Category Archives: thiruvAimozhi 10th centum

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

thiruvAimozhi – 10.5.1 – kaNNan kazhaliNai

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

Full series >> Tenth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “The divine name you should meditate upon to reach the divine feet of krishNa is nArAyaNa; this is certain”.

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

kaNNan kazhal iNai naNNum manam udaiyIr
eNNum thirunAmam thiNNam nAraNamE

Listen

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

kaNNan – krishNa who is easily approachable for all, his
kazhal iNai – divine feet which are present for his devotees
naNNum – to reach
manam – heart
udaiyIr – you who all have
eNNum – to meditate upon
thirunAmam – divine name
thiNNam – certainly
nAraNamE – the word nArAyaNa which is part of the primary manthra (as seen in the vishNu gAyathri)

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

Oh you who all have the heart to reach the divine feet. which are present for his devotees, of krishNa who is easily approachable for all! The divine name to be meditated upon is certainly the word nArAyaNa which is part of the primary manthra. Also it can be considered as AzhwAr saying “No need to worry about praNava, namas and chathurthi [Aya]. Just think about the divine name”.

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

  • kaNNan kazhal iNai naNNum manam udaiyIr – AzhwAr is repeating once more what he explained previously, to instruct what they (people) should here. He said in thiruvAimozhi 10.4.1 “sArvE thava neRikkuth thAmOdharan thALgaL“; he says the same as “kaNNan kazhaliNai” here. Oh you who desire to reach the divine feet of krishNa!
  • kaNNan kazhal iNai – The divine feet of the one who is easily approachable, instead of having to go all the way to paramapadham to reach him. The divine feet which facilitate in he being the messenger, charioteer etc for his devotees.
  • naNNum – It looks as if reuniting after separation; as said in SrI rAmAyaNam yudhdha kANdam 17.1 “AjagAma” (he came).
  • manam udaiyIr – As said in “nidhi udaiyIr” (wealthy person), AzhwAr is considering the intent as something great. No need to search for qualification, everyone who has taste is qualified. To attain svargam (heaven), one requires qualification and atonement; but for the apunarAvruththi mOksham (irrevokable liberation), one does not need any such thing; this is because, one cannot earn the qualification matching the greatness of the goal attained in paramapadham.
  • eNNum thirunAmam – The divine name to be meditated upon; since AzhwAr is talking about bhakthimAns (those who practice bhakthi yOgam), they would think “adhu adhu” (that name, that name repeatedly). AzhwAr is saying eNNum thirunAmam instead of eNNum thirumanthram, because, for [reciting] the divine name, one need not have any specific qualification and limbs [ancillary rituals]; this is to say that it is similar to a child calling out the mother’s name.

When asked “What is that divine name?” AzhwAr says,

  • nAraNam – As this is the name of the swAmy (lord), this is similar to how one would say “ammE!” (Oh mother!).

When asked “Would something else also be required?” AzhwAr says,

  • nAraNamE – This is sufficient.

When asked “For such great result, is this sufficient?” AzhwAr says,

  • thiNNam – Certainly. As said in ithihAsams/purANams “sathyam sathyam punas sathyam …” (I declare the truth again and again), AzhwAr is saying with certainity. With the avadhAraNam (“nAraNamE” – ascertainment), AzhwAr is saying that even without praNavam, namas and chathurthi, this is complete on its own. As AzhwAr said it as “nAraNam” where he has included “m” in the end which is not in the original name [nArAyaNa] and also shrunk the original name [from nArAyaNa to nAraNa], just as a salt pan will have salt everywhere, when anything is added to this name, that will be acceptable and even when a letter or two are missing, that will not lead to becoming a brahmarakshas due to missing some part or tune [as it happens for general vEdham recital], thereby establishing the distinguished nature of this name, nArAyaNa.

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 – kaNNan kazhaliNai

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

Full series >> Tenth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad, AzhwAr explained the nature of bhakthi [yOgam] which is a tool for enjoyment, and to explain further about the qualities of such bhakthi, highlights the following aspects about the worshippable sarvESvaran:

  1. his distinguished name, which is the identity for the [distinguished ashtAkshara] manthram
  2. his having qualities which are revealed in the meanings of the name
  3. his activities such as creation
  4. his reclining on the ocean as a refuge for others
  5. he being the grantor of liberation
  6. his easy approachability for the sake of protecting others
  7. he being the means and goal,
  8. he being enjoyable for great personalities
  9. he being easily approachable for those who fully seek nothing but him
  10. his greatness in protecting his devotees

Meditating upon these aspects, AzhwAr says “If one enjoys such sarvESvara, meditating upon the principles highlighted in the aforementioned manthra, worshipping him with materials such as flowers, with all the three faculties (mind, body and speech), all the hurdles will go away on their own; ultimate goal will also be attained” and briefly concludes the process of bhakthi yOgam which leads to the goal, to be understood clearly.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr explained how bhakthi [yOgam] led to its goal; AzhwAr sees that emperumAn is not patient to let the process work and is eager to take AzhwAr to paramapadham; that is – what is said in thiruvAimozhi 9.10.5 “maraNamAnAl” (on death) is considered to be too long by emperumAn, and does not wait till that time and desires to take AzhwAr to paramapadham – thinking about this, AzhwAr thinks further “as it is inevitable for me to leave, as the residents of this world should know the mood and activities of bhakthimAns (devotees practicing bhakthi yOgam), let us advice them”. AzhwAr is as merciful as emperumAnAr [Though emperumAnAr is after AzhwAr, since AchAryas have closer proximity with emperumAnAr, they can relate to AzhwAr by comparing him with emperumAnAr]. AzhwAr thinks “Why should they be missing out on this?” and started giving advice on the nature of such bhakthi; since emperumAn is eagerly waiting to take AzhwAr to paramapadham, and since those who listen to this should become faithful, AzhwAr made the pAsurams brief and started instructing the following aspects:

  • the divine name to hold on for such bhakthi
  • the manthra which is to be meditated/uttered for those who engage in this
  • the means for mOksham is meditation upon the meaning of the manthram
  • perform bhakthi in the aforementioned manner
  • surrender unto him with all the three faculties (mind, speech and body)
  • he is easily approachable for those who surrender unto him in this manner
  • he is easily worshippable since he is Sriya:pathi
  • the one (SrI mahAlakshmi) who facilitates such surrender and presents AthmA’s efforts in grand manner to emperumAn is with him
  • while surrendering one need not have any specific qualification, one who has ruchi (taste) is qualified to surrender unto him
  • serve him with materials such as flowers etc
  • as you surrender unto him, all your hurdles will be gone

Explaining in this manner, AzhwAr advises saying “we (I) will not remain here even a few more days, and as my leaving this world is inevitable, everyone listen to this and accept the same” and with this, concludes with advice to others, which was started by him [in the beginning].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.4.11 – paRRenRu paRRi

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

Full series >> Tenth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “For those who learn this decad, krishNa’s divine feet are easily attainable”.

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

paRRenRu paRRip parama param paranai
mal thiN thOL mAlai vazhudhi vaLa nAdan
sol thodai andhAdhi Or AyiraththuL ippathuthum
kaRRArkku Or paRRAgum kaNNan kazhal iNaiyE

Listen

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

parama param paranai – the lord of all who has none greater than him
mal – in wrestling battle
thiN – strong
thOL – having shoulder
mAlai – sarvESvaran who is the prApya (goal) and prApaka (means), since he is infatuated towards his devotees
paRRu enRu – determined as the good refuge for us
paRRi – surrendered
vazhudhi vaLa nAdan – nammAzhwAr, who is the controller of thiruvazhudhi nAdu (AzhwArthirunagari region)
sol – mercifully spoke
thodai – in the form of a garland of words
andhAdhi Or AyiraththuL – among the distinguished thousand pAsurams which are in the style of anthAdhi (ending word of one pAsuram relating to the beginning of next pAsuram)
ippaththum – this decad also
kaRRArkku – for those who learnt and practiced
kaNNAn – krishNa who is dhAmOdhara
kazhal – divine feet
iNai – pair
Or – distinguished
paRRAgum – result.

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

sarvESvaran is the prApya (goal) and prApaka (means), since he is infatuated towards his devotees, who is the lord of all who has none greater than him,  who is having strong shoulder in the wrestling battle; nammAzhwAr, who is the controller of thiruvazhudhi nAdu, determined that such emperumAn is the good refuge for us, and mercifully spoke about him in distinguished thousand pAsurams which are in the form of a garland of words and are in the style of anthAdhi; for those who learnt and practiced this decad among those thousand pAsurams, the distinguished pair of divine feet of krishNa who is dhAmOdhara are the distinguished result.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • paRRu enRu paRRip parama param paranai – Surrendering unto sarvESvaran considering him to be the goal and means.
  • mal thiN thOL mAlai – AthmA just needs to surrender unto him and have faith; there is no shortcoming in emperumAn for protection. AzhwAr is saying that emperumAn has the strength and love to eliminate the hurdles of such surrendered persons.
  • vazhudhi … – As said in SrI rAmAyaNam bAla kANdam 4.8 “pAtyE gEyE cha madhuram pramANais thribhiranvitham” (both words and music are sweet, in harmony with all three pramANams), those who learnt this decad among the thousand pAsurams which are strung in the form of a garland with beautiful words.
  • kaNNan kazhal iNai – Or paRRu Agum – As said in “dhAmOdharan thALgaL – thava neRikku – oru sArvE” (the divine feet of dhAmOdhara, are the result for bhakthi yOgam), divine feet of krishNa themselves will be the result, so that one need not seek anything else to hold on to.

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 – 10.4.10 – vagaiyAl manam onRi

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

Full series >> Tenth Centum >> Fourth 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 concludes with bhakthi yOgam which is spoken about here, saying “The divine feet of sarvESvaran, who is the refuge for prayOjanAntharaparas (those who see other benefits) also and who fulfills their desires, are the good refuge for bhakthimAns (followers of bhakthi yOgam) and prapannas (those who performed prapaththi) as well”.

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

vagaiyAl manam onRi mAdhavanai nALum
pugaiyAl viLakkAl pudhu malarAl neerAl
thisaidhORu amarargaL senRirainja ninRa
thagaiyAn saraNam thamargatku Or paRRE

Listen

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

vagaiyAl – by ways explained in SAsthram
manam – heart
onRi – being focussed
mAdhavanai – emperumAn, who is Sriya:pathi (consort of SrI mahAlakshmi) for the fulfilment of their goal
nALum – everyday
pudhu – distinguished
pugaiyAl viLakkAl malarAl neerAl – smoke (incense), lamp, flower and water
dhisaidhORu – in every direction
amarargaL – dhEvas starting with brahmA
senRu – go
iRainja – to pray and surrender
ninRa – stood
thagaiyAn – one who is having the nature
saraNam – divine feet
thamargatku – for the distinguished devotees who are ananyaprayOjanas (those who don’t seek any other benefit)
Or – being distinguished goal
paRRu – will be the good refuge.

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

dhEvas starting with brahmA, being focussed in their hearts by ways explained in SAsthram on emperumAn, who is Sriya:pathi for the fulfillment of their goal, everyday, go in every direction with distinguished smoke (incense), lamp, flower and water; the divine feet of such emperumAn who is standing to be prayed and surrendered by brahmA et al, are the distinguished goal and good refuge for the distinguished devotees who are ananyaprayOjanas.

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

  • vagaiyAl manam onRi – Being focussed in the heart by the ways explained in SAsthram.
  • mAdhavanai – One need not fear for violating the rules and carelessness; whatever activities one performed to avoid the censure by people, one will not reap the results. The one (SrI mahAlakshmi) who would say “Should you abandon him for not following the rules properly and not being careful?” is with emperumAn. With this, the relationship with lakshmi is explained in that [gIthA charama] SlOkam [This pAsuram is further explaining charama SlOkam]. The attributes which are part of one’s nature can either be explicitly mentioned or skipped; this is why in dhvayam it is explicitly highlighted and in thirumanthram it is implicitly understood. It is said in dhramida bhAshyam “anthargatha guNANAm Eva dhEvathAm bhajathE” (only worshipping the lord who has qualities which are hidden in his svarUpam (true nature)); as it is said that in such svarUpam of bhagavAn itself, his qualities such as apahathapApmathva (being untouched by sins) etc are present.
  • nALum … – Without any time restriction. Not having any restriction in the materials used for the worship also, carrying the materials which they have, brahmA et al come and surrender just as devotees will arrive for periya thirunAL (brahmOthsavam, adhyayana uthsavam etc in SrIrangam) from all directions; such emperumAn’s divine feet; for those who surrendered to his divine feet, there is no need for seeking any other refuge. For ananyaprayOjana bhakthi yOga nishtas (who perform bhakthi without any expectation), he will be the grantor of results and means; for prapannas (who surrendered to him only), he will be the direct means.

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 – 10.4.9 – kaNdEn

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

Full series >> Tenth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr speaks about the benefit he got saying “emperumAn who is attained by bhakthi yOgam which is a culmination of thapas (penance), gyAna (knowledge) etc which are done over a thousand births, is seen by me by his grace only”.

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

kaNdEn kamala malarp pAdham kANdalumE
viNdE ozhindha vinaiyAyina ellAm
thoNdE seydhu enRum thozhudhu vazhiyozhugap
paNdE paraman paNiththa paNi vagaiyE

Listen

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

thoNdE seydhu – performing ultimate devotion towards him
enRum – always
thozhudhu – having activities matching the servitude
vazhi ozhuga – to engage in that path as per his desire
paNdE – in previous times
paraman – sarvESvara who is greater than all
paNiththa paNi vagaiyE – by the manthra rahasya prakAram (ways of confidential manthras) mercifully explained
kamala malar – ultimately enjoyable like lotus flower
pAdham – divine feet
kaNdEn – saw [internally], matching my servitude;
kANdalumE – as I acquired this knowledge
vinaiyAyina ellAm – all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment
viNdE ozhindha – went away, along with the traces.

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

Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram (ways of confidential manthras) to have me performing ultimate devotion towards him always, to have activities matching the servitude and to engage in that path as per his desire; I saw the ultimately enjoyable lotus flower like divine feet of such emperumAn, matching my servitude; as I acquired this knowledge, all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment, went away, along with the traces.

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

  • kaNdEn – I saw the emperumAn who is always heard about only [from SAsthram]. AzhwAr is saying that he saw emperumAn implying that his surrender led to its goal. With this, he is talking about gyAna sAkshAthkAram (seeing with internal eyes) which is at par with prathyaksha sAkshAthkAram (seeing with external eyes).
  • kamala malarp pAdham – The enjoyability [of the divine feet] is such that one is satisfied with the seeing through internal eyes, even without the actual attainment.
  • kANdalumE – Upon seeing.
  • viNdE ozhindha vinaiyAyina ellAm – We are acquiring this [elimination of sins] from him as said in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will liberate you from all of your sins). All the sorrows thought “He is not alone, he is depending upon bhagavAn’s lotus feet” and left.
  • thoNdE … – AzhwAr is saying that even this [what is explained in this pAsuram] is also the meaning for that SlOkam. What is incidental will naturally go; upAyam will also lead to the result. The principle “Now, as the true nature of the self is established, the activities matching that nature will also remain eternally”, which is implied in that SlOkam, is explicitly explained here.
  • thoNdE seydhu enRum thozhudhu vazhi ozhuga – After the true nature is understood to be eternal, to also have the activities matching that nature, eternally.
  • paNdE paraman paNiththa paNi vagaiyE – kaNdEn kamala malarp pAdham – As he said in [the same SlOkam] “mAm Ekam SaraNam vraja” (Surrender unto me as the only refuge), I got to see his divine feet.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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