Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.6.9 – endhAy

Published by:

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

rama-7-trees

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says to emperumAn “After attracting me by showing your qualities and activities, and becoming inseparably together, there is no reason for you to leave me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “After you yourself put in efforts and united with me, how can you leave me?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – After inseparably uniting with me, why are you wandering in utter perplexity as if you have done nothing [to uplift me]? Also explained as – emperumAn trying to leave saying “I would like to know what you think”, AzhwAr says “How can you go now?”

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

Ninth pAsuram. AzhwAr says to emperumAn “When initially I was unaware of you, you made me aware about yourself and your qualities, transformed me to a state where I cannot exist without you; [after doing all of this] you should not leave me”.

pAsuram

எந்தாய்! தண் திருவேங்கடத்துள் நின்றாய்! இலங்கை செற்றாய்! மரா மரம் –
பைந்தாள் ஏழ் உருவ ஒரு வாளி கோத்த வில்லா!
கொந்து ஆர் தண் அம் துழாயினாய் அமுதே! உன்னை என்னுள்ளே குழைத்த எம் –
மைந்தா! வான் ஏறே! இனி எங்குப் போகின்றதே?

endhAy! thaN thiruvEngadaththuL ninRAy! ilangai seRRAy! marA maram –
paindhAL Ezh uruva oru vALi kOththa villA!
kondhu Ar thaN am thuzhAyinAy amudhE! unnai enuLLE kuzhaindha em –
maindhA! vAn ERE! ini engup pOginRadhE?

Listen

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

endhAy – being my categorical lord
thaN – cool – giving relief from fatigue
thiruvEngadaththuL – in thirumalA
ninRAy – arrived and stayed there, being very simple to approach
ilangai – lankA (which is the abode of the enemies of emperumAn‘s devotees)
seRRAy – one who destroyed
marAmaram – pipal (peepal) trees’
paim – well-rounded
thAL – bottom portion
Ezhu – seven
uruva – to pierce
oru vALi – an arrow
kOththa – (effortlessly) launched
villA – one who is having the bow
koththu – bunches
Ar – abundance
thaN – cool
am thuzhAyinAy – being decorated with thuLasi garland
em amudhE – being eternally sweet (for me)
unnai – you with such qualities/aspects
en uLLE – inside me
kuzhaiththa – completely united (like water mixing in water)
maindhA – being eternally youthful

due to this reason,
vAn – for the nithyasUris
ERE – being their prideful leader

You, who has shown special/distinct relationship (towards me), simplicity, ability to eliminate enemies and instilled faith in me like you did in the case of sugrIva mahArAja, who has shown your divine beauty and united with me being very sweet to me, has been even greater than the nithyasUris who are residents of nithya vibhUthi (paramapadham),

ini – now

giving up this togetherness,

engu – where
pOginRadhu – going? This implies that AzhwAr is saying “don’t go anywhere”.

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

Oh one who is being my categorical lord! Oh one who has arrived and stayed in cool thirumalA being very simple to approach! Oh one who destroyed lankA (which is the abode of the enemies of emperumAn‘s devotees)! Oh one who is having the bow from which you effortlessly launched an arrow to pierce the well-rounded bottom portion of the seven pipal (peepal) trees! One who is being decorated with abundant bunches of cool thuLasi garland! Being eternally sweet for me, being ever youthful with such qualities/aspects completely united with me inside me; due to this reason, being the prideful leader of nithyasUris (You having shown special/distinct relationship (towards me), simplicity, ability to eliminate enemies and instilled faith in me like you did in the case of sugrIva mahArAja, having shown your divine beauty and united with me being very sweet to me, being even greater than the nithyasUris who are residents of nithya vibhUthi (paramapadham)), now, giving up this togetherness, where are you going? This implies that  AzhwAr is saying “don’t go anywhere”.

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

  • endhAy – Oh lord who arrived in the cool thirumalA, manifested your lordship and engaged me in my servitude towards you!
  • ilangai seRRAy – Just like you eliminated the hurdle that was stopping sIthA pirAtti from uniting with you, you eliminated those hurdles which were stopping my servitude towards you.
  • marAmaram … – Here, emperumAn demonstrated that he would take up weapons to help his devotees. He pierced through the seven peepal trees which have broad base and knocked them down completely – Oh one who has such great archery skills!
  • kondhAr thaN am thuzhAyinAy – He destroyed the peepal trees while having the garlands decorating him [i.e., he destroyed them effortlessly without even having the garlands disturbed]. Even if emperumAn is wearing any garland matching the particular incarnation [emperumAn may be wearing different types of flower garlands in different incarnations], they will appear as thuLasi garland only for AzhwAr. kondhAr – densely spread.
  • amudhE – the form of SrI rAma aiming for the peepal trees is most relishable to AzhwAr.
  • unnai … – While uniting he mixed seamlessly (like water mixing in water) and now if he says “I am leaving”, can that be allowed? Even if he leaves, he should take me along.
  • maindhA – Due to uniting with me, you have acquired this new youthful charm!
  • vAn ERE – Like being supreme after having given his experience to nithyasUris, here emperumAn is giving experience to AzhwAr and manifesting his supremacy.
  • ini engup pOginRadhE – Are you leaving me who cannot sustain without you and going to those who can sustain without you? If you can leave nithyasUris, you can leave me too. While AzhwAr was removing emperumAn‘s doubt of “what if AzhwAr leaves me?” why is AzhwAr saying “Don’t leave me”? emperumAn being distinct/great,  he would doubt and would also make the other person (AzhwAr) doubt about the togetherness [due to extreme love for each other].

nampiLLai beautifully explains that emperumAn should not leave AzhwAr by giving context for each word/phrase in the end.

  • endhAy – Would you leave because you are not my lord? (No, you are my lord and thus cannot leave me – in this same way, each point to be concluded).
  • thaN thiruvEngadaththuL ninRAy – Would you leave because you are far away from me?
  • ilangai seRRAy – Would you leave because you do not have the ability to destroy the hurdles/enemies?
  • marAmaram … – Would you leave because you would not take up weapons to help your devotees?
  • kondhAr thaN am thuzhAyinAy – Would you leave because you have not decorated yourself with a garland [vowing] to protect your devotee?
  • amudhE – Would you leave because you are not sweet by nature?
  • unnai en uLLE kuzhaiththa – Would you leave because you have not united with me seamlessly?
  • en maindhA – Would you leave because you are not youthful?
  • vAnERE – Would you leave because you are lacking supremacy?
  • ini engup pOginRadhE – Even if you leave, you have to take me along with you. Would you unite with me seamlessly and still leave alone?

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 – 2.6.8 – mARi mARi

Published by:

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr prays to emperumAn “Such greatness acquired by your causeless mercy should continue forever without any break; this is what I need”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that this result that he got should continue forever without any break.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – When asked “What virtuous act did you do to achieve this great result?” AzhwAr replies “this is not acquired by any of my good virtues – it was acquired after taking birth in this life”; he also says “there is one uninterrupted act; I have been continuously taking birth [since time immemorial] in this material realm”.

pAsuram

மாறி மாறிப் பல பிறப்பும் பிறந்து அடியை அடைந்து உள்ளம் தேறி
ஈறு இல் இன்பத்து இரு வெள்ளம் யான் மூழ்கினன்
பாறிப் பாறி அசுரர் தம் பல் குழாங்கள் நீறு எழ பாய் பறவை ஒன்று
ஏறி வீற்றிருந்தாய் உன்னை என்னுள் நீக்கேல் எந்தாய்

mARi mARip pala piRappum piRandhu adiyai adaindhu uLLam thERi
IRu il inbaththu iru veLLam yAn mUzhginan
pARip pARi asurar tham pal kuzhAngaL nIR ezha pAy paravai onRu
ERi vIRRirundhAy – unnai en uL nIkkEl endhAy

Listen

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

pala piRappum – in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms)
mARi mARip piRanthu – while being born again and again (in the same form of birth too)
adiyai – your divine feet
adaindhu – reached (with knowledge about servitude)
uLLam thERi – having clarity in heart (that you are my means)

being triggered by experiencing you,
IRu – end
il – not existing
inbam – bliss
iru – big
veLLam – flood
yAn – I (who am indicated by the word “aham”)
mUzhginan – drowned
asurar tham – demons’
pal – many different
kuzhAngaL – groups
pARip pARi – to break them in many ways
nIRu – to turn them into dust
ezha – and rise
pAy – one who could crash into (amidst their army)
onRu – one who is distinct
paRavai – on the garuda
ERi – riding
vIRu – manifesting your superiority
irundhAy – being present
endhAy – my lord!
unnai – you (who are my apt master, refuge, enjoyable entity and eliminator of enemies)
ennuL – from inside me (who is subservient to you in all manners)
nIkkEl – never leave

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

While being born again and again (in the same form of birth too) in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), I reached your divine feet (with knowledge about servitude) having clarity in my heart (that you are my means); being triggered by experiencing you, I drowned in the bliss which is like an endless big flood; oh lord who is riding on the distinct garuda who can crash amidst the army of demons, manifesting your supremacy and break the many groups of demons and turn them into rising dust, never should you (who are my apt master, refuge, enjoyable entity and eliminator of enemies) leave from inside me (who is subservient to you in all manners).

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.

Some aspects are explained in a clearer manner here.

  • mARi mARi … – AzhwAr says “Since time immemorial I was suffering in this material realm; there is no way I could have either exhausted my karma or by atoning for the same, and be delivered”. Since he does not see any effort from his side to attain such great result, he is clearly spelling that out [and thus highlighting it is purely emperumAn‘s grace which brought this upon him].

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

  • mARi mARi … – When asked “what is the reason for emperumAn pursuing you along with your related ones?” AzhwAr says “Like a boat in an ocean which would get pushed around by the waves and reach the shore, as I was being born again and again, I suddenly saw myself taking refuge in your divine feet. There is no way I can exhaust my karma by experiencing the results and be delivered; neither is there an option for me to atone for my sins and be delivered (only way to be delivered is by your causeless grace).
  • adiyai adaindhu uLLam thERi – He is not of the type  where “he acquired clarity about self and then reached emperumAn‘s divine feet”; it is the reverse in AzhwAr‘s case where “he first reached emperumAn’s feet and then acquired clarity about self”.
  • uLLam thERi – heart became purified after eliminating the dirt accumulated due to lengthy impressions of worldly pleasures and not having attained bhagavAn;

Not just purification, further more,

  • IRil inbaththu iru veLLam yAn mUzhginan – I submerged and drowned into the endless ocean of bliss. I enjoyed the matter (related to bhagavAn) which is enjoyed by garuda, AdhiSEsha and they themselves become consumed by such experience too.

When asked “But what happened to the hurdles which were stopping you from enjoying him?” AzhwAr replies “You ask this question to the one who takes care of those” [explaining it further].

  • pARi … – Oh lord who manifests your distinct supremacy by riding on garuda who can crash into the midst of the army of groups of demons, and destroy them down to dust! The distinction for garuda is that he is the leader amongst those who [spontaneously] act according to your will. The only act done by emperumAn to destroy the enemies is to comfortably be seated on garuda [and garudAzhwAr will take care of the rest].
  • unnai … – oh my lord! You should never take yourself away from me.
  • unnai ennuL nIkkEl – After making yourself present here to unite with me, you should ensure that I too understand your greatness and never think of leaving you. Previously [in fourth pAsuram], emperumAn doubted that AzhwAr may leave him; here, out of great affection towards emperumAn, AzhwAr doubts himself that he may leave emperumAn and thus prays to emperumAn that he makes sure to eliminate such thoughts from him.
  • endhAy – AzhwAr is identifying the (fatherly/lordly) relationship of emperumAn with him, that ensures that emperumAn eliminates the hurdles and unites with 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 – 2.6.7 – mudiyAdhadhu en

Published by:

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

hell-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – when asked “Are you satisfied with having acquired everything?”, AzhwAr replies “due to the special attention/mercy given by emperumAn to me, even my relatives and their relatives became uplifted from this samsAram (material realm); after this, is there anything left for me to attain?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn‘s help towards me reached up to all those who are related to my clan and uplifted them all”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – AzhwAr says “emperumAn‘s favouring towards me reached to my relatives and their relatives too”.

pAsuram

முடியாதது என் எனக்கேல் இனி? முழு ஏழ் உலகும் உண்டான் – உகந்து வந்து
அடியேன் உட்புகுந்தான் அகல்வானும் அல்லன் இனி
செடி ஆர் நோய்கள் எல்லாம் துரந்து எமர் கீழ் மேல் எழு பிறப்பும்
விடியா வெம் நரகத்து என்றும் சேர்தல் மாறினரே

mudiyAdhadhu en enakkEl ini muzhuvEzh ulagum uNdAn – ugandhu vandhu
adiyEn uL pugundhAn agalvAnum allan ini
sediyAr nOygaL ellAm thurandhu emar kIzh mEl ezhu piRappum
vidiyA ven naragaththu enRum sErdhal mARinarE

Listen

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

muzhu Ezh ulagum – all worlds
uNdAn – (since he cannot exist without protecting them) one who consumed them [during praLayam]
ugandhu – (further, since he has the same attachment towards me) having great affection
adiyEn – considering my relationship as a servitor to him as the only reason
uL – inside
vandhu – arrived
pugundhAn – entered
ini – further

like those worlds,
agalvAnum – one who lets them go [during srushti]
allan – not

due to this,
kIzh – previous (ancestors)
mEl – subsequent (descendants)
ezhu piRappum – seven generations
emar – those who are related to me
sedi – like a dense bush
Ar – abundant
nOygaL ellAm – all diseases (such as avidhyA (ignorance), karma (virtues/vices), vAsanA (impressions) etc)
thurandhu – driving them away
vidiyA – no relief
vem – very hot
naragaththu – hell named samsAram (material realm – where we live now)
enRum – forever
sErdhal – reach, be present
mARinar – avoided
ini – thus, after emperumAn showing his partiality towards my whole clan and those who are related to that clan
enakkEl – for me
mudiyAdhadhu – impossible
en – is it there?

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

emperumAn who consumed all worlds [during praLayam] (as he cannot exist without protecting them), (further, since he has the same attachment towards me) having great affection, arrived at me and entered into me considering my relationship as a servitor to him as the only reason and did not leave me unlike those worlds are let out by him [during srushti]; due to this reason, he would drive away the densely available abundant diseases (such as avidhyA (ignorance), karma (virtues/vices), vAsanA (impressions) etc) for those who are related to me in seven generations before me (ancestors) and after me (descendants); such relatives will ever avoid reaching this hot hell named samsAram (material realm) where there is no relief; thus, after emperumAn showed his partiality towards my whole clan and those who are related to that clan, is there anything impossible for me to do?

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

  • mudiyAdhadhu en enakkEl ini – is there anything impossible for me?

When asked “How are you saying this?”, AzhwAr says

  • muzhu … – Whatever turmoil universe goes through when caught in the danger of praLayam (annihilation) until it enters his stomach, emperumAn goes through the same until he enters my heart. Even after this, is there anything impossible for me?
  • adiyEn uL pugundhAn – he entered me seeing our relationship [as emperumAn the master – me the servant]
  • uL pugundhAn – mixed like water mixing with water seamlessly; unlike the universe entering him without any real desire, he entered in me with great desire. In the example of bhagavAn and universe – bhagavAn needs to protect the universe and the universe needs to be protected by bhagavAn – so bhagavAn consumes the universe to protect it; but in the case of AzhwAr, bhagavAn has great desire towards AzhwAr and enters into AzhwAr (without Azhwar having same attachment towards bhagavAn).
  • agalvAnum allan ini – For the universe, once the praLayam is over [and srushti begins], it will be spat out again; but for emperumAn there is no such restriction [he would be there in AzhwAr‘s heart permanently] – He will not even contemplate about separation to start with. He is not bound by karma like chEthanas (jIvAthmAs) who separate due to pApa (sins) and be together due to sukrutham (virtues).

When asked “If emperumAn has so much affection towards you, would he only protect you like a palm tree that gives shade only to itself?” AzhwAr replies,

  • sedi Ar … – sedi – pApam – sins. Sorrows which are abundantly filled with sins. Eliminating densely abundant sins [here sedi is explained as dense like a bush]. Diseases/sufferings which arise from attachment to worldly pleasures, considering oneself as unworthy and separation from experiencing bhagavAn. Driving them away with their traces. Was it not explained already in thiruvAimozhi 2.6.4 “uLLa nOygaL ellAm thurandhu” (eliminating all diseases)? There, it was explained in the context of AzhwAr; now its explained in the context of his relatives and their relatives.

How did they drive out these diseases?

  • emar – nothing else; just by being related to me, their diseases are driven away.

What type of relations?

  • kIzh mEl ezhu piRappum – 21 generations. 7 generations including him – 3 generations before him, himself and 3 generations after him; 7 generations before that and 7 generations after that.
  • vidiyA vennaragaththu – In the naraka lOkam of yama, when the (pApa/sinful) karma is exhausted, there is relief. But there is no relief in this material realm. In narakam (hell), the sufferings are obvious, but here the sufferings are not obvious [we get deceived to think that these actual sufferings are not so bad].
  • enRum sErdhal mARinarE – forever they avoid reaching this material realm. Neither do I need to pray for that, nor does he need to specifically think about that. It is due to special affection (partiality) shown towards me that all those who are related to me also get benefited. So, nothing is impossible for 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

thiruvAimozhi – 2.6.6 – unnaich chindhai

Published by:

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

Full series >> Second Centum >> Sixth 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 sixth pAsuram – when emperumAn mercifully asked AzhwAr “What more shall I do for you?” AzhwAr replies “Have I not acquired anything? I have acquired everything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that by acquiring this servitude towards emperumAn, all his desires are fulfilled.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – AzhwAr says “After emperumAn being someone who would appear instantaneously on the request/vow of his devotee, do I have anything to do?”

pAsuram

உன்னைச் சிந்தை செய்து செய்து உன் நெடு மா மொழி இசை பாடி ஆடி – என்
முன்னைத் தீவினைகள் முழு வேர் அரிந்தனன் யான்
உன்னைச் சிந்தையினால் இகழ்ந்த இரணியன் அகல் மார்வம் கீண்ட – என்
முன்னைக் கோளரியே முடியாதது என் எனக்கே

unnaich chindhai seydhu seydhu un nedu mA mozhi isai pAdi Adi – en
munnaith thIvinaigaL muzhu vEr arindhanan yAn
unnaich chindhaiyinAl igazhndha iraNiyan agal mArvam kINda – en
munnaik kOL ariyE! mudiyAdhadhen enakkE

Listen

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

unnai – you (who are apt lord and helper)
sindhaiyinAl – by his heart/mind
igazhndha – ignored/insulted
iraNiyan – hiraNyakaSipu’s
agal – wide, spacious
mArvam – chest
kINda – one who effortlessly tore
en – my (who is the best example for wanting hurdles to be removed)
munnai – superceded (his devotee prahlAdha’s thoughts)
kOLariyE – Oh one who appeared as narasimha (half-lion half-man incarnation)!
unnai – you (who are helper of the needy, apt and sweet)
sindhai seydhu seydhu – constantly meditating upon
nedu – (out of such devotion) great
un – words that highlight your qualities
mozhi – thiruvAimozhi
mA – having greatness (matching it)
isai – with music
pAdi – singing
Adi – dancing (to the tunes of the singing)

due to the joy acquired for all three senses (mind, speech and body),
en – my
munnaith thIvinaigaL – sins accumulated since time immemorial

as said in chAndhOgya upanishath “nOpajanam smaran” (AthmA will not contemplate about the material realm)
yAn – I
muzhu vErarindhanan – eliminated completely from the root (once nature of self is realised as completely dependent on bhagavAn, as the joy is for the AthmA, elimination of hurdles can also be attributed to self)
enakku – for me
mudiyAdhadhu – impossible
en – what is there?

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

Oh you (who are apt lord and helper) who superceded your devotee prahlAdha’s thought and appeared as narasimha, effortlessly tore the wide chest of hiraNyakaSipu who insulted you with his heart! By constantly meditating upon your great qualities, (out of such devotion) I started singing the great thiruvAimozhi  which has the words which highlight your greatness with matching great music and dancing; by thus engaging all my three senses (mind – meditating, speech – singing, body – dancing), my sins which have been accumulated since time immemorial were eliminated completely from the root. For such me, what is impossible to achieve?

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

  • unnaich chindhai seydhu seydhu – meditating upon you without any break due to your sweet nature
  • unnai – you, who iare enjoyable and apt [master] for me
  • sindhai seydhu seydhu – Instead of meditating upon you as a matter of following orders in bruhadhAraNyaka upanishath “nidhidhyAsithavya:“, I am constantly meditating upon you due to your sweetness.
  • un nedu mA mozhi isai – greatness (indicated by nedu and mA) is adjective to mozhi (pAsuram) and isai (tune) respectively. Greatness of the poem and the tune are explained here. Singing the pAsuram where the words and tune are boundless and such tune/words make one dance.
  • en … – I eliminated all my accumulated sins without any trace. muzhu vEr – down to the root. It is also explained as eliminating even along with the side roots (which grew along).
  • arindhanan yAn – though, bhagavAn eliminates those sins, since AzhwAr is the enjoyer of the result, he says he himself removed the hurdles too.
  • unnai … – Oh you who helped long ago!
  • unnaich chindhaiyinAl igazhndha – hiraNyakaSipu did not insult emperumAn with words alone – deep down his heart, he insulted emperumAn. From this, it can be understood that – to give up on someone, emperumAn sees if they commit mistake from deep tinside heir heart; but to pursue someone, he just looks for them even pretending as friends.
  • iraNiyan agal mArvam kINda – Since the well-fed body of hiraNyakaSipu is no match for narasimha’s nails, he effortlessly tore hiraNya’s chest.
  • en munnaik kOLariyEAzhwAr thinks that emperumAn‘s incarnation as narasimha is to help him specifically. kOL – pride, radiance. As said in narasimha dhyAna SlOkam “mahAvishNum“, it indicates pride; as said in the same SlOkam “jvalantham“, it indicates radiance. When one does not consider a favour done to emperumAn’s devotees as something that was done to themselves, there is no bhagavath sambandham (relationship with bhagavAn).
  • mudiyAdhadhu en enakkE – When you are readily appearing to fulfil the vow of your devotee, what is impossible for me? [nothing is impossible].

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 – 2.6.5 – uyndhu pOndhu

Published by:

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

Full series >> Second Centum >> Sixth 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 fifth pAsuram – AzhwAr asks emperumAn “Having achieved eternal kainkaryam to you, is there any reason to leave you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks emperumAn “Having achieved eternal joyful kainkaryam to you after experiencing you, why would I leave you?”.

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

உய்ந்து போந்து என் உலப்பு இலாத வெம் தீவினைகளை நாசம் செய்து உனது
அந்தம் இல் அடிமை அடைந்தேன் விடுவேனோ?
ஐந்து பைந்தலை ஆடு அரவு அணை மேவிப் பாற்கடல் யோக நித்திரை
சிந்தை செய்த எந்தாய் உன்னைச் சிந்தை செய்து செய்தே

uyndhu pOndhu en ulappilAdha vem thIvinaigaLai nAsam seydhu unadhu
andham il adimai adaindhEn viduvEnO?
aindhu paindhalaiyAdaravaNai mEvip pARkadal yOga niththirai
sindhai seydha endhAy unnaich chindhai seydhu seydhE

Listen

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

pARkadal – in the milk ocean
aindhu – in five types
pai – expanded
thalai – having hoods
Adu – with mild rhythmic rocking movements
aravaNai – in the divine serpent bed
mEvi – fitting nicely in the serpent bed and resting
yOgam – meditating for the welfare of the universe
niththirai – like sleeping
sindhai seydhu – thinking (about the protection of all)
endhAy – my lord!
unnai – you (who manifested this quality of protecting others)
sindhai seydhu seydhu – by constantly meditating upon
uyndhu – having achieved the goal
pOndhu – being different from materialistic people who are focused on other worldly matters
en – my (which are caused by me)
ulappilAdha – countless
vem – cruel
thI – having the nature of fire
vinaigaLai – sins
nAsam seydhu – destroyed
unadhu – (the apt) you
andham il – boundless
adimai – the joy of serving
adaindhEn – I, who attained it
viduvEnO – there is no reason for me to leave it

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

Oh my lord and master who is firmly resting in the milk ocean in the five-hooded AdhiSEshan (serpent bed), pretending to be sleeping but really thinking about protection of all entities of the universe! On constantly meditating upon you and having attained the goal, being different from samsAris (materialistic people), you have destroyed the countless cruel fire-like sins which I myself have accumulated; after acquiring boundless joyful servitude towards you, there is no reason to leave you.

This implies [every point identified in the pAsuram is highlighted here as a reason for AzhwAr not leaving emperumAn] – Am I leaving you since you are a misfit with your devotees? Am I leaving you because you are not thinking about their protection? Am I leaving you because I don’t think about you continuously? Am I leaving you because I have not realised my true nature? Am I leaving you because I am fitting nicely amidst materialistic people? Am I leaving you because there are sins which stop me from being with you? Am I leaving you since I don’t understand the appropriate servitude towards you? I, who am desirous of this goal – will I leave you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • uyndhu pOndhu – having come to exist, being different from samsAris.
  • en ulappilAdha … – (you) having eliminated my endless cruel sins without a trace and I, engaging in selfless servitude at your lotus feet, is there any reason for me to leave you?
  • viduvEnO – Would I leave you because I am interested in worldly matters? Would I leave you because I don’t understand my true nature? Would I leave you because I don’t relish the fragrance of servitude towards you? Would I leave you because I am dissatisfied with serving you?
  • aindhu … – Only if thiruvananthAzhwAn (AdhiSEshan) who is well-aware of servitude towards you, leaves you, will I leave you. Just like a great flood will seep out through many exits, AdhiSEshan has many hoods to express his great joy of serving you; his head would rock like being drunk with honey; oh my master, who is resting in the milk ocean, on such AdhiSEshan, who is cool, tender and fragrant and meditating on “how to uplift all living entities”!
  • yOga niththirai – deep trance – as said in SrIvishNu purANam 6.4.6 “…AthmAnam vAsudhEvAkyam chinthayan…” (bhagavAn started meditating upon vAsudhEva who is himself and attained divine trance of yOga nidhrA), he is meditating on himself.
  • endhAy – you made me completely exist for you by manifesting your simplicity.
  • unnaich chindhai seydhu seydhu – on meditating upon you, who worked hard to make me think about you, is there any reason for me to leave you?

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 – 2.6.4 – vaLLalE madhusUdhanA

Published by:

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

madhusudhanan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr asks emperumAn “you are of such nature that you give yourself to us, you have all auspicious qualities led by the quality of destroying my hurdles; after experiencing you (who are of such nature), is there any reason for me to leave you?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks emperumAn “is there any reasons for me to leave you who are benevolent in all manners?”.

Highlights from periyavAchchAn piLLai‘s introduction

In fourth pAsuram – when AzhwAr was asked by emperumAn “how long will this love last?”, AzhwAr replies “After experiencing your nature, is there any reason to leave you?”.

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

Fourth pAsuram – On AzhwAr manifesting his humility by saying “nAm maruvi nangEththi uLLi vaNangi nAm magizndhu Ada” (we, who are very lowly, approached you, glorified you with our speech, meditated upon you, worshiped you and danced in great joy), emperumAn doubts “what if he leaves me?” AzhwAr says “On experiencing your divine beauty as shown by you and becoming weak, is there any reason for me to leave you?”

pAsuram

வள்ளலே! மதுசூதனா! என் மரகத மலையே! உனை நினைந்து
எள்கல் தந்த எந்தாய் உன்னை எங்ஙனம் விடுகேன்
வெள்ளமே புரை நின் புகழ் குடைந்து ஆடிப் பாடிக் களித்து உகந்து உகந்து
உள்ள நோய்கள் எல்லாம் துரந்து உய்ந்து போந்திருந்தே?

vaLLalE! madhusUdhanA! en maragadha malaiyE! unai ninaindhu
eLgal thandha endhAy unnai enganam vidugEn
veLLamE purai nin pugazh kudaindhu Adip pAdik kaLiththu ugandhu ugandhu
uLLa nOygaL ellAm thurandhu uyndhu pOndhirundhE?

Listen

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

vaLLalE – being most generous (irrespective of whether being asked or not)
madhusUdhanA – being the destroyer of my hurdles like you destroyed the demon named madhu
en – for me
maragadha malaiyE – one who makes me experience his (tall radiant) emerald hill-like beautiful form

as said in mUnRAm thiruvandhAdhi “mARpAl manam suzhippa mangaiyar thOL kaivittu” (as the mind becomes attached towards SrIman nArAyaNa, it withdraws itself from worldly pleasures),
unnai – you
ninaindhu – on meditating upon
eLgal – having acquired detachment (for worldly pleasures)
thandha – bestowed
endhAy – Oh lord!
veLLamE purai – countless like an ocean
nin – your
pugazh – qualities
kudaindhu – immerse in you and experience you
Adip pAdi – (out of great joy) dancing and singing
kaLiththu – becoming joyful
ugandhu ugandhu – (not stopping at some point) increasing more and more
uLLa nOygaL ellAm – all diseases (such as ahankAram (considering body as oneself), artham (wealth), kAmam (lust), anubhava viSlEsham (break in divine experience), nikarsha anusandhAnam (considering oneself to be worthy) etc)
thurandhu – eliminating them to keep them far away
uyndhu – having achieved the goal
pOndhu – (leaving the state of existence in this material realm and) reaching unto you
irundhu – staying there with permanent experience
unnai – you (who are such generous lord)
enganam – how
vidugEn – will I leave?

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

Oh lord who is being most generous (irrespective of whether being asked or not), who is being the destroyer of my hurdles, just like you destroyed the demon named madhu, who is the one who makes me experience your (tall radiant) emerald hill-like beautiful form! As said in mUnRAm thiruvandhAdhi “mARpAl manam suzhippa mangaiyar thOL kaivittu” (as the mind becomes attached towards SrIman nArAyaNa, it withdraws itself from worldly pleasures), my lord, you bestowed me detachment (from worldly pleasures) on meditating upon you! You made me immerse in you and experience your ocean-like countless qualities, made me dance and sing (out of great joy), made me become joyful, increasing my joy more and more, eliminating all my diseases (such as ahankAram (considering body as oneself), artham (wealth), kAmam (lust), anubhava viSlEsham (break in divine experience), nikarsha anusandhAnam (considering oneself to be worthy) etc) and keeping them far away,  having achieved the goal (of leaving the state of existence in this material realm and) reaching unto you and staying there with permanent experience; how will I leave you (who are such a generous lord)?

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

  • vaLLalE – Oh most generous one who bestowed yourself to me unconditionally!
  • madhusUdhanA – While you gave yourself to me, you removed the hurdles which stop me from reaching you, just like you destroyed the demon named madhu
  • en maradhaga malaiyE – you bestowed upon me your unlimited divine beautiful form which brings glories to you, is greater than your true nature and that eliminates the fatigue of the beholder.
  • unai ninaindhu eLgal thandha endhAy – Oh the one who made me give up on worldly pleasures on meditating upon you! Also explained as – eLgal – attachment; AzhwAr saying – on mediating upon you my lord, you mesmerised me and made me become unconscious as said in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (legs become weak, heart becomes broken, eyes get dizzy)
  • unnai enganam vidugEn – Should I leave you because you have no generosity? Should I leave you because you cannot eliminate the hurdles? Should I leave you because you are not beautiful? After having engaged in you, is there any reason to leave you? Also explained as AzhwAr saying – Once I meditate upon you and have become detached from worldly pleasures, is there any reason to leave you?

Further, AzhwAr removes emperumAn‘s doubts,

  • veLLamE … – having entered into your ocean-like auspicious qualities in all directions, having immersed in them, singing with great love, becoming prideful due to that and becoming greatly attached to you
  • uLLa nOygaL ellAm thurandhu – driving out all types of diseases such as those which are experienced due to karma, those sufferings due to separation from you, those sufferings due to considering myself unworthy and leaving you etc.
  • uyndhu – having uplifted/revived myself as said in thaiththiriya upanishath “santhamEnam thathO vidhu:” (they know him as existing due to his having true knowledge)
  • pOndhu – being different from samsAris (materialistic people)
  • irundhu – being free from burden – Oh most generous! Oh destroyer of madhu! How (Why) will I leave you?

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 – 2.6.3 – thAmaraik kaNNanai

Published by:

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

lotus-eyed-krishna

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr becomes delighted thinking “emperumAn has blessed me with the ability to describe his saundharyam (beauty) etc like nithyasUris (who have great ability);  how generous he is!”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the most generous emperumAn who made me experience him through his three types of senses (mind, speech, body) does not know (focus on) anyone but me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram – AzhwAr says “How generous emperumAn is! He is so generous that he made me a dhESika (highly capable leader) to enjoy him who is even beyond the abilities of nithyasUris”.

pAsuram

தாமரைக் கண்ணனை விண்ணோர் பரவும் தலைமகனை – துழாய் விரைப்
பூ மருவு கண்ணி எம் பிரானை பொன்மலையை
நாம் மருவி நன்கு ஏத்தி உள்ளி வணங்கி நாம் மகிழ்ந்து ஆட – நாவு அலர்
பா மருவி நிற்கத் தந்த பான்மையே வள்ளலே

thAmaraik kaNNanai viNNOr paravum thalai maganaith – thuzhAy viraip
pU maruvu kaNNi em pirAnaip ponmalaiyai
nAm maruvi nangu Eththi uLLi vaNangi nAm magizhndhu Ada – nAvu alar
pA maruvi niRkath thandha pAnmaiyE vaLLalE

Listen

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

thAmarai – like a lotus flower
kaNNanai – having eyes

with that beauty,
viNNOr – nithyasUris
paravum – being eternally glorified
thalai maganai – having greatness
virai – buds
pU – flowers
maruvu – filled
thuzhAyk kaNNi – being the one who is decorated with thuLasi garland
em – for us
pirAnai – being the lord
ponmalaiyai – (due to that togetherness) one who is shining like a golden mountain
nAm – we (without leaving, seeing our own lowly nature)
maruvi – approached
nangu – (like nithyasUris, to be qualified for paramapadham) in a fine manner
Eththi – glorifying
uLLi – meditating like them (nithyasUris) in our mind
vaNangi – falling at his lotus feet

due to the engagement of all three senses as such,
nAm – we
magizhndhu – being joyful
Ada – to dance
nA – in the tongue
alar – born
pA – in the poem
maruvi – being attached
niRka – to be singing thiruvAimozhi
thandha – one who bestowed
pAnmai – svabhAvam (nature/quality)
Ey – fitting
vaLLal – one who is with generosity

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

emperumAn is having lotus like eyes; (due to that beauty) he is eternally glorified by nithyasUris and is wearing thuLasi garland that is filled with buds and flowers; he is being our lord and (due to the togetherness with us) is shining like a golden mountain; we (instead of leaving him, seeing our lowly nature) approached him and in proper manner (engaged all our three senses) glorified him, meditated upon him and fell at his lotus feet; (due to this experience in all three senses) the most generous emperumAn having such svabhAvam (quality) of magnanimity, bestowed us to have beautiful poems arising from our tongue, that led us to joy and dancing – Such generous emperumAn would be single-focused on me (AzhwAr).

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

  • thAmaraik kaNNanai … – nithyasUris are of such nature that when emperumAn glances at them once, they would feel totally defeated and start glorifying emperumAn like someone  blabbering while being affected with fever. This is as explained in mOksha dharmam “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha: …” (This meaning is heard from paraSurAma and vyAsa in a disorderly manner).
  • thalai maganai – Though they glorify him, as said in SrIvishNu purANam 5.1.48 “niravadhya: para: prApthE:” (excellent and unreachable), he remains supreme.
  • thuzhAy … – He won over the nithyasUris by showing his beautiful eyes; he caught AzhwAr through his garland. He got AzhwAr to become bewildered by showing his garland. emperumAn who is having a garland which has abundance of fragrance and flowers.
  • ponmalaiayai – he who has become beautiful after uniting with me and who keeps growing. He grew in stature by my glorification. Thus – it is established that  emperumAn became radiant after acquiring AzhwAr.
  • nAm maruvi – we, who said “aruvinaiyEn” (very sinful) and shied away, are now approaching him.
  • nangu Eththi – Glorifying such emperumAn who is glorified by nithyasUris; AzhwAr previously said in thiruvAimozhi 1.10.7vAnavar sindhaiyuL vaiththuch chollum selvanai, endhaiyE enban” (I call him my father – he is the wealthy one who is meditated upon and glorified by nithyasUris) and shied away. Even when vEdham itself gave up on glorifying bhagavAn as said in thaiththiriya upanishath “yathO vAchO nivarthanthE” (the words are returning from glorifying that brahmam), AzhwAr followed him and glorified him.
  • uLLi – meditating upon; instead of trying to leave emperumAn, AzhwAr thought about emperumAn.
  • vaNangi – worshiped him without any ego, after being forced by bhagavAn’s auspicious qualities. AzhwAr who said in thiruvAimozhi 1.5.2vaNanginAl un perumai mAsUNAdhO” (If I worship you, would that be an insult), fell at emperumAn‘s lotus feet now.
  • nAm magizhndhAda – we who did not have any idea about this divine joy derived from experience with bhagavAn, are now dancing out of great joy.
  • nAvalar … – Like a fresh flower arising, the pAsuram which arises out of my tongue and stayed firm in me – Oh such generous emperumAn who is having such generosity as a natural quality!
  • nA alar pA – simply arising out of the tongue – even without the help of mind.

It is also explained as AzhwAr saying “Oh lotus eyed lord! Oh you who resemble golden mountain! You have such quality which made us approach you and sing your glories! What a beautiful quality this is! Oh generous one!”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 2.6.2 – sikkenach chiRidhOridamum

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Full series >> Second Centum >> Sixth decad

Previous pAsuram

lotus-eyed-krishna-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr speaks about the completeness emperumAn acquired after uniting with him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that after uniting with him, emperumAn became radiant and did not focus on anything else.

Highlights from periyavAchchAn piLLai‘s introduction

In the second pAsuram – AzhwAr speaks about how emperumAn enjoyed him and the splendour emperumAn acquired through such experience.

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

Second pAsuram. In the previous pAsuram, emperumAn‘s doubt of “what can I do if AzhwAr leaves me?; the completeness acquired by emperumAn, after hearing AzhwAr say “I won’t leave you”, is explained in this pAsuram.

pAsuram

சிக்கெனச் சிறிது ஓர் இடமும் புறப்படாத் தன்னுள்ளே – உலகுகள்
ஒக்கவே விழுங்கிப் புகுந்தான் புகுந்ததற்பின்
மிக்க ஞான வெள்ளச் சுடர் விளக்குஆய் துளக்கு அற்று அமுதம் ஆய் – எங்கும்
பக்கம் நோக்கு அறியான் என் பைந்தாமரைக் கண்ணனே

sikkenach chiridhu Or idamum puRappadAth thanuuLLE – ulagugaL
okkavE vizhungip pugundhAn pugundhadhaRpin
mikka gyAna veLLach chudar viLakku Ayth thuLakku aRRu amudham Ay – engum
pakkam nOkku aRiyAn paindhAmaraik kaNNanE

Listen

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

chiridhu Or – negligible
idamum – space
puRappadA – to exist outside the scope
ulagugaL – worlds
than uLLE – in his divine will
okkavE – in a singular manner
vizhungi – subdued
chikkena (sikkena) – firmly so that they never leave
pugundhAn – entered (inside me)
pugundhadhan pin – after entering
mikka – abundant
gyAna veLLam – completeness of knowledge
chudar (sudar) – that which is the abode for splendor
viLakkAy – his svarUpam which is the source of light
thuLakku – shivering (which came out of doubts in separation from me)
aRRu – being removed
amudhamAy – being unsurpassedly sweet
en – one who is constantly looking at me
paim – beautiful
thAmarai – like a lotus
kaNNan – having eyes
engum – any place
pakkam – in
nOkka – see
aRiyAn – does not know

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

emperumAn who consumed (subdued) all worlds within his divine will, in a single manner not leaving even very negligible space outside the scope, entered into me; after entering me, being the source of light (that is his true nature) which has abundant splendour of knowledge, having removed his doubts (about separation from me), being unsurpassed sweetness, he is having beautiful lotus like eyes which are constantly looking at me; such emperumAn can not see anywhere else now other than me.

Underlying principle is – the love he has towards AzhwAr is not seen in him even towards his consorts et al. AzhwAr thinks that the radiance in emperumAn‘s true nature is also due to uniting with 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

  • siridhOridamum puRappadAth than uLLE ulagugaL okkavE vizhungich chikkenap pugundhAnemperumAn thought “while enjoying AzhwAr I should not be like someone who left his sandals/shoes outside the temple and thinking about that while worshiping inside the temple” [nampiLLai uses a beautiful phrase “seruppu vaiththuth thiruvadi thozhappukkARpOlE” – in arumpadham, this is explained nicely. Once a SrIvaishNava entered SrIrangam temple, leaving his sandals outside the temple. It is customary not to wear sandals/shoes inside the sapthaprAkAram (seven layers around SrIrangam temple). But when someone has health issues in the feet, he would wear sandals. The SrIvaishNava left the sandals outside and went inside. Since he kept thinking about the sandals due to fear of losing them, when he went inside the sannidhi, instead of saying “please give thIrtham”, he asked “please give sandals”. The message here is – there should be single focus of emperumAn instead of thinking about petty things. emperumAn is manifesting this in the matter of AzhwAr – he is having single focus on AzhwAr only, arranged for protecting the universe and fully enjoyed AzhwAr without leaving him; the kings will enter the private quarters of their consorts after completing their duties for the kingdom (so there is no disturbance). He ensured that even the smallest particle is protected without being separated from him by placing them in his divine will and then entered AzhwAr.
  • sikkenap pugundhAn – Also explained as “entering into AzhwAr simply to enjoy AzhwAr without any other expectation”.
  • pugundhadhan pin … – Only after uniting with him and having eliminated his own doubts about AzhwAr leaving him again, bhagavAn‘s knowledge fully blossomed and his shivering stopped. For jIvAthmA who has knowledge as an eternal quality, being bound in this world due to its karma, accepts a body, depends on the senses to acquire knowledge; on a fine day, out of bhagavAn’s blessings, the AthmA’s knowledge’s contraction gets eliminated; for bhagavAn there is no such restriction; still, only after uniting with AzhwAr, bhagavAn’s knowledge became fully blossomed and abundant; his bodily splendour too became great now only.
  • thuLakku aRRu – having already witnessed AzhwAr‘s suffering in separation in “AdiyAdi“, emperumAn was shivering (thinking about AzhwAr going through the same again if he separates) – but his shivering got eliminated as AzhwAr ensured that he would not leave him. He is explained in samkshEpa rAmAyaNam 85 “… vijvara: …” (having his fever removed) [After crowning vibhIshaNa as the king of lankA, SrI rAma felt that he has completed his task, having his fever (of fear of vibhIshaNa rejecting the throne) eliminated and felt happy – saying this vAlmIkI rishi too feels joyful]. His fear of “what if AzhwAr leaves me?” is eliminated now.
  • amudhamAy – As explained in samkshEpa rAmAyaNam 85 ” … pramumOdha ha” (rishi joyfully saying “SrI rAma is happy”). AzhwAr feels joyful that emperumAn accepts him with great affection and joy.
  • engum pakkam nOkkaRiyAn – Even if his divine consorts embrace him tightly thinking “we should reduce his great attachment towards AzhwAr“, he would not look at them. Here, an incident from the lives of ALavandhAr and kurugaik kAvalappan is cited. maNakkAl nambi tells ALavandhAr that kurugaik kAvalappan has a secret. ALavandhAr goes to appan to learn that from him at a place called “gangai koNda chOLapuram” where appan was meditating sitting on a raised platform. ALavandhAr, not wanting to disturb his meditation, hid behind a wall; appan opened his eyes while in the middle of meditation and asked “is there any one from sottaik kulam (SrEshta kulam – the clan of nAthamunigaL)?”. ALavandhAr comes out of the hiding saying “adiyEn” (dhAsan) and asked “while we hid behind the wall, how did you find out about our arrival?”. appan mercifully replies “when I blissfully enjoy with bhagavAn during my meditation, even if SrI mahAlakshmi embraces him, he would not care for her, but now he pressed upon my shoulders and looked over my back to see who is present; I understood that there must be someone who is from the sottaik kulam which is very dear to him” [Similarly, when emperumAn enjoys with AzhwAr, he would not even look anywhere else].
  • en paim thAmaraik kaNNanE – His divine eyes became cool, after the heat they acquired looking at the suffering of AzhwAr in “AdiyAdi“.

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
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thiruvAimozhi – 2.6.1 – vaikundhA maNivaNNanE

Published by:

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

Full series >> Second Centum >> Sixth decad

krishna-ramanuja

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – emperumAn doubts “What if he leaves?” AzhwAr eliminates that doubt.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr requests emperumAn to keep in his divine heart saying “I am holding on firmly to you who are unsurpassedly sweet and removing the hurdles”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the first pAsuram – emperumAn united with AzhwAr in “andhAmaththanbu” and considered himself to have accomplished an improbable task; AzhwAr started considering himself unworthy as previously said in thiruvAimozhi 2.5.5 “allAvi uL kalandha” (one who united with this unworthy soul) and thiruvAimozhi 2.5.8 “en mudivu kANAdhE ennuL kalandhAn” (He united with me ignoring my fallen nature); seeing this emperumAn started doubting “what if he again starts thinking as in ‘vaLavEzh ulagu‘ (where AzhwAr shies away from emperumAn thinking about his own fallen nature) and leaves me?” AzhwAr eliminates emperumAn’s doubt.

pAsuram

வைகுந்தா! மணிவண்ணனே! என் பொல்லாத் திருக்குறளா! – என்னுள் மன்னி
வைகும் வைகல் தோறும் அமுது ஆய வான் ஏறே!
செய் குந்தா அரும் தீமை உன் அடியார்க்குத் தீர்த்து அசுரர்க்குத் தீமைகள்
செய் குந்தா! – உன்னை நான் பிடித்தேன் கொள் சிக்கெனவே.

vaikundhA! maNivaNNanE! en pollAth thirukkuRaLA! – ennuL manni
vaigum vaigal thORum amudhAya vAn ERE!
sey gundhA arum dhImai un adiyArkkuth thIrththu asurarkkuth thImaigaL
sey gundhA! – unnai nAn pidiththEn koL sikkenavE

Listen

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

vaikundhA – being the unmatched leader due to having parampadham as the residence
maNivaNNanE – sulabha (easily approachable) due to having blue-emerald like complexion
en pollAth thirukkuRaLA – having beautiful vAmana form and thus being most enjoyable

manifesting these 3 different aspects,
en uL – in my heart
manni – staying there firmly and bonding
vaigum vaigal thORum – at all times (forever)
amudhAya – as eternal nectar
vAnERE – having greatness of giving the experience of nithyasUris [to me]
sey – being done
kundhA – not hesitating while bestowing results
arum – difficult to avoid
thImai – cruel sins
un adiyArkku – for those who are your servitors
thIrththu – destroying them

to pass them on to those unfavourable demoniac individuals,
asurarkku – for those (demons)
thImaigaL – disaster
sey – causing
kundhA – oh one who has the weapon named kundha!
unnai – you (who are enjoyable, removing the hurdles, being favourable towards your devotees)
nAn – I (who knows your sweetness and cannot sustain myself without you)
sikkena – firmly
pidiththEn – holding on
koL – you realise that

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

emperumAn resides in my heart bonding with me eternally as the unmatched leader due to having parampadham as the residence, sulabha (easily approachable) due to having blue-emerald like complexion (when some one is attractive, we will approach them), having beautiful vAmana form and thus being most enjoyable, having greatness of giving the experience of nithyasUris [to me]. He destroys the cruel sins (which do not hesitate in giving results and are difficult to destroy) for those who are his servitors, passes them on to those demoniac individuals causing them disaster. Oh one who has the weapon named kundha! Realize that I am firmly holding on to you.

“sey kundhA arum” is also seen as “seygum thAvarum” (those sins which are committed and are difficult to overcome). kundham is also explained as a white tree, where the whiteness is compared to emperumAn‘s purity. pollA (bad) is viparItha lakshaNai (ironical description of an object by mentioning its contrary properties) indicating good [An example – “nalla pAmbu” (good snake) in thamizh indicates vicious and very poisonous snake]. “en pollA” indicates that emperumAn won over AzhwAr by manifesting such beauty.

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

  • vaikundhA – It appears that AzhwAr becomes delighted thinking “the lord of nithya vibhUthi (spiritual realm) arrived and bonded with me”. AzhwAr says emperumAn‘s primary name. Like the divine daughter of king janaka, SithA said “Aryaputhra“, the cow-herd girls of AyarpAdi (gOkulam) said “krishNa“, AzhwAr said “vaikundhA“. When joy overflows (between dear ones), they call out each other’s name and pacify themselves.
  • maNivaNNanE – Feeling his embrace, AzhwAr blissfully says this name. Oh. one who is having a cool form like a blue emerald!
  • en pollAth thirukkuRaLA – Just he stood in front of mahAbali as a mendicant, here emperumAn is standing in front of AzhwAr seeking his service. Here beauty is not just worldly beauty – a beauty which cannot be found in anything else. It can also be explained as – AzhwAr is using “pollA” (bad), to shed dhrushti-dhOsham (evil eyes – jinx). vaikundhA speaks about supremacy; maNivaNNanE explains physical beauty; en pollAth thirukkuRaLA explains his simplicity; supreme entity is that which has all the three qualities.
  • en uL manni – indhra benefited by getting his kingdom back; mahAbali benefited by being called generous; but AzhwAr‘s heart is most suitable to enjoy emperumAn‘s divine beauty. Entering my heart and staying here eternally.
  • vaigum vaigal thORum amudhAya – being eternally enjoyable nectar every moment
  • vAnERE – Like being prideful after mingling with nithyasUris and winning over them, he bonded with AzhwAr and won over him. “ERu” indicates that his experience/greatness supersedes everything else.

AzhwAr explains how emperumAn removed his hurdles to enjoy him.

  • sey kundhA varum thImai – those sins which are committed and the results of which have to be personally experienced; alternatively explained as – those sins for which, the results are most difficult to evade.
  • un adiyAr … – Oh the pure one who ensures that, those who are surrendered to you do not endure the results of such sins and pass them on to the demoniac ones! Those who committed sins before, when they become favourable towards you and approach you, you take their sins and distribute them to their enemies. This is explained in SAdyAyana SAkA “dhvishantha: pApa kruthyAm” (those who are enemies, receive the evil activities); [before crossing the ocean to lankA] SrI rAma mounted his arrow on his bow towards samudhrarAjan (king of the ocean); but when samudhrarAjan realised his mistake and surrendered to SrI rAma, he diverted the arrow towards the demoniac individuals in the northern desert. When he sees no such option, as said in mahAbhAratham “… urasA dhArayAmAsa pArththam sanjAdhya mAdhava:” (Protecting arjuna, krishNa accepted in his chest the powerful Sakthi asthram which was sent by bhagadhaththa) – he pushed away arjuna and accepted the powerful arrow on his antha:puram (chest which is the private quarters of SrI mahAlakshmi) – thus he himself takes up the suffering of his devotees.  Sins are certain type of acts, which will disappear when the results are experienced; since the jIvAthmA (soul – doer) is ignorant, he may forget; sarvagyan (omniscient bhagavAn) remembers and ensures that the AthmA experiences the fruits of such activities. His accepting them in his heart implies his forgiving them and when he forgives, naturally those results get exhausted (without the jIvAthmA having to experience the results). Some other schools of thought say that “apUrvam“, “Sakthi” are the principles which make sure that the doer experiences the result of his actions; but AzhwAr clearly establishes that emperumAn is the controller of these actions; this is the true/beautiful philosophy.
  • kundham – kurundhu tree – the flower is white in color; this whiteness indicates purity; another explanation – kundhA is an auspicious name of emperumAn as seen in SrIvishNu sahasranAmam “kumudha: kundhara: kundha:” (one who enjoys in earth with his devotees, one who brings joy to earth by eliminating the evils, one who bestows vaikuntam).
  • unnai – you who are partial towards your devotees
  • nAn – I who suffered in separation in AdiyAdi. By your uplifting me, I came to exist [until then, though I was there, I was not worthy to be called as “existing”].
  • pidiththEn koL – realise that I caught hold of you.

Have these words not been uttered before? Those were not the same.

  • sikkenavE pidiththEn koL – You have to realise that even if you (who caused me to surrender unto you) leave me, I will not leave you. Here, AzhwAr is saying “mA sucha:” (don’t grieve) [krishNa said “mA sucha:” in bhagavath gIthA 18.66 comforting arjuna that once he fully surrenders, he need not grieve about the hurdles; here, AzhwAr is comforting emperumAn that he will not leave him].

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 – 2.6 – vaikundhA

Published by:

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

Full series >> Second Centum

Previous Decad

Audio

sriperumbuthur_perumAL_AzhwAr_after_thiruvadi_thozhalAdhi kESavap perumAL with ubhaya nAchchiyArs and nammAzhwArSrIperumbUthUr (During adhyayana uthsavam completion – after thiruvadi thozhal)

Highlights from thirukkurugaippirAn piLLAn‘s introduction

vaikundhA – AzhwAr speaks about the joy emperumAn acquired after uniting with him.

Highlights from nanjIyar‘s introduction

In the sixth decad – SrIvaikuNtanAthan (lord of paramapadham) became fulfilled and delighted after uniting with AzhwAr (which was explained in previous decad) and thought “What can I give to AzhwAr? What can I do for him?” and starts doubting “Hope he does not leave me”. AzhwAr seeing these qualities of emperumAn such as pArathanthriyam (total dependence on AzhwAr), vAthsalyam (motherly affection towards AzhwAr), becomes greatly astonished, informs him that he will never leave him and pacifies him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the sixth decad – sarvESvaran becoming greatly delighted after uniting with AzhwAr, thinks “what if AzhwAr leaves me thinking himself as unworthy?” and manifests his viSlEsha bhIruthvam (unable to bear separation from him) in AzhwAr’s heart; AzhwAr becomes astonished thinking “How attached emperumAn is towards me!” and with great delight explains the following aspects to remove emperumAn’s doubts:

  • how he held on to emperumAn firmly
  • how emperumAn bonded with him in a single-minded manner
  • emperumAn‘s magnanimity of letting AzhwAr experience him
  • how AzhwAr would not let emperumAn go due to such magnanimity of emperumAn
  • how AzhwAr is not qualified to leave emperumAn due to the great joy derived from uniting with emperumAn
  • how he became fulfilled (complete) by experiencing emperumAn
  • how this result (experiencing/serving emperumAn) did not stop with him and was passed on to all those who are related to him
  • that he is desiring not to be separated from such divine experience
  • how emperumAn who worked for this result himself, will not break it
  • even if emperumAn tries to break it, how he will not let that experience go

By mercifully explaining this, AzhwAr eliminated all the doubts of emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In “andhAmaththanbu decad, emperumAn‘s union with AzhwAr after the suffering in “AdiyAdi” decad is explained; in this thiruvAimozhi (decad), it is explained that the joy derived in that union is for bhagavAn. ALavandhAr mercifully explains that this is AzhwAr‘s contemplation of emperumAn’s love towards him. In “Unil vAzh uyir“, it is explained that – AzhwAr experienced bhagavAn and thought that it cannot be stopped with bhagavAn and extended his affection towards bhagavAn’s devotees as said in thiruvAimozhi 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (when will I unite with the nithyasUris agreeing with their principles); in this decad, it is explained that – after sarvESvaran showing his affection towards AzhwAr, not stopping there, he extends that same affection towards those who are related to AzhwAr and so on; in both sides, when the affection increases, it would extend to those who are related as well; AzhwAr himself subsequently says in thiruvAimozhi 2.6.7 “emar kIzh mEl ezhu piRappum vidiyA vennarakaththenRum sErdhal mARinar” (seven generations currently, downward, upward will not have to be born in this deep hell where there is no hope).

bhagavAn descended without diminishing any of his qualities such as being the lord of both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm), being the abode of all auspicious qualities, being fulfilled in all manners, and united with AzhwAr; not only that, he considered such union as a blessing for him and felt greatly delighted; he then doubted “I have now united with AzhwAr for whom I have searched since time immemorial. What if he leaves me?” Seeing this bewilderment, AzhwAr pacifies him saying “you don’t have to worry like this” and makes him feel like existing.

These emotions of emperumAn are explained using a similar passage from SrI rAmAyaNam ayOdhyA kANdam 94.18 “vaidhEhi! ramasE kaSchith chithrakUtE mayA saha” (Oh sIthA, the princess of vidhEha kingdom! Are you enjoying with me in this chithrakUta mountain?) – SrI rAma, looking at the beauty of the mountain and their togetherness, started doubting if such great experience will last for long. Similarly, emperumAn started doubting the longevity of such great union with AzhwAr too.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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