1.3.10 “kurumA maNip pUN kulAvith thigazhum thirumArbu” (the divine chest where the kausthuba gem joyfully exists)
    • divine stomach which roams around in the hearts of nithyasUris and mukthAthmAs as said in amalanAdhipirAn 4 “uLLaththuL ninRu ulAginRadhE” (staying in my heart and roaming around in there)
    • divine navel which resembles a whirl in the ocean of beauty
    • hip which cannot be explained any further as said in thiruvAimozhi 5.5.8algulum” (hip)
    • slender waist
    • divine lower garment which appears to have branched out of his divine body, which resembles the sky in the dusk time as said in amalanAdhipirAn 3 “andhi pOl niRaththAdaiyum” (the lower garment which resembles the complexion of dusk)
    • divine thighs which are profound as a plantain stem
    • divine shins which resemble the thorny stem of a lotus flower (due to having goosebumps)
    • divine feet which are having the symbols as said in sthOthra rathnam 31kadhA punaS SankharathAngakalpaka dhvajAravaindhAnkuSa vajralAnchanam” (Oh thrivikrama! When will my head be decorated with your two divine feet which are having [the marks of] Sankha , chakra , et al?), which are so tender to make the pirAttis hesitate to massage them, which are perfectly enjoyable as said in thiruvAimozhi 1-5-8thEnE malarum thiruppAdham” (the divine feet from which honey will drip)
  • enai nAL vandhu kUduvan – When will I come and reach you? Since he was granted unblemished knowledge and devotion by emperumAn as said in thiruvAimozhi 1.1.1mayarvaRa madhinala aruLinan“, he can speak like pirAtti.
  • nAn – I who desired to see that form.
  • mudhal thani angum ingum muzhu muRRu uRu vAzh pAzhAy – All of mahath etc, which are primary, incomparable and present everywhere.
  • muRRu – Fully. Everywhere.
  • uRu – Pervading.
  • vAzh pAzhAy – Being the AthmA of prakruthi (primordial matter) which is a level playing field to facilitate bhOga and mOksha for chEthanas (sentient beings).
  • mudhal … – Being the primary and controller for prakruthi.
  • thani – Incomparable.
  • sUzhndhu – Pervading primordial matter and the effectual entities of such matter.

While pervading,

  • aganRu Azhndhu uyarndha – Pervading in ten directions with knowledge.
  • mudivileeyO – Oh controller of the incomprehensible AthmAs!
  • mudivilee – mudivu – nASam (destruction), being eternal unlike prakruthi which gets destroyed (fully transformed).

I have seen you who are the cause and in-dwelling soul of all aspects of matter and AthmAs; when will I see you who are enjoyed by nithyasUris in paramapadham? It is not sufficient to enjoy you with your form of being the controller of chith and achith in both kAraNa (causal) and kArya (effectual) state, as shown by you; I would like to enjoy you with your distinguishded form in the special abode of paramapadham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.8 – peRRinip pOkkuvanO!

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

Full series >> Tenth 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 “There is no means to let you escape after attaining you who are very difficult to understand”.

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

peRRinip pOkkuvanO? unnai en thanip pEr uyirai
uRRa iru vinaiyAy uyirAyp payanAy avaiyAy
muRRa immUvulagum perundhURAyth thURRil pukku
muRRak karandhoLiththAy en mudhal thani viththEyO!

Listen

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

uRRa – apt
iru vinai Ay – being the controller of two types of karma, viz. puNya (virtues) and pApa (vices)
uyir Ay – being the controller (of AthmA who is bound by karma)
avai Ayp payan Aya avai A – being the benefactor of the resulting joy and sorrow of such karmas
im mU ulagum – these three worlds
muRRa – fully
perum thURu Ay – having the great bush [primordial matter] as your prakAra (body)
thURRil pukku – entering (out of his independence, through his vow) in this great bush (which does not let out those who enter in it due to their karma)
muRRak karandhu – to not know in any manner
oLiththAy – present in a concealed manner (in a subtle form)
en – for me (to reach you)
mudhal thani viththEyO – Oh you who are the distinguished cause and who are the primary virtue!
unnai – you (who are incomparable and who are unlimited AthmA)
peRRu – having attained
ini – after reaching the state of being unable to survive in your separation
pOkkuvanO – is there any means to let you go? The sound “O” indicates the sorrow of separation.

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

You are the controller of two types of karma, viz. puNya and pApa; you are the controller of AthmA; you are the benefactor of the resulting joy and sorrow of such karmas; you are having as your prakAram, this great bush of primordial matter which has all the three worlds fully; you have entered in this great bush and are present in a concealed manner to not be known by everyone in any manner; oh you who are the distinguished cause and who are the primary virtue for me! Having attained you, and after reaching the state of being unable to survive in your separation, is there any means to let you go? The sound “O” indicates the sorrow of separation.

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

  • peRRinip pOkkuvanO unnai – Am I going to worry about losing you like losing fake money? Will I, who am totally different from you, let you go, after attaining you, who are verily my sustainer?
  • unnai – Do you not know about yourself?
  • en thanip pEr uyirai – Are you just at the level of AthmA which can be accepted if realised and neglected if not?

AzhwAr is explaining this “unnai” in the subsequent portion of the pAsuram. You who are the AthmA of all as said in thiruvAimozhi 8.1.5ulgangatkellAm Or uyirEyO” (Oh singular AthmA who is being the refuge for all the creatures!) By “peRRinip pOkkuvanO” – AzhwAr highlights the greatness of the result being attained over all other results; by saying “en thanip pEruyirai“, AzhwAr highlights the greatness of emperumAn over self.

  • uRRa iru vinaiyAy – Only if I considered karmas to be independent of you,  could I leave you. Being the controller of the karmas in the form of puNya and pApa which never leave the AthmA.
  • uyirAy – Only if the performer of such karmas were beyond your control, could I leave you. Being the controller of AthmA who is the performer.
  • payanAy avaiyAy – Only if I consider the fruits of the karma will be bestowed independent of you, could I leave you. Being the controller of the results of such karmas.
  • muRRa immUvulagum perum thURAy – Only if I consider this samsAra which has to be given up, as independent of you,  could I leave you. It is explained as great bush, since one cannot know where one entered and from where one will leave in this samsAram.
  • thURAy – creating this samsAram.
  • thURRil pukku – entering in it.
  • muRRak karandhu – Only if there is a place where you have not pervaded,  could I leave you.
  • oLiththAy – You remained to be unknown by the entities you pervaded as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA). Will I not survive, if you become visible to my eyes?
  • en mudhal thani viththEyO – Oh you who revealed this to me while not revealing the same to others! [What a benevolence towards me!]
  • mudhal thani viththEyO – If I can take one step towards you on my own, I can remain patient [You have done everything for me]. Oh you who are my primary virtue!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.7 – kOla malarp pAvaikku

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “You mercifully lifted me up from the ocean of samsAra and united with me since I am a servitor of periya pirAtti, just as you lifted up SrI bhUmip pirAtti who was drowned in the ocean of deluge and just as you churned the ocean and brought out periya pirAttiyAr and united with them; will I let you escape after having attained you who showed great love towards me?”

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

kOla malarp pAvaikku anbAgiya en anbEyO
neela varai iraNdu piRai kavvi nimirndhadhoppa
kOla varAgam onRAy nilam kOttidaik kINda endhAy!
neelak kadal kadaindhAy! unnaip peRRu inip pOkkuvanO

Listen

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

kOlam – physical beauty
malar – having enjoyability
pAvaikku – for pirAtti
anbAgiya – due to the love
en – towards me as well
anbEyO – having great love

(as said in “samuththithO neela ivAchalO mahAn“)
neela varai – blue mountain
iraNdu piRai – two crescent moons
kavvi – holding
nimirndhadhu oppa – and as rising
kOlam – having distinguished physical beauty
onRu – a unique
varAgamAy – being mahAvarAha (great boar)
nilam – earth

(immersing in the deluge and lifting it)
kOttidaik koNda – with the act of placing on the divine tusk
endhAy – being my lord (who reveals how he will lift me up from the samsAra)
neelam – bluish (due to your shadow falling on it)
kadal – ocean
kadaindhAy – oh one who churned and engaged in hard work to protect your devotees!
unnai – you (who are good to me and protect me through purushakAram [of pirAtti] in this manner)
peRRu – having attained
ini – after fully having you in my hand
pOkkuvanO – will I let you escape?

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

You are having great love towards me as well due to your love for the beautiful and enjoyable pirAtti. Oh my lord who is having distinguished physical beauty in a unique, mahAvarAha form placing the earth on your tusk the act of which resembles a blue mountain holding two crescent moons and rising up! Oh one who churned the bluish ocean and engaged in hard work to protect your devotees! Having attained you and after having you fully in my hand, will I let you escape? “neelak kadal” could also mean ocean with bluish precious gems.

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

  • kOla malarp pAvaikku anbAgiya en anbEyO – The words mercifully spoken by parASara bhattar [to nanjIyar] during his final moments – Our followers should recite this pAsuram along with dhvayam. Because he is friendly towards periya pirAttiyAr, he is dear towards us who are her servitors. AzhwAr is identifying the root cause for his love as said in “thirumAl ennai ALumAl” (one who is having Sriya:pathithvam, is very infatuated). Am I not the confidential servitor of the private quarters?

AzhwAr is asking “Isn’t there any cause for my love?”

  • neela varai … – Just as a dark mountain is rising up with two crescent moons. The earth on the divine tusk resembles the mole in the crescent moon.
  • kOla varAgam – emperumAn’s form as explained in nAchchiyAr thirumozhi 11.8 “mAsudambil nIr vArA” (muddy water dripping from his dirty body) is the cause for warding off evil eyes for AzhwAr; as the beloved lady remained in dirt as said in “pAsi thUrththuk kidandha pAr magaL” (SrI bhUmip pirAtti, who was covered with algae), had emperumAn arrived in his original form, it would have been a farewell for his love. The form which he assumed to reduce his glory, has made AzhwAr ward off evil eye from him.
  • onRAy – AzhwAr is saying, emperumAn has only assumed the form of a wild boar; but he is distinguished, due to having grown to cover the three worlds.
  • nilam kOttidaik koNda endhAy – Oh one who lifted me who was consumed by the ocean of samsAra just as you reached up to the wall of the universe to lift the earth which was consumed by the deluge and placed it on your tusk!
  • neelak kadal kadaindhAy – Oh one who churned the ocean to acquire pirAtti!
  • neelak kadal – It [milky ocean, which is usually white] has become dark due to the one who churns it; [alternative explanation] the change in complexion due to dropping all the herbs; [another explanation] by the blue colour, the blue precious gems are indicated and hence saying rathnAkara (abode of gems) which has abundance of such gems.
  • unnaip peRRu inip pOkkuvanO – Will I let you escape after you engaged in activities similar to attaining SrI bhUmip pirAtti and periya pirAtti, and attaining me? Am I going to abandon the wealth, after being involved in the result acquired by your effort?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.6 – enakku ArAvamudhAy

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

Full series >> Tenth 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 “You, who are very determined towards me just as you are towards periya pirAttiyAr, who showed great attachment even towards my body/nature, and consumed me, should mercifully accept me quickly, without neglecting me”.

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

enakku ArAvavamudhAy enadhAviyai innuyirai
manakkArAmai manni uNdittAy ini uNdozhiyAy
punakkAyA niRaththa puNdarIgak kaN sengani vAy
unakkERkum kOlamalarp pAvaikkAnbA! en anbEyO

Listen

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

punakkAyA – Like a kAyAmpU (purple coloured flower) in its own habitat
niRatththa – having complexion
puNdarIgam – like puNdarIka (lotus)
kaN – divine eye
sem kani vAy – having reddish divine lips
unakku ERkum – matching your
kOlam – having divine form
malar – being perfectly enjoyable due to being born in flower
pAvaikku – for lakshmi who has internal qualities matching her femininity
anbA – being the beloved
en anbEyO – Oh you, who are the embodiment of my love!
enakku – for me
ArA amudhAy – being perfectly enjoyable person
enadhu Aviyai – my nature/body (which is to be given up)
in uyirai – my distinguished AthmA
manakku – for the heart
ArAmai – desiring so much to remain dissatisfied
manni – eternally
uNdittAy – enjoyed;
ini – from now onwards
uNdozhiyAy – you should let me enjoy further.

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

You are the beloved for lakshmi who has internal qualities matching her femininity, who is perfectly enjoyable due to being born in flower and is having divine form matching your form which is having the complexion of a kAyAmpU, having divine eyes which resemble lotus and reddish divine lips; oh you who are the embodiment of my love! You eternally enjoyed my nature/body and my distinguished AthmA, being perfectly enjoyable person for me and with your heart desiring so much to remain dissatisfied; from now onwards, you should let me enjoy further. It is natural for ISvara to be the natural enjoyer and chEthana (AthmA, sentient being) to be the enjoyed; the ultimate state of the pleasure caused by such experience leads to chEthana being the enjoyer and ISvara being the enjoyed. Hence, based on the true nature [of AthmA] as said in thaiththirIya upanishath “ahamannam” (I am the enjoyed), by explaining AthmA being enjoyed and ISvara being the enjoyer as in “annamadhantham“, ended with explaining AthmA being enjoyer [and ISvara being the enjoyed] due to the ultimate state of the sentient nature of the AthmA as said in “adhmi“.

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

  • enakku ArA amudhAy – You are unlike the worldly nectar, which is like saltwater enjoyed by the dhEvathAs. You, who are enjoyed even by all the nithyasUris, granted yourself to me who is a samsAri.
  • enadhu Aviyai – Having my claim of ownership as the only reason, you desired by body just as the sweat and dirt of the beloved woman will be desired by a kAmuka (man who is in love).
  • in uyirai – In bhagavAn’s opinion, AthmA is very fragrant. Alternatively, just as Tuesday is said as mangaLavAram (auspicious day), AzhwAr is sarcastically saying that the AthmA is inferior due to the connection with matter.
  • manakku ArAmai … – For manas (mind/heart).
  • ArAmai – Without getting satisfied.
  • manni uNdittAy – You eternally enjoyed.
  • ini uNdozhiyAy – Don’t stop what you started, fully enjoy me. Did I assist you in any way for what you have done to me to bring me up to this stage? Should I pray to you to have you fulfil your own duty? It appears that AzhwAr’s nectar is having the ability to be the enjoyer!
  • punak kAyA … – Will it match your stature to like this AthmA (AzhwAr) and its SarIram (body)? Will it match the stature of those [pirAtti et al] who are dear to you?
  • punak kAyA niRaththa – Your form resembles a well blossomed kAyAmpU in its natural habitat.
  • puNdarIgak kaN – The eyes are showering the nectar of vAthsalyam (motherly forbearance).
  • sem kani vAy – Your smile resembles reddish fruit. These are your aspects which are dear to pirAtti.
  • punak kAyA … – It appears as if a kAyAm tree is flowering as lotus and ripening into a reddish fruit. This is how his divine form, divine eyes and divine lips are.
  • unakkERkum – She is so tender that she cannot even be explained through words as done in emperumAn’s case. Oh you who are dear to pirAtti who is having a comparable, beautiful form to you and who appears to be made of the buds of a flower! AzhwAr is speaking about the beauty in saying “unakkERkum kOlam“. AzhwAr is doing nyAyAthidhESam (comparing a quality, that is beauty [svarUpAthidhESam – comparing the entity itself]).
  • kOla malarp pAvaikku anbA! en anbEyO! – Towards her, you are having love, but towards us, I cannot distinguish between love and you who are having such love; just as gyAthA (knowledgeable person – AthmA) is said as gyAnam (knowledge). SArIraka mImAmsA 2.3.30 “thath guNa sArathvAth thathvyapadhESa:” (for AthmA, since gyAnam as a characteristic is the essence, it is referred to as gyAnam itself, just as a person is called gyAnavAn (one with knowledge))

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.5 – pOra vittittu

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

Full series >> Tenth 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 “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.

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

pOra vittittu ennai nI puRam pOkkal uRRAl pinnai yAn
Araik koNdu eththai andhO enadhenbadhen? yAnenbadhen?
thIra irumbuNda nIradhu pOla en Aruyirai
Arap paruga enakku ArAvamudhAnAyE

Listen

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

thIra – to be cured (of its fever)
irumbu – iron
uNda – drank
nIradhu – like water
en Aruyirai – my AthmA’s
Ara – fully (to cure the fatigue)
paruga – to drink
enakku – for me
ArA – insatiable
amudhAnAyE – you became nectar;

(this being the case)
nI – you (who revealed yourself to let me enjoy you knowing your greatness and to lead me to the goal)
pOra vittu – discarding it (after destroying it)
ittu – abandoning me (like an insentient object will be abandoned)
ennai – me (who has no other refuge)
puRam – in worldly pleasures which is outside (of you)
pOkkal uRRAl – if you think about doing it
pinnai – subsequently (after being abandoned by you who are omnipotent)
yAn – I (who am incapable)
AraikkoNdu – with who else (who will lead me to the goal)
eththai – which goal
andhO – alas! (will attain);
enadhu enbadhu en – I have no faculties which can be claimed as mine
yAn enbadhu en – there is no independent doer to be claimed as I.

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

Just as iron drank water to cure its heat, to eliminate the fatigue of my AtmA, you became the insatiable nectar for me to drink fully; if you think about discarding and abandoning me and making me to engage in worldly pleasures which is outside of you, subsequently which goal will I attain, and  with who else; alas! I have no faculties which can be claimed as mine and there is no independent doer to be claimed as I. Implies that there is nothing left. AzhwAr becomes sad in saying the contrary words “AraikkoNdu eththai“. Also implies that AzhwAr is saying “You revealed your enjoyability to fully drink me as said in ‘irumbuNda nIrpOl en AthmAvai muRRap paruginAn‘ “.

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

  • pOra vittu ittu – Abandoning me and pushing me away from you.
  • ennai – I, who have no other refuge.
  • nI – You, who brought me up to this level starting from srushti (creation); you who are the protector of all.
  • ennai – I, who am the ultimate state of ignorance and inability.
  • nI – You, who are complete in knowledge and ability. It looks like pushing someone who is not able to reach the shore, in to the river.
  • ennai nI – There is one person who is blind and lame; there is another person who has fit eyes and legs; AzhwAr is asking “who will lead whom?” As said in jithanthE sthOthram “naiva kinchith parOkshanthE prathyakshOsi na kaSchith” (There is nothing that you are unaware of; you are not known by anyone).
  • nI – You, who are said as in nAnmugan thiruvandhAdhi 60AL pArththuzhi tharuvAy” (searches for devotees) and thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • puRam pOkkal uRRAl – If you are determined to engage me outside of you. If you abandon me considering that I can take care of my own destiny.
  • pinnai yAn Araik koNdu eththai – After being abandoned by you who are omnipotent, what means can I, who am unable, pursue, and to attain what goal? AzhwAr is saying “Arai” (by whom) to indicate that the goal can be attained with the help of a sentient being and not merely with insentient activities [such as karma, gyAna, bhakthi yOgam].
  • andhO – It is sad that I have to advice you who said in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only)!
  • enadhu enbadhen yAn enabdhen – AzhwAr is saying “I am gone”.
  • nIr … – Just as a hot iron [object like rod] will absorb the water to reduce its fever [heat], you showed your perfectly enjoyable nature and captivated me, to fully enjoy my AthmA, .
  • en Ar uyirai Arap paruga – I thought you united with me to eliminate my fatigue; but it seems that you showed yourself to me to eliminate your own fatigue. You showed yourself to me for your own sake. Alternative explanation – vibhakthi vyathyayam (case should be changed) [i.e. Aruyirai should be changed to Aruyir – dhvithIyA vibhakthi (accusative case) should be changed to prathamA (nominative case)]; to have my AthmA drink you fully; in this case, it will mean “Just as hot iron will drink water to eliminate the heat, oh one who previously remained perfectly enjoyable for me and allowed me to drink you to eliminate all my heat!” [in the first explanation, emperumAn is equated to hot iron and in the alternative explanation, AzhwAr is equated to hot iron]
  • enadhu enbadhen yAn enbadhen – When asked “If the result is yours, should you also not have a part in the means?” AzhwAr says “Is there any separate faculty for me? Is there an entity named ‘I’ which can remain separate from you? Is there anyone else other than the SarIri (AthmA) who can protect the SarIra (body)? [Here bhagavAn is AthmA and AzhwAr is the body]”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.4 – umbar andhaN pAzhEyO!

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “If you, who are the controller of all, mercifully saw that I control my own situation, would it not mean that you have abandoned me?”

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

umbar andhaN pAzhEyO! adhanuL misai nIyEyO!
ambara naRchOdhi! adhanuL piraman aran nI
umbarum yAdhavarum padaiththa munivan avan nI
embaranjAdhikkaluRRu ennaip pOravittittAyE

Listen

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

umbar – being greater (than elements such as mahath etc , due to being the origin)
am – distinguished, due to existing for your sport
thaN – cool (due to the state where the three qualities sathvam, rajas and thamas are in equal proposition)
pAzhEyO – [primordial matter, which is suitable] to cause bhOgam (worldly enjoyment) and mOksham (liberation)
adhanuL misai nIyEyO – (in this manner, being with chith and achith in subtle forms)
ambaram – AkASam (ether, which is the cause for oval shaped universe)
nal – distinguished
sOdhi – creating elements such as fire and having them as your forms
adhan uL – in the oval shaped universe which originated from the elements
piraman aran – created brahmA, rudhra et al and having them as forms
nI – you;
umbarum – dhEvas (celestial beings, who are greater than the creatures on earth)
yAdhavarum – all types of sentient beings such as humans etc
padaiththa munivanavan – the one who meditated upon such acts of creation and created
nI – you;

(as this is the case)
em param – my body (I who am your form)
sAdhikkal uRRu – after accepting the responsibility to control

(visually showing up to the attainment)
ennai – me (who cannot live without you)

(further)
pOra vittittAy – made me remain here.

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

You are great and distinguished since you control primordial matter, which is existing for your sport and which is cool. The primordial matter is suitable to cause bhOgam and mOksham [for chEthanas for whom it is the abode]. You subsequently create elements such as ether, distinguished fire etc and have them as your forms; you created the oval shaped universe which originated from the elements, and brahmA, rudhra et al inside the universe and are having them as your forms; you meditated upon the creation of all types of sentient beings such as celestial beings, humans etc, and created them; after accepting the responsibility to control my body, you made me remain here. The sound “O” should be added to all places where “nI” is present, indicating the sorrow of AzhwAr where AzhwAr is feeling “there is every reason for you to protect me yet you abandoned me”.

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

This pAsuram is explained in sAmAnAdhikaraNam – bhagavAn being one common AthmA, SarIri, prakAri (substratum) for having everything else (mUIa prakruthi, AthmAs, pancha bhUthams etc) as his SarIra/prakAra (form), and bhagavAn being the singular creator of everything else.

  • umbar am thaN pAzhEyO – Oh one who is the controller of mUla prakruthi (primordial matter) which is superior due to being the cause for effects such as mahath, having the ability to create all the effectual elements from a fraction of itself, one which transforms in to variegated elements, one which is the abode for chEthanas to engage in bhOgam and mOksham!
  • am thaN – Being beautiful and cool.
  • pAzh – Being ready for cultivation/activity. Explaining that the primordial matter is in causal state which will facilitate bhOgam and mOksham for chEthanas, in its effectual state.
  • umbar am thaN pAzhEyO – It is said as “pAzhEyO” (primordial matter alone) [in sAmAnAdhikaraNam] instead of saying separately as in “whiteness of a cloth” [cloth and whiteness are explicitly spoken], since it cannot be separated from bhagavAn who is having it as his prakAram. By saying “umbar andhaN pAzhEyO“, it is said that there is no other controller than bhagavAn even for achith which is devoid of chEthana as said in Sruthi “yasyAthmA SarIram – yasya pruthivI SarIram” (for whom, the AthmAs are bodies, for whom, the earth is a body), instead of primordial matter being the body of AthmAs and AthmAs being bodies of bhagavAn. This word “pAzhEyO” decimates mImAsakas who acknowledge Sudhdha bhEdham (clear distinction between ISvara/brahmam, chith and achith [without accepting SarIra-SarIri bhAvam]) and mAyAvAdhis who acknowledge brahmam to be the same as matter [mAyAvAdhi would generally consider brahmam to be the same AthmA, but not matter. Here, we have to see that even if someone tries to equate brahmam to be same as matter, that is also decimated].
  • adhanuL misai nIyEyO – Oh one who is the controller of the distinguished AthmAs which are bound in that matter! bhagavAn’s causal state is explained since SarIrI (bhagavAn, the substratum) with sUkshma chidhachith (subtle sentient beings and insentient entities) is the cause. With this, it is explained that the opinion of nyAya [naiyAyika] and vaiSEshika who speak about the viSEshaNa prAdhAnyam (AthmA, which is an attribute, having independence) and apAramArthyam for viSEshaNam (chith and achith are not real – there is only one brahmam), are not the opinions of AzhwAr. By saying “nIyEyO” (only you), it is explained that AthmA does not exist without ISvara, just as achith does not exist without chith.
  • ambara nal sOdhi – ambaram – AkASam (Ether). nal sOdhi – distinguished fire. These are samples for the other elements; just as mentioning water in SrIvishNu purANam 2.12 “yath ambu vaishNava: kAya:” (the reason why vishNu’s body became water), implied other elements.
  • ahdanuL piraman aran nI – AzhwAr is saying – even brahmA, rudhra et al who reside in the universe which is created as a result of panchIkaraNam of bhUthams (the process of mixing the five elements to create the universe), are under your control.
  • umbarum yAdhavanum padaiththa munivan avan nI – You are the well-known muni (meditator) who created dhEvas and all others. The sAmAnAdhikaraNyam explained in “piraman aran nI” is based on kArya kAraNa bhAvam (relationship of cause – effect); as said in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnithi” (all these are brahmam due to being created, sustained and annihilated in that brahmam). One who meditates upon the previous karmas of all entities to create them as per their karma is the one who is muni; yajur vEdham “thadhasadhEva sanmanO kuruthasyAmithi” (Only that brahma with subtle chith and achith which have no name and form, vowed “let me be with gross chith and achith which have names and forms). With this, bhagavAn being the effect, due to being with gross chith and achith, is explained.
  • em param sAdhikkaluRRu ennaii pOra vittittAyE – After assuming my burdens, neglecting that, leaving me like discarding insentient objects; you, who are controlling everything, considered that I can control my own destiny, neglected me by keeping me away from you.
  • ennai – I who cannot survive without you.
  • pOra vittittAyE – AzhwAr is considering that he has separated from emperumAn. AzhwAr is saying “You pushed me into the place where your qualities cannot be observed”. Your act of granting me full knowledge but not leading me up to the destination resembles naLa’s act of showing the path for dhamayanthi and leaving her.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.3 – kUvik koLLAy

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

Full series >> Tenth 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 “You who are the controller for the true nature, existence etc of the very prideful brahmA, ISAna et al, should, alas, accept me who has no other means for deliverance without you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kUvik koLLLAy vandhandhO! en pollAk karumANikkamE!
Avikku Or paRRuk kombu ninnalAl aRiginRilEn nAn
mEvith thozhum piraman sivan indhiranAdhikkellAm
nAvik kamala mudhaRkizhangE umbarandhadhuvE

Listen

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

en – being perfectly enjoyable for me
pollA – unpierced
karu mANikkamE – having distinguished form like a precious gem
mEvith thozhum – those who are reaching and surrendering (to sustain their positions)
piraman sivan indhiran – brahmA, rudhra and indhra
Adhikku ellAm – and for others
mudhal – origin
nAvik kamalam – for the divine lotus in the divine navel
kizhangE – the root

(unlike these created ones)
umbar – for nithyasUris
andha adhuvE – oh one who is the controller of their nature, existence etc!
Avikku – for my AthmA
Or – being the noble abode
paRRuk kombu – supporting pole
nin alAl – other than you
nAn aRiginRilEn – I don’t know;

(Now)
vandhu – (yourself) arriving
kUvi – inviting
koLLAy – mercifully accept me
andhO! – Alas! I have to speak out your task! [You should pursue me, but I am pursuing you here]

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

Being perfectly enjoyable for me, having distinguished form like an unpierced, precious gem, being the root for divine lotus in the divine navel, which is the origin for those brahmA, rudhra, indhra and others who are reaching and surrendering and oh one who is the controller of the nature, existence etc of nithyasUris! I don’t know of any supporting pole which can be the noble abode for my AthmA other than you; arrive here, invite me and mercifully accept me. Alas! I have to speak out your task!

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

  • kUvik koLLAy – AzhwAr who said “kUvik koLLAy” in previous pAsuram is repeating the same here, just like one who is thirsty would repeatedly say “water, water”. AzhwAr has no other words to say, even though his sorrow keeps increasing. It is not sufficient if emperumAn invites and accepts AzhwAr; he has to come, invite and accept AzhwAr. Even when my sorrow increases greatly, it is not proper for me to come and attain you; that will cause disrepute to you as well; SrI rAmAyaNam yudhdha kANdam 30.30 “Saraisthu sankulAm kruthvA lankAm parabalAthdhana:, mAm nayEdhyadhi kAkuthstha: thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me) – for the one who thinks as said in thiruvAimozhi 9.3.9ezhudhum ennum idhu migai Adhalin” (Since it is superfluous to think “we will set out to worship you”), it is not necessary to explicitly say that our going there is not desirable for him. It is apt for him only to arrive and accept us.
  • andhO! – It is sad that I have to explain that it is not apt for you!
  • en pollAk karumANikkamE – If you are not you [with such beautiful form], we can say “we can go and see you when you invite us”. Were you to think that you will invite us and accept us in proper sequence at a later time, why did you manifest your beauty and make us fully exist for you?
  • en pollAk karumANikkam – Unpierced precious gem. Three explanations – a) precious gem which is not enjoyed so far by anyone; b) since his beauty is not comparable in this world and is totally different from the beauty of any other entity, it is known as pollA (very distinguished); c) that which will ward off evil eyes.

When asked “Even if I am so distinguished, should you not see your own svarUpam (true nature) and remain pacified?” AzhwAr says “For that, first, should I not survive in your absence?”

  • AvikkOr paRRuk kombu ninnalAl aRiginRilEn nAn – A supporting pole is required. Can a creeper stand on its own without the supporting pole? Will it grow after cutting off its roots? I am not seeing any cause to uplift myself other than you; as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not).

When asked “So, should you also not put in some effort for your result?” AzhwAr says,

  • mEvi … – Are the brahmA et al putting efforts for their own result! Oh one who is helping even those [brahmA et al] who don’t say “AvikkOr paRRuk kombu“! brahmA et al won’t say “AvikkOr paRRuk kombu“, because they do not know how to say that; nithyasUris won’t say because they don’t have ego, and there is no need for them now.
  • mEvith thozhum – On other times, they [dhEvathAs] will face off with each other; but when they are in trouble, they will gather together and worship emperumAn. Oh one who is the root for the divine lotus on his divine navel which is the origin for all the dhEvathAs such as brahmA et al who worship without pride!
  • umbar andha adhuvE – Oh one who is the attainable goal for nithyasUris who are greater than the dhEvathAs! “adhu” indicates bhagavAn being known in well established pramANam (SAsthram). You who are the controller of nithyasUris and dhEvathAs such as brahmA et al, should come, invite me and accept me.

By this pAsuram, AzhwAr has mercifully explained that the sAmAnAdhikaraNyam (bhagavAn being the substratum for everything) which is explained previously and subsequently, is by the cause-effect relationship; chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnithi” (all these are brahmam due to being created, sustained and annihilated in that brahmam).

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