Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.10.2 – mAyam seyyEl

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 second pAsuram, AzhwAr vows on periya pirAttiyAr to emperumAn so that emperumAn cannot avoid fulfilling AzhwAr’s desires.

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

mAyanjeyyEl ennai un thirumArvaththu mAlai nangai
vAsanjey pUnguzhalAL thiruvANai ninnANai kaNdAy
nEsanjeydhu unnOdu ennai uyir vERinRi onRAgavE
kUsanjeyyAdhu koNdAy ennaik kUvik koLLAy vandhandhO

Listen

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

(As he manifested his qualities and pacified me previously whenever I called with great sorrow and remained away)
ennai – me (who is in the state of perishing even in a moment of separation)
mAyam seyyEl – do not continue to deceive;

(If you are set to manifest your independence saying “I will do as I please”)
un – for you
thiru – due to being your natural wealth, being the identity of your supreme nature over all
mArvaththu – having a contrasting complexion to your divine chest (which is desired by her as said in thiruvAimozhi 6.10.10 “agalagillEn“)
mAlai – like a golden garland

(being the identity for your divine form)
nangai – (due to her being complete in all qualities just as you are as said in “dharpaNa iva prachuram svadhanthE“, just as the shadow will appear in a mirror, these qualities) because of whose presence your qualities acquire more shine
vAsam sey – brings great fragrance (even to you who is hailed as “sarvagandha:“)
pU – distinguished
kuzhalAL – having divine hair
thiru – (due to being an enjoyable entity, being the controller of wealth) lakshmi’s
ANai – (honourable) order
nin – your (you who conduct the whole world by your order)
ANai – your order
kaNdAy – see;

(thinking that this forceful ordering is out of my craving)
nEsam seydhu – showing friendship (without any reason)
unnOdu – with you (who are opposite of all defects)
ennai – me (who is full of defects)
uyir vERu inRi – (as said in thiruvAimozhi 4.3.8unnadhu ennadhAviyum ennadhu unnadhAviyum“) to have no difference between AthmAs (jIvAthmA and paramAthmA)
onRu AgavE – (by the inseparable nature) to consider both to be one
kUsam seyyAdhu – without feeling disgusted (seeing my defects)
koNdAy – (from the beginning) mercifully acknowledged me;
ennai – me (who knows your acts in this manner)
vandhu – arriving (in front of me)
kUvik koLLAy – mercifully invite me (with your divine voice saying “AzhwIr! Let us go”).
andhO! – Alas! I have to order for what you are craving already!

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

Do not continue to deceive me; let the order of lakshmi, due to being your natural wealth, being the identity of your supreme nature over all, having a contrasting complexion to your divine chest like a golden garland, because of whose presence your qualities acquire more shine, who is having distinguished, divine hair which brings great fragrance, become your order; showing friendship, you mercifully acknowledged me without being disgusted with me, and to make it appear that both you and I have no difference between each other; arriving here, mercifully invite me. Alas! I have to order for what you are craving already!

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

  • mAyam seyyEl – What a sorrow AzhwAr has to repeat the same words “mAyam seyyEl” as in the previous pAsuram! Even after AzhwAr forcefully pleaded, emperumAn does not say “Alright! I won’t deceive you any further”; as emperumAn did not say as in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve), AzhwAr again pleads saying “don’t deceive me”.
  • ennai – Just by delivering me, your leelA vibhUthi (material realm) will not meet its end.
  • mAyam seyyEl ennai – Do not deceive me who believed your vow in SrI bhagavath gIthA 7.14mAmEva yE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who are surrendered to me, can cross over) and surrendered unto you saying as in thiruvAimozhi 6.10.10 “alarmEl mangai uRai mArbA – un adikkIzh amarndhu pugundhEnE” (Oh one who has SrI mahAlakshmi on your chest! I surrendered unto your divine feet and remained there)!

As emperumAn does not say “mA Sucha:”  even after AzhwAr forcefully pleaded to him, AzhwAr vows on periya pirAttiyAr, which even he cannot refuse.

  • un thiru – As said in SrI vishNu purANam 1.8.17 “vishNOSrI:” (Wealth of vishNu), for the whole world, he is the wealth and for him, she is the wealth. Alternatively, it can also be said as in “vishNO:” (vishNu’s belonging). [Explanation for 1st view] As said in periya thirumozhi 7.7.1 “thiruvukkum thiruvAgiya selvA” (one who is the wealth for pirAtti who is embodiment of wealth), sthOthra rathnam 45Sriya:Sriyam” (one who is the wealth for pirAtti who is embodiment of wealth) and SrIvaikuNta sthavam 29 “thvAmhi Sriya: Sriyam udhAhu: udhAravAcha:” (You are hailed by great devotees who have benevolent speech). [Explanation for second view] As per second view, being AdhAra pradhAnam (being primary for bhagavAn, the AdhAram (substratum)) and AdhEya pradhAnam (being primary among the supported aspects, like fragrance of flower) as said in vEdham “SradhdhayA dhEvO dhEvathvamaSnuthE ” (due to pirAtti, the supreme entity attains radiance) and SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka); the AdhEya (supported object/aspect) cannot exist without the AdhAra (substratum); the nirUpyam (AdhAra which is identified) cannot sustain its true nature without the nirUpaka (identity, AdhEya); both cannot exist without each other; nAchchiyAr thirumozhi 8.4 “thannAgath thirumangai thangiya sIr mArvaRku” (to emperumAn in whose divine chest, SrI mahAlakshmi has taken residence), SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even for a moment if I don’t see sIthA).
  • mArvaththu mAlai – Not just the wealth but she is also the decorative garland for his divine chest. For the divine chest, she is the decoration and for her, the divine chest is the decoration; jithanthE sthOthram “bhakthAnAm” (everything is for your devotees).
  • nangai – She is not just a decoration for his form, but his svarUpam (true nature), guNa (qualities) and vibhUthi (wealth) are also because of her. She is as good as bhagavAn with respect to gyAnam (knowledge).
  • nangai – Even for the one who is hailed in nArAyaNa sUktham “pathim viSvasya” (lord of universe), her completeness brings in value. This is the main difference between him and others [dhEvathAs like brahmA, rudhra et al]; those [dhEvathAs] who are without SrI cannot be a match for SrImAn [bhagavAn].
  • vAsam sey pUnguzhalAL – The hair which gives fragrance to the entity ‘fragrance’. The hair which adds fragrance to the one who is hailed as “sarvagandha:” (root of all fragrance). He got that fame of being known as “sarvagandha:” due to her only.
  • thiruvANai nin ANai kaNdAy – Since you are sarvAdhika (greater than all), for everyone, your order works for everyone; for you, your beloved one needs to order. Also explained as periya pirAttiyAr’s order will be your order as said in SrI rAmAyaNam ayOdhyA kANdam 112.27 “mayA cha sIthayAchaiva SapthOsi raghunandhana” (SrI rAma said “Protect your mother without getting angry with her. You are taken this vow thus by me and sIthA).

emperumAn said “Your order is contradictory to your true nature; if you are a SEshabhUtha (servitor), you should remain as per my desire”; AzhwAr proves that it is not contradictory in the rest of this decad. That is, he remedies it by explaining the magnitude of his sorrow. When emperumAn said “If your nature is pArathanthriyam (to be totally subservient to me), you should remain as per the desire of the SEshi (lord, me)”, AzhwAr’s helplessness is explained in the rest of the decad where AzhwAr says “the servitor should exist for that in first place”. AzhwAr asks “If pArathanthriyam is the nature, are existing separately and appearing to be separate applicable?”

  • nEsam seydhu – You showed the affection towards me which was not even shown towards periya pirAttiyAr. Did you do it based on my affection? [No] Isn’t my craving towards you, based on your initial craving towards me? [Unlike in my case] You showed great affection towards her due to her saying in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I cannot leave even for a moment).
  • unnOdu ennai – Did you understand about you? Did you understand about me? You are as said in thiruvAimozhi 3.6.7vizhumiya amarar munivar vizhungum kannaRkani” (One who is consumed by the best immortal personalities and sages of SrIvaikuNtam, who is perfectly sweet like a fruit mixed with sugar) and I am exact opposite to that; did you see “he is atomic, controlled; we are great, controller”?
  • uyir vERinRi onRAgavE – Did you not accept me to not have any difference between yourself and myself? As said in thiruvAimozhi 4.3.8unnadhu ennadhAviyum ennadhu unnadhAviyum” (My AthmA’s nature is enjoyable for you and your divine AthmA’s nature is enjoyable for me), you held me in your head so that I cannot be seen separate from you. He enjoyed with me in the manner that even what is said in SrI rAmAyaNam sundhara kANdam 21.15 “bhAskarENa prabhAyathA” (as sun is with the rays), cannot be compared here [since sun and rays are still different].
  • kUsam seyyAdhu koNdAy – You who are sarvagya (omniscient), did not differentiate me while uniting with me. You accepted me without seeing my inferiority. At first you blessed me unblemished knowledge and devotion, without seeing my previous acts; in thiruvAimozhi 1.5 “vaLavEzhulagu” when I moved away from saying “I am unqualified”, you did not let me leave and accepted me by showing your sorrow in separation from me.  Had you not done it then, I would not be suffering now.
  • ennaik kUvik koLLAy vandhu – Now, try to come to me quickly. It is not sufficient to announce through SAsthram; it is not sufficient to just manifest your qualities; it is not sufficient to have visualisation; you should ensure that I reach you and enjoy you.
  • andhO – You created this state of being unable to live without you in me, but now you are not showing your physical presence!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.10.1 – muniyE nAnmuganE

Published by:

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

Full series >> Tenth Centum >> Tenth 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 “As a result of your manifesting your qualities such as saundharyam (beauty) etc without any reason, I am unable to sustain without you; now you cannot remain away from me, keeping me in this samsAra, which is unbearable for me, by only letting me to enjoy your qualities by manifesting 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

muniyE nAnmuganE! mukkaNNappA! en pollAk
kanivAyth thAmaraik kaN karu mANikkamE! en kaLvA!
thaniyEn AruyirE! en thalai misaiyAy vandhittu
ini nAn pOgalottEn onRum mAyam seyyEl ennaiyE

Listen

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

muniyE – (being unqualified to be distinguished by name and form, being in an annihilated state without any difference between chith (sentient beings) and achith (insentient entities), in that singular state of all entities as said in chAndhOgya upanishath “sadhEva” and “EkamEva“, as said in vishNu thathvam “ISvarAya nivEdhithum“, with merciful heart, set out to bestow body and senses to chEthanas, to make them surrender unto him) one who meditates upon the ways of creation
nAnmuganE – (after performing samashti srushti (initial creation up to creating the oval shaped universes) in transforming the primordial matter to mahath etc, to engage in vyashti srushti (variegated creation) inside the universes, as said in “srushtim thatha: karishyAmi thvAmAviSya prajApathE“) having four-headed brahmA as your body
mukkaN appA – (during annihilation, to assist in annihilation of the created universe, highlighting his power) three-eyed (with the assistance of the one who is having sense which helps in great activities) having rudhra who is a benefactor, as your body

(in between those two, in the state of being a protector)
en – for me
kani – (to instill taste towards you, in me) enjoyable like a ripened fruit
vAy – lip
thAmarai – attractive like lotus flower
kaN – one who is having eye also
pollA – unpierced
karu mANikkamE – having form which resembles a black gem
en – me (who stole the AthmA and claimed it as mine since time immemorial)
kaLvA – (without my knowledge, with that beauty) one who deceived and stole
thaniyEn Ar uyirE – (having not attained) for me who am lonely (manifesting his qualities and turned me to a stage where I cannot sustain myself without him), one who became my complete prANa (life)!

(as said in thiruvAimozhi 10.6.5sezhum paRavai thAnERith thirivAna thALiNai en thalai mElE” (my head is decorated with the enjoyable divine feet of the one who climbs and rides periya thiruvadi who has an attractive form))
en thalai – for my head
misai Ay – being on
vandhitttu – arriving and remaining
ini – now, after (manifesting the defects of this samsAra and the goal, and creating the urge and deep interest)
nAn – I (who am with the love granted by you, greatly craving and understanding your urge)
pOgalottEn – will not permit you to leave me as done previously;
ennai – me (who will perish in separation from you)
onRum – even a little bit (as you placed me away by showing worldly pleasures when I was in bondage, and as you pacified me by showing me your qualities, after attaining taste for you)
mAyam seyyEl – you should not deceive me.

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

Oh one who meditates upon the ways of creation! Oh one who is having four-headed brahmA as your body! Oh one who is having three-eyed rudhra who is a benefactor, as your body! Oh one who is having a form which resembles an unpierced black gem, whose lips are enjoyable like a ripened fruit, and eyes are attractive like lotus flower for me! Oh one who deceived and stole me! Oh one who became the complete prANa for me who am lonely! You have arrived and placed your divine feet on my head. Now, after all of these, I will not permit you to leave me as done previously; you should not deceive me even a little bit.

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

  • muniyE – bhagavAn is the one with chith (sentient beings) and achith (insentient entities) [as his prakAra (form/attribute)] as said in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnithi” (all these are brahmam due to being created, sustained and ended in that brahmam), SrIvishNu purANam 1.2.67 “srushtau srujathi chAthmAnam vishNu: bAlyancha bAthira: upasamhriyathE chAnthE samharthAcha svayam prabhu:” (vishNu who is united with subtle chith and achith, transforms himself during creation to be with gross chith and achith; he protects himself; during annihilation he destroys himself being the destroyer [reverting to subtle chith and achith]), “sa Eva srujyasya: sa cha sarga karthA sa Eva bAthyaththicha pAlyath Echa brahmAdhi avasthyAbhi: aSEsha mUrththi: vishNu: varishta: varadha varENya:” (he is the one who is created; he is the creator; he is the protector; he is the annihilator; he is the one who is protected; it is vishNu who has all forms such as brahmA, Siva et al as his body, he is superior, and is the bestower of the best boons), SrI bhagavath gIthA 15.7mamaivAmSO jIvalOkE” (having my features. living in this material realm where bound souls live), SArIraka mImAmsA 2.3.42 “amSO nAnA vyapadhESAth” (jIvAthmA is known as a feature of paramAthmA); hence srushti (creation), samhAra (annihilation) are at his disposal only; as said in SubAla upanishath “pruthivyapsu praleeyathE, Apas thEjasileeyanthE, thEjauvAyau leeyathE, vAyurAkASE leeyathE, AkASam indhriyEshu indhriyANi thanmAthrEshu thanmAthrANi bhUthAdhau leeyanthE, bhUthAdhir mahathi leeyathE, mahAn avyakthE leeyathE, avyaktham aksharE leeyathE, aksharam thamasi leeyathE, thama:parEdhEva EkIbhavathi” (Earth dissolves into water, water dissolves into fire, fire dissolves into air, air dissolves into ether, ether dissolves into senses which in turn dissolve into thanmAthrAs (subtle form of senses) and thanmAthrAs dissolve into bhUthAdhi, bhUthAdhi dissolves into mahath, mahAn dissolves into avyaktham and avyaktham dissolves into aksharam, aksharam dissolves into thamas (mUla prakruthi – primordial matter) and thamas finally becomes one with bhagavAn) – emperumAn has made the divine vow as said in thaiththirIya upanishath “bahusyAm” (let me become many) and separated thamas which was attached to him, transformed it to what is known as thamas, transformed that into aksharam, created avyaktham from aksharam, created mahAn from avyaktham, created ahankAram from mahAn, created thanmAthrAs from ahankAram, culminated them into pancha bhUthams (the great elements), engaged in jagath srushti (creation of material realm) up to the creation of aNdam (oval shaped universe); he who is known as bhagavAn, is known as parabrahma, paramAthmA in vEdhAntham, and is directly known as paramapurusha.
  • muniyE – As said in “sa EkAkI na ramEtha” (that supreme lord was unhappy feeling loneliness) – as all the entities were without their names and forms and as brahmam’s name and form only were present, and everything else remained as achith, sarvESvaran also remained like achith in separation from everything [i.e. everything in subtle form and hence not being able to relish with them].
  • muniyE – As said in SrI rAmAyaNam sundhara kANdam 1.1 “thathO  rAvaNa nIthAyA: sIthAyA: SathrukarSaNa:| iyEsha padhamandhEshtum chAraNAcharithE pathi ||” (After that, hanuman, the destroyer of enemies, desired to travel in the sky where celestials like chAraNas tread, to search for sIthA, who was taken away by rAvaNa) – as hanuman desired to search for sIthA who was taken across the ocean, you meditated to create the citizens/children who have lost their forms! Should you who created me unconditionally, when I was non-existing, not help me today when I am present and suffering?
  • muniyE – Like those who would call out “ammE!” (Oh mother!). That is, you created these entities when they were without body and senses; should you not help me who is desiring now [for you]? Will you only help when you desire for it? Should you not help when I desire for it? As said in SrI rAmAyaNam yudhdha kANdam 59.45 “SAkAmrugA: rAvaNa sAya kArthA: jagmuS SaraNyam SaraNam smarAmam” (The monkeys fled the battlefield being tormented by rAvaNa’s arrows and surrendered to SrI rAma who was their refuge) and SrI rAmAyaNam yudhdha kANdam 94.17 “rAkshasair vadhyamAnAnAm vAnarANAm mahachamU: | SaraNyam SaraNam yAthA rAmam dhaSarathAthmajam ||” (The great army of monkey warriors who were tormented by the army of demons, surrendered unto SrI rAma, the son of dhaSaratha), AzhwAr is saying “Won’t you help those who have no refuge other than you?”
  • nAnmuganE – Creating brahmA as said in SvEthASvathara upanishath “yO brahmANam vidhadhAthi pUrvam” (One who created brahmA first), pervading everywhere through jIvAthmAs, just as chEthanas (sentient beings) would act and move around with the help of their respective achEthana (insentient) body, being the antharyAmi for brahmA who is his body, through brahmA and his own sankalpa (vow), emperumAn engaging in variegated creation in the form of dhEva (celestial), thiryak (animals), manushya (humans) and sthAvara (immovable entities such as plants) is explained here. With this – it is explained that when emperumAn desires, he can do anything with the help of any entity. brahmA is like the seat from which emperumAn would engage in creation; for emperumAn there is no difference between engaging in creation using mahath which is achEthana and brahmA who is a chEthana; though chEthana and achEthana are different from each other, both are same with respect to being subservient to bhagavAn. Just as the words which indicate the different types of bodies such as dhEva , thiryak, manushya, sthAvara and brAhmaNa, kshathriya, vaiSya, SUdhra, also indicate the AthmAs inside those bodies, here also, as said in bruhadhAraNyaka upanishath “yasya AthmA SarIram, yasya pruthivI SarIram” (for the one who has souls as his body, for the one who has earth etc as his body), SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), SrIvishNu purANam 1.22.86  “yAni mUrthAnyamUrthAni yAnyathrAnyathra vA kvachith | santhi vai vasthujAthAni thAni sarvANi thadhvapu: ||” (Whatever is with form or without form, the collection of all entities which are here, there and everywhere at any time, they are all body of that paramAthmA) and SrIvishNu purANam 1.22.38 “… thath sarvam vai harEsthanu:” (Whatever is created, they are all body of hari) – as per the rule which says that the word which indicates the body would itself also indicate the soul which controls that body, the word chathumukha/nAnmugan which indicates the body of brahmA also indicates emperumAn who is different from such brahmA and is the soul of brahmA; hence “nAnmuganE” is also a calling for emperumAn only.
  • mukkaN appA – As said in katavalli upanishath “yasya brahmacha kshathrancha ubhEbhavatha Odhanam, mruthyur yasya upasEchanam” (For whom, brAhmaNa, kshathriya and all of the creation, become food [during annihilation], and for whom, the annihilator is like pickle [which is used as side dish and finally eaten separately as well]), for sarvESvaran who annihilates everything along with the annihilator, with the name of the three-eyed [rudhra] who is a body of sarvESvara, emperumAn who is different from rudhra and who is the antharAtmA (in-dwelling soul) of rudhra, is invoked.
  • appA – Favour; annihilation is a greater favour than creation. Even if creation happens after a little while, the existence of the AthmAs will remain in tact. But due to the evil deeds performed by the AthmAs, if annihilation does not happen immediately, the existence of AthmAs will be lost. How is this so? Just as one will poke one’s own eye and cause harm, when the purpose of creation is forgotten and it becomes a reason for evil deeds, as the parents would put shackles on the hands and feet of their evil children, when the created universe becomes misused for the evil deeds, eliminating the body and senses as part of annihilation is seen as a favour; as said in jithanthE sthOthram “thadhA – samhAraka:” (You are creator as well as annihilator of this universe). “muniyE nAnmuganE mukkaNNappA” follows the section from mahAnArAyaNa upanishath starting with “EkO ha vai nArAyaNa AsIth – nabrahmA – nESAna: nEmE dhyAvA pruthivI – nanakshathrANi – nApOnAgnirnasOmOnasUrya: || sa EkAkI naramEtha – thasyadhyAnAnantha saththasyaikA – kanyAdhaSEndhriyANi” (Only nArAyaNa existed in the beginning; no brahmA; no rudhra; this sky and earth were not there; no stars; no water; no fire; no moon; no sun; he felt anguished due to loneliness; for him, who is in meditation, there was a mind and ten senses) and “athapunarEva nArAyaNassOnyam kAmam manasAdhyAyItha – thasyadhyAnAn thasthasya lalAdAth svEdhOpathath thA imA Apa: – thadhdhiraNmayam aNdam abhavath – thathra brahmAchathurmukhOjAyatha || atha punarEva nArAyANassOnyam kAmam manasA dhyAyItha thasya dhyAnAnthasthasya lalAdAth svEdhOpathath – svEdhOth budhbudhamabhavath – budhbudhAth thryakshaSSSulabhApANi: purushO jAyatha” (Again that nArAyaNa meditated to vow something else; sweat oozed out of his forehead and fell on the ground; that is the water; that became the golden oval shaped universe; four-headed brahmA came into existence in that universe; again that nArAyaNa meditated to vow something else; sweat oozed out of his forehead and fell on the ground; bubble appeared from that sweat; a three-eyed man appeared from that bubble with the spear in his hand). SrIvishNu purANam 1.2.23 “srushti sthithi anthakaraNIm …” (bhagavAn janArdhana assumes the names and forms of brahmA, vishNu and Siva to perform creation, sustenance and annihilation).
  • en pollAk kanivAyth thAmaraik kaN karumANikkamE – In between creation and annihilation, if there is no protector, the evil ones will torment the individuals just as an eagle will catch its prey; for that, emperumAn incarnates with his natural form as vishNu in between the primordial deities brahmA and rudhra just as emperumAn incarnated as one [SrI rAma] amongst the ikshvAku clan and one [krishNa] amongst yadhu clan; AzhwAr is calling out that name vishNu here. Since creation and annihilation need to be done mercilessly, he would appoint agents for those tasks; since protection need to be done by himself, with mercy, he cannot appoint others; even if appointed, others cannot do this task as said in SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim | …” (Oh wise person! Except for hari who is well situated in sustaining others, no one has the ability to give protection) and para samhithA “na sampadhAm samAhArE vipadhAm vinivarthanE | samarthO dhruSyathE kaSchith tham vinA purushOththamam ||” (I have not seen any one other than purushOththama who is capable of bestowing wealth and removing the dangers without a trace).
  • en pollA … – While saying “nAnmuganE, mukkaNNappA“, AzhwAr closed his eyes and focussed on bhagavAn who is the viSEshyam (substratum); here [in the case of vishNu] viSEshaNam (form) itself is desirable, saying “en pollAk kanivAyth thAmaraik kaN karumANikkamE“. AzhwArs cannot move beyond bhagavAn’s divine form; while the divine form is explained as SubhASrayam (auspicious abode), vEdhAntham instructs the AthmAs to focus on the dhivyAthma svarUpam (divine internal nature/qualities) of bhagavAn leaving behind the divine form; the intent of vEdhAntham is not to negate the divine form, but to push the AthmAs up to the understanding of the true nature of bhagavAn; pollA should be joined with karumANikkam. AzhwAr could be warding off the evil eyes by saying “pollA – karumANikkam” (evil precious gem); alternatively, he is saying “pollA” to highlight the beauty of emperumAn which is unseen in any other entity.
  • kani vAy – sarvESvaran who is said in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), is giving up his firmness and smiling on seeing the favourable ones [devotees]; as said in SrI paushkaram “sva karmAnala thapthAnAm dhyAyinAm khEdhaSAnthayE” (to remove the suffering of those who were experiencing the heat of the results of their karma).
  • thAmaraik kaN – AzhwAr is talking about the eyes which will further pacify us, if we start enquiring his smile and stutter with hiccups; as said in SrIvishNu purANam 1.20.16 “avalOkana dhAnEna bhUyOmAm pAlaya” (Oh lord! protect me with your glance).
  • karu mANikkamE – His divine body which embraces us to eliminate our fatigue in samsAram; as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasva bhUthasthu” (This embrace of mine is equivalent to everything else). His divine form resembles a smiling dark precious gem.
  • en kaLvA – Oh one who stole me without my permission! AthmA who steals the self which is ISvara’s property, without knowing about the ownership; emperumAn steals the AthmA, by showing his own beautiful form. AthmA’s mamakAram (claiming bhagavAn’s wealth to be owned by self) is so deep that, sarvESvaran himself needs to steal the AthmA to reclaim the ownership. Just as emperumAn [as SrI rAma] made janakarAja to hand over his daughter (sIthAp pirAtti) in marriage, he reclaims AthmA to be his own.
  • thaniyEn Ar uyirE – Not only you accepted me without my permission, you also informed your presence to me and manifested your qualities with which I sustain myself being unable to perish in separation from you.
  • thaniyEn – AzhwAr’s presence amidst samsAris (worldly people) is similar to sIthAp pirAtti’s presence amidst rAkshasis (demoniac women) in aSOka vanam, highlighting his inability to mix with samsAris and inability to reach paramapadham.
  • Ar uyirE – For me who is suffering in this samsAram in separation from you, oh one who is the cause for my existence!
  • en thalai misaiyAy vandhittu – Arriving completely as said in thiruvAimozhi 10.6.5sezhum paRavai thAnERith thirivAna thALiNai en thalai mElE” (one who climbs and rides periya thiruvadi who has an attractive form, and arrives to be on my head) and thiruvAimozhi 10.6.6thalai mEla thALiNaigaL” (his divine feet on my head). Also implies that he arrived unconditionally, without any reason.
  • ini – Not just showing yourself, revealing the nature of paramapadham. After this.
  • nAn – I who have come to know the path to paramapadham.
  • pOgalottEn – AzhwAr became qualified to stop him and force him, due to his sorrow in separation and his apt relationship with emperumAn; as said in SrI rAmAyaNam ayOdhyA kANdam 111.14 “SEshyE purasthAth SAlAyA yAvan mEna prasIdhathi” (I shall remain lying down at the entrance of SrI rAma’s hut until he returns to ayOdhyA).
  • pOgalottEn – You can arrive of your own freewill only; but while going, is that under your control? AzhwAr is able to say like this due to a) the urge acquired by him under the supervision of sarvagya (omniscient lord) and b) since bhagavAn will become shy in the delay in fulfilling AzhwAr’s desire immediately as said in SrI rAmAyaNam AraNya kANdam 10.9 “hrIrEshAhi mamAthulA” (I am feeling immensely ashamed).
  • onRum mAyam seyyEl – Before I realised you, you showed me the aspects which are to be given up and made me remain satisfied with them; after realising you, you manifested your qualities and made me say in thiruvAimozhi 10.8.7umbar en kuRai” (What worry is there for me, who enjoyed him eternally, about the enjoyment in going further to a special abode of paramapadham?) and thiruvAimozhi 10.8.8IdhE innam vENdavadhu endhAy” (Oh one who is naturally related to me! This service [by speech] only is desired forever by me!) In this manner, by manifesting your qualities further, don’t make me think that I have attained the goal and deceive me.

When asked “Why are you asking like this?” AzhwAr says,

  • ennaiyE – As said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (Look at our bodies), AzhwAr shows his body which was eaten by viraham (sorrow in separation); there, for the rishis, the rAkshasas ate only their limbs; here AzhwAr is going through destruction of the svarUpam (true nature) itself.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.10 – muniyE

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Full series >> Tenth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the tenth decad, previously, sarvESvaran manifested the journey of a mukthAthmA (liberated soul) in archirAdhi mArgam (path leading to paramapadham), reaching paramapadham, entering the thirumAmaNi maNdapam, becoming part of the assembly of nithyasUris and mukthAthmAs, being ultimately blissful; AzhwAr enjoyed with paragyAnam (the state of clear visualisation of bhagavAn) as self’s benefit through visualisation, and since such vision was disrupted, became very sorrowful on seeing the samsAra which he feared as said in thiruvAimozhi 4.9.7kodu ulagam kAttElE” (hide the cruel world from me); having acquired parama bhakthi (state before reaching paramapadham), in the form of unbounded eagerness, being unable to sustain without attaining paramapadham, AzhwAr meditated thinking “emperumAn who brought me up to this stage, himself desiring to conduct me further, climbed on the divine shoulder of periya thiruvadi (garudAzhwAr) and arrived here, placing his divine feet on my head, being very eager to grant the result”.  Due to the purity attained by such meditation, he highlighted the following aspects of such sarvESvaran who manifested directly:

  1. his enjoyable form, which is a favour [to us]
  2. his being dear to lakshmi
  3. his being the cause of everything
  4. his having all entities as his prakAra (form/attribute)
  5. his ultimate enjoyability
  6. his being a great lover
  7. his being the protector for his devotees
  8. his being the in-dwelling soul of everything/everyone
  9. his bestowing everything
  10. his complete granting of all enjoyment

Meditating upon these aspects, in the presence of such sarvESvaran, AzhwAr announced emperumAn’s favour etc to reveal self’s sorrow, great eagerness, vowed on pirAtti so that he does not refuse, and greatly cried out “You who are the protector for me, should grant me complete experience”, and meditated upon emperumAn’s act of enjoying fully with pirAtti, with qualities, forms, wealth to welcome AzhwAr; determining that there is no more hurdle to attain the goal, AzhwAr mercifully speaks and completes how he became avAptha samastha palar (one who has no unfulfilled goals).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Entering paramapadham and remaining in that assembly with perfect bliss as said in thiruvAimozhi 10.9.11 “andhamil pErinbaththu adiyarOdu irundhamai” (being with the devotees in endless bliss), was only in the mind and not observed in a physical union; even after this, AzhwAr observed that he is still in this samsAram where he instructs others saying as in thiruvAimozhi 9.1.6illai kaNdIr inbam” (there is no joy here) and in thiruviruththam 100 “piRappAm pollA aruvinai mAya van sERRaLLal poynnilam” (birth in this amazing, strong muddy, slushy world, which is caused by karma), being bound by matter [in a material body]; he felt anguished just as a person who becomes hurt after remaining without any sorrow and with great bliss on the peak of mount mEru (huge mountain which anchors and holds the world) would fall in to the very deep pAthALam (lowest world) which is filled with sorrows, is invincible and has no solid ground to remain firm; further, AzhwAr thought about emperumAn being accessible previously for him [as said in thiruvAimozhi 10.10.3 “AvikkOr paRRuk kombu ninnalAl aRiginRilEn nAn” (I don’t know any other support for myself other than you)], that there is no other means than bhagavAn himself to attain bhagavAn [as said in thiruvAimozhi 10.10.3 “mEvith thozhum piraman sivan” (brahmA, Siva who all worship you)] and emperrumAn being the protector of all including those who pursue through their own efforts as means to attain him, having not attained such emperumAn at once, became very anguished thinking “Why is such emperumAn letting us suffer in this manner!” Just as a nursing baby would cry out uttering the name of the mother while anguishing in hunger and thirst even after having the presence of mother and father [AzhwAr cried in thiruvAimozhi 10.10.3 “en pollAk karu mANikkamE” (Oh one who has a pure, distinguished, dark gem like form!)]

AzhwAr, who is having the nature as in thiruvAimozhi 1.5vaLavEzh ulagu” [where he considered himself very inferior], being incapable of thinking about his own true nature, being incapable of sending a messenger, having great sorrow which made him stand in front of emperumAn without any shyness and vow on pirAtti [to deliver him], to melt even the heart of the most cruel persons, to not let emperumAn remain in paramapadham without protecting AzhwAr, cried out in a loud voice as someone who is caught in forest fire and being unable to sustain the self started surrendering unto emperumAn’s divine feet as said in SrI rAmAyaNam yudhdha kANdam 60.45 “SAkA mrgA: rAvaNa sAyakarthA jagmuSSaraNyam SaraNam smarAmam” (The monkeys were fleeing being hurt by rAvaNa’s arrows and surrendered to SrI rAma who is their refuge); since emperumAn is parama dhayALu (greatly merciful), he  thought “we cannot let him suffer in this manner!” and suffered even more than AzhwAr; he climbed on periya thiruvadi (garudAzhwAr) along with pirAtti and appeared fully in front of AzhwAr as AzhwAr desired, severed AzhwAr’s connection in this material world, made him enter in the divine assembly as he desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai – udan kUduvadhu enRukolO” (when will I enter the groups of nithyasUris), eliminated AzhwAr’s fatigue as highlighted by AzhwAr in thiruvAimozhi 10.10.10 “en avAvaRach chUzhndhAyE” (you surrounded me to satisfy my desire) and thiruvAimozhi 10.10.11 “avAvaRRu vIdu peRRa” (I who got liberated, having my desires satisfied), mercifully united with AzhwAr, to eliminate his (emperumAn’s) own suffering which is greater than AzhwAr’s suffering – says AzhwAr.

The pramEyam (object/goal) for this prabandham is – sarvESvaran; this prabandham is – avAvil andhAdhi (poem of desire, in the type of antha + Adhi, where the ending of one pAsuram is connected to the beginning of the next pAsuram); the poet – one who was mercifully blessed with mayarvaRa madhinalam (unblemished knowledge and devotion). Now, AzhwAr’s avathAram (birth) is the same as the avathAram (incarnation) of sarvESvaran, which occurs by the good deeds of saintly people.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.9.11 – vandhavar edhir koLLa

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Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are well versed in this decad are comparable to the munivars of vaigundham (nithyasUris in paramapadham who always meditate on emperumAn)”.

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

vandhavar edhir koLLa mAmaNi maNdabaththu
andhamil pErinbaththu adiyarOdirundhamai
kondhalar pozhil kurugUrch chatakOpan sol
sandhangaL Ayiraththu ivai vallAr munivarE

Listen

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

avar – he himself (who is with lakshmi)
vandhu edhirkoLLa – as he comes forward and receives
mA maNi maNdabaththu – in thirumAmaNi maNdapam (the divine assembly hall)
andham il – endless
pEr – boundless
inbaththu – having bliss
adiyarOdu – being with sUris (nithyasUris, mukthAthmAs)
irundhamai – in the way one is present
kondhu alar – bunch of flowers blossoming
pozhil – having garden
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoke
sandhangaL – having different metres
Ayiraththu – among the thousand pAsurams
ivai – this decad
vallAr – those who can practice well
munivar – will become those who meditate upon bhagavAn’s auspicious qualities (in paramapadham).

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

nammAzhwAr, the controller of AzhwArthirunagari, mercifully spoke this decad which explains the way emperumAn himself comes forward and receives the SrIvaishNavas in the thirumAmaNi maNdapam . The SrIvaishNavas are present with the sUris who are having endless and continuous bliss, in this decad among the thousand pAsurams having different metres. Those who can practice this decad well, will become those who meditate upon bhagavAn’s auspicious qualities. vandhavar edhirkoLLa could also imply the primary servitors such as viskhvasEnar et al.

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

  • vandhu avar edhirkoLLa – emperumAn along with pirAtti, comes forward and receives the SrIvaishnavas. It can also mean, the nithyasUris who are divine by nature.
  • mAmaNi maNdabaththu – In the blissful thirumAmaNi maNdapam.
  • andham il pEr inbaththu – paramapadham is the opposite of anantha klESa bhAjanam (samsAra – the abode of unlimited sorrows); in samsAra, what appears as joy is sorrow only, in reality. When pANdu [father of pANdavas] shot an arrow at a person (a sage who was trying to enjoy with his wife, where both were in the forms of deer), he said [after being shot, in his final moments] “in this samsAra, there is joy only for a fraction of a moment; you did not even let me enjoy that momentary joy”.
  • adiyarOdu irundhamai – Being with nithyasUris as desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai udan kUduvadhu enRukolO?” (when I will reach the divine assembly of nithyasUris agreeing to their principles?)
  • kondhu alar … – Mercifully spoken by AzhwAr who owns AzhwArthirunagari where it always feels likes spring season [when the flowers are well blossomed]. As AzhwAr set out to travel to paramapadham, it appears that emperumAn has made the whole route to be filled with garden, starting with AzhwArthirunagari itself.
  • sandhangaL Ayiraththu – Thousand pAsurams having different metres; alternatively, thousand forms in the form chandham (vEdham).
  • ivai vallAr munivarE – Those who are capable of practicing this decad will be like the residents of paramapadham who enjoy bhagavAn’s qualities, remain fully immersed in them and will not move away from them.

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 – 10.9.10 – vidhi vagai

Published by:

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

Full series >> Tenth Centum >> Ninth 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 mercifully explains the way the nithasUris praise the SrIvaishNavas who went from samsAram to SrIvaikuNtam.

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

vidhi vagai pugundhanar enRu nal vEdhiyar
padhiyinil pAnginil pAdhangaL kazhuvinar
nidhiyum naRchuNNamum niRai kuda viLakkamum
madhi muga madandhaiyar Endhinar vandhE

Listen

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

vidhi vagai – by the order of ISvara, in the form of our fortune
pugundhanar – the SrIvaishNavas arrived and entered;
enRu – being pleased
nal vEdhiyar – the nithyasUris who are well versed in vEdham (as said in purusha sUktham “sAdhyAssandhi dhEvA:“) and having distinguished nature
padhiyinil – in their respective abode
pAnginil – in an honourable manner
pAdhangaL kazhuvinar – cleansed the divine feet (of such SrIvaishNavas);
nidhiyum – bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam
nal suNNamum – distinguished thiruchchUrNam (fragrance powder, which acquired its greatness due to the contact with the divine form of bhagavAn)
niRai kudam – pUrNa kumbam (sacred pot filled with water)
viLakkam – mangaLa dhIpams (auspicious lamps)

(due to the sighting of the SrIvaishNavas)
madhi – shining like a full moon
mugam – having face
madandhaiyar – divine damsels who have the humility revealing their subservience
vandhu – coming forward
Endhinar – carried.

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

The SrIvaishNavas arrived and entered paramapadham by the order of ISvara, in the form of our fortune; being pleased, the nithyasUris who are well versed in vEdham and having distinguished nature cleansed the divine feet of such SrIvaishNavas, in an honourable manner, in their respective abode; divine damsels who have the humility revealing their subservience and face shining like a full moon, came forward to welcome the SrIvaishNavas, carrying bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam“, distinguished thiruchchUrNam, pUrNa kumbams  and mangaLa dhIpams.

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

  • vidhi vagai pugundhanar enRu – Some consider that the words uttered by these nithyasUris, that is “vaigundham puguvadhu maNNavar vidhiyE!” (What a bhAgyam (fortune) for these SrIvaishNavas to arrive here!) as not apt, and say “What fortune did we have for them to arrive here?” They would say “Isn’t it our fortune that these great personalities who remained as ananya prayOjanar (those who have no expectation other than kainkaryam) and enjoyed bhagavAn’s qualities even while being in samsAram where worldly pleasures are abundant, and who are hailed as in thiruviruththam 79 ‘viNNuLArilum sIriyar‘ (those who are greater than the residents of paramapadham)?” There, in the previous pAsuram, they (nithyasUris) said “vaigundham puguvadhu [maNNavar vidhi]” [Focus is on the bhAgyam of SrIvaishNavas to enter paramapadham]; here, they are saying “vidhi vagai] pugundhanar“; as “pugundhanar” (entered) is in past tense, it is focussed on the bhAgyam of the nithyasUris.
  • nal vEdhiyar – Those who are revealed in vEdhams as in yajur vEdham “yadhrshya:prathamajAyE purANA:” (those seers who are born in the beginning and are ancient), purusha sUktham “pUrvE sAdhyA: santhi dhEvA:” (the dhEvAs (divine personalities) who are present everywhere and are the refuge) and rig vEdham – vishNu sUktham “thadhviprAsO vipanyavO jAgruvAgumsa: samindhathE” (The best, vast abode of vishNu, paramapadham, which is reached by nithyasUris who are filled with wisdom, are always engaged in devotion and are careful).
  • padhiyinil – anantha, vainathEya et al taking the SrIvaishNavas to their divine abodes.
  • pAngu … – Without showing any discrimination thinking “he was a samsAri chEthana (bound soul); we are asprushta samsAra gandhar (those who are untouched with the defects of samsAra)”, seating the SrIvaishNavas on the throne, they would remain below aptly and clean their divine feet.
  • nidhi … – At that time, the divine damsels who serve bhagavAn would come forward to welcome the SrIvaishNavas. They will be carrying the pAdhukAs which are the wealth for SrIvaishNavas, thiruchchuNNa prasAdham (divine fragrant powder remnants), pUrNa kumbams (divine pots filled with water) and mangaLA dhIpams (auspicious lamps).
  • madhi muga madandhaiyar – The damsels whose faces are shining like a full moon due to the joy of seeing them just as the face of a mother will become on seeing her child returning from far away land.

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 – 10.9.9 – vaigundham pugudhalum

Published by:

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

Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “After reaching the entrance of SrIvaikuNtam and being accepted by the elders, the nithyasUris who are present there became amazed and wondered ‘How amazing that the samsAris (those who were in samsAra before) come to SrIvaikuNtam! What a fortune!’ “.

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

vaigundham pugudhalum vAsalil vAnavar
vaigundhan thamar emar emadhidam pugudhenRu
vaigundhaththu amararum munivarum viyandhanar
vaigundham puguvadhu maNNavar vidhiyE

Listen

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

vaigundham pugudhalum – As the SrIvaishNavas entered SrIvaikuNtam
vAsalil vAnavar – the divine gate keepers
vaigundhan thamar – these SrIvaishNavas, who have attained SrIvaikuNtanAtha
emar – are desirable for us;
emadhu idam puga – they should enter our dominion
enRu – considering this
viyandhanar – became pleased;
vaigundhaththu – in that abode
amararum munivarum – amarars (those who engage in kainkaryam) and munivars (those who engage in meditating on bhagavAn’s qualities)
maNNavar – those who were immersed in worldly pleasures on earth
vaigundham puguvadhu – entering paramapadham
vidhiyE – what a bhAgyam (fortune)!
enRu viyandhanar – became pleased.

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

As the SrIvaishNavas entered SrIvaikuNtam, the divine gate keepers thought “these SrIvaishNavas, who have attained SrIvaikuNtanAtha, are desirable for us”; considering “they should enter our dominion”, they became pleased; the amarars (those who engage in kainkaryam) and munivars (those who engage in meditating on bhagavAn’s qualities) became pleased thinking “What a fortune for these SrIvaishNavas who were immersed in worldly pleasures on earth, to enter paramapadham!”

viyandhanar is to be applied in both “emadhidam pugudhenRu – viyandhanar” and “amararum munivarum viyandhanar“.

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

  • vaigundham pugudhalum … – As the SrIvaishNavas reached paramapadham, the divine gate keepers said “Those who are devotees of SrIvaikuNtanAthan, are our lords; hence you should accept our abodes”. The residents of paramapadham also remain similar to AzhwAr who said in thiruvAimozhi 3.7.1payilum thiruvudaiyAr evarElum – emmai ALum paramar” (Those who have the wealth of being together with bhagavAn to be eternally engaged in him, even if they lack (high birth, knowledge, actions), even in that same state, they are the supreme masters having us as servitors in many births). The divine gate keepers will come forward and welcome the SrIvaishNavas, hold the hands, take them to the regions which are under their control and hand over the stick, which is in their hands, to those SrIvaishNavas. As the ultimate goal of those who reach paramapadham is kainkaryam and the routine of those who are already present there is also kainkaryam, they will give kainkaryam to the SrIvaishNavas and the SrIvaishNavs will also accept it. “pugudha” – means “Come on! Enter!”
  • vaidhaththu amararum munivarum – They are guNa nishtar (munivars, who are engaged in meditating on bhagavAn’s qualities) and kainkarya nishtar (amarars, who are engaged in service) just like SrI bharathAzhwAn and iLaiya perumAL (lakshmaNa)respectively.
  • viyandhanar – Became amazed.
  • vaigundham puguvadhu maNNavar vidhiyE – Became amazed thinking “Just as seawater set out to climb a mountain, samsAris got the bhAgyam [mercy of bhagavAn] of entering 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 – 10.9.8 – kudi adiyAr

Published by:

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

Full series >> Tenth Centum >> Ninth 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 explains how the nithyasUris come forward and welcome the SrIvaishNavas beyond the material realm and outside the boundary of paramapadham.

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

kudiyadiyAr ivar gOvindhan thanakkenRu
mudiyudai vAnavar muRai muRai edhirkoLLak
kodiyaNi nedu madhiL gOpuram kuRuginar
vadivudai mAdhavan vaigundham pugavE

Listen

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

(SrIvaishNavas)
gOvindhan thanakku – For krishNa who incarnated for the sake of his devotees
kudi adiyAr – devotees who belong to the clan which excusively exists
enRu – saying
mudi udai – having similar form with crown etc as ISvara
vAnavar – nithyasUris
muRai – as per their respective position
edhir koLLa – come forward and welcome

(expecting their arrival)
vadivu udai – having a decorated form
mAdhavan – sarvESvaran’s (who is present with lakshmi as said in “SriyAsArdham“)
vaigundham – in SrIvaikuNtam
puga – to let them enter
kodi aNi – being decorated with flags (as a mark of welcoming them, as decoration)
nedu madhiL – having tall fort
gOpuram kuRuginar – arrived at the main entrance.

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

nithyasUris having similar form, with crown etc, to ISvara, came forward and welcomed the  devotees considering them to belong to the clan which exists exclusively for krishNa who incarnated for the sake of his devotees. They arrived at the main entrance of SrIvaikuNtam which is being decorated with flags and having tall fort, and which belongs to sarvESvaran who is having a decorated form, to let the SrIvaishNavas enter in there.

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

  • kudi adiyAr … – nithyasUris revere these SrIvaishNavas as they have submitted themselves along with their clan to emperumAn having been captivated by his simplicity. Previously, AzhwAr said “kudandhai engOvalan kudiyadiyAr” (the devotees for generations, for krishNa who is in thirukkudandhai); here he says “kudiyadiyAr ivar gOvindhan thanakku“. They praise them saying “They are surrendered to emperumAn’s vibhavAvathArams (incarnations); they are surrendered to emperumAn’s archAvathArams (deity forms)”.
  • mudi udai vAnavar – nithyasUris, who are as respectable as emperumAn himself, are showing their reverence towards these SrIvaishNavas. If the crowns of emperumAn and nithyasUris appear the same, what is the difference then? He is crowned for protecting others; nithyasUris are crowned for their servitude.
  • muRai muRai edhir koLLa – Welcoming in a fitting manner. As said in purusha sUktham “yathra pUrvE sAdhyA:” (where the elders and desirable ones are present) and in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai” (the groups of nithyasUris), they are desirable to those who desire for them.
  • kodi … – They reached the divine tower at the entrance of the tall fort which is a boundary for the paramapadham and which is decorated with flags, looking forward to the arrival of the SrIvaishNavas.
  • vadivu udai mAdhavan – As said in the case of SrI vasudhEva and dhEvakip pirAtti after krishNa killed krishNa as said in SrIvishNu purANam 5.20.52 “yuvEva vasudhEvObhUth” (vasudhEva lost his old-age and became a youth again) and in the case of chakravarthi (emperor, dhaSaratha) who saw perumAL (SrI rAma) as said in SrI rAmAyaNam ayOdhyA kANdam 12.105 “punaryuvEva” (dhaSaratha regained his youth again) – Sriya:pathi (lord of SrI mahAlakshmi) acquired a more youthful form due to the joy of their (SrIvaishNavas) arrival; to enter into such emperumAn’s paramapadham. As he heard about their arrival, his form and pirAtti’s form acquired freshness.

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 – 10.9.7 – madandhaiyar vAzhththalum

Published by:

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

Full series >> Tenth Centum >> Ninth 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 “Groups of maruthas and vasus even crossed their boundaries, went as far as they could and praised the SrIvaishNavas”.

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

madandhaiyar vAzhththalum marudharum vasukkaLum
thodarndhu engum thOththiram sollinar thodu kadal
kidandha engEsavan kiLaroLi maNi mudi
kudandhai engOvalan kudi adiyArkkE

Listen

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

thodu kadal kidandha – mercifully resting in the deep ocean
em kEsavan – being kESava who is the creator of everyone such as people like me, dhEvas starting with brahmA, and nithyasUris

(revealing his lordship which lets us enjoy him)
kiLar oLi – rising and radiant
maNi mudi – having the divine crown which has abundance of precious gems
kudandhaiyan – one who is mercifully resting in thirukkudandhai
kOvalan – for krishNa
kudi adiyArkku – on the servitors who are serving for generations
madandhaiyar – (respective) consort
vAzhththalum –  as they praised
marudharum – maruths
vasukkaLum – ashta vasus (eight vasus)

(as they are travelling fast due to their urge in enjoying bhagavAn)
engum thodarndhu – following everywhere
thOththiram sollinar – uttered praises.

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

emperumAn, mercifully resting in the deep ocean, being kESava who is the creator of everyone such as people like me, dhEvas starting with brahmA, and nithyasUris, having rising and radiant divine crown which has abundance of precious gems, is mercifully resting in thirukkudandhai as krishNa; the consorts of maruths and ashta vasus praised the servitors who are serving such emperumAn for generations; as they praised, the maruths and vasus followed the SrIvaishNavas everywhere and uttered praises. thodudhal – thONdudhal (digging) – indicates the depth.

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

  • madandhaiyar vAzhththalum … – As the consorts of the dhEvathAs praised the SrIvaishNavas, the groups of maruths and vasus.
  • thodarndhu engum – Going wherever they could, beyond their own boundaries.
  • thOththiram sollinar – Praised. As they can travel from one world to another within a moment, and as they were not satisfied with praising them [SrIvaishNavas] within their boundaries, they followed them and praised them. Why are the SrIvaishNavas travelling swiftly? This is due to their remaining as said in thiruviruththam 47 “kaNNan viNNUr thozhavE sariginRana sangam” (My bangles are slipping due to not having the desire to worship paramapadham which is the abode of krishNa), thiruvAimozhi 5.9.6kANbadhengyAnRukolO” (When will the day of seeing him (arrive)?), thiruvAimozhi 9.3.7mAga vaigundham kANbadhaRken manam EgameNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn) and thiruvAimozhi 2.3.10udan kUduvadhu engyAnRukolO” (When will I become part of the assemblies of nithyasUris?), and since they understand the thought of emperumAn who said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi vinAthAm asithEkshaNAm” (SrI rAma says – I will not survive even for a moment without seeing sIthA who has dark eyes).
  • thodu kadal kidandha – emperumAn who has paramapadham as his royal assembly, leaving that, arrived and mercifully rested in thiruppARkadal (milky ocean) to show his presence to brahmA et al.
  • thodu kadal – The ocean which was dug; deep ocean.
  • em kEsavan … – emperumAn who incarnated as krishNa for the sake of his devotees and protected them.

To ensure that those who are subsequent to his incarnation, do not miss out, one who is mercifully resting in thirukkudandhai,

  • em kOvalan – krishNa himself has come and is mercifully resting in thirukkudandhai. maruths and vasus praise the SrIvaishNavas saying that they are the results of emperumAn’s efforts.
  • kiLar oLi maNi mudi – The divine crown which is very radiant and which reveals his supremacy over all. The dhEvathAs are showing reverence towards the SrIvaishNavas considering that they have fully submitted themselves along with their descendants, having been won over by emperumAn’s simplicity in mercifully resting in thirukkudandhai.

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 – 10.9.6 – vELviyuL maduththalum

Published by:

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

Full series >> Tenth Centum >> Ninth 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 “dhEvasthrIs (celestial women) joyfully welcomed SrIvaishNavas and uttered blessings”.

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

vELviyuL maduththalum virai kamazh naRum pugai
kALangaL valampuri kalandhengum isaiththanar
ANmingaL vAnagam AzhiyAn thamar enRu
vAL oN kaN madandhaiyar vAzhththinar magizhndhE

Listen

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

vELvi uL maduththalum – As the vaidhikas offered all dharmas
virai kamazh – emitting fragrance
naRum – fragrant
pugai – incense
engum kalandhu – spreading everywhere
kALangaL – wind instruments
valam puri – conches with curl towards the right side
isaiththanar – blew;

(due to the joy of seeing the SrIvaishNavas)
vAL – radiant
oN – beautiful
kaN – having eyes
madandhaiyar – celestial women
AzhiyAn – for sarvESvaran who has thiruvAzhi (divine chakra)
thamar – you who are servitors
vAnagam – these abodes such as svarga (heaven) etc
ANmingaL – should rule over
enRu magizhndhu – being joyful in this manner
vAzhththinar – blessed.

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

As the vaidhikas offered all dharma, fragrant incense emitting nice fragrance spread everywhere and wind instruments and conches with curl towards the right side were blown; celestial women having beautiful, radiant eyes blessed them,  being joyful, saying “You who are servitors of sarvESvaran who has thiruvAzhi, should rule over these abodes such as svarga etc”.

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

  • vELviyuL maduththalum – As the vaidhikas offered the results of their yAgams, others engaged in burning fragrant incenses made of eagle-wood trees etc.
  • virai kamazh naRum pugai – Very desirable incense due to being very fragrant.
  • kALangaL … – As these SrIvaishNavas were accepting what was offered by the vaidhikas and others, some others [celestial persons] started playing wind instruments and right-curled conches.
  • kalandhu engum isaiththanar – They reverberated everywhere (While there is sound, there must be those who are making the sound).
  • AzhiyAn thamar – ANmingaL vAnagam – They are praising the SrIvaishNavas saying “You who are servitors of sarvESvaran, should rule over this place”. Even emperumAn has his wealth for his devotees as said in jithanthE sthOthram “bhakthAnAm” (everything is for your devotees). They would ask “What stops you from ruling us?”
  • vAL oN kaN … –  The consorts of those dhEvathAs who perform the duty of AdhivAhika (guiding in the path leading to paramapadham), blessed the SrIvaishNavas. Just as mothers would give their cool glance towards their children who are going away to far away lands,  these dhEvasthrIs glanced at the SrIvaishNavas with their radiant, beautiful eyes.
  • magizhndhE – They are not doing it as something ordained, just because their husbands are honouring them. They are doing it with affection. His (SrIvaishNava’s) great fortune is in being honoured by those who are greater (due to being in higher worlds), after shedding the body, while the same SrIvaishNava was insulted by much lower persons due to his relationship with bhagavAn during his times in material realm!

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 – 10.9.5 – mAdhvan thamar

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

Full series >> Tenth Centum >> Ninth 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 mercifully explains the honours given to SrIvaishNavas by varuNa, indhra et al who all perform the duty of AdhivAhika (the one who guides the AthmA in the path leading to paramapadham).

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

mAdhavan thamar enRu vAsalil vAnavar
pOdhumin emadhidam pugudhuga enRalum
gIdhangaL pAdinar kinnarar kerudargaL
vEdha nal vAyavar vELviyuL maduththE

Listen

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

vAnavar – AdhivAhika dhEvathAs (those who guide the AthmA in their path to paramapadham) such as varuNa, indhra, prajApathi et al
vAsalil – standing at the entrances of their respective abode
mAdhavan thamar – servitors of Sriya:pathi (lord of SrI mahAlakshmi)
enRu – showing reverence
pOdhumin – “kindly come in this way”
emadhu idam pugudhuga – please enter the places which are under our regime
enRalum – as they say these words and honour them with gifts

(the celestial beings who got their birth based on their karma, there)
vEdha nal vAyavar – those who are having distinguished mouth/speech due to their recital of vEdham
vELvi – (their) karmas such as yAgam (fire sacrifice) etc
uL – with reverence thinking “our recitals have become purposeful”
maduththu – offered (at the lotus feet of the SrIvaishNavas)
kinnarar – kinnaras (celestial beings)
gerudargaL – garudas (celestial beings)
gIdhangaL pAdinar – sang songs.

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

AdhivAhika dhEvathAs such as varuNa, indhra, prajApathi et al, standing at the entrance of their respective abode, showed reverence to servitors of Sriya:pathi and said “kindly come in this way, please enter the places which are under our regime”; as they say these words and honour them with gifts, those who are having distinguished mouth/speech due to their recital of vEdham, offered their karmas such as yAgam etc at the lotus feet of such  SrIvaishNavas with reverence thinking “our recitals have become purposeful”; kinnaras and garudas sang songs.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • mAdhavan thamar enRu – They praise these SrIvaishNavas as the ones who are confidential servitors of pirAtti due to having surrendered to emperumAn through pirAtti’s purushakAram (recommendation); they have not surrendered to emperumAn who is brahmachAri (celibate, bachelor).
  • vAsalil vAnavar – The dhEvathAs who are present en route.
  • vAsal – Path. They are varuNa, indhra and prajApathi.
  • pOdhumin emadhu idam pugudhuga enRalum – As they request saying “You should come this way; you should accept our kingdoms”.
  • gIdhangaL pAdinar kinnarar gerudargaL – kinnaras and garudas sang songs. Those who reside in kinnara dhESam and garuda dhESam sang.
  • vEdha nal vAyavar – The vaidhikas (those who practice vEdham) of the higher worlds, who worship bhagavAn through yAgams etc, offered their worship at their divine feet. For the SrIvaishNavas who are travelling towards paramapadham and have no other expectation, out of reference, dhEvathAs, kinnara and garudas, and vaidhikas would offer their abodes, songs, the results of the yAgam respectively. As said in SrI rAmAyaNam bAla kANdam 4.20 “prItha: kaSchinmunisthAbhyAm samsidhdhitha: kalaSam dhadhau” (A sage became pleased and gave them a pot; another renowned sage gave them tree barks), whatever is owned by one will naturally be offered to revered personalities.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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