Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.6 – Audio

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

thiruvAimozhi –> Second centum

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Meanings

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

Full rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 2.5.11 – kURudhal onRu

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

nammalwar-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr says “those who practice this decad will enjoy emperumAn in paramapadham as highlighted in this decad”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr explains attaining parampadham as the result for reciting this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end – AzhwAr says “if there are people who can practice this decad, they will reach parampadham and enjoy eternally”.

pAsuram

கூறுதல் ஒன்று ஆராக் குடக் கூத்த அம்மானைக்
கூறுதலே மேவிக் குருகூர்ச் சடகோபன்
கூறின அந்தாதி ஓர் ஆயிரத்துள் இப் பத்தும்
கூறுதல் வல்லார் உளரேல் கூடுவர் வைகுந்தமே

kURudhal onRu ArAk kudak kUththa ammAnai
kURudhalE mEvik kurugUrch chatakOpan
kURina andhAdhi Or AyiraththuL ip paththum
kURudhal vallAr uLarEl kUduvar vaikundhamE

Listen

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

onRu – one quality
kURudhal – if spoken
ArA – cannot be fully spoken
kudak kUththu – [emperumAn who is having] auspicious qualities such as SeeLa (simplicity) which is manifested by him dancing like a cow-herd boy with pots
ammAnai – master
kURudhal – to explain (as is)
mEvi – set out
kurugUrch chatakOpan – AzhwAr (who became knowledgeable and devoted to emperumAn by the grace of emperumAn)
kURina – mercifully explained
andhAdhi – anthAdhi style (First word/sentence of a pAsuram relates to the last word/sentence of previous pAsuram) in which the structure of the pAsurams cannot be corrupted
Or – unique/matchless
AyiraththuL – among the thousand pAsurams
ip paththum – this decad
kURudhal – to recite/speak
vallAr – able
uLarEl – if present
vaikundham – paramapadham (spiritual realm)
kUduvar – reach

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

Even if attempted, our lord emperumAn‘s qualities such as SeeLam (simplicity) which are manifested through kudak kUththu etc, cannot be spoken of fully. nammAzhwAr who was blessed by emperumAn with knowledge and devotion, set out to speak (as it is) about such emperumAn’s qualities; AzhwAr thus sang this decad among the distinct/matchless thousand pAsurams which are in anthAdhi style which cannot be corrupted. Those who are able to recite these 10 pAsurams will reach paramapadham.

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

  • kURudhal … – When set out to speak about his nature, as mentioned in thaiththiriya upanishath Anandhavalli, it is impossible to completely explain his nature. Here AzhwAr is not speaking about his supremacy which cannot be explained; AzhwAr is actually saying that emperumAn‘s act of dancing with pots as a cow-herd boy cannot be explained fully.
  • ammAnai – One who manifested his kudak kUththu, thereby making me fully exist for him. mahAbhAratham bhIshma parva “vishnOr jishNOr vasudhEvAthmajasya” (vishNu (omni-present), jishNu (victorious) who appeared as the divine son of vasudhEva).
  • kURudhalE mEvi – vEdham withdrew itself highlighting inability to speak about bhagavAn – but AzhwAr pursues such task and sets out to do it nicely. In the eighth pAsuram he said “nAn solluvadhen? solleerE” (How can I speak? You speak if possible) and immediately in the  ninth pAsuram he said “solleer en ammAnai” (speak about my lord) – that is AzhwAr’s nature.

Did he just attempt to speak or did he succeed speaking about bhagavAn?

  • kurugUrch chatakOpan – Since he is nammAzhwAr who was blessed divinely by emperumAn, there is no doubt about his ability to glorify emperumAn.
  • kURina andhAdhi … – The 10 pAsurams in this prabandham which are as glorious as the object of this prabandham – which is emperumAn himself.
  • kUduvar vaikundhamE – Instead of not achieving the goal as said in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai udan kUduvadhu enRukolO?” (when I will reach the divine assembly of nithyasUris agreeing to their principles?) and instead of suffering in separation as in thiruvAimozhi 2.4AdiyAdi“, immediately on reciting these pAsurams, they will attain the goal which I attained by tiresome prayers. When father’s wealth is present (which was acquired by him with great difficulty), the son would simply enjoy the wealth. No need to suffer like AzhwAr; those who learn/practice this decad, can simply participate in AzhwAr’s result.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr explained how emperumAn came along with his entourage and united with him.
  • In the second pAsuram, he said “after uniting with me, his divine form, divine features and divine weapons became radiant”.
  • In the third pAsuram, he said “emperumAn united with me in such a manner that he would feel existing when being together with me and in separation he would feel as though non-existing”.
  • In the fourth pAsuram, AzhwAr ridiculed the metaphors given to him (his features) since they are no match for him.
  • In the fifth pAsuram, he skipped the metaphors and directly enjoyed bhagavAn.
  • In the sixth pAsuram, he said “Such distinct emperumAn enjoyed me like mukthAthmAs (liberated souls) would enjoy him”.
  • In the seventh pAsuram, AzhwAr said “emperumAn assumed the forms of SrI rAma, krishNa et al for my sake”.
  • In the eighth pAsuram, AzhwAr said “He does not have the ability to speak about emperumAn”.
  • In the ninth pAsuram, AzhwAr, seeking out for company, set out to speak about emperumAn.
  • In the tenth pAsuram, AzhwAr said “Even to speak about a single quality of emperumAn united with me thus, is very difficult”.
  • In the end, AzhwAr explains the result for those who recite this decad and completes the same.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 2.5.10 – AN allan

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

krishna-birth

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr highlights emperumAn‘s distinct nature which is different from all entities such as male, female, gender-less individuals and says that he cannot speak about the bonding of such emperumAn with him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that it is very difficult to explain emperumAn‘s nature.

Highlights from periyavAchchAn piLLai‘s introduction

In the tenth pAsuram – AzhwAr says “even if I can speak about his greatness, I cannot speak about such emperumAn uniting with me”.

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

Tenth pAsuram. AzhwAr says “It is very difficult to speak about the nature of emperumAn who united with me”.

pAsuram

ஆண் அல்லன் பெண் அல்லன் அல்லா அலியும் அல்லன்
காணலும் ஆகான் உளன் அல்லன் இல்லை அல்லன்
பேணுங்கால் பேணும் உரு ஆகும் அல்லனும் ஆம்
கோணை பெரிது உடைத்து எம் பெம்மானைக் கூறுதலே

AN allan peN allan allA aliyum allan
kANalum AgAn uLan allan illai allan
pENungAl pENum uru Agum allanum Am
kONai peridhu udaiththu em pemmAnaik kURudhalE

Listen

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

AN – male
allan – not being
peN – female
allan – not being
allA – useless
aliyum – gender-less
allan – not being
kANalum – to be seen (using the pramANams that show them)
AgAn – unable
uLan allan – does not exist (for those who are unfavourable)
illai allan – exists – he is not void (for those who are favourable)
pENum – when being devoted (as devotees)
kAl – at times
pENum – desired (by those)
uru Agum – assuming a form
allanum Ay – (for those who don’t have such desire) he will not manifest his form
em pemmAnai – my master
kURudhal – while explaining (me who has seen this nature of him as shown by him)
peridhu – very
kONai udaiththu – difficult

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

He is unlike male; he is unlike female; He is unlike the gender-less individuals who are not of any use [in the context of procreation]. He is also unable to be seen (using the pramANams/tools such as eyes that show these differences such as male, female and so on); He does not exist (for those who are unfavourable). He exists and is not void (for those who are favourable); for those devotees who desire to see him in specific forms, he assumes those forms; for those others (who don’t desire to see him) he will not manifest his form; While [I am] explaining about my master [who showed his such nature to me], I feel great difficulty in doing so due to these aforementioned reasons.

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

  • AN allan … – He is unlike the worldly men; similarly he unlike the worldly women; he is unlike the gender-less individuals who are not of any use. This is explained in rig vEdham AraNyam 2.2 “nainam vAchA sthriyam bruvannainamasthrIpumAn bruvan | pumAmsam na bruvannainam vadhan vadhathi kaSchana || a ithi brahma ||” (A man who explains this paramAthmA, cannot explain him in feminine terms. He cannot explain paramAthmA as gender-less individual who is different from male and female. He cannot explain paramAthmA in masculine terms; in this manner, parabrahmam (bhagavAn) is identified as “a” (akAram)). This is also explained in SrI bhAgavatham 8.3.24 “sa vai na dhEvAsuramarthyathiryangna sthrI na shaNdO na pumAnna janthu: | nAyam guNa: karma na sanna chAsannishEdhaSEshO jayathAdhaSEsha: ||” (That paramAthmA is not present as dhEva (celestial beings), asura (demoniac beings), marthya (human beings), thiryang (animals); He is not present as a woman; he is not present as a gender-less individual; he is not present as any other object outside these three types (male, female and gender-less). He is not present as a quality; he is not present as an activity. He is not sath (jIvAthmA [who does not change but] whose knowledge can reduce); he is not present as asath (achEthanam – matter which itself transforms). That sarvESvaran who is different from all these aforementioned entities and who is also present as everything due to his immense potency, has to appear for my liberation). When bhattar was thus explaining, a thamizhan (a person who is proficient in thamizh language) questioned “jIyA (Oh great personality)! if he is not like any of the 3 types (male, female, gender-less) which are seen in this world, is he SUnyam (void – non-existing)?”. bhattar mercifully replied “Oh son! you seem to be ignorant about the grammar in the word construction of the pAsuram. AzhwAr is not saying ‘AN allan (He is not a man), peN allaL (She is not a woman), allA aliyum alladhu (It is not a gender-less entity)’; Since AzhwAr is saying ‘allan, allan, allan‘ (all of which indicate masculine nature) – here, the word purushOththaman (best among men – supreme man) is indicated. isn’t it?”. By saying “AN allan peN allan …“, AzhwAr establishes that bhagavAn is neither like some other entity within each type (not like any other male) nor is he like another type (not like another female).
  • kANalum AgAn – He cannot be understood through the pramANams (tools – eyes etc) which make us see these differences such as male, female etc. This also establishes that there is no equality between the tools that show him and these other aspects.
  • uLan allan – for those who have not surrendered unto him – he is not existing.
  • illai allan – for those who have surrendered unto him – he is not void. This is explained further.
  • pENum kAl pENum uru Agum – When some one prays to him “Please take birth as our son”, he does so and says “… sapalam dhEvi sajjAtham jAthOham yath thavOdharAth” (As prayed by you desiring for a son previously, Oh mother dhEvaki! That desire has been fulfilled for you now; by that reason I have been born through your womb). Also explained as – when someone desires for him, he will appear in a manner that those who prayed for him will have to carefully protect him or take care of him.
  • allanum Am – Even when he makes himself available like this, those unfavourable persons such as SisupAla will not be able to understand/approach him.
  • kONai peridhu … – To speak about sarvESvaran‘s nature of revealing so much to me, is very difficult.

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 – 2.5.9 – solleer en ammAnai

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – As AzhwAr was unable to speak about emperumAn, he completely stopped speaking; subsequently, out of desire (to speak about him), he calls everyone and starts engaging in a conversation with them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “If you are able to speak about the unsurpassed sweet emperumAn, please do so”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – AzhwAr who withdrew after deciding that he cannot speak about emperumAn, out of utmost desire calls everyone and starts speaking to them.

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

Ninth pAsuram. AzhwAr will not stop speaking about him saying “I cannot”.  He says to samsAris (worldly people) “Can you all together speak about my lord?” [Previously AzhwAr said no one can speak about emperumAn; now he is calling out again to see if there is some intelligent ones who may be capable of doing that].

pAsuram

சொல்லீர் என் அம்மானை என் ஆவி ஆவி தனை
எல்லை இல் சீர் என் கருமாணிக்கச் சுடரை
நல்ல அமுதம் பெறற்கு அரிய வீடும் ஆய்
அல்லி மலர் விரை ஒத்து ஆண் அல்லன் பெண் அலனே

solleer en ammAnai en Avi Avi thanai
ellai il sIr en karumANikkach chudarai
nalla amudham peRaRku ariya vIdum Ay
alli malar virai oththu AN allan peN allanE

Listen

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

en – for me
ammAnai – being the lord
en Avi – for my soul
Avi thanai – being the soul
ellai il – boundless
sIr – having qualities such as saukumAryam (beauty) etc
en karumANikkach chudarai – one who allowed me to experience his blue emerald like form
solleer – speak (if it is possible to do so for all of you together)

when asked, the reason for being unable to speak about him,
nalla – being distinct (from worldly nectar)
amudham – eternally sweet nectar

even for great yOgis
peRaRku – to attain
ariya – difficult
vIdumAy – the controller of the eternal land (of paramapadham – spiritual realm)
alli malar – in water lily flower
virai oththu – most enjoyable like the fragrance
peN allan – like he is different from women (due to his being a man)
AN allan – he is different from all men other than himself (due to his being purushOththama – supreme man)

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

Do so if you can speak about emperumAn who is my lord, who is the soul of my soul (paramAthmA – in-dwelling super soul), who is having boundless qualities such as beauty etc and who allowed me to experience his blue emerald like form; (when asked, the reason(s) for being unable to speak about him) he is eternally sweet nectar which is distinct from worldly nectar; he is the controller of paramapadham (spiritual realm) which is difficult to attain (even for great yOgis); he is most enjoyable like the fragrance in water lily flower; just as he is different from women (due to his being a man), he is also different from all men other than himself (due to his being purushOththama – supreme man) .

Hence it is to be understood that it is difficult to speak about 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

  • solleer en ammAnai – Oh ones who are able to enjoy worldly (lowly) pleasures and explain about that! Can you speak about him?
  • en ammAnaibhagavAn who manifested his divine qualities and activities and thus engaged me in proper servitude towards him.
  • en Avi Avi thanai – one who is the antharAthmA (in-dwelling super soul) of my AthmA (soul).
  • ellai … – Even if one can understand the limit of the qualities of his divine svarUpam (true nature) [such as gyAnam, Anandham etc], one can never understand the limit of the qualities of his divine vigraham (form) [such as saukumAryam etc]. Also explained as AzhwAr saying “emperumAn who allowed me to experience his unlimited auspicious qualities of the divine svarUpam (true nature) and  his cool divine blue emerald like beautiful form”.
  • nalla amudham – eternal and most enjoyable nectar. Also explained as best among available nectar.
  • peRaRku ariya vIdumAy – being the mOksha purushArtham (liberation – the fourth goal desired by AthmAs [dharma (righteousness), artha (wealth); kAma (enjoyment) and mOksha (liberation) are the four goals desired by AthmA].
  • alli malar virai oththu – For his sweetness, he is comparable to the fragrance of the water lily flower.
  • AN allan peN allan – Not like any other man.  Just like he is unlike any other woman, he is also unlike any other man. This indicates that he cannot be compared to any one.

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 – 2.5.8 – ponmudi ampOrERRai

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “You being unique and beyond the capacity of mind/words and still uniting with me – I cannot explain this great quality of yours”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the greatness of uniting with emperumAn which is beyond the capacity of explanation through words.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr says “I cannot speak about this great quality of yours, where you being the leader of the nithyasUris who have unblemished knowledge, still united with me without checking my lowly nature”.

pAsuram

பொன் முடி அம் போர் ஏற்றை எம்மானை – நால் தடம் தோள்
தன் முடிவு ஒன்று இல்லாத தண் துழாய் மாலையனை
என் முடிவு காணாதே என்னுள் கலந்தானை
சொல் முடிவு காணேன் நான் சொல்லுவது என்? சொல்லீரே

pon mudi am pOr ERRai emmAnai – nAl thadam thOL
than mudivu onRu illAdha thaN thuzhAy mAlaiyanai
en mudivu kANAdhE ennuL kalandhAnai
sol mudivu kANEn nAn solluvadhu en? solleerE

Listen

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

pon – radiant
mudi – having a crown
am pOr ERRai – being very prideful
emmAnai – the master who accepted my service (by showing such pride of full independence)
nAl – four types of
thadam – huge
thOL – having divine shoulders
than – for his greatness
mudivu onRillAdha – having no end

(explaining about that which highlights his greatness and sweetness)
thaN – cool
thuzhAy mAlaiyanai – one who is wearing a divine thuLasi garland
en mudivu kANAdhE – (like there is no end for his greatness) without seeing my lowliness
en uL – in my heart
kalandhAnai – one who mingled/united
nAn – me

I can only understand myself (but cannot explain to others)
sol – to explain through words
mudivu – method
kANEn – not seeing
solluvadhu – explaining this
en – how?
solleer – (if possible) please do that (he is saying this to worldly people).

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

emperumAn is wearing a radiant crown; showing such prideful form he turned me into his servitor and became my master; he is having four (types of) divine shoulders and has no end to his greatness; his greatness and sweetness are highlighted by his cool divine thuLasi garland; just like there is no end to his greatness, there is no end to my lowliness too – he entered into the heart of of such lowly me and mingled with me; (while I can understand his glories) I cannot see any method to speak about his glories; AzhwAr says to worldly people “like you glorify material joyful aspects, you speak about emperumAn‘s glories if possible”.

It is indicated that the enjoyable nature of emperumAn who is different from everything else is beyond explanation. en mudivu kANAdhE – this is also explained as “unable to witness my sufferings in separation from 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

  • pon mudi am pOr ERRai – Having a crown which shows his control over both vibhUthis (realms – paramapadham and samsAram) that manifests his lordship over all.
  • emmAnai – by showing his ultimate lordship, he placed me in my ultimate servitude.
  • nAl thadam thOL … – four, flourishing shoulders; while speaking about emperumAn who is wearing thuLasi garland, even the vEdham gives up saying “yathO vAchO nivarthanthE” (unable to comprehend the glories of paramAthmA, speech and mind give up and return). thuLasi garland is the identity of the entity whose glories cannot be comprehended.
  • en mudivu …. – Like there is no limit for the goodness in emperumAn, there is no limit to the faults in AzhwAr.
  • en mudivu kANAdhE – Not seeing my level. As said in SrIvishNu sahasranAmam “avigyAthA” (ignorant), ignoring my faults and closing his eyes, he came and mingled with me. Another explanation – unable to witness me trying to finish myself in separation that was highlighted in thiruvAimozhi 2.4AdiyAdi“, he came and united with me.
  • sol mudivu kANEn nAn – Trying to explain this quality of mingling with me (sauSeelyam), I went through the same difficulty as vEdham which tried to explain bhagavAn‘s quality named “Anandham” (bliss) [in thaiththirIya upanishadh Anandhavalli]. Also explained as AzhwAr saying “When he allows me to experience him, the taste which I acquire out of this can only be experienced and cannot be explained to others”.
  • solluvadhu en solleerE – Oh [worldly] people! You who are able to share your worldly experiences! Are you able to explain his glories?

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 – 2.5.7 – pAmbaNai mEl

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

Full series >> Second Centum >> Fifth 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 seventh pAsuram – AzhwAr enjoys the divine activities which were mercifully manifested by emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr enjoys the divine activities of emperumAn which shone nicely after uniting with him.

Highlights from periyavAchchAn piLLai‘s introduction

In seventh pAsuram – AzhwAr enjoys emperumAn‘s divine activities.

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

Seventh pAsuram – AzhwAr says “You being the master of nithyasUris who have unblemished knowledge, rested in kshIrAbdhi (milk ocean) and assumed the forms of SrI rAma, krishNa et al for me”.

pAsuram

பாம்பு அணை மேல் பாற்கடலுள் பள்ளி அமர்ந்ததுவும்
காம்பு அணை தோள் பின்னைக்கு ஆய் ஏறு உடன் ஏழ் செற்றதுவும்
தேம் பணைய சோலை மராமரம் ஏழ் எய்ததுவும்
பூம் பிணைய தண் துழாய்ப் பொன் முடி அம் போர் ஏறே

pAmbu aNai mEl pARkadaluL paLLi amarndhadhuvum
kAmbu aNai thOL pinnaikku Ay ERu udan Ezh seRRadhuvum
thEm paNaiya sOlai marAmaram Ezh eydhadhuvum
pUm piNaiya thaN thuzhAyp pon mudi am pOr ERE

Listen

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

pARkadaluL – In the milk ocean
pAmbu aNai mEl – on the serpent bed
paLLi – resting
amarndhaduvum – firmly placed
kAmbu aNai – Like bamboo
thOL – having shoulders
pinnaikkAy – for nappinnaip pirAtti
ERu Ezhu – seven bulls
udan – at the same time
seRRadhuvum – killed
thEn – honey
paNaiya – having branches
sOlai – (due to that) grown like a garden
marAmaram – pipal (peepal) tree
Ezh – seven
eydhadhuvum – shot
pU – beautiful
piNaiya – woven
thaN – cool
thuzhAy – decorated by thuLasi
pon – very radiant
mudi – having crown
am – delight to watch
pOr – prideful, being focused on destroying the enemies
ERu – Like a bull

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

emperumAn is like a beautiful (delightful to our eyes), prideful bull that is focused on destroying the enemies, wearing a very radiant crown which is decorated by cool, beautifully woven thuLasi. He is firmly resting on the serpent bed in the milk ocean. He killed the seven bulls at once to marry nappinnaip pirAtti. He shot down the seven pipal trees which had honey and many branches which made them look like a garden by themselves.

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

  • pAmbaNai – To protect his devotees, emperumAn is resting in the milk ocean. [As he is most tender] not wanting to be affected by the fluids in the ocean, he is resting on thiruvanthAzhwAn (Adhi SEshan) who has coolness, nice fragrance and is most tender.
  • kAmbu … – Beautiful shoulder of nappinnaip pirAtti resembles bamboo for the circumference and smoothness. To marry such nappinnaip pirAtti, krishNa killed the bulls (which were the hurdles for marrying her) together, at once.
  • thEn paNaiya (thEmbaNaiya) – sugrIva mahAraja said “You cannot kill vAli” and to instill confidence in him, he shot down the seven pipal trees which had honey, lots of large branches and grown like a bush which make them difficult to take aim.
  • pU … – Having nicely woven flowers; being decorated with nicely decorated thuLasi garland, wearing beautiful divine crown which signifies his supremacy, and after bestowing such wonderful experience to nithyasUris and feeling prideful due to that, he is looking like a bull which is ready for a fight. It is also like AzhwAr saying “all of these are done by emperumAn for me (to enjoy)”.

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 – 2.5.6 – pala palavE

Published by:

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Full series >> Second Centum >> Fifth 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 sixth pAsuram – AzhwAr enjoys the countless divine ornaments etc of emperumAn who united with him.

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

Sixth pAsuram – AzhwAr says “having united with me and not being satisfied, he assumed multiple forms to enjoy me”.

pAsuram

பல பலவே ஆபரணம் பேரும் பல பலவே
பல பலவே சோதி வடிவு பண்பு எண்ணில்
பல பல கண்டு உண்டு கேட்டு உற்று மோந்து இன்பம்
பல பலவே ஞானமும் பாம்பு அணை மேலாற்கேயோ

pala palavE AbharaNam pErum pala palavE
pala palavE sOdhi vadivu paNbu eNNil
pala pala kaNdu uNdu kEttu uRRu mOndhu inbam
pala palavE gyAnamum pAmbaNai mElARkEyO

Listen

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

pAmbaNai mElARku – for the emperumAn who united with me, just like having thiruvananthAzhwAn (AdhiSEshan) as his bed (thus being united with him)
paNbu eNNil – when analysing his nature
AbharaNam – ornaments
pala pala – having many ornaments like crown etc and having many varieties of each of such ornaments
pErum – names
pala pala – many due to his being present as different entities, having many different objects in each category
sOdhi – radiantly shining
vadivu – divine spiritual forms
pala pala – many forms such as para (in SrIvaikuNtam), vyUha (kshIrAbdhi – milk ocean) etc and multiple forms in each such category
kaNdu uNdu kEttu uRRu mOndhu inbam – all pleasures acquired through the different senses such as eyes, mouth, ears, skin, nose
pala pala – many due to the presence of different entities and different objects in each category
gyAnamum – knowledge acquired through such senses
pala pala – also many (like previously explained)

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

For the emperumAn who united with me, just like having thiruvananthAzhwAn (AdhiSEshan) as his bed (thus being united with him), when analysing his nature, [we would understand that] he is having many ornaments like crown etc and having many varieties of each of such ornaments; many names due to his being present as different entities, having many different objects in each category; many radiantly shining divine forms such as para (in SrIvaikuNtam), vyUha (kshIrAbdhi – milk ocean) etc and multiple forms in each such category; many pleasures acquired through the different senses such as eyes, mouth, ears, skin, nose due to the presence of different entities and different objects in each category; and knowledge acquired through such senses are also many (like previously explained).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • pala palavE AbharaNam – jAthi bhEdham (different categories) and vyakthi bhEdham (different objects in each category) are present. [For example: ] Ornaments for hands are many. Even in each category (bracelet) – there may be the one for forehand, another one for upper part of the hand and so on.
  • pErum pala palavE – While enjoying different qualities/activities of emperumAn, different names will come up – some names which highlight his simplicity, other names which highlight his valour and so on.
  • pala palavE sOdhi vadivu – The names lead to many different forms. Since he makes his divine form manifest among many different species [plant, animal, human, celestial forms], all such forms would shine radiantly [sa u SrEyAn bhavathi jAyamAna:bhagavAn becomes radiant by taking birth since his birth is out of his desire and not out of force]. Like saubhari rishi [who assumed 50 different forms to marry 50 different girls], emperumAn assumed many different forms to enjoy AzhwAr. Like a mukthAthmA would assume many different forms to enjoy bhagavAn [sa EkadhA bhavathi …. – mukthAthmA assumes one form, two form, multiple forms], bhagavAn here assumes many different forms to enjoy me [role reversal]
  • paNbeNNil – while analysing his qualities/states,
  • pala pala … – pleasures derived through senses by rUpa (seeing), rasa (tasting), Sabdha (hearing), sparSa (feeling the touch) and grANa/gandha (smelling) are many. Also explained as – those which are desirable for eyes, mouth, ear, skin and nose are many.
  • pala palavE gyAnamum – here gyAnam can indicate the object of knowledge – i.e., pleasures acquired through the senses as well as the senses themselves which are the tools to acquire the pleasure [this is explained based on the root meaning of gyAnam]. But can this knowledge be many too? Yes – knowledge will differ based on the object of such knowledge. emperumAn being the enjoyer of all matters other than himself, being the knower of such matters and having the greatness of enjoying such matters are explained here.
  • pAmbaNai mElARkEyOAzhwAr is showing an example of an aspect where emperumAn is enjoying all such variety of pleasures. AdhiSeshan (serpent) is soft (sparSa indhriyam – touch); has nice fragrance (grANa indhriyam – smell), delight to watch (rUpa indhriyam – eyes). Like this, all pleasures are present. [Oh! indicates the manifestation of delight].

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 – 2.5.5 – ArA amudhamAy

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

lord-maha-vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “There is no comparison for emperumAn‘s beauty which was acquired after uniting with 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

Fifth pAsuram – AzhwAr was explaining emperumAn‘s beauty by citing lotus flower as an example until now; but as he started experiencing emperumAn, he realised that lotus flower is no comparison for emperumAn; so he now skips the examples and directly explains emperumAn.

pAsuram

ஆரா அமுதமாய் அல் ஆவியுள் கலந்த
கார் ஆர் கருமுகில் போல் என் அம்மான் கண்ணனுக்கு
நேரா வாய் செம்பவளம் கண் பாதம் கை கமலம்
பேர் ஆரம் நீள் முடி நாண் பின்னும் இழை பலவே

ArA amudhamAy al Avi uL kalandha
kAr Ar karumugil pOl en ammAn kaNNanukku
nErA vAy sembavaLam kaN pAdham kai kamalam
pEr Aram nIL mudi nAN pinnum izhai palavE

Listen

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

ArA amudhamAy – being unsurpassed sweet person
al – having nothing (useless)
Avi uL – in my heart
kalandhu – mingled/united

due to that,
kAr – in rainy season
Ar – full
karu mugil pOl – like a dark cloud
en ammAn – one who is my lord
kaNNanukku – for krishNa
sem – reddish
pavaLam – coral
vAy – lips
nErAdhu – incomparable
kamalam – lotus flowers
kaN pAdham kai – eyes, feet and hands
nErA – incomparable

further,
pEr – huge
Aram – garland
nIL – tall
mudi – crown
nAN – waist string etc.
pinnum – and other
izhai – ornaments
pala – countless

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

emperumAn entered into my heart and mingled with useless me as an unsurpassed sweet person; because of that, my lord krishNa is shining like laden dark cloud in the rainy season; reddish corals are no match for his lips; lotus flowers are no match for his eyes, feet and hands; further, he is wearing countless ornaments such as huge garland, tall crown, waist string and many more.

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

  • ArA amudhamAy – Even if consumed eternally, it will only increase our desire to consume more – emperumAn who is like such sweet nectar.
  • al AviyuL kalandha – If he is so enjoyable, are those, who enjoy him, equally qualified? [No].
  • al Avi – non-existing entity – You united with me who cannot even be considered as an entity! He neither knows himself [his greatness] nor does he know about me [my lowly nature].
  • al AviAzhwAr is considering himself lower than achith (insentient). Since insentient objects don’t have knowledge, they would not know even if they are separated from emperumAn; but being a sentient, which has knowledge, and not achieving the true goal of having that knowledge (true goal being realisation about bhagavAn), AzhwAr considers himself as even lower than insentient.
  • uL kalandha – Did he unite with me like uniting with nithyasUris who are best among people? Another explanation – he considered me to be the sweetest nectar and himself as lowly and hence united with me!
  • uL kalandha – united with me so deep that, both of us have merged in each other and looked like a single entity.

When AzhwAr was asked “How did you know that he united with you like this?” AzhwAr says that he found that out by observing the divine form of emperumAn.

  • kAr Ar karu mugil pOl – He manifested great joy highlighting that uniting with me is his goal. This is explained as “laden dark cloud in rainy season”. kAr – black, it means blackish cloud. emperumAn with such beautiful form came and united with me.
  • en ammAn kaNNanukku – krishNa who acquired me by showing such beautiful form.
  • nErA vAy sem pavaLam – Isn’t pavaLam (pravALam – coral) red in complexion? Yes – but to understand the real reddish complexion of emperumAn‘s lips – emperumAn’s lips are so red that if we compare his lips’ color with pavaLam’s color, pavaLam will look like white. So, no pavaLam can match emperumAn’s lips in complexion.
  • kaN pAdham kai kamalam nErA – eyes which gave cool glance, the lotus feet at which one will fall being defeated by such glance, the hands which would lift up and embrace those who fall at his divine feet – for all these, no lotus flower will be a match.
  • pEr Aram – As said in mUnRAm thiruvandhAdhi 55 “periya varai mArvil pErAram” (huge garland in mountain-like big chest), the garland which needs to be folded into two to be placed on his divine neck.
  • nIL mudi – his divine crown which is as said in varadharAja sthavam 25 “AdhirAjya sUchakam” (that which highlights his supremacy).
  • nAN – a type of gadi sUthram (waist string).
  • pinnum izhai palavE – I can only experience these – How can I complete explaining about these?

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 – 2.5.4 – epporuLum thAnAy

Published by:

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

aarAvamuthan-2ArAvamudhan – thirukkudanthai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “emperumAn who united with me has unlimited sweetness which can be enjoyed every moment forever” and becomes delighted.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “such unlimited sweet emperumAn became steady after entering my heart”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram – When asked “Why are you repeating the same thing (beauty of emperumAn) several times?” AzhwAr says “I will stop. But could you make emperumAn remain the same way always?”

pAsuram

எப் பொருளும் தான் ஆய் மரகதக் குன்றம் ஒக்கும்
அப்பொழுதைத் தாமரைப்பூக் கண் பாதம் கை கமலம்
எப்பொழுதும் நாள் திங்கள் ஆண்டு ஊழி ஊழிதொறும்
அப்பொழுதைக்கு அப்பொழுது என் ஆரா அமுதமே

ep poruLum thAn Ay maradhagak kunRam okkum
appozhudhaith thAmaraippUk kaN pAdham kai kamalam
eppozhudhum nAL thingaL ANdu Uzhi Uzhi thoRum
appozhudhaikku appozhudhu en ArA amudhamE

Listen

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

eppozhudhum – all moments
ennAL – all days
eththingaL – all months
evvANdu – all years
evvUzhi Uzhi thoRum – all yuga cycles
appozhudhaikku appozhudhu – every such moment
en – being united with me
ArA – unquenchable
amudham – nectar

Due to the pleasure acquired by that,
epporuLum – all objects
thAnAy – feeling satisfied for being the AthmA of everything
maradhagak kunRam okkum – having greatness (in height), complexion and strength like an emerald mountain
appozhudhai – freshly blossomed
thAmaraip pU – like a lotus flower
kaN – eyes
appozhudhaik kamala – freshly blossomed lotus flower like
pAdham – divine feet
kai – divine hands acquired freshness

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

emperumAn who is like nectar which will tempt to be consumed again and again, united with me every moment, day, month, year and yuga cycle; due to the pleasure acquired by that, he was satisfied by being the in-dwelling soul of every entity and became like an emerald mountain having greatness, complexion and strength; his freshly blossomed lotus like eyes, freshly blossomed lotus like feet and hands acquired freshness.

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

  • epporuLum thAnAybhagavAn is the prakAri (Entity) and all other entities are prakAra (form/attribute) to him and thus all entities are contained in bhagavAn. Is he getting affected by an entity which he has no control over? [No, he is getting affected by AzhwAr who is well within his control, as are all other entities]
  • maradhagak kunRam okkum – Previous term (epporuLum thAnAy) explains generally that everything is sustained by bhagavAn and everything is his body; here – his specific divine form is explained. In previous pAsuramminnum sudar“, AzhwAr explained the radiance acquired by bhagavAn after uniting with him; here, AzhwAr explains the divine/distinct form/body which is the abode for that radiance.
  • appozhudhai – Here AzhwAr is repenting for showing lotus flower asan  example previously. If we just compare with lotus flower, even dry flower may be thought about. Here he is emphasising that it is freshly blossomed lotus flower.
  • kaN pAdhamkAN – eyes which induce the relationship with him; pAdham – divine feet – when the relationship is realised, this is where the focus would be.
  • kai kamalam – (hands) became fresh when they came in contact with AzhwAr. All of these will resemble freshly blossomed lotus flower.
  • eppozhudum – momentary joyful experience, joyful experience for a day, joyful experience for a month, joyful experience for a year, joyful experience kalpa (day of brahmA) after kalpa. Even if one enjoys emperumAn forever, as said previously, emperumAn is like nectar which cannot be consumed just once; we would want to consume him again and again. The experience of one moment is unlike the experience next moment. It is not just the experience of oneself which is acquired based on the change in time, place etc., based on the knowledge of the one who is experiencing; here, emperumAn himself looks new/fresh every moment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.5.2 – thiru udambu

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

Full series >> Second Centum >> Fifth decad

Previous pAsuram

srinivasa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “SrI mahAlakshmi et al fully depend on sarvESvaran resting on him; such sarvESvaran came, united with me with all his limbs and hence became luminous”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the aujjvalyam (radiance) of emperumAn who has such beautiful limbs (as explained in previous pAsuram) and who gives his limbs as the abode for brahmA, rudhra et al like he is doing to SrI mahAlakshmi.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram – AzhwAr, after explaining how emperumAn became radiant after uniting with him, says “He who sustains brahmA, ISAna (rudhra) by giving his body as resting place for them, is sustaining himself by having my body as his (resting place)”.

pAsuram

திரு உடம்பு வான் சுடர் செந்தாமரை கண் கை கமலம்
திரு இடமே மார்வம் அயன் இடமே கொப்பூழ்
ஒருவு இடமும் எந்தை பெருமாற்கு அரனே ஓ
ஒருவு இடம் ஒன்று இன்றி என்னுள் கலந்தானுக்கே

thiru udambu vAn sudar sendhAmarai kaN kai kamalam
thiru idamE mArvam ayan idamE koppUzh
oru idamum endhai perumARku aranE O
oruvidam onRu inRi ennuL kalandhAnukkE

Listen

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

oru(vu) idam onRu inRi – without leaving anything
en uL – inside me
kalandhAnukku – one who united
endhai perumARku – lord of my clan
thiru – laudable
udambu – body/form
vAn sudar – in the colour of Adhithya (sun)
kaN kai kamalam – divine hands and divine eyes
sem – reddish
thAmarai – fresh like a lotus
mArvam – divine chest
thiru idamE – the abode of SrI mahAlakshmi
koppUzh – navel
ayan – for brahmA
idamE – abode
oruvu idam – the other part
aranE – is rudhra himself
Oh! – how amazing!

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

The laudable form of emperumAn who is the lord of my clan, without leaving anything, came inside me and united with me, has sun-like complexion; his divine hands and eyes are reddish and fresh like lotus flower; his divine chest is the abode of SrI mahAlakshmi; his navel is the abode of brahmA; his other part is rudhra himself; how amazing is this!

It is to be understood that – just like acquiring bodily radiance and part-by-part radiance after uniting with AzhwAr, emperumAn also acquired radiance for his nithya vibhUthi [paramapadham – indicated by SrI mahAlakshmi] and leelA vibhUthi [samsAram – indicated by brahmA, rudhra].

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

  • thiru udambu vAn sudarAzhwAr is saying this based on his observation when emperumAn  embraced him. Unlike those who say that the supreme lord has no physical body, no wealth/control, AzhwAr who is a most-trustworthy person, says “thiru udambu vAn sudar” (explaining his divine body and opulence). nanjIyar (realising bhattar’s great efforts to transform him) mercifully said “Many engage in sinning by saying that the lord is formless, attribute-less; what a great favour SrI ranganAtha has done (through parASara bhattar) by making sure that I no longer listen to those people!” [When authenticity of AzhwAr is questioned] bhagavAn divinely blessed AzhwAr with pristine knowledge and bhagavAn’s form is that which mesmerises AzhwAr. As explained in SrI vishNu purANam 6.5.84 “ichchAgruhIthAbhimathOrudhEha:” (many forms assumed by bhagavAn out of his own desire) – his forms are most dear to himself. To those he values/respects (devotees/gyAnis), he presents his divine forms only, as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasvabhUthasthu …” (this embrace given to hanuman (by SrI rAma) is equivalent to giving all of himself).
  • vAn sudar – Originally radiant divine form acquired more radiance due to uniting with AzhwAr. It is not like just shining outside and dull inside; it is like thick/dense ghee (which is fully made of ghee) – having abundance of radiance inside and out. As explained in
    SrI vishNu purANam 1.9.63 “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies). While bhagavAn‘s divine body is made of panchaSakthi (pancha upanishadh – divine matter – paramEshti, pumAn, visvam, nivruththi, Sarvam), here he is glorified as shAdguNya vigrahan (divine form made of 6 qualities), to highlight that his qualities are well-revealed in his divine form.
  • sem thAmaraik kaN – Being blessed with divine eyes, AzhwAr speaking with his teeth chattering (due to that cool vision).
  • kai kamalam – As said in hari vamSam “…karENa mrudhunA…” (with the tender hand), the hands which embraced. Why is AzhwAr being repetitive? One who is an expert in stringing pearls, will do it in many different ways. Similarly AzhwAr too is enjoying emperumAn in different ways. [When one feels cold, automatically the other person would embrace to give warmth – so, emperumAn embraces AzhwAr seeing his teeth chattering].
  • thiru idamE mArvam – the place where AzhwAr is embraced by emperumAn with his hand is his chest – the abode of periya pirAttiyAr (SrI mahAlakshmi).
  • ayanidamE koppUzh – brahmA who is the creator of the 14 layered planetary system has emperumAn‘s navel as his abode.
  • oruvidamum endhai perumARku aranE – Instead of saying Oridam (one place), AzhwAr said oruvidam (oruvu – leaving/separating) – a place which is separated. The place which is not fit for my lord will be the abode of rudhra. Since it is the part where rudhra, who is a thAmasa dhEvathA (a deity in the mode of ignorance) is, AzhwAr is saying it in a manner which indicates that he does not care for his abode.
  • oru idam onRu inRi ennuL kalandhAnukkE – When uniting with me, he united without leaving any part.
  • O [as in araNEyO] – Before, AzhwAr was amazed at emperumAn‘s SilaguNam (simplicity) in giving a part of his body to periya pirAttiyAr (SrI mahAlakshmi) who fully exists for him and for those dhEvathAs like brahma, rudhra who are focused on worldly aspects. But after seeing emperumAn giving himself to AzhwAr, AzhwAr becomes even more amazed and thinks that emperumAn’s previous action of giving his limbs to brahmA, rudhra is like supremacy, when compared with him giving his body to AzhwAr (which is the top most manifestation of his simplicity).

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