Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.1.8 – thuyar kedum

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “As we surrender unto the masculine son of dhaSaratha, who is mercifully standing in thirumOgUr, all our sorrows will go”.

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

thuyar kedum kadidhadaindhu vandhu adiyavar! thozhumin
uyar koL sOlai oN thada maNi oLi thirumOgUr
peyargaL Ayiram udaiya vallarakkar pukkazhundhath
dhayaradhan peRRa maradhaga maNith thadaththinaiyE

Listen

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

uyar koL – tall
sOlai – gardens
oN – distinguished
thadam – ponds
aNi – having as decoration
oLi – shining due to that
thirumOgUr – in thirumOgUr

(acquire by tormenting the [residents of the] universe)
Ayiram – countless
peyargaL udaiya – having honorary titles/names
val – very strong
arakkar – rAkshasas

(due to not taking shelter properly like vibhIshaNa et al)
pukku azhundha – to enter and drown
dhayaradhan peRRa – sired by dhaSaratha

(one which eliminates poison and also appears like an ornament)
maradhaga maNi – having dark complexion like an emerald gem
thadaththinai – pond
adiyavar – all of you who are as said in SrI rAmAyaNam kishkindhA kANdam 4.12 “guNairdhAsyam upAgatha:” (I am serving him, being overwhelmed by his qualities says lakshmaNa about SrI rAma)
vandhu adaindhu – reaching here
thozhumin – worship him.
thuyar – your sorrows, without your effort
kadidhu – immediately
kedum – will be destroyed.

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

emperumAn, who is in thirumOgUr which has tall gardens and distinguished ponds as decoration and is shining due to that, who was sired by dhaSaratha, is like a pond having complexion of emerald gem, to drown the very strong rAkshasas who are having countless honorary titles/names; all of you who are as said in SrI rAmAyaNam kishkindhA kANdam 4.12 “guNairdhAsyam upAgatha:”, reach here and worship him. Your sorrows, will be immediately destroyed, without your effort. The example of maradhaga gem which eliminates poison and is also an ornament, implies emperumAn being the eliminator of enemies and being the refuge for devotees.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • thuyar kedum kadidhu – Our sorrows will immediately go away, even we don’t desire for that.
  • adaindhu vandhu – vandhu adaindhu – coming here and reaching.
  • adiyavar thozhumin – You who are suffering thinking that there is no companion for the [final] journey, please take shelter and worship him.
  • uyar … – thirumOgUr which has the shine based on the decoration of tall gardens and beautiful ponds. When we see the garden, it will remind us of his beautiful form. When we see the ponds, it will remind us of how he eliminates our fatigue. He is said to be coming [walking] like a fragrant pond as said in thiruvAimozhi 8.5.1vAsath thadam pOl varuvAn“.
  • peyargaL Ayiram udaiya – Just as ISvara acquired many names by protecting others, these rAkshasas acquired many names by harming others; “yagyaSathru” (enemy of fire sacrifice), “brahmaSathru” (enemy of brAhmaNa) etc are some of their names.
  • val arakkar pukku azhundha – To drown the greatly prideful rAkshasas.
  • dhayaradhan … – Reach and surrender unto the son of dhaSaratha chakravarthy, who is like a pond which resembles blue gem. emperumAn protects the favourable ones as said in “badhi tharu maru vApI vArivath sarva bhOgyam” (one who is pleasing to the trees enroute, water in dry lands and all) and destroys the unfavourable ones as said in SrI rAmAyaNam yudhdha kANdam 14.20 “kAkuthstha pAthAlamukE pathansa:” (rAvaNa who enters into the fire of SrI rAma). Isn’t he the one who guides even a bird [to mOksham] as said in SrI rAmAyaNam AraNya kANdam 68.30 “mayAthvam samanugyAthO gachcha lOkAn anuththamAn” (With my permission, you shall reach the highest abode).

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 – 10.1.7 – maRRilam araN

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “As we approach thirumOgur which is the abode of emperumAn who is the cause of all and hence cannot avoid protecting us, all our sorrows will be immediately eliminated”.

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

maRRilam arAn vAn perum pAzh thani mudhalA
suRRum nIr padaiththu adhan vazhith thol muni mudhalA
muRRum dhEvarOdu ulagu seyvAn thirumOgUr
suRRi nAm valam seyya nam thuyar kedum kadidhE

Listen

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

thani – having uniqueness (of not being created etc as said in “ajAmEkAm“)

(being the singular cause of many effects)
vAn – having ultimate greatness (to have all the effects in a fraction of himself)
peru – having the ability to create all effects
pAzh mudhalA – starting with prakruthi (primordial matter)
suRRum – pervading everywhere
nIr – causal water
padaiththu – creating
adhan vazhi – through that
thol – being ancient (since he is existing prior to the creation of the worlds inside the oval shaped universe)
muni mudhalA – brahmA who contemplates the creation process and others
muRRum dhEvarOdu – with all dhEvathAs
muRum ulagu – the whole material realm
seyvAn – one who creates, his
thirumOgUr – thirumOgUr
suRRi valam nAm seyya – as we (joyfully) perform favourable acts such as circumambulation etc
nam – our
thuyar – suffering due to the loneliness
kadidu – immediately
kedum – will go;

(hence)
maRRu araN ilam – we don’t have any other protection.

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

emperumAn is having uniqueness, ultimate greatness and the ability to create all effects in the whole material realm, creates everything starting with primordial matter, the all-pervading causal water, and creates the ancient brahmA who contemplates the creation process, and others including dhEvathAs; as we perform favourable acts such as circumambulation etc in his thirumOgUr, our suffering due to the loneliness will immediately go. Hence, we don’t have any other protection.

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

  • maRRilam araN – We don’t have any other refuge.  When asked “can he protect us?” AzhwAr says “this is his nature” in the remaining portion of the pAsuram.
  • vAn … – Starting with the distinguished mUla prakruthi (primordial matter) which remains strong even if all the material entities which are the effects, get annihilated.
  • suRRu nIr padaiththu – As said in manu smruthi “apa Eva sasarjAthau“ (first, he created water), creating the causal water which surrounds everything.
  • adhan vazhith thol muni mudhalA – Through that, creating dhEvathAs starting with chathurmuka (four-headed) brahmA who is ancient and who engages in contemplation.
  • muRRum dhEvarOdu ulagu sevyAn thirumOgUr – thirumOgUr, the abode of emperumAn who creates all celestial species and all worlds.
  • suRRi nAm valam seyya – As we reach there and engage in circumambulation etc.
  • nam thuyar kedum kadidhE – Our sorrow of thinking that we have no companion in our [final] journey will immediately go. It is said in thaiththirIya upanishath Anandhavalli 6,7 “athasO bhayam gathO bhavathi” (he will get rid of fear of samsAram); hence, there is no need for any other protection.

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 – 10.1.6 – kUththan kOvalan

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “There is no protection for us other than the divine feet of the most trustworthy emperumAn who is mercifully standing in thirumOgUr”.

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

kUththan kOvalan kudhaRRu vallasurargaL kURRam
Eththum nangatkum amararkkum munivarkkum inban
vAyththa thaN paNai vaLa vayal sUzh thirumOgUr
Aththan thAmarai adi anRi maRRilam araNE

Listen

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

kUththan – one who beautifully walks like an expert dancer
kOvalan – one who follows those who need protection, and protects them
kudhaRRu – those tormentors who can torture by biting
val – very strong
asurargaL – for demoniac persons such as kESi, dhEnuka et al
kURRam – being death personified
Eththum – praising as ananyaprayOjana (those who seek nothing but kainkaryam)
nangatkum – for us (who have no pride)
amararkkum – for nithyasUris who eternally enjoy him
munivarkkum – for sages
inban – being enjoyable
vAyththa – abundant
thaN – cool
paNai – by water bodies
vaLa vayal – and by beautiful fields
sUzh – surrounded
thirumOgUr – in thirumOgUr
Aththan – the most trustworthy emperumAn who is standing there for the devotees to surrender
thAmarai adi anRi – other than the ultimately enjoyable lotus like divine feet
maRRu araN ilam – we have no other protection.

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

emperumAn beautifully walks like an expert dancer; follows those who need protection, and protects them; he is death personified for very strong, demoniac persons such as kESi, dhEnuka et al who are tormentors who can torture by biting; he is enjoyable for us who praise him without any expectation other than kainkaryam, for nithyasUris who eternally enjoy him and for sages. We have no other protection than the ultimately enjoyable lotus like divine feet of the most trustworthy emperumAn who is standing for the devotees to surrender, who is residing in thirumOgUr which is surrounded by abundantly cool waterbodies and beautiful fields.

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

  • kUththan – When he starts walking, it will resemble the dance of an expert dancer. As said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), when he walks, it will be apt to hold an umbrella for him. Following him when he wallks in the front would mean watching a dance while going. It is said in periyAzhwAr thirumozhi “Adal pAdal avai mARinar thAmE” (Dancers and singers gave up their dance and song) – when he played his divine flute, the apsaras (celestial dancers) stopped singing on hearing that; they stopped dancing when they saw his beautiful walk.
  • kOvalan – One who degrades himself to protect his devotees. He led a piSASa [gaNtAkarNan] to paramapadham, being the grantor of liberation.
  • kudhaRRu val asurargaL kURRam – He is death personified for very prideful demons who torment others.
  • Eththum … – One who is [equally] enjoyable for us who surrender unto him today and to those who are eternally surrendered to him as said in “vaigundhaththamararum munivarum” (those who are amarar (engaged in kainkaryam) and munivar (engaged in meditation)).
  • vAyththa … – The ultimate relative who is mercifully standing in thirumOgUr which has beautiful water bodies and fertile fields. The most trustworthy emperumAn who says in varAha charama SlOkam “aham smarAmi math bhaktham nayAmi” (I will remember my devotee and liberate him) for those who are unconscious during their last moments, under whom one can place one’s burden and remain free, when one is in danger.
  • thAmarai adi anRi – His divine feet are so enjoyable that they cannot be ignored even if he is untrustworthy.
  • maRRilam araNE – We have no other persons as our protection. We have no other refuge even if he is not enjoyable.

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 – 10.1.5 – thoNdIr! vammin

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “Come to surrender unto thirumOgUr where emperumAn has mercifully arrived and stood”.

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

thoNdIr! vammin nam sudaroLi oru thani mudhalvan
aNdamUvulagaLandhavan aNi thirumOgUr
eNdhisaiyum In karumbodu perunjennel viLaiyak
koNda kOyilai valanjeydhu ingu Adudhum kUththE

Listen

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

nam – being enjoyable for us
sudar – having endless radiance
oLi – having luminous divine form
oru thani mudhalvan – being the three types of causes viz nimiththa (efficient), upAdhAna (material) and sahakAri (ancillary) kAraNa (causes) himself
aNdam – present inside the created oval shaped universe
mU ulagu – three layers of worlds
aLandhavan – one who measured and accepted
aNi – beautiful
thirumOgUr – in thirumOgUr
eN dhisaiyum – in all directions
In – sweet
karumbodu – with sugarcane
perum sennel – tall and reddish paddy
viLaiya – to flourish
koNda – accepted
kOyilai – temple
ingu – in this world
valam seydhu – circumambulating
kUththAdudhum – out of overwhelming love, we will dance;
thoNdIr – Oh you who are desirous!
vammin – Come!

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

Oh you who are desirous! Come! emperumAn who is enjoyable for us, who is having endlessly radiant luminous divine form, who is himself the three types of causes viz efficient cause, material cause and ancillary cause, who measured and accepted the three layers of worlds which are present in the created oval shaped universe, has accepted the temple in thirumOgUr as his abode, which has flourishing sweet sugarcane and tall and reddish paddy in all directions. In this world itself, let us circumambulate such temple and dance out of overwhelming love.

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

  • thoNdIr vammin – Oh those who are desirous in bhagavath vishayam! Come!
  • nam sudar oLi oru thani mudhalvan –  One who is endlessly radiant and who is himself the three types of causes. “nam” indicates the well-known nature of the pramANam (source of knowledge). Alternatively it indicates that he is the one who revealed his physical beauty and his aptness due to being the cause.
  • aNdam mU ulagaLandhavan – One who is beyond the oval-shaped universe. One who measured and accepted the three kinds of worlds inside the universe which were stolen by mahAbali. Not only does he create the universe, but he also protects it by walking all the way when the created universe is claimed by strong persons.
  • aNi thirumOgUr – The abode which is a decoration for him; or, the abode which is a decoration for the material realm.
  • eN dhisaiyum … – To have sweet sugarcane and paddy crops growing in all directions.
  • koNda kOyil – The abode which was accepted by him in his divine heart. The paddy crop appears to be giving shade for the sugarcane [it is that tall]. Due to his presence, the town remained as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • valam seydhu – circumambulating etc.
  • ingu Adudhum kUththE – We will enjoy at thirumOgUr, the same enjoyment which will be enjoyed there in paramapadham as said in thaiththirIya upanishath “ahamannam ahamannam ahamannam:” (I am the food and I am the consumer of food[repeated thrice] – residents of parampadham are enjoyed by emperumAn and they in turn enjoy emperumAn).

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 – 10.1.4 – idar keda

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Image result for thirumogur perumal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr is inviting SrIvaishNavas saying “Come, let us surrender unto emperumAn in thirumOgUr to have all our sorrows eliminated”.

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

idar keda emmaip pOndhaLiyAy enRenREththich
chudar koL sOdhiyaith thEvarum munivarum thodarap
padar koL pAmbaNaip paLLi koLvAn thirumOgUr
idar keda adi paravudhum thoNdIr! vamminE

Listen

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

idar keda – “to have the sorrows caused by enemies, eliminated
pOndhu – mercifully arriving here
emmai – us
aLiyAy – protect us”
enRu enRu – saying repeatedly revealing the weakness
Eththi – praising him

(with that)
sudar koL – having great radiance
sOdhiyai – very luminous divine form
dhEvarum – dhEvas who consider themselves to be lords
munivarum – sages (who perform penance as seekers of wealth)
thodara – to follow and surrender
padar koL – having expansion due to being in contact with him
pAmbu aNai – on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species
paLLi koLvAn – one who is mercifully reclining, his
thirumOgUr – in thirumOgUr
idar – (our) sorrows which are impossible to be removed
keda – to rid of
thoNdIr – Oh you who have desire to surrender unto him
adi – his divine feet
paravudhum – let us praise;
vammin – please do come!

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

emperumAn who is having greatly radiant luminous form, who is mercifully reclining on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species, which is having expansion due to being in contact with him, is followed, surrendered and repeatedly praised by dhEvas who consider themselves to be lords and sages, by saying “Protect us by arriving here to eliminate all the sorrows caused by enemies”. Such emperumAn is in thirumOgUr now. Please do come! Oh you who have desire to surrender unto him! Let us praise his divine feet.

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

  • idar keda … – The words of those who consider themselves as lords (dhEvas) and sages who can both inflict their curse and bestow blessing are as in “emmai idar keda pOndhu aLiyAy” (bless us to have our sorrows eliminated). To have the sorrows mentioned in sthOthra rathnam 13vEdhApahAra …” (stealing of vEdhas), to be eliminated.
  • emmai – Those who previously considered themselves to be, as said in SrI bhagavath gIthA 16-14ISvarOham’ (I am the controller), when afflicted with dangers, will present their emptiness as said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (Look at our bodies).
  • pOndhu aLiyAy – They (AzhwArs) will tell him that he should descend and protect them. Those [dhEvas] who were previously ignoring, when met with danger, will ask him “why are you resting, while we are suffering here?” just as one would question the village chief.
  • enRu enRu Eththi thodara –  To continuously praise him and forcefully surrender unto him due to their dangerous situation.
  • sudar koL sOdhiyai – emperumAn is appearing radiant thinking “at least, they come to me when they are in danger”. Another explanation – due to his distinguished beauty, he should be pursued for his beauty alone, but he is only considered as the eliminator of hurdles.
  • dhEvarum munivarum thodara – dhEvas and rishis. Those who remain “ISvarOham” and those who pursue wealth.
  • padar koL pAmbaNaip paLLi koLvAn – One who accepts the service of ananyaprayOjanars (those who expect nothing but kainkaryam) is mercifully resting in kshIrAbdhi (milky ocean) for the sake of prayOjanAntharaparars (those who seek other benefits)!
  • padar koL pAmbu – thiruvananthAzhwAn (AdhiSEsha) who expands by the touch of emperumAn.
  • paLLi koLvAn – thiruvananthAzhwAn is capable of making the sarvagya (omniscient lord) becoming captivated by sleep due to coming in contact with him.
  • thirumOgUr – He mercifully stood in thirumOgUr to be easily approachable for us as well just as he remained easily approachable for dhEvas (in kshIrAbdhi).
  • idar keda adi paravudhum – Let us surrender unto his divine feet to have all our sorrows eliminated.
  • thoNdIr vamminE – All those who are sagOthris (sharing the same gOthram of prapanna kulam (the clan of servitors)) should gather around.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.1.2 – ilam gadhi

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Forever, we have no refuge other than the rejuvenating divine feet of emperumAn who has divine names which remove the fatigue of his devotees with his enjoyability and which uplift them”.

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

ilam gadhi maRRonRu emmaikkum In thaN thuzhAyin
alangalangaNNi Ayiram pErudai ammAn
nalangoL nAnmaRai vANargaL vAzh thirumOgUr
nalangazhal avanadi nizhal thadam anRi yAmE

Listen

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

In – makes the flowers which are strung to become enjoyable
thaN – cool
thuzhAyin – having thiruththuzhAy (thuLasi)
alangal – swaying
am – beautiful
kaNNi – one who is having garland
Ayiram pErudai – having countless divine names which are enjoyable
ammAn – being the unconditional lord
nalam koL – having distinguished qualities such as compassion
nAnmaRai – for the four vEdhas
vANargaL – experts
vAzh – having an enriched life due to enjoying his qualities such as being the protector etc
thirumOgUr – residing in thirumOgUr
nalam kazhalavan – one who is having divine feet which are decorated with valorous anklets which can be used by him to reach us without discriminating between his devotees
adi nizhal – shade of his divine feet
thadam anRi – other than the pond
yAm – us
emmaikkum – in all births
gadhi – as destination
maRRu onRu – anything else
ilam – do not have.

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

kALamEgam emperumAn is decorated with beautiful, swaying thiruththuzhAy garland which makes the flowers which are strung to become enjoyable, with its coolness; he is the unconditional lord having countless divine names which are enjoyable; he is residing in thirumOgUr where experts of four vEdhas, who are having distinguished qualities such as compassion and are having an enriched life due to enjoying his qualities such as being the protector etc, are residing; in all births, we do not have any destination other than the shade of the pond; in other words, his divine feet which are decorated with valorous anklets which can be used by him to reach us without discriminating between his devotees.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • ilam gadhi maRRu onRu emmaikkum – (emmaikkum – maRRu onRu – ilam gadhi) This statement is not for just this birth, but for all my births. Forever, we will have no refuge other than his divine feet.
  • en … – Beautiful garland which has the radiance of thuLasi which has coolness and string of flowers.
  • alangal – radiance, swaying; as one follows him, one will observe the swaying of the garland on his head, when he places his steps; the radiance is due to being on his divine form.
  • Ayiram pErudai – As one sets out to glorify him seeing his shoulders and the garland on the shoulders, he has countless divine names in his every aspect, just like one sees steps wherever one enters a river [from the bank] to have a bath .
  • ammAn – Instead of having to be involved in praising inapt entities just seeing their physical beauty [he is the apt lord for us too]. As said in periya thiruvandhAdhi 82Azhiyangai ammAnai EththAdhu ayarththu – vALA irundhuozhindhEn” (I remained ignorant without praising emperumAn who had in his beautiful hand, the signet ring, spending the time purposelessly), he is of the nature, that one needs to worry for the days spent without praising him.
  • nalam koL … – The eternal abode of those who have understood the essence of vEdham as “AnruSamysamE vEdhArtham” (the main purport of vEdham is compassion), who can take up the vyAsapadham (seat of vEdha vyAsa). Mere residence in this town leads to enrichment in life. Due to residing here, ISvara too becomes firm on the principle of “protecting my devotees is my ultimate duty”. Those who say as in SrI rAmAyaNam yudhdha kANdam 18.38 “asmAbhis thulyO bhavathu” (you are equal to us) to those who come here to surrender unto emperumAn.
  • nalam kazhal avan – The divine feet which do not discriminate between the noble qualities and faults of the devotees. Even if they [devotees] say as in SrI rAmAyaNam yudhdha kANdam 17.27 “vadhyathAm” (he deserves to be killed), being blinded by love, he will say as in SrI rAmAyaNam yudhdha kANdam 18.8 “nathyajEyam” (I will never abandon).
  • avan adi nizhal thadam anRi yAmEavan (he/his) is read in both sections (previous as well as here). Other than the shade of his divine feet, which is the pond, we have no other gathi (destination).

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 – 10.1.1 – thALa thAmarai

Published by:

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

Full series >> Tenth Centum >> First 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 “We do not have any refuge other than kALamEgam emperumAn who has the nature of destroying the hurdles”.

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

thALa thAmaraith thada maNi vayal thirumOgUr
nALum mEvi nangamarndhu ninRu asuraraith thagarkkum
thOLum nAngudaich churi kuzhal kamalak kaN kani vAy
kALamEgaththai anRi maRRonRilam gadhiyE

Listen

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

thALa – having the strength of the stem
thAmarai – lotus flowers
thadam – ponds
aNi – decorating
vayal – having fields
thirumOgUr – in thirumOgUr
nALum mEvi – eternally residing
nangu – very
amarndhu ninRu – standing firmly with joy of self satisfaction
asurarai – demoniac persons, who are enemies
thagarkkum – to torment

(like an iron beam, resembling a shade giving branch of a kalpaka tree (a celestial tree))
nAngu thOLudai – one who is having four divine shoulders
suri kuzhal – (pacifying our sufferings, and being qualified to be the companion) having curly, dense hair

(to understand and bless me who is following him)
kamalak kaN – one who is having lotus like eyes

(that which speaks with a smile, to relax me)
kani vAy – one who is having friendly coral like divine lips
kALamEgaththai anRi – other than the one who is having a magnanimous form resembling a dark cloud
maRRu onRu gadhi – any other refuge which is our destination
ilam – we do not have.

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

To torment the demoniac persons who are the enemies, kALamEgam emperumAn is eternally residing and standing very firmly with the joy of self satisfaction, in thirumOgUr which is having fields decorated with ponds with lotus flowers having strong stem. He is having four divine shoulders, curly, dense hair, lotus like eyes and friendly coral like divine lips. Other than such emperumAn who is having a magnanimous form resembling a dark cloud, we do not have any other refuge which is our destination.

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

  • thALa thAmarai – Lotus where the stem is carrying the greatness of the flower with great difficulty as if carrying a mountain. It is said in periyAzhwAr thirumozhi 4.9.8 “uram peRRa malark kamalam ulagaLandha sEvadipOl uyarndhu kAtta” (the strongly stemmed lotus appearing tall like emperumAn’s divine feet which measured the world). Lotus which is having strong stem due to the nature of the mud.
  • thadam aNi – The pond appears to be decorated with such flowers; when recited as “uram peRRa malark kamalam ulagaLandha sEvadipOl uyarndhu kAtta“, it implies that the strongly stemmed lotus, due to the nature of the mud, grew tall and blossomed, appearing like the divine feet which mercifully measured the world. [For the fields] When it is recited as “varambuRRa …“, it implies that the well stretched paddy crops resemble dhEvas stretching their feet, bowing their head and offering obeisances to emperumAn’s divine feet as said in SrIvishNu dharmam “sankaissurANAm” (When thrivikrama measured the world with his foot, he was worshipped by dhEvas, humans and other celestial beings). thirumOgUr which is having such rich ponds and fields. The enjoyability of the town is seen in the fields.
  • nALum mEvi – Having great desire everyday. Every dawn in that town, he feels as said in SrIvishNu purANam 5.17.3 “suprabAthA mE niSA” (Today is a good day for me).
  • nangamarndhu ninRu – He is standing there without considering any other goal than residing in this dhivya dhESam.
  • asurar … – One who is having four divine shoulders which show that he can conduct himself well by winning over the demoniac persons and eliminate the hurdles. nampiLLai asked [nanjIyar] “How would AzhwAr know this [that emperumAn can eliminate the enemies]?” and nanjIyar mercifully answered “Though one may not have earring now, it can be seen that he was wearing them before, based on the scars”.
  • suri kuzhal – emperumAn’s hair will eliminate the long-term suffering one went through in this samsAram. As emperumAn who is walking ahead,  gently sways his divine hair and as the one who follows looks at it, he will feel “kESava: klESa nASana:” (the one with beautiful hair, will eliminate our sorrows).
  • kamalam … – AzhwAr is talking about the relief one gets after seeing the true glance and true smile, after having been tormented by the glance and smile of inferior entities [since time immemorial].
  • kALa mEgaththai – Just as water is sprinkled on the path which is taken by the kings, as kALamEgam emperumAn walks ahead sprinkling the nectar of his beauty, one can follow him, enjoying such coolness.
  • anRi maRRu onRu ilam gadhiyE – There is no companion other than kALamEgam for our journey.

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 – 10.1 – thALathAmarai

Published by:

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

Full series >> Tenth Centum

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 first decad, since the previously highlighted kainkarya prathi sambandhithvam (emperumAn being the recipient of kainkaryams) is complete in the special abode of paramapadham,  AzhwAr determined that he needs someone who would guide him in the journey to paramapadham, after eliminating his harmful hurdles in traveling there and highlights the following aspects of sarvESvaran who is residing in thirumOgUr:

  1. his having pleasantly enjoyable form
  2. his having complete names which help our eternal enjoyment of him
  3. his protection of all worlds
  4. his reclining on the AdhiSEsha for the purpose of such protection of the worlds
  5. his mingling with everyone
  6. his trustworthiness which is pleasing
  7. his being the creator of all worlds
  8. his simplicity and coolness which are seen in his incarnations
  9. his having distinguished limbs
  10. his pursuing forms with the desire to protect his devotees

Meditating upon these, he determines that only such sarvESvaran will be the best companion and mercifully holds on to the divine feet of such kALamEga emperumAn as the refuge.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr said in thiruvAimozhi 9.8.4 “nALEl aRiyEn enakkuLLana” (I don’t know the date fixed for me); ISvaran gave confirmation saying in thiruvAimozhi 9.10.5 “maraNam AnAl” (at the end of this body). If he says “done” and nods his head in acceptance, one can be confident of getting the result and act accordingly. Hence, AzhwAr started planning for the journey; in that journey, one is leaving his body which he is used to, he is leaving behind the relatives whom he is used to, and is going alone towards the abode which is never seen before, which is far away and there are lots of hurdles en route – there are endless hurdles such as avidhyA (ignorance), karma (deeds), vAsanA (impressions), ruchi (taste) etc; to eliminate all of these and to have a companion, one should have sarvESvaran as the companion. Why is that? Should the AthmA not have himself as the companion? [No] Until today, the AthmA engaged in acts that will bind him in samsAra (material realm); though he enquired about the well-being while being in this [final] body, if we observe his previous history of acts, he cannot be a good companion for himself. While guiding through the  journey, the companion should be sarvagya (omniscient) to know about the hurdles which will block AzhwAr; after knowing about them he should be sarvaSakthi (omnipotent) to eliminate them and carry him; as seen in pramANams (scriptures) such as muNdaka upanishath “yassarvagya: sarvavith” (one who knows the basic nature and basic qualities of all entities), sarvESvaran was explained as sarvagya and sarvaSakthi. Even if one is having the ability, if there is no apt relationship, the ability will not be of any use. He is explained as all types of relationship in subhAla upanishath as “mAthA pithA brAthA nivAsa: SaraNam suhrudh gathir nArAyaNa:” (nArAyaNa is mother, father, brother, residence, refuge, well-wisher, goal). As said in periya thirumozhi 7.2.3 “emmAnum emmanaiyum …” (my father and mother abandoned me) etc, worldly parents will beget a child due to their lust and abandon it considering it to be an enemy for their youthfulness; but emperumAn out of real love, will respond in female voice when the AthmA cries out “ammE!” (Oh mother!) and in a male voice when the AthmA cries out “appA!” (Oh father!). As the body becomes useless [after death], he should know the means to carry the soul to paramapadham by eliminating the hurdles which occur in the journey; he should also be capable of severing the enemies who come in the journey; he should also be trustworthy that one shows him as the refuge when one cannot protect the self. He is already well known as “sarvagya, saravaSaktha” as seen in pramANams; AzhwAr himself declared emperumAn as the refuge in thiruvAimozhi 3.6.9thanjamAgiya thandhai thAyodu thAnumAy” (emperumAn is the refuge, father and mother, along with them, the self). AzhwAr has personally seen emperumAn’s mercy in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (emperumAn blessed unblemished knowledge and devotion to me). Now, since he is the SEshi (lord), he is also aptly related. Hence, AzhwAr is determining firmly “kALamEgam emperumAn will eliminate our enemies, guide us up to paramapadham, the ultimate destination”. Just as those who travel through dangerous route will have strong confidantes for security, handover their precious belongings to such companions, and will get those belongings back after reaching safe areas, AzhwAr deposits himself in kALamEgam emperumAn at the time of shedding the body thinking “let me get it back on reaching paramapadham”. Even if emperumAn does not have any of the aforementioned qualities, he is so beautiful that if he starts walking, one will naturally follow him, with the only intent of walking behind him enjoying his beauty. While surrendering, one should surrender unto someone who is feared by the enemies as said in periya thirumozhi 8.10.8 “vaLLalE! un thamarkkenRum naman thamar kaLLar pOl” (Oh generous one! For your devotees, the servants of yama will feel like lowly persons who will stay away in fear). yama himself said in SrIvishNu purANam 3.7.4 “parihara madhusUdhana prapannAn prabhuraham anya nruNam na vaishNavAnAm” (do not approach those who have surrendered to madhusUdhana (emperumAn))

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10th centum

Published by:

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

Full series

Previous Centum

Audio

Focus of this centum – Arthiharathvam (emperumAn being the remover of sorrows of devotees)

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted sarvESvaran being the palam (goal) previously and mercifully sets out to explain the acquirement of such goal in this centum, explaining his following aspects:

  1. his being trustworthy and helpful
  2. his having enjoyable names etc which pacified AzhwAr’s previous sorrows
  3. his great enjoyability where one will worry about his separation while he is together
  4. his being the goal for upAsakas (bhakthi yOga nishtar) just as he is for those who have only emperumAn as the means
  5. his being the only controller of eliminating unfavourable aspects and granting favourable aspects for such upAsakas also
  6. his being eager to grant the result for those who approached him through servitude towards his devotees, as per their desire
  7. his being desirous of the body etc of those who are greatly attached to him, and liberating them from those body etc based on their desire
  8. his being the grantor of enjoyment based on incidental good deeds
  9. his presenting the vision of pursuit by AdhivAhika [those who transport AthmAs to paramapadham] in archirAdhi mArgam (the path leading to paramapadham) which is an aid for the ultimate enjoyment
  10. his granting eternal togetherness to AzhwAr who is having ultimately great devotion, with him

Seeing these aspects, AzhwAr being greatly blissful, mercifully completes the prabandham having acquired the goal.

We will see each thiruvAimozhi (decad) in detail.

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