Category Archives: thiruvAimozhi 1st centum

thiruvAimozhi – 1.8.6 – kalandhu ennAvi

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – AzhwAr vividly explains how emperumAn transformed him to be fully subservient, after bonding with him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn transformed his AthmA (self) to be subservient just like how he brought the whole world to be subservient.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram – When asked “what did he do after bonding with you?” AzhwAr replies “He is not stopping with liking my body, he enjoyed my AthmA as well”.

pAsuram

கலந்து என் ஆவி நலம் கொள் நாதன்
புலன் கொள் மாணாய் நிலம் கொண்டானே

kalandhu en Avi nalam koL nAdhan
pulan koL mANAy nilam koNdAnE

Listen

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

kalandhu – mixing (like water)
en Avi – my AthmA‘s
nalam – wellness (of being distinguished subservient to bhagavAn)
koL – had (as his benefit)
nAdhan – one who is sEshi (master)
pulan – for the senses
koL – Akarshaka (enchanting)
mANAy – having the form of vAmana – a dwarf, celibate youth
nilam – earth
koNdAn – accepted it

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

vAmana emperumAn, with a youthful celibate dwarf form that is enchanting for the senses (of the on-looker), accepted earth as his. That same master mixed with my AthmA and established my servitude towards him. Here earth is indicated as a sample for other parts of the world which were measured/accepted by vAmana at that time.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

AzhwAr says “after winning over me, emperumAn desiring to give more pleasure to me, shows his beautiful form, attracts mahAbali and grabs the world from him”.

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

  • kalandhu ennAvi nalam koL – Bonded with me like water mixing with water (so they cannot be separated) and subsequently established my AthmA‘s eternal servitude towards him.

Did he stop with that?

  • nAdhan – As explained in thirunedundhANdagam 25 “ennai ALum koNdu” (ruling over me), eliminated the thought of my existing for my own pleasures (and made me exist fully for his pleasure).

Are you the only one who was caught by him like that?

  • pulan koL mANAy nilam koNdAnE – mahAbali too was captured by him; he did not give himself to bhagavAn (like me), but only gave a little bit of land. Assuming a form that will enchant all the senses, emperumAn grabbed the earth which was considered by mahAbali as his own.

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 – 1.8.5 – vaigalum veNNey

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

krishna-butter-thief

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr mercifully explains how emperumAn persevered with him seeing AzhwAr starting to sing emperumAn‘s qualities and glories.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains how such (glorious) krishNa bonded with him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram – when asked “if you meditate upon his qualities, what does he do?”, AzhwAr replies “Just like I focussed on emperumAn‘s qualities more than him, he too is liking my body more than me”.

pAsuram

வைகலும் வெண்ணெய் கை கலந்து உண்டான்
பொய் கலவாது என் மெய் கலந்தானே

vaigalum veNNey kai kalandhu uNdAn
poy kalavAdhu en mey kalandhAnE

Listen

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

vaigalum – always
veNNey – butter
kai kalandhu – stretching the hand fully
uNdAn – one who ate
poy kalavAdhu – being truthful (without deceit)
en – my
mey – body (which is to be rejected)
kalandhAn – became immersed in me

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

One who stretched his hands fully (to fetch the butter) and ate the butter, without any deceit, immersed in my body (that is to be rejected). kai kalandhu – also explained as eating butter with both hands.

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

  • vaigalum – Just like his qualities are the ones which sustain me as I mentioned in “kaRpan vaigalE” in previous pAsuram, he sustains himself by accepting those things which have been touched by his devotees.
  • veNNey kai kalandhu uNdAn – 3 explanations given:
    • Out of great desire for the butter, he accepted the butter in both his hands and consumed that.
    • As explained in siRiya thirumadal “thArAr thadanthOLgaL uLLaLavum kai nItti” (put his hand fully up to his shoulder in the pot to dig out as much butter as possible), emperumAn due to being a small child, considered that his stomach will be filled by fetching as much butter in his hands as possible and ate the same.
    • When he was blamed for stealing butter, he mingled with those who were searching for the thief and at the same time consumed the butter smartly.

Does it make sense to say that bhagavAn who is sarvAdhikan (greater than all) desired for the body of AzhwAr who was eternally in samsAram (material realm) just as emperumAn desired for the butter in AyarpAdi (gOkulam)?

  • poy kalavAdhu en mey kalandhAnE – Just like he had true desire for that butter, his bonding with my body is also most truthful – says AzhwAr.
  • en mey – my body – this shows that emperumAn is showing great interest in AzhwAr but AzhwAr is shying away from him. AzhwAr is saying – that which I reject as “azhukkudambu” (dirty body – thiruviruththam 1) is desired greatly by him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 1.8.4 – veRpai onReduththu

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

krishna-Govardhan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says that he will always enjoy the qualities of emperumAn who lifted gOvardhanam.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains bhagavAn‘s protecting of his devotees when they are in danger.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram – AzhwAr explains how bhagavAn‘s Arjavam (sincerity) was beneficial for him.

pAsuram

வெற்பை ஒன்று எடுத்து ஒற்கம் இன்றியே
நிற்கும் அம்மான் சீர் கற்பன் வைகலே

veRpai onRu eduththu oRkam inRiyE
niRkum ammAn sIr kaRpan vaigalE

Listen

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

onRu – one
veRpai – the hill
eduththu – lifted up
oRkam – becoming tired
inRiyE – not having
niRkum – standing
ammAn – master’s
sIr – glories (Apathsakathva – timely help)
vaigal – for eternity
kaRpan – will remember/recite

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

I will remember/recite for eternity the glories of the lord/master who is standing without feeling tired after lifting up the gOvardhana hill (to protect his devotees from the hailstorm instigated by indhra).

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

  • veRpai onRu eduththu – When indhra effected a hailstorm to attack the cows and cow-herd boys,  kaNNan emperumAn, in order to shield them from that, picked up a hill (gOvardhanam) nearby and protected them.

Since he was only seven years old, did he not get tired holding the hill up?

  • oRkam inRiyE niRkum – stood there holding the hill up, without getting tired.

Why did he not get tired even after standing up for seven days holding up the hill?

  • ammAn – natural lord and master – due to the natural/eternal relationship, he stood there without getting tired, just like a mother who would never get tired taking care of her child.
  • sIr kaRpan – I will meditate upon his caring act of lifting up the hill and protecting those who are to be protected by him. As said in srI rAmAyaNam kishkinthA kANdam 4.12 “guNairdhAsyamupAgatha:” (I am serving him, being overwhelmed by his qualities says lakshmaNa about srI rAma), AzhwAr becomes a servitor to emperumAn on seeing his nIrmai (simplicity).
  • vaigalE – daily/always. I will not say this now and then leave to do something else after a while. Like nithyasUris, this (enjoying his auspicious qualities) will be my eternal activity as said in rig vEdham (vishNu sUktham) “…vipanyava:…” (ones who are glorifying bhagavAn naturally).

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 – 1.8.3 – kaNNAvAn

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

srinivasar-garudan-hanuman

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr explains that bhagavAn mercifully arrived at thirumalai to bond with both badhdha (bound souls in material realm) and muktha entities (liberated souls in spiritual realm).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the position of emperumAn in thirumalai which is common for both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram – AzhwAr mercifully explains the simplicity which which emperumAn mercifully presents himself in thirumalai to both nithyasUris (eternally free souls) and samsAris (bound souls), just like a mother of twins will position herself to breast-feed both of them,

pAsuram

கண் ஆவான் என்றும் மண்ணோர் விண்ணோர்க்கு
தண் ஆர் வேங்கட விண்ணோர் வெற்பனே

kaN AvAn enRum maNNOr viNNORkku
thaN Ar vEnkada viNNOr veRpanE

Listen

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

maNNOr – (as explained in yajur vEdham – “chakshurdhEvAnAmutha marththyAnAm”  – one who blesses knowledge to the residents of higher realms and earthly realms) for the residents of the material realm
viNNOrkkum – for the residents of the spiritual realm
enRum – always
kaNNAvAn – being the controller
thaN – with coolness
Ar – abundant
vEnkadam – the place which is named as thiruvEnkadam
viNNOr veRpan – one who has thirumalai which is worshippable by nithyasUris

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

bhagavAn who has thirumalai which is worshippable by nithyasUris, being the controller, resides in the abundantly cool thiruvEnkadam always for the residents of material and spiritual realms.

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

  • kaNNAvAn – two meanings – being the controller; to become visible (through knowledge). Explaining 2nd meaning further, nampiLLai says that AzhwAr mercifully reveals the principle explained in Sruthi (yajur vEdham 4.6.8) – “chakshurdhEvAnAmutha marththyAnAm”  – one who blesses knowledge to the residents of higher realms and earthly realms.
  • maNNOr viNNOrkku enRum kaNNAvAn – Explaining 1st meaning further, nampiLLai says that bhagavAn is the controller for all whether it is nithyasUri or samsAri – here, a question is raised as to why he should be the controller of nithyasUris (and mukthas) who are fully knowledgable. nampiLLai answers – though they are fully knowledgable, they are also fully dependent on emperumAn and consider him as their controller – so he obliges.
  • thaNNAr vEnkadam – As explained in nAchchiyAr thirumozhi 8.3 “kuLir aruvi vEnkadam” (thiruvEngadam which has cool waterfalls), the place that can remove the distress of both bhagavAn not having someone to be protected and these AthmAs not having someone to protect them.
  • viNNOr veRpanE – Though he is presenting himself equally for both nithyasUris and samsAris, thirumalai is owned by nithyasUris. As in the case of paramapadham which is called as “vAnavar nAdu” (land of the nithyasUris/mukthas – thiruvAimozhi 3.9.9), here it is said “viNNOr veRpu” (the mountain of the nithyasUris/mukthas). nithyasUris meditate upon emperumAn‘s simplicity in presenting himself for the monkeys etc., in the forest as highlighted in nAnmugan thiruvanthAdhi 47 “kAnamum vAnaramum” (forests, monkeys) and become immersed in him – thus AzhwAr declares thirumalai belongs to such nithyasUris.

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 – 1.8.2 – ammAnAy

Published by:

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

Full series >> First Centum >> Eighth decad

Previous pAsuram

krishna-kesi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr mercifully explains emperumAn‘s bonding with  his devotees in this samsAram (material realm).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the speciality of avathArams [incarnations] which are aimed at bonding with his devotees in this leelA vibhUthi (material realm).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram – this pAsuram explains how emperumAn descends from nithya vibhUthi (spiritual realm) into this leelA vibhUthi (material realm), eliminates the enemies of the residents and bonds with them sincerely.

pAsuram

அம்மானாய்ப் பின்னும் எம் மாண்பும் ஆனான்
வெம் மா வாய் கீண்ட செம் மா கண்ணனே

ammAnAyp pinnum em mANbum AnAn
vem mA vAy kINda sem mA kaNNanE

Listen

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

ammAnAy – being sarvasmAthaparan (supreme compared to everyone else) swAmi (master)
vem – harsh/fierce
mA – horse
vAy – mouth
kINda – tore
sem – reddish
mA – big
kaNNan – krishNa who has such (reddish big) eyes
pinnum – further, not stopping with that
emmANbum AnAn – became great; became beautiful in various avathArams.

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

Being the supreme master, krishNa who has reddish big eyes, tore the mouth of the harsh/fierce horse and further acquired greatness/beauty in various avathArams. mANbu – It can also be explained that in krishNAvathAram, he manifested most enjoyable activities.

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.

  • mANbu – beauty in avathArams is multifold compared to parathvam (in paramapadham) – In yajur vEdham it is seen “…sa u srEyAn bhavathi jAyamAna:” (…that bhagavAn takes birth. After taking birth, he acquires great radiance).

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

  • ammAnAy – thus being the supreme person
  • vemmA vAy kINda semmA kaNNan pinnum emmANbum AnAn – there was a fierce animal – kEsi the horse; the one who tore its mouth. When kEsi appeared with an open mouth in front of kaNNan emperumAn, srI nAradha bhagavAn seaw that, became frightened and fell unconscious screaming  “jagadhasthamitham” (the world is coming to an end). The fear nAradha bhagavAn went through at that time, AzhwAr goes through the same just by remembering that incident.
  • semmA kaNNanE – krishNa who is having the eyes which have blossomed big and habe become reddish on the joy of destroying the enemy.
  • pinnum emmANbum AnAn – Not just stopping with that avathAram, he assumed many other avathArms as 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). mANbu means beauty; the beauty of manifesting supremacy in human form is glorified here.

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 – 1.8.1 – Odum puLLERi

Published by:

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

Full series >> First Centum >> Eighth decad

 srinivasa-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr talks about emperumAn bonding with nithyasidhdhas (nithyasUris – eternally free souls in paramapadham).

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

First pAsuram – this pAsuram explains emperumAn‘s sincere engagement with the residents of paramapadham. There is no lack of sincerity in nithyasUris [so, where is the question of emperumAn having to deal with them sincerely?] – but still, since they are many with each one having different desires/tastes, emperumAn understands their desire and engages with them per that desire – this is where his Arjavam (sincerity/honesty) is manifested.

pAsuram

ஓடும் புள் ஏறி சூடும் தண் துழாய்
நீடு நின்றவை ஆடும் அம்மானே

Odum puL ERi sUdum thaN thuzhAy
nIdu ninRu avai Adum ammAnE

Listen

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

ammAn – nirupAdhika swAmy (unconditional master)
puL ERi – climbing on periya thiruvadi (garudAzhwAr) fulfilling his desire (to carry emperumAn)
Odum – wander around
thaN – cool (stress-busting)
thuzhAy – thiruththuzhAy (thuLasi)
sUdum – wearing (on his divine limbs maintaining the freshness of thuLasi)
nIdu ninRu avai – with those entities which will live eternally
Adum – be joyfully engaged

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

bhagavAn, the unconditional master (of all), climbing on garudAzhwAr wandesr around (fulfilling garuda’s desire to serve him), wearing cool thuLasi garland and joyfully engaging with those entities who are eternal.

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

  • Odum puLLERi – “puLLERi Odum” – climb the bird (garudAzhwAr) and wander around; [arumpadham – would it not be a pain to carry some one?] Just like the queen would enjoy the touch of the king on her bosom, garudAzhwAr desires bhagavAn climbing and riding on him. Him climbing garudAzhwAr solves two purposes – to bless the residents of paramapadham with that divine dharSan and to fulfil the nature (servitude) of garudAzhwAr. ALavandhAr highlights in sthOthra rathnam 41 “thvadhangri sammarthdhakiNAngasObhinA” [shining radiantly due to the scars which were received by the pressing of bhagavAn‘s divine feet] – just like a kAmini (beloved) sustains herself by seeing the love-marks on her body, garudAzhwAr sustains himself by the scars from the divine feet of bhagavAn.
  • sUdum thaN thuLAy – Wearing fresh thuLasi where the freshness will be lost even if there is a slight delay by bhagavAn (out of thuLasi’s anxiety on not being able to serve bhagavAn) . Do they (garudAzhwAr (bird), thuLasi (leaves) etc) have consciousness? Yes – as explained in paushkara samhithA “…chinmayais svaprakAsaischa…” (bhagavAn is with flower garlands, pearl necklaces, clothes etc which have knowledge/consciousness, which are self-luminous etc and are increasing the radiance to each other) – some chEthanas assume the form of garudAzhwAr, thuLasi etc., as required for bhagavAn‘s sport/pleasure. But then, should these not have the quality of ignorance (not-so-developed intelligence, ) etc which are seen in these species? No, these are like the hunch-backs, dwarfs etc who are seen in a king’s court (for his joy). In the spiritual realm, all forms are assumed by jIvAthmAs based on desire and not based on karma as in material realm. In samsAram (this material realm), plant/animal forms are due to one’s karma [In arumpadham, famous verse “vAchikai: pakshimrugathAm mAnasairanthyajAthithAm | sarIrajai: karmadhOshair yAthi sthAvarathAm nara:” is quoted – A human being  who commits offence/sins through words will be born as birds/animals (their speech will be curtailed); those who commit sins through mind will be born as lowly beings (their purity in mind will be curtailed); those who commit offence/sins through body will be born as plants (their physical movement will be curtailed)] but in paramapadham (the spiritual realm), all forms are based on the desire (of the jIvAthmAs who are there). Only samsAris (bound souls in this material realm) have differences in desires and dishonesty. For nithyasUris, since the goal is only to serve emperumAn, there is no difference in desires and no dishonesty. Why then is there a need to specifically say that bhagavAn deals with them honestly/sincerely? Though everyone’s goal is to serve bhagavAn, since bhagavAn has different activities/manifestations, the tastes will be different for different individuals in spiritual realm.
  • nIdu ninRu – Only when something happens due to karma, its temporary. Since these engagements (in paramapadham etc) are befitting the nature of bhagavAn and jIvAthmAs, they will be permanent – eternal. bhagavAn cannot sustain himself without them and they cannot sustain themselves without him.
  • avai – Since, AzhwAr said “puL” and “thuzhAy” before, he is now saying “avai” (indicating insentients – plural).
  • Adum – Instead of saying bhagavAn will engage with them, AzhwAr is saying they will enjoy him sportingly – just like a very tired/thirsty person jumps into a cool pond and enjoys it, all of them will be immersed in enjoying bhagavAn.
  • ammAnE – Though, he is the master for all irrespective of one being nithyasUri (eternally free soul) or nithyasamsAri (bound soul), he still engages with them like this.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 1.8 – audio

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thiruvAimozhi –> First centum

Previous Decad

Meanings

vishnu_on_garuda - nammazhwar

Full Rendering
Full Rendering

1 – Odum puLLERi

2 – ammAnAy

3 – kaNNAvAn

4 – veRpai onRu

5 – vaigalum veNNey

6 – kalanthu ennAvi

7 – koNdAn Ezh

8 – AnAn AnAyan

9 – sangu chakkaram

10 – nAthan gyAlam

11 – nIr purai

thiruvAimozhi – 1.8 – OdumpuL

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Full series >> First Centum

Previous Decad

Listen

vishnu_on_garuda - nammazhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

This decad explains the divine wealth of emperumAn who thus mixed with AzhwAr.

Highlights from nanjIyar‘s introduction

In seventh decad – nammAzhwAr explains – When bhagavAn bonds with chEthanas (mukthas [liberated souls], badhdhas [bound souls]) one of the two should become subdued. Since, emperumAn feels that instead of reforming jIvAthmAs, it would be enjoyable for him to subdue his glories. This is just like while irrigating water from a lower level to a higher plain – one would put in lot of efforts to bring the water up. Thus emperumAn minimizes his glories and presents himself in an acceptable nature to the jIvAthmAs and mixes with them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In seventh decad – AzhwAr desiring to speak about the charming emperumAn‘s Arjavam (honesty/sincerity) who mixes with badhdhAthmAs (bound souls) of material realm (instead of shying away from lowly nature) just like he would do with nithyasUris (eternally free souls) and mutkthas (liberated souls), explains that by highlighting the following aspects:

  • the first aspect for such quality of emperumAn – his being together with nithyasUris
  • the glories of his avathArams which he takes to bond with the residents of material realm
  • the common positioning of archAvathAram for both spiritual and material realm
  • his nature of helping when needed, which is done by him to bond with his devotees
  • the ultimate manifestation of such bonding of emperumAn with AzhwAr himself
  • such bonding being casually done with everyone by emperumAn
  • bonding of emperumAn with devotees desiring to fulfil their desires completely
  • there being no limit to the number of avathArams which are taken by him to mix with his devotees
  • such avathArams of emperumAn appearing with divine/distinct symbols for the enjoyment of his devotees
  • such emperumAn being understood only through vEdham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr explained emperumAn as nirathisaya bhOgyan (infinitely enjoyable). Here, he explains emperumAn‘s Arjavam (honesty/sincerity). What is saulabhyam, sauseelyam, Arjavam? saulabhyam – Accepting humble forms amidst the residents of material realm, while having a great assembly in srIvaikuNtam; sauseelyam – while descending (minimizing his stature), not thinking in his divine heart “I have minimized my stature for these insignificant souls”. Now, Arjavam means – while bonding with different types of chEthanas (jIvAthmAs), going by their ways and presenting himself in a manner that is acceptable to them [In previous padhigams (decads), saulabhyam and sauseelyam were explained and now we are seeing Arjavam].  ALavandhAr too said in sthOthra rathnam 18 “vasI vadhAnyO guNavAn rujus…” [being subservient to devotees, being benevolent towards the ones who desire for different aspects, one who has sauseelyam, one who has Arjavam] – “guNavAn” (one who has the auspicious quality of sauseelyam) first followed by “ruju:” (one who has Arjavam (sincerity)).

Some explain that this decad explains sarvEsvaran’s aiSwaryam (wealth/control); Others say that this decad explains the nature of ISwara (supreme lord). Some others say that since AzhwAr said “pAdi iLaippilam” in 10th pAsuram of previous padhigam, here he is enjoying emperumAn. bhattar mercifully explained this as speaking about Arjava guNam (quality of honesty/sincerity). chEthanas (jIvAthmAs) are of three types – badhdhas (bound souls), mukthas (liberated souls), nithyas (ever-free souls). While mixing with them, instead of his forcing his views on them, he subdues himself to their expectation and mixes with them – thus his Arjavam (sincerity) is explained by AzhwAr.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 1.7.11 – kudaindhu vaNduNNum

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Full series >> First Centum >> Seventh decad

Previous pAsuram

nammalwar-art-3

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 will eradicate all the difficulties which are obstacles for bhakthi.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains removal of the great disease of samsAram (material life) as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

In the end – AzhwAr says that this decad will eradicate the attachment for ulterior benefits which are obstacles for experiencing bhagavAn.

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

Similar to nanjIyar‘s introduction.

pAsuram

குடைந்து வண்டு உண்ணும் துழாய் முடியானை
அடைந்த தென் குருகூர்ச் சடகோபன்
மிடைந்த சொல் தொடை ஆயிரத்து இப் பத்து
உடைந்து நோய்களை ஓடுவிக்குமே

kudaindhu vaNdu uNNum thuzhAy mudiyAnai
adaindha then kurukUrch chatakOpan
midaindha sol thodai Ayiraththu ip paththu
udaindhu nOygaLai OduvikkumE

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

vaNdu – beetle
kudaindhu – submerged
uNNum – eating the honey
thuzhAy – thuLasi
mudiyAnai – sarvEsvaran who is having it on his head
adaindha – (by all means) rich
then – most benevolent
kurukUrch chatakOpan – nammAzhwAr‘s
midaindha – closely knit
sol – words
thodai – having poetic meter
Ayiraththu ippaththu – this decad among the thousand pAsurams of thiruvAimozhi
nOygaLai – great disease (of actions which are result of ahankAra, wealth, lust)
udaindhu – breaking them
Oduvikkum – will make them leave instantaneously

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

emperumAn‘s divine head is decorated with closely placed thuLasi leaves that are filled with honey in which beetles are submerged while drinking it. The most benevolent nammAzhwAr who is from AzhwArthirunagari  glorified such emperumAn in this decad which is among the thousand pAsurams of thiruvAimozhi which are compiled with beautiful words and poetic meter. Such decad will eradicate the great disease of samsAram after breaking it into pieces.

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

  • kudaindhu vaNduNNum thuzhAy mudiyAnaiemperumAn who is wearing divine crown which is decorated with thuLasi garland – the beetles which entered the garland seeking honey (like delving into an ocean), happily consumed the honey and even after all the honey was extracted, stay there not wishing to leave. Such emperumAn is glorified here.
  • adaindha thenkurukUrch chatakOpan – Just like those beetles were unable to back out of the honey in thuLasi leaves, AzhwAr is unable to withdraw from enjoying bhagavAn. Such AzhwAr mercifully compiled this decad.
  • midaindha sol thodai Ayiraththu ippaththu – Though the pAsurams are an outpouring of overflowing emotions of AzhwAr, the words too want to participate in the service and request AzhwAr to use them in his pAsurams.  For those who can recite this decad among the thousand pAsurams, their sins which make them think aiswaryam (wealth – worldly pleasures), kaivalyam (self-enjoyment) as the goal, will scoot.
  • nOygaLai udaindhu Oduvikkum – Even while (the effect of) those sins leave him – they won’t leave as a whole. They will be broken into pieces and driven out as explained in periya thirumozhi 8.10.7 “vaLLalE! un thamarkku enRum naman thamar kaLLar pOl” (Oh most benevolent! for your devotees, yama dharmarAja’s assistants are like totally unwanted [they won’t even approach them]).

Final summary from nampiLLai:

  • In the first pAsuram, AzhwAr censured the kEvalar [those desiring for self-enjoyment].
  • In the second pAsuram, AzhwAr explained the attitude of emperumAn towards those who are fully existing for him.
  • In the third pAsuram, when asked “Of these two categories, which one do you belong to?”, AzhwAr replied “I just enjoyed you and my obstacles got removed”.
  • In the fourth pAsuram, AzhwAr asked “What reason can I give to leave emperumAn who transformed me like this?”.
  • In the fifth pAsuram, AzhwAr said “when the gOpis of AyarpAdi leave krishNa, I will leave him”.
  • In the sixth pAsuram, when asked “What if he leaves?”, AzhwAr replied “I will not allow that”.
  • In the seventh pAsuram, when asked “What if you leave him?”, AzhwAr replied “He will not let me leave him”.
  • In the eighth pAsuram, when asked “did he not let you be separated from him in samsAram until now?”, AzhwAr replied “now that I have approached him with nappinnai pirAtti’s [nILA dhEvi’s] recommendation, even he himself cannot leave me”.
  • In the ninth pAsuram, AzhwAr said “why does this question [of leaving him] even arise? Once we have mixed together, it will be impossible to separate us”.
  • In the tenth pAsuram, AzhwAr said “I will eternally enjoy the auspicious qualities and will not become tired”.
  • Finally, he explains the result for those who practices this decad.

Thus ends the English translation for thiruvAimozhi 1st centum 7th 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
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thiruvAimozhi – 1.7.10 – agalil agalum

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srImathE satakOpAya nama:
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srImath varavaramunayE nama:

Full series >> First Centum >> Seventh decad

Previous pAsuram

krishna-arjuna-draupathi-sathyabama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “Even if I enjoy the communion of emperumAn with me forever, I will not be satisfied”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that since enjoying such emperumAn forever will not give full satisfaction, he cannot leave him.

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

அகலில் அகலும் அணுகில் அணுகும்
புகலும் அரியன் பொரு அல்லன் எம்மான்
நிகர் இல் அவன் புகழ் பாடி இளைப்பு இலம்
பகலும் இரவும் படிந்து குடைந்தே

agalil agalum aNugil aNugum
pugalum ariyan poru allan emmAn
nigar il avan pugazh pAdi iLaippilam
pagalum iravum padindhu kudaindhE

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

agalil – for those who leave him (after being fulfilled with ulterior benefits)
agalum – he also will be interested in leaving them (since there is nothing more to do)
aNugil – for those who pursue him (without any other benefit)
aNugum – he will mix with those (just like water mixes with water)
pugalum ariyan – (for those with ulterior motives) he is difficult to reach
poruvallan – (for those who want him alone) there are no obstacles to reach him
emmAn – (for such auspicious quality) being my master
nigaril avan – (for such quality) having none comparable to him
pugazh – his glories
pagalum iravum – day and night without break
padindhu – entered in me
kudaindhu – mixing everywhere
pAdi – singing (with love)
iLaippilam – never stops doing it (not taking rest at all)

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

For those who leave him, he will leave them too; For those who pursue him, he will mix with them freely. He is difficult to reach (for those with ulterior motives) and (at the same time) there are no obstacles to reach him (for those who are surrendered to him). Being my master (for such great qualities), having none comparable to him and having entered in me mixing everywhere freely, I will sing his glories day and night without any break and will never get tired of doing that.

poru is explained both as obstacle (no obstacles for devotees) and fitting (capable of fitting well with the devotees).

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

  • agalil agalum – As seen in srI rAmAyaNam yudhdha kANdam 18.34 “Anayainam harisrEshta dhaththamasyAbhayam mayA | vibhIshaNO vA sugrIva yadhi vA rAvaNassvayam ||” (Oh sugrIva, the best among monkeys! I give protection to vibhishaNa (who gave up his relatives);  Whether it is vibhIshaNa or even rAvaNa, bring him in front of me) – when the AthmAs leave emperumAn, he would feel sorry for them and leave them too with teary eyes. As said in srI rAmAyaNam 36.11 “dhvidhA bhajyEyamapyEvam na namEyam” (even I am cut into two pieces, I will not worship him) – for those who say that to bhagavAn, without any choice, he will destroy them too.
  • aNugil aNugum – As seen in srI rAmAyaNam yudhdha kANdam 19.6 “AkyAhi mama thathvEna rAkshaAnAm balAbalam” (srI rAma requested vibishaNa to explain the strengths and weaknesses of rAkshasa army), only when one takes a few steps towards emperumAn, he starts discussing even most confidential matters with him. Here, srI rAma considered vibhIshaNa as a descendant of ikshvAku vamsam instead of a rAkshasa (just for him turning towards emperumAn). In this decad, the first pAsuram explains the meaning of “agalil agalum” and the second pAsuram explains the meaning of “aNugil aNugum“.
  • pugalum ariyan – When both arjuna and dhuryOdhana approached him (before the battle), he gave himself to arjuna and pangaLam (heap of chaff which remains after beating paddy – worthless aspects – his army) to dhuryOdhana. So, for those who don’t enjoy him, he would be difficult to acquire.
  • poruvallan – When devotees approach him, there are no obstacles. As seen in mahAbhAratham udhyOga parvam 49 “yathra krushNau cha krushNA cha sathyabhAmA cha bhAminI …” (where krishNa, arjuna, dhraupathi and the beautiful sathyabhAmA are (intimately) present, where even abhimanyu or nakula/sahAdhEva have not even gone – sanjaya (after seeing it) says to dhrudhrAshtra), kaNNan emperumAn showed that divine vision (without any obstacles) to sanjaya (who is a pure-hearted devotee) which cannot be seen by one’s own sons.
  • emmAn – by showing these qualities, he transformed me to be totally existing for him only.
  • nigaril avan pugazh pAdi iLaippilam – I have no reason to take a break from glorifying his incomparable auspicious qualities.

Is there any limit in when you would do that?

  • pagalum iravum – day and night – always

Is it because you are enjoying him partially?

  • padindhu kudaindhE – enjoy him in all manners deeply – still I am unable to stop enjoying him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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