Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.9.9 – yAnE ennai

June 17, 2016 Published by: Sarathy Thothathri

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

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

thiruvAimozhi – 2.9.8 – ekkAlaththu endhaiyAy

June 16, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr mercifully says out of his great thirst in serving emperumAn “even if it is a fleeting moment, if you spend with me as my master, I won’t even ask that (small moment of togetherness) afterwards”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully reveals his great affection by saying “if I get to be with you even for a fleeting moment, I won’t need anything else”.

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

ekkAlaththu endhaiyAy ennuL mannil – maRRu
ekkAlaththilum yAdhonRum vENdEn
mikkAr vEdha vimalar vizhungum – en
akkArak kaniyE ! unnai yAnE

Listen

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

mikkAr – being greatly exalted
vEdha vimalar – the purest leaders of vaidhika path
vizhungum – (due to their great attachment) consume and enjoy him
en – for me
akkAram – soaked in sugar
kaniyE – one who is filled with sweetness like a fruit
ekkAlaththu – even a fleeting moment
endhaiyAy – visibly manifesting your lordship over me
en uL – in my heart
mannil – if residing firmly
maRRu – except this
ekkAlaththilum – at all times
yAdhu – anything
onRum – other
unnai – you
yAn – I
vENdEn – won’t ask

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

Oh one who is filled with sweetness like a fruit soaked in sugar for me, in a way similar to the experience of the purest exalted leaders of vaidhika path who consume and enjoy you! If you reside firmly in my heart and visibly manifest your lordship over me even for a fleeting moment, I will never ask your for anything other than that.

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

ALavandhAr explains this as follows:

ekkAlam … – Even if it is for a very very fleeting moment which cannot even be explained by me in the future, if you arrive in my heart with your proper stature as the lord, at all times – i.e., all times other than this time when you arrive, I won’t ask for anything; I won’t even ask for the same thing (very very fleeting moment of togetherness) in the future. This is just like someone who is suffering from fever would crave for a drop of water.

When asked “Is there anything that can just be enjoyed for a fleeting moment but can still give full satisfaction?”

mikkAr … – mikkAr – nithyasUris who are immersed in enjoying bhagavAn, who are explained as purest in vEdham as said in yajur vEdham achchithram “yathrarshaya: prathamajA yE purANA:” (those nithyasUris – the residents of paramapadham, ones who can visualise everything, ones who have no beginning and ones who have most enjoyable fresh forms though they are ancient). Oh emperumAn who is enjoyed by such nithyasUris, who is manifesting your sugar like and fruit like abundance of sweetness! Oh one who is like the well-ripened fruit in the tree of sugar! akkArak kani (sweet fruit) implies that he is the enjoyable object for them in all manners.
unnai yAnE – I, who knowsyour nature, would never ask for anything in the future ever if you, who have unsurpassed sweetness, arrive and stay in my heart once, even for a small moment.

emperumAnAr mercifully heard this [from thirumAlai ANdAn] and said “This explanation is nice; but, it does not exactly match AzhwAr‘s nature; whether he gets or not, he would not ask for anything small (or momentary); it should be explained like this” [he re-arranges the words slightly – instead of taking it as “maRRu ekkAlaththilum yAdhu onRum vENdEn“, he takes it as “ekkAlaththilum maRRu yAdhu onRum vENdEn“.

ekkAlaththu … – You who are my lord at all times, if you arrive in my heart accepting me as a servitor,
ekkAlaththilum – at all times
maRRu yAdhu onRum vENdEn – I will not ask for anything other than this [you being in my heart in the proper manner].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 2.9.7 – vArAy

June 15, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr tells emperumAn out of overflowing affection “you should come here to engage me in your service at all times”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr is sorrowfully desiring for external experience [with bhagavAn] after not being fulfilled with the internal experience.

Highlights from periyavAchchAn piLLai‘s introduction

In the seventh pAsuram – AzhwAr, feeling sad for not seeing emperumAn‘s arrival even after calling out for him (“vArAy“), again out of affection says “You come so that I can reach you”.

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

See nanjIyar‘s introduction.

pAsuram

vArAy un thiruppAdha malark kIzh
pErAdhE yAn vandhadaiyum padi
thArAdhAy! unnai ennuL vaippil enRum
ArAdhAy enakku enRum ekkAlE

Listen

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

unnai – you (who are to be enjoyed always)
en uL – in my heart
enRum – eternally
vaippil – while placing
enakku ArAdhAy – having not satisfied me
enRum – all days
ekkAl – all times
un – (the apt) your
thiru – laudable
malar – enjoyable
pAdham – in the lotus feet
kIzh – being fully dependent
pErAdhE – being inseparable
yAn – I
vandhu – come
adaiyum padi – to reach
thArAdhAy – Oh one who is not giving opportunity!
un thiruppAdha malark kIzh pErAdhE yAn vandhu adaiyum padi – to make me reach as explained
vArAy – you come

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

After my not feeling satisfied while placing (the apt) you in my heart eternally, oh one who is not giving opportunity for me to reach your laudable enjoyable lotus feet and be fully dependent and inseparable for all days and at all times! You come to me to make me reach you as explained.

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

vArAy … thArAdhAy! – Oh one who is not blessing me the opportunity to reach your unlimitedly enjoyable exalted feet and stay there without ever returning [to previous state]! Due to feeling upset for the non-arrival of emperumAn, AzhwAr is saying “thArAdhAy” (one who is not giving the opportunity) as emperumAn’s identity. AzhwAr is establishing his desire (that is, reaching emperumAn’s lotus feet) using a round-about way. If he is not planning to give that opportunity, at least he can remove the desire from my heart. My heart is thinking about this as it happens during periya thirunAL [adhyayana uthsavam or panguni uthsavam – where there used to be 24 hour activities at SrIrangam; AzhwAr’s heart is also longing for this throughout the day without any break].
unnai ennuL vaippil enRum ArAdhAy – Oh emperumAn! you are so enjoyable and I am unable to bear the thought of not having external experience with you; how can I be satisfied just with internal experience with you being in my heart?
enakku enRum ekkAlE – For me on all days and in all situations, “vArAy” – please come.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 2.9.6 – magizhkoL dheyvam

June 14, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr says to emperumAn “Just like you have created these dhEvas et al (celestial beings, humans, animals, plants etc) to have their own qualities, you should make me enjoy with pleasing words and mind, speech and body which are attached to you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr desires for external experience based on this internal experience.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. Also explained as – AzhwAr asking emperumAn “Having created dhEvas et al, you should help me enjoy this experience of enjoying you (which is the purpose of creation) externally instead of stopping with internal experience”.

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

Sixth pAsuram. AzhwAr says to emperumAn “Just like you have created dhEvas et al, you should make me enjoy you”. Also explained as AzhwAr saying “Just like you have established a particular aspect in dhEva et al, you should establish the aspect of enjoying you in me”.

pAsuram

magizh koL dheyvam ulOgam alOgam
magizh koL sOdhi malarndha ammAnE !
magizh koL sindhai sol seygai koNdu – enRum
magizhvuRRu unnai vaNanga vArAyE

Listen

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

magizh koL – abundance of joy
dheyvam – dhEvathAs (celestial beings)
ulOgam – humans who have shining knowledge
alOgam – animals and plants which lack shining of knowledge
magizh – joy (acquired through lustre)
koL – having
sOdhi – being radiant objects
malarndha – one who is expanded (as said in thaiththiriya upanishadh “bahu syAm” (let me become many))
ammAnE – Oh one who is the lord!
magizh koL – with love (due to being friendly with you)
sindhai – mind/thoughts
sol – speech
seygai – action
koNdu – having
enRum – always
magizhvuRRu – being blissful without any worries
unnai – you (who created such aspects for all my three faculties of mind, speech, body)
vaNanga – to experience
vArAy – mercifully come here

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

Oh lord who expanded (as said in thaiththiriya upanishadh “bahu syAm” (let me become many)) as dhEvathAs (celestial beings) who have abundance of joy, humans who have shining knowledge, animals and plants which lack shining of knowledge and other radiant objects which have joy (that is acquired through lustre)! You made me blissful without any worries to have mind, speech and action which are attached to you and you should mercifully come here to let me experience you. ulOgam and alOgam also indicate chEthana (sentient) and achEthana (insentient) entities [ulOgam – chith, alOgam – achith].

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.

periyavAchchAn piLLai beautifully connects “magizh koL sindhai sol seygai“.

magizh koL sindhai – my heart should be filled with love when I hear about you.
sol – the overflowing words reflecting such love
seygai – the action that follows those loving words

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

magizh koL dheyvam – celestial beings (residing in heaven etc) who have better bhOgya (joy), bhOgOprakaraNa (tools for enjoyment) and bhOga sthAnam (abodes of enjoyment) in comparison with those of humans.
ulOgam – As said in “lOkyatha ithi lOka:” (because it is seen, it is called lOka), achith (insentient matter), which is perceivable through our five senses (eyes, ears, nose, tongue, skin).
alOgam – alOka – chith (sentient – soul), that which cannot be perceived by our senses and can only be understood through SAsthram.
magizh koL sOdhi – Those radiant objects. It can be explained as chandhra (moon), sUrya (sun). Oh sarvESvara who created these!
malarndha – Since it is his own expansion as said in thaiththiriya upanishadh “bahu syAm“, AzhwAr says “malarndha” (blossomed). brahmam (bhagavAn) with chith (sentients) and achith (insentient) is both cause and effect [In causal state (before creation), brahmam has chith and achith in subtle state and after creation, chith and achith become manifested in gross state].

When asked by emperumAn “Whatever you have said is done by me! What should I do now for you?”,

magizh koL … – you should make my heart become joyful by experiencing you; you should make the same to my speech too; my actions should become loving service to you; I too should exclusively experience you and feel blissful; you should arrive here for me to experience you always.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 2.9.5 – siRappil vIdu

June 13, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “Let the soul be the same as body; Or let the one who is different from body be the soul; it is irrelevant; my goal is to enjoy all the various incarnations which were taken by bhagavAn for his devotees’ sake”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I want the happiness of not forgetting this ISwaran who reveals this total dependence to me”.

Highlights from periyavAchchAn piLLai‘s introduction

In the fifth pAsuram – when asked “What is your true nature? The goal should match your nature”, AzhwAr replies “It does not matter who I am; what matters is that, whoever I am, I should exist for his sake only”.

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

Fifth pAsuram. AzhwAr first desired for service through mind, speech and body and said “You should eliminate everything that is for “me” and simply engage my these three faculties (mind, speech and body) for your pleasure alone”; emperumAn thinks “this kind of dealings cannot be had with samsAris (worldly people); so let us investigate what AzhwAr thinks of himself while praying for this” and asked “Who are you desiring this favour from me?” AzhwAr replied “Some say ‘dhEham (body) is the same as AthmA (soul)’; others say ‘since without indhriyams (senses), the body cannot do anything, the senses are the soul’; few others say ‘even those senses cannot grasp and understand the objects when not supported by manas (mind), so mind is the soul’; few others say ‘even the mind works only with the support of prANas (vital airs – prANa, apAna etc), so vital air is the soul’; few others say even if all are present, unless adhyavasAyam (firm knowledge) is there, there is no use; so, budhdhi (intellect) is the soul’; finally, some say ‘some thing is beyond all of these, having gyAnam as an attribute and being made of gyAnam – this is AthmA (soul)'” AzhwAr says “there is no specific binding for me in any of these; whoever I am, I want to be an object which exists purely for your sake”. This is like ALavandhAr saying in sthOthra rathnam 52 “vapurAdhisu yOpi kOpi vA …” (Let me be anything starting with body).

pAsuram

siRappil vIdu suvarkka naragam
iRappil eydhuga eydhaRka – yAnum
piRappil pal piRavip perumAnai
maRapponRu inRi enRum magizhvEnE

Listen

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

iRappil – after leaving this body
siRappil – having goodness (of bliss)
vIdu – mOksham (liberation)
suvarkkam – svarga – heaven (which is fictitious joy or a misconceived joy)
naragam – naraka – hell (which is filled with sorrow)
eydhuga – reach there (when considering the body to be different from the soul)
eydhaRka – does not reach and get finished (when considering the body to be the same as the soul)
piRappu – cause for birth
il – when not there
pal – in many forms
piRavi – one who is born
perumAnai – sarvEsvaran
onRu – any (of these qualities which win over his devotees and make them fully depend on him)
maRappu inRi – not forgetting
enRum – always
magizhvEn – let me have the bliss (caused by such continuous remembrance)

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

After leaving this body, let me reach (when considering the body to be different from the soul) mOksham (spiritual realm) which is having the goodness (of bliss) or heaven (which is fictitious joy or a misconceived joy) or naraka – hell (which is filled with sorrow), or let me not go anywhere and get finished (when considering the body to be the same as the soul) here itself. But let me always have the bliss (caused by continuous remembrance) of not forgetting sarvEsvaran‘s any of these qualities (which win over his devotees and make them fully depend on him) of the various forms in which he is born though he has no reason to take birth [one is assuming a particular birth due to his or her karma – since bhagavAn is not bound by any karma, he is not forced into any birth – but he assumes different births due to his own desire]. Both previous pAsuram and this pAsuram are AzhwAr‘s monologue (instead of speaking face to face with perumAL).

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

siRappil vIdu … – mOksham (liberation) which is explained as the unlimited bliss acquired by nithya samsAri (eternally bound soul in this world) which matches that of nithyasUris (eternally free souls), svargam which has limited bliss, naraka which has pure suffering only – let me achieve any of these at the time of my death or not achieve. This means – let the AthmA (soul) be different from dhEham (body) and thus progress to a different place after death or let the AthmA and dhEham be the same and be finished at the time of death. It is irrelevant (for AzhwAr). Only the AthmA, which is different from the body, goes on to acquire a new body and enjoys in svargam etc; the body is obviously burnt down to ashes after death as we see for ourselves.
yAnum – Here AzhwAr says “me too, who is unqualified for any of these”. Also explained as AzhwAr saying “whoever I am, without having to analyse my nature”.
piRappu il pal piRavip perumAnai – sarvAdhika (one who is greater than all), though he has no karma which binds him to a particular birth, takes birth in those forms which are even looked down upon by those bound in this material realm. yajur vEdham “ajAyamAnO bahudhA vijAyathE” (the unborn (one who has no necessity to take birth due to karma), assumes many births).
maRappu onRu inRi – not forgetting any of those incarnations and the divine activities of those incarnations.
maRappu onRu inRi – we can forget anything related to us; but we cannot forget anything related to bhagavAn.
enRum magizhvEnE – magizhchchi (joy) and anubhavam (experience) are synonyms; AzhwAr says, “I will experience him”. Thus, through this pAsuram, AzhwAr reveals his own nature. Through “perumAn” (lord), he reveals his SEshathvam (subservience); through “maRapponRinRi” (without forgetting anything), he reveals gyAthruthvam (being a sentient); through “enRum” (always), he reveals nithyathvam (eternal nature); through “magizhvu” (joy), he reveals bhOkthruthvam (being the enjoyer).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 2.9.4 – enakkE Atchey

June 12, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr teaches to emperumAn how he should be engaged in service.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr says that he needs pArathanthriyam (total dependence) which is the most confidential aspect of upanishaths.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See periyavAchchAn piLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

In the fourth pAsuram – AzhwAr is establishing “thadhEka pArathanthriyam” (exclusive dependence on bhagavAn) as the goal, after praying for servitude towards bhagavAn through his body, mind and speech in the previous three pAsurams.

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

Fourth pAsuram. The goal established by AzhwAr in this decad is “bhagavAn should engage AzhwAr exclusively for his own pleasure like garland, sandalwood paste etc [garland, sandalwood etc have no self-interest, they only exist for the pleasure of bhagavAn; AzhwAr desires for similar state]”.

Here, embAr explains – “sarvESvaran engages all three types of chEthanas (sentients) according to their nature; AzhwAr says ‘let me also attain the same thing [according to my nature]’ “. mukthas (liberated souls) and nithyas (eternally free souls) enjoy themselves and bring joy to bhagavAn; badhdhas [bound souls] bring joy to bhagavAn without themselves enjoying [as they are suffering in material realm]. emperumAn is explained as in thiruvAimozhi 3.10.7 “inbuRum ivviLaiyAttudaiyAn” (one who enjoys this sport of creation, sustenance, annihilation etc in the material realm).

When piLLai thirunaRaiyUr araiyar asked embAr “Why is AzhwAr who is blessed with ‘mayarvaRa madhinalam’ (pristine knowledge/devotion) praying in this pAsuram ‘thanakkEyAga enaik kOLLumIdhE’ (he should engage me for his exclusive pleasure) instead of letting emperumAn deal with him as to his satisfaction?” embAr mercifully explained “Good question; SrI mAhAlakshmi never separated from emperumAn in the past; nor will she ever separate from him in the future; yet, even though she is staying right in his chest, she says as in thiruvAimozhi 6.10.10 ‘agalagillEn, agalagillEn‘ (I will not leave, I will not leave) – this is because of the greatness of emperumAn; similarly, the desire in the goal (of being engaged for exclusive pleasure of emperumAn) makes AzhwAr say these words”. AzhwAr requests emperumAn this (exclusive and total dependence on emperumAn) which is “emmA vIttil emmA vIdu” (emmA vIdu decad is the most important decad in thiruvAimozhi, and this pAsuram is the most important pAsuram in the decad), the great wealth for vaishNavas, the most confidential principle expounded in the upanishaths, that which is prayed from emperumAn and attained, that which is apt for the jIvAthmA.

pAsuram

enakkE Atchey ekkAlaththum enRu – en
manakkE vandhu idai vIdinRi manni
thanakkEyAga enaik koLLum IdhE
enakkE kaNNanai yAn koL siRappE

Listen

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

ekkAlaththum – always
enakkE – exclusively for me
AL – serve
chey – do
enRu – mercifully saying so

(not stopping with that)
en – my
manakkE – in my mind
vandhu – arrived
idaivIdu – break
inRi – without
manni – residing forever
thanakkE – (not for others, not for me, not jointly for him and me) exclusively for him,
Aga – to be fully dependent
enai – me
koLLum – acknowledgement
IdhE – this only
enakkE – fitting my nature
kaNNanai – krishNa
yAn – I
koL – desiring
siRappu – result

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

The only result I desire from krishNa is his mercifully saying “always exclusively serve me” and not stopping with that, arriving in my heart and residing there forever without any break, and acknowledging me, fitting my nature, to be fully dependent (not for others, not for me, not jointly for him and me, but) exclusively for him.

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

enakkE Atchey … – First he should say “Atchey” (serve); serving eliminates svAthanthriyam (independence). After that he should say “enakku Atchey” (serve me); by saying “serve me”, [attachment to] worldly matters are eliminated. Then he should say “enakkE Atchey” (serve me exclusively); this eliminates serving the interest of both his and mine.
ekkAlaththum – This too, as said in thiruvAimozhi 3.3.1 “ozhivil kAlamellAm udanAy manni” (I should be with you all times). As said in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), he should engage me in his service. To order me like that, he should not be staying far away from me.
en manakkE vandhu – you should enter my heart.
idai vIdinRi manni – you cannot be going back and forth; like an immovable object, you should stay there permanently.

What is the purpose of staying in the heart?

thanakkE Aga enaik koLLum IdhE – Engage me in service like garland, sandalwood paste etc. [When asked, are these only for the pleasure of the user?] garland and sandalwood paste give pleasure to one who wears these and applies these respectively and when discarded, they are of no other use; when two persons enjoy in union, the joy is shared, I don’t want such share in the joy [it should be exclusively for you only]. Until the start of this line, AzhwAr was using the words “nin” (you), “ammA” (oh my lord!) which are all in first person. In this line, why is he using “thanakkE” (for him only), which is in third person? If AzhwAr looks at the beautiful face of emperumAn which will mesmerize him, he would be unable to firmly establish the ultimate goal [being attracted by emperumAn’s beauty and divine smile, Azhwar would start deriving pleasure already, which is against the philosophy] – so AzhwAr is looking away and stating his goal.
enakkE kaNNanai – After explaining “for him (emperumAn) exclusively”, the obvious next is to identify “for me (AzhwAr) only”; now, he is saying this to highlight it as his purushArtham (goal). emperumAn says “Only a chEthana (sentient – who has knowledge) will have desire. If I fulfil your desire, I should also be fulfilling everyone’s desire”.
yAn koL – AzhwAr says “Do it for me who acquired true knowledge about the self which was given by you”.

emperumAn says “For you, I cannot do it always”.

siRappE – It is not required many times; just do it once. Even that, even if you shut the doors and do it to me behind the doors in seclusion without the knowledge of any one else. siRappu – ERRam (greatness), that is purushArtham (goal). That you should engage me in the goal that fits my true nature. Three more explanations – siRappu means mukthi (liberation), sampath (wealth of kainkaryam) and nanRi (gratitude). mukthi – In this, the liberation I accept from you is placing me exclusively for your service. sampath – the wealth of kainkaryam towards you. nanRi – my gratitude towards you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 2.9.3 – seyyEl thIvinai

June 11, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr says to emperumAn “You should bless me that I praise your divine feet even during the most difficult times in my death bed”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You should bless me to praise you even in the most dangerous situations that could subdue the knowledge [that was prayed for in the previous pAsuram]”.

Highlights from periyavAchchAn piLLai‘s introduction

In the third pAsuram – AzhwAr prayed for service through his body in the first pAsuram; then, he prayed for service through his mind; in this pAsuram, he is praying for service through his speech.

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

Third pAsuram. Here, AzhwAr is praying for the result of praising through his speech.

pAsuram

seyyEl thIvinai enRu aruL seyyum – en
kaiyAr chakkarak kaNNa pirAnE !
aiyAr kaNdam adaikkilum nin kazhal
eyyAdhu Eththa aruL sey enakkE

Listen

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

thIvinai – sins (those which are forbidden in SAsthram etc)
seyyEl – ensure that I don’t do
enRu – saying so
en – towards me
aruL – mercy in the form of an order
seyyum – to do
kai – with the divine hand
Ar – well fitting
chakkaram – having sudharSana chakra (divine disc)
kaNNan – with his simplicity in the form of krishNa
pirAnE – oh one who favoured!
ai – mucus
Ar – filled
kaNdam – throat
adaikkilum – even if it becomes speechless
nin – your (you who are the eliminator of hurdles, who are simple and apt)
kazhal – divine feet
eyyAdhu – being tireless
Eththa – to praise
enakkE – for me exclusively
aruL sey – mercifully you should bless

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

Oh emperumAn who appeared as krishNa with saulabhyam (simplicity) and having well-fitting sudharSana chakra in your hand to show your mercy in the form of an order saying “don’t engage in sins which are forbidden in SAsthram”! Even when my throat is filled with mucus and I become speechless, you should mercifully bless me exclusively to praise your divine feet, without getting tired.

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

seyyEl … – emperumAn says “You have seen my beauty of well-fitting sudharSana chakra in my hand; you have seen my bhavaythA (suitableness – as krishNa being very easily approachable); is it good to engage in me or is it good to go astray by engaging in worldly pleasures [thIvinai – sins]?” and eliminated AzhwAr‘s attachment to worldly pleasures by showing his divine beauty and easily approachable nature; AzhwAr’s attachment to worldly pleasures were not eliminated through the teachings of SAsthram etc.
aiyAr … – I am not asking to eliminate the sorrows; As explained in jithanthE sthOthram “dhurgathAvapi …” (Even when great danger occurs if my attachment towards you is not reduced, I will be grateful to you forever) – even in my death-bed, you should bless me that I praise your lotus feet without getting tired. Even when my throat is filled with mucus, you should bless me that I praise your ever-charming divine feet continuously. “aiyAr kaNdam adaikkilum” can also be explained sarcastically as “Even if that cruel boy named ‘mucus’ comes and gets hold of my throat while I am in my death-bed [when I am too weak to defend myself]”.

When emperumAn says “that [thinking me always] is the result of a good deed”,

aruL sey – AzhwAr says – you show your compassion and mercifully vow that “Let him have it”.

emperumAn says “But should I not bless everyone like that?”

enakkE – AzhwAr says – you bestow this on me only, who is standing in front of you and praying for that.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 2.9.2 – IdhE yAn

June 10, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr requests emperumAn to mercifully bless him quickly to be fulfilled to say “I have attained the goal [that was explained in previous pAsuram]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr requests emperumAn to bless him with the knowledge that matches this relationship (between himself and emperumAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. In the first pAsuram, he desired for the goal for his body; here, he desires for the goal for the mind.

pAsuram

IdhE yAn unnaik koLvadhu engyAnRum – en
mai thOy sOdhi maNivaNNa endhAy!
eydhA nin kazhal yAn eydha – gyAnak
kai thA kAlak kazhivu seyyElE

Listen

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

en – for me, this taste-inducing
mai – black/dark
thOy – abundant
sOdhi – having radiance
maNi – like a precious gem
vaNNam – having beautiful form
endhAy – Oh my lord!
unnai – you
yAn – I
engyAnRum – at all times
koLvadhu – the result of having
IdhE – this only;

What is that?
eydhA – difficult to achieve
nin – your
kazhal – divine feet
yAn – I
eydha – to attain
gyAnak kai – the helping-hand of knowledge that gives clarity
thA – you give
kAlak kazhivu – delay
seyyEl – don’t do

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

Oh my lord who is having abundantly blackish form resembling a radiant beautiful precious gem which induces my attachment towards you! This is the result of having you all the times. What is this? It is your divine feet which are difficult to achieve for me. You give the helping hand of knowledge that gives clarity to attain them without making any delay. gyAnam (knowledge) is explained as kai (helping hand), since that is his hold.

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

Though in the previous pAsuram AzhwAr said “IdhE” (only this – being connected to your lotus feet), emperumAn thought “Sometimes if we hear the same matter repeatedly, mind may desire for something else; so, I should confirm if AzhwAr is well engaged in this goal” and asked “What do you need in addition to this?”

IdhE – AzhwAr says “this only”.

How will I know that you are engaged in this goal only?

yAn unnaik koLvadhu – Our nature is the proof. I, the servitor, will have only this from you, the master.

emperumAn says “Though my swAmithvam (lordship) and your SEshathvam (servitude) existed forever, you had missed out on the opportunity to serve; that is why I have this doubt; how many days will this firmness last?”

engyAnRum – As long as the AthmA exists (that is, forever), this will be my request.

ISwaran asks “Who trained/educated you to be firm in this goal?” AzhwAr asks “Is there anything else? Your physical beauty only”…

en mai thOy … – Oh my lord who revealed your lordship by showing the complexion which resembles a precious gem which has radiant black hue.

emperumAn says “Good. What shall I do for you?”

eydhA nin kazhal yAn eydha – You make me attain your divine feet which are difficult to attain by anyone’s self effort. I should attain it with the thought that “You blessed me that favour”.

emperumAn asks “Did you not get that when you were blessed “mayarvaRa madhinalam” (pure knowledge/devotion without any fault)”?

gyAnak kai thA – It is not as sufficient as you think; you have to make me realize that “I have attained it”. The favour of knowledge is like giving a helping hand to a drowning person. AzhwAr says “gyAnamAna kaiyaith thA” (give me knowledge that is the helping hand). Here, we should recollect the words of mudhaliyANdAn to embAr which is “when someone falls in a well, if two persons give their hand, it will be easy on both those who are helping and the one being helped; so be it” [A Sishya of mudhaliyANdAn goes to embAr and serves him when mudhaliyANdAn was away. embAr thinks he has not had pancha samskAram (initiation) and performs the same to him without realizing ANdAn is already his AchArya, but later comes to know about it. When ANdAn returns, the Sishya returns to ANdAn and informs about the incident. At that time ANdAn tells embAr not to worry saying the aforementioned words – such was his magnanimity].
gyAnak kai thA – Alternatively, when emperumAn asks “Is that goal not achieved only by those who have para bhakthi, para gyAnam and parama bhakthi?”,
gyAnak kai thA – AzhwAr says “even those, you need to bestow them to me and accept me at your lotus feet”.

When emperumAn said “I will do so”,

kAlak kazhivu seyyEl – Azhwr says “Don’t delay. My word/request has always been ‘immediately’ “.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan