Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.7 – senjol

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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 seventh decad, previously sarvESvaran who set out to grant paramapadham to AzhwAr, placed his divine feet on AzhwAr’s head and fully entered AzhwAr’s divine heart and remained there; as said in thiruvAimozhi 10.6.7virai kuzhuvu naRundhuLavam meynninRu kamazhum” (nicely smelling thiruththuzhAy with well gathered flower buds which are on such emperumAn’s divine feet, which are ultimately enjoyable like blossomed lotus, is firmly remaining on my body and emanating from my body), to make AzhwAr’s divine form fully fragrant with the nice fragrance of thiruththuzhAy,  he desired for [and embraced] AzhwAr’s divine form, internal senses and all the limbs , with great eagerness; seeing this, AzhwAr highlights the following aspects:

  1. his attachment towards his devotees, which is the cause for his great eagerness towards AzhwAr
  2. his great enjoyability
  3. his attachment towards the bodies of his devotees
  4. his great desire for that [bodies of his devotees]
  5. his fondness
  6. his supremacy over all
  7. his presence in dhivyadhESams for the sake of his devotees
  8. his union [with his devotees] in all manner
  9. his being the cause for creation etc of the universe
  10. his being under the control of others [his devotees] based on their request

Meditating upon these aspects, AzhwAr thought “Due to such sarvESvaran’s great eagerness, it appears that he is planning to carry us along with this body which we despised saying in thiruviruththam 1 ‘ini yAm uRAmai‘ (I cannot tolerate anymore); due to his love towards me, he is also desiring for my body which is apurushArtham (not the apt goal), anabhimatham (undesirable) since it is anubhava virOdhi (hurdle for enjoyment) due to its being asthiram (temporary) and dhOsha bhUyishtam (filled with defects); we will announce this to him and will pray to him, to make him leave it” and prayed to emperumAn in thirumalai in southern direction (thirumAlirunjOlai), and becomes blissful seeing him engaged in relieving AzhwAr from his body.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr meditated upon emperumAn being subservient towards him as said in thiruvAimozhi 10.6.1vidhi vagaiyE” (as per my command). Through that, he spoke about emperumAn coming and uniting with him along with the divine form, as said in thiruvAimozhi 10.6.7virai kuzhuvu naRundhuLavam meynninRu kamazhum” and in thiruvAimozhi 10.6.6thalai mEla thALiNaigaL” (he placed his divine feet on my head).

On seeing emperumAn uniting with him and becoming subservient to him, and showing great desire in his divine form, AzhwAr thought “we thought that emperumAn placed us in this world for a particular task even after our prayers in thiruviruththam 1 ‘inninRa nIrmai ini yAm uRAmai‘ (I cannot tolerate this lowliness); that is – to complete this prabandham; but it appears that, that is not the only goal as he is not leaving his attachment on my body; he is only attached towards my body. Making me sing his praises in this prabandham is only an external reason; that is an incidental benefit only; this [enjoying my body] is his true intent” and saw that; he then thought “emperumAn is enjoying our body in this manner due to his attachment towards me; when he is in this mood of liking towards us, let us get our desires fulfilled” and asked emperumAn “Your highness! What are you pondering in your divine heart now?” emperumAn said “I am focussed on your body and am tormenting due to not knowing anything else, is there anything else?” AzhwAr humbly said “You cannot say like that; your highness should give up the attachment on this”; AzhwAr’s request to give up the attachment made emperumAn feel more attached on AzhwAr’s body; some will refuse to present themselves to develop attachment in others towards them; it happened like that here. Seeing emperumAn’s attachment towards his body, AzhwAr thought “Looking at his desire, it appears that he is planning to take me to paramapadham with this body; if he did that, this samsAram (connection with material body) will become perpetual for us; we will lose the opportunity to find an end to this body; we should be free from this body”; AzhwAr said “even if your liking towards my body is due to your desire for me, this [my body] is not to my liking: your highness should also stop liking it”; emperumAn said “Just as you cannot give up your desirable goal, how can I give up my desirable goal?”; AzhwAr thought “he likes my body because he is not seeing its faults; let me show its defects to him”, and said “this body is prone to growth and decay, and is not in a singular form and distinguished like AthmA which is desirable; hence you should mercifully give it up”; but that became the reason for his liking, just as one would like the dirt and sweat of one’s beloved partner. AzhwAr thought “totally, he is not giving up; let us surrender unto his divine feet and break this shackle [of body]” and surrendered unto emperumAn saying “your highness should mercifully give up the desire for my body”; emperumAn being ready to follow AzhwAr’s command, though he had increasing desire for AzhwAr’s body, thought “since it is disliked by AzhwAr himself, we should also try hard and dislike it”. Due to emperumAn’s subservience towards AzhwAr, he set out to carry AzhwAr to paramapadham without AzhwAr’s body. Thus, AzhwAr concluded to talk about the pArathanthriyam which was spoken about originally, by blissfully saying “sarvESvaran, who is the controller of all and is greater than all, though had liking towards my body, has given up the liking as we requested ‘please give up’! What an amazing simplicity! I request everyone not to immerse in this [bhagavAn and his qualities]; if you did, you will also go through the same torment as I did” to others and concludes the decad.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 10.6.11 – kAttith than

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says “nithyasUris are the ones who can enjoy this decad”.

pAsuram

காட்டித் தன் கனை கழல்கள் கடு நரகம் புகல் ஒழித்த
வாட்டாற்று எம் பெருமானை வளங் குருகூர்ச் சடகோபன்
பாட்டாய தமிழ் மாலை ஆயிரத்துள் இப் பத்தும்
கேட்டு ஆரார் வானவர்கள் செவிக்கு இனிய செஞ்சொல்லே

kAttith than kanai kazhalgaL kadu naragam pugal ozhiththa
vAttARRu Em perumAnai vaLang kurugUrch chatakOpan
pAttAya thamizh mAlai AyiraththuL ip paththum
kEttu ArAr vAnavaragaL sevikku iniya senjollE

Listen

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

than kanaikazhalgaL – his divine feet (which are perfectly enjoyable due to having resounding anklets which reveal his valour)
kAtti – showing
kadu – unbearable
naragam pugal – entry in to this hellish samsAram (material realm)
ozhiththa – one who eliminated
vAttARu – in thiruvAttARu
emperumAnai – on the lord
vaLam – beautiful
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr’s
pAttAy – song
thamizh mAlai – thamizh garland
AyiraththuL – among the thousand pAsurams
sevikku iniya – like a nectar to the ears
senjol – being honest words (due to all the three faculties viz mind, speech and body being in harmony)
ip paththum – this decad
vAnavargaL – nithyasUris
kEttu ArAr – will never become satiated, hearing this.

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

nammAzhwAr, the controller of beautiful AzhwArthirunagari, composed thousand pAsurams in the form of a garland of song on the lord in thiruvAttARu who eliminated my entry in to this unbearable, hellish samsAram by showing his divine feet; nithyasUris, hearing this decad among those thousand pAsurams, which is having honest words which are like nectar to the ears, will never become satiated.

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

  • kAttith than kanai kazhalgaL – Without any reason, emperumAn manifested his divine form which reveals his svarUpa (true nature), rUpa (forms), guNa (qualities), vibhUthi (wealth).
  • kadu naragam pugal ozhiththa – He fulfilled our desire as prayed in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly life anymore).  For those who are wise, this samsAram is the unbearable hell.
  • vaLam … – AzhwAr who owns the beautiful AzhwArthirunagari.
  • pAttAya … – Hearing this decade among the thousand pAsurams which are well mixed with music as said in SrI rAmAyaNam bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (both words and music are sweet).
  • ArAr vAnavargaL – After hearing this, they [nithyasUris] will say “recite again, recite again” and will never be satiated with what was heard. Those who just weep and stammer being unable to reveal their emotions after enjoying bhagavAn’s qualities, will not leave these pAsurams after hearing them.

When asked “What is the reason for their ever unsatiated state? Is it due to experiencing his qualities such as simplicity?” AzhwAr says “No, it is because of being won over by these pAsurams”.

  • sevikkiniya – As said in SrI rAmAyaNam sundhara kANdam 31.1 “samSravE madhuram vAkhyam” (words which are sweet to hear), instead of becoming sweet after entering through the ear and reaching the heart, it is pleasing to the ear itself.

When asked “What is the reason for that?” AzhwAr says,

  • senjollE – It is because the thoughts, speech and action are in harmony. He himself said in thiruvAimozhi 6.5.11 “sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE” (having attained him with the three faculties viz mind, speech and body) and “sendhamizh paththum” (this decad in the form of thamizh pAsurams which honestly reveal the meanings) [in the same pAsuram].

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 – 10.6.10 – piriyAdhAtchey

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “Great personalities when approached, will grant based on their standards instead of that of those who are requesting; this principle is manifested by the nAyanAr (lord) in thiruvAttARu towards me”.

pAsuram

பிரியாது ஆட்செய் என்று பிறப்பு அறுத்து ஆள் அறக் கொண்டான்
அரி ஆகி இரணியனை ஆகம் கீண்டான் அன்று
பெரியார்க்கு ஆட்பட்டக்கால் பெறாத பயன் பெறுமாறு
வரி வாள் வாய் அரவு அணை மேல் வாட்டாற்றான் காட்டினனே

piriyAdhu Atchey enRu piRappu aRaththu AL aRak koNdAn
ari Agi iraNiyanai Agam kINdAn anRu

periyArkku AtpattakkAl peRAdha payan peRumARu
vari vAL vAy aravu aNai mEl vAttARRAn kAttinanE

Listen

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

piriyAdhu – without separating forever
Atchey – perform kainkaryam
enRu – saying
piRappu – connection with birth, which is a hurdle for that (such kainkaryam)
aRuththu – eliminate
aRa – fully
AtkoNdAn – accepting my kainkaryam
anRu – long ago (when prahlAdha was tormented by his own father)
ariyAgi – incarnated as narasimha
iraNiyanai – hiraNya’s
Agam – body
kINdAn – one who tore
vari – stripes
vAL – having radiance
vAy – having many faces
aravu aNai mEl – on the divine serpent mattress
vAttARRAn – one who mercifully rests in thiruvAttARu
periyArkku – for great personalities
AtpattakkAl – when became servant
peRAdha – difficult to attain
payan – results
peRum ARu – the means to get
kAttinAn – showed.

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

emperumAn who incarnated as narasimha and tore hiraNya’s body long ago, who is mercifully resting in thiruvAttARu on the divine serpent mattress which is having stripes and many radiant faces, said “Perform kainkaryam forever without separating”, fully eliminated my connection with birth, which is a hurdle for such kainkaryam and accepted my kainkaryam. He also showed the means to get results which are difficult to attain and which are attained when one becomes servant of great personalities.

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

  • piriyAdhu … – Mercifully saying “Serve me without separating”, eliminating my hurdles, he accepted my eternal service; he fulfilled our prayer which was in thiruvAimozhi 2.9 “emmA vIdu” where we asked him to say in thiruvAimozhi 2.9.4enakkE Atchey” (serve me only). He eliminated my birth as we prayed in thiruviruththam 1 “poynninRa gyAnam“, where we said “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly life anymore). He fully accepted our service as we prayed in thiruvAimozhi 2.9 “emmA vIdu” saying in thiruvAimozhi 2.9.4thanakkEyAga” (exclusively for him).
  • ariyAgi … – AzhwAr is recollecting emperumAn’s previous favour for him. [AzhwArs think about favours done to other devotees as favours done to them]
  • ariyAgi – As SrI narasimha, he effortlessly tore apart hiraNya’s rough body.
  • anRu – He did it that way back then; now he is doing it this way. As said in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), eliminating my hurdles, he accepted my eternal service. He also prayed saying in thiruvAimozhi 8.5.7 “mugappE kUvip paNi koLLAy” (you should call me and mercifully engage me in service in your divine presence).
  • periyAr … – The principle that one will get results which are difficult to attain by surrendering unto great personalities, was manifested towards me by vAttARRAn (emperumAn in thiruvAttARu) who is mercifully resting on striped, radiant, many faced serpent mattress. vishNu purANam kshathrabandhu upAkyAnam “mahAthmanAm samSrayam abhyupEthO naivAvasIdhathyathi dhurgathOpi” (Oh vishNu! I have endured great suffering; show your mercy upon me; one who is ignorant and who has reached great personalities will not have any worries) – it is seen in the world that, after surrendering unto great personalities, such great personalities will not act seeing the lowliness of those who accept and the greatness of themselves who are granting; he manifested that towards me. Did he make prahlAdha et al to sing his glories? [That opportunity was only granted to me]

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 – 10.6.9 – thigazhginRa thirumArbil

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. AzhwAr says “emperumAn who is very complete, is not leaving my heart ever, and is not despising me”.

pAsuram

திகழ்கின்ற திருமார்பில் திருமங்கை தன்னோடும்
திகழ்கின்ற திருமாலார் சேர்விடம் தண் வாட்டாறு
புகழ்நின்ற புள் ஊர்தி போர் அரக்கர் குலம் கெடுத்தான்
இகழ்வு இன்றி என் நெஞ்சத்து எப்பொழுதும் பிரியானே

thigazhginRa thirumArbil thirumangai thannOdum
thigazhginRa thirumAlAr sErvidam thaN vAttARu
pugazhginRa puL Urdhi pOr arakkar kulam keduththAn
igazhvu inRi en nenjaththu eppozhudhum piriyAnE

Listen

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

thigazhginRa thirumArbil – in the naturally shining divine chest
thirumangai thannOdum – with lakshmi who is naturally young forever
thigazhginRa thirumAlAr – Sriya:pathi who is shining
sErvidam – the eternal abode (of his)
thaN – rejuvenating
vAttARu – thiruvAttARu;

(as said in sthOthra rathnam 41dhAsassakhA“)
pugazh ninRa – one who is the abode for the fame of servitude
puL – periya thiruvadi (garudAzhwAr)
Urdhi – one who rides

(with the strength of this vAhana (vehicle))
pOr – strong in warfare
arakkar – rAkshasas’ (demons’)
kulam – group
keduththAn – one who destroyed
en nenjaththu – in my lowly heart
igazhvinRi – without any detachment
eppozhudhum – always
piriyAn – never separates.

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

thiruvAttARu is the rejuvenating, eternal abode of the shining Sriya:pathi who is with lakshmi who is naturally young forever, in his naturally shining divine chest; emperumAn who rides periya thiruvadi who is the abode for the fame of servitude, destroyed the group of rAkshasas who are strong in warfare; such emperumAn never separates from my lowly heart and remains there without any detachment.

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

  • thigazhginRa … – Sriya:pathi, whose divine chest is naturally shining on its own, is shining further due to the togetherness with periya pirAttiyAr who is mercifully residing there. Even others are called “SrImAn” as an honour; it is unlike that here [it is perfectly true in emperumAn’s case]; since he is shining with SrI mahAlakshmi, he is known as Sriya:pathi. The rEpam (“Ar”) in the end of thirumAlAr has no specific meaning; it just indicates he is “thirumAl” (one who has SrI mahAlakshmi as his consort); as it is said in “puLLUrdhi” (one who rides garudAzhwAr).
  • sErvidam thaN vAttARu – Having this abode as his residence is as great as being Sriya:pathi.
  • pugazh … – periya thiruvadi, the vehicle, who has all fame in him. All the fame remains in him; having this fame is his greatness.
  • pOr … – He destroyed the whole clan of rAkshasas in righteous warfare.
  • igazhvu … – Instead of holding back considering me to be a samsAri (bound soul), and instead of remaining in my heart for a purpose and leaving it afterwards, he never ever leaves my heart. Just as one who is suffering from bile disease will never give up sandalwood paste, he never leaves me even for a moment.

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 – 10.6.8 – meynninRu

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Image result for thiruvattaru

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram, AzhwAr says “The most distinguished emperumAn arrived in thiruvAttARu as a very easily approachable person, and arrived and entered in my heart and shone; what virtuous deed did I do, to get this?”.

pAsuram

மெய்ந்நின்று கமழ் துளவ விரை ஏறு திருமுடியன்
கைந்நின்ற சக்கரத்தன் கருதும் இடம் பொருது புனல்
மைந்நின்ற வரை போலும் திரு உருவ வாட்டாற்றாற்கு
எந் நன்றி செய்தேனா என் நெஞ்சில் திகழ்வதுவே?

meynninRu kamazh thuLava virai ERu thirumudiyan
kainninRa chakkaraththan karudhum idam porudhu punal
mainninRa varai pOlum thiru uruva vAttARRARku
en nanRi seydhEnO en nenjil thigazhvadhuvE?

Listen

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

mey ninRu – remaining fully on the divine form
kamazh thuLavam – thiruththuzhAy which is spreading the fragrance, its
virai – pleasing smell
ERu – rising
thirumudiyan – having crown
karudhum idam – going where his divine heart desires
porudhu – attack
kai ninRa – (returning as said in “rAma pArSvam jagAma“) and staying on the divine hand
chakkaraththan – being the one with the divine chakra
punal – like ocean water
ninRa – firm
mai – having blackish complexion
varai pOlum – like mountain
thiru uruva – being with beautiful divine form
vAttARRARku – one who is easily approachable in thiruvAttARu

(Like periya udaiyAr (jatAyu) who served SrI rAma by giving up his own life as said in “rAvaNEnOpayam hrutham” and thiruvadi (hanumAn) who said in “dhrustA sIthA“)
en nanRi – what virtuous deed
seydhEnO – as I did to him
en nenjil thigazhvadhu – entering in my heart and shining there?

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

thiruththuzhAy which is spreading the fragrance by remaining fully on his divine form, is rising up to his crown; he is having the divine chakra which goes where his divine heart desires, attacks the target and returns to stay on his divine hand; he is having a beautiful divine form which resembles a mountain having firm blackish complexion like dark ocean water; what virtuous deed did I do to the easily approachable emperumAn at thiruvAttARu, for him to enter and shine in my heart?

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

  • mey … – One who is having divine crown where the fragrance of the thiruththuzhAy on his divine form, rises and reaches. Just as ocean water will climb up the mountain, the fragrance of the thiruththuzhAy on the divine feet covers the whole body and climbs up over his divine head.
  • kai … – Since sudharSana chakram is bhAvagya (one who understands the mood), he will understand the divine heart of sarvESvaran, enter into battle, destroy the enemies, will be victorious, and will return to emperumAn’s hand as said in SrI rAmAyaNam yudhdha kANdam 111.20 “svathUNIm punarAviSath” (arrow re-entered its own quiver). As said in SrI rAmAyaNam yudhdha kANdam 40.29 “rAma pArSvam jagAma” (he came back and stood next to SrI rAma). SrI rAmAyaNam yudhdha kANdam 40.29 is explained here [sugrIva went to attack rAvaNa even before SrI rAma did].
    • atha hari vara nAtha: – As the evil rAvaNa was standing under a pearl umbrella [highlighting his opulence] against perumAL (SrI rAma), sugrIva mahArAja being unable to tolerate that, charged at rAvaNa, attacked him for a long time and made him lose all his energy, and as he started engaging in mAyA yudhdham (illusory warfare), and thought “We will also be forced to fight in the same way; but that is not apt for us; we cannot cause harm to perumAL’s vow” and returned. [Did perumAL make a vow?] SrI rAmAyaNam sundhara kANdam 51.32 “rAmENa hi prathigyAtham” – perumAL who is sathya sankalpa (one with unfailing vow) is vowing. “haryrakshaNa sannidhau” – he vowed amidst great warriors. Hence, sugrIva mahArAja thought that he should not cause harm to that vow.
    • hari vara nAtha: – He did not do this since there is no one capable in his army to do so; he did it out of envy only [he wanted to serve rAma in a distinguished manner].
    • prApya sangrAma kIrthim – There is a separate glory in battle; he has such fame.
    • niSichara pathim – The evil one who is the shelter for those who engage in mischievous warfare. He separated the princes (SrI rAma and laskmaNa) from sIthA and kept her in a separate place.
    • Ajau – In the righteous warfare which is not their field of interest.
    • yOjayithvA SramENa – he gave fatigue to rAvaNa; and he himself acquired fame.
    • gaganam athiviSAlam lankayithvA – He effortlessly crossed over the space in-between.
    • arkkasUnu: – He manifested that he was “arkkasUnu:” (son of sUrya). When sun appears in udhayagiri (the mountain of dawn), it won’t stop moving until dusk.
    • rAma pArSvam jagAma – After leaving perumAL, as he thought that he did not do anything worthy there, instead of standing in front of perumAL, he stood on the side of perumAL.  He stood on the side thinking “Having not plucked the head of the evil rAvaNa and placed at the divine feet of perumAL, how can I stand in front of him?”
  • punal … – His form which resembles ocean, black pigment and firm mountain. Or form which resembles a mountain which does not lose its black complexion. It is not vAttARRArkku (for the respectable emperumAn in thiruvAttARu) – which indicates respect. It is vAttARRAnukku (for emperumAn in thiruvAttARu) [which is recited as vAttARRARku].
  • en nanRi seydhEnO – What virtuous deed did I do? Did I die in trying to protect sIthA as done by periya udaiyAr (jatAyu)? Or did I come back as done by thiruvadi (hanumAn) who said in SrI rAmAyaNam sundhara kANdam 65.10 “dhrusthA sIthA” (sIthA was seen)? Or, did I observe all the ordained karma for me to say that I have followed your orders? Considering which virtuous deed of mine, has he entered my heart and is shining as if attaining impossible benefit? emperumAn who is great in every aspect such as wearing thiruththuzhAy garland which highlights his opulence, having the weapon which will complete the tasks thought of by him, and having physical beauty, has entered and is remaining in my heart as if he has attained an impossible benefit.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 10.6.7 – kurai kazhalgaL

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Image result for thiruvattaru"

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. When asked “How do you know that you have reached him?” AzhwAr says “Can’t you see that my body is smelling of the sandal wood paste applied on him?”

pAsuram

குரை கழல்கள் குறுகினம் நம் கோவிந்தன் குடி கொண்டான்
திரை குழுவு கடல் புடை சூழ் தென் நாட்டுத் திலதம் அன்ன
வரை குழுவு மணி மாட வாட்டாற்றான் மலர் அடிமேல்
விரை குழுவு நறும் துளவம் மெய்ந்நின்று கமழுமே

kurai kazhalgaL kuRuginam nam gOvindhan kudi koNdAn
thirai kuzhuvu kadal pudai sUzh then nAttuth thiladham anna
varai kuzhuvu maNi mAda vAttARRAn malar adi mEl
virai kuzhuvu naRum thuLavam meynninRu kamazhumE

Listen

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

kurai – distinguished
kazhalgaL – divine feet
kuRuginam – we got to reach;

(as said in “nilai pErAn” [in the previous pAsuram],
nam – obedient towards us
gOvindhan – krishNa

(fully, our heart)
kudi – as his residence
koNdAn – accepted;

(with that)
thirai – waves
kuzhuvu – well gathered
kadal – by ocean
pudai – in close proximity
sUzh – surrounded
thennAdu – for southern region
thiladham anna – like thilakam (decoration on forehead)
varai kuzhuvu – resembling plenty of mountains
maNi mAdam – having gem-studded mansions
vAttARRAn – one who is mercifully residing in thiruvAttARu, his
malar adi mEl – on the divine feet which are ultimately enjoyable like blossomed lotus
virai – flower buds
kuzhuvu – well gathered
naRum thuLabam – nicely smelling thiruththuzhAy (thuLasi)
mey ninRu – remaining firmly on my body
kamazhum – fragrance is emanating.

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

We got to reach his distinguished divine feet; krishNa who is obedient towards us accepted my heart as his residence; emperumAn is mercifully residing in thiruvAttARu which is surrounded by ocean with well gathered waves, in close proximity, which is like the thilakam for southern region. and which is having gem-studded mansions which are resembling a range of mountains; the fragrance of the nicely smelling thiruththuzhAy with well gathered flower buds which are on such emperumAn’s divine feet, which are ultimately enjoyable like blossomed lotus, is firmly remaining on my body and emanating from my body.

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

  • kurai kazhalgaL kuRuginam – I am not saying we are getting close, we have already reached.
  • nam gOvindhan – krishNa who is famously known as being owned by his devotees.
  • gOvindhan kudi koNdAn – As said in periyAzhwAr thirumozhi 5.2.10 “aravaththamaLiyinOdum azhagiya pARkadalOdum aravindhap pAvaiyum thAnum agam padi vandhu pugundhu” (emperumAn along with SrI mahAlakshmi, entered my heart with his serpent mattress and beautiful milky ocean), krishNa entered AzhwAr’s heart with the five lakh families of thiruvAyppAdi (gOkulam).
  • thirai … – thiruvAttARu is surrounded by ocean filled with waves, is like thilakam for the southern region and is having gem-studded mansions which resemble closely packed mountains; sarvESvaran is having such thiruvAttARu as his abode; such emperumAn’s.
  • malar adi mEl – Abundantly fragrant thiruththuzhAy which is on the divine feet which have freshness, coolness and fragrance.
  • mey ninRu kamazhumE – My body is nicely smelling, forever. AzhwAr is saying on his own words what was said in thOzhi bhAvam (mood of female friend) as in thiruvAimozhi 8.9.10anRi maRROr upAyam …” (What other means is there for her who is having the fragrance of beautiful, cool thiruththuzhAy?) and in thAyAr bhAvam (mood of mother) as in thiruvAimozhi 4.4.3veRikoL thuzhAy malar nARum” (thiruththuzhAy from her is emitting abundance of fragrance).
  • mey ninRu kamazhumE – If you would like to know the truth in my words, can you not smell my 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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.6.6 – thalaimEla thALiNaigaL

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Image result for thiruvattaru"

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. AzhwAr says “We got to reach the divine feet of emperumAn who is present in thiruvAttARu and who will not let go of me in any way”.

pAsuram

தலை மேல தாள் இணைகள் தாமரைக்கண் என் அம்மான்
நிலை பேரான் என் நெஞ்சத்து எப்பொழுதும் எம் பெருமான்
மலை மாடத்து அரவு அணை மேல் வாட்டாற்றான் மதம் மிக்க
கொலை யானை மருப்பு ஒசித்தான் குரை கழல்கள் குறுகினமே

thalai mEla thAL iNaigaL thAmaraikkaN en ammAn
nilai pErAn en nenjaththu eppozhudhum em perumAn
malai mAdaththu aravu aNai mEl vAttARRAn madham mikka
kolai yAnai maruppu osiththAn kurai kazhalgaL kuRuginamE

Listen

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

thAL iNaigaL – his divine feet
thalai mEla – are on my head;

(manifesting the joy acquired due to that act to be his own)
thAmaraik kaN – having lotus like reddish divine eyes
en ammAn – my swAmy (lord) who considers acquiring me as his great benefit

(not stopping with that)
en nenjaththu – in my heart
eppozhudhum – always
nilai pERAn – not moving from his position
emperumAn – being the greatest of all, due to remaining firm in me

(to help me)
malai – like a mountain
mAdam – having mansions
vAttARu – in thiruvAttARu
aravaNai mElAn – mercifully resting on the divine serpent mattress

(the hurdles for the goal)
madham mikka – heavily intoxicated
kolai – intent of killing
yAnai – kuvalyApIdam
maruppu osiththAn – just as he broke the tusks, he eliminated my hurdles too, his
kurai – the sound (of his valorous anklet)
kazhalgaL – divine feet
kuRuginam – got to reach.

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

emperumAn’s divine feet are on my head; my swAmy who is having lotus like reddish divine eyes and who considers acquiring me as his great benefit, is not moving from his position in my heart always; he is the greatest of all, due to remaining firm in me; he is mercifully resting on the divine serpent mattress in thiruvAttARu which is having mountain like mansions; I got to reach the resounding divine feet of such emperumAn who eliminated my hurdles just as he broke the tusks of kuvalayApIdam which was heavily intoxicated and was intent on killing.

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

  • thalai mEla thAL iNaigaL – As I prayed in thiruvAimozhi 2.9.1nin semmA pAdha paRputh thalai sErththu” (placing your reddish divine lotus feet on my head) and thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head), he decorated my head with his beautiful divine feet.
  • thAmaraik kaN ennammAn – He stood in front of me, gave a cool glance and won over me as said in “jitham” (victory).
  • nilai pErAn en nenjaththu – He is doing all of these without leaving my heart. As saubari assumed 50 forms, as AthmA would assume many forms to enjoy him, emperumAn assumed many divine forms to enjoy AzhwAr.
  • eppozhudhum – He pursued all the options which I pursued to enjoy him as I did in thiruvAimozhi 2.5.4eppozhudhum nAL thingaL ANdu Uzhi Uzhi” (every moment, day, month, year and yuga cycle). He manifested all of his omnipotence. He did everything such as remaining in my heart, standing in front of me, placing his divine feet on my head etc simultaneously.
  • emperumAn – The owner sustaining himself by acquiring his possession is [higher and] not the same as the property sustaining itself by acquiring the owner.
  • malai … – emperumAn who is mercifully resting on thiruvananthAzhwAn (AdhiSEshan) in thiruvAttARu  which is having mansions which appear as if they are carved out of mountains. With this, the attainable goal is explained as highlighted in paryanka vidhyA [scripture which narrates how SrIman nArAyaNan is present on AdhiSEsha throne].
  • madham … – All the hurdles for our enjoyment will see the same fate that was faced by kuvalayApIdam. As emperumAn eliminates the AthmA’s hurdles, the AthmA will get to enjoy him.
  • kurai kazhalgaL kuRuginam – The sound of the ornaments is heard. We attained what we prayed in thiruvAimozhi 6.9.9thadandhAmaraigatkE kUvik koLLum kAlam innam kuRugAdhO?” (Will the time to invite me to engage in those divine feet, not happen soon, even at this stage?)

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 – 10.6.5 – vAnERa vazhithandha

Published by:

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr says “I am set to travel through the archirAdhi gathi (the illuminated path starting with archis) which he has kept for his devotees to reach paramapadham; I also got to be accepted by him as an eternal devotee”.

pAsuram

வான் ஏற வழி தந்த வாட்டாற்றான் பணி வகையே
நான் ஏறப் பெறுகின்றேன் நரகத்தை நகு நெஞ்சே!
தேன் ஏறு மலர்த் துளவம் திகழ் பாதன் செழும் பறவை
தான் ஏறித் திரிவான தாள் இணை என் தலை மேலே

vAn ERa vazhi thandha vAttARRAn paNi vagaiyE
nAn ERap peRuginREn naragaththai nagu nenjE!
thEn ERu malarth thuLavam thigazh pAdhan sezhum paRavai
thAn ERith thirivAna thALiNai en thalai mElE

Listen

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

vAn ERa – to go to paramapadham
vazhi thandha – created the archirAdhi mArgam [path] and presented it (as said in thiruvAimozhi 3.9.3pOm vazhiyaith tharum“)

(considering to carry AzhwAr through that path)
vAttARRAn – one who is residing in thiruvAttARu
paNi vagaiyE – as said in thiruvAimozhi 10.4.9paNdE paraman paNiththa paNi vagaiyE
nAn – I (who follow his thought fully)
ERa – to climb up
peRuginREn – getting it;

(for that)
thEn – honey
ERu – being in abundance
malarth thuLavam – thiruththuzhAy (thuLasi) having flower
thigazh pAdhan – one with divine feet where such thuLasi shines freshly
sezhum paRavai – periya thiruvadi (garudAzhwAr) who has an attractive form
thAn ERith thirivAn – one who climbs and rides for the sake of his devotees, his
aththAL iNai – both of those enjoyable divine feet
en thalai mElE – have decorated my head;
nenjE – Oh heart!
naragaththai – this samsAra
nagu – see that you (disdainfully) laugh at.

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

emperumAn who is residing in thiruvAttARu created the archirAdhi mArgam and presented it to me to go to paramapadham; I am set to climb up there as said in thiruvAimozhi 10.4.9paNdE paraman paNiththa paNi vagaiyE“; my head is decorated with the enjoyable divine feet of emperumAn who is adorning thiruththuzhAy (thuLasi) having flower with abundance of honey, and who climbs and rides periya thiruvadi who has an attractive form, for the sake of his devotees. Oh heart! You see that you laugh at this samsAra.

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

  • vAn ERa … – One who gave archirAdhi mArgam to travel through and reach paramapadham. The fame of archirAdhi mArgam is such that, even more than reaching paramapadham, the path itself is enjoyable. Its distinguished nature is that one will cherish the travel as said in thiruvAimozhi 3.9.3pOm vazhiyaith tharum” (one who gives the path to travel to paramapadham).
  • vAttARRAn – This is the abode where emperumAn worked for this result.
  • paNi vagaiyE – As per his divine heart; that is, AzhwAr is talking about SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (Surrender unto me only); he already said in thiruvAimozhi 10.4.9paNdE paraman paNiththa paNi vagaiyE” (Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram); AzhwAr could also be talking about what is said in thiruvAimozhi 9.10.5maraNamAnAl” (when body falls, one will be liberated).
  • nAn ERap peRuginREn – I, who would send you as messenger and wait for you as said in thiruviruththam 30 “kaNNan vaigundhanOdu ennenjinAraik kaNdAl” (If you see my honourable heart with krishNa, the lord of SrIvaikuNtam), am saying these words now to you [that I am going to SrIvaikuNtam]!
  • nAn … – I am going to paramapadham.

When heart asked “What should I do now?” AzhwAr says,

  • naragaththai nagu nenjE – Don’t rush thinking that you have attained the apt abode! Look at his samsAram which had us as citizens and humiliated us for a long time, and laugh at it. Recollect the words of piLLai azhagiya maNavALap perumAL araiyar, where he laughed at a wound and spoke [that is, when he was ascending to paramapadham, he looked at the wound and said “I have defeated you”]. samkshEpa rAmAyaNam 68 “thEna nAthEna mahathA nirjagAma harISvara:” (Hearing the loud screaming of sugrIva, vAli, the king of monkeys, came out) – As sugrIva mahAraja shouted loud to call vAli, though thArA stopped vAli saying “sugrIva who was previously humiliated is now shouting out with confidence, this cannot happen without a reason; you should not leave at this bad time”, being a kshathriya, vAli came out since he cannot bear an insult and asked “Why are you shouting out so loud? You have given up the cowardice which you had and are confident; there must be a reason for this; still, you will be a good prey, in this manner”. harISvara: (king of monkeys) – Previously he had never let anyone survive after shouting out at him. Similarly, drawing strength from emperumAn, one will laugh at samsAram, patting on the arms and saying “I have won over you”. [Only] For the ignorant ones, naraka indicates the region controlled by yama et al. samsAram is indicated [by AzhwAr himself] as in thiruvAimozhi 8.1.9maRRai naragam” (the other place, hellish samsAram); this [narakam – samsAram] is opposite to what is said in the same pAsuram as “vAnuyar inbam” (the great bliss in paramapadham).

When asked “Did we attain the apt target, so that we can clap our hands and laugh at samsAram?” AzhwAr says,

  • thEnERu … – One who has the shining divine feet which has thiruththuzhAy with flower where honey flows increasingly as days go by, just as overflowing flood.
  • sezhum paRavai – thiruvadi (garudAzhwAr) who has a cool and attractive form due to being together with emperumAn. With this, the result of the togetherness with sarvESvaran for the jIvAthmA is highlighted.
  • thAn ERith thirivAna – Not just for the sake of garudAzhwAr, but since it is pleasing for emperumAn to be on garudAzhwAr, he roams around on garudAzhwAr.
  • thAn ERith thirivAna thAL iNai en thalai mElE – emperumAn placed his divine feet exclusively on my head instead of having them on the divine shoulder of garudAzhwAr and my head. We need not feel bad for garudAzhwAr’s loss, since it was garudAzhwAr who brought emperumAn and handed over to AzhwAr. Hence garudAzhwAr’s greatness only increased.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 10.6.4 – en nenjaththuL irundhu

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

Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. When asked “Will sarvESvaran’s commitment of fulfilling our desire as per our command, happen?” AzhwAr says “If one considers his ASritha pArathanthriyam (dependence on his devotees), nothing is impossible”.

pAsuram

என் நெஞ்சத்து உள் இருந்து இங்கு இரும் தமிழ் நூல் இவை மொழிந்து
வல் நெஞ்சத்து இரணியனை மார்வு இடந்த வாட்டாற்றான்
மன் அஞ்ச பாரதத்துப் பாண்டவர்க்காப் படை தொட்டான்
நல் நெஞ்சே! நம் பெருமான் நமக்கு அருள் தான் செய்வானே

en enjaththu uL irundhu ingu irum thamizh nUl ivai mozhindhu
val nenjaththu iraNiyanai mArvu idandha vAttARRAn
man anja pAradhaththup pANdavarkkAp padai thottAn
nal nenjE! nam perumAn namakku aruL thAn seyvAnE

Listen

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

nal nenjE – Oh heart which has attachment for bhagavath vishayam!
vannenjaththu – hard-hearted (which not only lacks attachment, but also is filled with hatred)
iraNiyanai – hiraNya

(as the spot of the disease will be dug and cured)
mArvu idandha – plucked the heart where his mind is present

(for the protection of the devotees)
vAttARRAn – being present in thiruvAttARu
man – all the kings
anja – to fear
bAradhaththu – in mahAbhAratha battle
pANdavarkku A – for pANdavas
padai thottAn – having the partiality to take up arms (after vowing not to do so)
namperumAn – being our lord (by these acts)
en nenjaththu – attracting my heart (which was focussed elsewhere)
uL irundhu – remaining fixed inside
ingu – in this stay
irum – huge (to be greatly distinguished)
thamizh – in dhrAvida (thamizh) language
nUl – in the form of SAsthram
ivai – this thiruvAimozhi which is having imperceivable enjoyability
mozhindhu – mercifully speaking, as the propagator

(not stopping with that)
namakku – for us
aruL – great favours
thAn seyvAnE – was eager to do.

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

Oh heart which has attachment for bhagavath vishayam! emperumAn who plucked the heart of the hard-hearted hiraNya where his mind is present, is present in thiruvAttARu; he is our lord who created fear in all the kings by showing his partiality to take up arms during the mahAbhAratha battle; such emperumAn, remaining fixed in staying inside my heart and attracting it, as the propagator, mercifully spoke this thiruvAimozhi which is having imperceivable enjoyability, which is in the form of a great SAsthram in thamizh language and was eager to do great favours for us.

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.a

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • en nenjaththu – AzhwAr is upset with his heart saying “ennenju” (my heart) since it was engaged in worldly pleasures based on Sabdham (sound) etc in this samsAram (material realm) since time immemorial. But emperumAn is falling head-over-heels on AzhwAr’s heart since AzhwAr claimed ownership, ignoring the goodness and faults of the heart. AzhwAr tried to move out of his heart; emperumAn considered that [his ownership] as the reason and tried to enter it.
  • uL – Just as tired/thirsty person would push away the water from the top and immerse deeply into a river, emperumAn entered the heart.
  • irundhu – He [emperumAn] did not think that there is another abode [paramapadham] for him, and should go there. He remained in AzhwAr’s heart, like a tree.
  • ingu – He created new wealth here [in samsAram] which is not present there [paramapadham] [That is, he revealed thiruvAimozhi through AzhwAr here].
  • irum thamizh – The goodness of this prabandham is so vast that it is even beyond the capacity of paramapadham. It is said in thiruvAimozhi 10.6.11 “kEttArAr” (They will never satiate hearing thiruvAimozhi – would hear it repeatedly).
  • nUl – This prabandham remains a role model for poets of subsequent times. Though AzhwAr spoke this in sorrow, emperumAn made AzhwAr speak it with all necessary qualities.
  • ivai – Amidst saying “emperumAn did this”, AzhwAr himself enjoys thinking about thiruvAimozhi and says “ivai”.
  • mozhindhu – Even when one learns and recites poems of another author, he will have attachment and be possessive about the same; AzhwAr is not even claiming such ownership. He is not even valuing his own words in thiruvAimozhi 7.9.2en mun sollum” (emperumAn who is reciting pAsurams before me [so that I can repeat them]).
  • vannenjaththu … – thiruvAttARRAn (emperumAn in thiruvAttARu) who effortlessly plucked the hard heart of hiraNya whose strong heart is so angry on hearing about bhagavath vishayam. AzhwAr is implying that emperumAn who helped the son when the father became inimical, will certainly help AzhwAr too. He dug and plucked the spot [heart] where hiraNya’s pride was present.
  • vAttARRAn – One who is residing in thiruvAttARu to help the people of subsequent times. Just as he eliminated the sorrow of his [hiraNya’s, prahlAdha’s] heart, he is standing here to eliminate the sorrow in our hearts.
  • man anja – To have the great warriors who are known as athiratha and mahAratha [different titles for powerful warriors] succumb just like a fox will do while seeing a lion. To instill fear in all of the kings.
  • pANdavarkkAy – Being their servitor to be said as in periya thirumozhi 2.2.3 “innAr thUdhan” (their messenger).
  • padai thottAn – It is not that he took up arms [chakra] and then himself disarmed; he just abandoned his own vow [of not using the arms]; he just did not use them. [How did you take up arms? Did you not vow not to take up arms?] He is known as sathya sankalpa (one with unfailing vow) only in the cases other than for his devotees; he gave up arms since arjuna prayed “It will cause disrepute to me that you launched arms, Why don’t you give up?” [periyAzhwAr thirumozhi 4.2.7 is explained here] mannar maRuga … – When arjuna’s horses became tired, since krishNa knows where to find water in the ground, he spotted it, shot vAruNAsthram on the ground to bring out the water, fed water to horses, caressed them, got them back on their feet and got them ready. All the kings saw this and became fearful thinking “How can we win over arjuna when krishNa is so partial towards arjuna?” mun angu ninRu mOzhai ezhuviththa – He got the water to bubble, to be seen by everyone. As the heart meditated upon his ASritha pArathanthriyam, the heart became favourable.
  • nannenjE … – You are there to say no; he is there to say yes; his krupai (mercy) is there to instigate him [towards us].
  • namperumAn – He who is our lord, will shower his mercy certainly; he will certainly bestow the result as said in “viNNulagam tharuvAnAy viraginRAn“; this is certain. You are there to agree; he is there to make us agree; the relationship is present to act according to the agreement; is there any shortcoming for our result now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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