Category Archives: thiruvAimozhi

thiruvAimozhi – 10.5.11 – nediyAn aruL

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

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

pAsuram

nediyAn aruL sUdum padiyAn satakOpan
nodi Ayiraththu ippaththu adiyArkkaruL pERE

Listen

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.10 – vinai valliruL

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

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

pAsuram

vinai val iruL ennum munaigaL veruvippOm
sunai nal malarittu ninaimin nediyAnE

Listen

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

vinai – karmas in the form of past and future sins

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.9 – amararkku ariyAnai

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

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

pAsuram

amararkku ariyAnai thamargatku eLiyAnai
amaraththozhuvArgatku amarA vinaigaLE

Listen

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.8 – sArA EdhangaL

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the eighth pAsuram, AzhwAr says “There is no qualification required; anyone who always recites the divine name, will be comparable to nithyasUris”.

pAsuram

sArA EdhangaL nIrAr mugilvaNNan
pErAr OdhuvAr ArAr amararE

Listen

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

EdhangaL- sorrows themselves
sArA – (on their own) will not come close;

(as enjoyed by everyone due to helping without discriminating between land and water)
nIr Ar – filled with water
mugil vaNNan – one who is having the complexion of a dark cloud, his
pEr – divine name
ArAr – without being satiated
Ar – anyone (without seeing as per varNAsrama rules, those who are only having the qualification of devotion)
OdhuvAr – who recites

(those)
amararE – are [comparable to] nithyasUris.

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

Sorrows themselves will not come close; anyone who recites the divine name of the one who is having the complexion of a dark cloud filled with water, without being satiated, is comparable to nithyasUris. ArAr also indicates those who will never get satiated.

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

  • sArA EdhangaL – No vices will come close.
  • nIrAr mugil vaNNan – One who has the complexion of a cloud which is filled with water.
  • pEr Ar OdhuvAr – Those rare few who would recite his divine name always.
  • ArAr amararE – Irrespective of their birth or activities, as they are, they will be comparable to nithyasUris. In such birth and state, they will remain comparable to nithyasUris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.7 – mAdhavan enRenRu

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the seventh pAsuram, AzhwAr says “Those who are unable to lovingly approach him or sweetly recite the divine names, if they recite the name recited by those who are residing in his private quarters [the abode of pirAtti], will get the result after perfect devotion”.

pAsuram

mAdhavan enRenRu Odha valleerEl
thIdhonRum adaiyA Edham sArAvE

Listen

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

mAdhavan – the divine name mAdhava (of emperumAn who is with lakshmI who is having the responsibility of purushakAram (recommendation of us to emperumAn) and kainkarya vardhakathvam (improving our kainkaryams towards emperumAn))
enRu enRu – meditating (as the refuge as indicated as the upAyam (means) in the first part of dhvaya mahA manthram and as the goal as indicated as the upEyam (end) in the second part of dhvaya mahA manthram)

as said in “SaraNAgathi SabdhabAjA:
Odha – to recite

(as said in “na labhyathE adhikArI vAsthOthukAmOdhivApuna:“, attaining the impossible)
valleerEl – if you are able to do
thIdhu onRum – all the cruel sins accumulated so far
adaiyA – will not reach you to give results;

as said in “dhvayam AvarthayEth nithyam“,
Edham sArA – future sins will not associate with us.

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

If you are able to recite the divine name mAdhava meditating upon it, all the cruel sins accumulated so far will not reach you to give results; as said in “dhvayam AvarthayEth nithyam“, future sins will not associate with us. Implies that only joyful experience will be there, for the rest of the life as said in “sadhaivam vakthA … sukhamAsva“.

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

  • mAdhavan enRu enRu Odha valleerEl – Along with the divine name nArAyaNa, try to recite this name also [mAdhava]. Previously AzhwAr said in thiruvAimozhi 10.5.1nAraNamE” (the name, nArAyaNa [now he is extending it to include the connection of pirAtti (mA – lakshmi) to indicate he is SrIman nArAyaNa]).
  • Odha valleerEl – Even if you don’t have ruchi (taste), being encouraged by others, if you can recite it always.
  • thIdhu onRum adaiyA – Past sins will be destroyed.
  • Edham sArAvE – Future sins will not affect. He will forget the past sins. He will not consider the future sins in his divine heart. If previously explained thirumanthram and the SrImath word indicated in this pAsuram [in mAdhava] will lead to results individually, it is obvious that those who recite these together [in dhvaya mahA manthram] will certainly get the apt result.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.6 – mEyAn vEngadam

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “We can do as you say only if we can see such approachable emperumAn; shall we not first see him to approach him?” AzhwAr says “emperumAn is mercifully standing in thirumalA for us, who are of later times [of incarnations]; go and approach him”.

pAsuram

mEyAn vEngadam kAyA malar vaNNan
pEyAr mulai uNda vAyAn mAdhavanE

Listen

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

(To be enjoyed by the devotees)
kAyA malar – dark, like kAyAm pU [a purple coloured flower]
vaNNan – having form

(worldly matter, which is the hurdle in enjoying him)
pEyAr – pUthanA’s
mulai – bosom (filled with poison)
uNda – will eliminate our attachment here, as he fully sucked to extract her life
vAyAn – one who has a nectarean mouth
mAdhavan – as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“, with alarmElmangaith thAyAr [SrI mahAlakshmi]
vEngadam mEyAn – is eternally residing in thirumalA.

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

emperumAn who is having dark form like that of kAyAm pU (a purple coloured flower), will eliminate our attachment here, as he fully sucked pUthanA’s bosom to extract her life; he has a nectarean mouth; he is eternally residing in thirumalA with alarmElmangaith thAyAr as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“.

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

  • mEyAn vEngadamvEngdam mEyAn – To accept your surrender, he is eternally residing in thirumalA.

When asked “Would one worship him as soon as one sees him?” AzhwAr says,

  • kAyA malar vaNNan – One who has such a beautiful form that even a wooden log will stand up and dance, without stopping, on seeing him.

When asked “What will the hurdles do?” AzhwAr says,

  • pEyAr mulai uNda vAyAn – They will meet the same fate as pUthanA did.
  • mAdhavanE – One [SrI mahAlakshmi] who will make him accept us without seeing our previous actions, is present with him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.5 – nAdIr nALdhORum

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr says “With fresh flowers, recite his divine name as an outlet for the bliss; as you do that, you will acquire the activities which match your true nature”.

pAsuram

nAdIr nALdhORum vAda malar koNdu
pAdIr avan nAmam vIdE peRalAmE

Listen

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

nALdhORum – every day
vAdA malar koNdu – with fresh flowers
nAdIr – approach him (manifesting your state of seeking);

(not stopping with that, with love)
avan nAmam – the divine name of such nArAyaNa
pAdIr – sing;

(such worship and sAmagAnam (singing))
vIdE – as mOksham, the ultimate goal
peRalAm – can attain.

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

Every day, approach him with flowers; sing the divine name of such nArAyaNa; you can attain the ultimate goal, mOksham (which is nothing but such worship and singing).

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

  • nAdIr nALdhORum – As one would eat whenever one is hungry [recite his name always].
  • vAdA malar koNdu – With flowers which are as fresh as your affection towards him.
  • pAdIr avan nAmam – As mukthAthmAs (liberated souls) would sing sAmagAnam as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam), sing his divine names with love. nAdIr indicates the action of the mind; vAdA malar koNdu indicates action of the body; pAdIr indicates the action of the speech.
  • vIdE peRalAmE – As one engages in activities matching one’s true nature, one can get what is said in chAndhOgya upanishath 8.12.2 “svEna rUpENAbhinishpadhyathE” (attains natural realisation/blossoming of self). As one engages in sweet activities, one can get great benefit.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.4 – ALvAn AzhinIr

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. AzhwAr says “There is an explanation for this [ashtAkshara manthram/nAmam] as said in SrIvishNu purANam 1.4.6 ‘ApO nArA ithi prOkthA:’ (Water originated from paramapurusha, hence it is called nAra); understand the thirumanthram in this manner, recite it and approach him with flowers and anjali (joined palms)”.

pAsuram

ALvAn Azhi nIrk kOL vAy aravaNaiyAn
thAL vAy malar ittu nAL vAy nAdIrE

Listen

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

Azhi nIr – the huge causal ocean
kOL vAy – one who has the mouth which is prideful and always praising emperumAn
aravu aNaiyAn – having the divine serpent as mattress
ALvAn – the lord who is the controller of the world, his
thAL vAy – at the divine feet
malar ittu – offering flowers
nAL vAy nAdIr – always desirously approach him.

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

The lord who is the controller of the world, has as his mattress, the divine serpent who has the mouth which is prideful and always praising him, in the huge causal ocean; offering flowers at the divine feet, always desirously approach him. kOL vAy could mean the strong mouth, which is the place of strength as said in sthOthra rathnam 39prakrushta vigyAna balaika dhAmani” (AdhiSEshan who is the abode of great knowledge and ability); alternatively, kOL means radiance as said in the same SlOkam “paNAmaNivrAtha mayUkha maNdala” (shining brightly as a result of the light emitted from the precious stones in his hoods).

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

  • ALvAn – One who accepts the service of everyone.
  • Azhi nIr ALvAn – This is how he accepts the service. Mercifully reclining on the causal ocean with the intent to engage in creation, and protecting all the chEthanas (sentient beings) at that time.
  • kOL vAy – Prideful mouth; also said as the mouth which is like death for enemies.
  • aravu aNaiyAn thAL vAy malar ittu – AzhwAr is saying that emperumAn is easily worshippable. Offering fresh flowers at the divine feet of ananthaSAyi (one who is resting on AdhiSEshan).
  • nAL vAy nAdIrE – Approach him everyday; you will also get the same benefit as that thiruvananthAzhwAn (AdhiSEshan).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.5.3 – thAnE ulagellAm

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the third pAsuram, AzhwAr explains how emperumAn is protecting in all ways matching his lordship.

pAsuram

thAnE ulagellAm thAnE padaiththidandhu
OthAnE uNdumizhndhu thAnE ALvAnE

Listen

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

thAnE – He (who is known by the name nArAyaNa)
ulagu ellAm – one who can be said as the singular substratum for the entire cosmos as per sAmAnAdhikaraNyam (multiple entities having singular base) as said in “sarvam kalvidham brahma

(in creation etc which are done as per sAmAnAdhikaraNyam)
thAnE – He (without any assistance from anyone)
padaiththu – created
idandhu – digging it out from praLayam (deluge)

(during praLayam)
thAnE – without anyone requesting
uNdu – placed in his stomach and protected
umizhndhu – spat it out subsequently

(to eliminate any question of presence of other SEshis (lords))
thAnE – He (who is greater than all)
ALvAn – will rule.

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

He is the one who can be said as the singular substratum for the entire cosmos as per sAmAnAdhikaraNyam (multiple entities having singular base) as said in “sarvam kalvidham brahma“, who created the world, dug it out from praLayam, who placed it in his stomach without anyone requesting and protected it, who spat it out subsequently, and will rule the world.

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

  • thAnE ulagu ellAm – It is said in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma ” (all these are brahmam), chAndhOgya upanishath “thathvamasi” (that is you). Since he is the one who created the world, dug it out from deluge and who controls/rules the world, he is referred to as the world; this is said in chAndhOgya upanishath 3-14-1 “thajjalAn” (due to being created, sustained and ended in that brahmam). The sameness of nature identified here is not speaking about svarUpENa aikyam (brahmam and jIvAthmA being the same by nature); it is speaking about sameness by SarIrAthma bhAvam (brahmam being AthmA and all entities being his body [just as AthmA and body are identified together, brahmam and AthmA are identified together]). While talking about kAraNathvam (emperumAn being the cause), a doubt arises about how brahmam could have vikAram (change) and that doubt is clarified by explaining the changes through SarIrAthma bhAvam [changes are for body only i.e. chith and achith, not for brahmam]. This is being explained here to highlight that just as childhood, adolescence, youth and old age which occur on the body will not affect the AthmA, the changes which occur on the entities, will not affect him [emperum An] and hence he is free from defects.
  • thAnE padaiththu – As said in subhAla upanishath 2 “thama: parE dhEva EkI bhavathi” (the primordial matter mixes with paramAthmA), ISvara who has chith and achith in subtle form (during deluge), himself created all the worlds. Since even AthmAs are in the state of achith (insentient), there is no one to request him for creation, and hence out of great mercy in his heart, he himself created.
  • thAnE  idandhu – The earth which was consumed by the deluge did not pray to emperumAn to be rescued; yet he rescued it on his own desire.
  • thAnE uNdu – No one knows before the arrival of the deluge [yet he himself consumed them [all the chith and achith entities in all the worlds] and placed in his stomach before deluge consumes them all].
  • umizhndhu – While they will be anguished inside the stomach, they would not know to pray “please let us go out”. He himself spat them out.

Since he engages in many ways of protection in this manner, he is

  • thAnE ulagu ellAmsarvam kalvidham brahma (all these are 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

thiruvAimozhi – 10.5.2 – nAraNan emmAn

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

Full series >> Tenth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the second and third pAsurams, AzhwAr explains the meaning of this divine name/manthram. Whenever thirumanthram is highlighted, AzhwAr always explains either the meaning first and then the name or the name first and then the meaning. This is seen in thiruvAimozhi 1.2.10 “eN perukkannalaththu oN poruL IRila – vaN pugazh nAraNan“,  thiruvAimozhi 1.3.3yAvaiyum yAvarum thAnAm amaivudai nAraNan” (SrIman nArAyaNan who sustains all chEthanas (sentient beings) and achEthanas (insentient objects)) and thiruvAimozhi 9.3.1nArAyaNan nangaL pirAn avanE” (nArAyaNa is our only benefactor) followed by thiruvAimozhi 9.3.2avanE agal gyAlam padaiththidandhAn” (He created this great world and dug it out also).

pAsuram

nAraNan emmAn pAraNangALan
vAraNam tholaiththa kAraNan thAnE

Listen

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

nAraNan – the one who is known by the name “nArAyaNa” as said in hari vamSam “Esha nArAyaNa:” (SrIman nArAyaNa)
emmAn – being the controller of leelA vibhUthi (material realm) due to being the lord of people like me
pAr aNangu ALan – being the controller of nithya vibhUthi (spiritual realm) due to being the dear consort of SrI bhUmip pirAtti
varaNam tholaiththa – one who eliminated kuvalayApIdam (which was an enemy)
nAraNan thAnE – krishNa himself, who is the origin of the whole world.

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

krishNa himself, who is the origin of the whole world, who eliminated kuvalayApIdam is the one who is known by the name “nArAyaNa” as said in hari vamSam “Esha nArAyaNa:” (SrIman nArAyaNa) and is the controller of leelA vibhUthi (material realm) due to being the lord of people like me and nithya vibhUthi (spiritual realm) due to being the dear consort of SrI bhUmip pirAtti.

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

  • nAraNan – Thinking to explain the meaning of the name, AzhwAr recites the name.
  • emmAn – My lord.
  • pAr aNangu ALan – SrI bhUmip pirAtti is pAraNangu. She is the controlling dhEvathA for bhUmi (pAr – earth). By pAraNangALan, AzhwAr explains emperumAn’s nithya vibhUthi yOgam (having spiritual realm); by emmAn, AzhwAr gives a sample for leelA vibhUthi; hence, AzhwAr explains that he is the lord of both nithya vibhUthi and leelA vibhUthi. emperumAn has one vibhUthi (spiritual realm) to forgive the faults [of devotees] and another vibhUthi (material realm – bhUmip pirAtti) to make him forgive the faults. As said in “kruthAgasa: kshAmyathi” (one who saves the sinners) – ISvara who saves those who have committed abundant sins and have no refuge; pirAtti is of the nature that she will protect those who have abundant sins and do not atone for the same; SrI bhUmip pirAtti would say [in the context of what sIthAp pirAtti said in the case of kAkAsura] “Why punish him by asking to sever the head? Why ask for protection later? If you are going to punish him, why did she let him commit the mistake and then make him suffer and finally ask for his protection?”
  • vAraNam tholaiththa – The enemies of those who desire to reach him will meet the same end as that of kuvalayApIdam. Is elimination of hurdles explained in thirumanthram? Protection is explained in it from the beginning [akAram]; protection should be done by removing the hurdles.  It is said as “avarakshaNE” [the root meaning of akAram is “giving protection” – hence it talks about eliminating the hurdles as well].
  • kAraNan thAnE – For thirumanthram, he being the one who is the controller of svarUpa (nature), sthithi (existence) etc of all entities, is also an important meaning.

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