Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.10.5 – thiRamudai valaththAl

Published by:

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 the 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 mAlirunjOlai
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
mAlirunjOlai – 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 mAlirunjOlai (thirumalai) that is surrounded by unblemished ponds which 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 an 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 mAlirunjOlai which is surrounded by beautiful ponds which are  without blemish, which has absolute clarity like AzhwAr‘s divine heart, which is 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

Published by:

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 the 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 attain thirumalai which is surrounded by huge 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 eduththAnpIduRai kOyil
varumazhai thavazhum mAlirunjOlai
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 uplifting (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 mAlirunjOlai 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 and which 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 mAlirunjOlai (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”. Just 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 thirumAlirunjOlai to reside here.
  • peru malai – the hill is so wide that all 5 lakh families who are residents of the town [AyarpAdi] 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 which 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 which keep travelling; here emperumAn is compared to clouds as he was referred to as “puyal mazhai vaNNar” previously.
  • thirumalai adhuvE adaivadhu thiRamE – it is the duty for every one to reach thirumalai which is known as mAlirunjOlai; this is to be done. Also explained as – take shelter of thirumalai which has mAlirunjOlai (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

Published by:

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 the third pAsuram – AzhwAr says “one should consider ayan malai (nearby 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 payanillai nenjE
puyal mazhai vaNNar purindhuRai kOyil
mayal migu pozhil sUzh mAlirunjOlai
ayal malaiadaivadhu 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
mAlirunjOlai – in thirumalai
ayal – nearby
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 mAlirunjOlai 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 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 understand well, 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 as a laden cloud which showers the rain irrespective of land or 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 mesmerise those who see it.
  • mAlirunjOlai ayan malai – the hill that is glorified, only due to its proximity to thirumalai. Just as 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

Published by:

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 the second pAsuram – AzhwAr says “More than the thirumalai (divine hill), enjoying the dhivya dhESam that is attached to it (thirumAlirunjOlai) 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 mAlirunjOlai
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 – mesmerising through their youth
madavAr – damsels
thAzhchchiyai – the words and acts which 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
mAlirunjOlai – in thirumAlirunjOlai
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 (which reveal their fallen nature) of intelligent (in providing their body to acquire wealth and based on their own self-defects) and youthful damsels who mesmerise others; instead one’s goal should be to praise the well-known place of thirumAlirunjOlai and rise; this thirumAlirunjOlai is the divine mountainous abode of azhagar emperumAn, having many tall peaks which 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 activitie. 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 which 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 thirumAlirunjOlai is an ideal place to stay and takes care of his devotees. Thus he considers this divine abode as “mine”.
  • madhi thavazh kudumi – thirumalai which has peaks which are being touched by the floating moon like pregnant women would climb a hill (slowly and elegantly). padhi (abode) can be explained as mAlirunjOlai itself or the divine abode in mAlirunjOlai.
  • padhi adhu Eththi ezhuvadhu payanE – Engaging in actions which 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

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 – 2.10.1 – kiLaroLi iLamai

Published by:

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

Full series >> Second Centum >> Tenth decad

kallalagar-4

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr says “To attain thirumalai (the divine hill of thirumAlirunjOlai) is the unsurpassed goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr says “The goal is thirumalai which is dear to sarvESvaran who has unsurpassed radiance”.

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

kiLaroLi iLamai keduvadhan munnam
vaLaroLi mAyOn maruviya kOyil
vaLariLam pozhil sUzh mAlirunjOlai
thaLarvilarAgil sArvadhu sadhirE

Listen

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

kiLar – rising
oLi – qualified for gyAnam (knowledge) and aujvalyam (radiance)
iLamai – (beginning of) youth
keduvadhan munnam – before going astray (in worldly matters)
vaLar – increasing (after descending here for his devotees)
oLi – radiance of auspicious qualities (such as simplicity etc)
mAyOn – sarvESvaran who has amazing abilities
maruviya – staying firmly
kOyil – being the divine abode
vaLar – though growing
iLam – yet youthful
pozhil – gardens
sUzh – surrounded by
mAlirunjOlai – thirumalai which is being called “mAlirunjOlai” due to that (being surrounded by gardens)
thaLarvu – sorrow (in the form of relationship with ulterior motives)
ilarAgi – being free from
sArvadhE – to reach only that, is
sadhir – best

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

thirumalai which is known as thirumAlirunjOlai due to being surrounded by gardens which are growing yet youthful, is the divine abode of increasingly radiant sarvESvaran who has amazing abilities (his radiance increasing after descending here for his devotees) and who is staying here firmly; being in the (beginning of) one’s youth, which is qualified for rising knowledge and radiance and being free from sorrow, it is best to reach 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

  • kiLaroLi iLamai … – AzhwAr said “take shelter of thirumalai”; worldly people said “yes” and remained indifferent; seeing that, AzhwAr asked “What makes you stay relaxed? Have you not heard about SrI rAmAyaNam yudhdha kANdam 5.5 “vayOsyA hyathivarthathE” (sIthA’s age is passing by without being enjoyed [by me (SrI rAma)])? You are being relaxed only to waste the days which pass by; can you regain the days which were lost?
  • kiLaroLi iLamai – when the mind becomes faithful [in matters related to bhagavAn], before that faith disappears and becomes attached to worldly matters. Second explanation – a person may become faithful in something at one time; he may become unfaithful in the same thing after some time; so – before that attachment fades away. Third explanation – Though people may understand thirumalai as the goal, they may not have the physical ability (in old age) to pursue; so – when their body and senses are in tact and before they become old. This is explained by prahlAdhAzhwAn in SrIvishNu purANam 17.74 and 17.75. bAlyE krIdanakAsakthA: … – in their childhood, they are attached to playing sports etc and in their youth they are attached to worldly pleasures. thasmAdhbAlyE vivEkAthmA yathEtha – thus, one should pursue [spiritual matters] in childhood with intelligence.
  • vaLaroLi – The divine abode of thirumalai is such that it will bring in vikAra (changes) in bhagavAn who has no growth/decay naturally [he is popularly glorified in SrIvishNu saharsnAmam as “avikArAya…“]. sarvESvaran who has amazing abilities, having growing radiance, resides eternally in thirumAlirunjOlai unlike his vibhava incarnations, where he returns to his divine abode of parampadham after some time in the material realm.
  • vaLar iLam pozhil sUzh mAlirunjOlai – Those who serve are with rising youthfulness; one who accepts the service is with rising radiance and amazing abilities; the divine abode where they serve is surrounded by well-grown and fresh gardens; thus, those who serve, one who accepts the service and the divine abode are all matching in qualities; though they grow, the youthfulness is still maintained.
  • thaLarvilarAgil – “yanmuhUrtham kshaNam vApi vAsudhEvO na chinthyathE …” (even if one does not think about vAsudhEva for a moment, that is great loss, great evil etc). AzhwAr feels that if one does not approach thirumalai – that is disaster in all respects. Also explained as – after having acquired the knowledge of “thirumalai being the goal”, being relieved from the sorrow of not reaching thirumalai.
  • sArvadhu sadhirE – for the AthmA, reaching thirumalai is the best option; everything else is foolishness. Your thought of “instead of pursuing those [worldly] pleasures which are perceivable by the senses, you [spiritualists] are pursuing something that is not perceivable by the senses” is foolishness; this [attaining thirumalai] is the most intelligent goal.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.10 – kiLaroLi

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Full series >> Second Centum

Previous Decad

Audio

kallalagar-mulavar-uthsavar-azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

kiLaroLi – AzhwAr enjoys thirumalai (divine hill of thirumAlirunjOlai, a beautiful dhivya dhESam located near madhurai) where emperumAn who mercifully united with him is mercifully standing.

Highlights from nanjIyar‘s introduction

In the tenth decad – emperumAn mercifully agrees to bestow the purushArtham (goal) that was prayed by AzhwAr in emmA vIdu (previous decad); AzhwAr prays to emperumAn that he bestow that result while he is in his current body itself. emperumAn seeing AzhwAr’s great desire, shows thirumalai (thirumAlirunjOlai) to accept his service there; seeing that, AzhwAr becomes greatly pleased and says “Do I even need to serve you? This divine abode of thirumalai is my ultimate goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the tenth decad – AzhwAr settled on the ultimate goal which is kainkaryam (service) in line with pArathanthriyam (total dependence) on emperumAn; emperumAn not desiring  to delay fulfilling his desire, revealed his presence in south thirumalai (thirumAlirunjOlai) [thiruvEnkadam – thirumalA thiruppathi is called as north thirumalai]; AzhwAr becomes very blissful and highlights the following aspects:

  • azhagar’s radiance
  • his most matching form
  • his magnanimity
  • his nature of being the saviour/protector
  • the tools which he uses to protect
  • his great love for his devotees
  • his nature of helping during dangers
  • his favourable attitude towards his devotees
  • his ability to destroy the enemies/obstacles
  • his character of bestowing knowledge

Explaining these, AzhwAr establishes that thirumAlirunjOlai which is dear to such emperumAn is the ultimate goal and instructs his enjoyable nature to his own heart in the first five pAsurams and to other worldly people in the next five pAsurams.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

thirumAlai ANdAn said that ALavandhAr mercifully explained this decad as  “AzhwAr approaching thirumalai (thirumAlirunjOIai) to achieve the goal that was established in the previous decad of ‘emmA vIdu‘”.

But emperumAnAr says that it is not like that and explains it further. emperumAn observed in the previous decad that AzhwAr highlighted in each pAsuram his urgency to attain the goal by saying “ollai” (immediately), “kAlak kazhivu seyyEl” (don’t delay) etc; he thinks “AzhwAr already informed his desire to me and I have also already agreed to fulfil his desire saying ‘it will be fulfilled at the end of this body for you’; looking at his urgency, he seems to want to have this goal fulfilled while being in this body itself; so, let me find a nice abode where he can serve me”  and went through different places and made his presence in thirumalai thinking “this looks like a nice and secluded place”; he then said to AzhwAr “I have arrived here and am standing here to be friendly with you; you can come here and enjoy with me to your full satisfaction” and manifested his presence in south thirumalai to AzhwAr. AzhwAr too, meditated upon that and thought “if bhagavAn is the goal, the abode he resides is also equally enjoyable” and thus enjoyed the thirumalai, its surroundings,  his own full desire to enjoy thirumalai – all as part of the goal and becomes blissful.

[ALavandhAr‘s explanation is focussing on thirumalai being the prApakam (the means/process to attain emperumAn); emperumAnAr‘s explanation is focussing on thirumalai being the prApyam (the goal which is as good as emperumAn himself).]

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.9.11 – vidalil chakkaraththu

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Full series >> Second Centum >> Ninth decad

Previous pAsuram

Nammazhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “those who have faith in this decad will achieve the goal explained in it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “mOksham (liberation) is 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

vidalil chakkaraththu aNNalai mEval
vidalil vaN kurugUrch chatakOpan sol
kedalil AyiraththuL ivai paththum
kedalil vIdu seyyum kiLarvArkkE

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

vidal – putting away
il – not
chakkaraththu – having divine chakra (disc)
aNNal – master/lord
mEval – approached
vidalil – one who cannot bear leaving
vaN – most magnanimous
kurugUrch chatakOpan – nammAzhwAr
sol – mercifully said
kedal – disaster
il – that which will not occur
AyirathtuL – among the thousand pAsurams
ivai paththum – these 10 pAsurams
kiLarvArkku – for those who recite with desire
kedalil – not having disasters such as avidhyA etc
vIdu – blissful mOksham
seyyum – will facilitate

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

The most magnanimous nammAzhwAr who cannot bear leaving emperumAn, approached his lord/master emperumAn who never puts away his divine chakra; these ten pAsurams among the thousand pAsurams sung [by such AzwAr], ensure that those who recite them with desire will not be affected by any disaster; the pAsurams will themselves lead those persons to blissful mOksham where there are no disasters such as avidhyA etc.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

emperumAn showed his divine chakra saying “Why are you doubting unnecessarily that I will leave you? See I never leave anyone”,

  • vidalil chakkaraththu aNNalaiAzhwAr praised sarvESvaran who never puts away his divine chakra.
  • mEval vidalil … – The most magnanimous AzhwAr who approached him due to his nature (of never putting his chakra away), who cannot handle the separation from emperumAn.  mercifully sang these pAsurams. Here, vaNmai (magnanimity) is the aspect of revealing his experience in the form of these pAsurams to help others.
  • kedalil Ayiram – These pAsurams which are giving good instructions to avert the disaster for the AthmA (self).
  • avaRRil ippaththum kiLarvArkku kedalil vIdu seyyum – for those who are faithful on these pAsurams instead of being “I won’t give up if I get it, but I won’t try for it hard if I don’t get it”, these pAsurams will facilitate the result which is natural for the self, that has no evil aspects, as prayed in “thanakkEyAga vENum” (should exist without any ahankAram and mamakAram for the pleasure of bhagavAn exclusively) by AzhwAr .

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr prayed for service to emperumAn through his body/action.
  • In the second pAsuram, he prayed for service to emperumAn through his mind.
  • In the third pAsuram, he prayed for service to emperumAn through his speech/words.
  • In the fourth pAsuram, he established the goal which fits his true nature.
  • In the fifth pAsuram, when emperumAn asked “who are you asking for this result as”, he replied “whoever I may be, you should bless me that I experience you and become blissful”.
  • In the sixth pAsuram, he asked emperumAn to bless him to experience him with all three faculties (body, mind, speech) with love.
  • In the seventh pAsuram, he became upset since emperumAn did not bless him like that immediately.
  • In the eighth pAsuram, he said “if you unite with me matching my nature even for a moment, I won’t ask for that ever”.
  • In the ninth pAsuram,  he said “though I am qualified [as a soul] to enjoy you, I have caused disaster to myself in not achieving that”.
  • In the tenth pAsuram, he said “Don’t ever let me fend for myself saying ‘I have given him sufficient special knowledge’”
  • In the end, AzhwAr explains the result for those who learn this decad and completes the same.

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 decad.

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 – Audio

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thiruvAimozhi –> Second centum

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Meanings

kallalagar-mulavar-uthsavar-azhwar

Full Rendering

pAsuram 1

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pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

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pAsuram 11

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thiruvAimozhi – 2.9.10 – EREl Ezhum

Published by:

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Full series >> Second Centum >> Ninth decad

Previous pAsuram

lord-rama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr says to emperumAn “Instead of giving up on me thinking ‘let him try himself and achieve his goal’, you should remove the obstacles and quickly accept me at your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “Accept me and ensure that our relationship is not broken”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Tenth pAsuram. When emperumAn asked AzhwAr “After making you repent saying ‘yAnE endhandhE enRu irundhEn‘, is there anything more for me to do? Why are you worrying like this?” AzhwAr says “It is for this [which is to be explained in this pAsuram]”

pAsuram

EREl Ezhum venRu Er koL ilangaiyai
nIRE seydha nedum sudarch chOdhi!
thEREl ennai un ponnadich chErththu ollai
vERE pOga engyAnRum vidalE

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

El – Opposed
ERu – bull
Ezhum – seven
venRu –  won
Er – beautiful
koL – having
ilangaiyai – lankA
nIRE seydha – due to burning into ashes
nedum – great
sudar – one who is having splendour
sOdhi – one who is having radiant form
ennai – me
thEREl – not having faith (that I know what is good for me)
un – your
pon – radiant
adi – in divine feet
ollai – immediately
sErththu – accept
vERE pOga – going astray (thinking about worldly pleasures)
engyAnRum – at all times
vidal – don’t leave me

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

Oh emperumAn who won over the seven bulls which opposed him, who burnt the beautiful lankA into ashes and who is the one with the radiant form that acquired great splendour by these actions! You should accept me at all times in your radiant divine feet, without letting me to go astray (thinking about worldly pleasures) immediately, knowing well that that I don’t know what is good for me.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • ERu El Ezhum venRu – Winning over the seven bulls [“El” is just a slang and no specific meaning]. Winning over the bulls which are the obstacles to unite with nappinnaip pirAtti.
  • Er koL ilangaiyai – lankA which has beauty and protection [Er – beauty, protection]. As said in SrI rAmAyaNam sundhara kANdam 49.17 “ahO vIryamahO dhairyam” (What bravery! What valour!) – this is the lankA which was respected by thiruvadi (hanumAn) [hanumAn is a brahmachAri and a great personality who was totally detached from worldly pleasures – lankA was so beautiful/organised that even he himself started admiring it for a moment]. nampiLLai beautifully explains the situation in lankA through SrI rAmAyaNam sundhara kANdam 9.12 SlOkam. babhUva budhdhisthu harISvarasya (hanumAn started thinking) – On seeing the setup of rAvaNa and his wives, since he is also a leader of a group, he started thinking like this. yadhIdhruSI rAgava dharmapathnI (if sIthA were like this) – If only this fellow (rAvaNa) had allowed perumAL (SrI rAma) and pirAtti (sIthA) to be like how he is enjoying with his wives, this whole lankA would not get destroyed. imA yathA rAkshasarAja bhAryAssujAthamasyEthi hi sAdhubudhdhE: (is it now good for rAvaNa (if sIthA were like) these wives of rAvaNa) – For hanumAn who looks after the well-being of enemies too.
  • nIRE seydha – burnt into ashes as sIthA pirAtti mercifully said.
  • nedum sudarch chOdhi – It is the divine victorious form of SrI rAma who annihilated rAvaNa along with entourage. AzhwAr says that emperumAn should remove his obstacles just as he removed them as SrI rAma.
  • thEREl ennai – In case of nappinnaip pirAtti, it is enough to eliminate the obstacles; in the case of the divine daughter of king janaka, it is enough to kill rAvaNa who separated her; you don’t specifically strive to make them for you; because they are already your consorts; but in my case, you cannot eliminate the obstacles and stop with that. Alternative explanation – when it is read as “thEREn” – it means “theLiyEn” (I don’t have full faith in you), “dhariyEn” (I cannot bear this situation).

When asked “What should I do now?” AzhwAr says,

  • un ponnadich chErththu ollai – He concludes with the principle he highlighted in thiruvAimozhi 2.9.1nin semmA pAdha paRputh thalai sErththu” (place my head on your reddish great lotus feet).
  • un ponnadi – your divine feet are capable of giving knowledge even to stone [SrI rAma relieving ahalyA from stone form, which she acquired due to a curse, by touching that ].
  • sErththu – mercifully accept.
  • ollai – Right now when I am agreeing to do so, please accept me and make me like the divine lines in your feet.
  • vidal – That is not sufficient. You should not think that “I have bestowed all honours on AzhwAr. What more is needed?” Even if you bestow me all honours, I will still cause all dishonours for myself; so you should never leave me to fend for myself.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 2.9.9 – yAnE ennai

Published by:

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Full series >> Second Centum >> Ninth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram  – AzhwAr feels sorry for having lost this most enjoyable servitude since time immemorial.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “though the relationship [between jIvAthmA and paramAthmA] is inseparable, due to ignorance that has no beginning, being polluted by ahankAram and mamakAram, I have lost it”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – AzhwAr says “I have lost this sambandham and the joy (explained in previous pAsuram) since time immemorial”.

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

Ninth pAsuram. AzhwAr meditated upon the manner in which nithyasUris enjoy emperumAn eternally saying “mikkAr vEdhavimalar vizhungum“; AzhwAr then thinks about his own nature (of the AthmA) which matches the SEshathvam (servitude) of the nithyasUris and says “[Yet] I have been unworthy [having lost that opportunity to serve]”.

pAsuram

yAnE ennai aRiyagilAdhE
yAnE enRanadhE enRirundhEn
yAnE nI en udaimaiyum nIyE
vAnE Eththum em vAnavar ERE

Listen

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

yAnE – I myself
ennai – in the matters relating to me
aRiyagilAdhE – due to not having true knowledge
yAnE – considering myself as independent
en thanadhE – considering everything but myself as my belongings
enRu – engaged in ahankAram (considering myself as independent) and mamakAram (considering the belongings of bhagavAn as mine)
irundhEn – merely existed (without manifesting AthmA‘s eternal nature)
vAnE – all of paramapadham (where true knowledge is practiced without this ignorance)
Eththum – praising (your relationship with them)
avvAnavar – those residents of the paramapadham
ERE – Oh one who resides there manifesting the pride of lordship!

(Once this true knowledge is understood,)
yAn – I
nIyE – being prakAra (attribute) of you which is inseparable and thus can be said as “You”
en udaimaiyum – those which are my belongings
nIyE – (in the same manner, being attributes) are such that they can be said as “You”

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

Due to my not having true knowledge in the matters relating to me, I considered myself as independent and considered everything but myself as my belongings, engaged in ahankAram (considering myself as independent) and mamakAram (considering the belongings of bhagavAn as mine) and merely existed (without manifesting AthmA‘s eternal nature); Oh one who resides in paramapadham manifesting the pride of lordship, being praised in all of paramapadham (where true knowledge is practiced without this ignorance) by those residents of the paramapadham praising (your relationship with them)! Once this true knowledge is understood, I realise that “I” can be said as “You”, due to my being prakAra (attribute) of you which is inseparable and in the same manner being your attributes, my belongings can also be called as “You”.

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

  • yAnE – My loss is not due to his deeds [This is explaining the avadhAraNArtham “E” in end of yAnE which says I alone am the cause]; while he is trying to come in front of me and help me, I myself caused my own destruction.
  • ennai aRiyagilAdhE – Just like a prince who gets lost in the forest, found by a hunter and being raised by him, he will eventually come to think that he too is a hunter, I who do not realise that I am a prakArabhUtha (an attribute, a form) of sarvESvaran.
  • yAnE en thanadhE enRu irundhEn – Instead of thinking “bhagavAn and his belongings”, I misunderstood “I and my belongings”.
  • irundhEn – If this goes on for a long time, some day, one should repent for such situation; even that did not occur – I lived as if I am complete and without any worries. Just as it is said in periya thiruvanthAdhi 82 “thIvinaiyEn vALA irundhu ozhindhEn” (I, who am this sinner, stayed without acting upon those sins). Though I was fit to do everything as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (Let me serve you in all ways), I stayed as if I had nothing to do. It sounds like AzhwAr is saying “ozhindhEn” (I am finished). While it is said that “even a moment of separation from bhagavAn is unbearable”, AzhwAr says that he has lost this all along (until now) since time immemorial.

When asked “Is this not the way that this should be understood?”, he says

  • yAnE nI – mukthAthmAs would say as in bruhadhAraNyaka upanishadh “aham manurabhavam sUryaScha” (vAma dhEva rishi who worships brahmam says “I am manu, I am sUrya”); those who have pristine knowledge in this samsAram would say as in SrIvishNu purANam 1.19.85 “maththas sarvamaham sarvam” (prahlAdha says “everything came out of me, I am everything”; What makes them say these? “aham brahmAsmi” – Like one says “I am the prince (son of the king)”, one’s relationship with brahmam makes one say “I am brahmam”. When it is said in SrIvishNu purANam “sa vAsudhEva:” (that object is vAsudhEva), isn’t it explained as a SarIram (body) of vAsudhEva?
  • en udaimaiyum nIyE – Just as it is said in mahAbhAratham udhyOga parvam by vidhura to dhritharAshtra “yasyaithE thadhdhanam” (for those who own him, those persons are that wealth for him).

Where did we observe this?

  • vAnE Eththum – nithyasUris enjoy you this way. As in “manjA krOSanthi” (bed is making noise) which means the persons on the bed are making noise, here vAn (paramapadham) indicates the residents of the paramapadham.
  • em vAnavar ERE – This is the place where the nithyasUris and mukthAthmAs serve him matching their serving nature and he accepts their service matching his lordship over them. AzhwAr says “em” to indicate that he (badhdhAthmA – bound soul) is as qualified as they are (nithasUris – ever free soul), yet, he lost and became worthless.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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