Category Archives: thiruvAimozhi 1st centum

thiruvAimozhi – 2.5.3 – ennuL kalandhavan

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, AzhwAr says “not just rudhra et al, emperumAn is the abode for all worlds; Such emperumAn suffered in separation from me, as all these worlds would suffer in his separation; he united with me and became very splendorous”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says ““just like no entity would exist when removed from him, he thought he did not exist while separated from me; he then united with me and became radiant”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram – AzhwAr says “sarvESvaran who sustains all entities other than himself, sustained himself by holding on to me and united with me”.

pAsuram

ennuL kalandhavan senganivAy sengamalam
minnum sudar malaikkuk kaN pAdham kai kamalam
mannu muzhuvEzh ulagum vayiRRin uLa
thannuL kalavAdha epporuLum thAn i(l)laiyE

Listen

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

en uL – inside me
kalandhavan – being united
minnum – shining (due to that bonding)
sudar – having radiance
malaikku – one who is like a mountain
sem kani vAy sem kamalam kaN pAdham kai kamalam – (as explained previously) all his exalted bodily features are shining radiantly
mannum – firmly
muzhu – full
Ezh ulagum – seven (all) worlds
vayiRRin – being in his stomach
uLa – sustaining
than uL – inside him
kalavAdhadhu – those that are not related
ep poruLum thAn – any object
illai – not present

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

emperumAn who united inside me who is shining radiantly like a mountain has beautiful exalted bodily features (as previously explained – reddish fruit like mouth, lotus like eyes, feet and hand); all the worlds sustain themselves by firmly and fully being positioned in his stomach; there is no object that exists which is not related with him.

It is natural for all objects to lose their existence in his separation. The thought of “Iswara will not sustain himself in his separation” is an act of his magnanimity.

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

  • en uL kalandhavan – Like it is said in samkshEpa rAmAyaNam “agasthya brAthA” (brother of sage agasthya – is a well-recognizable identity for his brother even over his own name) – being united with AzhwAr is the unique identity for emperumAn. Like “nArAyaNan” and “vAsudhEvan” (which highlight his supremacy), “en uL kalandhavan” is his name (which highlights his simplicity).
  • sem kani vAy sem kamalam – the reddish ripened mouth looked like a reddish/fresh lotus flower.
  • minnum sudar malaikku – Like a huge mountain – as said in thiruvAimozhi 2.4.11vAttamil pugazh vAmanan” (vAmana who has no worries and has auspicious qualities) – when vAmana grew, he became like a mountain and acquired radiance too; AzhwAr is identifying emperumAn as mountain due to his sustaining himself by being firmly placed in the ground and his strong nature.
  • kaN pAdham kai kamalam – Like pearl necklace, prepared by an expert in stringing the pearls, will sell for good price, AzhwAr too being an expert in such matters, is enjoying emperumAn feature by feature.
  • mannu muzhu Ezh ulagum than vayiRRin uLa – All worlds are depending fully on his sankalpam (divine will) and thus are eternally existing. Though material realm keeps changing, there is continuous existence of this realm in one form or the other, so material realm is eternal too – this is called pravAha rUpa nithyathvam.
  • than uL … – The object that does not depend on his divine will (if it exists), comes to be called as nAsthi (non-existing). But there is no object, that is abrahmAthmakam (not having bhagavAn as antharyAmi). He himself said in SrI bhagavath gIthA 10.39 “… na thadhasthi vinA yath syAth …” (whatever exists, if it does not depend on me, that ceases to exist).
  • than uL kalavAdhadhu epporuLum thAn ilaiyE – When those objects do not depend on him, they are as good as non-existing due to the true nature of all objects (being dependent on him); he feels to be non-existing when separated from AzhwAr due to their loving relationship.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 1.10.11 – maNiyai vAnavar

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

azhwar-thiruvadi-thozhal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that those who learn this decad will get kainkaryam to bhagavAn which is the unsurpassed and ultimate result to be achieved. It can also be understood as, those who learn this decad will acquire this true knowledge naturally.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr says “the result of this decad – studying this by itself is a kainkaryam”.

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

maNiyai vAnavar kaNNanaith thannadhOr 
aNiyaith then kurukUrch chatakOpan sol
paNi sey AyiraththuL ivai paththudan
thaNivilar kaRparEl kalvi vAyumE

Listen

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

maNiyai – One who has a form like (radiant) ruby

(with that form)
vAnavar – For those residents of paramapadham
kaNNanai – being the controller

(Since there is nothing comparable for his beauty)
thannadhOr aNiyai – the distinct one who himself is a decoration for him
then – obedient
kurukUr – the leader of AzhwArthirunagari
satakOpan – AzhwAr
sol – by his word
paNisey – served
AyiraththuL – among the thousand pAsurams
ivai paththu – this decad
udan – agreeing in principle
thaNivilar – those who are being disturbed
kaRparEl – if learnt (with great desire through an AchArya)
kalvi – that learning/knowledge
vAyum – will lead to the result in the form of kainkaryam

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

For those who learn this decad among the thousand pAsurams (through an AchArya with great desire), agreeing to the principles spoken in the mood of service by nammAzhwAr who is the leader of AzhwArthirunagari (which is being obedient towards AzhwAr), on bhagavAn who has a form which resembles radiant ruby, who is the controller of nithyasUris, and who is decorated naturally having none to compare against him, this decade will lead to the ultimate result in the form of kainkarayam.

When recited as “sol paNi sey“, it means “AzhwAr‘s words served emperumAn (as an assistant to AzhwAr)”. Alternatively, if it is said as “satakOpan sol” and “paNisey Ayiram“, that means – “these words of nammAzhwAr in the form of kainkaryam“.

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

  • maNiyai – Here, emperumAn‘s saulabhyam (simplicity) of being able to be tied in one’s cloth (as a precious gem) is explained. This is the same saulabhyam which was explained in thiruvAimozhi 1.10.9thenkuRungudi ninRa” (one who is standing in thirukkuRungudi).
  • vAnavar kaNNanai – Here emperumAn‘s supremacy is explained. Already seen in thiruvAimozhi 1.10.9umbar vAnavar Adhi am sOdhi” (the leader of nithyasUris).
  • thannadhOr aNiyaiAzhwAr is thinking about the divine form which was highlighted in thiruvAimozhi 1.10.9achchemponE thigazhum thirumUrththi” (the divine form which is in molten-reddish golden form). bhagavAn‘s supremacy is a fresh collection of these three aspects.
  • thenkurukUrch chatakOpan – Seeing AzhwAr compiling the verses, the words come forward and request him “Please accept me! Please accept me!” to be engaged in kainkaryam. It can also be explained as vAchika kainkaryam (service through words/speech) – kainkaryam in the form of thousand pAsurams.
  • udan thaNivilar kaRparEl – When learnt with agreement to the principles. thaNivu means mAndhyam (feeling feeble, being without faith), thaNivilar means being faithful. Instead of being “If I get it, I will not leave it; if I don’t get it, I won’t seek out for it”, learning it with total faith.
  • kalvi vAyumE – As said in mudhal thiruvandhAdhi 67 “oN thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge/consciousness which is fully focussed on srIman nArAyaNan only) – gyAnam means that which is rooted in bhagavath vishayam (spiritual matters centered on bhagavAn). So,learning this decad will, by itself, lead to the result which is kainkaryam.
  • kalvi vAyum – Alternatively, it is explained as, this learning/knowledge, by itself is the result.

Final summary from nampiLLai (for this decad):

  • In the first pAsuram, AzhwAr briefly explained the meanings which were to be elaborated in the subsequent pAsurams.
  • In the second pAsuram, he said that bhagavAn will be friendly towards those who have parama bhakthi (ultimate devotion) and those who just think about him.
  • In the third pAsuram, he said to his heart “since you have seen bhagavAn‘s nature, you also behave according to your nature”.
  • In the fourth pAsuram, on seeing his heart worshipping bhagavAn, he praised it.
  • In the fifth pAsuram, he mercifully explained to his heart that his previous saying of “eNNilum” became manifested in result.
  • In the sixth pAsuram, he said to his heart that if both he and his heart stayed like this, there will be no defect.
  • In the seventh pAsuram, he said that whatever he feared previously came true.
  • In the eighth pAsuram, he explained the bodily changes that occurred to him on hearing the divine names of bhagavAn.
  • In the ninth pAsuram, when asked “what if you forget bhagavAn?” he said “there is no way to forget bhagavAn“.
  • In the tenth pAsuram, when asked “what if you tried hard to forget bhagavAn?” he replied “How can I forget bhagavAn who is in my heart?”
  • Finally, he explained the result for those who learnt this decad.

nampiLLai gives a summary for the whole of 1st centum.

AzhwAr said emperumAn is sarvasmAthparan (greater than every one else – 1st decad), bhajanIyan (worshippable – 2nd decad), sulabhan (easily approachable – 3rd decad), aparAdhasahan (one who tolerates offenses – 4th decad), seelavAn (who has the qualities of simplicity etc. – 5th decad), svArAdhan (easily worshippable – 6th decad), nirathisaya bhOgyan (most enjoyable – 7th decad), has Arjavam (honesty – 8th decad) and is sAthmyabhOgapradhan (one who gives joy in a step-by-step manner – 9th decad). Such emperumAn accepts [me/us] out of his causeless mercy (10th decad). Thus, he instructs his heart to worship him as said in thiruvAimozhi 1.1.1avan thuyaraRu sudaradi thozhudhu ezhu en mananE“.

nampiLLai goes on to summarize each centum of thiruvAimozhi here:

  • In the first centum, AzhwAr established that the ultimate goal is to perform bhagavath kainkaryam (service to bhagavAn).
  • In the second centum, he eliminated the weeds in such kainkaryam.
  • In the third centum, he explained that kainkaryam where the weeds are eliminated is bhagavath kainkaryam which leads all the way to bhAgavatha kainkaryam (serving bhagavAn‘s devotees).
  • In the fourth centum, he explained that aiSwaryam (worldly wealth) and kaivalyam (self-enjoyment) are the hurdles for such kainkaryam.
  • In the fifth centum, he explained that emperumAn is the only one who can remove those hurdles.
  • In the sixth centum, he surrenders unto the lotus feet of such emperumAn who eliminates the hurdles.
  • In the seventh centum, seeing that even after surrendering to emperumAn with the purushakAram (recommendation) of srI mahAlakshmi, as in the case of “dhagdhapata nyAya” (a cloth which is burnt, but seemingly looks alright), he is still in samsAram (material world), he becomes very dejected.
  • In the eighth centum, AzhwAr thinks “I may be suffering in samsAram even after becoming a surrendered person as in the case of “dhagdhapata nyAya”, due to my attachments to myself and the objects owned by me” and declares that he is detached from everything [other than emperumAn].
  • In the ninth centum, AzhwAr wonders why he is still not protected (liberated); emperumAn says “I am nArAyaNan; one who has all capabilities; I will fulfil all your desires” and he becomes overwhelmed by emperumAn‘s qualities.
  • In the tenth centum, AzhwAr mercifully explains how emperumAn seeing his urgency, descends to thirumOgUr, shows archirAdhi gathi (the path that starts with archis and leads up to paramapadham) and fulfills his desires.

Thus ends the English translation for thiruvAimozhi 1st centum 10th decad.

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

In the next article we will enjoy the next centum.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.10 – maRappum gyAnamum

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

lotus-eyed-krishna-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – When asked “What if you tried hard to forget him?” AzhwAr replies “How can I forget the one who watchfully glances at me always and resides in me eternally to ensure that I don’t forget him?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When he is trying hard to ensure that I don’t forget him, how can I forget him?”.

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram – AzhwAr says “When he is making efforts to ensure that I don’t forget him, how can I forget him?”.

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

See nanjIyar‘s introduction.

pAsuram

maRappum gyAnamum nAn onRu uNarndhilan
maRakkum enRu sendhAmaraik kaNNodu
maRappaRa en uLLE manninAn thannai
maRappanO ini yAn en maNiyaiyE?

Listen

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

maRappum – forgetfulness
gyAnamum – remembrance/knowledge
onRu – one
uNarndhilan – when I don’t know

(after giving knowledge about himself)
maRakkum – that “AzhwAr will forget”
enRu – considering

(To bless)
sem – reddish
thAmarai – Like a lotus
kaNNodu – with the eye(s)
maRappaRa – ensuring that forgetfulness does not occur
en uLLE – inside my heart
manninAn thannai – one who arrived to stay eternally
en maNiyai – the most easily approachable emperumAn who can be tied in a cloth like a precious gem and enjoyed
ini – now on
yAn – I
maRappanO – how to forget?

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

When I don’t know about forgetfulness and remembrance, emperumAn, after blessing the knowledge about him, considering that “AzhwAr may forget about this”, with his merciful reddish lotus-like eyes, entered my heart to stay there eternally to ensure that I never forget him. How can I forget such emperumAn who is like a precious gem which can be enjoyed fully?[he is so simple that he places himself under the full control of his devotees for their enjoyment]

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

  • maRappum gyAnamum nAn onRu uNarndhilan – two explanations:
    • Only If I considered myself as a chEthana (sentient), could I forget. Only if I thought about him, could I forget him [I had never contemplated upon him before].
    • AthmA is the abode for both gyAnam (knowledge) and agyAnam (ignorance). Before I was like achith (insentient – which had no knowledge).
  • maRakkum enRu sen thAmaraik kaNNodu maRappaRa en uLLE manninAn – Thinking about me (who is so ignorant), he pretended as if I contemplated upon him with my own efforts, said “Now that he has become knowledge about me, I cannot let him forget me”, glanced me with his cool beautiful divine eyes, stayed in my heart eternally ensuring that I never forget him.
  • manninAn – Staying in me, as if there is nothing else existing outside.
  • maRappanO ini yAn en maNiyaiyE – When one gets a precious gem, would they throw it out instead of tying it tightly to their cloth and preserving it?
  • maRappanO ini – When he has the tool [his beautiful divine reddish lotus-like eyes] to keep me always remembering about him, how can I forget him? Since time immemorial, I could never think about you; similarly, going forward, I can never forget you.
  • yAn – I who never remembered you before.
  • en maNiyaiyE – After bhagavAn makes himself available to me, like a radiant precious gem handed over, which can be enjoyed fully, will I ignore him?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.9 – nambiyaith thenkuRungudi

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

thirukurungudi-nambi-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – When asked “Though he would not leave you, what if you forget him being focussed elsewhere?”, AzhwAr replies “After seeing nambi who is mercifully stationed in thirukkuRungudi, how can I forget him?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “How can we forget his helping nature?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram – When asked “Instead of feeling like this for emperumAn, would you not forget him and just eat, dress-up, and roam around along with samsAris?”, AzhwAr replies “What reason can I cite to forget him?”.

pAsuram

nambiyaith thenkuRungudi ninRa
ach chemponE thigazhum thirumUrththiyai
umbar vAnavar Adhi am sOdhiyai
empirAnai en solli maRappanO?

Listen

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

then kuRungudi – In thirukkuRungudi [then – south/beautiful]
ninRa – due to him standing there
nambiyai – one who is filled with all auspicious qualities
a – such (even more beautiful than in paramapadham)
chempon – like molten-red gold
thigazhum – radiant
thirumUrththiyai – having divine form
umbar – great
vAnavar – for nithyasUris
Adhi – being the cause for their sustenance, etc
am – most beautiful that makes others see him always
sOdhiyai – one who is known by the term “paramjyOthi” (supremely effulgent)
em pirAnai – one who accepted my servitude after making me experience (such wonderful form)
en solli – what will I say
maRappan – to forget

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

What reason can I say to forget emperumAn who is complete due to his standing in thirukkuRungudi, who has a molten-reddish golden form (in thirukkuRungudi) which is even more radiant than his form in paramapadham, who is the cause for the sustenance etc of the great nithyasUris, who is always a feast to the vision of all, who is known by the term “paramjyOthi” and who made me his servant by showing such divine form?

Can I forget him saying he is:

  • apUrNa – incomplete [he is nambi – complete]
  • asulabhan – difficult to approach [he is right in thirukkuRungudi – easy to approach]
  • anujjvala vigrahan – one who has a non-radiant form [he has molten-reddish golden radiant form]
  • avilakshaNa bhOgyan – one who is enjoyed by ordinary persons [he is enjoyed by eternally free souls in paramapadham]
  • not a suseelan – not some one who is easy to mix with [he is my lord who accepted my service]

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

  • nambiyai – One who is complete in auspicious qualities. In paramapdham (spiritual realm), he has all qualities, but it is only here, in samsAram (material realm), that they are manifested and visible fully.
  • then kuRungudi ninRa – One who has paramapadham which is highlighted as in mUnrAm thiruvanthAdhi 51 “kalangAp perunagaram” (the land where there is no confusion), gave that up and descended to thirukkuRungudi to capture me waiting for an opportune time in this stationary form.
  • nambiyaith then kuRungudi ninRa – I can forget him if he is incomplete in qualities or staying in a far-away place [but he is not].
  • ach chemponE thigazhum thirumUrththiyai – If there is some defect/limitation in his form, I can forget him [but it is not so].
  • ach chempon – One who has a divine auspicious form which cannot be comprehended by mind, speech, having an unlimited radiant form, which is like incomparably shining molten-reddish gold.
  • umbar vAnavar Adhi am sOdhiyai – nithyasUris who exist simply to enjoy such beauty. emperumAn is having his divine form purely for the enjoyment of nithyasUris who are having emperumAn as the cause for their sustenance unlike the dhEvas of this material realm.
  • em pirAnai – One who has presented such divine form (which was enjoyed by nithyasUris) to me.
  • en solli maRappanO – what reason will I cite to forget him?
    • apUrnan enRu maRakkavO – Can I forget him saying he is incomplete? [No – he is nambi – complete]
    • asannihithan enRu maRakkavO – Can I forget him saying he is staying far-away? [No – he is right here in thirukkuRungudi]
    • vadivazhagu illai enRu maRakkavO – Can I forget him saying he has no physical beauty? [No – he is the most beautiful with molten-reddish golden radiant form]
    • mEnmai illai enRu maRakkavO – Can I forget him saying he has no supremacy? [No – he is even worshipped/enjoyed by nithyasUris]
    • enakku upakArakan anRu enRu maRappanO – Can I forget him saying he has not favoured me? [No – he is my lord who favoured such beautiful form 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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.8 – selva nAraNan

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “When I left emperumAn. considering [me] to be unqualified, I accidentally heard bhagavAn‘s names and hence I am incapable of moving away from him; He too is attached to me and hence not leaving me. How amazing!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Even as I was thus thinking to leave him, bhagavAn who is complete, made me fall head over heels on hearing his names; such emperumAn will not leave me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – AzhwAr says “I committed a mistake by contemplating upon him and speaking about him. I need to avoid that” and “I need to go to a place where his qualities are not discussed and stay there” and goes to a secluded location and stays there with his head covered with a cloth to conceal his identity. A passer-by who carries heavy weight, being unable to bear that weight, unloaded that there and sighed saying “sriman nArAyaNan“. AzhwAr becomes astonished that his senses have become mesmerized on hearing those words.

pAsuram

selva(n) nAraNan enRa sol kEttathum
malgum kaN pani nAduvan mAyamE
allu nal pagalum idai vIdinRi
nalgi ennai vidAn nambi nambiyE

Listen

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

selva(n) nAraNan enRa – “srIman nArAyaNan”
sol – divine name
kEttalum – on hearing
kaN – eye
pani – tears
malgum – flowing
nAduvan – started searching (from where is this coming)
mAyamE – this is amazing
nambi – bhagavAn who is complete
nal – having goodness (to be approached)
allum – in the night
pagalum – in the day
idai vIdinRi – without any break
nalgi – being friendly
ennai – me
nambi – considering me as his property
vidAn – will not leave me

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

As soon as I heard the name “srIman nArAyaNan”, tears started flowing from my eyes and I started searching for him.  How amazing is this! The complete bhagavAn who has the goodness (to be approached by all), being friendly during day and night without any break, considers me as his own, would not leave me.

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

  • selva(n) nAraNan enRa sol kEttalum – Due to AzhwAr‘s influence over others, no one talks about brahmachAri nArAyaNan in his proximity but only talks about “srIman nArAyaNan” [literal translation of selva nAraNan]. He does not even need to analyze the meaning of this word – just hearing that word will bring out great distress for him [thinking about separation from such emperumAn]. Is that possible? Yes, just like some manthrams have an effect in removing the poison from one’s body just on hearing them, AzhwAr becomes distressed just on hearing emperumAn‘s name.
  • malgum kaNpani nAduvan – His eyes spontaneously shed tears and his heart too spontaneously searches for emperumAn.
  • mAyamE – This is astonishing; To leave emperumAn I [my consent] was required, but to unite with emperumAn, I am [my consent is] not required.

What did emperumAn do after that?

  • allum nal pagalum … –  Since this is the time when emperumAn himself made AzhwAr captivated towards him, AzhwAr says “nalla allum nalla pagalum” (the good night and the good day). emperumAn being friendly towards AzhwAr day and night, being complete and pursuing/accepting me, will not give up on me. AzhwAr says “As soon as I heard his name, my eyes were filled with tears and my heart started searching for him. How amazing is this!”.
  • idai vIdinRi – I searched for him and gave up. But he continuously pursued me in a friendly manner.
  • ennai vidAn nambi nambiyE – Since I am incomplete,  the complete emperumAn will not leave me knowing my abilities.
  • nambi – he will consider me as worthy and hence will not give up on me.
  • nambiyEAzhwAr says “For acquiring a samsAri chEthana (bound soul who is imperfect) and yet considering as if its a great achievement, only bhagavAn is called paripUrNa (most complete) by all”.

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.7 – enthaiyE enRum

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr says “I who am most fallen, committed a mistake by trying to meditate upon and speak about emperumAn who is most distinct [distinctly great]” and leaves emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr, meditating upon emperumAn‘s greatness which is enjoyed by nithyasUris, and considering his own fallen nature, tries to leave emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

In the seventh pAsuram – AzhwAr [previously] glorified emperumAn as “maNivaNNan endhai” (my father/master who has a precious-gem-hued form) and considering his own lowly nature,  leaves emperumAn. What he feared in “thunjum pOdhum vidAdhu thodar kaNdAy” became reality here.

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

Seventh pAsuram – What he feared previously, became reality now – i.e., he claims himself to be “ayOgya” (unqualified) and leaves emperumAn.

pAsuram

endhaiyE enRum emperumAn enRum
sindhaiyuL vaippan solluvan pAviyEn
endhai emperumAn enRu vAnavar
sindhaiyuL vaiththuch chollum selvanaiyE

Listen

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

vAnavar – residents of paramapadham (srIvaikuNtam)
endhai – one who is our sustenance etc
emperumAn enRu – our supreme master
sindhaiyuL vaiththu – contemplating thus
sollum – one who is said like that
selvanai – one who has such wealth
pAviyEn – sinful me
endhaiyE enRum – saying “Oh the one who looks after my well-being!”
emperumAn enRum – saying “Oh my master!”
sindhaiyuL – in my heart too
vaippan – keeping
solluvan – will say as well

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

emperumAn is having the wealth of being contemplated by the nithyasUris as the one who sustains them etc., and as their supreme master. I, who am very sinful, too have kept such emperumAn as the one who looks after my well being, my master in my heart and spoken the same as well.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation. AzhwAr is upset on himself for thinking/speaking like nithyasUris though he himself was very sinful, thereby causing disrepute to emperumAn.

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

  • endhaiyE enRum – saying “Oh the one who cares [like a father] for me!”
  • emperumAn enRum – saying “Oh rightful master!”
  • sindhaiyuL vaippan – I am keeping this in my heart wherein I have contemplated about many [lowly/materialistic] things.

Did I stop with just contemplating about him (which is known only to me)?

  • solluvan – I brought disrepute to him by speaking about him which becomes known to others.
  • pAviyEn – two explanations:
    • I am such a sinful person who had taken birth to simply bring disrepute to the one who is enjoyed by great personalities.
    • Just as when a sAthvika (person in the mode of goodness), out of rage sets fire in a house and when he regains his goodness, will feel distressed for his act – AzhwAr glorified emperumAn and thinks that it is not fitting for him to glorify and thus scolds himself.

Why are you saying this? Are contemplating upon bhagavAn and speaking about him results from previous sins? It is like a dog touching the offerings which are kept for a yagya (ritual) – AzhwAr considers himself lowly and says that emperumAn who is to be enjoyed by nithyasUris (eternally free souls) should not be touched by him.

  • endhai … – nithyasUris who cannot sustain themselves even for a moment without thinking about bhagavAn, out of such overflowing experience say out of their heart “Oh the one who cares for us! Oh our master!” What have I done by glorifying bhagavAn with such wealth!

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.6 – nIyum nAnum

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuramHighlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – When the heart said “such easily approachable emperumAn will not leave us”, AzhwAr says to his heart “If we stop leaving him citing our disqualification and acknowledge his help, he will never leave us”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to his heart “if both of us are aligned in our speech, emperumAn who has most distinct relationship with us, will never let us grieve”.

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

nIyum nAnum in nEr niRkil mEl maRROr
nOyum sAr kodAn nenjamE! sonnEn

thAyum thandhaiyumAy ivvulaginil
vAyum Isan maNivaNNan endhaiyE

Listen

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

thAyAyum – being affectionate like mother
thandhaiyAyum – looking after the well-being like father
ivvulaginil – in this world (which does not understand his glories)
vAyum – descended
Isan – out of his eternal lordship
maNivaNNan – manifesting his beautiful bluish gem like form to me, benevolently
endhai – being my master accepting my service (by doing all which had been said thus far)
nenjamE – Oh heart!
nIyum – you (who are humble to be ordained to worship) also
nAnum – me (who is having you as my tool)
i – in this manner explained thus far
nEr – not reject his favour
niRkil – if we stand by
mEl – future
maRRu – anything else (other than what is natural)
Or nOyum – any disease
sArkodAn – will not let them approach us
sonnEn – told you (this most important meaning)

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

bhagavAn who is like mother who looks after the desires of the children and father who looks after the well-being of the children, descended into this world solely due to his eternal relationship and favoured me with his bluish gem like form and thus became my master. Oh heart! If you and I stand by the aspect of not rejecting his help as explained thus far, I tell you that emperumAn will ensure that no diseases would approach us for eternity.

nOy – disease – Here it indicates ahankAram (ego), arththa (material wealth), kAma (lust) and sarIra sambandham (being attached to material body), karma sambandham (being bound in worldly activities) which are the causes for such ahankAra etc. It also indicates the aspect of separating from emperumAn considering one’s own disqualification.

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

  • nIyum nAnum innEr niRkil – If you, who went behind garudAzhwAr (in search of bhagavAn) and I, having you as my assistant. who are going to enjoy the results, remain without excluding his help, i.e., as long as we are not like it is stated in srI rAmAyaNam yuddha kANdam 36.11 “na namEyam” ( I will not worship).
  • mEl maRROr nOyum sArkodAn – he will protect from following types of diseases of leaving emperumAn:
    • considering oneself very lowly and leaving emperumAn
    • praying for ulterior benefits from emperumAn and on acquiring them, leaving him after that
    • considering oneself as disqualified to approach emperumAn and thus leaving him
    • pursuing other means (like karma gyAna bhakthi yOgams etc) and leaving emperumAn [It would take a really long time to reach emperumAn by these means]
    • reaping the results of previous sins which will lead to leaving emperumAn
  • nenjamE sonnEn – In this situation, AzhwAr is like thirukkOshtiyUr nambi who preserved the confidentiality of bhagavath vishayam from others [Even to instruct the meanings of charama slOkam, he made emperumAnAr walk 18 times and he instructed only after emperumAnAr vowed not to reveal it to unqualified persons]! After explaining to his heart, AzhwAr regrets/censures like krishNa who said in bhagavath gIthA 18.67 “idham thE na athapaskAya” (Do not reveal to those who are not austere). krishNa revealed charama slOkam (bhagavath gIthA 18.66) to arjuna after seeing dhraupathi’s pitiful state of disheveled hair. But after revealing that, thinking about the greatness of charama slOkam, he thinks “I have thrown a very expensive gem into the sea” and said “padhaN padhaN” (alas! alas!). Second explanation is: my instruction is valuable, but those who do not have faith in this will not benefit.
  • thAyum thandhaiyumAy – Caring like mother and father, but is much greater than they are.
  • ivvulaginil vAyum Isan – When a child falls into a well, the mother will jump in there as well to rescue the child – similarly, emperumAn jumps into samsAram to rescue the jIvAthmAs from here.

What is the reason for him descending here?

  • Isan – Since he is the rightful master. Alternatively it can be explained that he descends into the material realm, eliminates the lordship of others and thus establishes his supremacy over all.
  • maNivaNNan endhaiyE – By showing his physical beauty, he eliminated my material desires, he showed his lordship and established my servitude towards him.

As declared [by vEdha vyAsa bhagavAn] “…sathyam sathyam…” (There is no sAsthram greater than vEdham, there is no God superior to kEsava – this is truth, truth and truth again), this is truth.

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.5 – kaNdAyE nenjE

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says that though he did not even think about emperumAn, emperumAn pursued him without any reason.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr tells his mind “Seeing us getting the results without even desiring for that, you too, can see us approaching him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram – AzhwAr explains to his heart – What we said previously “eNNilum varum” (mere contemplation will bring him) is even too much! His nature is such [that he will appear to us even without our contemplation].

pAsuram

kaNdAyE nenjE! karumangaL vAykkinRu Or
eN thAnum inRiyE vandhiyalumARu
uNdAnai ulagEzhum Or adi
koNdAnaik kaNdu koNdanai nIyumE

Listen

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

nenjE – Oh mind!
karumangaL – actions (such as adhvEsham (not having enmity), Abhimukyam (friendliness), AsrayaNam (surrendering), aRivu (knowledge), nalam (bhakthi/devotion) etc)
vAykkinRu – fructifying
Or – a
eNdhAnum inRiyE – even without contemplation
vandhiyalum – happening for us
ARu – way/means
kaNdAyE – have you seen?
(How so? Without any desire)
ulagu Ezhum – all universes
uNdAnai – safely placed in his stomach (during praLayam (annihilation))
Or – unique/distinct
mUvadi koNdAnai – established them as subservient to him by assuming the form of thrivikrama
nIyum – you too (who don’t have Abhimukyam (friendliness) towards him)
kaNdu koNdanai – received it

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

Oh mind! Did you see how the results are fructified for us even without contemplating on actions (such as adhvEsham, Abimukhyam, AsrayaNam etc)? Like he consumed and safely placed all the universes in his stomach (without their expecting him to do so) and how he established their subservience by measuring the worlds marking his victory over them, you too received his benevolence.

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

  • kaNdAyE nenjE – See that what I have said about fructified results is true [In arumpadham, it is highlighted that one of the explanations for “eNNilum varum” – “even without our effort emperumAn will come” is the focus here].
  • nenjE – Oh heart/mind! I don’t need to explicitly tell you since you are the origin of knowledge.
  • karumangaL vAykkinRu – While the actions fructify.
  • Or eN thAnum inRiyE vandhiyalumARu kaNdAyE – You see that emperumAn appeared even without our thinking about him, where he considers “eNNilum varum” (when contemplated, he will appear) is even too much to expect. His supremacy can be explained, but his simplicity is beyond the expression of words.

AzhwAr is showing examples to establish that results fructify even without desire in us.

  • uNdAnai … – Does the universe (achith – insentient) have the ability to think that “emperumAn will protect by placing me in his stomach”? “ulagEzhum” is to be applied for both in “uNdAnai” (emperumAn consuming all universes) and “Or mUvadi koNdAnai” (measuring all universes). Similarly, when he was measuring the universe, would the universe realise that emperumAn is placing his lotus feet on my head?
  • kaNdu koNdAnai nIyumE – You, who have the ability to reject his favour, are seeing it now. During praLayam (annihilation), the universe does not have the ability to reject his favour. But here, we have no reason to reject his favours. Since in those cases (measuring worlds etc), they received his mercy unexpectedly, they could not reject [But you (heart/mind) having knowledge, could have rejected his favour, but you did not – so you are to be appreciated].

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.10.4 – nenjamE nallai

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

sitarama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr contemplates his own lowly nature and mercifully instructs his heart “Even if you are unable to sustain yourself in separation from emperumAn, you have to hold on to him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr being delighted on seeing that his heart is following his orders, tells it “You try to enjoy him incessantly”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram – AzhwAr glorifies his heart on seeing it following his orders and worshipping emperumAn, instructs his heart “Even if I leave him citing my lowly nature, you hold on to him”.

pAsuram

nenjamE nallai nallai unnaip peRRAl
en seyyOm ini enna kuRaivinam
maindhanai malarAL maNavALanaith
thunjum pOdhum vidAdhu thodar kaNdAy

Listen

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

nenjamE – Oh heart (which is the abode of knowledge)!
nallai nallai – (what you have done is) very good.
unnaip peRRAl – when I have you
en seyyOm – what can I not accomplish?
ini – after having acquired your acceptance
enna kuRaivinam – is there anything that is impossible for us? What deficiency do we have?
maindhanai – (then)  one who is eternally youthful
malarAL – to SrI mahAlkshmi who is infinitely enjoyable
maNavALanai – one who is the enjoyer
thunjum pOdhum – even while we are finished
vidAdhu – without leaving
thodar kaNdAy – try to engage with him

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

Oh heart! What you have done is very good. When I have you, what can I not accomplish? After having your acceptance, is there anything impossible for us? Thus, even if we are being finished (due to separation from emperumAn), you keep engaging with him who is the eternally youthful enjoyer of the infinitely enjoyable SrI mahAlakshmi.

Being finished means AzhwAr suffering in separation due to considering himself lowly and shying away from emperumAn.

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.

  • thunjum pOdhum vidAdhu thodar kaNdAy – Here two slOkams are quoted – srI rAmAyaNam ayOdhyA kANdam 31.5 “na cha sIthA thvayA hInA” (sIthA who is separated from you will not survive) and srI rAmAyaNam ayOdhyA kANdam 27.17 “yasthvayA saha …” (When I am with you it is heaven and when I am separated from you it is hell).

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

  • nenjamE nallai nallai – Just like parents embrace their children who obediently completed a task, AzhwAr embraces his heart and glorifies it.
  • nenjamE nallai nallai – Why is the repetition in appreciating his heart? Just like AzhwAr sends a messenger to bhagavAn, it appears to him that he also needs to send a messenger to his own heart which already reached bhagavAn leaving AzhwAr behind as explained in thiruviruththam 30 “en nenjinAraik kaNdAl ennaich cholli avaridai nIr innam selleerO” (If you see my respectable heart, you ask on behalf of me why he has not reached bhagavAn with my message yet?). Since it is “mundhuRRa nenju” (the heart which headed towards emperumAn even before me), AzhwAr glorifies it repeatedly.

When the heart asks “Why are you praising me like this?”

  • unnaip peRRAl en seyyOm – When you are in sync with me and speak the same principles, what can I not accomplish? ISwaran is there to bless the result; you are there to not push it aside; thus, is there anything not possible to accomplish?
  • ini enna kuRaivinam – In previous phrase, it looked like I mistakenly said that “I can accomplish anything” . But when bhagavAn is ready to unconditionally help us, what is it that we can do? When he is the means eternally without any expectation, there is nothing for us to independently pursue.

When asked “But, is there nothing we need to do?” AzhwAr says “Yes, there is something for us to do” [Further explaining, that when emperumAn pursues us, we have to hold on to him instead of ignoring the great opportunity].

  • maindhanai – can any one leave this [eternally youthful] emperumAn?. maindhu – sweetness, beauty, strength.
  • malarAL maNavALanai – I am telling you to never leave emperumAn who is inseparable from periya pirAttiyAr herself as she said in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will never leave even for a moment).
  • thunjum pOdhum vidAdhu thodar kaNdAy – Even if I say I am “unqualified” and try to leave, you have to hold on to him. vislEsham (separation) is explained as vinAsam (destruction). For him thunjudhal (getting destroyed) means separation as explained in srI rAmAyaNam ayOdhyA kANdam 31.5 “muhUrththamapi jIvAva:” (we will stay alive for only a moment after separating from you – said by srI lakshmaNa to srI rAma). AzhwAr says “even I  tell you leave him, you don’t leave him”.  He further says “You drink bhagavAn just like drinking medicine” and “You enjoy emperumAn from whom pirAtti is saying ‘agalagillEn iRaiyum‘”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 1.10.3 – em pirAnai

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Tenth decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr contemplates emperumAn‘s relationship with srI mahAlakshmi which is the cause of his easy approachable nature towards his devotees and instructs his mind “Oh humble heart! worship him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr instructs his heart to enjoy emperumAn who has most enjoyable qualities such as being the master of srI mahAlakshmi etc.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram – AzhwAr tells his heart “You have seen his nature [of being equal towards all in helping them]; you too should behave according to your nature [of servitude towards him]”.

pAsuram

em pirAnai endhai thandhai thandhaikkum
tham pirAnaith thaN thAmaraik kaNNanai
kombarAvu nuN nEr idai mArbanai
em pirAnaith thozhAy mada nenjamE

Listen

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

madam – having humility to obey the instructions
nenjamE – Oh heart!
em – my
pirAnai – One who favours (by bestowing adhvEsham (not having hatred), Abhimukyam (friendliness) etc)
endhai thandhai thandhaikkum – for our clan (instead of stopping with just us)
tham pirAnai – being the master
thaN – cool vision (due to this relationship between us)
thAmaraik kaNNanai – having lotus eyes
kombu – a type of wind instrument (like a horn)
arAvu – snake
nuN – leaner than
nEr – honest/straight
idai – srI mahAlakshmi who is having such waist
mArbanai – having in the chest
em pirAnai – master
thozhAy – worship him

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

Oh humble/obedient heart! Please attempt to worship emperumAn who favours us with adhvEsham, Abhimukyam etc., towards him, who is the master of our entire clan, one who is having lotus-like eyes which shed coolness towards all, who has in his chest srI mahAlakhmi who has very thin straight waist (which is leaner than a kombu and snake).

sriya:pathithvam (being master of srI mahAlakshmi) is the reason for all his auspicious qualities indicated here. arAvu – aravu (in expanded form). arAvu also means reducing, i.e., even if the kombu is reduced to be very thin, still her waist is thinner in comparison.

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

  • em pirAnai – contemplating on the simplicity of emperumAn which was highlighted in the previous pAsuram, AzhwAr says “my master”.
  • endhai thandhai thandhaikkum tham pirAnai – AzhwAr says “Not only emperumAn helped me with causeless grace, but he is the master for my entire clan”.

On hearing AzhwAr‘s praises, emperumAn who knows the distinction of the praising of prayOjanAntharapara (one who desires for ulterior goals) and ananyaprayOjana (one who is fully situated in servitude only), blessed him with his merciful glance.

  • thaN thAmaraik kaNNanai – cool lotus-eyed bhagavAn.

AzhwAr wondered, why is emperumAn blessing him (since he considers himself as not having done anything favourable towards emperumAn), when emperumAn himself said in srI bhagavath gIthA 16.19 “thAnaham dhvishatha: krUrAn samsArEshu narAdhamAn | kshipAmi … ” (Those who offend me, who hate me, who are cruel in nature, who are dirty, who are lowest among mankind, I place such persons repeatedly in this ocean of birth and in demoniac births which are unfavourable to attain me) and realised the one who triggers such blessing is seated in close proximity of emperumAn.

  • kombarAvu nuN nEridai mArbanaiemperumAn having srI mahAlakshmi in his chest. two explanations for thAyAr‘s waist:
    • thAyAr‘s waist looking like kombu and aravu, yet leaner than those.  aravu is expanded as arAvu.
    • arAvu also means reducing/sharpening. Here it means, her waist appears to be even reduced in size in comparison to kombu.
  • em pirAnaiAzhwAr saying “em pirAnai” once specifically to glorify the togetherness of perumAL and thAyAr.
  • thozhAy – The worshippable object is a divine couple [so, you worship].
  • mada nenjamE – My heart is so obedient/qualified to receive the instruction “thozhudhu ezhu” (worship and arise)

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org