Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.10.11 – poruL enRu

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

Nammazhwar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “This thiruvAimozhi (decad) itself will end the bondage (to this materialistic realm) of those who learned it and will unite them with the divine feet of azhagar emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains reaching bhagavAn as the result of this decad.

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

poruL enRu ivvulagam padaiththavan pugazh mEl
maruLil vaN kurugUr vaN SatakOpan
theruL koLLach chonna OrAyiraththuL ippaththu
aruL udaiyavan thAL aNaivikkum mudiththE

Listen

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

poruL – result (to have friendship of his devotees)
enRu – as
i – indha – this
ulagam – lOkam  – world
padaiththavan – one who created
pugazh mEl – on the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc)
maruL il – being devoid of ignorance
vaN – distinct/beautiful
kurugUr – being the leader of AzhwArthirunagari
vaN – being most generous
SatakOpan – nammAzhwAr
theruL – true knowledge
koLLa – (for the jIvAthmAs to) accept
sonna – mercifully explained
Or – distinct
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
mudiththu – will eradicate samsAram (bondage in this material realm)
aruL udaiyavan – azhagar emperumAn who is completely merciful
thAL – divine feet
aNaivikkum – will enable reaching that

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

The most generous nammAzhwAr who is the leader of the distinct/beautiful AzhwArthirunagari, being devoid of ignorance, mercifully explained the true knowledge to the jIvAthmAs, in this decad which is among the distinct thousand pAsurams, glorifying the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc) of emperumAn who created this world to have the result (of getting the friendship of his devotees); such decad itself will eradicate samsAram (bondage in this material realm) and enable reaching the divine feet of azhagar emperumAn who is completely merciful.

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

  • poruL … – This decad was mercifully sung by AzhwAr who doesn’t have even a trace of ignorance, in the matter of the auspicious qualities of emperumAn who created the universes thinking that it will be of use [i.e., the people of these universes will try to learn the truth and reach him]. emperumAn, after creating the universes and bestowing body/senses to the jIvAthmAs, if they become attached to worldly pleasures and go astray, instead of thinking “my goal is not accomplished” and stop doing it, he will repeatedly do this creation [creation, sustenance and annihilation] thinking “if not today, some day, some one will reach me”;
  • maruL il … – Since AzhwAr was bestowed pristine knowledge/devotion by bhagavAn himself, he would have no confusion about the auspicious qualities of bhagavAn.

And the prabandham is,

  • theruL koLLach chonna OrAyiram – For AzhwAr, there was ignorance [in infinite number of previous lives] and it was eliminated [by bhagavAn in this life]; but for those who learn AzhwAr’s prabandham, their ignorance will be immediately eliminated and they will acquire pure knowledge. ISwara is the source for his knowledge; he is the source for our knowledge.

What does the prabandham do?

  • aruL udaiyavan … – bhagavAn is identified by his mercy [that is the unique differentiating factor for him from others]. This decad will unite the jIvAthmAs with the divine feet of the one who is filled with mercy.

While doing so,

  • mudiththE – It will eradicate the bondage in this samsAram (material realm) with its impressions (any trace of subconscious attachment) and unite them with the divine feet of emperumAn. It is not just a tool to instill knowledge, it will literally be in action, uniting us with the divine feet of emperumAn.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr said “quickly take shelter of thirumalai (divine hill)”.
  • In the second pAsuram, he said “take shelter of the dhivyadhESam attached to the divine hill”.
  • In the third pAsuram, he said “even the neighbouring hill of the thirumalai is sufficient [for our upliftment]”.
  • In the fourth pAsuram, he instructed us to take shelter of thirumalai again as done in kaNNinuN chiRuth thAmbu 3thirithanthAgilum” (even if done again).
  • In the fifth pAsuram,  he said “take shelter of the outer hill around the thirumalai”.
  • In the sixth pAsuram, he said “it is sufficient to think about the path that leads to thirumalai”.
  • In the seventh pAsuram, he instructed us to take shelter of the hill that is attached to the path that leads to thirumalai.
  • In the eighth pAsuram, he said “thirumalai is the ultimate goal since it is the goal for nithyasUris too”.
  • In the ninth pAsuram,  he insisted that the firm belief in “We will worship thirumalai” is required.
  • In the tenth pAsuram, he concluded that taking shelter of thirumalai is the goal with respect to all aspects.
  • In the end, AzhwAr mercifully explained the result for those who learn this decad.

nampiLLai also briefly summarizes each decad of this centum in the end.

  • In the first decad, AzhwAr said that since emperumAn is most distinct/beautiful as said in thiruvAimozhi 1.10.11maNiyai vAnavar kaNNAnaith thannadhOr aNiyai“, he will make those who are separated from him to crave for him.
  • In the second decad, he said “Even when united with him, he will make others fully forget about everything else”.
  • In the third decad, he said “emperumAn with whom he united is greatly joyful”.
  • In the fourth decad, he became bewildered since he did not unite and enjoy emperumAn with those great leaders (nithyasUris) who are experts in emperumAn’s aspects.
  • In the fifth decad, he explained emperumAn uniting with him as he desired.
  • In the sixth decad, he said “emperumAn would doubt unnecessarily that AzhwAr may leave”.
  • In the seventh decad, he explained how emperumAn pursued those who are related to AzhwAr and his relatives.
  • In the eighth decad, he explained emperumAn‘s mOksha pradhathvam (ability to bestow liberation).
  • In the ninth decad, he established the goal clearly.
  • In the tenth decad, he advised everyone to take shelter of thirumalai (the divine hill of thirumAlirunchOlai) to acquire the goal established previously.

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

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.10 – sUdhenRu kaLavum

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-entrance-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr concludes that thirumalai is the ultimate goal as explained in many ways [in previous pAsurams].

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr concludes saying “the goal is to enter thirumalai which is the abode of emperumAn who is the propagator of vaidhika gyAnam (knowledge [based] on vEdham)” as he started.

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

sUdhenRu kaLavum sUdhum seyyAdhE
vEdhamun viriththAn virumbiya kOyil
mAdhuRu mayil sEr mAlirunchOlai
pOdhavizh malaiyE puguvadhu poruLE

Listen

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

sUdhu – simple means to achieve wealth
enRu – thinking so
kaLavum – stealing (without the knowledge of the victim)
sUdhum – taking away (while the victim is watching)
seyyAdhE – instead of doing that
mun – long ago
vEdham – the principles of vEdham (through gIthOpanishath etc)
viriththAn – explained
virumbiya – residing joyfully
kOyil – being the temple
mAdhu – softness
uRu – having
mayil – peacocks
sEr – residing together
mAl – tall
irum – wide
chOlai – in the gardens
pOdhu – flower
avizh – blossoming
malai – in the thirumalai
puguvadhE – to enter
poruL – purushArtham – goal

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

Thinking that stealing (without the knowledge of the victim) and taking away (while the victim is watching) wealth are simple means to earn wealth, one should not engage in such activities; instead one should consider entering thirumalai (thirumAlirunchOlai) as the goal; this thirumalai is the joyful abode of emperumAn who explained the principles of vEdham (through gIthA etc) long ago; it is also the place which has tall, wide gardens that are populated by peacocks that have softness and have blossoming flowers. mAdhuRu is also explained as peacocks living together with their female-counterparts.

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

  • sUdhenRu
    • One should not engage in gambling and stealing since there is good opportunity for that.
    • Second explanation – Since SAsthram forbids one from engaging ins gambling and stealing, one should not engage in them.
    • Third explanation – kaLavu means [sva svAthanthriyam – considering oneself as independent] stealing the AthmA from bhagavAn as explained in “chOrENa AthmApahAriNA” (stealing the AthmA is the biggest theft); sUdhu means [dhEhAthmAbhimAnam – considering the self to be the same as body] when some one is being sAthvika (faithful, in the mode of goodness) and believes in SAsthram thinking “sarVESvaran is my protector”, going to such person and telling him that “there is no ISwara (God) beyond the body that is present for you; there is no AthmA (soul) too” and stealing [his knowledge] as he is watching.
  • vEdham … – the divine abode of gIthOpanishadhAchArya (the author of bhagavath gIthA), krishNa, who explained the principles of vEdham to eliminate such habits (kaLavu, sUdhU) from everyone.
  • mAdhuRu mayil – mAdhu can considered as tenderness indicating the peacocks that are feast to the sight; mAdhu can also mean female indicating the peacocks that live in pairs. All the residents of this abode are couples only [like the divine couple, SrIman nArAyaNan and SrI mahAlakshmi].
  • pOdhavizh malaiyE – It is not that there would be some flowers in between shrubs, leaves, bushes etc., the whole thirumalai is filled with blossomed flowers.
  • pugavadhu poruLEAzhwAr is concluding that reaching thirumalai is the only goal for the AthmA. AzhwAr describes all other activities as useless acts.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.9 – vazhakkena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “The cause for victory is to have firm faith that it will be beneficial to think to worship thirumalai (thirumAlirunchOlai – divine hill)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The firm faith in thinking ‘I should worship the abode of emperumAn who killed pUthanA’ is the cause for victory”.

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

vazhakkena ninaimin valvinai mUzhgAdhu
azhakkodi attAn amar perum kOyil
mazhakkaLiRRinam sEr mAlirunchOlai
thozhak karudhuvadhE thuNivadhu sUdhE

Listen

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

val – very powerful (that is difficult to cross over)
vinai – sins
mUzhgAdhu – not drowning
vazhakku – this is fitting for the nature [of soul]
ena – as
ninaimin – you think
azhan – demoniac
kodi – girl
attAn – one who killed
amar – well-settled
perum – huge
kOyil – being the temple
mazha – calves
kaLiRRinam – herds of elephants
sEr – reaching
mAlirunchOlai – thirumalai
thozha – to worship
karudhuvadhE – in the mind
thuNivadhE – having faith
sUdhu – cause (to win over the samsAram (material realm))

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

You think that this is fitting to the nature [of the soul] instead of getting drowned in very powerful sins; mAlirunchOlai is the divine huge temple where emperumAn who killed the demoniac girl (pUthanA), is well-settled; herds of elephant calves reach such thirumalai; the cause (to win over the samsAram) is to have full faith in the mind to worship such thirumalai.

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

  • vazhakkena ninaimin – You emphasise in your intellect (mind) that my suggestion is the proper one.
  • valvinai mUzhgAdhu – if you want to eradicate your huge sins that cannot be eradicated by your own efforts.
  • azhk kodi attAn amar perum kOyil – azhan indicates demon; kodi indicates girl; azhakkodi means demoniac girl. azhan means dead-body, thus it indicates demon [since dead-body and demons are related]. emperumAn who killed pUthanA thought “when such enemies come, I cannot be far away” and resided here forever – thus it is perum kOyil (great temple).
  • mazha … – All the animals reside along with emperumAn as a single clan. Alternative explanation – thirumalai where groups of young elephant calves have reached. [Further explanation of both ideas together] when a most beautiful elephant is present in a place, naturally many elephants will come and join there. emperumAn who is standing there is also explained as an elephant in periya thirumozhi 4.9.2 “sOlai mazha kaLiRiRE” (young elephant of the garden) and in thirunedunthANdagam 10 “thennAnAy” (elephant in the south side).
  • thozhak karudhuvadhE thuNivadhu sUdhE – Cause for victory for the jIvAthmA is to firmly believe in the mind that ‘I should worship thirumalai”.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.8 – valam seydhu

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “It is proper to go to thirumalai and circumambulate the divine hill forever”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr say “It is natural fit for the AthmA to eternally act favourably in thirumalai which is the abode of krishNa who is favourable towards his devotees”.

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

valam seydhu vaigal valam kazhiyAdhE
valam seyyum Aya mAyavan kOyil
valam seyyum vAnOr mAlirunchOlai
valam seydhu nALum maruvudhal vazhakkE

Listen

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

valam – strength (for the senses)
seydhu – create
vaigal – forever
valam – that strength
kazhiyAdhE – instead of wasting it by spending in worldly matters
valam – favourable aspect of being dependent on the devotees
seyyum – one who does
Ayan – krishNa
mAyavan – amazing lord
kOyil – temple
vAnOr – nithyasUris, the residents of paramapadham
valam – favourable acts
seyyum – do
mAlirunchOlai – towards thirumalai
valam – favourable acts such as circumambulation
seydhu – do
nALum – forever
maruvudhal – to be together
vazhakku – proper

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

thirumalai is the abode of the temple of amazing lord krishNa who does favourable aspect of being dependent on the devotees; such thirumalai is favourably served by nithyasUris, the residents of paramapadham; it is proper for the AthmA to acquire strength (for the senses) and engage in favourable acts such as circumambulation etc towards thirumalai and be together forever [in there with emperumAn] instead of wasting such strength on worldly matters.

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

  • valam seydhu … – Instead of going astray by engaging in worldly matters, one should acquire strength and approach sarvESvaran using the humanly body that was bestowed by him.
  • valam seyyum … – Like in chithrakUtam, SrI rAma walked around holding sIthA pirAtti’s hands, this is the abode, where azhagar emperumAn walks around with pirAtti holding her hands affectionately [mA + yavan – mA means SrI mahAlakshmi]. Second explanation – as said in yajur vEdham kAtakam 7.5.36 “ya AthmadhA baladhA:” (sarvESvara who gives himself to them to enjoy and who removes the hurdles to enjoy him as well), the abode of amazing kaNNan emperumAn who gives himself to their (his devotees) joy and also gives the ability for them to enjoy him.
  • valam seyyum vAnOr mAlirunchOlai – Before AzhwAr said in thiruvAimozhi 1.8.3viNNOr veRpan” (one who has the thirumalai (thiruvEnkatam) which is worshippable by nithyasUris); here he says “vAnOr mAlirunchOlai” which has similar meaning; why are the nithyasUris attached to these two dhivya dhESams specifically while there are so many? just like a breast-feeding toddler will focus only on the mother’s breasts while there are so many organs in her,  nithyasUris (who are children of bhagavAn) are focussed on these two dhivya dhESams that are explained as breasts in periya thirumadal “thennan uyar poruppum dheyva vada malaiyum” (the two divine hills – thirumAlirunchOlai in the south and thirumalai in the north of thamizhnAdu); so, these two hills exist for the nithyasUris exclusively.
  • vAnOr mAlirunchOlai – Like lakhmaNa, bharatha et al followed SrI rAma when he went to the forest, when sarvESvaran goes to reside in thirumAlirunchOlai, the nithyasUris followed him too.
  • valam seydhu – We too engage in favourable acts along with them (nithyasUris). nanjIyar mercifully explained “piLLai thirunaRaiyUr araiyar and bhattar were circumambulating periya kOyil (SrIrangam temple); I was following them; when others were circumambulating at the speed of a wild horse, these two were fully enjoying the divine gOpurams, divine buildings etc and were slowly moving” [It is highlighted that one should go around the temple meditating upon emperumAn, AzhwArs and AchAryas while seeing the wonderful sannidhis, sculptures etc. instead of just running/walking around quickly/mechanically].
  • nALum maruvudhal vazhakkE – if we too follow the acts of nithyasUris, there is no deviation for us. This is the proper method.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.7 – nalamena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “It is victorious when one acts favourably on hearing the word ‘thirumalai'”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is best to be favourable towards thirumalai which is the abode of emperumAn who helps during the praLayam (deluge)”.

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 “It is victorious for the AthmA to approach thirumalai and reside there permanently”.

pAsuram

nalamena ninaimin naragazhundhAdhE
nilamunm idandhAn nIduRai kOyil
malamaRu madhisEr mAliunchOlai
valamuRai eydhi maruvudhal vazhakkE

Listen

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

naragu – (being outside) in this hell named samsAram (material realm)
azhundhAdhE – instead of being immersed

(this)
nalam – ultimate goal
ena – as
ninaimin – keep it in your intellect
munam – once upon a time (during praLayam (destruction))
nilam – earth
idandhAn – lifted up (in the form of varAha)
nIduRai – eternally residing
kOyil – being the temple
malamaRu – having no blemish (due to rubbing on the peaks)
madhi – chandra
sEr – well placed
mAlirunchOlai – thirumalai
muRai – due to the relationship (as SEsha/servant and SEshi/master)
valam – AnukUlyam – favourable aspects
eydhi – acquire
maruvudhalE – being well placed
valam – ultimate goal

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

Instead of being immersed in this hell named samsAram (material realm), keep this as the ultimate goal in your intellect; the ultimate goal is to acquire the favourable aspects of the relationship (as SEsha/servant and SEshi/master) in thirumalai which is having the well placed moon with no blemish (due to rubbing on the peaks); this thirumalai is the eternally residing temple of emperumAn who lifted up the earth (as varAha perumAL) once upon a time (during praLayam (destruction)).

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

  • nalam ena ninaimin – You keep my instructions as the most valuable advice in your intellect. Also explained as – keep this as the ultimate/best goal in your intellect.
  • naragu azhundhAdhE – For AzhwArs, naraka (hell) is well defined [i.e., separation from bhagavAn is hellish for them]; this is explained through the beautiful SrI rAmAyaNa SlOkam ayOdhyA kANdam 30.18 “yasthvayA saha sa svarga: nirayO yasthvayA vinA | ithi jAnan parAm prIthim gachcha rAmamayAsaha ||” (sIthA pirAtti says to SrI rAma – To be with you is heaven for me and to be separated from you is hell for me; knowing this great love of mine towards you, you go along with me to the forest); yasthvayA saha sa svarga: … – SrI rAma said to sIthA “To be in the forest is sorrowful and to be in the palace is very comfortable”; But it is not like that; sukam and dhukkam are determined based on the individual who goes through the situations; [sIthA pirAtti says] whatever experience I get with you [even in the forest] – that is joyful for me and if I am separated from you [even if I am in the palace], it is sorrowful for me. ithi jAnan – If you don’t have such feelings [towards me], you have to learn it from others [me]! parAm prIthim –  my love towards you is not the same as your love towards me [my love towards you is greater]. SrI rAma asks “You are saying that you have greater love towards me. What should I do now?”. gachcha rAma mayA saha (Oh rAma! just come along with me to the forest) – as said in SrI rAmAyaNam ayOdhyA kANdam 27.9 “agrathasthE gamishyAmi” (I will go before you), as I start towards the forest, you let me go first and just follow me. iLaiya perumAL (lakshmaNa) also said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA …” (Like sIthA who cannot live in separation from you, I too cannot live in separation from you. We will only survive for a moment in separation from you just like a fish can only live for a moment when separated from water) [It is not just females (his consorts) who cannot bear his separation, even males (all his devotees irrespective of their gender) cannot handle his separation].
  • nilam … – In the beginning of varAha kalpam (kalpa is one day of brahmA), bhagavAn assumed the form of a huge wild-boar, dived into the causal ocean and rescued the earth that was attached to the walls of the aNdam (universe); emperumAn has such kind heart as a natural quality; such emperumAn’s eternal residence unlike those incarnations who live for a short period (in the material realm) and return to paramapadham (spiritual realm).
  • malam aRu – since the hill is very tall touching the sky, whenever the moon passes by, he rubs on the peaks and becomes radiant like a knife that is sharpened by rubbing it on a sharpener. Alternatively, piLLAn explains this as “the divine hill itself will bestow pure knowledge”.
  • valamuRai eydhi – Approaching emperumAn in a favourable manner unlike kAlayavana, jarAsandha et al [who approached emperumAn to fight with him].
  • maruvudhal valamE – to do so will give strength; also explained as maruvudhal varamE which means, to do so is the best thing.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.6 – kiRiyena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-entrance

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) is good”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) that is the abode of empermAn who is greatly attached to his devotees, in itself is good”.

Highlights from periyavAchchAn piLLai‘s introduction

In sixth pAsuram – AzhwAr says “Contemplating on the path that leads to thirumalai is the good means”.

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

See nanjIyar‘s introduction.

pAsuram

kiRiyena ninaimin kIzhmai seyyAdhE
uRiyamar veNNey uNdavan kOyil
maRiyodu piNaisEr mAlirunchOlai
neRipada adhuvE ninaivadhu nalamE

Listen

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

kIzhmai – inferior aspects (of being attached to worldly pleasures)
seyyAdhE – instead of engaging in
kiRi – best means
ena – to be
ninaimin – consider

that is because,
uRi – in the (pot from the) suspended rope
amar – accumulated and safely kept
veNNey – butter
uNdavan – the one who consumed, krishNa’s
kOyil – being the temple
maRiyodu – with the calves
piNai – female deer
sEr – unite
mAlirunchOlai – in the thirumalai
neRi – path
pada – to enter
adhuvE – that (thought) itself
ninaivadhu – to meditate upon
nalam – purushArtham (goal)

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

Instead of engaging in inferior aspects (of being attached to worldly pleasures), consider this as the best means; (that is because, ) this is the temple of krishNa who consumed the butter that was accumulated and safely kept in the (pot from the) suspended rope; and also, this mAlirunchOlai is where the female deer are united with their calves; to meditate upon entering the path to such thirumalai is the goal.

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

  • kiRiyena ninaimin – Make your intellect realize that this (what I am saying now) is the correct means.
  • kIzhmai seyyAdhE – Indulge in what I am suggesting and not in anything other than this; i.e., attachment towards worldly pleasures.
  • uRi … – the abode of emperumAn who consumed the butter that was accumulated in the pots and kept safely in the tightly strung ropes; it made people wonder “did some gods consume this butter which is impossible to be retrieved by any ordinary person”. This highlights that he cannot sustain himself without those objects that are touched by his devotees.
  • maRiyodu piNai sEr mAlirunchOlai – the place where the mother and calves are not separated. This implies that it is the abode where the protected ones (devotees) and the protector (bhagavAn) are living together.
  • neRi … – the best means is to meditate upon thirumalai so that it is well understood in the mind/heart; alternative explanation – the best means is to contemplate upon entering the path leading to thirumalai.
  • adhuvE ninaivadhu nalam – contemplating on that alone is good [for the AthmA]; everything else is bad.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.5 – thiRamudai valaththAl

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

kallalagar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai which is the abode of the one who holds the divine chakra to protect [others]”.

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

thiRamudai valaththAl thIvinai perukkAdhu
aRamuyal Azhip padai avan kOyil
maRuvil vaN sunai sUzh mAlirunchOlai
puRa malai sArap pOvdhu kiRiyE

Listen

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

thiRam udai – many types of
valaththAl – strengths, abilities

(engaging in those acts which are forbidden etc)
thI – cruel
vinai – sins
perukkAdhu – instead of increasing
aRam – righteous acts (such as protecting his devotees)
muyal – being engaged
Azhi – divine chakra
padai avan – having it as weapon
kOyil – being the abode
maRu – blemish
il – without
vaN – helping in all ways for those who approached
sunai – ponds
sUzh – surrounded by
mAlirunchOlai – thirumalai
puRa malai – the hill that is in the outer ring
sAra – to approach
pOvadhu – to go
kiRi – best method/means

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

Instead of increasing cruel sins (such as engaging in those acts which are forbidden etc) through one’s many types of abilities, the best means is to go and approach the hill that is in the outer ring of mAlirunchOlai (thirumalai) that is surrounded by unblemished ponds that help those  who approached them in all ways; such thirumalai is the abode of azhagar emperumAn who is holding the divine chakra as a weapon, that is engaged in righteous acts (such as protecting his devotees).

More than our effort of approaching the divine hill, the effort of emperumAn (his chakra) in making us engage in that is the best means. Up to this pAsuram, AzhwAr instructs his mind/heart. In the subsequent pAsurams, he would instruct others.

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

  • thiRamudai valaththAl – thiRam – group; valam – balam – strength/ability. Instead of accumulating the sins through our groups of strengths.
  • aRamuyal … – As said in SrI rAmAyaNam sundhara kANdam 16.4 “… lakshmaNasya cha dhImatha: …” (sIthA pirAtti found out the opinion of SrI rAma and the intelligent lakshmaNa) – even more than sarvESvaran, the divine chakra which is more interested in protecting his devotees [lakshmaNa is cited as example for sudharSana chakra who is also his devotee], the divine abode of such emperumAn who holds the divine chakra. When sarvESvaran looked at him (sudharSana chakra), in a moment he went and burnt down varaNAsi [When pauNdarIka vAsudhEva was killed, the king of kASi, sent a demon to attack krishNa. But krishNa sent his sudharSana chakra and he promptly destroyed all the enemies and protected emperumAn‘s devotees].
  • maRuvil … – For those who desire to reach bhagavAn, the best means which has no difficulty is to approach the outer hill of mAlirunchOlai which is surrounded by beautiful ponds that are  without blemish, have absolute clarity like AzhwAr‘s divine heart, pleasing to the eyes and perennial as said in SrI rAmAyaNam bAla kANdam 2 “ramaNIyam prasannAmbu sanmanushyamanO yathA” (This water is beautiful like the pristine minds of the learned elders).

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.4 – karumavan pAsam

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “the thirumalai (divine hill) where sarvESvaran mercifully resides to remove the bondage of karma and let the devotees serve and live [happily], is the apt refuge”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “to approach thirumalai which is surrounded by big gardens and which is the abode of rakshaka (protector) , is the apt action [for devotees]”.

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

karumavan pAsam kazhiththu uzhanRuyyavE
perumalai eduththAn pIdudai kOyil
varumazhai thavazhum mAlirunchOlai
thirumalai adhuvE adaivadhu thiRamE

Listen

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

karumam – karmas which are bondage
van – difficult to eliminate
pAsam – attachments
kazhiththu – removed
uzhanRu – perform (services)
uyyavE – for the upliftment (of jIvAthmAs)

(to remove the distress of the cowherd boys and girls)
peru – big
malai – hill
eduththAn – one who lifted and protected
pIdu – (his) glories of protecting others
uRai – residing eternally manifesting his radiance
kOyil – abode
varu – arriving (to rain) – laden
mazhai – clouds
thavazhum – floating
mAl – very tall
irum – wide
chOlai – having gardens
thirumalai adhuvE – thirumalai itself
adaivadhE – to reach
thiRam – to be done

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

emperumAn who lifted the big (gOvardhana) hill and protected the cowherd girls/boys, eternally resides manifesting his radiance in the divine abode of mAlirunchOlai that has very tall and wide gardens which are touched by the floating, laden clouds; he resides there to remove the karmas which are bondage that are difficult to remove and to accept the services of the jIvAthmAs; thus, to reach that thirumalai itself is that which is to be done [by all]. Since AzhwAr emphasises thirumalai with the adjective of mAlirunchOlai (tall, wide gardens), the beautiful gardens of thirumalai being the goal is highlighted.

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

  • karumavan pAsam kazhiththu uzhanRu uyyavEkUraththAzhwAn explained once “Can we do anything other than approaching thirumalai to remove the bondage?”; that is also a nice explanation. Alternatively – emperumAnAr explains this as “emperumAn descended here to remove our bondage and accept our service”. Like murAsura who built a fort covered by pAsam (ropes) and tried to protect himself (eventually to be killed by krishNa), the karmas which are covered by avidhyA (ignorance) etc.  To remove the karma in the form of strong ropes and to uplift the jIvAthmAs by accepting their services towards him. It is the objective of his incarnations to remove the enemies and uplift others as explained in bhagavadh gIthA 4.8 “parithrANAya sAdhUnAm” (to protect the devotees).
  • peru malai eduththAn – He would perform impossible tasks to protect his devotees. As the gOpas (cowherd boys) and gOpis (cowherd girls) suffered as explained in SrIvishNu purANam 5.11.13 “gOgOpIjanasankulam” (cows, cowherd boys and girls are all suffering), he protected them by lifting the gOvardhana hill. With such glories, he arrived in thirumAlirunchOlai to reside here.
  • peru malai – the hill is so wide that all 5 lakh families who are residents of the town can take shelter underneath it.
  • pIdu udai kOyil – pIdu – perumai – aiSwaryam – wealth/greatness, quality of helping while in danger etc. emperumAn who protected having a hill as AdhEyam (one that is held), is now having a hill as AdhAram (one that holds) to protect [his devotees]. The temple where he manifests the greatness acquired by protecting cows and cowherd boys/men
  • varu mazhai thavazhum mAlirum chOlai – As said in SrI rAmAyaNam kishkinthA kANdam 28.22 “samudhvahanthassalilAthibhAram balAkinO vAridharA nadhantha: | mahathsu SrungEshu mahItharANAm viSramya viSramya puna: prayAnthi ||” (Clouds which are laden with abundance of water, which have nicely formed rows like a group of cranes, that make sounds, are resting on the great peaks of the mountains and travelling subsequently), the clouds are travelling like pregnant ladies elegantly climbing the hills. Clouds too are of kinds – those which stay at the top and rain and those that keep travelling; here emperumAn is compared to clouds as he was said as “puyal mazhai vaNNar” previously.
  • thirumalai adhuvE adaivadhu thiRamE – it is the duty for every one to reach thirumalai which is known as mAlirunchOlai; this is to be done. Also explained as – take shelter of thirumalai which has mAlirunchOlai (mAl – tall, irum – wide, chOlai – garden).

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.3 – payanalla seydhu

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “one should consider ayan malai (a hill) which is part of thirumalai as the goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “To desire for the hill nearby thirumalai where the most generous emperumAn resides, is the goal”.

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 “Do we need all these goals? the hill nearby thirumalai itself can be considered as the goal”.

pAsuram

payan alla seydhu panillai nenjE
puyal mazhai vaNNar purindhuRai kOyil
mayal migu pozhil sUzh mAlirunchOlai
ayan malai adaivadhu adhu karumamE

Listen

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

nenjE – Oh my heart!
payanalla – useless actions
seydhu – performing
payan – use
illai – no
puyal – drizzles and drops
mazhai – like a black cloud
vaNNar – one who is like cloud that showers rain without discriminating between land and water (sea)
purindhu – being friendly
uRai – residing eternally
kOyil – abode
mayal migu – that place which captivates the one who sees
pozhil – garden
sUzh – surrounded by
mAlirunchOlai – in thirumalai
ayal – near by
malai – mountain
adaivadhu adhuvE – reaching it alone exclusively
karumam – it is natural activity – must be done.

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

Oh heart! there is no use in performing useless activities. emperumAn is like a black cloud that  holds drizzles and droplets of water and showers rain without discriminating between land and water (sea); being friendly, he is residing eternally in the beautiful abode of mAlirunchOlai surrounded by garden that captivates; reaching a mountain near thirumalai is a natural activity [for the AthmA] and must be done.

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

  • payanalla …AzhwAr considers bhagavAn‘s presence in paramapadham (spiritual realm) and incarnations as useless [since they are unreachable due to the place (too distant) and time (past);  he considers azhagar emperumAn‘s presence here and now as the most worthy aspect]. Alternatively, this is explained as engaging in useless activities which are of no use. In AzhwAr’s case [i.e., emperumAn’s presence here], both the process and the result are of real use; this is what is explained in bhagavath gIthA 9.2 “susukam karthum” (joyful to perform); AzhwAr is really thinking here about ascending to heaven (where there is joy that is still mixed with sorrow) and the process for that is difficult too.
  • nenjE – Oh heart! you well understand the difference between vishayAntharam (worldly pleasures) and bhagavath vishayam (transcendental pleasures). Alternative explanation – mind/heart is the common aspect that leads one to bondage and liberation; knowing well about this, you only tried to shy away from emperumAn.
  • puyal mazhai vaNNar purindhurai kOyil – Now, describing the nature of the result. Two explanations – 1) the temple that is the residence of the one who is as beautiful as a laden cloud, who fully manifests such beauty for the sake of others; 2) the temple that is the residence of the one who is as merciful like a laden cloud which showers the rain irrespective of land/water and who fully manifests such mercy for the sake of others. From these two explanations, we can understand that both the means [his mercy] and end [his beauty] are bhagavAn only.
  • mayal migu pozhil sUzh – the dark place due to the coverings of the gardens; alternatively – due to its abundantly beautiful/enjoyable scenery, it will mesmerize those who see it.
  • mAlirunchOlai ayan malai – the hill that is glorified due to its proximity to thirumalai only. Like it is said in samkshEpa rAmAyaNam “agasthya bhrAthA” (brother of sage agasthya – is a well-recognizable identity for his brother even over his own name), this hill is known as the neighbouring hill of thirumalai.
  • adaivadhu adhu karumamE – this is the only action that is to be done; all other actions are to be given up.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.10.2 – sadhiriLa madavAr

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

AzhagarKoyil-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr says “More than the thirumalai (divine hill), enjoying the dhivya dhESam that is attached to it (thirumAlirunchOlai) is the ultimate goal”.

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. Alternatively, this can be taken as AzhwAr speaking about thirumalai itself.

pAsuram

sadhiriLa madavAr thAzhchchiyai madhiyAdhu
adhirkural sangaththu azhagar tham kOyil
madhi thavazh kudumi mAlirunchOlai
padhi adhu Eththi ezhuvadhu payanE

Listen

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

sadhir – intelligent (in providing their body based on wealth and their own self-defects)
iLam – mesmerizing through their youth
madavAr – damsels
thAzhchchiyai – the words and acts that reveal their fallen nature
madhiyAdhE – not being attached to
adhir kural – blowing (due to the joy acquired from the togetherness)
sangaththu – one who has unsurpassed beauty due to having SrI pAnchajanyam (Sanka – divine conch)
azhagar – for azhagar
tham kOyil – being the divine/special abode
madhi – chandra (moon)
thavazh – tall, being touched by
kudumi – having many peaks
mAlirunchOlai – in thirumAlirunchOlai
padhi – divine abode
adhu – well known
Eththi – praise
ezhuvadhE – to rise
payan – is the goal

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

One should not be attached to the words and actions (that reveal their fallen nature) of intelligent (in providing their body to acquire wealth and based on their own self-defects) and youthful damsels who mesmerize others; instead one’s goal should be to praise the well-known place of thirumAlirunchOlai and rise; this thirumAlirunchOlai is the divine mountainous abode of azhagar emperumAn, having many tall peaks that are touched by the moon; azhagar emperumAn has unsurpassed beauty due to having SrI pAnchajanyam (Sanka – divine conch) that is blowing (due to the joy acquired from the togetherness). This pAsuram is spoken by AzhwAr towards his mind/heart.

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

  • sadhiriLa madavAr thAzhchchiyai madhiyAdhu – Give up your lowly acts towards intelligent youthful damsels; Alternative explanation – not being attached to the intelligent youthful damsels who have lowly activities; if one considers these aspects, there are certain results; in the after-life, one will go to hell; in the current life, this is looked-down by learned persons. These worldly pleasures are unlike the bhagavAn’s aspects which are fully existing for the pleasure of his devotees and are most enjoyable as explained in jithanthE sthOthram “… bhakthAnAm” (His names, forms etc exist for his devotees). These damsels are very intelligent to know how to capture others and keep them trapped. They would even pretend that they would die in separation. They capture others by showing their intelligence and youthful charm. Previously AzhwAr said “kiLaroLi iLamai” (rising youth) – these are like crocodiles that will capture the young men of this particular age.
  • adhir kural … – Due to being in constant touch with the divine hands of emperumAn, pAnchajanyam, the divine conch is always making joyful sounds. Due to the togetherness, he (emperumAn) too is named as sangaththazhagar (sangam means togetherness and conch in thamizh). emperumAn considers in his divine heart that thirumAlirunchOlai is an ideal place to stay and take care of his devotees and thus he considers this divine abode as “mine”.
  • madhi thavazh kudumi – thirumalai which has peaks that are being touched by the floating moon like pregnant women would climb a hill (slowly and elegantly). padhi (abode) can be explained as mAlirunchOlai itself or the divine abode in mAlirunchOlai.
  • padhi adhu Eththi ezhuvadhu payanE – Engaging in actions that are fitting to the nature of the AthmA and being uplifted is the goal; others are non-goals. payan – prayOjanam (goal) – prApyam (goal to be reached).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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