Category Archives: thiruvAimozhi 2nd centum

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr becomes pleased saying “You mercifully entered into me and stayed firmly and removed my sufferings which were highlighted in AdiyAdi, made me devoted to you and took charge of my senses fully”. It is also explained as AzhwAr becoming pleased saying “After I enjoyed you with devotion, you eliminated my hurdles, bestowing on me unsurpassed joy by placing yourself in me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

சிரீதரன் செய்ய தாமரைக் கண்ணன் என்று என்று இராப்பகல் வாய்
வெரீஇ அலமந்து கண்கள் நீர் மல்கி வெவ்வுயிர்த்து உயிர்த்து
மரீஇய தீவினை மாள இன்பம் வளர வைகல் வைகல்
இரீஇ உன்னை என்னுள் வைத்தனை என் இருடீகேசனே!

sireeidharan seyya thAmaraik kaNNn enRu enRu irAp pagal vAy
vereei alamandhu kaNgaL nIr malgi vevvuyirththu uyirththu
mareeiya thIvinai mALa inbam vaLara vaigal vaigal
ireei unnai ennuL vaiththanai en irudIkESanE !

Listen

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

[Translator’s note: In all the four lines of this pAsuram, there is a short syllable immediately after the long syllable (for example, sireeidharan, vereei alamandhu etc). The purpose of this is to pronounce these syllables for a short moment longer than the regular time. We have used ‘ee’ to denote the longer syllable instead of the usual connotation of ‘I’ so that thee reader does not confuse with the alphabet ‘l’ (el)].

sireeidharan – one who is Sriya:pathi (husband of SrI mahAlakshmi)
seyya – fresh (due to the joy acquired after uniting with her)
thAmarai – like a lotus flower
kaNNan – one who has eyes
enRu enRu – saying so

(as said in thiruvAimozhi 2.4.5 “ivaL irAp pagal vAy vereei“),
irAp pagal – night and day
vAy vereei – repeatedly saying/blabbering
alamandhu – (as said in thiruvAimozhi 2.4.1 “engum nAdi nAdi“) looking blank and confused
kaNgaL nIr malgi – (as said in thiruvAimozhi 2.4.5 “kuvaLai oN kaNNa nIr koNdAL” and thiruvAimozhi 2.4.10 “kEzhil oN kaNNa nIr koNdAL“) shedding tears
vevvuyirththu uyirththu – (as said in thiruvAimozhi 2.4.4 “uLLam malanga vevvuyirkkum” and thiruvAimozhi 2.4.8 “nenjam vEva nedithuyirkkum“) breathing hot and long, continuously
mareeiya – suffered (as in thiruvAimozhi 2.4 “AdiyAdi“)
thIvinai – vices
mALa – to eradicate
inbam vaLara – to increase the joy (starting from thiruvAimozhi 2.5 “andhAmaththanbu“)
vaigal vaigal – always
en irudIkESanE – since you are the controller of my senses
en uL – in my heart (which is submissive towards you)
unnai – you (who are the controller, enjoyer)
ireei – (as said in thiruvAimozhi 2.6.2 “pakka nOkkaRiyAn“) keeping
vaiththanai – placed

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

You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes (due to the joy acquired after uniting with her)) night and day and blabber that,  looking blank and confused, shedding tears, breathing hot and long, continuously and suffered; to eradicate such vices and to increase the joy always, you placed yourself by keeping you in my heart since you are the controller of my senses.

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

• sireeidharan – one who has periya pirAttiyAr in his chest.
• seyya thAmaraik kaNNan – Like crops which look fresh when watered, having cool beautiful eyes due to her presence in his chest. This is explained in vishNu dharamam – mangalyasthavam “… vakshasthalEna Sriyamudhvahan vibhu: | visthAri padhmOthpala pathralOchana: …” (one who is having SrI mahAlakshmi in his chest, who is sarvESvara and whose divine eyes resemble lotus leaf or waterlily flower).
• enRu enRu – saying thus
• irAp pagal … – Previous AchAryas explained this as “Since he is overwhelmed with devotion, this is how his activities would be [constantly crying, longing for bhagavAn etc]”. But, bhattar explained it as “upto ‘mareeiya thIvinai mALa‘ as the state of AzhwAr which was elaborated in ‘AdiyAdi‘ decad and ‘inbam vaLara‘ explains the loving devotion which flourished in AzhwAr starting from ‘andhAmaththanbu‘ decad up to ‘kESavan thamar‘ decad”. “irAp pagal vAy vereei” indicates thiruvAimozhi 2.4.5 “ivaL irAp pagal vAy vereei“. “alamandhu” indicates thiruvAimozhi 2.4.1 “engum nAdi nAdi“. “kaNgaL nIr malgi” indicates thiruvAimozhi 2.4.5 “thana kuvaLai oN kaNNa nIr koNdAL“. “vevvuyirththuyirththu” indicates thiruvAimozhi 2.4.4 “uLLam malanga vevvuyirkkum“.
• mareeiya thIvinai mALa – His suffering in “AdiyAdi” was like the suffering of gajEndhrAzhwAn (elephant) due to the crocodile. To eradicate such well established sufferings.
• inbam vaLara – the joyful love which started from “andhAmaththanbu“.
• vaigal vaigal – every moment that has passed
• unnai en uL irIi vaiththanai – you placed yourself within me.
• en irudIkESanE – Those senses which were mine and did harm to me by opposing me, gave up their arms (surrendered to you). Would the ones (senses) which have seen parama SEshi (ultimate master – bhagavAn) stop at dhvAra SEshi (local master – jIvAthmA)? [No – they will become subservient to bhagavAn.]

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

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “There can be no reciprocation for the favours done by emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “is there a reciprocation for emperumAn‘s favour of eliminating the mind which is not useful to enjoy him?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr struggles due to not finding a way to reciprocate the favour done by emperumAn to him.

pAsuram

வாமனன் என் மரகத வண்ணன் தாமரைக் கண்ணினன்
காமனைப் பயந்தாய்! என்று என்று உன் கழல் பாடியே பணிந்து
தூ மனத்தனனாய்ப் பிறவித் துழதி நீங்க என்னைத்
தீ மனம் கெடுத்தாய் உனக்கு என் செய்கேன்? என் சிரீதரனே!

vAmanan en maradhaga vaNNan thAmaraik kaNNinan
kAmanaip payandhAy! enRu enRu un kazhal pAdiyE paNindhu
thU manaththananAyp piRavith thuzhadhi nInga ennaith
thI manam keduththAy unakken seygEn? en sirIdharanE!

Listen

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

vAmanan – Oh (most easily approachable) vAmana!
en – for me to experience
maradhaga vaNNan – Oh one who is having a beautiful form resembling emerald!

[those eyes] which would happily and completely bless those who enjoy them,
thAmarai – like lotus flower
kaNNinan – Oh one who is having such eyes!
kAmanai – for cupid (who is loved by all)
payandhAy – Oh one who is the creator!
enRu enRu – saying so
un kazhal – your divine feet
pAdiyE – sing
paNindhu – bow to them
thU manaththananAy – having pure mind (which does not hanker for ulterior goals)
piRavi – caused by birth
thuzhadhi – sufferings
nInga – to eradicate
ennaith thImanam keduththAy – reformed my evil mind (which was focussed on worldly pleasures)
en – being the helper for such me
sirIdharanE – Oh SrImAn (lord of SrI mahAlakshmi)!
unakku – for you (who are complete)
en – what
seygEn – can I do?

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

Oh (most easily approachable) vAmana! Oh one who is having a beautiful form resembling emerald, for me to experience! Oh one who is having lotus flower like eyes which would happily and completely bless those who enjoy them! Oh one who is the creator of cupid (who is loved by all)! You reformed my evil mind to say these, sing your divine feet, bow to them, to have a pure mind and to eliminate the sufferings caused by birth [in material realm]; Oh you who are SrImAn (husband of SrI mahAlakshmi) who is complete in all manners and who has done such favours to me! What can I do in return?

It is implied that since bhagavAn is Sriya:pathi (husband of SrI mahAlakshmi) who is complete in all aspects, there is nothing that can be done in reciprocation.

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

• vAmanan – this explains his divine bodily beauty; also explains him as the well-wisher who does good to others.
• en maradhaga vaNNan – one who let me enjoy his divine form which removes all fatigue.
• thAmaraik kaNNinan – Not just external beauty, his mercy dripping heart is exposed through his divine eyes.
• kAmanaip payandhAy – oh the creator of manmatha (cupid) who threatens/bewilders everyone with his extreme beauty! On meditating upon emperumAn, sometimes AzhwAr speaks in first person with emperumAn (you, here etc – as if he is in front of him); but when he further desires for affectionate exchanges which would not happen, he will speak in third person [he, there etc] to him; his great attachment to emperumAn is the reason for both types of dealings.
• enRu enRu  … – reciting these divine names and falling at his lotus feet
• thU manaththananAy – mind is generally explained as the cause for both bondage and liberation; leaving that aside, having a heart which is fully focussed on liberation; that is, having pure internal sense (mind). As a result, one need not take birth again [in this material realm]; piRavith thuzhadhi – sufferings in birth, eliminating that.
• ennaith thImanam keduththAy – You reformed the mind which would desire for both you and worldly pleasures like a person who would desire for both nectar (which would give immortality) and poison (which would kill). Not only you bestowed me a good mind, you also eliminated my evil mind (explained in previous pAsuram).
• unakku … – Seeing the favours done by you, I cannot bear myself not reciprocating the same; but I am not finding ways to reciprocate; Neither am I able to reject your favour nor are you in need of something. What can I do to you who is already complete in all aspects?

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

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr says “You have bestowed me a mind which aims only to experience you by glorifying and worshiping you. Is anything difficult for you, who are SrI vAmana?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that emperumAn bestowed a pure mind which is suitable to worship him.

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

திரிவிக்கிரமன் செந்தாமரைக் கண் எம்மான் என் செங்கனி வாய்
உருவில் பொலிந்த வெள்ளைப் பளிங்கு நிறத்தனன் என்று என்று உள்ளி
பரவிப் பணிந்து பல் ஊழி ஊழி நின் பாத பங்கயமே
மருவித் தொழும் மனமே தந்தாய் வல்லை காண் என் வாமனனே

thirivikkiraman sendhAmaraik kaN emmAn en sengani vAy
uruvil polindha veLLaip paLingu niRaththan(an) enRu enRu uLLip
paravip paNindhu pal Uzhi Uzhi nin pAdha pangayamE
maruvith thozhum manamE thandhAy vallai kAN en vAmananE!

Listen

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

thirivikkiraman – one who measured the worlds and won over them

Like that,
sem – reddish
thAmarai – lotus flower like
kaN – with the eyes
emmAn – my lord who accepted my service to say “jitham” (victory to him)
en sem kani vAy uruvil polindha veLLaip paLingu niRaththan – one who let me experience the beautiful row of white pearl like teeth inside the reddish mouth (lips) and made me exist for him exclusively
enRu enRu – thus saying each aspect individually
uLLi – contemplating in the heart
paravi – (as the experience is not subdued in the heart, it is expressed by) speaking in a disorderly manner
paNindhu – (due to that overwhelming love) bowing (at the lotus feet)
pal – many
Uzhi Uzhi – until time exists in different types of kalpa (i.e., forever)
nin – your
pAdha pangayamE – enjoyable lotus feet
maruvi – fitting well (without any other expectation)
thozhum – serving
manamE – mind
thandhAy – you bestowed
en vAmananE – Oh my vAmana!
vallai kAN – you are very capable

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

Like he measured the worlds and won over them, he, my lord showed his reddish lotus flower like eyes, won over me and accepted my service; he let me experience the beautiful row of white pearl like teeth inside the reddish mouth (lips) and made me exist for him exclusively. “You thus made me contemplate these aspects individually in the heart and speak about them in a disorderly manner, made me bow at your lotus feet (due to that great love) and bestowed me the mind that made me fit well (without any other expectation) at your enjoyable lotus feet until time exists in different types of kalpa (i.e., forever). Oh vAmana! You are very capable!”.

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.

• vallai kAN en vAmananE – Like you tricked mahAbali by your beauty so that he did not heed to the advice of SukrAchArya et al, you have tricked me to fully exist for you.

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

• thirivikkiraman – With three steps, he brought all the worlds under his lotus feet.
• sem thAmaraik kaN emmAn – through his glance, he brought me under his lotus feet.
• en sem kanivAy … – After AzhwAr said as in jithanthE sthOthram 1 “jitham …” (victory), emperumAn smiled [revealing his row of pearl like teeth]. His lips became red after transforming Azhwar to be fully existing for him – in such lips. Due to the visible contrast (red lips – white teeth), one who is having the row of pure white teeth.
• enRu enRu uLLi – In the worldly pleasures (bodily beauty of opposite sex), one can contemplate upon that only when the inside is not seen (i.e., thought externally someone may look beautiful, the inside of the body is still made of flesh, blood etc., which look disgusting only]; but bhagavath vishayam can be continuously meditated upon [since bhagavAn’s body is pure and divine].
• paravip paNindhu – calling him out without any order, falling at his lotus feet without any self-esteem.

This joy is not limited for one day and gone the next day –

• pal Uzhi Uzhi – kalpa (day of brahmA which is several million years) after kalpa; you bestowed me a mind to worship your most enjoyable lotus feet forever without any expectation. Also explained as – since worldly pleasures are temporary and not enjoyable, the mind will not be fixated on any single thing for a longer duration as mentioned by arjuna in bhagavadh gIthA 6.34 “chanchalam hi mana:” (the wavering mind); but since you are permanent and most enjoyable, you bestowed me a mind that will fit well in your lotus feet. You did not just reform my old mind – you have given me a new mind from the store room as said by krishNa in bhagavadh gIthA 11.8 “… dhivyam dhadhAmi …” (I am giving you a divine set of eyes to behold my universal form which cannot be seen by your material eyes). On seeing the mind, one cannot say that it was the same old mind which got transformed – it looked like a brand new mind.
• en vAmananE vallai kAN – Is this vAmana form the tool for you to give and take? By showing this vAmana form you have reformed my mind and given a new look to it; it is this same beauty through which you took away the worlds which mahAbali considered as his own; AzhwAr becomes delighted saying “vallai kAN” (you are very capable).

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

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – AzhwAr says “emperumAn out of his compassion worked hard, for a long time, to develop my devotion towards him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains emperumAn‘s binding to his compassion which is the trigger for the favours done by him, which caused him this great splendour.

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

மதுசூதனை அன்றி மற்று இலேன் என்று எத்தாலும் கருமம் இன்றி
துதி சூழ்ந்த பாடல்கள் பாடி ஆட நின்று ஊழி ஊழி தொறும்
எதிர் சூழல் புக்கு எனைத்தோர் பிறப்பும் எனக்கே அருள்கள் செய்ய
விதி சூழ்ந்ததால் எனக்கேல் அம்மான் திரிவிக்கிரமனையே

madhusUdhanai anRi maRRu ilEn enRu eththAlum karumam inRi
thudhi sUzhndha pAdalgaL pAdi Ada ninRu Uzhi Uzhi thoRum
edhir sUzhal pukku enaiththOr piRappum enakkE aruLgaL seyya
vidhi sUzhndhadhAl enakkEl ammAn thirivikkiramanaiyE

Listen

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

madhusUdhanai anRi – Other than madhusUdhanan (who removed my obstacles)
maRRu – any other goal
ilEn – I don’t have
enRu – saying thus
eththAlum – with anything
karumam – expectation for a result
inRi – not having
thudhi – in the form of sthOthram (praises)
sUzhndha – covering (his countless qualities)
pAdalgaLai – songs
ninRu – staying firm (without attachment for ulterior motives)
pAdi – sing
Adi – dance
Uzhi Uzhi thoRum – kalpa (a day of brahmA) after kalpa
enaiththu – many
Or – unique/distinct
piRappum – in births
edhir – to be friendly with me
sUzhal pukku – appearing with tricks
enakkE – exclusively for me
aruLgaL – favours (from initial merciful blessing to total devotion towards him)
seyya – to do
enakku – for me
El – position himself
ammAn – being my lord
thirivikkiramanai – thrivikrama
vidhi – mercy in the form of unavoidable destiny
sUzhndhadhu – wrapped

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

Saying “I don’t have any goal other than madhusUdhanan (who removed my obstacles)” without any expectation for any results, I sing and dance covering his countless qualities in the form of sthOthrams (praises); to transform me to such state, he took many many distinct/unique births in kalpa (day of brahmA) after kalpa, assuming different forms to do different tricks to become friendly with me; such lord thrivikrama of mine who positioned himself to favour me exclusively, became overwhelmed/wrapped with mercy in the form of unavoidable destiny.

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

• madhusUdhanai anRi maRRu ilEn enRu – AzhwAr‘s state is such that he will not have anyone, other than the one who has the quality of eliminating the hurdles, as his refuge.

What is the difference between us who say the same thing when our mind is in sathva guNam (goodness) and AhwAr?

• eththAlum karumam inRi – His actions would be in line with his words. He would discard fake-goals and fake-means and would consider that anything other than [emperumAn] himself is of no use to him.
• thudhi sUzhndha … –  two explanations – songs in the form of praises; songs which will consume his qualities which are to be praised. He made me such that I sing his glories kalpa after kalpa.
• ninRu – Instead of looking for favours in return as said in yajur vEdham 1.8 “dhEhimE …” (you give me something and I will give you something back) and leaving you, staying firmly.

When asked “what is the reason for his favours?”, AzhwAr says “vidhi sUzhndhadhAl” (because he was wrapped with compassion):

• edhir sUzhal pukku – When someone tries to catch a person, he would come from the opposite direction; similarly, whenever AzhwAr took birth in this material realm, emperumAn too appeared to catch him. AzhwAr was born due to his karma (virtues/vices) and emperumAn was born due to his compassion. sUzhal also means avathAram (incarnation). AzhwAr says “enaiththOr piRappum edhir sUzhal pukku enakkE aruLgaL seyya vidhi sUzhndhadhAl” (all these births of emperumAn while I was born is due to his being wrapped in compassion and wanting to shower his mercy on me). vidhi means bhagavAn‘s krupA (mercy). Why is bhagavAn’s krupA said as vidhi (destiny)? This is because he cannot avoid showing his compassion (he is bound by it); like we cannot fulfil all our desires freely due to our karma, he too cannot fulfil his desires due to his own compassion; SrI rAmAyaNam sundhara kANdam 38.34 “… vadhArhamapi kAkuthstha: krupayA parypAlayath ||” (SrI rAma who is a descendant of kakuthstha, saved kAkAsura due to compassion) – their heritage is such that they will protect others even at the cost of harming themselves. He even avoided killing kAkAsura who was worthy to be killed [Here it is explained that though he wanted to kill kAkAsura (indhra’s demoniac son who assumed the form of a crow) for hurting sIthA pirAtti, he was overwhelmed with compassion and ended up forgiving kAkAsura].
• enakkEl … – bhagavAn being sarvESvaran (lord of all), took birth as a dwarf, measured the worlds in three feet and placed all the worlds under his lotus feet and mingled with everyone; that act of simplicity looks like supremacy when compared to his being wrapped with compassion to accept me.

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

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “emperumAn reformed me and those who are related to me to enjoy emperumAn, only by showing his beauty”. This also explains AzhwAr saying “emperumAn acquired unsurpassed radiance by accepting AzhwAr and those who are related to AzhwAr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. When emperumAnAr was listening to the meanings of thiruvAimozhi from thirumAlai ANdAn, emperumAnAr would give explanations to pAsurams and would ask ANdAn “is this meaning apt?”. ANdAn would reply “this is like viSwAmithra srushti [viSwAmithra created a new heavenly planet for thrisangu; ANdAn used to say emperumAnAr is explaining pAsurams in a newer way which is not explained by elders]; I have not heard this from ALavandhAr“; When explaining this pAsuram, ANdAn asked emperumAnAr “Is there any viSwAmithra srushti (new explanation) for this pAsuram?”, emperumAnAr replied “AzhwAr is saying in this pAsuram ’emperumAn showed his physical beauty and made me to be fully subservient to him'”. In addition, bhattar also mercifully explains a meaning for this pAsuram – emperumAn acquired new radiance in his body after accepting AzhwAr and those who are related to AzhwAr”; it is like as explained in SrI rAmAyaNam 131.15 “viSOdhithajata: snAthaSchithramAlyAnulEpana: | mahArhavasanO rAmasthasthau thathra SriyA jvalan ||” (having washed his locks of hair, having mercifully bathed, wearing many different flower garlands, sandalwood paste, expensive clothes, SrI rAma shone radiantly along with the wealth of beauty in that throne – in this SlOkam, it is explained that SrI rAma acquired new radiance after accepting bharatha).

pAsuram

விட்டு இலங்கு செஞ்சோதித் தாமரை பாதம் கைகள் கண்கள்
விட்டு இலங்கு கருஞ்சுடர் மலையே திரு உடம்பு
விட்டு இலங்கு மதியம் சீர் சங்கு சக்கரம் பரிதி
விட்டு இலங்கு முடி அம்மான் மதுசூதனன் தனக்கே

vittu ilangu senjOdhith thAmarai pAdham kaigaL kaNgaL
vittu ilangu karunjudar malaiyE thiruvudambu
vittu ilangu madhiyam sIr sangu chakkaram paridhi
vittu ilangu mudi ammAn madhusUdhanan thanakkE

Listen

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

vittu – being vishNu
vittu – spread
ilangu – shining
mudi – having a crown
ammAn – being the lord/master
madhusUdhanan thanakku – for madhusUdhana
ilangu – adding splendour
sem – reddish
sOdhi – having radiance
thAmaraiyE – like a lotus flower
pAdham – divine feet
kaigaL – divine hands
kaNgaL – divine eyes
vittu – well expanded
ilangu – shining
karum – bluish
sudar – having rays
malaiyE – like a mountain
thiru – beautiful
udambu – form
sIr – beautiful
sangu – his pAnchajanyam – conch
vittu – expanded
ilangu – shining
madhiyamE – like the moon
chakkaram – sudharSana chakram – disc (wheel)
vittilangu – similar (expanded and shining)
paridhiyE – like the sun

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

Being vishNu, my lord madhusUdhanan who is having well-spread shining crown, has reddish radiant divine feet, divine hands and divine eyes which are adding splendour to him;his divine body looks like a shining bluish mountain with bright rays; his beautiful conch looks like the well-expanded shining moon; his disc looks like similarly shining sun.

In this pAsuram, vittu should be treated as vishNu and should be combined with the last line to have proper context.

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

• vittilangu … (1st line) – The divine feet at which AzhwAr offers obeisances after emperumAn wins over AzhwAr, the divine hands that embrace AzhwAr, the divine eyes that shower cool glance towards AzhwAr – all these look reddish splendorous lotus flower having radiance that is like greatly flowing like water from a dam. Since the example (lotus) is not a direct match for the object (emperumAn), AzhwAr is saying “thAmarai pAdham…” (lotus feet) instead of saying “thAmarai pOnRa pAdham” (lotus like feet). Alternatively, it is explained as vishNu’s radiant reddish divine feet, hands, eyes [This alternative explanation is similar to 12000 padi vyAkyAnam].
• vittilangu … (upto end of the pAsuram) – His bodily beauty is as explained in SrI rAmAyaNam AraNya kANdam 38.15 “SObhayan dhaNdakAraNyam …” (SrI rAma through his radiant appearance made the whole dhaNdakAraNyam shine and he looked like a freshly radiant moon); AzhwAr felt the cool comfort of emperumAn when emperumAn embraced him. pAnchajanyam (his conch) looked like a radiantly shining moon.
• sIr sangu – Wealth acquired due to close proximity of bhagavAn. nAchiyAr thirumozhi 7.8 “uNbadhu sollil ulagaLandhAn vAyamudham kaNpadai koLLil kadalvaNNan kaiththalaththE” (He [pAnchajanya, the divine conch] eats the nectar from the mouth of emperumAn who measured the worlds; he rests on the hands of emperumAn whose complexion resembles sea-water). Like those devotees who simply eat bhagavAn‘s food remnants and rest inside the temple, pAnchajanyam gets fed directly from bhagavAn’s mouth and rests on his hand enjoying his beauty (from close proximity).
• sIr sangu – As said in nAchiyAr thirumozhi 7.7 “un selvam sAla azhagiyadhu” (your wealth is most worthy) – this is the real wealth.
• chakkaram paridhi – AzhwAr is citing sun as example to explain sudharSana chakra’s radiance though sudharSana chakra’s radiance is unlimited in comparison to the limited radiance of sun.
• vittilangu mudi – the radiance of his crown will subside the radiance of all of these.
• ammAn madhusUdhanan thanakkE – for the one who is sarvESvaran (supreme lord) and being the destroyer of enemies.

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

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr becomes amazed thinking “How ingenious is he! He has changed those who are related to me like myself”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the ingenuity of emperumAn for bestowing the same favour to all his relatives and their families too.

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

கோவிந்தன் குடக் கூத்தன் கோவலன் என்று என்றே குனித்துத்
தேவும் தன்னையும் பாடி ஆடத் திருத்தி என்னைக் கொண்டு என் –
பாவம் தன்னையும் பாறக் கைத்து எமர் ஏழ் எழு பிறப்பும்
மேவும் தன்மையம் ஆக்கினான் வல்லன் எம் பிரான் விட்டுவே

gOvindhan kudak kUththan kOvalan enRu enRE kuniththu
thEvum thannaiyum pAdi Adath thiruththi ennaik koNdu en –
pAvam thannaiyum pARak kaiththu emar Ezh ezhu piRappum
mEvum thanmaiyam AkkinAn vallan em pirAn vittuvE

Listen

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

vallan – being capable (of completing any task he desires)
vittu – pervading all objects [as vishNu]
empirAn – my lord who acknowledged me (like rounding up a town to catch a single person]
gOvindhan – (suiting his birth) having abundance of cows
kudak kUththan – (expressing the joy of such abundance of cattle through) being a dancer (with pots)
kOvalan – having a birth in cowherd clan (which matches such wealth and activities)
enRu enRE – saying these aspects individually
kuniththu – dancing out of great joy
thEvum – dhEvathvam – supremacy (which is the cause for such simplicity)
thannaiyum – his special aspect of simplicity
pAdi – singing (to express the joy)
Ada – to dance
thiruththi – reformed me (to be on a par with nithyasUris like an alchemist who would change iron to gold)
ennai – me
koNdu – accepting (me as his own)

hurdles, which stop such acceptance,
en – my
pAvam thannaiyum – sins
pARa – to run away
kaiththu – drove
emar – those who are related to me
Ezh ezhu piRappum – seven times seven births
mEvum thanmaiyum – made us to desire for him and attain him
AkkinAn – done

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

emperumAn being capable (of completing any task he desires), pervading all objects [as vishNu] is my lord who acknowledged me (like rounding up a town to catch a single person]; he is having abundance of cows, (expressing the joy of such abundance of cattle through) being a dancer (with pots) matching his birth in the cowherd clan. He made me dance and sing out of great joy saying individually his aspects such as his supremacy (which is the cause for simplicity) and his special aspect of simplicity. He reformed me (to be on a par with nithyasUris like an alchemist who would change iron to gold) and accepted me. He also drove my sins to run away from me and reformed my relatives of seven times seven births [many many ancestors/descendants]. How great is his capability!

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

• gOvindhan – This wealth is not even seen in SrIvaikuNtam (spiritual realm). Wealth due to abundance of cows is only seen here [in vrindhAvanam].
• kudak kUththan – Like brAhmaNas would perform fire sacrifices when there is abundance of wealth, when cowherds get abundance of wealth, they would spend it by dancing with pots. bhagavAn who is explained in chAndhOgya upanishath as “avAkyanAdhara:” (anAdhara: – not caring for anyone since he has no desires left to be fulfilled;  avAkI – he maintains silence considering everything else as unworthy of conversation – this is bhagavAn‘s state in SrIvaikuNtam), dancing crazily like well-grown crop swinging in heavy wind.
• kOvalan – gOpAla (cowherd) – having birth which matches aforementioned qualities / activities. This wealth was earned by bhagavAn taking birth in this cowherd clan.
• enRu enRE kuniththu – contemplating such aspects, [AzhwAr] naturally started dancing; when AzhwAr thinks about bhagavAn’s dependence on his devotees [as in krishNAvathAram], he cannot stop glorifying it.
• thEvum – Here dhEvathvam (supremacy) indicates aiswaryam [ability to control all]; thannai (self – natural aspect) indicates being controlled by his devotees; this dependence towards his devotees is his natural quality; vaSishta said to SrI rAma in SrI rAmAyaNam ayOdhyA kANdam 111.7 “… AthmAnam nAthivarthEthA: …” (You accept bharatha’s words and ensure that your true nature of being dependent on your devotees is retained). Some would say it as “AthmabhUtham bharatham nAthivarthEthA:” (Don’t lose bharatha who is like your AthmA). But bhattar would explain it as “vaSishta is saying ‘your natural quality is to be dependent on your devotees. By discarding your brother’s request, don’t lose your such natural quality'”.
• pAdi Adath thiruththi – What is the difference between “enRu enRE kuniththu” and here (also speaking about dancing and singing)? Previously his simplicity was glorified while dancing/singing; here both supremacy and simplicity are glorified while dancing/singing. So, it can be explained that the object of singing/dancing is different in two places. Alternative explanation: Previously, it can be said as AzhwAr just starting to dance/sing without full intent of his heart and now he is fully engrossed into it with full intent of his heart.
• thiruththi – Like a barren land is refined to be fertile, AzhwAr is transformed to have the behaviour/activities of nithyasUris.
• ennaik koNdu – accepting me. If AzhwAr says “now he made me pursue him through some means”, that will not match AzhwAr’s philosophy which emphasises on his acquiring this glory due to bhagavAn‘s grace only. So, what is AzhwAr saying here? Like a person would pick-up a precious gem from mud, wash it thoroughly and use it to his heart’s content, bhagavAn accepted him, destroyed AzhwAr’s sins which cannot be destroyed by self efforts and drove those sins away.
• emar … – Not only he did this for me, but he bestowed the same mercy of reaching him naturally for my ancestors/descendants for many generations.
• empirAn vittu vallan – sarvEsvaran who is my saviour, who can do whatever he pleases. Is there anything that cannot be done by the omnipotent lord? AzhwAr considers emperumAn‘s omnipresence also is for him only.

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

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

(mAdhavan) AzhwAr wonders to himself “What is the aspect in me which caused emperumAn to transform me to become a vaishNava and pursue those who are related with me too?” and explains that in this pAsuram.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr says “emperumAn eliminated all my defects and accepted me just for saying the name mAdhava”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the favours done by emperumAn being partial towards him merely for his (AzhwAr’s) word [of saying mAdhava].

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. Previously AzhwAr said “mA sadhir idhu peRRu” (acquired this great glory); when asked the reason for this, AzhwAr says “unknowingly I had spoken the words the residents of antha:puram (private quarters of the queens)”. bhattar said in SrI guNarathna kOSam 52 “… jAmAthA dhayithasthavEthi bhavathIsambandhadhrushtyA harim paSyEma …” (Oh mother lakshmi! Like the residents of mithilA who loved SrI rAma due to your relationship with him, in the same manner, we who are engaged in your beautiful service too, approach sarvESvaran (lord of all) namperumAL who is called as jAmAthA (azhagiya maNavALan) and who is your lord, look at him, serve him etc. On seeing his joy during those times, we too would feel blissful [This SlOkam is quoted to establish that the residents of antha:puram (those who serve thAyAr) would glorify perumAL].

pAsuram

மாதவன் என்றதே கொண்டு என்னை இனி இப்பால் பட்டது
யாது அவங்களும் சேர் கொடேன் என்று என்னுள் புகுந்து இருந்து
தீது அவம் கெடுக்கும் அமுதம் செந்தாமரைக் கண் குன்றம்
கோது அவம் இல் என் கன்னல் கட்டி எம்மான் என் கோவிந்தனே

mAdhavan enRadhE koNdu ennai ini ippAl pattadhu
yAdhu avangaLum sEr kodEn enRu ennuL pugundhu irundhu
thIdhu avam kedukkum amudham sendhAmaraik kaN kunRam
kOdhu avam il en kannal katti emmAn en gOvindhanE

Listen

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

en – for me
gOvindhan – one who appeared as krishNa
emmAn – one who is my swAmi (lord)
mAdhavan – SrImAn (mAdhava – the lord of lakshmi)
enRadhE – considering that word (which was uttered without heart’s intent) alone
koNdu – having that as the reason
ennai – me (who does not know the difference between different utterings)
ini – after uttering
ippAl pattadhu – for the subsequent times
avangaL – (avam – sin/defect) defects such as avidhyA (ignorance)
yAdhum – completely
sErkodEn – will not let them approach/affect
enRu – vowing that

for that,
en uL – in my heart
pugundhu – entered
irundhu – stayed there without any other thought
thIdhu – vices (which were committed knowingly)
avam – (incidental) vices
kedukkum – destroying
amudham – eternally sweet

due to this union,
sem – reddish
thAmarai – lotus like
kaN – divine eyes
kunRam – letting me experience his well established divine form
kOdhu – the type of defect that arises due to mixing with other objects
avam – the type of defect that arises due to being cooked
il – not having
en kannal katti – sweet like a block of sugar

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

emperumAn who appeared as krishNa for me, who is my lord, considered my uttering (which was uttered without heart’s intent) of “SrImAn” (mAdhava – the lord of SrI mahAlakshmi) alone as the reason and saved me from being approached by defects such as avidhyA (ignorance) after uttering that word; vowing this, he entered into my heart, stayed there without any other thought, being eternally sweet, eliminated all my defects (which were committed knowingly or unknowingly); due to this union, he allowed me to experience his divine reddish lotus-like eyes and well-established divine form like a block of sugar without having any defects (that arise due to mixing with other objects or being cooked).

For bhagavAn, there is no kOdhu (i.e., looking for some effort to do a favour) and avam (doing a favour with selfish motive).

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

• mAdhavan enRadhE koNdu – For me, merely uttering the word “mAdhava“; he considered this itself as a great act of commitment. Considering that “AzhwAr knows the difference between the other names and this name” and treats that as a great thing.
• ennai – me who does not know the difference between other names of emperumAn and this name.
• ini – whatever time that is gone cannot be retrieved; the remaining times looked like a short duration for emperumAn. Like a chEthana (jIvAthmA – soul) feels towards bhagavAn after taking refuge of bhagavAn as said in mudhal thiruvandhAdhi 16 “pazhudhE pala pagalum pOyina” (I have wasted all these times), bhagavAn is having that same feeling towards me (AzhwAr) now. This is like how SrI rAma felt in SrI rAmAyaNam kishkinthA kANdam 30.3 “… budhdhvA kAlamathIthancha mumOha …” (SrI rAma fell unconscious thinking about how sugrIva is attached to his sense of enjoyment and the time lost in rescuing sIthA pirAtti).
• ippAl pattadhu – Lost time is like water that crossed the dam, at least the water that is still there should be preserved.
• yAdhu avangaLum sEr kodEn enRu – emperumAn vowing “I will not let you go through any difficult penance and suffer [to attain me]”. Holding on to upAyAntharams (other means such as karma yOga, gyAna yOga, bhakthi yOga etc) instead of emperumAn himself, is like entering into a river with a heavy rock tied on to oneself [it will only drown the individual]. avam – avidhyA (ignorance) etc., that lead to narakam (hell). emperumAn is vowing that he will not let AzhwAr leave him by (a) making him pursue other goals, (b) making him shy away considering himself to be unworthy and (c) letting him pursue other means.
• enRu – vowing as done in SrI rAmAyaNam sundhara kANdam 29.10 “…Ethath vratham mama” (this is my vow).
• pugundhu – After vowing, instead of staying away from me, he entered into my heart.
• irundhu – After entering too, since there may be option to leave, like “sugrIva mahAraja mischievously closed the entrance of the cave in which vAli entered”, emperumAn stood there firmly closing all options to leave.
• pugundhu irundhu – instead of having AzhwAr try to reach him, emperumAn himself entered AzhwAr’s heart and stayed there firmly.

What did he do after entering?

• thIdhu avam kedukkum – two explanations:
  • thIdhu – all vices which were knowingly committed before thiruviruththam 1 “poy ninRa gyAnam“, i.e., all vices which were committed before being blessed by emperumAn with true knowledge. avam – all mistakes which were unknowingly committed after acquiring knowledge.  By these two, the hurdles which stop one from attaining bhagavAn are explained.
  • As explained in SrI rAmAyaNam kishkinthA kANdam 33.12 “gOgnE chaiva surApE cha chOrE bhagnavrathE thathA | nishkruthirvihithA sadhbhi: kruthagnE nAsthi nishkruthi: ||” (Atonement is explained by elders for killing cows, consuming liquor, stealing and those who slip in their vows; but there is no atonement explained for those who are ungrateful), thIdhu and avam could indicate those sins/vices which can be atoned and those which cannot be atoned [need to be experienced without fail].

Would he give a bitter medicine to eliminate these?

• amudham – he eliminated those vices by making me experience his sweetness.
• sem thAmaraik kaN kunRam – Not sweet just for the tongue, he is sweet/delightful to the eyes as well.
• kunRam – Having tall/radiant form which shines as if he has eliminated his own defects instead of eliminating AzhwAr‘s defects. As said in SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu manushyANAm bhruSam bhavathi dhukkitha:” (He feels the pain of the suffering of lowest of humans) [similarly, any joy acquired for his devotees, he would consider that joy for himself as well].
• kOdhu avam il en kannal katti – kOdhu – an object getting spoiled after mixing with another object [like if sugar is on its own, it will stay fresh, but when it comes in contact with water, it will start deteriorating]. avam – an object getting spoiled when it is cooked [sugar, when it gets cooked, will start deteriorating]. In the case of bhagavAn [who is explained through this example of sugar], kOdhu – favouring AzhwAr to manifest (show off) his own mercy [it should instead be done to fulfil the natural relationship]; avam – doing it as a help to the jIvAthmA [it should instead be done purely for emperumAn‘s pleasure]. He would be so sweet that one cannot imagine any other sweet object.
• emmAn – my lord, who won over me fully and made me think that “there is nothing sweeter than him”.
• en gOvindhanE – AzhwAr thinks that krishNAvathAram was done for AzhwAr only. periyAzhwAr thirumozhi 1.7.11 “AtkoLLath thOnRiya Ayar tham kO” (emperumAn who appeared to win over others as the leader of cowherd clan).

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr wants to explain the meaning for the name “nArAyaNa” which was cited in the previous pAsuram and mercifully explains emperumAn‘s partiality towards him.

Highlights from periyavAchchAn piLLai‘s introduction

In the second pAsuram – AzhwAr speaks about the meaning of the term “nArAyaNa” which was cited [in the previous pAsuram].

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

Second pAsuram. The name “nArAyaNa” became the subject matter as cited in “nArAyaNAnAlE” – here AzhwAr ventures into mercifully explaining its meaning.

pAsuram

நாரணன் முழு ஏழ் உலகுக்கும் நாதன் வேத மயன்
காரணம் கிரிசை கருமம் இவை முதல்வன் எந்தை
சீர் அணங்கு அமரர் பிறர் பலரும் தொழுது ஏத்த நின்று
வாரணத்தை மருப்பு ஒசித்த பிரான் என் மாதவனே

nAraNan muzhu Ezh ulagukkum nAdhan vEdha mayan
kAraNam kirisai karumam ivai mudhalvan endhai
sIr aNangu amarar piRar palarum thozhudhu Eththa ninRu
vAraNaththai maruppu osiththa pirAn en mAdhavanE

Listen

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

nAraNan – one who has the name nArAyaNa

the meaning of such term,
muzhu Ezh ulagukkum – for all worlds
nAdhan – being the swAmi (nAtha, lord)
vEdhamayan – he being revealed by vEdham (which primarily speaks about this name)
kAraNam – cause for kriyA (activity)
kirisai – kriyA, activity
karumam – kAryam, which is the result of such activity
ivai – for these
mudhalvan – being the prime cause
sIr – one who is having [auspicious] qualities
aNangu – divine
amarar – dhEvas (celestial beings)
piRar – rishis (sages), manushyas (humans) et al
palarum – all
thozhudhu – worshipping
Eththa – to be praised
ninRu – stood
vAraNaththai – elephant named kuvalyApIdam
maruppu – tusk
osiththa – broke
pirAn – being the most generous lord
en – revealing to me (that all these aspects which fall under the category of nAra (groups of eternal entities) are his wealth)
mAdhavan – krishNa who is Sriya:pathi (lord of SrI mahAlakshmi)
endhai – is my master who made me fully exist for him

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

emperumAn who has the name nArAyaNa which means he is the lord of all worlds and is the one who is being revealed by vEdham (which primarily speaks about this name); he is the cause for all activities; he is the activities themselves and he is the result of all such activities; he stood being worshipped and praised by the divine celestial beings, sages and humans; he appeared as krishNa, being the most generous lord, broke the tusk of the elephant named kuvalayApIdam; he revealed to me (that all these aspects which fall under the category of nAra (groups of eternal entities) are his wealth); he is krishNa, Sriya:pathi (lord of SrI mahAlakshmi), my master who made me fully exist 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

• nAraNan – when asked, what is the meaning of nAraNan [AzhwAr explains further] …
• muzhu Ezh ulagukkum nAdhan – He is the lord of all. What is the authority for that [How can we validate that]?
• vEdhamayan – through many statements such as nArAyANa sUktham “nArAyaNa parambrahma” (nArAyaNan is the supreme brahmam), he is explained as sarvaswAmi (lord of all) [in vEdham].
• kAraNam kirisai karumam ivai mudhalvan – In all the worlds, he is the controller for all causes [such as raw-materials – example: five great elements], results [the result of such causes – example: the universes] and activities related to such results [example: the activities of the residents of universes]. Also explained as the controller for kriyA sAdhanam [the three types of causes – nimiththa kAraNam (instrumental cause), upAdhAna kAraNam (raw-material cause) and sahAkArikA karaNam (ancillary cause)], kriyA [the activity that arises of such cause] and the kAryam [the result of such cause].
• endhai – my father
• sIraNangu – The divine lady named SrI mahAlakshmi – periya pirAttiyAr.
• sIraNangamarar … – Alternatively, sIraNangu is an adjective for amarar (nithyasUris – eternally free souls) – i.e., those nithyasUris who have divine qualities. Thus irrespective of being insignificant individuals of this material realm or nithyasUris who have auspicious qualities and divine nature, everyone accepts his supremacy and praises him; such emperumAn is the most generous person who broke the tusk of the elephant named kuvalayApIdam as explained in SrIvishNu purANam “… na samam yudhdhamithyAhu:… ” (this is not a fair battle between SrI rAma who is positioned on the ground and the rAkshasas who are positioned in their chariots).
• en mAdhavanE – the aspect of emperumAn [husband of SrI mahAlakshmi] which won him over me. AzhwAr is saying “SrIman nArAyaNan is my lord”.

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

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

Full series >> Second Centum >> Seventh decad

nammAzhwAr’s clan – Our guru paramparai extending upto all of us (SrIvaishNavas)

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr becomes delighted seeing emperumAn becoming attached to his relatives also due to great attachment towards AzhwAr himself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains how his clan members became the target of bhagavAn‘s affection.

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

கேசவன் தமர் கீழ் மேல் எமர் ஏழ் எழு பிறப்பும்
மா சதிர் இது பெற்று நம்முடை வாழ்வு வாய்க்கின்றவா!
ஈசன் என் கரு மாணிக்கம் என் செங்கோலக் கண்ணன் விண்ணோர்
நாயகன் எம் பிரான் எம்மான் நாராயணனாலே

kESavan thamar kIzh mEl emar Ezh ezhu piRappum
mAsadhir idhu peRRu nammudai vAzhvu vAykkinRavA!
Isan en karu mANikkam en sengOlak kaNNan viNNOr
nAyagan em pirAn emmAn nArAyaNanAlE

Listen

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

Isan – having lordship (towards everyone)
en karumANikkam –  (instead of such common aspect towards everyone) showing his blue-emerald like form
en sem kOlak kaNNan – (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes
viNNOr nAyagan – acknowledged by the nithyasUris too
empirAn – giving me joy
emmAn – due to being my lord
nArAyaNAlE – by SrIman nArAyaNan (who has unlimited vAthsalyam (motherly forbearance)
kIzh mEl Ezh ezhu piRappum – seven generations of ancestors and descendants
kESavan thamar – devotees of kESava (who is greater than all)
emar – mine
idhu – this (unconditional acknowledgement of bhagavAn)
mA – great
sadhir – glory
peRRu – having acquired
nammudaiya – our
vAzhvu – this wealth of SrIvaishNavam
vAykkinRavA – flourishing!

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

SrIman nArAyaNan (who has unlimited vAthsalyam (motherly forbearance) who is having lordship (towards everyone) and who is (instead of such common aspect towards everyone) showing his blue-emerald like form and (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes, acknowledged by the nithyasUris too, is giving his experience; By such emperumAn, due to being my lord, those devotees of kESava (who is greater than all) who are my seven generations of ancestors and descendants acquired this great glory which is our wealth of SrIvaishNavam and are flourishing.

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

• kESavan thamar – [3 explanations] those devotees who are attracted to emperumAn who has beautiful hair locks; those devotees who are attracted to emperumAn being engaged in destroying enemies [like killing the horse demon kESi]; those devotees who are attracted to emperumAn being the controller of all as said in SrIvishNu purANam 5.3.14 “ka ithi brahmaNO nAma IsOham sarvadhEhinAm | AvAm thavAngE sambhUthau thasmAth kEsavanAmavAn ||” (ka indicates brahmA; I am (rudhra) the lord of all entities (in the material world); Both of us appeared from your body as a part; Thus you have the name kESava which means ka and ISa were born from you – as said by Siva towards SrIman nArAyaNan). AzhwAr likes them because they are devotees of sarvESvaran. emperumAn likes them because AzhwAr calls them “emar” (mine). From this we can understand that – to be pursued by emperumAn, one needs to have the affection of a SrIvaishNava.
• kESavan thamar – SrIvaishNavas who are won over by emperumAn‘s divine bodily beauty.
• kIzh mEl … – my ancestors, descendants of seven (many) generations became his devotees. This is explained in following pramANams [For ordinary virtuous acts, great benefits are explained in SAsthram – what to speak of being related to a SrIvaishNava]:
  • mahAbhAratham – bhIshma saying to dharmaputhra (yudhishtra) – “EkAhamapi kaunthEya bhUmistham udhagam kuru | kulam thArayathE thAtha! saptha sapthacha saptha cha” (Oh yudhishtra, my dear child! at least one day offer water to earth; that will help uplift your 21 generations of family members).
  • bOdhAyana dharmam – “dhaSapUrvAn dhaSAparAthmAnam cha” (10 generations  before, self and 10 generations after) [will be purified]
• mA sadhir idhu peRRu – acquiring great glory – thiruvAimozhi 2.7.6 “vidhi sUzhndhadhAl” (due to being drenched in his unconditional grace) or thiruvAimozhi 2.7.3 “mAdhavan enRadhE koNdu” (just for saying mAdhava) or achieving such glory that whatever result he got, the same result was bestowed to his relatives too.
• mA sadhir idhu peRRu – achieving great glory. Having acquired “thadakkai chathuran” (emperumAn who has highly capable (generous) wide hands); if something is acquired by one’s own efforts, there would be an end to the result [hence, the result was bestowed by bhagavAn himself, there is no end to the joy/experience for AzhwAr].
• idhu peRRu – emperumAn is showing his great affection.
• nammudai vAzhvu vAykkinRavA – this is my fortune that he is caring for all those who are related to me.
• nammudai vAzhvu – SrIvaishNava sampath – wealth of SrIvaishNavam.
• vAykkinRavA – like a flood which continuously flows without losing its strength. Before it was said “seven (twenty one) generations” – is this not contradicting by saying “continuous without losing strength”? No – that number is just a sample of the full mercy. [nampiLLai saying] See, it has even reached us.

What is the reason for such mercy of emperumAn?

• Isan – he is the apt/natural lord (so he is caring).
• viNNOr nAyagan empirAn emmAn – Just like winning over nithyasUris by showing his beauty, he would do the same to me and let me experience his beauty – such generous lord.
• nArAyaNanAlE – Disregarding his own supremacy, not giving up even those who don’t accept him – since he is the one with vAthsalyam (motherly forbearance). Instead of saying “samithai pAdhi sAvithri pAdhi” (Half samith (wooden blocks/sticks used in fire sacrifices) and Half sAvithri (gAyathri manthram), it is purely out of bhagavAn‘s nirhEthuka krupai (unconditional grace) [brahmAchAris while performing samithAdhAnam, need to recite gAyathri manthram 1008 times and also place 1008 samith in the hOmam – it cannot be substituted by half count of manthram and samith. Similarly, this can be accomplished only by unconditional grace – not based on the combination of jIvAthmA‘s self effort and his mercy].

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