Category Archives: thiruvAimozhi 1st centum

thiruvAimozhi – 1.9.3 – arugalilAya

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr says “Unlike the divine consorts of emperumAn who enjoy different dealings with him,  emperumAn gave me all kinds of blissful union and became so attached to me that he can never be separated from me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn bonded with me and gave me many blissful experiences”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram – AzhwAr says “emperumAn who engages differently with thiruvadi (garudAzhwAr), thiruvananthAzhwAn (Adhi sEshan), his divine consorts et al, does not leave me after engaging me in just one aspect”.

pAsuram

அருகல் இலாய பெரும் சீர் அமரர்கள் ஆதி முதல்வன்
கருகிய நீல நன் மேனி வண்ணன் செந்தாமரைக் கண்ணன்
பொரு சிறைப் புள் உவந்து ஏறும் பூமகளார் தனிக் கேள்வன்
ஒருகதியின் சுவை தந்திட்டு ஒழிவு இலன் என்னோடு உடனே

arugal ilAya perum sIr amaragaL Adhi mudhalvan
karugiya neela nal mEni vaNNan sendhAmaraik kaNNan
poru siRaip puL uvandhu ERum pUmagaLAr thanik kELvan
oru gathiyin suvai thandhittu ozhivu ilan ennOdu udanE

Listen

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

arugal il – not having defects such as apaksha (decline), etc
Aya – Eternal, Due to permanent existence
perum – unlimited
sIr – one who is having auspicious qualities
amarargaL – for the nithyasUris
Adhi – one who is the cause for their existence etc.,
mudhalvan – leader
karugiya – very blackish
neelam – like a blue gem
nal – good
mEni vaNNan – one who is having bodily complexion
sem – reddish (being contrary to such bodily complexion)
thAmarai – lotus like
kaNNan – having divine eyes
poru – abundant
siRai – having feathers
puL – periya thiruvadi (garudhAzhwAr)
uvandhu – with great desire
ERum – one who climbs on
pU magaLAr – most enjoyable srI mahAlakshmi who is like the embodiment of flower’s fragrance
thanik kELvan – singular enjoyer
ennOdu udanE – being together with me
oru gathiyin – in one aspect
suvai – taste
thandhittu – giving
ozhivu ilan – does not leave

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

emperumAn who has no defects such as decline etc., who is eternal, who has unlimited auspicious qualities, who is the leader of nithyasUris and the cause for their existence etc., who has nice blackish bluish bodily complexion, one who has a reddish lotus like divine eyes (that looks contrasting to the blackish form), one who climbs with great desire on garudAzhwAr who has abundant feathers, who is the singular enjoyer of the most enjoyable srI mahAlakshmi who is like the embodiment of flower’s fragrance, after being with me giving one particular aspect of enjoyment, does not leave me.

It is implied that emperumAn gave aRusuvai (6 types of flavours/tastes) to AzhwAr viz hEya prathyanIkathvam (being the opposite of all evils), samastha kalyANa guNAthmakamAna svarUpa vailakshaNyam (having most distinct nature with all auspicious qualities), nithyasUri nirvAhakathvarUpamAna mEnmai (supremacy due to controlling the nithyasUris). vilakshaNa vigraha yOgam (having beautiful and distinct form), puNdarIkAkshathvam (having lotus eyes), sriya:pathithvam (being the master of srI mahAlakshmi).

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

  • arugal il Aya perum sIr amaragaL Adhi mudhalvan – arugal – reduction, defect, blemish; il – absence; Aya – good. Being free from any blemish, having unlimited auspicious qualities, and presenting such qualities for the enjoyment of nithyasUris, and being the cause for their existence etc.
  • karugiya neela nal mEni vaNNan – Having most blackish beautiful bodily complexion which is beyond expression in words. Having beautiful complexion in most distinct, divine form. nithyasUris sustain themselves by constantly enjoying this divine form.
  • sendhAmaraik kaNNan – eyes which reveal the internal qualities such as kindness, compassion etc.
  • poru siRaip puL uvandhu ERum – When bhagavAn invites garudAzhwAr (to go for a ride), garudAzhwAr feels delighted seeing bhagavAn‘s acknowledgement of his service and his feathers start rising due to that joy. bhagavAn too feels great joy to accept his service.
  • pU magaLAr thanik kELvan – Like the embodiment of flower’s fragrance. When explained as the singular enjoyer of most enjoyable srI mahAlakshmi, it establishes that there is no comparable person for bhagavAn.
  • oru gathiyin suvai thandhittu ozhivilan ennOdu udanE – Unlike engaging with them (nithyasUris) he engages with me in just one aspect and does not leave me; he engages with me in all different ways by which he engages with all of them.
  • udanE – He does not treat me differently thinking that he is supreme etc. He even addresses the concerns of nithyasUris from my close proximity.  In previous decad, AzhwAr  said emperumAn showed his attachment towards me just as he shows his attachment towards paramapadham; now, he says emperumAn engages with him in all the different ways by which he engages with all the residents of srI vaikuNtam.

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 – 1.9.2 – sUzhal palapala

Published by:

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

Full series >> First Centum >> Ninth decad

Previous pAsuram

krishna-kuvalayapidam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr feels satisfied that bhagavAn, beyond comprehension through the faculties of speech and mind of dhEvathAs such as brahmA, rudhra et al, descended into the milk ocean for them. Such emperumAn mesmerised AzhwAr by his incarnations, qualities and activities and transformed him to be his servitor. Such emperumAn arrived at his close proximity to give him the joy of his companionship.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn who performed great favours for his devotees through his incarnations arrived at his close proximity.

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 “once I grasped emperumAn‘s presence in the vicinity and digested the impact of that, he arrived closer to me”.

pAsuram

சூழல் பலபல வல்லான் தொல்லை அம் காலத்து உலகைக்
கேழல் ஒன்று ஆகி இடந்த கேசவன் என்னுடை அம்மான்
வேழ மருப்பை ஒசித்தான் விண்ணவர்க்கு எண்ணல் அரியான்
ஆழ நெடுங் கடல் சேர்ந்தான் அவன் என் அருகவிலானே

sUzhal palapala vallAn thollai am kAlaththu ulagai
kEzhal onRu Agi idandha kEsavan ennudai ammAn
vEzha maruppai osiththAn viNNavarkku eNNal ariyAn
Azha nedum kadal sErndhAn avan en arugalilAnE

Listen

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

sUzhal – deceitful incarnations (for the purpose of attracting his devotees)
pala pala – many
vallAn – capable of assuming (out of his will)
thollai – ancient
am – beautiful (due to its assisting in incarnations)
kAlaththu – in the beginning of varAha kalpam
ulagai – the universe (submerged in the causal ocean)
kEzhal onRu Agi – becoming a unique boar
idandha – dug out
kEsavan – having beautiful kEsam (hair) (that has become wet due to contact with the causal water)
ennudai ammAn – being my master
vEzham – (having incarnated as krishNa), elephant named kuvalayApIdam (which was an obstacle)
maruppai osiththAn – one who broke its tusks
viNNavarkku – dhEvathAs (who are most knowledgeable)
eNNil – to comprehend
ariyAn – being very difficult
Azham – (again to help his devotees) being very deep
nedum – wide
kadal – kshIrArNavam – ocean of milk
sErndhAn avan – lying down there mercifully
en arugalilAn – arrived at a place which is close to me

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

emperumAn who is capable, purely out of his will, of assuming deceitful incarnations which will attract his devotees, who assumed the form of a wild boar with beautiful locks during the ancient beautiful time to rescue the universe from the causal ocean, who broke the tusk of kuvalayApIdam elephant, who is mercifully lying down in the deep and wide kshIrArNavam to help the  most knowledgeable  dhEvathAs (those who cannot comprehend such acts of emperumAn)  arrived at a place which is close to 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

  • sUzhal pala pala vallAn – Here the term sUzhal (surrounding/deceit) indicates avathAram. Why is avathAram indicated as surrounding/deceit? Because he captures the jIvAthmAs by surrounding them through his incarnations.
  • pala pala – Indicates jAthi bhEdham (distinct species) and avAnthara bhEdham (different categories within the species).
  • vallAn – He is capable of assuming forms which cannot even be assumed by jIvAthmAs who acquire different forms based on their karma. [jIvAthmAs’] karmam is limited but [bhagavAn‘s] is capable of doing anything.

Here, AzhwAr is explaining one such avathAram.

  • thollai – ancient. In the beginning of varAha kalpam [kalpam is a day in brahmA containing 1000 chathur (kritha, thrEthA, dhvApara and kali) yugas. The current kalpa is named as svEthavarAha kalpa which is highlighted as part of sankalpams we perform during vaidhika karmAnushtAnam].
  • am kAlaththu – the time when he manifested his form to all – that is why AzhwAr says “beautiful time”.
  • ulagai – Did he do this for thiruvadi (garudAzhwAr) or thiruvananthAzhwAn (Adhi sEshan)? No, he did it for the earth which is not at all qualified to even be thought about.
  • kEzhal onRu Agi – Should he not have assumed a form which fits his greatness? [No, he assumed the form of a boar].
  • onRu Agi – The form is so unique that, even if he (who is supreme) wants to assume the form again, he will not be able to do that. He assumed a form that would not shy away from water and mud. Since it was a form assumed by him, even if it seems lowly, it becomes radiant because of him. nAchchiyAr thirumozhi 11.8 “panRiyAm thEsu” (boar with radiance).
  • idandha – boars are naturally prideful. Since srIman nArAyaNan (husband of srI mahAlakshmi) assumed that form, the pride in that form is most explicit. He dug out the earth from the wall of the aNdam [oval shaped universe that contains 14 layers starting from pAthALam up to brahma lOkam].
  • kEsavan – prasastha kEsan (one who has beautiful locks). The beautiful form with nicely flowing hair.
  • ennudai ammAn – one who rescued me from this samsAram (which itself is annihilation).
  • vEzha maruppai osiththAn – One who effortlessly broke the tusk of the elephant named kuvalayApIdam. Similarly he who destroyed my senses (which are like elephants). This indicates that he is the destroyer of obstacles.
  • viNNavarkku eNNal ariyAn – The one who fought the elephant alone, is beyond the comprehension of brahmA, rudhran, etc.
  • Azha nedum kadam sErndhAn – Arrived in the milk ocean and lay down there to hear the complaints of such brahmA, rudhra et al.
  • avan en arugalilAnE – Unlike staying in-between [kshIrAbdhi is not as far as paramapadham, but it is not very close either], emperumAn came very close 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 – 1.9.1 – ivaiyum avaiyum

Published by:

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

Full series >> First Centum >> Ninth decad

vishnu-lakshmi-photo

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr becomes delighted saying that kaNNan emperumAn who is the cause of the creation etc of the universe, being the sustainer of all by being the antharAthmA (in-dwelling super-soul) in everything, being sriya:pathi (spouse of srI mahAlakshmi), being a great enjoyer, being his lord, mercifully arrives in his vicinity to give him the pleasure of being together with emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr says that srIman nArAyaNan who is the most supreme due to his being the cause of everything and being the in-dwelling soul of everything, who is most easily approachable, arrives in his vicinity.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram – AzhwAr says that kaNNan emperumAn who is the cause of creation etc, who is the in-dwelling soul of everything, could not leave his vicinity. For AzhwAr, enjoying bhagavAn‘s qualities and his wealth are not different from each other (Here AzhwAr is enjoying various aspects of bhagavAn‘s creation in this material realm also). AzhwAr is recollecting the aspect he enjoyed in great detail in first decad (in 1.1.4 “nAm avan pAsuram) and is enjoying the same in brief here.

pAsuram

இவையும் அவையும் உவையும் இவரும் அவரும் உவரும்
எவையும் எவரும் தன்னுளே ஆகியும் ஆக்கியும் காக்கும்
அவையுள் தனிமுதல் எம்மான் கண்ண பிரான் என் அமுதம்
சுவையன் திருவின் மணாளன் என்னுடைச் சூழல் உளானே

ivaiyum avaiyum uvaiyum ivarum avarum uvarum
yavaiyum yavarum than uLLE Agiyum Akkiyum kAkkum
avai uL thani mudhal emmAn kaNNa pirAn en amudham
suvaiyan thiruvin maNALan ennudaich chUzhal uLAnE

Listen

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

ivaiyum avaiyum uvaiyum – those achEthana (insentient) entities which are near, far and in-between
ivarum avarum uvarum – those chEthana (sentient) entities which are near, far and in-between
yavaiyum yAvarum – everything
thannuLLE – within himself (during annihilation)
Agiyum – being their existence (by sustaining them)
Akkiyum – creating them (during creation)
kAkkum – protecting (those which/who are created by eliminating the obstacles and fulfilling their desires)
avaiyuL – being the in-dwelling soul in them
thani mudhal – being the independent cause (without looking for anyone’s assistance)
ammAn – being the lord
kaNNa pirAn – manifesting easy approachability in krishNAvathAram
en amudham – being my enjoyable entity
suvaiyan – being a great enjoyer (due to that)
thiruvin maNALan – with srI mahAlakshmi
ennudai – in my
sUzhal uLAn – present in the surroundings

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

bhagavAn who creates, protects and annihilates (consuming) all the achEthanas (insentientn entities) and chEthanas (sentient entities), being the in-dwelling soul of everything, being the supremely independent cause of everything, being the lord, showed his easy approachability in the form of krishNa, being a great enjoyer, having given me great joy, is in my surroundings along with srI mahAlakshmi.

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

  • ivaiyum avaiyum … – Collectively identifying achEthana (insentient) and chEthana (sentient) entities which/who are near, far and in-between.
  • thannuLLE Agiyum – As explained in chAndhOgya upanishath 6.2.1 “sadhEva” (sath/truth alone) – Out of his own will, bhagavAn bearing jIvAthmA to ensure the sustenance of jIvAthmA.
  • Akkiyum – As explained in thaiththirIya upanishath “bahu syAm” (let me become many), separating the jIvAthmAs from him and make them eligible to be distinguished, by their names and forms.
  • kAkkum – Mercifully protecting those entities which are were created [creation means transformation from subtle form to gross form].
  • avaiyuL thanimudhalbhagavAn‘s presence as antharAthmA (in-dwelling soul) is that which gives the chEthanas (sentients) eligibility for pravruththi (action) and nivruththi (inaction). Isn’t that already explained as part of “Akkiyum” (srushti)? “Akkiyum” explains thaiththirIya upanishath “thadanupravisya” – bhagavAn‘s entering into them (being present in them) as antharyAmi, to establish their identity and to acquire a name. Here,  the state of bhagavAn being the antharyAmi, which means all words identifying the entity (chEthana/achEthana) will lead up to the antharyAmi (emperumAn), is explained.
  • emmAn – He made me fully exist for him by showing his preference towards his own wealth.
  • kaNNapirAn – Such bhagavAn is krishNa and he bestows great favours being visible in front of us.
  • en amudham – Unlike the amrutham which was retrieved by churning milky ocean (thiruppARkadal) which expects its consumer to have big qualifications (like being a dhEvathA etc), my amrutham (bhagavAn) is easily approachable by all.
  • suvaiyan – That amrutham cannot be enjoyer (it can only be enjoyed by others). But bhagavAn is a parama-rasika (great enjoyer).

The reason for his enjoying attitude is highlighted:

  • thiruvin maNALanAzhwAr‘s amrutham (nectar) is a (divine) couple [srI mahAlakshmi and srIman nArAyaNan].
  • ennudaich chUzhaluLAnEemperumAn who is inseparable from periya pirAttiyAr as explained in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave emperumAn even for a moment – thAyAr’s words), approached me as if it is a great benefit for him to be in my vicinity. As explained in srI rAmAyaNam kishkinthA kANdam 4.21 “yasya prasAdhE sathatham prasIdhEyurimA: prajA: | sa rAmO vAnarEndhrasya prasAdhamabhikAnkshathE ||” (That srI rAma whose blessings which keep the residents of ayOdhyA with pure-heart, was looking for sugrIva’s blessings out of his pure-heart) and srI rAmAyaNam kishkinthA kANdam 4.18 “… lOkanAtha: purA bhUthvA sugrIvam nAthamichchthi” (though he is the ancient master of all of universe, he desires to have sugrIva as his master), such great emperumAn would not want to let go of me and constantly stays in my vicinity.

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 – 1.9 – ivaiyum

Published by:

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

Full series >> First Centum

Previous Decad

Listen

Nammazhwar-krishna

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr says “emperumAn mercifully bonded with me like this”.

Highlights from nanjIyar‘s introduction

In the ninth decad – sarvEsvaran gave divine eyes to arjuna (who wanted to fully visualise and enjoy emperumAn after (directly) hearing from him about his glories), showed arjuna his viswarUpam and mercifully uplifted him. Similarly, bhagavAn being the sarvEsvaran (supreme lord), sriya:pathi (husband of srI mahAlakshmi), parama rasika (very appreciative) and one who has become one with AzhwAr after being overwhelmed by AzhwAr’s devotion, to AzhwAr whose bhakthi is very matured due to meditating upon emperumAn‘s sincerity, [emperumAn] manifests his most enjoyable nature, forms etc (which are enjoyable by his divine consorts et al). He also bonds with AzhwAr like he bonds with those dear ones (like his divine consorts et al) to the full satisfaction of AzhwAr through all means/senses as much as he can take and AzhwAr thus becomes greatly pleased.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad – sarvEsvaran who is sincere/honest and who is explained by AzhwAr to be “poy kalavAdhu en mey kalandhAn” (thiruvAimozhi 1.8.5 – without any deceit he united with me), “en eN thAn AnAn” (thiruvAimozhi 1.8.7 – he pursued my desires), wanted to enjoy with AzhwAr along with his auspicious qualities, forms, consorts etc., and thought “what if he becomes overwhelmed with joy and breaks down completely?”, decided to bring him joy step by step. Here, AzhwAr mercifully explains how emperumAn starts approaching him, being in close proximity, standing side-by-side, climbing on him, entering his heart, being on his shoulders, being in his tongue, being in his eyes, being in his forehead, being on top of his head and completely overwhelming him in the end.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr contemplated sarvEsvaran‘s sincerity. In this decad, AzhwAr explains sarvEsvaran’s engagement with such devotees who contemplate upon emperumAn‘s qualities. Being the supreme lord, divine husband of srI mahAlakshmi, being most appreciative, he became overwhelmed by AzhwAr‘s devotion and became inseparable from him. AzhwAr became too attached towards emperumAn on contemplating emperumAn’s Arjavam (sincerity). emperumAn observed that it was a good opportunity for him [to get closer to AzhwAr], triggers the taste in AzhwAr towards him and fulfils AzhwAr‘s desire too, just like how he instigated arjuna to ask him to reveal his full glories, blesses him with divine eyes as said in bhagavath gIthA 11.8 “dhivyam dhdhAmi thE chakshu:” and revealed his viswarUpam (universal form) for him. He shares with AzhwAr, the experience of many personalities in nithya vibhUthi (paramapadham – spiritual realm) – he treats his consorts as his wives and engages with them as such; he treats thiruvadi (garudAzhwAr) as his vehicle; he treats thiruvananthAzhwAn (Adhi sEshan) as his bed; thus emperumAn engages with AzhwAr himself in many different ways which he deals with many personalities. That too, instead of doing it at once (like an ocean flowing towards a small hole), he does it step-by-step. AzhwAr too enjoys emperumAn through all his senses and all manners to his full satisfaction and subsequently sings out of such great loving experience.

Each pAsuram is discussed subsequently.

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 – 1.8.11 – nIr purai

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

Nammazhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that this decad is spoken after analysing all decads.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that the purpose of this decad is to prove bhagavAn‘s Arjavam (honesty/sincerity).

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

நீர் புரை வண்ணன் சீர் சடகோபன்
நேர்தல் ஆயிரத்து ஓர்தல் இவையே

nIr purai vaNNan sIr satakOpan
nErdhal Ayiraththu Ordhal ivaiyE

Listen

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

nIr purai –  Like water in honesty/sincerity (as it will flow where it is directed)
vaNNan – one who is having such nature
sIr – Arjava guNam (quality of honesty/sincerity)
satakOpan – nammAzhwAr
nErdhal – analysed and mercifully revealed
Ayiraththu – among the 1000 pAsurams
ivai – these (10 pAsurams)
Ordhal – to be learned/understood

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

nammAzhwAr analysed emperumAn‘s water-like Arjavam (sincerity) in all of thiruvAimozhi and mercifully revealed in this decad, what is to be understood.

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

  • nIr purai vaNNan – Thus, sarvEsvaran’s Arjava guNam (honesty/sincerity) is explained in this decad. It talks about the sincerity of the one who is similar to water in quality. Here Arjavam means – when samsAris (materially bound souls) avoid emperumAn, his following them (without giving up on them).
  • satakOpan nErdhal – Sung by nammAzhwAr. Instead of some one disconnected from this singing, nammAzhwAr who became the target of bhagavAn‘s Arjavam mercifully revealed this.
  • Ayiraththu Orthal ivaiyE – analysed the whole of thiruvAimozhi and mercifully explained by AzhwAr, i.e., on meditating upon the insincere nature of samsAris (bound souls) and thus the possibility of losing out on bhagavAn, AzhwAr analysed bhagavAn’s sincere nature and revealed that. It is also explained as – that which is to be analysed and understood by samsAris.

Final summary from nampiLLai:

  • In the first pAsuram, AzhwAr mercifully explained bhagavAn‘s sincere engagement with the residents of nithya vibhUthi (spiritual realm).
  • In the second pAsuram, AzhwAr mercifully explained bhagavAn‘s sincere engagement with the residents of leelA vibhUthi (material realm).
  • In the third pAsuram, AzhwAr mercifully explained bhagavAn‘s presence in thiruvEnkatam thirumalA to present himself for the residents of both nithya and leelA vibhUthis.
  • In the fourth pAsuram, AzhwAr mercifully explained bhagavAn‘s sincerity manifesting on him personally.
  • In the fifth pAsuram, AzhwAr said “Just like I like his qualities, bhagavAn likes my body”.
  • In the sixth pAsuram, AzhwAr said “Not stopping with my body, bhagavAn also accepted my self (soul)”.
  • In the seventh pAsuram, AzhwAr said “Not stopping with that, bhagavAn also showed great attachments towards as he shows towards paramapadham”.
  • In the eighth pAsuram, AzhwAr said “there is no limit for the incarnations bhagavAn took to convince me”.
  • In the ninth pAsuram, AzhwAr said “While incarnating as such, bhagavAn descends with the symbols of his greatness over everyone else”.
  • In the tenth pAsuram, AzhwAr said “vEdham should speak about bhagavAn‘s Arjavam (sincerity)”.
  • Finally, he said that this decad is to be meditated upon by bound souls always.

Thus ends the English translation for thiruvAimozhi 1st centum 8th 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 padhigam (decad).

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 – 1.8.10 – nAthan gyAlam

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says that such emperumAn‘s greatness is only (to be) revealed through vEdham.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram – AzhwAr started talking about emperumAn‘s nIrmai (Arjavam/sincerity in this case) and said “Am I qualified to speak about that? Should it not be spoken by vEdham fiercely like great tides rising out of an ocean?”.

pAsuram

நாதன் ஞாலம் கொள் பாதன் என் அம்மான்
ஓதம் போல் கிளர் வேத நீரனே

nAdhan gyAlam koL pAdhan en ammAn
Odham pOl kiLar vEdha nIranE

Listen

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

nAdhan – being unconditional master for all
gyAlam – (to sustain his lordship over) all worlds
koL – accepted/spread-over (without discriminating)
pAdhan – one with the divine feet
ennammAn – (due to that)  being my distinct master
Odham pOl – like an ocean
kiLar – rising high (glorifying and revealing its heart)
vEdham – one who is spoken by vEdham
nIran – one who has the quality of nIrmai (Arjavam – sincerity in this case)

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

emperumAn, being the lord of all, having the divine feet which spread over all worlds without discrimination to establish his lordship over them, the one who is my master due to that, is the most sincere one who is spoken by vEdham like the rising tides of an ocean.

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

  • nAdhan – Controller of all.
  • gyAlam koL pAdhan – One who spread his lotus feet over the heads of all, irrespective of their being vasishta (most learned/disciplined) or chaNdALa (most ignorant/indisciplined).
  • ennammAn – one who transformed me to be totally existing for him by manifesting these two qualities of supremacy and simplicity.

Another explanation:

  • nAdhan – The one who has mEnmai (supremacy/lordship) over all as explained in the first pAsuram.
  • gyAlam koL pAdhan – The one who has nIrmai (simplicity/easy -approachability) in his avathArams as explained in the second pAsuram.
  • ennammAn – One who is present in thirumalai so that I too can approach him. AzhwAr is thinking about third pAsuram where he said “kaNNAvAn” (one who is visible).
  • Odham pOl kiLar vEdha nIranE – While speaking about his glories such as these, one should depend on vEdham which speaks about his nIrmai (Arjavam) just like a fierce ocean with rising tides [i.e., vEdham establishing the glories most clearly and loudly]. nIrmai – Arjavam – honesty/sincerity.

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 – 1.8.9 – sangu chakkaram

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says that when bhagavAn descends at various places to engage with his devotees, he would do so manifesting his distinct symbols which show his wealth/control over everyone else.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

சங்கு சக்கரம் அங்கையில் கொண்டான்
எங்கும் தானாய நங்கள் நாதனே

sangu chakkaram angkaiyil koNdAn
engum thAnAya nangaL nAdhanE

Listen

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

engum – in all places
thAnAya – (through his incarnations) manifesting himself
nangaL – our
nAdhan – master
am – (naturally) beautiful
kaiyil – divine hands
sangu chakkaram – disc and conch (which are enjoyed by his devotees)
koNdAn – having them

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

While manifesting himself (through his incarnations), our master has disc and conch (which are enjoyed by his devotees) in his divine hands (which are naturally beautiful on their own).

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

  • sangu chakkaram am kaiyil koNdAn – Just like those who try to attract someone carry some medicines/substances (which will mesmerise or cast a spell”) in their hand, emperumAn carries his divine weapons while incarnating. Does he carry his ornaments in all incarnations? Yes. When kings go on disguise to check on the state of their kingdom secretly, his confidantes too will follow him from distance; similarly, the weapons too, sometimes will be visible and other times be hidden – but they are always there. For AzhwArs, these fierce weapons appear as ornaments as said in thiruvAimozhi 6.9.1 “kUrArAzhi veN sangEndhi vArAy” (Appear in front of me holding your sharp disc and white conch).
  • sangu chakkaram – In those divine hands which looks most enchanting on their own, he placed the weapons.
  • engum thAnAya – One who appeared in many species such as dhEva (celestial), manushya (human) etc. It is also explained as emperumAn‘s omnipresence – just like an army rounds up a whole town to capture a thief/criminal, emperumAn is existing everywhere to capture AzhwAr.
  • nangaL nAdhanE – his whole aim is to accept us as his servitors.

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 – 1.9 – audio

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thiruvAimozhi – 1.8.8 – AnAn AnAyan

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

dasavatara-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “sarvESvaran mercifully descended into dhEva (celestial), manushya (human) etc forms out of great attachment towards me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that there is no limit to the incarnations of emperumAn which are focussed on his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram – AzhwAr says “there is no limit to his incarnations that are aimed at me”.

pAsuram

ஆனான் ஆன் ஆயன் மீனோடு ஏனமும்
தான் ஆனான் என்னில் தான் ஆய சங்கே

AnAn An Ayan mInOdu Enamum
thAn AnAn ennil thAnAya sangE

Listen

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

AnAn An Ayan – Became a cow-herd boy who is naturally inclined towards protecting cows
thAn – he
mInOdu Enamum – (to protect his devotees) in the forms of fish, boar etc
AnAn – he incarnated
ennil – while saying that
thAnAya – (naturally most distinct) incarnations of his
sangu – no sankyA (no limits)

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

emperumAn who descended as krishNa (a cow-herd by who is naturally inclined towards protecting cows) also descended as fish, boar etc – while saying this we can see his most distinct incarnations are infinite. sangu – is explained as infinity as well as attachment. When explained as attachment – AzhwAr is saying “due to his attachment towards me, he assumed the forms of fish, boar etc.”.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • AnAn An Ayan – Born in a cow-herd family, out of great commitment towards the birth, he engaged in herding the cattle instead of desiring to be crowned in the kingdom.

Did he stop with that?

  • mInOdu Enamum thAn AnAn – previously AzhwAr spoke about krishNAvathAram. When compared with these avathArams such as mathsya (fish) and varAha (boar), krishNAvathAram is like nithyasUris (in-front of samsAris). bhagavAn who is sarvAdhika (greater than all), became one amongst these species (of fish and boar). Though these two incarnations appeared in sequence, AzhwAr, out of hurry, recites them together as if they appeared at the same time.
  • AnAn – his form, act etc match the particular species’ form, act etc. The purpose of these three incarnations is to impart knowledge [mathsyAvathAram was taken to protect/retrieve vEdham, varAha emperumAn is known as gyAnappirAn and krishNa is gIthAchAryan].

And the purpose of these incarnations is

  • ennil thAnAya sangE – three explanations:
    • sangam is explained as bonding; the great desire of emperumAn to be united with me.
    • sangE – mahA sankyA – a special measurement of identifying great number such as lakhs, crore etc; his incarnations are countless/infinite.
    • sangE – mahA sankyA? – it is asked like a question; is it limited to mahA sankyA? Is there an end to his incarnations? This is explained in srI bhagavath gIthA 4.5  “bahUni mE vyathIthAni…” (Oh destroyer of enemies (arjuna)! I have also taken many births and you have too. I remember all my births but you do not).

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 – 1.8.7 – koNdAn Ezhvidai

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

world-in-krishna-mouth

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr says “Whatever ambitions I had towards emperumAn, he manifested the same towards me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “He held my thoughts as his own”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – AzhwAr says “Not only he established my subservience towards him, he manifested towards me the same attachment he has towards nithya vibhUthi (paramapadham – spiritual realm)”.

pAsuram

கொண்டான் ஏழ் விடை உண்டான் ஏழ் வையம்
தண் தாமம் செய்து என் எண் தான் ஆனானே

koNdAn Ezh vidai uNdAn Ezh vaiyam
thaN thAmam seydhu en eN thAn AnAnE

Listen

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

Ezh vidai – seven bulls (which were hurdles which stop from achieving the goal of marrying nappinnai)
koNdAn – one who took their vital air, i.e., killed them
Ezh vaiyam – all the worlds
uNdAn – one who protected them by keeping them in his stomach
thaN – that which eliminates the heat of samsAram (material realm)
thAmam – attachment towards paramapadham
seydhu – showed (towards me)
en – my
eN – ambition/desire
thAn – he
AnAn – started desiring

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

emperumAn killed the seven bulls (which were stopping him from marrying nappinnai) and protected all the worlds by consuming them. Such emperumAn showed towards me the desire that he shows towards paramapadham, which is also what I desire for.

Just like I like to enjoy him in paramapadham, he liked to enjoy me the same way in this samsAram itself. It is also explained that emperumAn accomplished what AzhwAr desired for.

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

  • koNdAn Ezh vidai – krishNa killed the seven bulls which were stopping him from being united with nappinnaip pirAtti (sathyA, the daughter of kumba who is the brother of yasOdhA).
  • uNdAn Ezh vaiyam – Just as he could not bear the worlds tormenting during deluge and so consumed them to protect them, he united with me as if he could not bear the separation from me .

Further more,

  • thaN thAmam seydhu – paramapadham is a place which has a pleasing coolness. Whatever attachment he has towards paramapadham, he manifested the same towards me. Also explained as, AzhwAr saying “though I am in this samsAram (material realm), he treated me as a resident of paramapadham”.
  • en eN thAn AnAnE – two explanations:
    • He fulfilled my goal as I desired.
    • He assumed my desires as his own. In other words, just like AzhwAr wants to enjoy emperumAn in paramapadham as he says in thiruvAimozhi 9.3.7 “mAga vaikundham kANbadhaRku en manam EkameNNum” (my heart constantly desires to see paramapadham), thiruviruththam 47 “kaNNan viNNUr thozhavE sariginRadhu sangam” (due to my longing to see emperumAn‘s paramapadham, I am becoming weak and my bangles are falling off as I become leaner), emperumAn too desires “Let us go to AzhwArthirunagari and enjoy AzhwAr there”.

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