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திருவாய்மொழி – எளிய விளக்கவுரை – 10.1 – தாளதாமரை

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கோயில் திருவாய்மொழி

<< 9.10

எம்பெருமானுக்கு நித்யகைங்கர்யத்தைப் பண்ண ஆசைப்பட்ட ஆழ்வார் அது இங்கே செய்ய முடியாது என்றுணர்ந்து, பரமபதத்துக்குச் சென்று கைங்கர்யம் செய்வதை ஆசைப்பட, அங்கே போவதற்கான விரோதிகளைக் கழித்து நம்மை அழைத்துப் போகக்கூடியவன் திருமோகூரிலே இருக்கும் காளமேகம் எம்பெருமானே என்று அவனே தனக்கு வழித்துணையாக இருப்பான் என்று அவன் திருவடிகளைத் தஞ்சமாகப் பற்றுகிறார்.

முதல் பாசுரம். எதிரிகளை அழிக்கும் தன்மையையுடைய மிகவும் இனியவனான காளமேகத்தைத் தவிர வேறு புகலில்லை என்கிறார்.

தாள தாமரைத் தட மணி வயல் திருமோகூர்
நாளும் மேவி நன்கமர்ந்து நின்று அசுரரைத் தகர்க்கும்
தோளும் நான்குடைச் சுரி குழல் கமலக் கண் கனி வாய்
காளமேகத்தை அன்றி மற்றொன்றிலம் கதியே

வலிமையான தாளையுடைய தாமரைகள் தடாகங்களை அலங்கரிக்கும் வயலையுடைய திருமோகூரிலே எப்பொழுதும் வசித்து மிகவும் உகப்புடன் பொருந்தியிருப்பவனாய் விரோதிகளான அஸுரர்களை துன்புறுத்தி அழிக்கும்படி நான்கு திருத்தோள்களையுமுடைய சுரிந்திருக்கும் குழலையுடையவனாய் அன்பான திருவதரங்களையுடையவனாய் காளமேகம்போலே வள்ளல் தன்மையையுடைய எம்பெருமானைத் தவிர வேறு நமக்குத் துணையாக இருக்கும் புகலிடத்தை உடையோமல்லோம்.

இரண்டாம் பாசுரம். மிகவும் இனியவனாய் எப்பொழுதும் அனுபவிக்கலாம்படியான நாம பூர்த்தியையுடைய ஸர்வேச்வரன் திருவடிகளைத் தவிர எல்லா நிலைகளிலும் எனக்கு வேறொரு கதியில்லை என்கிறார்.

இலம் கதி மற்றொன்று எம்மைக்கும் ஈன் தண் துழாயின்
அலங்கலங்கண்ணி ஆயிரம் பேருடை அம்மான்
நலங்கொள் நான்மறை வாணர்கள் வாழ் திருமோகூர்
நலங்கழல் அவனடி நிழல் தடம் அன்றி யாமே

பூந்தாரை இனியதாக்குகிற குளிர்ந்த திருத்துழாயையுடைத்தாய் அசைகிற அழகிய மாலையையுடையவனாய் அனுபவிக்கத்தக்க ஆயிரம் திருநாமங்களையுடைய இயற்கையான தலைவனாய், கருணை முதலிய உயர்ந்த குணங்களையுடையவராய் நான்கு வேதங்களை நடத்துபவர்கள் வாழ்ச்சியுடன் இருக்கும் திருமோகூரிலே வாழ்கிறவனாய், அழகிய வீரக்கழலை உடையவனுடைய திருவடி நிழலாகிற தடாகத்தைத் தவிர, நாம் எல்லாப் பிறவிகளிலும் கதியாக வேறொன்றை உடையவர்கள் அல்லோம்.

மூன்றாம் பாசுரம். எல்லா உலகத்தையும் ரக்ஷிக்கும் தன்மையை உடைய எம்பெருமானின் திருமோகூரை நம் துக்கம் கெடும்படி அடைவோம் என்கிறார்.

அன்றி யாம் ஒரு புகலிடம் இலம் என்றென்றலற்றி
நின்று நான்முகன் அரனொடு தேவர்கள் நாட
வென்று இம்மூவுலகளித்து உழல்வான் திருமோகூர்
நன்று நாம் இனி நணுகுதும் நமதிடர் கெடவே

உன்னைத் தவிர நாங்கள் வேறு ஒரு புகலை உடையவர்கள் அல்லோம் என்று தங்கள் தளர்த்தி தெரியும்படி பலமுறை கூப்பிட்டு, பலன் கிடைக்கும் வரை நின்று, ப்ரஹ்மா ருத்ரன் ஆகிய தேவர்கள் தேடி வணங்க, விரோதிகளை வென்று இந்த மூன்று லோகங்களையும் காப்பதையே தொழிலாகக் கொண்டவனுடைய திருமோகூரை நாம் நம் துக்கம் தீரும்படி இனி வேறு பலனை எதிர்பார்க்காதவர்களாக இருந்து கொண்டு, அடைவோம்.

நான்காம் பாசுரம். ருசியையுடைய பாகவதர்களைப் பார்த்து, உலகத்தை ரக்ஷிப்பதற்காக திருப்பாற்கடலில் பள்ளிகொண்டிருப்பவனுடைய திருவடிகளை அடைவோம் வாருங்கள் என்று அழைத்தருளுகிறார்.

இடர் கெட எம்மைப் போந்தளியாய் என்றென்றேத்திச்
சுடர் கொள் சோதியைத் தேவரும் முனிவரும் தொடரப்
படர் கொள் பாம்பணைப் பள்ளி கொள்வான் திருமோகூர்
இடர் கெட அடி பரவுதும் தொண்டீர்! வம்மினே

எம்பெருமானுடைய திருவடிகளில் ஆசையுடையவர்களே! “துக்கம் தீரும்படி எழுந்தருளி எங்களைக் காக்க வேண்டும் ” என்று பலமுறை தளர்த்தி தெரியும்படிக் கொண்டாடி, அதனால் பெரிய ஒளியை உடைய சோதிமயமான திருமேனியை தேவர்களும், முனிவர்களும் வந்தடைவதற்காக எம்பெருமான் ஸ்பர்சத்தாலே விரிந்த படத்தையுடைய ஆதிசேஷப் படுக்கையிலே பள்ளிகொண்டருளுபவனுடைய திருமோகூரிலே நம் துக்கம் தீரும்படி அவன் திருவடிகளைக் கொண்டாடுவோம். வாருங்கள்.

ஐந்தாம் பாசுரம். எல்லோருடனும் கூடும் தன்மையையுடைய த்ரிவிக்ரமன் வாழும் திருமோகூரில் கோயிலை அனுபவிட்த்து இன்பமடைவோம் வாருங்கள் என்கிறார்.

தொண்டீர்! வம்மின் நம் சுடரொளி ஒரு தனி முதல்வன்
அண்டமூவுலகளந்தவன் அணி திருமோகூர்
எண்திசையும் ஈன் கரும்பொடு பெருஞ்செந்நெல் விளையக்
கொண்ட கோயிலை வலஞ்செய்து இங்கு ஆடுதும் கூத்தே

நமக்கு அனுபவிக்கத்தக்கதாய், மிகவும் ஒளிபடைத்த ஒளிவடிவாய் இருக்கும் திருமேனியையுடையவனாய், உலகுக்கு உபாதான, நிமித்த, ஸஹகாரி காரணங்களாய்த் தானே இருப்பவனாய், படைக்கப்பட்ட அண்டத்துள் இருக்கும் மூன்று லோகங்களையும் அளந்து கொண்டவனுடைய அழகிய திருமோகூரிலே எல்லாத் திசைகளிலும் இனிய கரும்பொடு பெரிய செந்நெலானது விளையும்படி ஏற்றுக்கொண்ட கோயிலை இந்த பூமியிலே ப்ரதக்ஷிணம் செய்து ப்ரீதியின் மிகுதியால் நடனம் ஆடுவோம். ஆசையுடைய தொண்டர்களே! வாருங்கள்.

ஆறாம் பாசுரம். அனுபவிப்பவர்களுக்கு அனுபவத்தைக் கொடுப்பவனாய் நம்பத்தகுந்தவனான எம்பெருமான் திருவடிகளைத் தவிர வேறொன்றை ரக்ஷமாக உடையோம் அல்லோம் என்கிறார்.

கூத்தன் கோவலன் குதற்று வல்லசுரர்கள் கூற்றம்
ஏத்தும் நங்கட்கும் அமரர்க்கும் முனிவர்க்கும் இன்பன்
வாய்த்த தண் பணை வள வயல் சூழ் திருமோகூர்
ஆத்தன் தாமரை அடி அன்றி மற்றிலம் அரணே

தேர்ந்த நாட்டியக்காரர் ஆடினாற்போலே நடப்பவனாய், காக்கப்பட வேண்டியவர்களின் பின் சென்று காப்பவனாய், துன்புறுத்துவர்களாய் மிகவும் பலம் வாய்ந்த அஸுரர்களுக்கு ம்ருத்யுவாய், வேறு ப்ரயோஜனத்தை எதிர்பார்க்காமல் கொண்டாடும் நமக்கும், அமரர்களுக்கும், முனிவர்களுக்கும் ஆனந்தத்தைக் கொடுப்பவனாய், ஸம்ருத்தமாய் குளிர்ந்த நீர்நிலைகளாலும் அழகிய வயலாலும் சூழப்பட்ட திருமோகூரிலே அடியார்களுக்கு நம்பிக்கையுடன் பற்றும்படி நிற்கும் ஆப்ததமனுடைய தாமரைபோன்ற திருவடிகளை அன்றி வேறு புகல் உடையோம் அல்லோம்.

ஏழாம் பாசுரம். எல்லா உலகங்களையும் படைத்த ஸர்வேச்வரன் வாழும் திருமோகூரைப் பற்றி அங்கே கைங்கர்யங்களைச் செய்தால் உடனே நம் துக்கங்கள் போய்விடும் என்கிறார்.

மற்றிலம் அரண் வான் பெரும் பாழ் தனி முதலா
சுற்றும் நீர் படைத்து அதன் வழித் தொல் முனி முதலா
முற்றும் தேவரோடு உலகு செய்வான் திருமோகூர்
சுற்றி நாம் வலம் செய்ய நம் துயர் கெடும் கடிதே

தனித்துவம் வாய்ந்த பெரிய மேன்மையையுடைய தகுதிவாய்ந்த ப்ரக்ருதி முதலாகக் கொண்டு எல்லா இடத்திலும் வ்யாபித்திருக்கும் காரண ஜலத்தைப் படைத்து அதன் மூலமாக மிகவும் பழையவனாய் படைப்பை நினைத்திருக்கும் ப்ரஹ்மா முதலாக எல்லா தேவர்களுடன் கூடின எல்லா லோகங்களையும் செய்பவனுடைய திருமோகூரை ப்ரதக்ஷிணம் முதலான கைங்கர்யங்களை நாம் செய்ய நம்முடைய துன்பமானது உடனே போய்விடும். ஆதலால் இனி நாங்கள் வேறு ஒரு புகல் உடையவர்கள் அல்லோம்.

எட்டாம் பாசுரம். உங்களுடைய எல்லாத் துன்பங்களும் தீரும்படி தசரதபுத்ரன் என்னும் குளிர்ந்த தடாகத்தை அடைந்து அனுபவியுங்கள் என்கிறார்.

துயர் கெடும் கடிதடைந்து வந்து அடியவர்! தொழுமின்
உயர் கொள் சோலை ஒண் தட மணி ஒளி திருமோகூர்
பெயர்கள் ஆயிரம் உடைய வல்லரக்கர் புக்கழுந்தத்
தயரதன் பெற்ற மரதக மணித் தடத்தினையே

உயர்த்தியையுடைய சோலைகளையும் சிறந்த தடாகங்களையும் அலங்காரமாகவுடைத்தாய் மிகவும் ஒளிவிடும் திருமோகூரிலே கணக்கற்ற திருநாமங்களையுடையவராய், மிகவும் வலிமை பொருந்திய ராக்ஷஸர்கள் புகுந்து மூழ்கும்படியாக தசரதன் பெற்ற மரதகமணி போலே கறுத்த நிறத்தையுடைய தடாகத்தை அவன் குணத்துக்கு அடிமையான நீங்கள் வந்து அடைந்து தொழுங்கள். உங்கள் துன்பமானது உடனே நீங்கும்.

ஒன்பதாம் பாசுரம். உயர்ந்த அவயங்களுடன் இருக்கும் எம்பெருமான் வாழும் திருமோகூரை நமக்கு ரக்ஷகமாக அடைந்தோம் என்று ஆனந்தப்படுகிறார்.

மணித்தடத்தடி மலர்க் கண்கள் பவளச் செவ்வாய்
அணிக்கொள் நால் தடந்தோள் தெய்வம் அசுரரை என்னும்
துணிக்கும் வல்லரட்டன் உறை பொழில் திருமோகூர்
நணித்து நம்முடை நல்லரண் நாம் அடைந்தனமே

தெளிந்த தடாகம்போலே திருவடிகளையும் மலர்ந்த தாமரைபோலே இருக்கிற திருக்கண்களையும் பவளம்போலே சிவந்த திருவதரத்தையும் உடையவனாய், எல்லா ஆபரணங்களாலும் அலங்கரிக்கப்பட்ட நான்கு பெரிய திருத்தோள்களையுடைய திவ்ய திருமேனியையுடையவனாய், அஸுரர்களை எப்பொழுதும் அழிக்கும் பெரிய பலத்தையுடையவன் நிரந்தரமாக வாழுமிடமாய் பொழிலையுடைய திருமோகூராகிற நம்முடைய சிறந்த ரக்ஷகமான தேசமானது அருகிலே வந்தது. நாம் அதை அடைந்தோம்.

பத்தாம் பாசுரம். அடியார்கள் ஆசைப்பட்ட திருமேனியை எடுத்துக்கொண்டு ரக்ஷிப்பவனுடைய திருமோகூரின் திருநாமத்தை நம்மோடு அந்வயமுடையவர்கள் நினைத்துக் கொண்டாடுங்கள் என்கிறார்.

நாம் அடைந்த நல் அரண் நமக்கென்று நல்லமரர்
தீமை செய்யும் வல்லசுரரை அஞ்சிச் சென்றடைந்தால்
காம ரூபங்கொண்டு எழுந்தளிப்பான் திருமோகூர்
நாமமே நவின்று எண்ணுமின் ஏத்துமின் நமர்காள்!

“நமக்கு நாம் பாற்றின அரண் சிறந்த ஒன்று” என்றுகொண்டு நல்லதறியும் தேவர்கள், பொல்லாங்கைச் செய்யும் மிகவும் வலிமை வாய்ந்த அஸுரர்களைப் பார்த்து அஞ்சிச்சென்று அடைந்தால், அவர்கள் விரும்பின திருமேனியைக்கொண்டு கிளர்ந்து ரக்ஷிப்பவனுடைய திருமோகூரின் புகழையே, நம்முடன் தொடர்புடையவர்களான நீங்கள் பயின்று நினையுங்கள். அவற்றை ப்ரேமத்துடன் கொண்டாடுங்கள்.

பதினொன்றாம் பாசுரம். இத்திருவாய்மொழிக்குப் பலமாக பகவானை அடைவதற்குத் தடையாக இருப்பவை விலகுவதை அருளிச்செய்கிறார்.

ஏத்துமின் நமர்காள்! என்று தான் குடமாடு
கூத்தனைக் குருகூர்ச் சடகோபன் குற்றேவல்கள்
வாய்த்த ஆயிரத்துள் இவை வண் திருமோகூர்க்கு
ஈத்த பத்திவை ஏத்த வல்லார்க்கு இடர் கெடுமே

“நம்முடையவர்கள் எல்லாரும் ஏத்துங்கள்” என்று தான் குடத்தைக் கொண்டு கூத்தாடினவனை, திருநகரிக்குத் தலைவரான நம்மாழ்வாருடைய அந்தரங்க கைங்கர்யங்களாய் இவை எம்பெருமானுக்குத் தகுதியாக வாய்த்த ஆயிரம் பாசுரங்களுக்குள்ளே உயர்ந்ததான திருமோகூர்க்கு ஸமர்ப்பிக்கப்பட்ட இந்தப் பத்துப் பாசுரங்களை அன்புடன் பாடவல்லவர்களுக்கு சரீரத்தின் முடிவில் துணை இல்லை என்ற துக்கம் தீரும்.

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thiruvAimozhi – Simple Explanation – 10.1 – thALathAmarai

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kOyil thiruvAymozhi

<< 9.10

AzhwAr desired to perform eternal kainkaryam to emperumAn. But he realised that he could not do it here in this world and desired to ascend to paramapadham and perform such kainkaryam there. He felt that kALamEgam emperumAn in thirumOgUr is the one would could eliminate the hurdles and lead him to paramapadham and surrenders to that emperumAn considering him to be the companion in the path to paramapadham.

First pAsuram. AzhwAr says “We do not have any refuge other than kALamEgam emperumAn who has the nature of destroying the hurdles”.

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

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.

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”.

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

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.

Third pAsuram. AzhwAr says “Let us reach thirumOgUr where sarvESvara who is having all auspicious qualities dwells, to have all our sorrows eliminated; this is good advice”.

anRi yAm oru pugalidam ilam enRenRalaRRi
ninRu nAnmugan aranodu dhEvargaL nAda
venRu immUvulagaLiththu uzhalvAn thirumOgUr
nanRu nAm ini naNugudhum namadhidar kedavE

Calling out many times “Other than you, we do not have any other refuge” while becoming weak every time, as the celestial beings stand along with brahmA and rudhra, seek emperumAn and approach him, let us reach thirumOgUr which is the abode of the one who wins over his enemies in this three layered universe and who has such protection [of everyone] as his routine, to eliminate our mental stress; being ananyaprayOjanar, we will reach him.

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

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

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.

Fifth pAsuram. AzhwAr says “Come to surrender unto thirumOgUr where emperumAn has mercifully arrived and stood”.

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

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.

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”.

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

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.

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”.

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

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.

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

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

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.

Ninth pAsuram. AzhwAr speaks about his own benefit of reaching thirumOgUr which is his protection.

maNiththadaththadi malark kaNgaL pavaLach chevvAy
aNikkoL nAl thadandhOL dheyvam asurarai enRum
thuNikkum vallarattan uRai pozhil thirumOgUr
naNiththu nammudai nallaraN nAm adaindhanamE

kALamEgam emperumAn is having a divine form with clean pond like divine feet, blossomed lotus flower like divine eyes, reddish coral like divine lips and is having four huge, divine shoulders which deserve to be decorated with all ornaments. He, who is a very prideful, strong and always severs the demoniac persons, is having thirumOgUr which is having enjoyable garden, as his eternal abode, Such thirumOgUr, which is our abode of distinguished protection is in very close proximity; we have reached here.

Tenth pAsuram. AzhwAr says [to people at large] “Oh you who are related to me! Have attachment towards thirumOgUr where sarvarakshakan (protector of all) is mercifully residing, think about it and praise it”.

nAm adaindha nal araN namakkenRu nallamarar
thImai seyyum vallasurarai anjich chenRadaindhAl
kAma rUpangoNdu ezhundhaLippAn thirumOgUr
nAmamE navinRu eNNumin Eththumin namargAL!

When dhEvas who know the noble aspects, become fearful of the very strong asuras who engage in evil deeds and take shelter of emperumAn considering “he is our exclusive, distinguished protector whom we surrendered unto”, he tumultuously protects us assuming an apt, desirable form. Oh all of you who are related to us! Speak and think about the glorious fame of thirumOgUr which is such emperumAn’s abode; praise it out of love. kAma rUpam also indicates emperumAn’s feminine form in mOhini avathAram to give nectar to dhEvas.

Eleventh pAsuram. AzhwAr says “For those who like this decad which is submitted to thirumOgUr, all their sorrows will be eliminated”.

Eththumin namargAL! enRu thAn kudamAdu
kUththanaik kurugUrch chatakOpan kuRREvalgaL
vAyththa AyiraththuL ivai vaN thirumOgUrkku
Iththa paththivai Eththa vallArkku idar kedumE

nammAzhwAr, the leader of AzhwArthirunagari, presented the thousand pAsurams as confidential services to the dancer who said “Those who are related to us! Praise me” and danced with pots; among those, this decad is submitted to the distinguished thirumOgUr. For those who can recite this decad out of love, their sorrow will be eliminated.

Source: http://divyaprabandham.koyil.org/index.php/2020/06/thiruvaimozhi-10-1-tamil-simple/

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thiruvAimozhi – 10.10.11 – avAvaRachchUzh ariyai

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Full series >> Tenth Centum >> Tenth decad

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No specific introduction.

Highlights from nanjIyar‘s introduction

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

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

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

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

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

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

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

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

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

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

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

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

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

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

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

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

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.10 – sUzhndhu aganRu

Published by:

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

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

pAsuram

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

Listen

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.9 – mudhal thani viththEyO

Published by:

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

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

pAsuram

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

Listen

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

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

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

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

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

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

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

While pervading,

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.8 – peRRinip pOkkuvanO!

Published by:

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “There is no means to let you escape after attaining you who are very difficult to understand”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.7 – kOla malarp pAvaikku

Published by:

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.10.6 – enakku ArAvamudhAy

Published by:

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “You, who are very determined towards me just as you are towards periya pirAttiyAr, who showed great attachment even towards my body/nature, and consumed me, should mercifully accept me quickly, without neglecting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.10.5 – pOra vittittu

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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