Category Archives: thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.10 – maRappum gyAnamum

Published by:

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

மறப்பும் ஞானமும் நான் ஒன்று உணர்ந்திலன்
மறக்கும் என்று செந்தாமரைக் கண்ணொடு
மறப்பு அற என் உள்ளே மன்னினான் தன்னை
மறப்பனோ இனி யான் என் மணியையே?

maRappum gyAnamum nAn onRu uNarndhilan
maRakkum enRu sendhAmaraik kaNNodu
maRappu aRa 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

Published by:

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

நம்பியை தென் குறுங்குடி நின்ற
அச் செம்பொனே திகழும் திரு மூர்த்தியை
உம்பர் வானவர் ஆதி அம் சோதியை
எம் பிரானை என் சொல்லி மறப்பனோ?

nambiyaith thenkuRungudi ninRa
ach chemponE thigazhum thiru mUrththiyai
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

Published by:

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

செல்வ(ன்) நாரணன் என்ற சொல் கேட்டலும்
மல்கும் கண் பனி நாடுவன் மாயமே
அல்லும் நன் பகலும் இடை வீடு இன்றி
நல்கி என்னை விடான் நம்பி நம்பியே

selva(n) nAraNan enRa sol kEttathum
malgum kaN pani nAduvan mAyamE
allu nal pagalum idai vIdu inRi
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

Published by:

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

எந்தையே என்றும் எம் பெருமான் என்றும்
சிந்தையுள் வைப்பன் சொல்லுவன் பாவியேன்
எந்தை எம் பெருமான் என்று வானவர்
சிந்தையுள் வைத்துச் சொல்லும் செல்வனையே

endhaiyE enRum em perumAn 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

Published by:

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

நீயும் நானும் இந் நேர் நிற்கில் மேல் மற்றோர்
நோயும் சார் கொடான் நெஞ்சமே! சொன்னேன்
தாயும் தந்தையும் ஆய் இவ் உலகினில்
வாயும் ஈசன் மணிவண்ணன் எந்தையே

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

thAyum thandhaiyum Ay iv vulaginil
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

Published by:

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

கண்டாயே நெஞ்சே! கருமங்கள் வாய்க்கின்று ஓர்
எண் தானும் இன்றியே வந்து இயலுமாறு
உண்டானை உலகு ஏழும் ஓர் மூவடி
கொண்டானைக் கண்டுகொண்டனை நீயுமே

kaNdAyE nenjE! karumangaL vAykkinRu Or
eN thAnum inRiyE vandhu iyalumARu
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

Published by:

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

நெஞ்சமே நல்லை நல்லை உன்னைப் பெற்றால்
என் செய்யோம்? இனி என்ன குறைவினம்?
மைந்தனை மலராள் மணவாளனைத்
துஞ்சும் போதும் விடாது தொடர் கண்டாய்

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

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 – 1.10.3 – em pirAnai

Published by:

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

எம் பிரானை எந்தை தந்தை தந்தைக்கும்
தம் பிரானை தண் தாமரைக் கண்ணனை
கொம்பு அராவு நுண் நேர் இடை மார்பனை
எம்பிரானைத் தொழாய் மட நெஞ்சமே

em pirAnai endhai thandhai thandhaikkum
tham pirAnaith thaN thAmaraik kaNNanai
kombu arAvu 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

thiruvAimozhi – 1.10.2 – kaNNuLLE niRkum

Published by:

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

Full series >> First Centum >> Tenth decad

Previous pAsuram

vibhishan-surrender-to-lord-ram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr becomes absorbed in emperumAn‘s quality of ultimate easy approachability for the most devoted towards him and the ones who just contemplate upon him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that sarvESvaran who is the cause of everything is accessible for those who are completely devoted towards him and those who just accept his existence.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram – AzhwAr says emperumAn becomes available equally for both paramabhakthi (ultimate devotion) and parigaNanA (counting).

pAsuram

கண்ணுள்ளே நிற்கும் காதன்மையால் தொழில்
எண்ணிலும் வரும் என் இனி வேண்டுவம்
மண்ணும் நீரும் எரியும் நல் வாயுவும்
விண்ணும் ஆய் விரியும் எம் பிரானையே?

kaNuLLE niRkum kAdhanmaiyAl thozhil
eNNilum varum en ini vENduvam
maNNum nIrum eriyum nal vAyuvum
viNNum Ay viriyum em pirAnaiyE

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

maNNum nIrum eriyum nal vAyuvum viNNum Ay – Having the five elements – pruthivi (earth), ap (water), agni (fire), vAyu (air)  and AkASam (ether) as prakAram (forms)
viriyum – expand into the form of universe
empirAnai – my master
kAdhanmaiyAl – attachment out of devotion
thozhil – while doing praNAmam (obeisances), archanA (glorification) etc
kaN uLLE – not leaving their vision as said in bhagavath gIthA 4.11 “thAms thathaiva bhajAmi aham” (I reciprocate appropriately for those devoted persons)
niRkum – eternally exist
eNNilum – merely by contemplating his existence as said in thaiththiriya upanishath “asthi brahmEthi chEdhvEdha” (when he knows that brahmam exists)
varum – arrive at him (at his disposal)
ini – after emperumAn being easily approachable in both difficult and easy means
en vENduvam – (for us who have no other refuge) is there anything to be done?

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

For those who worship emperumAn with attachment derived out of bhakthi, emperumAn who has the five elements as his form, who is my master, becomes eternally placed in front of them. For those who accept his existence too, he is at their disposal. After this, is there anything to be done by 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.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kaNNuLLE niRkum kAdhanmaiyAl thozhil – When one worships with paramabhakthi (ultimate devotion), emperumAn will eternally stay in their vicinity. When they cannot exist without him, he too will not be able to separate from them and will always stay in front of them.
  • eNNilum varum – Few explanations:
    • Even if one counts emperumAn along with other objects like gatam (pot), patam (cloth), ISwara (bhagavAn), emperumAn will arrive in front of him thinking “at least he did not deny my existence and counted me along with these objects”.
    • If one says “there are 24 insentient entities, jIvAthmA (sentient) is 25th entity and ISwaran is 26th element”, emperumAn will say “At least he accepted my existence along with these entities” and arrive in front of him.
    • He would arrive even one is not thinking about him (out of his own will).
    • When one counts 21, 22, 23, 24, 25, 26, emperumAn will say “I am 26” and come in front of him.
  • varum – will come – It does not mean that he will always be there. If someone says “go” on seeing emperumAn, he would be prepared to do that as well.
  • en ini vENduvam – When emperumAn arrives equally for ultimate devotion and mere contemplation/counting, is there any worry for me? When emperumAn is simply looking for aprathishEdham (non-prohibition) and arrive at him at an opportune time, what does the jIvAthmA need to do for his own welfare? A prapanna simply means one, who understands this true nature of bhagavAn [being most compassionate]. Just like emperumAn explained about his nature and said in bhagavath gIthA 18.66 “mA sucha:” (do not worry) to say “you do not have to fear for the losses occurred due to your own defects”, AzhwAr too thinks about emperumAn‘s true nature and says “en ini vENduvam“. For the goal to be accomplished, non-prohibition (not stopping emperumAn from bestowing that goal) is only required. Any other qualification or disqualification is insignificant. vEl vetti nambiyAr enquires nampiLLai “When perumAL (srI rAma) surrendered unto the ocean (samudhrarAja), he did that facing east etc. Does saraNAgathi also have certain rules/regulations like other means?” nampiLLai replies “vibhIshaNAzhwAn instructed perumAL to surrender to samudhrarAja. But he himself did not even take a holy-dip in the ocean before surrendering unto perumAL. From this we can understand that since perumAL was born in ikshvAku vamsam and is one who gives great importance to such AchAram (purification etc), he followed such rules. Since vibhIshaNAzhwAn was born in rAkshasa family, he did not follow any rules before surrendering. So, a qualified person need not give up his qualification and unqualified person need not earn qualification. Thus, this upAyam (saraNAgathi) is sarvAdhikAram (can be pursued by all without discrimination)”. Those who understand bhagavAn‘s greatness, will have faith in this.Others who think that the result is given by the rituals themselves, will not have clear understanding of this principle.
  • maNNum …bhagavAn is the most magnanimous person and the antharyAmi (in-dwelling soul) of the five great elements which are the manifested form of his as explained in thaiththiriya upanishat “bahusyAm” (let me be many). AzhwAr says “When such sarvESvaran who is the sustaining force for all entities other than himself, thinks that he exists for those who have even a little bit of attachment towards him, what is there to worry for this AthmA?” vAyu is stated as nal vAyu (good air) since it helps sustaining everyone.
  • viNNumAy – being the antharyAmi for AkASam (ether) etc.
  • viriyum – expands, becomes manifested as stated in “bahusyAm“.
  • empirAn – one who helps me

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 – 1.10.1 – porumA nILpadai

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

Full series >> First Centum >> Tenth decad

trivikrama-sculpture

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr repeats how emperumAn manifested his qualities such as saundharya (beauty), sauseelya (simplicity) etc., and attracted AzhwAr, made AzhwAr fully exist for him, and mixed with him up to the top.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “emperumAn, just like favouring everyone through his thrivikrama incarnation, manifested that form to my eyes”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

First pAsuram – AzhwAr briefly explains the meanings of this whole decad in this pAsuram. AzhwAr contemplates “While mahAbali was not expecting to see emperumAn, he went to him as a mendicant and received ownership of something which already belonged to him. Similarly, though I was not thinking about emperumAn, he himself came to me and manifested his beautiful form to my eyes” and becomes pleased.

pAsuram

பொரு மா நீள் படை ஆழி சங்கத்தொடு
திரு மா நீள் கழல் ஏழ் உலகும் தொழ
ஒரு மாணிக் குறள் ஆகி நிமிர்ந்த அக்
கரு மாணிக்கம் என் கண்ணுளது ஆகுமே

poru mA nIL padai Azhi sangaththodu
thiru mA nIL kazhal Ezh ulagum thozha
oru mANik kuRaLAgi nimirndha ak
karumANikkam en kaNNuLadhu AgumE

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

poru – to destroy the enemies
mA – (because of that) being great
nIL – that which grows (along with his form)
padai – weapons
Azhi sangaththodu – with sangu (conch),  chakkaram (disc)
thiru – having the symbols indicating that he is the master of srI mahAlakshmi
mA – being great
nIL – reaching (up to the devotees)
kazhal – lotus feet
Ezh ulagum – (without any discrimination between learned and ignorant) all universes
thozha – performing service joyfully which is fitting for a servitor
oru – distinct
mANik kuRaLAy – assuming the form of a celibate dwarf (who has the quality of taking alms)
nimirndha – mercifully grew (after accomplishing the goal)
a(k) – one with such glories
karumANikkam – one who is beautiful to the sight like a blue gem
en kaNNuLadhu – become visible for my eyes
Agum – happens

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

emperumAn appeared as a celibate dwarf who is beautiful to the sight like a blue gem, mercifully grew into a great form with the weapons such as conch and disc that also grew along with him and are great because of that. Having great lotus feet which have the symbols indicating that he is the master of srI mahAlakshmi, that stretched all the way to the devotees to be served by every one in all universes (matching their nature of being servitors), he manifested this form to my eyes.

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

  • poru – fight – While measuring the worlds, the divine weapons showed their anger over namuchi (mahAbali’s son) et al. It is also explained that the different weapons competed against each other. But first explanation is more apt. iraNdAm thiruvandhAdhi 71st pAsuram “idangai valampuri ninRArppa … vidangAlum thIvAyaravaNai mEl thOnRal …” which reveals similar meaning is explained by nampiLLai. “idangai valampuri ninRArppa” – srI pAnchajanyam hailed emperumAn‘s victory; srI sudharasanam spew fire and drove away the enemies. “vidangAlum thIvAyaravaNai” – thiruvananthAzhwAn  (Adhi sEshan) too is always spewing hot fire to keep the enemies away from emperumAn. This is explained further in nAnmugan thiruvandhAdhi 10 “Angu AravAram adhu kEttu azhal umizhum pUngAraravaNai…” – Place is Angu (there – paramapadham); Sound is adhu (that – AravAram – recital of sAma vEdham) where nithya sUris are happily saying “ahamannam ahamannam ahamannam, ahamannAdhOhamannAdhOahammnAdha:” (I am enjoyed by him repeatedly and I am the enjoyer who is enjoying his enjoying me, repeatedly). For such devotees who care for emperumAn in paramapadham, what to speak of this material realm? And the reason for such fear in nithyasUris is due to “aravaNai mEl thOnRal” – One who is having AdhiSEshan (the softest bed) as his bed, is now measuring all the forests etc., with his very tender lotus feet – so his dear devotees are fearing for his well-being. This is called “asthAnE bhaya sankai” (having fear unnecessarily) – one need not fear for bhagavAn who is all capable, yet the devotees fear for him due to great overwhelming love. Even after vibhIshaNa surrendering to srI rAma saying “rAgavam saraNam gatha:” (I surrender unto srI rAma – srI rAmAyaNam yudhdha kANdam 17.14), sugrIva doubts him and tells srI rAma to destroy him by saying “vadhyathAm” (let him be killed – srI rAmAyaNam yudhdha kANdam 17.27). Similarly, srI lakhmaNa said “bharathasya vadhE dhOsham nAham pasyAmi” (there is nothing wrong in killing bharatha – srI rAmAyaNam ayOdhyA kANdam 96.24) – he doubted bharathAzhwAn’s intentions out of great love for srI rAma.
  • mA – the greatness of the divine form of the weapons; it is also explained as their partiality towards the devotees even more than emperumAn himself. It is explained in vishNu dharmam 78th adhyAyam, “avyAhathAni krishNasya chakrAdhInyAydhAni tham | rakshanthi sakalApadhbhyO yEna vishNurupAsitha: ||” That prapanna who worships krishNa is protected from all dangers by emperumAn‘s weapons such as thiruvAzhi (chakram)” etc) – even if emperumAn becomes their enemy, they will try to protect such devotees (who had worshipped him before). When it protects such persons, it is obvious that emperumAn’s devotees would always be protected.
  • nIL padai – The weapons try to over-do emperumAn in his efforts, by competitively growing along with him.
  • thiru mA nIL kazhal Ezh ulagum thozha – As stated in sthOthra rathnam 31 “kadhA puna:” (when) – you placed your lotus feet which are desired by me, on the heads of those who have no such desire.
  • thiru – having auspicious symbols such as flag, lotus flower etc., which indicate bhagavAn‘s wealth/control
  • mA – most worshippable
  • nIL kazhal – the divine feet that will stretch up to those who have even a little bit of desire for that
  • Ezh ulagum thozha – to be worshipped by the people of universe who have not even performed any other sAdhanam such as karma, gyAna, bhakthi yOgams.
  • oru – distinct – even if emperumAn desires to assume such beautiful form, it will be impossible for him
  • mANi – brahmachAri (celibate) – assuming a form that matches the quality of taking alms, hiding that he is the master of srI mahAlakshmi herself (who is the top-most wealth)
  • kuRaLAgi – became very dwarfish such that the4 huge form could be seen by the eyes
  • nimirndha – As soon as water was poured (to complete the charity of three feet of land), he grew. This is because, he is known as “vAsudhEva tharu” (the tree known as vAsudhEva who gives shadow to everyone). The whole sky was filled with his form’s divine beauty.
  • ak karumANikkam – “That” black gem – Even AzhwAr who was blessed with defect-less knowledge by emperumAn could not comprehend “that” (there are so much glories).
  • en kaNNuLadhAgumE – The people of the universes don’t know his glories. But since AzhwAr knows his glories he says “en kaNNuLadhAgumE” (visible to my eyes). “kaN” also means “idam” meaning that he is in me. Since he compared emperumAn to “karumANikkam” (an insentient), he is saying “kaNNuLadhu Agum” (instead of saying kaNNuLAnAgum).

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