Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.1.3 – kAmuRRa

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

Full series >> Second Centum >> First decad

Previous pAsuram

seashore-rama-separation

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, parAnkusa nAyaki, on seeing the sea with noisy tides asks “Did you also become captivated by the qualities of srI rAma and suffer due to that?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, on seeing the noisy sea, she tells “Did you also become like me who desired for the divine feet of the one who eliminates the enemies?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram – While feeling bad for the cry of ibis, she sees the sea which is a great entity, losing its composure, trying to reach the shore and retracting from there, and making noise which does not have any meaning, like a dumb-person’s speech, and asks “Are you also suffering like me after being captivated in the qualities of srI rAma?”.

pAsuram

காமுற்ற கையறவோடு எல்லே! இராப் பகல்
நீ முற்றக் கண் துயிலாய் நெஞ்சு உருகி ஏங்குதியால்
தீ முற்றத் தென் இலங்கை ஊட்டினான் தாள் நயந்த
யாம் உற்றது உற்றாயோ? வாழி கனை கடலே

kAmuRRa kaiyaRavOdu ellE! irAp pagal
nImuRRak kaN thuyilAy nenju urugi EngudhiyAl
thI muRRath then ilangai UttinAn thAL nayandha
yAm uRRadhu uRRAyO? vAzhi kanai kadalE!

Listen

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

kAmuRRa – enjoyment that was desired for
kaiyaRavOdu – being sad for not accomplishing them
nI – you
irAp pagal – night and day
muRRa – fully
kaN thuyilAy – not sleeping
nenju – even inside your heart
urugi – melted
Engudhi – calling out
Al – thus
thennilangai – lankA
muRRa – fully
thI UttinAn – one who set fire
thAL – divine feet
nayandha – desired
yAm – us
uRRadhu – whatever happened
uRRAyO – did you also experience?
kanai – making noise
kadalE – Oh sea!
vAzhi – may you live long (after having your sorrow eliminated)

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

Oh noisy sea! Like one who did not accomplish his/her desires fulfilled, you are not sleeping night and day; you are also calling out from your heart; thus, I ask you “Like us, did you also desire for the divine feet of srI rAma who set fire in lankA and become affected by that?”. May you live long (after having your sorrows removed).

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

  • kAmuRRa kaiyaRavOdu – This is recited along with “nenjurugi EngudhiyAl” (crying out from the heart since your desires did not fructify). Feeling distressed for not having the desires fulfilled. While both desires and distress for not having such desires fulfilled are not applicable for the sea, since she, who quotes the sea as an example for her state of mind, has that, she assumes that the sea too has those aspects.
  • ellE – calling out – Since the state/behaviour of the sea looks similar to her own with respect to making noise night and day, parAnkusa nAyaki calls out the sea just like she would call her (girl) friend – this is like friendship in jail (when two prisoners would share each other’s agony) [this samsAram (material realm) itself is like a prison]. thirumangai AzhwAr too says in periya thirumozhi 9.4.9 “Odhamum nAnum uRangAdhirundhEnE” (tides and I were not sleeping). Alternatively, “ellE” can also be explained as “ennE!” as exclamation out of amazement.
  • irAp pagal nI muRRak kaN thuyilAy – in your case, we see no distinction between night (which is meant for sleeping) and day (which is meant for being awake).
  • nI – Where did your composure go? [Sea is very composed without tides inside and with tides at the shore].
  • nenjurugi EngudhiyAl – When there is no sleep, obviously the heart will melt.
  • thI muRRath thennilangai UttinAn – Oh poor thing! You did not desire for emperumAn‘s parathvam (form in paramapadham) but for srI rAma who could not bear the separation of his wife. He burnt down lankA fully. But what about vibhIshaNa’s palace? Was it not inside lankA? Just like vibhIshaNa did not fit in the group of rAkshasa’s (even though he was physically present there), his palace too did not belong in lankA (though it was physically present there) – his palace is the place of a servitor.
  • thI muRRath thennilangai UttinAn – Alternatively, Earlier, due to fear for rAvaNa, agni (fire-god) did not function properly; but now with srI rAma‘s arrival/strength, he fiercely acted upon lankA and burnt it down as said in periya thirumozhi 10.9.1 “oLLeri maNdi uNNa” (shining fire pervades and consumes). nampiLLai quotes “sendhIyuNdu thEkkittadhE” a phrase that resembles kamba rAmAyaNam, sundhara kANdam, eriyUttup padalam 46th pAsuram – which highlights his deep knowledge of thamizh literature.
  • thAL nayandha yAm uRRadhu uRRAyO – You too desired for the divine feet of chakkaravarththi thirumagan (emperor’s son) who is most attached to his wife. To be distressed in separation – it does not matter if one desires for emperumAn‘s lotus feet or his shoulder. Both sIthA pirAtti (who desires srI rAma‘s embrace) and bharathAzhwAn (who wanted to serve srI rAma’s lotus feet) felt equally distressed in separation.
  • vAzhi – you live long after this suffering is removed.
  • kanai kadalE – instead of calling out, you are stuttering in sorrow! It is also explained as “sea which makes loud noise”.

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 – 2.1.2 – kOtpatta sinthaiyaiyAy

Published by:

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

Full series >> Second Centum >> First decad

Previous pAsuram

separation-sorrow-with-bird-couple-divine-couple

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – On hearing the sorrowful cry of an ibis which is separated from its partner, parAnkusa nAyaki becomes sad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkusa nAyaki sees an ibis and asks it “did you also desire to get the thuLasi from the lotus feet of sEshasAyi (one who is resting on Adhi sEsha)?

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram – While thus speaking to the crane, AzhwAr hears the sorrowful cry of an ibis bird on a near-by palmyra on having its beak separated from its partner’s and says “Alas! You too have been caught like me (in sorrow)”

pAsuram

கோள் பட்ட சிந்தையையாய்க் கூர்வாய அன்றிலே
சேண் பட்ட யாமங்கள் சேராது இரங்குதியால்
ஆள் பட்ட எம்மே போல் நீயும் அரவு அணையான்
தாள் பட்ட தண் துழாய்த் தாமம் காமுற்றாயே?

kOL patta sinthaiyaiyAyk kUrvAya anRilE!
sEN patta yAmangaL sErAdhu irangudhiyAl
AL patta emmE pOl nIyum aravu aNaiyAn
thAtpatta thaN thuzhAyth thAmam kAmuRRAyE

Listen

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

kOtpatta – stolen
sinthaiyaiyAy – having (been stolen of) heart
kUrvAya – (reflecting such sorrow in a stammering way) with loud voice
anRilE – oh ibis!
sEtpatta – lengthy
yAmangaL – night time
sErAdhu – not having associated
irangudhi – being sorrowful
Al – thus
Atpatta – being servitors
emmE pOl – like us
nIyum – you too (whose suffering in separation is physically visible)
aravaNaiyAn – one who has Adhi sEsha bed as his identity
thAL – in his lotus feet
patta – having been stepped on (while enjoying)
thaN – having freshnesss
thuzhAyth thAmam – thuLasi garland
kAmuRRAyE – did you desire for that?

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

Oh ibis whose heart is stolen and crying out loud due to that! Your suffering in separation for long duration (in the night) is visibly manifested. Did you also desire for the fresh thuLasi garland which was stepped on (touched) by the divine feet of emperumAn who is identified by his Adhi sEsha bed?

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.

  • nIyum – Though you don’t have vEdhAntha gyAnam (knowledge in sAsthram) and have not been blessed by emperumAn directly, you are so attached to him. It is amazing that there is no qualification for developing great love for emperumAn!
  • thAmam kAmuRRayEbhagavath gIthA 2.62 “sangAth sanjAyathE kAma:” (attachment leads to great desire) is quoted here.

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

  • kOtpatta sinthaiyaiyAy – One whose heart is stolen. How did she know? parAnkusa nAyaki knew it from the helpless cry of the heart.
  • kUrvAya anRilE – This cry would break those who are in separation into pieces.
  • sEtpatta yAmangaL – Its not just the night itself is long, but each yAmam (each quarter/part of night) is long.
  • sErAdhu irangudhiyAl – In such a lengthy night, at least if one is with the partner in the bed, one can sustain. But here, you are breaking into pieces due to separation (from your partner).
  • Atpatta emmE pOl – Having lost the heart to him and not having him along in the bed like me, are you also caught in the fragrance for serving his divine feet?
  • nIyum – You, who are distinct from the worldly persons. You are neither learned in nArAyaNa sUktham which says “pathim viswasya” (bhagavAn is the master of all), yajur ashtakam “yasyAsmi” (I belong to bhagavAn) etc. Nor are you blessed with “mayarvaRa madhinalam” (faultless knowledge/devotion) by bhagavAn. Though you are not up to my level of knowledge/blessing, still you are suffering like me.
  • aravaNaiyAn … – Earlier, she said “thirumAlAl” (by srIman nArAyaNan who is dear to srI mahAlakshmi); That means, they both should be lying on the bed (AdhisEsha). Did you desire for the thuLasi garland which was crushed by both of them during their intimate dealings?
  • thAL patta thaN thuzhAy – Instead of desiring for the thuLasi garland which is worn by emperumAn in his head/crown, you are desiring for the garland which was crushed by their divine feet. How do you know that the garland was enjoyed by both of them? The fragrance from the civet perfume, flowers etc., are reflecting in that garland.
  • thAmam – radiance, garland. Here it is explained as garland.
  • kAmuRRAyE – You have reached a stage where you just don’t have the desire to get that garland, but you will live if you get that and you will perish if you don’t get that.

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 – 2.1.1 – vAyum thirai

Published by:

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

Full series >> Second Centum >> First decad

separation-sorrow-with-crane

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnkuSa nAyaki (AzhwAr in feminine mood), looking at a crane which is single-mindedly waiting for its prey, thinks that it is in distress like herself and says “Alas! you too are suffering like this”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram,  meditating upon the union of SrI mahAlakshmi with SrIman nArAyaNan which is the cause of increased enjoyableness as highlighted previously in thiruvAimozhi 1.10.10 “maNiyai vAnavar kaNNanai” and becoming immersed in that experience, she sees a crane in her garden which is near the seashore and asks it “Did you also lose your heart to emperumAn?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

First pAsuram – Since those who are in separation seek out neydhal land (sea and seashore), parAnkusa nAyaki too reaches a garden on the seashore to cheer herself up while in distress of separation from emperumAn. She notices a crane there. On seeing the white/pale complexion of the crane’s body, she thinks that the crane too has become pale due to the love-sickness in separation and tells it “Oh poor thing! You too have been caught in the matter of same emperumAn like I am and lost your heart to him”.

pAsuram

வாயும் திரை உகளும் கானல் மட நாராய்
ஆயும் அமர் உலகும் துஞ்சிலும் நீ துஞ்சாயால்
நோயும் பயலைமையும் மீது ஊர எம்மே போல்
நீயும் திருமாலால் நெஞ்சம் கோள் பட்டாயே?

vAyum thirai ugaLum kAnal mada nArAy!
Ayum amar ulagum thunjilum nI thunjAyAl
nOyum payalamaiyum mIdhUra emmE pOl
nIyum thirumAlAl nenjam kOL pattAyE

Listen

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

vAyum – approaching closely
thirai – in the tide
ugaLum – carefully walking
kAnal – in the seashore
madam – majestic
nArAy – Oh crane!
Ayum – (sleepless) mother
amar ulagum – dhEva lOkam – celestial world (where sleep is nonexistent)
thunjilum – even if they sleep
nI – you
thunjAy – are not sleeping
Al – thus
nOyum – the pain/disease inside
payalaimaiyum – (which causes) the pale complexion due to love-sickness
mIdhUra – raising
emmE pOl – (being caught in dear one) like us
nIyum – you too
thirumAlAl – by SrIman nArAyaNan who is the consort of SrI mahAlakshmi
nenjam – heart
kOtpattAyE – have been stolen?

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

Oh crane that carefully walks on the closely approaching tides! Even if those sleepless mother, dhEvas in dhEvalOkam (where there sleep is nonexistent) sleep, you are not sleeping. It seems that this is because you are in pain inside (due to separation) as a result of which your body has become pale, due to that love-sickness like us whose hearts have been stolen by SrIman nArAyaNan.

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

  • vAyum thirai ugaLum – Even when great tides go over the head, the crane does not leave the seashore until its prey is caught. This is like those who are fully meditating upon bhagavAn (who do not give up in any circumstance). Just as it is said in periya thirumozhi 11.4.1, one who does not forget “alaikadalnIr kuzhamba agadAdavOdi agalvAnurinja mudhugil malaigaLai mIdhu koNdu varumInai” (the fish [mathsyAvathAram] which brings great mountains on its back in the ocean with great tides), this crane too is not forgetting the fish it preys for. As explained in srI bhAgavatham 10.20.15 “girayO varshadhArAbhihanyamAnA na vivyathu: abhibhUyamAnA vyasanairyathAdhOkshajachEthasa:” – even when great rains fall on a mountain, the mountain stays fixed – this is similar to those who are fixated on “sarvEsvaran is the protector” will stay strong and not become caught in miseries of this world.
  • kAnal madanArAy – Oh crane that carefully walks into the tides! Like the village-heads who wear auspicious pavithram (dharba grass), perform yAgam etc., and pretend to be virtuous while harming others, even if some lean fish pass by, you ignore them and wait for the best prey.
  • Ayum – my (parAnkusa nAyaki‘s) mother who has not slept since her birth worrying for my  well-being.
  • amar ulagum thunjilum – even if the nithyasUris (who never sleep) sleep, you are not sleeping. Why is her mother sleepless? Initially, she was sleepless thinking “we have to get her a fitting husband”; subsequently, on seeing her suffer in separation from emperumAn, she is sleepless. sIthA pirAtti said in srI rAmAyaNam ayOdhyA kANdam 119.36 “pathisamyOgasulabham vayO dhrushtvA cha mE pithA | chinthArNavagatha:” – my father became very worried thinking “Her age is ripe that she should be married to a suitable groom and I am not finding that suitable person”. Similarly, parAnkusa nAyaki‘s parents are having sleepless nights in such worry. nithyasUris do not sleep since their eye-lids never close and are always having the divine vision of emperumAn.
  • nOyum payalaimaiyum – the internal suffering and the impact of such internal suffering on her body.
  • mIdhUra – Like poison spreading in the body, this paleness has spread all over the body.
  • emmE pOl – I thought I was alone in this suffering but you are there too. Like me, you are also tolerating the sorrow, insults etc., still waiting for emperumAn and having pale complexion.
  • nIyum – you too who are so tender for not being able to handle the suffering in separation. Are both of us unable to uphold the principle explained in srI rAmAyaNam yudhdha kANdam 9.30 “thath thasya sadhrusam bhavEth” (he coming over to lankA and rescuing me (without any of my efforts) is the suitable action for srI rAma’s greatness).
  • thirumAlAl nenjam kOtpattAyE – Are you also suffering in your heart and physically, by losing bodily complexion like me? Did you [also] desire for “mainthanai malarAL maNavALanai” (the eternally youthful husband of SrI mahAlakshmi) [even after his being with srI mahAlakshmi who helps everyone to unite with him, how can he make us suffer like this?].
  • nenjam kOtpattAyE – You also lost your heart! Not just bodily suffering – you are suffering in your heart too!

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 – 2.1 – vAyum

Published by:

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

Full series >> Second Centum

Audio

parangusa-nayaki-sriman-narayanan

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr having enjoyed emperumAn (who is unlimitedly beautiful, being complete in all auspicious qualities) within his heart just like physically enjoying him, desiring to enjoy him physically, attempting for that, sees that it is not happening and becomes greatly distressed and starts speaking as someone else about his own situation. AzhwAr assumes the mood of a  beloved girl who is of the nature of feeling joyful on union with bhagavAn and feels distressed on separation from him. While in separation, she [AzhwAr in feminine mood] starts seeing other entities and their activities. She considers that such entities too are suffering in separation from bhagavAn and tells such entities “You too are suffering like me”.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first decad, AzhwAr mercifully starting to explain about bhagavAn‘s enjoyable nature, meditates upon his qualities which reveal that enjoyable nature such as sriya:pathithvam (being the master of srI mahAalakshmi), sEshasAyithvam (resting on Adhi sEsha), anishta nivarthakthvam (having the ability to eradicate unfavourable aspects), nivarththana parikaravathvam (having the tools for such eradication), sakthiyOgathvam (having the power),  sathyavAdhithvam (being truthful), sambandha visEshavathvam (special/eternal relationship with all), kAruNikathvam (compassion), gamanIya vigraha yOgam (having bodily beauty which attracts all) and kAraNathvam (being the cause of all). On meditating so, AzhwAr reveals the heart of a beloved girl who is in separation from her beloved (bhagavAn). She sees many entities and thinks that they too are suffering in separation from bhagavAn like herself and feels sorry for them too.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr explained emperumAn‘s saulabhyam (easy approachability), mEnmai (supremacy) and vadivazhagu (bodily-beauty) in “maNiyai vAnavar kaNNAnaith thannadhOr aNiyai“. Even one of these qualities is enough to become attracted and follow him – what to speak when all these three qualities are seen together? Desire to enjoy such aspects physically arises in AzhwAr. But since AzhwAr‘s desire did not get fulfilled, AzhwAr became distressed and in the mood of a consort of emperumAn who is in separation, goes to a garden to cheer herself. Seeing the activities of the objects in the garden, she understands those to be suffering in not uniting with emperumAn and sings about their suffering too.

Even in thiruvAimozhi 1.4 “anjiRaiya madanArAy“, AzhwAr went through similar emotions. AzhwAr desired previous to that in thiruvAimozhi 1.3.10 “peru nilam kadandha nalladip pOdhu ayarppilan alaRRuvan” (I will incessantly cry out to see the lotus feet which measured the worlds). At least in that case, he could console himself saying that the thrivikrama charithram happened in previous yugams and it is not possible to see the same. Here, “ugandharuLina nilangaL” (dhivya dhEsams) are present for the benefit of those who take birth subsequent to various incarnations (in previous yugams). AzhwAr is deeply distressed that his desire to unite with emperumAn in dhivya dhEsams as said in thiruvAimozhi 1.10.9 “nambiyaith thenkuRungudi ninRa” is not fructified. In “anjiRaiya madanArAy“, AzhwAr could hold himself up even to send messengers. Here, considering that even such messengers are suffering in separation, he suffers for them too.

AzhwAr‘s distress is deep due to his own nature too. Up until thiruvAimozhi 1.3 “paththudai adiyavarkku” decad, AzhwAr‘s distress is limited since he just experienced bhagavAn‘s nature and became separated. But from thiruvAimozhi 1.4 “anjiRaiya madanArAy” to now, AzhwAr deeply enjoyed his qualities and became separated – so his distress/sorrow is very deep now. The more we engage in bhagavath vishayam, the more tasteful it becomes.

It is natural for

  • the crane to be white (pale)
  • an ibis to scream/call out when its beak that is connected with its partner’s beak is loosened slightly
  • the ocean to make noises that has no words/meanings
  • the wind to keep moving without staying in a single place
  • the cloud to keep falling as rain (water)
  • the moon to wax and wane
  • darkness to mask the visibility of objects
  • salt works (place where sea salt is made, also known as saltern) to have its water content increase/decrease based on high tide and low tide of sea waves
  • an oil-lamp to shine with slight breaks

But, AzhwAr, not realising that it is natural for these entities to have such qualities, considers them to be suffering in separation from bhagavAn and feels sorry for them as well.

In this thiruvAimozhi, AzhwAr‘s distinction from iLaiyaperumAL (lakshmaNa) is highlighted. How so? lakshmaNa established that fish sustains itself in water. But AzhwAr feels that the fish, water and himself (everything) are sustained by bhagavAn‘s auspicious qualities. Just like when people are in distress, they  find others who are also in distress in the same matter, hug them and cry out with them to console themselves, parAnkusa nAyaki (AzhwAr) too, is seeing all the entities which are visible to her and cries out with them saying “we are going through the same suffering”. Separation from bhagavAn is so difficult to handle even for animals, plants etc., as stated in srI rAmAyaNam ayOdhyA kANdam 59.4 “…api vrukshA: parimlAnA:…” (Even the trees have dried up due to separation from srI rAma). As said in srI rAmAyaNam ayOdhyA kANdam 59.5 “upathapthOdhakA nadhya: palvalAni sarAmsi cha…” (even the rivers, ponds and streams became very hot and unapproachable due to the suffering in separation from srI rAma), water-bodies irrespective of being small or large, became unapproachable due their heat which was caused by separation from srI rAma. As stated in the same slOkam “parisushkapalAsAni vanAnyupavanAni cha“, even the forests and sub-forests became very hot due to anxiety out of separation from srI rAma.

Like srI rAma did upon hearing the death of his father, chakravarththy dhaSarath, as said in srI rAmAyaNam ayOdhyA kANdam 102.4 “sIthE mruthasthE svasura: pithrA hInOsi lakshmaNa” (Oh sIthA! your father-in-law passed away; Oh lakshmaNa! you have lost your father), AzhwAr too cries out for emperumAn [along with the objects he sees in the garden].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.1 – Audio

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thiruvAimozhi – 2nd centum – audio

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

thiruvAimozhi

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Meanings

Mahavishnu-universes-2

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thiruvAimozhi – 2nd centum

Published by:

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

Full series

Previous Centum

Audio

Mahavishnu-universes-2Focus of this centum – kAraNathvam – bhagavAn being the cause of everything

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second centum – AzhwAr mercifully explained sarvEsvaran, the supreme lord due to his qualities such as supremacy etc., being the means for protecting everyone in all manner and subsequently desiring to explain him being the goal in this centum, starts explaining the aspects of his being greatly enjoyable such as

  • even momentary separation from him causing great sorrow
  • his magnificent, lofty elegance
  • his completely tasteful, divine bliss
  • he being the one who removes the distress of not uniting with him
  • his divine beauty etc., which remove the grief of the one who approaches him and gives that person bliss
  • the fear of separating from such emperumAn for his devotees who unite with him
  • protecting the ones who are surrendered along with their descendants, family etc.
  • bestowing liberation which is the pinnacle of protection
  • showing total dependence which is the essence of liberation
  • having suitable qualities to reciprocate to his devotees

Highlights from nampiLLai‘s introduction

nampiLLai first summarizes each centum of thiruvAimozhi here:

  • In the first centum, AzhwAr established that the ultimate goal is to perform bhagavath kainkaryam (service to bhagavAn).
  • In the second centum, he eliminated the weeds in such kainkaryam.
  • In the third centum, he explained that kainkaryam where the weeds are eliminated is bhagavath kainkaryam which leads all the way to bhAgavatha kainkaryam (serving bhagavAn‘s devotees).
  • In the fourth centum, he explained that aiSwaryam (worldly wealth) and kaivalyam (self-enjoyment) are the hurdles for such kainkaryam.
  • In the fifth centum, he explained that emperumAn is the only one who can remove those hurdles.
  • In the sixth centum, he surrenders unto the lotus feet of such emperumAn who eliminates the hurdles.
  • In the seventh centum, seeing that even after surrendering to emperumAn with the purushakAram (recommendation) of srI mahAlakshmi, as in the case of “dhagdhapata nyAya” (a cloth which is burnt, but seemingly looks alright), he is still in samsAram (material world), he becomes very dejected.
  • In the eighth centum, AzhwAr thinks “I may be suffering in samsAram even after becoming a surrendered person as in the case of “dhagdhapata nyAya”, due to my attachments to myself and the objects owned by me” and declares that he is detached from everything [other than emperumAn].
  • In the ninth centum, AzhwAr wonders why he is still not protected (liberated), emperumAn says “I am nArAyaNan; one who has all capabilities; I will fulfil all your desires” and he becomes overwhelmed by emperumAn‘s qualities.
  • In the tenth centum, AzhwAr mercifully explains how emperumAn seeing his urgency, descends to thirumOgUr, shows archirAdhi gathi (the path that starts with archis and leads up to paramapadham) and fulfills his desires.

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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