Category Archives: thiruvAimozhi 1st centum

ஸ்ரீ: ஸ்ரீமதே சடகோபாய நம: ஸ்ரீமதே ராமாநுஜாய நம: ஸ்ரீமத் வரவரமுநயே நம:

bhagavan-nammazhwar

ச்ரிய:பதியான ஸர்வேச்வரன் எல்லாரையும் விட உயர்ந்தவன், அனைத்துக் கல்யாண குணங்களையும் உடையவன், திருமேனியை உடையவன், ஸ்ரீவைகுண்டம் மற்றும் ஸம்ஸாரம் ஆகிய இரு உலகங்களுக்கும் தலைவன், வேதத்தாலே முழுவதுமாகக் காட்டப்பட்டவன், எல்லாவிடத்திலும் வ்யாபித்திருப்பவன், எல்லாரையும் நியமிப்பவன், சேதனர்களுக்கும் அசேதனப் பொருள்களுக்கும் அந்தர்யாமியாய் இருந்து அவர்களை முழுவதுமாக ஆள்பவன் ஆகிய விஷயங்களை எடுத்துச் சொல்லி அப்படிப்பட்ட எம்பெருமான் தனக்கு மயர்வற மதிநலம் அருளியதை நினைத்து மகிழ்கிறார் இப்பதிகத்தில்.

திருவாய்மொழிக்கு இந்தப் பதிகம் சுருக்கம். இந்தப் பதிகத்துக்கு முதல் மூன்று பாசுரங்கள் சுருக்கம். முதல் மூன்று பாசுரங்களுக்கு முதல் பாசுரம் சுருக்கம். முதல் பாசுரத்துக்கு முதல் வரி சுருக்கம் என்பர் பெரியோர்.

முதல் பாசுரம். எம்பெருமானின் பரத்வத்தைக் காட்டும் கல்யாண குணங்களுடன் கூடியிருப்பதையும், தன் விஷயத்தில் காரணமில்லாமல் அவன் செய்த நன்மையும், நித்யஸூரிகளை ஆள்வதையும், அழகிய திருமேனியுடன் இருப்பதையும் அனுபவித்து அப்படிப்பட்ட எம்பெருமானின் திருவடிகளில் தொண்டு செய் என்று தன் நெஞ்சுக்குச் சொல்லுகிறார்.

உயர்வற உயர் நலம் உடையவன் யவனவன்
மயர்வற மதி நலம் அருளினன் யவனவன்
அயர்வறும் அமரர்கள் அதிபதி யவனவன்
துயரறு சுடரடி தொழுதெழென் மனனே.

மற்ற உயர்த்திகள் எல்லாம் ஒன்றுமில்லாமல் செய்யுமளவுக்கு உயர்ந்ததான ஆனந்தம் முதலிய கல்யாண குணங்களையுடையவன். சாஸ்த்ரத்தில் பரதெய்வமாகக் காட்டப்பட்ட அவன் என்னுடைய அறியாமை முழுவதும் அழியும்படி இயற்கையான ஞானம் மற்றும் ப்ரேமத்தை எனக்கு அருளினான். அவன் மறதி போன்ற குறைகள் இல்லாத நித்யஸூரிகளுக்குத் தலைவனானவன். நம் துயர் போகும்படி அவனுடைய மிகவும் ஒளிவிடக்கூடிய திருவடிகளைக் குறித்துத் தொண்டு செய்து, என் மனஸ்ஸே! உஜ்ஜீவனத்தைப் பெற்று எழு.

இரண்டாம் பாசுரம். “யவன்” என்று சொன்ன எம்பெருமானின் ஸ்வரூபத்தினுடைய தனித்துவம் வாய்ந்த பெருமையை அருளிச்செய்கிறார்.

மனனகமலமற மலர்மிசை எழுதரும்
மனனுணர்வளவிலன் பொறியுணர்வவையிலன்
இனனுணர் முழுநலம் எதிர்நிகழ் கழிவினும்
இனனிலன் எனனுயிர் மிகு நரையிலனே

மனஸ்ஸிலிருந்து மலமான காமம் க்ரோதம் முதலியவை கழிய, அதனால் மலர்ந்து மேலே வளரக்கூடியதான ஞானத்தாலே அளவிடமுடியாத நிலையிலும் ஆத்மாவைவிட உயர்ந்தவனாக இருப்பவனாய், வெளிப் புலன்களுக்கு விஷயமான அசித்தைவிட உயர்ந்தவனாய், இப்படி சேதனாசேதனங்களை விட உயர்ந்தவனாய், ஞானம் மற்றும் ஆனந்தத்தை அடையாளமாக உடையவனாய், எதிர்காலம், நிகழ்காலம் மற்றும் இறந்தகாலத்திலும் தனக்கு ஒப்பாகவோ, தன்னைவிட உயர்ந்தோ வேறொன்று இல்லாதவன் எனக்கு உயிராக இருக்கிறான். “அவன் துயரறு சுடரடி தொழுதெழு என் மனனே” என்று எல்லாப் பாசுரங்களிலும் சேர்த்துக் கொள்ள வேண்டும்.

மூன்றாம் பாசுரம். எம்பெருமானின் லீலாவிபூதியுடன் கூடியிருக்கும் தன்மையைக்காட்டி அவன் எல்லாப் பொருள்களிலும் எல்லா இடங்களிலும் இருக்கிறான் என்பதைக் காட்டுகிறார்.

இலனது உடையனிது என நினைவரியவன்
நிலனிடை விசும்பிடை உருவினன் அருவினன்
புலனொடு புலனலன் ஒழிவிலன் பரந்த அந்
நலனுடை ஒருவனை நணுகினம் நாமே

“இந்தப் பொருள் அவனிடத்தில் இல்லை, இந்தப் பொருள் உள்ளது” என்று சில பொருள்களிலும் மட்டும் அளவிட்டு நினைக்க முடியாதவனாய், பூமியிலும், மேலுலகத்திலும் இருப்பவனாய், உருவத்துடன் இருக்கும் அசித்தையும் உருவம் இல்லாத ஆத்மாவையும் தனக்கு சரீரமாக உடையவனாய், இப்படிக் கண்ணுக்குப் புலப்படும் பொருள்களுள் கலந்து நிற்கும்பொழுதே அவற்றின் தன்மை (குறைகள்) தனக்கு இல்லாதவனாய், ஒன்றொழியாமல் எல்லாவற்றிலும் வ்யாபித்திருப்பவனாய், முன்பு சொன்ன கல்யாணகுணங்களுடன் கூடியிருப்பவனாய், தனித்துவம் வாய்ந்தவனை நாம் அணுகப் பெற்றோம்.

நான்காம் பாசுரம். எல்லாப் பொருள்களினுடைய ஸ்வரூபம் எம்பெருமானின் அதீனத்தில் உள்ளது என்று ஸாமாநாதிகரண்யத்தாலே அருளிச்செய்கிறார்.

குறிப்பு – ஸாமாநாதிகரண்யம் என்பது வேறுபட்ட பல தன்மைகள் ஒரே பொருளை ஆதாரமாகக் கொண்டு இருப்பது. ஒரே பொருளைக் குறிக்கும் இரண்டு அல்லது அதற்கு மேற்பட்ட சொற்கள் என்றும் விளக்கப்படும்.

நாம் அவன் இவன் உவன் அவள் இவள் உவள் எவள்
தாம் அவர் இவர் உவர் அது இது உது எது
வீம் அவை இவை உவை அவை நலம் தீங்கு இவை
ஆம் அவை ஆய் அவை ஆய் நின்ற அவரே

(மேலே காட்டப்படும் பல விதமான வஸ்துக்களைப் பார்க்கும்) தாமும், தூரத்தில் இருப்பவனும், அருகில் இருப்பவனும், நடுவில் இருப்பவனும், தூரத்தில் இருப்பவளும், அருகில் இருப்பவளும், நடுவில் இருப்பவளும், எவள் என்று கேட்கப்படுபவளும், கௌரவம் உடையவரும், அவர்களில் தூரத்தில் இருப்பவரும், அருகில் இருப்பவரும், நடுவில் இருப்பவரும், தூரத்தில், அருகில் மற்றும் நடுவில் இருக்கும் அஃறிணைப் பொருளும், எது என்று கேட்கப்படும் பொருளும், அழியக்கூடிய தாழ்ந்த பொருள்களும், தூரத்தில், அருகில், நடுவில் இருக்கும் பொருள்களும், உயர்ந்த மற்றும் தாழ்ந்த தர்மங்களும், வரப்போகும் மற்றும் வந்திருக்கும் எல்லாப் பொருள்களுமாய் தாமேயாய் நின்ற எம்பெருமான் இவற்றை எல்லாம் தன் அதீனத்தில் வைத்துள்ளான்.

ஐந்தாம் பாசுரம். ரக்ஷண ரூபத்தில் இருக்கும் ஸ்திதி எம்பெருமானின் அதீனத்தில் உள்ளது என்று வையதிகரண்யத்தாலே அருளிச்செய்கிறார்.

குறிப்பு – வையதிகரண்யம் என்பது இரண்டு மற்றும் அதற்கு மேற்பட்ட பொருள்கள் வேறுபட்ட ஆதாரங்களைக்கொண்டு இருப்பது. இரண்டு மற்றும் அதற்கு மேற்பட்ட சொற்கள் வேறுபட்ட பொருள்களைக் குறிக்கும் என்றும் விளக்கப்படும்.

அவரவர் தமதமது அறிவறி வகை வகை
அவரவர் இறையவர் எனவடி அடைவர்கள்
அவரவர் இறையவர் குறைவிலர் இறையவர்
அவரவர் விதி வழி அடைய நின்றனரே

வேறு வேறு ப்ரயோஜனங்களுக்காக அதிகாரிகள் (வேறு வேறு தகுதியுடையவர்கள்) தங்கள் அறிவின் வகையாலே தங்களுடைய ருசிக்கு ஏற்ற தேவதைகளைப் பலனைக் கொடுக்கும் தலைவர்களாகக் கருதி அடைவார்கள். அந்த தேவதைகள் பலம் கொடுக்கும் தலைவராக எந்தத் தடையுமில்லை. எல்லாருக்கும் ஸ்வாமியான எம்பெருமான் அந்த அந்த அதிகாரிகள் தங்களின் விதிப்படி பலனை அடையும்படி அந்த தேவதைகளுக்கு அந்தர்யாமியாக நின்றான்.

ஆறாம் பாசுரம். எல்லா ப்ரவ்ருத்தி (செயல்பாடு), நிவ்ருத்திகளும் (செயல்படாமல் இருப்பது) எம்பெருமானின் அதீனத்தில் உள்ளன என்று ஸாமானாதிகரண்யாத்தாலே அருளிச்செய்கிறார்.

நின்றனர் இருந்தனர் கிடந்தனர் திரிந்தனர்
நின்றிலர் இருந்திலர் கிடந்திலர் திரிந்திலர்
என்றுமொரியல்வினர் என நினைவரியவர்
என்றுமொரியல்வொடு நின்ற எம் திடரே

நிற்றல் இருத்தல் கிடத்தல் திரிதல் ஆகிய ப்ரவ்ருத்திகளுக்கு இருப்பிடமான பொருள்களும், நிவ்ருத்திக்கு இருப்பிடமான பொருள்களுமாய், இதனாலே, என்றும் ஒரு குறிப்பிட்ட தன்மையை உடையவர் என்று நினைக்க முடியாதவனாய் இருப்பான் எம்பெருமான். எல்லாப் பொருள்களிலும் இருந்து வேறுபட்டவன். வேதம் என்ற உறுதியான ப்ரமாணத்தாலே அறியப்படுபவன்.

ஏழாம் பாசுரம். இந்த ஸாமானாதிகரண்யம், சரீராத்மபாவ ஸம்பந்தத்தை அடிப்படையாகக் கொண்டது என்கிறார்.

திடவிசும்பு எரி வளி நீர் நிலம் இவை மிசை
படர்பொருள் முழுவதுமாய் அவையவை தொறும்
உடல்மிசை உயிர் எனக் கரந்தெங்கும் பரந்துளன்
சுடர்மிகு சுருதியுள் இவை உண்ட சுரனே

நிலையாக நிற்கும் ஆகாசமும் அக்னியும் வாயுவும் நீரும் பூமியும், இவைகளை இருப்பிடமாகக் கொண்டு பரந்த எல்லாப் பொருள்களும் தான் என்று சொல்லும்படி அவைகளுக்கு உபாதான காரணமாய், அவை எல்லாவற்றிலும் சரீரத்தில் ஆத்மா வ்யாபித்து இருப்பதைப் போலே, மறைந்து வ்யாபித்து இருக்கிறான். ஒளி மிகுந்து இருக்கும் வேதத்தின் உட்பொருளாகத் தோற்றுபவன் ப்ரளயம் வரும்பொழுது இவை எல்லாவற்றையும் விழுங்கிய “சுரன்” (தேவன்).

எட்டாம் பாசுரம். வ்யஷ்டி ஸ்ருஷ்டி (அண்டத்துக்குள் பல வகையாகக் காணப்படும் பொருள்களைப் படைத்தல்) மற்றும் வ்யஷ்டி ஸம்ஹாரத்தைச் செய்யும் ப்ரஹ்மா மற்றும் ருத்ரனும் எம்பெருமானுக்கு அதீனப்பட்டவர்கள் என்கிறார்.

சுரர் அறிவரு நிலை விண் முதல் முழுவதும்
வரன் முதலாய அவை முழுதுண்ட பரபரன்
புரம் ஒரு மூன்றெரித்து அமரர்க்கும் அறிவு இயந்து
அரன் அயன் என உலகு அழித்து அமைத்து உளனே

தேவர்களான ப்ரஹ்மா முதலியவர்களுக்கும் அறியமுடியாத நிலையையுடைத்தான ஆகாசம் முதலான ஸமஷ்டிரூபத்தில் (பிரித்துப் பார்க்க முடியாத நிலையில் இருக்கும்) எல்லாப் பொருள்களுக்கும் பெரிய காரணமாய் அவற்றை முழுவதுமாக உண்டு அழிப்பதாலே பரர்களான (பெரியவர்களான) ப்ரஹ்மா ருத்ரன் போன்றவர்களுக்கும் பரனானவன் எம்பெருமான். அந்த எம்பெருமான், ருத்ரன் என்றும் ப்ரஹ்மா என்றும் ப்ரஸித்தராய் தனித்துவம் வாய்ந்த மூன்று நகரங்களை எரித்தும், தேவர்களுக்கு ஞானத்தைக் கொடுத்தும், அண்டத்துக்குள் இருக்கும் உலகங்களை அழித்தும் அவற்றை ஸ்ருஷ்டித்தும், அவர்களுக்குள்ளே அந்தாராத்மாவாக உள்ளான்.

ஒன்பதாம் பாசுரம். ஈச்வரனை ஒத்துக்கொள்ளாத வேத பாஹ்யர்களில் (வேதத்தை ஒத்துக் கொள்ளாதவர்) முதலில் கருதப்படுபவரான ஸர்வசூன்யவாதிகளான மாத்யமிக பௌத்தரை நிராகரிக்கிறார்.

உளன் எனில் உளன் அவன் உருவம் இவ்வுருவுகள்
உளன் அலன் எனில் அவன் அருவம் இவ்வருவுகள்
உளன் என இலன் என இவை குணம் உடைமையில்
உளன் இரு தகைமையொடு ஒழிவிலன் பரந்தே

நம்முடைய கருத்தால் ஈச்வரன் உளன் என்றாலும் பிறர் கருத்தால் ஈச்வரன் இலன் என்றாலும் உளன் என்ற விஷயத்தை ஒத்துக்கொண்டே பேசவேண்டும். உளன் என்றும் இலன் என்றும் சொல்லுகிற இவற்றை குணமாக உடையவனாகையாலே உருவத்துடனும் உருவம் இல்லாமலும் இவ்வுலகில் இருக்கும் பொருள்கள் தன்னை வெளிப்படுத்தும் மற்றும் மறைக்கும் இரண்டு நிலையில் இருக்கும் தன்மையோடு உளனாய் அவை எல்லாவற்றையும் வ்யாபித்து, அவற்றை விடாமல் இருப்பவன் இந்த எம்பெருமான்.

பத்தாம் பாசுரம். முன் பாசுரத்தில் சொன்ன எம்பெருமானின் வ்யாப்தியினுடைய ஸௌகர்யத்தை அருளிச்செய்கிறார்.

பரந்த தண் பரவையுள் நீர்தொறும் பரந்துளன்
பரந்த அண்டம் இது என நில விசும்பு ஒழிவு அறக்
கரந்த சில் இடம் தொறும் இடம் திகழ் பொருள் தொறும்
கரந்து எங்கும் பரந்துளன் இவை உண்ட கரனே

எம்பெருமான் எல்லாவிடமும் பரந்த குளிர்ந்த காரணஜலமான ஏகார்ணவத்தில் ஒவ்வொரு அணுவிலும் பெரிய இடமுடைய இந்த அண்டத்தில் இருப்பதுபோல சுருக்கம் இல்லாமல் இருக்கிறான். பூமியிலும், மேலுலகங்களிலும் ஒன்றுவிடாமல் மிக நுண்ணியதாய் மிகச்சிறிய இடங்கள்தோறும் இந்த இடங்களில் தானே ஒளிவிடக்கூடிய ஆத்மாக்கள்தோறும் மறைந்து எல்லாவிடத்திலும் வ்யாப்தனாயிருப்பவன், இந்தப் பொருள்களை ஸம்ஹார நிலையிலும் தனக்குள்ளே அடக்கிவைத்துக் கொண்டு தான் ஸ்திரமாய் இருந்தவன்.

பதினொன்றாம் பாசுரம். இதுவரை விளக்கிய பர்த்வத்தை சுருங்கச் சொல்லி இத்திருவாய்மொழிக்குப் பலம் மோக்ஷமாக அருளிச்செய்கிறார்.

கர விசும்பு எரி வளி நீர் நிலம் இவை மிசை
வரனவில் திறல்வலி யளி பொறை யாய் நின்ற
பரன் அடி மேல் குருகூர்ச் சடகோபன் சொல்
நிரனிறை ஆயிரத்து இவை பத்தும் வீடே

மறைந்து இருக்கும் ஆகாசம், அக்னி, வாயு, ஜலம், பூமி ஆகிய இவற்றை இருப்பிடமாகக்கொண்ட, மேலும் இவற்றுக்குத் தன்மைகளாக உள்ள உயர்ந்ததான சப்தம், எரிக்கும் தன்மை, வலிமை, குளிர்த்தி, பொறுமை ஆகிய இந்தப் பொருள்களும் அவற்றின் தன்மைகளும் எல்லாம் தனக்கு ப்ரகாரமாம்படி (சரீரமாம்படி) நின்ற ஸர்வேச்வரனுடைய திருவடி விஷயமாக, திருநகரியைப் பிறப்பிடமாக உடையராய், எதிர்வாதம் செய்பவர்களை வெல்லும் தன்மையையுடையவரான ஆழ்வார் அருளிச்செய்ததாய் பொருத்தமாக நிறைந்திருக்கும் ஆயிரம் பாசுரங்களுக்குள், இந்தப் பதிகம், எம்பெருமான் திருவடிகளில் ஸமர்ப்பிக்கப்பட்டன. இவை மோக்ஷத்தை அளிக்ககூடியவை.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://srivaishnavagranthams.wordpress.com
ப்ரமாதா (ஆசார்யர்கள்) – http://acharyas.koyil.org
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் – http://pillai.koyil.org

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – Simple Explanation – 1.1 – uyarvaRa

May 17, 2020 Published by: Sarathy Thothathri

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

kOyil thiruvAymozhi

<< thaniyans

bhagavan-nammazhwar

sarvESvaran who is Sriya:pathi is greater than all, the abode of all auspicious qualities, has divine forms, is the leader of the two worlds SrIvaikuNtam and samsAram, is fully revealed by vEdham, is pervading everywhere, is controlling everyone, is the antharyAmi of all sentient beings and insentient objects and rules over them. AzhwAr explains these aspects about emperumAn and becomes blissful thinking about emperumAn granting him divine knowledge and devotion in this decad.

This decad is the summary of thiruvAimozhi. First three pAsurams are the summary of this decad. First pAsuram is the summary of the first three pAsurams. First line is the summary of the first pAsuram. This is explained by elders.

First pAsuram. In this, the existence of unlimited auspicious qualities, unconditional mercy, controlling the nithyasUris and having eternal auspicious forms – all of which reveal the supremacy of emperumAn, are revealed. Having said so, nammAzhwAr directs his heart to always serve such emperumAn.

uyarvaRa uyarnalam udaiyavan yavan avan
mayarvaRa madhinalam aruLinan yavan avan
ayarvaRum amarargaL adhipathi yavan avan
thuyaraRu sudarodi thozhudhezhu en mananE

Oh my mind! Bow down with folded hands at the lotus feet of emperumAn and be uplifted. emperumAn is the famous one highlighted in authentic scriptures as one who has inexplicable greatness which makes all other greatness non-existing. He is the one who blessed me true knowledge and devotion, out of his unconditional grace that dispelled my ignorance completely. He is the indisputable master of the nithyasUris who have no defects such as forgetful nature etc.

Second pAsuram. nammAzhwAr speaks about bhagavAn (who is explained as “yavan”) being distinct from all other entities.

mananaga malam aRa malar misai ezhudharum
mananuNarvu aLavilan poRiyuNarvu avaiyilan
inanuNar muzhunalam edhir nigazh kazhivinum
inanilan enan uyir migu narai ilanE

bhagavAn is immeasurable by even well-blossomed mind which is free of blemishes such as kAmam, krOdham etc., that can understand the AthmA. He is immeasurable by the external senses which are used to comprehend achith (matter). Thus he is distinct from both chith and achith. He is identified as being full knowledge and full bliss and has none who is equal to or higher than him, in the past, present or future. He is my sustaining soul. In all the 10 pAsurams, “avan thuyaraRu sudaradi thozhudhezhu” should be added in the end.

Third pAsuram. nammAzhwAr explains bhagavAn‘s connection with material realm to establish that he is not limited by any particular object or location.

ilanadhu udaiyanidhu ena ninaivu ariyavan
nilanidai visumbidai uruvinan aruvinan
pulanodu pulanalan ozhivilan parandha
an nalanudai oruvanai naNuginam nAmE

bhagavAn cannot be understood by limiting him to certain objects only saying “since he is far-away from such object he is not present in it” and “since he is nearby to this object he is present in it”. He owns all chith (which are not visible to external senses) and achith (which are visible to external senses) in both the lower and higher realms (earth and ether). He thus exists pervading everywhere having chith and achith as his attributes. We are blessed to take refuge of the most distinct bhagavAn who is filled with such auspicious qualities.

Fourth pAsuram. nammAzhwAr explains that the svarUpam basic nature) of all the entities is explained as being totally controlled by bhagavAn through sAmAnAdhikaraNyam.

Note: sAmAnAdhikaraNyam means more than one aspect/attribute having one common substratum. It also means two or more words focussed on explaining a single entity.

nAm avan ivan uvan avaL ivaL uvaL evaL
thAm avar ivar uvar adhu idhu udhu edhu
vIm avai ivai uvai avai nalam thIngu avai
Am avai Ay avai Ay ninRa avarE

bhagavAn is the one who has become (who is the antharyAmi of) all entities (male, female, insentient, temporary ones) which are identified by different words to indicate their proximity (nearby, faraway, in-between etc) which are good or bad and which existed in the past, exist now or will come into existence in the future. In short, all words point to bhagavAn only. Whatever words missed are also to be included here. This means all objects at all times are under the full control of bhagavAn.

Fifth pAsuram. Subsequently, emperumAn sustaining everything in the form of protection is explained through vaiyadhikaraNyam.

Note: vaiyadhikaraNyam means two or more aspects having different substrata. It also means two or more words which are focussed on explaining different entities.

avaravar thamadhamadhu aRivaRi vagai vagai
avaravar iRaiyavar enavadi adaivargaL
avaravar iRaiyavar kuRaivilar iRaiyavar
avaravar vidhi vazhi adaiya ninRanarE

Different adhikAris (qualified persons) based on their level of knowledge take shelter of different dhEvathAs according to their desire assuming them as their master who will fulfil their desires. It is appropriate for those dhEvathAs to be the ones who fulfil those desires. But, it is bhagavAn who is the master of everyone who stays as the antharAthmA (in-dwelling soul) of those dhEvathAs, ensuring that such persons who desire for certain goals get their goals fulfilled according to their karma.

Sixth pAsruam. nammAzhwAr explains that all actions/inaction are under bhagavAn‘s control through sAmAnAdhikaraNyam.

ninRanar irundhanar kidandhanar thirindhanar
ninRilar irundhilar kidandhilar thirindhilar
enRumoriyalvinar ena ninaivariyavar
enRumoriyalvodu ninRa em thidarE

emperumAn is the controller of all entities for their actions (such as standing, sitting, lying down, walking etc) and inaction (not standing, not sitting, not lying down, not walking etc). Such emperumAn is inconceivable and being distinct from all other entities. He is our lord who is firmly established by SAsthram which is the strongest and most authentic evidence.

Seventh pAsuram. This sAmAnAdhikaraNyam is explained as bound by the body-soul relationship between the material realm and bhagavAn.

thidavisumbu eri vaLi nIr nilam ivai misai
padarporuL muzhuvadhumAy avai avai thoRum
udanmisai uyir enak karandhengum parandhuLan
sudarmigu surudhiyuL ivai uNda suranE

bhagavAn is the supreme lord who becomes (creates) all of the material realm having first created the strong ether, fire, air, water and earth as the source and pervades all of them. He pervades everything similar to AthmA pervading the body. Not only that, he is present inside and outside of everything. He is the main object of the most radiant vEdham. Such emperumAn consumes everything during praLayam and is glorified as “sura” (God).

Eighth pAsuram. nammAzhwAr says brahmA and rudhra who are responsible for vyashti srushti (creation of variegated forms) and vyashti samhAram (annihilation of variegated forms) respectively are under the full control of bhagavAn.

surar aRivaru nilai viN mudhal muzhuvadhum
varan mudhalAy avai muzhudhuNda paraparan
puram oru mUnReriththu amararkkum aRivu iyandhu
aran ayan ena ulagu azhiththu amaiththu uLanE

bhagavAn being the cause for mUla prakruthi etc, which cannot be comprehended by brahmA, rudhra et al, consumed (annihilated) all of the material realm being the supreme lord of such dhEvathAs, assumed the form of rudhra to destroy the 3 towns (thripura samhAram), annihilated everything, created the variegated forms (again), gave the knowledge to dhEvathAs et al. He does all of these being the antharyAmi of dhEvathAs such as brahmA, rudhra et al.

Ninth pAsuram. nammAzhwAr refutes mAdhyamika baudhdha philosophers (a type of sUnyavAdhi – voidness philoshopher) who is considered as the primary amongst vEdha bhAhyas (the ones who reject vEdham).

uLan enil uLan avan uruvam ivvuruvugaL
uLan alan enil avan aruvam ivvaruvugaL
uLan ena ilan ena ivai guNam udaimaiyil
uLan iru thagailmaiyodu ozhivilan parandhE

bhagavAn is the substratum for both existence (as per AzhwAr‘s vaidhika philosophy) or non-existence (as per avaidhika philosophy) – so, bhagavAn must be understood/accepted as existing while making a statement about him. He is the one who pervades everywhere without ever ceasing to exist and has both with-form and form-less manifestation of this material realm as his two types of aspects which shows and hides him respectively.

Tenth pAsuram. nammAzhwAr explains the convenience of bhagavAn‘s omni-presence in this pAsuram.

parandha thaN paravai uL nIr thoRum parandhuLan
parandha aNdam idhu ena nila visumbu ozhivu aRak
karandha sil idam thoRum idam thigazh poruL thoRum
karandhu engum parandhuLan ivai uNda karanE

Just like staying conveniently (all by himself) in the huge universe, he stays in each drop of water in the naturally cool ocean in the most subtle matter. He is present even inside the most minute places and inside the self-effulgent jIvAthmAs who reside in those minute places in such a manner that the pervaded objects do not realise his presence. He, being the omnipresent being, consumed everything during samhAram (annihilation) and remained firm.

Eleventh pAsuram. Summarising the supremacy of bhagavAn that is explained previously, AzhwAr declares that the result of (learning/reciting/understanding) this decad is mOksham.

kara visumbu eri vaLi nIr nilam ivai misai
varanavil thiRalvali aLi poRai Ay ninRa
paran adi mEl kurukUrch chatakOpan sol
niraniRai Ayiraththu ivai paththum vIdE

These 10 pAsurams (which are mercifully spoken and which are most enriching/complete) are offered by nammAzhwAr (who is born in AzhwArthirunagari) at the lotus feet of emperumAn who is the supreme lord and is the abode of pancha bhUtham (AkAsa, vAyu, agni, jalam and bhUmi) and their respective quality (sound, strength, heat, coolness and forbearance) or has them as his attributes.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-1-1-tamil-simple/

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 2.5.3 – ennuL kalandhavan

March 18, 2016 Published by: Sarathy Thothathri

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the 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

என்னுள் கலந்தவன் செங்கனி வாய் செங்கமலம்
மின்னும் சுடர் மலைக்குக் கண் பாதம் கை கமலம்
மன்னும் முழு ஏழ் உலகும் வயிற்றின் உள
தன்னுள் கலவாதது எப் பொருளும் தான் இலையே

ennuL kalandhavan sengani vAy sengamalam
minnu m sudar malaikkuk kaN pAdham kai kamalam
mannu muzhu Ezh ulagum vayiRRin uLa
thannuL kalavAdhadhu ep poruLum 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 which 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 separation [from emperumAn]. The thought of “ISwara will not sustain himself in separation from AzhwAr” 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 – Just as it is said in samkshEpa rAmAyaNam “agasthya brAthA” (brother of sage agasthya – is a well-recognisable 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 2.4.11 “vAttamil 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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.11 – maNiyai vAnavar

October 28, 2015 Published by: Sarathy Thothathri

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 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

மணியை வானவர் கண்ணனைத் தன்னது ஓர்
அணியை தென் குருகூர்ச் சடகோபன் சொல்
பணிசெய் ஆயிரத்துள் இவை பத்துடன்
தணிவிலர் கற்பரேல் கல்வி வாயுமே

maNiyai vAnavar kaNNanaith thannadhu Or
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 1.10.9 “thenkuRungudi ninRa” (one who is standing in thirukkuRungudi).
vAnavar kaNNanai – Here emperumAn‘s supremacy is explained. Already seen in thiruvAimozhi 1.10.9 “umbar vAnavar Adhi am sOdhi” (the leader of nithyasUris).
thannadhOr aNiyai – AzhwAr is thinking about the divine form which was highlighted in thiruvAimozhi 1.10.9 “achchemponE 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 1.1.1 “avan 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
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thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.10 – maRappum gyAnamum

October 27, 2015 Published by: Sarathy Thothathri

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 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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.9 – nambiyaith thenkuRungudi

October 26, 2015 Published by: Sarathy Thothathri

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 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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.8 – selva nAraNan

October 25, 2015 Published by: Sarathy Thothathri

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 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.
nambiyE – AzhwAr 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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.7 – enthaiyE enRum

October 24, 2015 Published by: Sarathy Thothathri

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 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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.6 – nIyum nAnum

October 23, 2015 Published by: Sarathy Thothathri

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

Full series >> First Centum >> Tenth decad

Previous pAsuram

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

thiruvAimozhi thiruvAimozhi 1st centum

thiruvAimozhi – 1.10.5 – kaNdAyE nenjE

October 17, 2015 Published by: Sarathy Thothathri

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

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