Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.8.11 – kaN thalangaL

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Full series >> Second Centum >> Eighth decad

Previous pAsuram

nammazhwar-art

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 learn this decad, will achieve the most distinct wealth of the liberated individuals, as explained in this decad”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains sovereign control over all as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kaN thalangaL seyya karumEni ammAnai
vaNdalambum sOlai vazhudhi vaLa nAdan
paN thalaiyil sonna thamizh Ayiraththippaththum vallAr
viNdalaiyil vIRRirundhu ALvar emmA vIdE

Listen

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

kaN – in the eye
thalangaL – fully
seyya – reddish
karu – (contrasting it) blackish
mEni – having divine form
ammAnai – lord of all
vaNdu – beetles
alambum – moving around in the flood of honey
sOlai – having gardens
vazhudhi vaLa nAdan – AzhwAr who owns thiruvazhudhi vaLanAdu
paN thalaiyil – keeping the tune as the foundation
sonna – mercifully sang
thamizh Ayiraththu – thousand pAsurams of thiruvAimozhi
ippaththum – this decad
vallAr – those who are well-versed
viN thalaiyil – on top of the paramAkASam (spiritual sky)
vIRRu irundhu – As said in “sa svarAtbhavathi” (he has become the emperor), being seated distinctly
e (em) – being together in all manner
mA – having unlimited joy
vIdu – the bliss of mOksham (liberation)
ALvar – will experience with full control

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

nammAzhwAr who owns thiruvazhudhi vaLanAdu which has gardens, having beetles moving around in flood of honey, mercifully sang this decad in the thousand pAsurams having tune as the foundation, about emperumAn who is the lord of all, who has blackish divine body contrasting his fully reddish eyes; those who are well-versed in this decad, will be seated distinctly as said in “sa svarAtbhavathi” (he has become the emperor) on top of the paramAkASam (spiritual sky) and will experience the bliss of mOksham being together in all manner having unlimited joy with full control. emmA vIdu is also explained as the great abode (parampadham) which he has decided to bestow to me and those who are related to 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

  • kaN thalangaL … – Like it is said in “bhUthalangaL” (the vast lands), here “thalangaL” explains the vastness of “kaN” (eye). AzhwAr praised sarvESvaran who has vast reddish eyes and a contrasting divine blackish body, through his poetry.
  • vaNdu … – Like one is tossed around in a flood,  beetles are tossed around in the flood in the gardens which are present in thiruvazhudhi vaLanAdu (AzhwArthirunagari and its surroundings) which is owned by nammAzhwAr. pAsurams sung by such AzhwAr. This prabandham is sung in thalaiyAna paN (top-most tune). Alternatively, it is explained as pAsuram sung with a tune. Among the thousand pAsurams, those who are well-versed in this decad, as said in thaiththiriya upanishadh “nAgasya prushtE” (seated on Adhi SEsha in SrIvaikuNtam), will be seated in paramapadham in a distinct manner having mOksham fully under their disposal.
  • viN thalai – explained as thalaiyAna viN (top-most sky), viNNin mElE (on top of the sky). They will achieve a stature where the residents of paramapadham will follow their orders. They will achieve not just AthmalAbham (self-realization), but will achieve paramapurushArthalakshaNa mOksham (ultimate goal of engaging at emperumAn’s kainkaryam forever).
  • vIRRu irundhu – Staying relaxed, being freed from all the turmoils of the material realm.
  • ALvar emmA vIdE – As explained in thiruvAimozhi 1.5.10than pAl manam vaikkath thiruththi vIdu thiruththuvAn” (reform the jIvAthmA to be fully engaged with him and freshen up paramapadham too), they will rule the paramapadham (spiritual realm) which is prepared for the pleasure of me (AzhwAr) and those who are related to me.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr started explaining the principles of the decad briefly by saying “emperumAn would help cross-over this ocean of material world for those who desire to do so”.
  • In the second pAsuram, he said “He is not needed to that; relationship with him will itself do that”.
  • In the third pAsuram, he said “bhagavAn’s immortal activities are visibly seen”.
  • In the fourth pAsuram, he said “Oh those who want to enjoy boundless bliss! Take shelter of him”.
  • In the fifth pAsuram, he elaborated thiruvAimozhi 2.8.1 “iNaivanAm epporutkum” (he will be born among all species) phrase.
  • In the sixth pAsuram, when asked “Does he have all these greatness?”, he said “arjuna already analysed and established so that we don’t have to do that again”.
  • In the seventh pAsuram, he said “Is this something we need to know by someone’s words? We can see that the whole universe exists for his sport”.
  • In the eighth pAsuram, he said “his omnipresence etc cannot be comprehended by any one”.
  • In the ninth pAsuram,  he said “those who do not agree with his omnipresence will suffer like hiraNya kaSipu”.
  • In the tenth pAsuram, he said “I have seen/known such emperumAn”.
  • In the end, AzhwAr explains the result for those who learnt 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 – 2.8.10 – sIrmai koL

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

krishna-dark

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr says “Let others do whatever they want; I am glad to have enjoyed emperumAn who is the lord of both spiritual realm and material realm”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr becomes delighted that he enjoyed bhagavAn who is the saviour in all manners and is the one who bestows mOksham.

Highlights from periyavAchchAn piLLai‘s introduction

In the tenth pAsuram – AzhwAr becomes delighted like someone who escaped with his belongings in a mass robbery saying “I am happy to enjoy him”.

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

Tenth pAsuram. AzhwAr becomes delighted meditating upon the benefit for self thinking “Leave the others. Instead of becoming like them, at least we are able to enjoy him”.

pAsuram

sIrmai koL vIdu suvargga naragIrA
Irmai koL dhEvar naduvA maRRu epporutkum
vEr mudhalAy viththAyp parandhu thani ninRa
kAr mugil pOl vaNNan en kaNNanai nAn kaNdEnE

Listen

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

sIrmai koL – having greatness (of being accomplished by bhagavAn‘s mercy instead of being achievable by one’s own virtues/vices)
vIdu – mOksham – liberation (paramapadham – spiritual realm)
suvargga naragu – svarga (heaven) and naraka (hell) (which are resulting from virtues and vices)
IRA – having as upper boundary
Irmai koL – kind-hearted
dhEvar – celestial beings
naduvA – being the intermediary (between the means and the result)
maRRu – [other] primary forms
epporutkum – all entities/aspects such as sAdhanam (means) etc
vEr – being the sahakAri kAraNa (ancillary cause)
mudhalAy – being the nimiththa kAraNa (instrumental cause)
viththAy – being the upAdhAna kAraNa (material cause)
parandhu – pervading everywhere
thani – being different (from all objects he pervades)
ninRa – being situated
kAr – in the rainy season
mugil pOl – like a cloud
vaNNan – having the form
en – being easily approachable by me
kaNNanai – krishNa
nAn – I
kaNdEnE – enjoyed him – saying this he becomes delighted.

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

bhagavAn is the all three causes viz., upAdhAna kAraNam (material cause), nimiththa kAraNam (instrumental cause) and sahakAri kAraNam (ancillary cause) for the great mOksham (liberation – paramapadham – spiritual realm which can only be accomplished by bhagavAn’s mercy instead of one’s own virtues/vices), for all objects/aspects starting with the primary forms, means etc., having the kind-hearted celestial beings who are the intermediary (between the means and the result) in the middle and svargam (heaven)/narakam (hell) as the upper boundary; he is all-pervading omnipresent. AzhwAr becomes delighted that he enjoys such kaNNan emperumAn who is having a beautiful cloud like form in rainy season.

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

  • sIrmai koL … – For the paramapadham (spiritual realm) which is best in all manners, heaven which has limited pleasures, hell which has exclusive suffering at the end, kind-hearted celestial beings in the middle, other animal forms etc
  • vEr mudhalAy viththAy – he is exclusively the three types of causes
  • parandhu – As said in thaiththirIya upanishath “thath srushtvA thadhEvAnuprAviSath thadhanupraviSya sachcha thyachchAbhavath” (He created it (universe); he entered in there; after entering he became (assumed the forms of) chEthana (sentient) and achEthana (insentient)) – first he created the universe and the entities, subsequently entered into them to give them names and forms and thus being the cause of everything [anu pravESam – bhagavAn is already present everywhere; he is entering into the objects means that he is transforming the entities from a subtle (unmanifest) state to gross (manifest) state].
  • thani ninRa … – Not only he stayed as jagachcharIra (having the universe as his body), highlighting his distinct nature, though he remained in paramapadham with a beautiful laden cloud (in rainy season) like dark-hued form, he descended as krishNa to be controlled by me – I enjoyed such emperumAn happily, says AzhwAr.

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 – 2.8.9 – engumuLan kaNNan

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

Narasimha_Avatar1

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says “it is impossible to comprehend the greatness of SrI narasimha, who appeared instantaneously on request of SrI prahlAdhAzhwAn to prove his all-pervasive nature even to convince those who don’t believe that”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that his mingling freely with his devotees is difficult to comprehend.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. When asked “What you are saying is inconclusive. How can the same object pervade many objects without losing any of its aspects? Is it possible?” AzhwAr says “Oh losers! You will also suffer the same fate as hiraNyakaSipu who did not accept emperumAn’s omnipresence”.

pAsuram

engum uLan kaNNan enRa maganaik kAyndhu
ingillaiyA enRu iraNiyan thUN pudaippa
angappozhudhE avan vIyath thOnRiya en
singap pirAn perumai ArAyum sIrmaiththE

Listen

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

kaNNan – as said in “sarvam vyApya sthitha:” (everywhere pervaded and well situated), sarvESvaran who is the controller of all
engum – everywhere
uLan – one who is present
enRa – thus said
maganai – son
kAyndhu – shunned or showing anger
ingu – here
illai – not present
enRu – saying so
thUN – pillar (which was declared by himself as the place devoid of emperumAn)
iraNiyan – hiraNya kaSipu
pudaippa – hit
angu – in that pillar itself
appozhudhE – instantaneously
avan – hiraNya kaSipu
vIya – to be destroyed
thOnRiya – presented his form
en – my
singam – half human and half lion form
pirAn – great saviour’s
perumai – greatness (of being partial towards his devotees)
ArAyum – analysing (through the heart)
sIrmaiththE – is it of that nature?

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

hiraNya kaSipu showed his anger on his son SrI prahlAdhAzhwAn who said sarvESvran who is the controller of all is present everywhere as said in “sarvam vyApya sthitha:” (everywhere pervaded and well situated), saying “He is not here” and hit the pillar (which was declared by himself as the place devoid of emperumAn); emperumAn appeared in that pillar itself instantaneously in a half human and half lion form; Is the greatness  (of being partial towards his devotees) of such narasimhan emperumAn who is a great saviour of the nature that it can be analysed and understood?

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

  • engum uLan kaNNan – This is the mistake he committed; he said “sarvESvaran is omnipresent“. He simply repeated the words of krishNa himself. bhagavath gIthA 9.4 “mayA thathamidham sarvam …” (this universe is pervaded by me). bhagavath gIthA 10.39 “na thadhasthi vinA yath syAnmayA” (whatever exists, it does not exist without me).
  • enRa maganaik kAyndhu – Even if an enemy utters these words, one should fall at the enemy’s feet too (due to the great meaning of the words); considering the relationship (his own son), he should only praise his son for uttering such wise words; even considering the age too, he should praise due to a young boy saying such wise words; nampiLLai explains this using periya thirumozhi 2.3.8 pAsuram. As it is school-going age as said in “paLLiyil Odhi vandha” (learning in school), whatever recited will be praiseworthy. Further, “than siRuvan” (his own son) – since he is his own progeny, his words should be dear to him. More over,”vAyil Or Ayira nAmam” (1000 names in his mouth) – what he said is the divine name of emperumAn. “oLLiyavAgip pOdha” (recited in a sweet manner) – even if the words are not worthy, since they are said sweetly, they should be praised. “Angu adhanukku onRum Or poRuppilanAgi” (unable to bear those words, right there) – this is called asahyApachAram (offense without any specific reason). “piLLaiyaich chIRi” – he disowned his own son citing the recital of divine names as the only reason. But AzhwAr proclaims such prahlAdhAzhwAn as [his own] “piLLai” (magan – son).
  • maganaik kAyndhu – Though his own son, because of recital of divine names of emperumAn, he showed his anger towards prahlAdhAzhwAn.
  • ingu … – He pats the nearby pillar and says “if he is everywhere, he should not be absent here” and hits it. As said in periyAzhwAr thirumozhi 1.7.9 “aLandhitta thUNai avan thatta” (he hit the pillar that was built by himself) – since it was built directly under his supervision, one cannot say that “narasimha was placed inside pillar previously while constructing the pillar”. “avan thatta” (he himself hit the pillar) – if some one else hit the pillar, one may say “the one who hit the pillar hid the narasimhan emperumAn in his hand and sneaked him inside the pillar before breaking it”.
  • angu appozhudhE – inside the pillar itself, in the same place. instantaneously – right when prahlAdhAzhwAn vowed the presence of emperumAn everywhere.
  • avan vIyath thOnRiyaemperumAn appeared fiercely such that his appearance itself will kill hiraNya kaSipu (due to the fearsome appearance). Seeing narasimha emperumAn’s roar, angrily folded tongue on top of the lip, reddish angry eyes, raised eyebrows, hiraNya kaSipu melted like a roasted pig since he is gold (hiraNya means gold which melts in heat).
  • en singap pirAn perumai – Can the supremacy of narasimha emperumAn who favoured his devotees, be analysed by someone now?

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 – 2.8.8 – kANbAr Ar

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

krishna-on-leaf

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “His magnificent activities, even individually, cannot be comprehended by the wisest persons”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “his divine aspects which were revealed by him to me, cannot be easily understood/taught for any one”.

Highlights from periyavAchchAn piLLai‘s introduction

In the eighth pAsuram – AzhwAr says “For those who depend on self-effort to see/understand him, how can they even comprehend one among his many magnificent activities?”.

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

See nanjIyar‘s introduction.

pAsuram

kANbAr Ar em Isan kaNNanai en kANumARu
UN pEsil ellA ulagum Or thuRRARRA
sENpAla vIdO uyirO maRRu epporutkum
ENpAlum sOrAn parandhu uLanAam engumE

Listen

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

em – my
Isan – being lord
kaNNanai – krishNa who is easily approachable
kANbAr – one who can know
Ar – who?

if this is his nature,
kANumARu – to know
en – how?

for him,
UN – food
pEsil – if we try to say,

As said in brahma sUthram 1.2.9 “aththA charAchara grahaNAth” (lord consumed all movable/immovable objects during praLayam),
ellA ulagum – all worlds (which are filled with movable/immovable objects)
Or thuRRu – even for a handful
ARRA – not sufficient;
vIdO – his residence (where he lives)
sENpAla – As explained in chAndhOgya upanishadh “viSvatha: prushtEshu sarvatha: prushtEshu” (beyond everything else in this material world), in the paramapadham (spiritual realm) that is much beyond all of the material realm
avanO – him
maRRu – other than him
epporutkum – all objects
uyir – antharAthmA (in-dwelling super soul)
ENpAlum – even a small place
sOrAn – without losing
engum – in all places
parandhu – pervaded
uLanAm – exists

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

Who can know my lord krishNa who is easily approachable? How can they know about him? If we try to speak about his food, even all the worlds (which are filled with movable/immovable objects) would not even be sufficient for his handful as said in brahma sUthram 1.2.9 “aththA charAchara grahaNAth” (lord consumed all movable/immovable objects during praLayam); as explained in chAndhOgya upanishadh “viSvatha: prushtEshu sarvatha: prushtEshu” (beyond everything else in this material world), the paramapadham (spiritual realm) that is much beyond all of the material realm is his residence (where he lives); he is the antharAthmA (in-dwelling super soul) of all objects other than him and he pervades in all places which exist without losing even a small place.

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

  • kANbAr Ar em Isan kaNNanai – Being the supreme lord,  he still appeared as krishNa and became controllable by me. Unlike me who saw him after he himself decided to reveal about him, others who try with their own efforts cannot see him. Is there anyone who can know/see him with his/her own self-efforts? Leaving that aside, is there anyone who has known/seen him?
  • en kANumARu – Which aspects can they know? Even if intelligent persons set out to know him, his aspects are unlimited to know. Why are they difficult to understand? His activities are such that they are difficult to understand. If we try to explain how he eats, all of the worlds will not even be a handful for him. How can anyone comprehend emperumAn who has such activities?

After saying his activities are difficult to understand, AzhwAr further says that his nature too is not easy to understand.

  • sENpAla vIdO – He is owning the paramapadham which is naturally great, mukthAthmAs (liberated souls) and nithyAthmAs (ever-free souls) and all other dhEvathAs (celestial beings) et al [sEN – greatness, pAl – having].
  • ENpAlum sOrAnENpAlum – two explanations – a) all conceivable places, b) eight directions. He is pervading in all these places.
  • parandhu uLanAm engumE – When he is pervading, he pervades everywhere without leaving any space. This being the case, how can any of the objects which are pervaded by bhagavAn,  comprehend emperumAn who is pervaded everywhere?

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 – 2.8.7 – kidhandhirundhu

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

varaha-perumal-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr starts to explain that bhagavAn‘s supremacy itself should prove his unconditional help in the form of lying down and resting in milk ocean [for the protection of all], but says that it is impossible to understand them due to the innumerable nature of such acts.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn, out of motherly forbearance towards the universe that is protected,would perform many acts.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. Should we determine his supremacy based on one individual’s praising? This universe fully exists for his sport. Is this not enough proof to show his supremacy?

pAsuram

kidandhu irundhu ninRu aLandhu kEzhalAyk kIzhpukku –
idandhidum thannuL karakkum umizhum
thadam perum thOL Arath thazhuvum pArennum
madandhaiyai mAl seyginRa mAl Ar kANbArE

Listen

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

kidandhu – lay down (on the seashore, praying to [samudhrarAja, the King of oceans to] give way (to protect) as said in SrI rAmAyaNam “prathiSishyE mahOdhadhim“)
irundhu – sat (in chithrakUta as said in SrI rAmAyaNam “utajE rAmamAsInam“)
ninRu – stood (amidst the celestial deities holding his bow after killing rAvaNa)

Alternatively, this could be explained as emperumAn assuming different forms (lying, sitting, standing) in archAvathAram (deity forms) as explained in thiruvAimozhi 9.2.4 “puLingudik kidandhu varaguNamangai irundhu vaikunthaththuL ninRu” (lying down in thiruppuLingudi, sitting in varaguNamangai and standing in SrIvaikuNtam dhivya dhESams).

aLandhu – measured [as thrivikrama to win over the universe]
kEzhalAy – in the form of a wild boar
kIzh – underneath the causal water
pukku – entered
idandhidum – separated from the walls of the universe and rescued
thannuL – during mahApraLayam (total annihilation in the form of a baby lying down on a leaf and holding the universe) in his stomach
than uL – inside him
karakkum – hide it inside (so no one can see)
umizhum – spit it out to let them see outside
thadam – spacious
perum – big
thOL – divine shoulders
Ara – to fulfil
thazhuvum – embrace (with his divine form)
pAr ennum – known as bhUmi
madandhaiyai – girl
mAl – Iswara who is greater than all
seyginRa – performing
mAl – affection
kANbAr – can see/know
Ar – who?

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

emperumAn lay down (on the seashore praying to give way (to protect) as said in SrI rAmAyaNam “prathiSishyE mahOdhadhim“), sat (in chithrakUta as said in SrI rAmAyaNam “utajE rAmamAsInam“) and stood (amidst the celestial deities holding his bow after killing rAvaNa); alternatively, this could be explained as emperumAn assuming different forms (lying, sitting, standing) in archAvathAram (deity forms) as explained in thiruvAimozhi 9.2.4 “puLingudik kidandhu varaguNamangai irundhu vaikunthaththuL ninRu” (lying down in thiruppuLingudi, sitting in varaguNamangai and standing in SrIvaikuNtam dhivya dhESams). He measured [as thrivikrama to win over the universe]; in the form of a wild boar he entered underneath the causal water, separated earth from the walls of the universe and rescued it; during mahApraLayam (total annihilation), he hid the universe inside him (so no one can see it) in his stomach (assuming the form of a baby lying down on a leaf); he would spit the universe out so the residents can see outside; he would embrace bhUmi dhEvi fully with his broad shoulders (in his special form). Who can understand these loving interactions of bhagavAn who is greater than all with the girl named bhUmi dhEvi? It is implied that even the most intelligent ones cannot understand it.

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

  • kidandhu – lying down in thiruppARkadal (milk ocean); or lying down in the seashore as explained in SrI rAmAyaNam yudhdha kANdam 21.1 “prathiSishyE” (lay down); his lying down with his hand supporting his head would look like him lying down on thiruvananthAzhwAn (AdhiSEsha – serpent bed) as said in the same SlOkam “bAhum bhujagabhOgAbham” (hand resembling the body of a serpent). As further explained in the same SlOkam “arisUdhana:” (one who destroys the enemies), seeing his comfortable/commanding form of resting, the demoniac residents of lankA would fearfully leave their residences. “prathiSishyE mahOdhadhE” (lay down next to the great sea) – it appears as if one sea is lying down next to another sea.
  • irundhu – sitting in paramapadham; or sitting in the hermitage of the sages as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “utajE rAmamAsInam” (rAma seated in the hermitage).
  • ninRu – standing in thirumalA (thiruvEnkatam); or standing victoriously at the entrance of lankA with his bow, after killing rAvaNa; standing after killing vAli. As said in SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabhya cha thishtantham dhadharSa dhanurUrjitham | rAmam rAmAnujam chaiva bharthuSchaivAnujam SubhA ||” (The good-hearted thArA (wife of vAli) saw rAma who is leaning on his strong bow, lakshmaNa and her own husband’s brother sugrIva), his supremacy can be heard from the wives of those who were defeated by him. SrI rAmAyaNam yudhdha kANdam 114.15 “thamasa: paramO dhAthA SankachakragadhAdhara:” (maNdOdhari, the wife of rAvaNa says about SrI rAma – the lord of SrIvaikuNtam which is beyond the material realm, who holds conch, disc and maze). SrI rAmAyaNam kishkinthA kANdam 24.31 “thvamapramEyaScha” (thArA says to SrI rAma – you cannot be measured even by vEdham).
  • aLandhu – when the likes of mahAbali claim ownership of earth, which is bhagavAn‘s property, he redeems it by measuring it.
  • kEzhalAyk kIzh pukku idandhidum – he would assume the form of a varAham (wild boar) which would not hesitate jumping into water/mud, jump into the causal ocean, separate the earth from the walls of the universe under water and rescue the same.
  • than uL karakkum – Instead of kicking/knocking the earth in the name of protection, he would place it safely in his stomach. Also explained as, knowing that there will be praLayam (total annihilation), he would conceal the universe inside his stomach and pretend as if nothing existed to be destroyed even during praLayam.
  • umizhum – he would spit them out to see what happened to them inside his stomach and to let them see the outside.
  • thadam perum thOL Arath thazhuvum – He would embrace with his well-developed shoulders to his full satisfaction.
  • pAr ennum madandhaiyai – SrI bhUmip pirAtti (bhUdhEvi). Since earth is a prakAram (mode/form) of bhUdhEvi, she is indicated by that term (pAr – bhUmi). When bhagavAn takes so much effort in protecting his property, bhUdhEvi who is the abhimAnini dhEvathA (controlling deity) for earth, with great love, would embrace him; he too will embrace her in return.
  • mAl – sarvESvaran who is greater than all [Here, mAl means swAmi – lord]
  • seyginRa mAl – the great attachment he shows [Here, mAl means attachment] towards bhUdhEvi
  • Ar kANbArE – can anyone comprehend it?

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 – 2.8.6 – thIrththan

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr asks “Is there a need to analyse the supremacy of bhagavAn by any more persons after having been analysed by arjuna?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the supremacy in his incarnations is very famous”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “Does the bhagavAn you speak about, have all these greatness?” AzhwAr replies “Already arjuna analysed and established this principle (supremacy of bhagavAn). Is there any doubt remaining in that which needs to be analysed by us?”.

pAsuram

thIrththan ulagaLandha sEvadi mEl pUndhAmam
sErththi avaiyE sivan mudimEl thAn kaNdu
pArththan theLindhu ozhindha paindhuzhAyAn perumai
pErththum oruvarAl pEsak kidandhadhE

Listen

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

thIrththan – In the previous incarnation of pure krishNa
ulagu – the three worlds
aLandha – measured
sE – having freshness
adimEl – on the divine feet
pUm – beautiful
dhAmam – garlands
sErththi – offered
avaiyE – the same garlands
sivan – Siva’s
mudimEl – on matted hair
thAn – he himself
kaNdu – seen
pArththan – arjuna
theLindhu ozhindha – established
paim – fresh/green
thuzhAyAn – of the one who is having thuLasi
perumai – supremacy
pErththum – other than arjuna
oruvarAl – anyone else
pEsa – to narrate
kidandhadhE – is there any aspect that remains to be clarified?

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

arjuna offered fresh garlands on the lotus feet of pure krishNa who measured the three worlds in his previous incarnation [as vAmana/thrivikrama]; he then saw the same flowers on the matted hair of Siva; this is the supremacy of the one who is having fresh/green thuLasi garlands on him that is established by arjuna; can anyone else other than arjuna narrate this supremacy and is there any aspect of this supremacy that remains to be clarified still? It implies that bhagavAn‘s supremacy is already well established.

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

  • thIrththan – As said in sthOthra rathnam 13 “… pAdhOdhakEna sa Siva: svaSirOdhrudhEna” (by beholding the water from whose feet, he became Siva (pure)?” and in ISwara samhithai “… pAvanArththam jatAmadhyE yOgyOsmIthyavadhAraNAth” (Siva, seeing the gangA water falling from the divine feet of SrIman nArAyaNan, knowing well that he is qualified, for his purification, held it in his matted locks), bhagavAn, through the connection with his divine feet, is able to purify even the impure ones.

When asked when did this incident happen?

  • ulagu aLandha sEvadiAzhwAr reminds us that this incident happened during the time when emperumAn measured the worlds. nampiLLai explains this through nAnmugan thiruvanthAdhi 9th pAsuram beautifully. kuRai koNdu – with his Akinchanyam (unworthiness – having nothing). nAnmugan kuNdigai nIr peydhu – On brahmA’s desire, dharma thathvam (the deity for righteousness) assumes the form of water and enters brahmA’s kamaNdalam (water pot). maRai koNda mandhiraththAl vAzhththi – Praising him through SrI purusha sUktham etc. kaRai koNda kaNdaththAn senni mEl ERak kazhuvinAn – Thinking “without analysing the instructions, he (Siva) pursued unrighteousness (considering himself to be independent); that should be gone”, brahmA washes the lotus feet of emperumAn so that the water falls onto Siva’s matted locks, just like a father will sprinkle the SrIpAdha thIrththam (holy water) on the heads of evil children. While the current pAsuram is talking about krishNAvathAram, why is he suddenly citing an incident from vAmanAvathAram? Because both krishNa and vAmana mingled with everyone freely without discrimination, AzhwAr narrates an incident from vAmana’s charithram while explaining about krishNAvathAram.
  • pUndhAmam sErththi – Here AzhwAr is explaining the incident from mahAbhAratha yudhdham (battle). When arjuna once desired to acquire a weapon from a dhEvathA (Siva) and set out to ask for that, krishNa mercifully told him to reduce his troubles “You place those flowers at my lotus feet and you will succeed”. arjuna followed krishNa’s words and did the same. In the night, Siva appears in arjuna’s dream beholding those same flowers in his head and bestows the weapons to arjuna. pUndhAmam means both pUmAlai (flower garland) and azhagiya mAlai (beautiful garland).
  • avaiyE – they were not other flowers of the same kind [they were the same flowers].
  • sivan mudi mEl thAn kaNdu – Not on the side, but he saw them directly on Siva’s head.
  • thAn kaNdu – Not heard from some trustworthy person, not seen in some scriptures such as Sruthi or smruthi, he himself saw that. He saw it so that he can remember it clearly.
  • pArththan … – arjuna, who did not get confused about krishNa’s supremacy even though he assumed the role of the charioteer. As said in gIthA bhAshyam by emperumAnArsa thu pArthO mahAmanA:” (that most intelligent arjuna), the wisest arjuna analysed and established the supremacy of krishNa and worshiped him as in bhagavath gIthA 11.40 “nama: purasthAdhatha prushtathasthE” (I worship in front of you and behind you).
  • paim thuzhAyAn perumai – The supremacy of sarvESvara is highlighted by his wearing fresh/green thiruthuzhAy (thuLasi) garlands; is that needed to be analysed by any less-intelligent people now?

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 – 2.8.5 – OvAth thuyar

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

hayagriva

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr elaborates emperumAn‘s sarvasajAthIyathvam (being born in all species) saying “emperumAn would mercifully incarnate as hayagrIva et al to protect the universes created by him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the unique nature of the many incarnations assumed by emperumAn who is the cause of all to protect the result of his creation.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. AzhwAr explains previously highlighted thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).

pAsuram

OvAth thuyar piRavi utpada maRRu evvevaiyum
mUvAth thani mudhalAy mUvalgum kAvalOn
mAvAgi AmaiyAy mInAgi mAnidamAm
dhEvAdhi dhEva perumAn en thIrththanE

Listen

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

OvA – continuous (without break)
thuyar – one that gives distress
piRavi – creation which binds AthmA to birth
utpada – including
maRRu – others such as sustenance, annihilation etc
evvevaiyum – all other activities
mUvA – effortlessly
thani mudhalAy – being the singular cause who does not expect anyone’s help
mUvulagum – of the (created) universe
kAvalOn – being the protector
dhEva – for the dhEvas (celestial beings) starting with brahmA et al
Adhi dhEvar – for those nithyasUris who are beyond the reach (of such dhEvathAs)
perumAn – being the lord
en – for me
thIrththan – like a river bank, that is easily approachable

(for the protection of such universe)
mAvAgi – incarnating as hayagrIva (horse-headed form, who is the propagator of vEdham)
AmaiyAy mInAgi – incarnating as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas)
mAnidamAm – and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA)

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

emperumAn is the effortless singular cause of the created universe, without expecting anyone’s help. He is the protector of such universe which gives continuous  distress for the AthmA, continuously by binding it to the universe. He is also in control of all other activities including  sustenance, annihilation etc. He is the lord for those nithyasUris who are beyond the reach of the dhEvas (celestial beings) starting with brahmA et al and is like a river bank that is easily approachable by me. Such emperumAn (for the protection of such universe) incarnates as hayagrIva (horse-headed form, who is the propagator of vEdham), as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas) and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA).
This pAsuram elaborates thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).

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

  • OvAth thuyar piRavi utpada … – Before he said in thiruvAimozhi 2.8.2nIndhum thuyarp piRavi” (sorrowful birth etc which are difficult to cross-over); here he says – it is not just something that gives us opportunities to recoup and escape – it is those six aspects (jAyathE – birth, asthi – existence, pariNamathE – change, vivardhathE – growth, apakshIyathE – decay, naSyathi – disappearance) and the objects of such aspects which cause continuous sorrows.
  • mUvAth thanimudhal – mUvA – without laziness, effortlessly; this is explained as adjective for both “OvAth thuyar piRavi utpada” and “thani mudhal“, that is, bhagavAn being the singular cause without laziness for these six aspects which go on eternally in continuity (pravAha rUpaththAlE nithyam) and being the effortless singular cause of these entire creations. Though emperumAn gives body/senses to AthmAs to facilitate them to worship him, if they misuse the tools, he would think “if they do like this, let me develop their taste towards me over time”, will allow them to continue in their path and be neutral/indifferent towards them. Thus, even if they digress from his own desire (of accepting all of them), like a farmer who would try growing crops again and again instead of giving up, he keeps engaging in creation again and again. This is explained in periya thiruvanthAdhi 18 “sOmbAdhu ippal uruvai ellAm padarviththa viththA” (without laziness, you, who are the original cause who created this universe that has variegated aspects).

What is he creating and protecting?

  • mUvulagum kAvalOn – whatever that is in the boundary of the material realm. Two explanations for mUvulagam:
    • 3 layers – Lower layer (seven worlds below bhUmi (earth) – athala, vithala, …, pAthAla), middle layer (Earth), upper layer (six worlds above earth – bhuva:, svarga, maha:, jana:, thapa:, sathya).
    • 3 types of worlds – kruthakam (3 worlds below mahar lOkam – bhU: (earth), bhUva:, svarga) – these are recreated as part of each manvanthra (life of manu – 71 chathur yugams approximately), akruthakam (3 worlds above mahar lOkam) – jana:, thapa:, sathya – these remain undisturbed even during the dissolution of a manvanthra, kruthAkruthakam (maharlOkam) – this gets recreated at a lesser frequency [during the beginning of brahmA’s day which contains 1000 chathur yugams] [Here the context of recreation is within the boundary of brahmA’s one day].
  • kAvalOn – Protecting by propagating SAsthram etc.

Does he protect without minimizing his supremacy?

  • mAvAgi … – akarmavaSya (one who is not bound by karma) being born amongst / like karmavaSya (one who is bound by karma).
  • mAvAgi – incarnated as hayagrIva mUrththi (horse headed form).
  • AmaiyAy mInAgi – incarnations which are focussed on revealing sacred/true knowledge.
  • mAnidamAm – incarnations such as SrI rAma, krishNa et al. As explained in SrI rAmAyaNam sundhara kANdam 35.11 “maryAdhAnAm cha lOkasya karthA kArayithA cha sa:” (That SrI rAma is the epitome of maintaining honour/dignity and one who engages others to be honourable/dignified) and in bhagavath gIthA 3.21 “yadhyadhAcharathi SrEshta: …” (whatever performed by great person, common men will follow…”.

Who is the person who makes himself available in such mortal forms?

  • dhEvAdhi dhEva perumAn – He is beyond the reach of nithyasUris who cannot handle the smell/acquaintance of dhEvas (celestial beings) who cannot handle the smell/acquaintance of humans.
  • en thIrththanE – two explanations:
    • pure – emperumAn who has the purity to purify me; he changed my desire from worldly matters, towards him (I was like those who desire for cheap foods when most delicious foods are available).
    • easily approachable – he is like the banks of a river where we can step in and immerse.

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 – 2.8.4 – pulan aindhum

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr says “Oh ones who desire eternal goal of liberation in the form of unsurpassed happiness after giving up attachment to petty worldly pleasures! You take refuge of emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “To attain bhagavAn after being relieved from this samsAram (material realm), you immerse in the auspicious qualities of such emperumAn always”.

Highlights from periyavAchchAn piLLai‘s introduction

In the fourth pAsuram – AzhwAr says “Oh ones who desire for liberation after cutting off the ties in this material realm on meditating upon emperumAn of such nature! You immerse in his auspicious qualities”.

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

Fourth pAsuram. There was no defect in bhagavAn‘s supremacy [as seen in previous pAsuram]. Now, AzhwAr says “Oh ones who wish to attain a benefit which has no equal! See that you quickly accept him as refuge”.

pAsuram

pulan aindhu mEyum poRi aindhu nIngi
nalam andham illadhOr nAdu puguvIr!
alamandhu vIya asuraraich cheRRAn
palamundhu sIril padiminOvAdhE

Listen

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

pulan – visible matters
aindhum – in those five
mEyum – well-fitting
poRi –  like a trap which catches him
aindhum – from the five senses
nIngi – detaching
nalam – bliss
andhamilladhu – being unlimited
Or – distinct/unique
nAdu – in the abode
puguvIr – Oh the ones who desire to enter!
alamandhu – toiling
vIya – be destroyed
asurarai – demons
seRRAn – of the one who killed
mundhu – from the beginning
palam – being the result (due to its sweetness)
sIril – in the auspicious qualities
OvAdhE – always
padimin – be immersed

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

Oh the ones who desire to be detached from the five sense organs (ears, skin, eyes, nose and tongue) which trap him (AthmA) completely in the five matters (sound, touch, vision, smell and taste) and to enter the abode of unlimited bliss! emperumAn who killed the demons that were destroyed after toiling hard – you always be immersed in the auspicious qualities of such emperumAn which can be explained as the result (due to its sweetness) from the beginning.

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

  • pulan … – pulan aindhu means the five different matters (sound, touch, vision, smell and taste) and poRi aindhu are the sense organs (ears, skin, eyes, nose and tongue) which get trapped in those matters; being detached from them. Rats etc are killed by keeping a trap of certain fragrant substances; similarly the sense organs get trapped in the matters and become finished – so the sense organs are called trap. This implies that one is getting detached from being attached to the sense organs which can only perceive visible (physical) matters.
  • nalam … – Oh ones who desire to enter the abode where there is no end of bliss/goodness! AzhwAr being the most authoritative person mercifully explains that there is a divine abode which has endless bliss that is to be attained to discard the philosophy which advocates “becoming void as liberation”.
  • puguvIrAzhwAr says that our acceptance is the only qualification [for liberation].

Even if there is a divine abode and if an AthmA has the desire to enter that divine abode, if there are strong obstacles, how would one reach the divine abode?

  • alamandhu vIya asuraraich cheRRAnAzhwAr asks “Is it our job to remove the obstacles?”. emperumAn destroyed the demons so that they suffer and fall down [Similarly, he will remove our obstacles].
  • palamundhu sIril padimin – You engage in his auspicious activities which are enjoyable right from the beginning, viz., right when we start pursuing them. This is explained in bhagavath gIthA 9.2 “… susukam karthumavyayam” (imperishable and very joyful to perform) – due to the object of meditation (bhagavAn), from the beginning, it is enjoyable to perform.
  • OvAdhE – There is no rule that one can come in contact with sea/ocean only during special days (month beginning, paurNami (full-moon day) etc) – try to engage in bhagavAn’s qualities always without any distraction. It can also be said as AzhwAr encouraging others to engage in bhagavAn’s qualities continuously since he enjoyed them very much. Just as it is said in periya thirumozhi 6.10.6 “nAnum sonnEn namarum uraimin” (as I have recited, let my friends/relatives also recite).

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 – 2.8.3 – puNarkkum ayanAm

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

lakshmi_narayan_py94_l

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr desiring to explain “iruvar avar mudhalum thAnE” says “The husband of SrI mahAlakshmi, emperumAn‘s [immortal] activities revealing his control [over others] is visible everywhere”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “His divine activities are well-known to everyone”.

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

puNarkkum ayanAm azhikkum aranAm
puNarththa than undhiyOdu Agaththu manni
puNarththa thiruvAgith than mArvil thAn sEr
puNarppan perum puNarppu engum pulanE

Listen

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

than – him
puNarththa – created
undhiyOdu – with the navel
Agaththu – in one portion of his divine body
manni – eternally residing
puNarkkum – one who creates the universe
ayanAm – being aja (brahmA)
azhikkum – one who annihilates
aranAm – being hara (rudhra)

being antharAthmA of every one in this manner,
than mArvil – in his chest
puNarththa – kept together (to be identity)
thiruvAgi – having SrI mahAlakshmi
thAn – he himself
sEr – matching for his stature
puNarppan – being the one with naturally beautiful activities
perum – boundless
puNarppu – divine activities
engum – everywhere
pulan – popular as seen and enjoyed

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

Being the antharAthmA (in-dwelling super soul) of aja (brahmA) who creates the universe and eternally residing in one portion of emperumAn‘s body along with the divine navel of emperumAn which created brahmA and being hara (rudhra) who annihilates; having kept SrI mahAlakshmi together in his chest, having many divine activities matching his nature, his boundless divine activities are popularly seen and enjoyed everywhere. This explains “iruvar avar mudhalum thAnE“.

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

  • puNarkkum ayanAm – brahmA whose only job is to create the universe.
  • azhikkum aranAm – Like a hot stick [which is used to destroy others], he stays as rudhra destroying the universe. By having bhagavAn as antharAthmA (in-dwelling super-soul) they perform these activities. This is explained in mahAbhAratham SAnthi parvam 169 “… thadhASritha panthAnau srushtisamhArakArakau …” (the top most of dhEvas (celestial beings), brahmA and rudhra who were born from bhagavAn’s mercy and anger respectively, being guided by him, perform creation and annihilation – this is explained in smruthi) and SrIvishNu dharmam “… srushtim thatha: karishyAmi thvAmAviSya prajApathE ||” (Oh brahmA! I am going to create and place the earth as before, enter you and create subsequently).
  • puNarththa than undhiyOdu Agaththu manni puNarkkum ayanAm azhikkum aranAm – They can only perform their tasks when they are connected with his divine body, just like a suckling baby cannot sustain itself when the mother withdraws her bosom from its mouth. With this, bhagavAn‘s antharyAmithvam (being the in-dwelling soul) is explained through sAmAnAdhikaraNyam (one entity being the common bearer of multiple entities which perform different tasks). By saying “puNarththa than undhi” (created in his navel), his kAraNathvam (being the cause) is established; by saying “Agaththu manni” (eternally residing in his divine body), their existence depending on his divine body is established.
  • puNarththa thiruvAgith than mArvilemperumAn is the one who has SrI mahAlakshmi in his chest eternally being united with him. Why is this explained now? Just like his being the creator reveals his control over everyone, the relationship with lakshmi is also an important factor that shows his control/wealth. His togetherness with periya pirAttiyAr (SrI mahAlakshmi) is the reason for his simplicity and supremacy.
  • thAn sEr puNarppan – two explanations – he lies down in the causal ocean to initiate creation; he is the one who is having matching activities for his stature.
  • perum puNarppu engum pulanE – His activities which are conducted via brahmA et al (creation etc) and his great activities which he himself performs; such great activities are well known everywhere.

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 – 2.8.2 – nIndhum thuyar

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

gajendramoksham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr starts explaining “vIdu mudhalAm” (cause of liberation) and says “Is he needed to give liberation? Is the relationship with him alone not sufficient?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the relationship with emperumAn is the cause for liberation after eliminating the relationship with samsAram (material realm)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. AzhwAr says, “Is emperumAn needed to bestow liberation? Isn’t the relationship with him sufficient?” by saying “en thani nAyagan puNarppE” (the relationship with my singular master alone).

pAsuram

nIndhum thuyarp piRavi utpada maRRu evvevaiyum
nIndhum thuyar illA vIdu mudhalAm
pUm thaN punal poygai yAnai idar kadindha
pUm thaN thuzhAy en thani nAyagan puNarppE

Listen

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

As a visible proof of elimination of samsAram (material realm),
pU – having flower
thaN – cool
punal – having water
poygai – in the pond
yAnai – for the elephant (gajEndhrAzhwAn)
idar – trouble (caused by the crocodile)
kadindha – one who eliminated
pUm –  fresh
thaN – cool
thuzhAy – wearing thiruththuzhAy (thuLasi)
(due to that)
en – for me
thani nAyagan – unique/singular lord
puNarppu – relationship
nIndhum – for the jIvAthmA who is finding it difficult to cross-over
thuyar – sorrowful
piRavai – birth
utpada – including
maRRu – other
nIndhum – to cross over
evvevai – all types of aspects (such as old-age, death etc)
thuyarum – sorrows
illA – untouched by
vIdu – liberation
mudhalAm – cause

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

My unique/singular lord who is wearing fresh and cool thiruththuzhAy (thuLasi) is the one who eliminated the trouble (caused by the crocodile) for the elephant (gajEndhrAzhwAn). The relationship with such emperumAn is the cause for liberation that is untouched by the sorrows (of this material realm) for the jIvAthmA who is finding it difficult to cross-over the sorrowful samsAram which has all types of sorrowful aspects such as birth, old-age, death etc. This pAsuram explains “vIdu mudhalAm” which is mentioned in the first pAsuram.

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

  • nIndhum … – This pAsuram is explanation of “piRavik kadal nIndhuvArkku“. It should be understood as “nIndhum thuyarp piRavi utpada maRRu evvevaiyum nIndhum; thuyarillA vIdu mudhalAm“; Alternatively “nIndhum … thuyarillA” could be considered as adjective for vIdu.
  • nIndhum … – Since “nIndhum” is a word in present tense, it implies that all sorrowful aspects which are difficult to overcome such as birth, decay, death etc will be eliminated.
  • thuyarillA vIdu mudhalAm – he is the cause for mOksham (liberation) where there is no trace of sorrow.  This implies that emperumAn is the cause for the liberation which has no trace of any sufferings such as birth etc which are difficult to overcome. AzhwAr is not just implying elimination of samsAram (engagement in material realm) by saying “vIdu”, he implies attainment of bhagavAn which is filled with joy only. This is explained in nigaNdu (dictionary) as “mukthirmOkshO mahAnandha:” (mukthi (liberation), mOksham (liberation and mahAnandham (great joy) are synonyms).

Where did we see him eliminating sorrows and bestowing joy?

  • pUm thaN …emperumAn is the one who completely removed the sufferings of the elephant which was caught by the crocodile while entering the pond that is filled everywhere with blossomed cool flowers. gajEndhrAzhwAn (elephant) desired that he would submit the flower without losing its freshness at the lotus feet of emperumAn – he was suffering since his desire was not fulfilled – it was emperumAn who removed that suffering and facilitated him to fulfil his desire.
  • pUm thaN thuzhAy en thani nAyagan – he flew and jumped near the pond with the thuLasi bunch placed on his head! Just like fragrance is natural for thuLasi, removing the sorrows of the elephant (devotee) is natural for emperumAn. The suffering of elephant can also be explained as thinking – What if some one thinks “We believed that sarvESvaran will protect us during dangers; but he is unfortunately not helping! Why is he behaving like someone who is devoid of good qualities?”.
  • en thani nAyagan –  AzhwAr feels that emperumAn removed his (AzhwAr’s) own suffering instead of elephant’s suffering [focussing on “en” – my].
  • puNarppu – relationship with bhagavAn. The connection with his divine feet will remove the sufferings and also bestow the blissful result [of service to bhagavAn in paramapadham].

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