Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.5 – kaNNan kazhaliNai

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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

Published by:

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

Published by:

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

Published by:

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

thiruvAimozhi – 10.4.8 – AzhiyAn Azhi

Published by:

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 eighth pAsuram, AzhwAr says “Enjoy him” to his heart and seeing that the heart became pleased about it, he praises it and says “Oh heart! Enjoy him continuously”.

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

AzhiyAn Azhi amararkkum appAlAn
UzhiyAn Uzhi padaiththAn nirai mEyththAn
pAzhiyam thOLAl varai eduththAn pAdhangaL
vAzhi en nenjE! maRavAdhu vAzh kaNdAy

Listen

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

AzhiyAn – One who is having the thiruvAzhi (divine chakra)
Azhi – deep natured
amararkkum – for nithyasUris
appAlAn – who has greatness beyond
UzhiyAn – being alone during samhAram (annihilation)
Uzhi padaiththAn – being the creator of all entities starting with time
nirai mEyththAn – being the one who follows the created entities and protects them

(when they are in danger)
pAzhi – prideful
am – enjoyable
thOLAl – with the divine shoulder
varai – mountain
eduththAn – lifted and protected, his
pAdhangaL – divine feet
en – my
nenjE – Oh heart!
maRavAdhu – without forgetting
vAzh kaNdAy – see that you live by enjoying eternally;
vAzhi – let this last for a long time.

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

emperumAn who is having divine chakra, whose greatness is beyond the deep-natured nithyasUris, is alone during samhAram, is the creator of all entities starting with time and is the one who follows the created entities and protects them. He lifted with his prideful, enjoyable, divine shoulder and protected the cowherd clan. Oh my heart! Without forgetting the divine feet of such emperumAn, see that you live by enjoying eternally; let this last for a long time. AzhiyAn also means one who is deep natured.

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

  • AzhiyAn – One who has the divine chakra which highlights that he is sarvESvara (supreme lord).
  • Azhi … – One who remains the controller of the svarUpa (nature), sthithi (existence) etc of deep natured nithyasUris as in the case of that thiruvAzhi AzhwAn (chakkaraththAzhwAr).
  • UzhiyAn – One who remains in paramapadham along with the nithyasUris in the great assembly. When all the effectual entities here [in samsAram] become annihilated and when only time remains, he appears.
  • Uzhi padaiththAn – He created all entities starting with time by his sankalpam as said in thaithtirIya upanishath “bahu syAm” (let me become many).
  • nirai mEyththAn – In this manner, he created all entities, and then incarnated as if someone else created him, would protect the cows. He protected the cows which do not know how to protect themselves and which do not reject his protection.
  • pAzhi am thOLAl – As he keeps protecting the cows, indhra rained hail due to anger caused by hunger; he protected them by lifting the gOvardhan mountain. pAzhi – strength, being spacious. AzhwAr is talking about the strength of emperumAn’s shoulders wherein one can take shelter and remain fearless as if being inside a fort while everyone outside is suffering; alternatively, AzhwAr is talking about emperumAn’s urge for protection where even after the five lakh families taking shelter under his shoulders, there is more space not just for thiruvAyppAdi (SrI gOkulam) but ten such gOkulams; As said in SrI rAmAyaNam sundhara kANdam 34.31 “bAhuchchAyAm avashtabdha: yasya lOkO mahAthmana:” (Under the divine shoulders of mahAthmA SrI rAma, all the world has taken shelter), those who have taken shelter are small in number in comparison to the shade available there.
  • am thOL – Beautiful shoulder. His shoulder’s beauty is such that one will start performing mangaLASAsanam (wishing well) as said in thiruppallANdu 1 “thiNdOL maNivaNNA un sEvadich chevvi thirukkAppu” (Oh one who is having complexion of a gem and strong shoulders! Let your reddish, fresh feet be protected”; sundharath thOL (beautiful shoulder).
  • pAdhangaL – The divine feet of the one who lifted gOvardhana mountain and protected.
  • vAzhi – In between, AzhwAr is performing mangaLASAsanam to his own heart so that it understands the principle which will be explained subsequently. Just as it is said in SrI rAmAyaNam AraNya kANdam 67-15 “yAmOshadhimivAyushman anvEshasi mahAvanE” (May you live long! Whosoever you are searching for, just like looking for a rare medicine in a huge forest, that (sIthA) dhEvi and my life have both been usurped by rAvaNa), AzhwAr is saying “let this abundance always remain with you”.
  • en nenjE – Everywhere else, the manas (heart) which is subservient to AthmA is pulling the AthmA away, but you, my heart, are following my ways! For everyone else, the heart which is one of the faculties for the AthmA is leading to bondage. Unlike that, you who are following my ways and are leading me to liberation!
  • maRavAdhu – As you have attained the benefit, do not do what is done in other matters [remembering first and forgetting later].
  • vAzh kaNdAy – Why should I beg at your feet for your life? I am begging at your feet to make you drink milk [which is already nice]. If we have to say “live your life without forgetting”, what is the purpose of the attributes highlighted previously [such as AzhiyAn, amararkkum appAlAn etc]? [It is to emphasise that] One should not go elsewhere and try different means! We should hold on to the one who can be the protector. [AzhiyAn] One who has the tool (divine chakra) for protection can only be the protector [others cannot be]; [Azhi amararkkum appAlAn] only the one who is controller, for the nature, existence etc, of those who have no other expectation can be the protector; [UzhiyAn] for the one who exists sometimes and does not exist at other times, one who always exists can only be the protector; [Uzhi padaiththAn] one who created all of these when they did not exist can only be the protector; [nirai mEyththAn] after having created, one who protects even those who have no ability in protecting themselves, can only be the protector; knowing all of these, see if you can forget 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 – 10.4.7 – paNi nenjE

Published by:

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 seventth pAsuram, AzhwAr says “Oh heart! Enjoy sarvESvaran everyday; he will eliminate the hurdles and accept our service”.

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

paNi nenjE! nALum parama param paranai
piNi onrum sArA piRavi keduththALum
maNi ninRa sOdhi madhusUdhan ennammAn
aNi ninRa sempon adalAzhiyAnE

Listen

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

maNi ninRa sOdhi – having complexion which resembles the radiance in a blue gem
madhusUdhan – eliminating the hurdles for enjoyment, just as he eliminated madhu
en ammAn – my lord who allowed me to enjoy that beauty
aNi ninRa – being an ornament for itself
sem pon – having an attractive form which resembles reddish gold
adal – having engagement in battle to kill the enemies of devotees
AzhiyAn – one who has thiruvAzhi (divine chakra)
piRavi – our birth
keduththu – eliminate
ALum – will accept our service;
piNi – the sorrows of samsAra
onRum sArA – will not affect at all;

(hence)
parama param paranai – having none greater than he and being greater than brahmA et al
nenjE – Oh heart!
nALum – always
paNi – worship and enjoy him.

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

emperumAn who is having complexion which resembles the radiance in a blue gem, who eliminates the hurdles for enjoyment, just as he eliminated madhu, allowed me to enjoy that beauty; he is having divine chakra which is like an ornament in itself, which is having an attractive form which resembles reddish gold and which is having engagement in battle to kill the enemies of devotees; he will eliminate our birth and accept our service; the sorrows of samsAra will not affect us at all. Oh heart! Always worship such emperumAn who is having none greater than he and being greater than brahmA et al, and enjoy 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

  • paNi … – Oh heart! Try to enjoy him everyday. There is good opportunity for that.
  • parama param paranai – emperumAn is the controller of nithyasUris who are greater than brahmA et al, who are greater than indhra et al.
  • piNi onRum sArA – Sorrow will not touch us. He will uproot birth which is the root cause for such sorrows and will accept our nithya kainkaryam (eternal service).
  • maNi ninRa sOdhi – His physical beauty is such that we cannot abandon him even if causes us birth. One who is having a divine form which looks like an embodiment of the radiance of a blue gem.
  • madhusUdhan – One who eliminates the hurdles of those who enjoy that beauty, just as he eliminated madhu.
  • en ammAn – One who eliminated my hurdles in this manner and presented himself to me.
  • aNi … – One who has the divine chakra in his hand which will eliminate the hurdles of those who enjoy him, which is like an ornament for his divine hand, and which has a form which attracts those who enjoy him, and which is always ready for battle. One who is having the tool which is both the reason for enjoyment and elimination of hurdles.

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 – 10.4.6 – nAgaththaNaiyAnai

Published by:

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 sixth pAsuram, AzhwAr says “I got to surrender unto the divine feet of sarvESvaran who is of the nature that he will accept those who surrender today without checking their qualities, as he would accept 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

nAgaththaNaiyAnai nALdhORum gyAnaththAl
AgaththaNaippArkku aruL seyyum ammAnai
mAgaththiLa madhiyam sErum sadaiyAnai
pAgaththu vaiththAn than pAdham paNindhEnE

Listen

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

nAgam – thiruvananthAzhwAn who is eternal servitor
aNaiyAnai – one who is having as mattress
nALdhORum – always
gyAnaththAl – through gyAna in the form of bhakthi
Agaththu – in the heart
aNaippArkku – for the mumukshus (liberation seekers) who place and enjoy
aruL seyyum – doing favours, being ultimately enjoyable
ammAnai – being the lord
mAgaththu – dwelling in the sky
iLa madhiyam – young crescent moon
sErum – uniting
sadaiyAnai – due to having in his matted hair (and hence being enjoyer (due to having the moon) as well as being engaged in penance (due to having matted hair))
pAgaththu – on one side [of his divine form]
vaiththAn than – the ultimately simple one who placed, his
pAdham paNindhEn – I got to surrender unto the divine feet.

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

emperumAn is having thiruvananthAzhwAn who is an eternal servitor, as his mattress; he is the ultimately enjoyable lord who is doing favours for the mumukshus who place him in their hearts and always pursue him through gyAna in the form of bhakthi, and who enjoy him; he is ultimately simple due to placing rudhra who is having the young crescent moon, which usually dwells in the sky, in his matted hair, on one side of his divine form; I got to surrender unto the divine feet of such emperumAn. The “ai” in the end of “aNaiyAnai, ammAnai” is just for sound and has no specific meaning. Alternative recital – “pAgaththu vaiththAnaip pAdham paNindhEnE“.

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

  • nAgaththu aNaiyAnai – He would accept those who are favourable towards him, as his mattress.
  • nALdhORum … – For those who embrace him in their hearts, with their gyAna, he will always shower his mercy. The mumukshu cannot always think about emperumAn! To eliminate such shortcoming, emperumAn who is in a singular form/state will always shower his mercy upon such mumukshu.
  • mAgam … – emperumAn gave place to rudhra, who is wearing the moon on his hair to pretend as an enjoyer and is having matted hair which reveals that he is a pursuer of some means, on one side of his divine form; I have surrendered unto the divine feet of such emperumAn; is there anything to worry for me now?

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 – 10.4.5 – nichchiththirundhEn

Published by:

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 fifth pAsuram, AzhwAr says “It is impossible for anyone to know what emperumAn is mercifully thinking to do for 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

nichchiththirundhEn ennenjam kazhiyAmai
kaichchakkaraththaNNal kaLvam peridhudaiyan
meychchappadAn piRarkku mey pOlum poy vallan
nachchap padum namakku nAgaththaNaiyAnE

Listen

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

en nenjam – my heart
kazhiyAmai – nature of not leaving
nichchiththirundhEn – I firmly believed;
chakkaram – thiruvAzhi (sudharSana chakra which is both protection and enjoyable)
kai – having in his hand
aNNal – being the distinguished lord
kaLvam peridhudaiyan – being in my heart, having joy in speaking about his favours done to me without my knowledge

(just as we celebrate after knowing his nature)
piRarkku meychchappadAn – not glorified by others
mey pOlum – just as doing everything truthfully for his devotees
poy vallan – one who can be untruthful for others who are not devoted to him
nAgaththaNaiyAn – ananthaSAyi (one who is reclining on the serpent mattress) who is having the nature of being united with devotees
namakku – for us
nachchap padum – is desirable as the ultimate goal.

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

I firmly believed in his nature of not leaving my heart; he is the distinguished lord, having the divine chakra in his hand, being in my heart, having joy in speaking about his favours done to me without my knowledge, and not glorified by others as much as I have done;  just as doing everything truthfully for his devotees, he can be untruthful for others who are not devoted to him; such ananthaSAyi (one who is reclining on the serpent mattress) who is having the nature of being united with devotees, is desirable for us as the ultimate goal.

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

  • nichchiththu … – I have firmly determined that he will never leave my heart since he performed penance for his own benefit by staying in water and standing on the mountain.
  • kaichchakkaraththu aNNal – sarvESvaran who has the divine chakra in his hand. One who never abandons his devotees; it is said in periya thiruvandhAdhi 87kai kazhalA nEmiyAn“ (one who has the inseparable chakra in his hand).
  • kaLvam peridhu udaiyan – Not only is he remaining in my heart without leaving from there, he is eagerly planning for glorious aspects without my knowledge. He was planning for glorious aspects for me such as setting out to take me to paramapadham, thinking about having amAnava touch me, thinking to make moon-faced damsels welcome me at the entrance of paramapadham.

Don’t fear that “he does this for everyone”.

  • meychchappadAn piRarkku – He does not place himself to be praised by others as he let me praise him highlighting his qualities; he remains unreachable for the others.
  • mey pOlum poy vallan – He places himself equally in front of dhuryOdhana et al just as he places himself in front of arjuna et al; but during the execution, he will pretend to act truthfully, but will deceive.

Don’t fear “what if he does the same with us?”

  • nachchappadum namakku – He would not do to us what he does to those who are unfavourable towards him.

When asked “How can we believe that?” AzhwAr says,

  • nAgaththu aNaiyAnE – What is the point in seeing what he does towards those who are different from us? Our example is what he does towards those who are similar to us. Isn’t this how he interacts with one who is similar to us, as the reason for our goal?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.4.4 – thalai mEl

Published by:

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 fourth pAsuram, AzhwAr says “I remain contented having determined that no one can separate sarvESvaran who is residing in my heart, from 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

thalai mEl punaindhEn saraNangaL Alin
ilai mEl thuyinRAn imaiyOr vaNanga
malai mEl thAn ninRu en manaththuL irundhAnai
nilai pErkkalAgAmai nichchiththirundhEnE

Listen


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

saraNangaL – his divine feet
thalai mEl – on my head
punaindhEn – have placed;

(being agadithagatanA sAmarthyan (capable of accomplishing impossible tasks))
Alin ilai mEl – on a peepal leaf
thuyinRAn – the protector of all, who is mercifully resting
imaiyOr – nithyasUris
vaNanga – to follow him and worship him
malai mEl – on thirumalai (thiruvEngadam)
thAn – without any other expectation
ninRu – mercifully stood
en manaththuL – entering my heart
irundhAnai – remained firm
nilai – the firmness in such presence
pErkkal AgAmai – unable to break
nichchiththu – determined
irundhEn – (due to that) remained contented.

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

I have placed his divine feet on my head; the protector of all who is mercifully resting on a peepal leaf, mercifully stood on thirumalai without any expectation, to have the nithyasUris follow him and worship him; I remained contented having determined that such emperumAn has entered my heart, remained firmly there and that his firmness in such presence is unbreakable.

vyAkyAnams (commentaries)w

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

  • thalai mEl punaindhEn saraNangaL – I got to decorate my head with those divine feet which are said in thirukkuRundhAndagam 6 as “amarar sennippUvinai” (the divine feet borne by nithyasUris on their heads). Instead of just praying to have them, I got to keep those divine feet on my head.

Now, AzhwAr is explaining the efforts of emperumAn to facilitate AzhwAr getting this result; emperumAn performed penance staying in the beautiful pond [deluge] as said in periya thirumadal “vaN thadaththin uL kidandhum” to facilitate the AzhwAr getting this result.

  • Alin ilai mEl thuyinRAn – He did not see many who would pursue bhagavAn to attain the result; he thought of engaging in an activity which will become famous; we have not seen anyone who would reject this. After becoming satisfied with such stay on the peepal leaf, he descended along with the nithyasUris to thirumalai and stood there; after becoming satisfied with that also, he arrived and entered AzhwAr’s heart; since there is no one to reject him here, he stood there like a plant/tree. emperumAn entered AzhwAr’s heart as said in mUnRAm thiruvandhAdhi 76poruppidaiyE ninRum punal kuLiththum” (standing on the hilltop and taking bath in the river). He did as said in periyAzhwAr thirumozhi 5.4.9 “panikkadalil paLLi kOLaip pazhaga vittu Odi vandhu en manak kadalil vAzha valla” (giving up the reclining posture on the AdhiSEsha in kshIrAbdhi, he came running to the ocean of my heart). Such emperumAn.
  • nilai pErkkal AgAmai – I tried in many ways to drive him out, but he did not listen to that.
  • nichchiththirundhEn – I remained as said in thaiththirIya upanishath “na bibhEthi” (need not be afraid). When emperumAn’s nature is known, there is nothing wrong for the AthmA to remain fearless. thaiththirIya upanishath says “Anandham brahmaNO vidhvAn nabibhEthi kuthaSchana ithi” – After knowing that one’s sorrow will be drowned in his bliss, there is nothing wrong in saying that one’s sorrow will be eliminated. kuthaSchana – one need not fear for mistakes committed knowingly [Though such surrendered person will not commit mistakes knowingly].

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 – 10.4.3 – ALginRAn AzhiyAn

Published by:

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 third pAsuram, AzhwAr says “Eliminating my bondage in samsAra, seeing the divine feet of the lord of nappinnaip pirAtti, I decorated my head with those divine feet”.

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

ALginRAn AzhiyAn ArAl kuRaivudaiyam
mILginRadhillaip piRavith thuyar kadindhOm
vAL keNdai oN kaN madappinnnai than kELvan
thAL kaNdu koNdu en thalai mEl punaindhEnE

Listen


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

(as said in periya thiruvandhAdhi 87kai kazhalA nEmiyAn nam mEl vinai kadivAn“)
AzhiyAn – having the divine chakra in the divine hand
ALginRAn – protecting us by eliminating the hurdles;

(by that)
piRavith thuyar – all sorrows starting with birth etc
kadindhOm – we got rid of;
mILginRadhu illai – (they) won’t return;

(hence)
ArAl kuRaivu udaiyOm – we have no worries caused by self or others;
vAL – (due to sharpness and vastness) sword
keNdai – resembling keNdai fish (due to the coolness and splendour)
oN – distinguished
kaN – having eyes
madam – complete with internal qualities such as shyness
pinnai than – for nappinnaip pirAtti
kELvan – beloved lord’s
thAL – divine feet
kaNdu koNdu – saw
en thalai mEl – on my head
punaindhEn – held.

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

emperumAn who is having the divine chakra in the divine hand, is protecting us by eliminating the hurdles; we got rid of all of our sorrows starting with birth etc; they won’t return; we have no worries caused by self or others; I saw the divine feet of the lord, who is the beloved consort of nappinnaip pirAtti whose distinguished eyes resemble sword and keNdai fish, and who is complete with internal qualities such as shyness, and held those [divine feet] on my head.

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

  • ALginRAn AzhiyAn – emperumAn, with his hand holding the weapon, eliminated my hurdles and accepted my service; the apt sarvESvara is accepting the service. There are some who are engaging in other upAyams which anyway depend on him, who will decorate and indulge in those upAyams; there are some others who depend upon the sharpness of emperumAn’s arrows as said in nAnmugan thiruvandhAdhi 8kUrambanallAl” and the sharpness of his divine chakra as said in thiruvAimozhi 2.4.9sudar vatta vAy nudhi nEmiyIr“. Some incapable persons (those who engage in other upAyams) try to reach him through other upAyams which are to be performed by them; others (prapannas) try to reach him through sarvESvaran who is omnipotent and already established. He weakened the role of other upAyams and said “You should surrender unto me” [in charama SlOkam, SrI bhagavath gIthA 18.66].
  • ArAl kuRaivu udaiyam – Am I depending on myself to lose it? Am I interested in being in this samsAram where I can be pursued by yama et al? Am I depending on other upAyams such as bhakthi yOgam etc where even after pursuing them, we have to depend on him ultimately? AzhwAr is saying “ArAl” (by whom?) since he has the firm understanding that the result will be granted by a chEthana (sentient [bhagavAn]).
  • mILginRadhu illai – There is no return, anymore.
  • piRavith thuyar kadindhOm – We drove away the sorrows of samsAram. vaidhika puthras (the sons of a brAhmaNa), even after reaching paramapadham, since they did not go there with ruchi (desire/taste [for the goal]), returned like a wooden log caught in the ocean tides. Is there any question of returning for AzhwAr who has the taste to go there and has been granted paramapadham by emperumAn himself as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (blessed unblemished knowledge and devotion)? AzhwAr himself is saying “kadindhOm” here; for the task which emperumAn promised to fulfil, one can say as in SrI bhagavath gIthA 18.73sthithO’smi” (standing firm, with realisation of truth).
  • vAL … – It appears that when his svAthanthriyam (free will) rises, enjoyable food containers will be blocked [i.e. nappinnaip pirAtti’s merciful glance will be blocked. That is, if he is not blessing me, he will not get nappinnaip pirAtti’s merciful glance]. Now, can I abandon him? [No] Or, can he abandon me? [No] Unlike my pArathanthriyam (total dependence), is his ASritha pArathanthriyam (total dependence on his devotees) having any shortcoming? If his svAthanthriyam rises, he will lose his food [that is, her merciful glance]. [Is nappinnaip pirAtti’s merciful glance, his food?] periya thirumozhi 8.10.1 “maNa nOkkam uNdAn” (he consumed her glance). One who is the beloved consort of nappinnaip pirAtti who is having radiant, fish like divine eyes from which one cannot take their eyes off after seeing once, and who is complete in internal qualities.
  • thAL kaNdu koNdu – AzhwAr is highlighting the reason for the merciful glance of nappinnaip pirAtti.
  • en thalai mEl punaindhEn – AzhwAr is highlighting the enjoyability that is similar to one washing the hair and remaining ready to decorate the hair with flowers, as said in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhudhezhu” (worship his radiant divine feet and rise), thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head) and thiruvAimozhi 4.3.6kOlamAm en sennikku …” (your infinitely enjoyable lotus flower like divine feet which make sounds of bravery are the shining radiant decoration for my head). I became fulfilled on attaining what I prayed for in thiruvAimozhi 2.9.1nin semmA pAdhapaRputh thalai sErththu” (placing your reddish, divine lotus feet on my head),

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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