Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.10.11 – kEdil vizhuppugazh

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

Nammazhwar-kanchi-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “Those who practice this decad, emperumAn would conduct them with great fame with vaishNavaSrI (the wealth of being a vaishNava) in this material realm, bring them along to thirunAdu (paramapadham – spiritual realm) and will present all his wealth at their disposal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the attainment of self-rule as result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kEdil vizhuppugazhk kEsavanaik kurugUrch chatakOpan sonna
pAdal Or AyiraththuL ivaiyum oru paththum payiRRa vallArgatku avan
nAdum nagaramum nagudan kANa nalanidai Urdhi paNNi
vIdum peRuththith than mUvulagukkum tharum oru nAyagamE

Listen

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

kEdu il – (since opposite to all defects) being imperishable
vizhu – excellent (since auspicious)
pugazh – having qualities
kEsavanai – krishNa who is the destroyer of kESi (the demoniac horse)
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
pAdal – in the form of song
Or – unparalleled
AyiraththuL – among the thousand pAsurams
oru – the one which bestows experience of bhagavAn
ivai paththum – this decad
payiRRa vallArgatku – those who can recite to reflect the richness of the words and the meanings
avan – such krishNa
nAdum – the country side (which has more illiterate people)
nagaramum – the cities (which have more knowledgeable people)
nangudan – with fame
kANa – to see
nalanidai – with the wealth of servitude towards bhagavAn and bhAgavathas
Urdhi paNNi – conduct
vIdum – mOkshAnandham (bliss of liberation)
peRuththi – bestow
than mUvulagukkum – due to the relationship with him, to independently enjoy the three types of chEthana and achEthana, like he would do

(avaRRukku – for them)
oru nAyagam – being the unparalleled leader
tharum – will bestow

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

nammAzhwAr, the leader of AzhwArthirunagari, mercifully spoke in the form of a song this decad which bestows experience of bhagavAn among the unparalleled thousand pAsurams about krishNa who is the destroyer of kESi (the demoniac horse) and is having imperishable excellent qualities; such krishNa would conduct those who can recite to reflect the richness of the words and the meanings, with great fame to be seen by the people of country side and cities, with them having the wealth of servitude towards bhagavAn and bhAgavathas, bestow them mOkshAnandham (bliss of liberation) and let them independently enjoy the three types of chEthana and achEthana, like he would do and would bestow them unparalleled leadership.

payiRRavallAr can also mean “those who can teach/train others”.

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

  • kEdu il – Without any defect and having excellence.
  • pugazhAzhwAr glorified the kESihanthA (destroyer of kESi), krishNa, who is having eternally present auspicious qualities.
  • kurugUrch chatakOpan sonna – As said in SrI rAmAyaNam bAla kANdam “raghuvara charitham muni praNItham” (History of SrI rAghava (SrI rAma) spoken by the sage vAlmIkI bhagavAn [who only speaks about SrI rAma]), this is spoken by nammAzhwAr who is fixated on [krishNa] avathAram.
  • pAdal Or Ayiram – As said in SrI rAmAyaNam bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (both words and music are sweet), the pAsurams were born (sung) with music.
  • ivaiyum oru paththum – Like an expert in pearl makes a string of pearls, AzhwAr says “this unparalleled decad”.
  • payiRRa vallArgatku – those who can recite. payiRRa = payila which means those who can practice. “avan tharum” (he will bestow) is to be added here to frame the sentence properly.
  • nAdu – aviSEshagyar (non-experts, simple-minded people)
  • nagaramum – those who are experts in principles
  • nangudan kANa – to see them with goodness. To glorify him saying “what a great person!”.
  • nalanidai Urdhi paNNi – to make him conduct in goodness. goodness is SrIvaishNavaSrI (wealth of being a SrIvaishNava).
  • vIdum peRuththi – bestow him parama purushArtha mOksham (the ultimate liberation of engage in uninterrupted pure kainkaryam).
  • than mUvulagukkum tharum oru nAyagamemperumAn will make this AthmA as the unparalleled leader of the three types of jIvAthmAs (nithya – eternally free souls in paramapadham, muktha – liberated souls in paramapadham and badhdha – bound souls in samsAram) who are subservient to emperumAn himself. emperumAn will present his wealth/control to the AthmA to make him think that it is his (AthmA’s) own wealth. That is – when emperumAn presents his wealth to this AthmA, instead of staying aloof from it, the AthmA will also clearly think that he is also part of that wealth of emperumAn.

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 centum.

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 – 3.10.10 – thaLarvinRiyE

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

githacharya-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “There is no disaster for me who worshipped krishNa who is having the entire creation as his body, who has pervaded as the antharyAmi in every entity and still cannot be perceived by their senses”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “There is no disaster for me who is surrendered to emperumAn who is the antharAthmA of entire creation, who sustains everyone and who protects those who are friendly towards him by incarnating with distinguished form”.

pAsuram

thaLarvinRiyE enRum engum parandha thani mudhal gyAnam onRAy
aLavudai aim pulangaL aRiyA vagaiyAl aruvAgi niRkum
vaLaroLi Isanai mUrththiyaip pUdhangaL aindhai iru sudaraik
kiLaroLi mAyanaik kaNNanaith thAL paRRi yAn onRum kEdilanE

Listen

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

enRum – at all times
engum – in all places
thaLarvu inRiyE – being complete without relaxing (from his ability to control)
parandha – being all pervading
thani – unparalleled
mudhal – the cause for everything
gyAnam onRAy – identified exclusively by knowledge
aLavudai – limited in capacity
aim pulangaL – for the five senses
aRiyA vagai – being imperceptible
aruvAgi – being without any avayava (parts/limbs)
niRkum – present [as antharyAmi (in-dwelling super soul]
vaLar – grown (due to having control by pervading)
oLi – having radiance
Isanai – being the lord
mUrththiyai – with distinguished divine form
pUdhangaL aindhai – pancha bhUthas (five great elements), in samashti srushti stage (initial creation)
iru sudarai – chandhra (moon) and Adhithya (sun), in vyashti srushti stage (subsequent variegated creation) (since having them as SarIra (body), they can be said as him)
kiLar – grown due to incarnating
oLi – greatly radiant
mAyanai – having amazing qualities
kaNNanai – krishNa
thAL paRRi – being surrendered to the divine feet
yAn – I
enRum – always
kEdu ilan – am free from destruction/disaster.

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

emperumAn is all pervading being complete without relaxing (from his ability to control) at all times in all places; he is identified exclusively by unparalleled knowledge which is the cause for everything; he is present [as antharyAmi] without any avayava (parts/limbs) being imperceptible for the five senses which are limited in capacity; he is the lord with well grown radiance and with distinguished form; he is pancha bhUthas, chandhra and Adhithya (since having them as SarIra (body), they can be said as him);krishNa who has greatly grown radiance due to incarnating, who is having amazing qualities; I am always free from destruction/disaster, having surrendered to the divine feet of such emperumAn.

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

  • thaLarvu inRiyE … – Two explanations.
    • Without any loss while being present everywhere at all times, and while engaging in srushti (creation), having unparalleled knowledge in the form of sankalpa (will).
    • Pervading at all places without skipping any place at all times in a singular form, being the thrividha kAraNa (three types of causes upAdhAna kAraNa (material cause), sahAkArika kAraNa (ancillary cause) and nimiththa kAraNa (instrumental cause)) while creating everything, being an embodiment of distinguished knowledge.
  • aLavudai … – Just as it is not possible to measure an ocean with a measuring can, sensory organs which only perceive matter (which is perceivable), cannot perceive the imperceptible bhagavAn.
  • aruvAgi niRkum – bhagavAn will remain imperceptible by those sensory organs.
  • vaLar oLi Isanai – When he remains the antharAthmA of chEthana (sentient entity) and achEthana (insentient entity) in this manner, would their defects not contaminate him? No. As said in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkasIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karma) and the other one (paramAthmA) being detached is radiantly witnessing that), being untouched by their defects, he would have the radiance acquired by his niyanthruthva (controlling ability).
  • mUrththiyai – While being jagath SarIri (having entire creation as his body), he is also present with spiritual divine form in nithya vibhUthi (paramapadham – spiritual realm).
  • pUthangaL aindhai iru sudaraiAzhwAr enjoys emperumAn‘s both aspects – that is, being with divine form and being with the entire creation as his body. To indicate that, AzhwAr said “pUthangaL aindhai iru sudarai” – his being the controller of leelA vibhUthi (material realm) is explained by highlighting pancha bhUtha (five great elements) which are part of kAraNa (intermediary cause) and chandhra/sUrya (moon/sun) which are part of the final effect.
  • kiLar oLi mAyanaik kaNNanai – emperumAn who descended as krishNa into this material realm bringing along his spiritual divine paraphernalia/form.
  • kaNNanaith thAL paRRi – Holding on to the divine feet of emperumAn who said as in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only).
  • yAn enRum kEdilanE – There is no disaster for me who properly held on to the divine feet of emperumAn who sustains due to the eternal relationship with the AthmA, even when the AthmA is shying away from him and when that AthmA becomes friendly towards him, he appears in front and protects the AthmA.

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 – 3.10.9 – dhukkamil

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

krishna-on-leaf

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “I who enjoyed the ultimately amazing vatathaLaSAyi (emperumAn lying in banyan tree leaf during total deluge), have no weakness”. It can also be said that AzhwAr is meditating upon total deluge.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who am surrendered to emperumAn who is the protector in all manner and who is the companion when in danger,  have not weakness”.

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

dhukkamil gyAnach chudaroLi mUrththi thuzhAy alangal perumAn
mikka pal mA mAyangaLAl vigirudham seydhu vENdumuruvu koNdu
nakka pirAnOdu ayan mudhalAga ellArum evaiyum thannuL
okka odunga vizhunga vallAnaip peRRu onRum thaLarvilanE

Listen

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

dhukkam il – without trace of sorrow
gyAnam – one who is having knowledge
sudar oLi – very radiant
mUrththi – having form
thuzhAy alangal – decorated with thiruththuzhAy (thuLasi) garland
perumAn – sarvAdhika (greater than all)
mikka – (as said in SvEthASvathara upanishath as “… parAsya sakthir vividhaiva srUyathE …” (that supreme bhagavAn who has full ability)) greatly excellent
pal mAyangaLAl – multifarious amazing abilities
vENdum uruvu – forms (as desired by him) that are dear to him
koNdu – accepting
vikirutham seydhu – performs [wondrous] activities (to make others think of him to be one among those species he is born in)

(not only that)
nakka pirAnOdu – rudhra who has directions as cloth (naked) and who considers himself to be supreme
ayan – brahmA who is popularly known as aja (who is creator of such rudhra)
mudhalAga – starting with
ellArum – every chEthana (sentient being)
evaiyum – achEthana (insentient objects)
okka – without any difference
thannuL odunga – to have them rest in a small portion inside him
vizhunga vallAnai – one who has the power to protect them by swallowing them
peRRu – having attained
onRum thaLarvu – any weakness (loss of strength)
ilan – do not have.

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

emperumAn is having knowledge without any trace of sorrow; he is having a very radiant divine form; he is greater than all, decorated with thiruththuzhAy (thuLasi) garland, with  greatly excellent multifarious amazing abilities, accepts forms that are dear to him and performs [wondrous] activities. Not only that, he has the power to protect by swallowing all sentient beings starting with rudhra who has directions as cloth (naked) and who considers himself to be supreme, brahmA who is popularly known as aja and insentient beings without any difference to have them rest in a small portion inside him. Having attained such emperumAn, I do not have any weakness (loss of strength).

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

  • dhukkam il … – sarvESvara who is having knowledge which is opposite to all defects, infinitely radiant form and decorated with thiruththuzhAy (thuLasi) garland which matches such beautiful form. alangal – garland.
  • mikka … – with unlimited multifarious amazing abilities
  • vENdum uruvu koNdu vikirutham seydhu – Accepting the forms that he desires and engaging in wondrous activities. That is – explaining the agatitha gatanA sAmarthyam (making the impossible happen) such as accepting a small form, swallowing the big worlds and resting in a banyan leaf.
  • nakka pirAn … – emperumAn who is sarva rakshaka (protector of all) who has the ability to place all chEthana and achEthana to save them from praLaya (total deluge). chEthanas include rudhra who is popularly known as a favourer for his devotees, brahmA who has the fame of being the father of such rudhra. “odunga vizhungugai” means – as said in periya thirumozhi 11.5.3 “EzhulaguNdum idam udaiththu” (there is lot of space in his stomach even after consuming all the worlds), the worlds settling down nicely instead of appearing like cluster fig strung in a stick (without any sequence/match). Such emperumAn …
  • peRRu onRum thaLarvilanE – Do I have any sorrow after taking shelter of sarvaSakthi (omnipotent lord) without any expectation? During naimiththika praLayam (partial deluge), since emperumAn protects the 3 worlds which are to be protected by the dhEvathAs, he is the real protector of all (including those dhEvathAs).

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 – 3.10.8 – allalil inbam

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr enjoys speaking about emperumAn‘s experience in nithya vibhUthi (paramapadham – spiritual realm).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who have taken refuge at the divine feet of emperumAn who is greater than all, divine master of SrI mahAlakshmi and who controls everything just by his divine will, have no sorrow”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction. Also explained as AzhwAr saying “I who have taken refuge of krishNa who said ‘mAmEkam‘ (me only) with pirAtti’s purushakAram (recommendation), have no sorrow”.

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

Eighth pAsuram. AzhwAr says “I who enjoyed emperumAn‘s quality (simplicity) of protecting everyone in the world even after having the supremacy of enjoying the nithya vibhUthi (paramapadham), have no sorrow”.

pAsuram

allalil inbam aLaviRan(dhu) engum azhagamar sUzhoLiyan
alli malar magaL bOga mayakkukkaLAgiyum  niRkum ammAn
ellaiyil gyAnaththan gyAnamahdhE koN(du) ellAk karumangaLum sey
ellaiyil mAyanaik kaaNNanaith thAL paRRi yAnOr dhukkam ilanE

Listen

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

allal – without any sorrow
inbam – quality of bliss
aLavu iRandhu – without end
engum amar – pervaded everywhere
azhagu – with beauty in all parts [of his divine body]
sUzh – with
oLiyan – being with overall beauty

(with this bliss and beauty)
alli malar magaL – with SrI mahAlakshmi, the best among women, who is infinitely enjoyable due to having lotus flower as her abode
bOgam – due to the union
mayakkukkaLAgiyum – (unable to distinguish between the two) being with blissful joyful form
niRkum – standing
ammAn – greater than all
ellai il – (like previously explained bliss, beauty and joy) boundless
gyAnaththan – having great knowledge
ahdhu – that (which does not expect anything else)
gyAnamE – knowledge
koNdu – having
ellAk karumangaLum – all worlds which are part of the effect
sey – (just with his divine will) being the controller
ellai il – boundless
mAyanai – having amazing activities
kaNNanai – krishNa
thAL paRRi – holding on to his divine feet tightly
yAn – I
Or dhukkam – any sorrow
ilan – not having.

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

emperumAn is with the overall physical beauty with the quality of bliss without a trace of sorrow and endless beauty which is pervaded in all his [divine body] parts; he is greater than all, standing with blissful joyful form due to union with SrI mahAlakshmi, the best among women,  who is infinitely enjoyable due to having lotus flower as her abode; he is having boundless great knowledge with which he controls all of the worlds (which are part of effect); for me who is holding on tightly to the divine feet of krishNa who is having boundless amazing activities, there is no sorrow.

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

  • allal … – Unlike svarga where there is joy mixed with sorrow and there is a limit to the enjoyment, emperumAn has sorrow-less joy, complete happiness and unlimited bliss.
  • engum azhagamar – his lustre spreads all over the thripAdh vibhUthi (paramapadham  – spiritual realm).
  • sUzhoLiyan – azhagu explains avayava SObhA (individual part-by-part beauty) and sUzhoLi explains samudhAya SObhA (collective beauty).

Alternative explanation,

  • engum azhagamar – If we analyse from his divine feet to head individually, each part will be without any defect as one would say “Oh this part is nice! Oh this other part is nice!” and so on.
  • sUzhoLiyan – the whole of thripAdh vibhUthi is flooded with his lustre. lAvaNyam means pervading everywhere and visible everywhere.
  • alli malar magaL … – Instead of this beauty being wasted like moon shining in forest, AzhwAr explains how his beauty is deeply enjoyed by SrI mahAlakshmi who remains right in his chest. sarvESvaran who is having amazing bliss due to union with infinitely enjoyable SrI mahAlakshmi, like flower and its fragrance together. mayakku – Anandham – bliss. mayakku also means union.
  • Agiyum niRkum – On top of the self-evident bliss, he would also have the bliss that is acquired due to being SrIya:pathi (the master of SrI mahAlakshmi).
  • ammAn – sarvESvaran is embodiment of bliss and the master of SrI mahAlakshmi.
  • ellaiyil gyAnaththan – As said in SrI rAmAyaNam bAla kANdam “manasvI” (One who has his heart on her), in romantic aspects, his knowledge is much greater than her knowledge as a horse is much faster when compared to an elephant.
  • gyAnam ahdhE koNdu …emperumAn will create these worlds in the material realm having gyAnam (knowledge) that arises out of the union with SrI mahAlakshmi as the only means without expecting anything else. kUraththAzhwAn too explained this in SrI sthavam 1 “yasyA vIkshya mukham thadhingitha parAdhInO vidhaththE’kilam” (emperumAn who looks at the facial reactions of SrI mahAlakshmi and engages in creation based on such reactions). It is by this, thaiththirIya upanishath’s “bahu syAm” (let me be many) happens. For everyone else, union with worldly matters will lead to loss of knowledge, strength and form. But the union of emperumAn and pirAtti leads to the opposite [i.e., leads to the well-being of entire creation].
  • ellaiyil mAyanai – The amazing person who can perform srushti (creation) etc just by his knowledge in the form of divine will.

Who is such person?

  • kaNNanai – krishNa. mahAbhAratham rAjasUya parvam “krishNa Evahi lOkAnAm” (krishNa is the cause for creation etc).
  • kaNNanaith thAL paRRi yAn Or dhukkam ilanE – With pirAtti’s presence, emperumAn who would take care off our requirements with her recommendation and without assistance of anyone else, one who is filled with bliss as said in thaiththirIya upanishath “Esha hyEvAnandhayAthi” (this paramAthmA bestows bliss) – for me who is surrendered to such emperumAn, there is no sorrow.

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 – 3.10.7 – thunbamum inbamum

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “I enjoyed the joy acquired for emperumAn through leelA upakaraNam [the tool for his sport – material realm] and became free from sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. AzhwAr says “Since ISwara is akarma vaSya (not bound by karma [virtues/vices]) and since everything in this leelA vibhUthi (material realm) is only for his sport, for me who meditated upon that, there is no binding in karma; I also don’t have to be involved in this material realm”.

pAsuram

thunbamum inbamum Agiya sey vinaiyAy ulagangaLumAy
inbam il vennaragAgi iniya nal vAn suvarggangaLumAy
man pal uyirgaLumAgip pala pala mAya mayakkukkaLAl
inbuRum iv viLaiyAttudaiyAnaip peR(Ru) Edhum allal ilanE

Listen

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

thunbamum – sorrow (in the form of dislikes)
inbamum – joy (in the form of likes)
Agiya – to occur
sey – done by (chEthanas – sentient beings)
vinai – karma (in the form of puNya and pApa)
Ay – being the controller
ulagangaLum – for the worlds (where these can be performed)
Ay – being the controller

(as result of such karma)
inbam il vem naragu – for hell where there is no trace of joy
Agi – being the controller
iniya – with pleasing enjoyable aspects
nal – nice
vAn – best
suvarggangaLum – regions of heaven
Ay – being the controller
man – eternal (due to being present at all times such as the time when the karma is performed, the time when the results are reaped)
pal uyirgaLum – countless beings
Agi – being the controller
pala pala – countless (in different qualities, different intellectual levels, different tastes)
mAyam mayakkukkaLAl – chEthanas who are bewildered due to effects of prakruthi (material nature)
inbuRum – causing enjoyment
iv viLaiyAttudaiyAnai – one who has leelAs (sports) in this material realm
peRRu – attaining truly
Edhum – even a little bit
allal – suffering (in this material realm which is bound by karma)
ilan – I don’t have.

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

emperumAn is the controller of puNya/pApa karma which leads to sorrow and joy; he is the controller for the worlds where these puNya/pApa are performed; he is the controller for hell where there is no trace of joy and regions of heaven which have nice best pleasing enjoyable aspects (which are the result of such puNya/pApa); he is the controller of countless eternal beings; he is the one who is having countless chEthanas who are bewildered due to effects of prakruthi and thus having enjoyable leelAs (sports) in this material realm; after attaining such emperumAn truly, I don’t have even a little bit of suffering in this material realm.

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

  • thunbam … – being the controller of puNya/pApa karma (virtues and vices) which cause happiness/joy
  • ulagangaLumAy – Explains the world where such puNya/pApa are earned. Also explains the abode of enjoyment.
  • inbam il vem naragAgi – being the controller of hell where there is not even a trace of joy
  • iniya nal vAn suvarggangaLumAy – being the controller of heaven which has a little bit of joy when compared to hell. When “ulagangaLumAy” is explained as the abode where puNya/pApa is earned, this is explained as the abode of enjoying those effects of puNya/pApa; alternatively – if that was explained as enjoyable abodes, here, they simply speak about the joy and sorrow.
  • man pal uyirgaLum Agi – being the controller of the unlimited group of AthmAs who are the karthA (performer) for the karma (action) and the bhOkthA (enjoyer) of the result. Being the controller of the eternal countless AthmAs.
  • pala pala … – Having sports that are caused by the various intellects due to unlimited changes in material nature. How is this suffering of jIvAthmAs in separation from him, enjoyable [as a sport] for sarvESvaran who is well wisher of everyone and most merciful? When he tries to protect them out of compassion, and if that [protection] is undesirable for them, that becomes amusing for him, and thus becomes part of his sport; this is the direct essence of why such suffering of chEthanas becomes part of his sport. When the knowledge/consciousness that was given by him gets misused and causes disaster, he looks at SrI mahAlakshmi thinking “I gave them knowledge/consciousness with a particular purpose, but they have used it for other reasons” and smiles, naturally it becomes part of sport.
  • Edhum allal ilanE – For me who meditated upon his akarma vaSyathA (not being bound by karma), there is no karma vaSyathA (binding by karma); for me who meditated upon his creation etc as part of his sport, there is no sorrow of being involved in this material realm. SrI bhagavath gIthA 4.14na mAm karmANi limpanthi na mE karmapalE spruhA | ithi mAm yO ’bhijAnAthi karmabhir na sa badhyathE ||” (Activities such as creation etc do not bind me (who is sarvESvara); There is no desire for me in the fruits of the activities such as creation etc; Whosoever knows me well in this manner, he is not bound by the sins). SrI bhagavath gIthA 7.14 “… mama mAyA dhurathyayA | mAmEvayE prapadhyanthE mAyAmEthAm tharanthi thE ||” (My material nature is difficult to crossover; those who surrender unto me, will cross over this material realm). As said by bhagavAn himself “one who knows me thus, will not be bound by karma” and “Only those who surrender unto me to remove the bindings, are the ones who can cross over the material realm”, for me who fully depend on him to be relieved, there is no suffering.

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 – 3.10.6 – thuyaril sudaroLi

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

krishna-leela

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “I who have enjoyed krishNa‘s infinite beauty, have no trace of sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘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 “I who have enjoyed the qualities of krishNa who presented his spiritual form in a human form to be seen by samsAris (materialistic people), have no trace of sorrow”.

pAsuram

thuyaril sudar oLi thannudaich chOdhi ninRa vaNNam niRkavE
thuyarin maliyum manisar piRaviyil thOnRik kaN kANa vandhu
thuyarangaL seydhu than dheyva nilai ulagil puga uykkum ammAn
thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn Or thunbam ilanE

Listen

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

thuyar il – (since it is spiritual) being opposite to sorrow etc
sudar oLi – (since it is sudhdha sathvam (pure goodness)) very radiant resplendent form
thannudaich chOdhi – his distinguished form which is termed as param jyOthi (supreme light)
ninRa vaNNamE – in the same original state
niRka – retaining

(Like a lamp lit from another lamp, assuming his spiritual form in the human form)
thuyaril – in sorrow
maliyum – subsisted
manisar piRaviyil – in human birth
thOnRi – appear/incarnate
kaN kANa vandhu – presenting (his spiritual form which is imperceptible) to the human eyes
thuyarangaL seydhu – engage (devotees and others in his qualities (physical, magnanimity, bravery etc))

(staying lowly while performing the duties as messenger, charioteer etc)
than – his distinguished
dheyvam nilai – divine supreme state

(through viSvarUpa dharSanam etc)
ulagil – in this world (which does not understand his greatness)
puga uykkum – place firmly
ammAn – one who is greater than all
thuyaram il sIr – one who is opposite to all bad aspects and the abode of all auspicious qualities
kaNNan – krishNa
mAyan – amazing person’s
pugazh – qualities and activities
thuRRa – closely enjoyed
yAn – I
Or thunbam – an undesirable aspect
ilan – not having

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

emperumAn retaining his distinguished form which is termed as param jyOthi (supreme light) and is opposite to sorrow etc and is very radiant resplendent form, appeared in human birth which is subsisted with sorrow, presenting (his spiritual form which is imperceptible) to the human eyes and engaged in his qualities; he is placing firmly his distinguished divine supreme state in this world; he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect.

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

  • thuyaril … – Being opposite of all defects, being infinitely radiant due to being fully in the mode of pure goodness, his divine form which is exclusive for him unlike that of anyone else.
  • ninRa vaNNam niRkavE – Without losing anything from the form in paramapadham, like a lamp lit from another lamp, presenting himself here [in samsAram] as found there [in paramapadham]. Explained in SrI bhagavath gIthA 4.6 “svAm prakruthim adhishtAya” (I am situated in my own divine nature).
  • thuyaril … – Appearing in the human births which are immersed in ocean of sorrow. SrIvishNu purANam 5.3.2 “dhEvakI pUrvasandhyAyAm AvirbhUtham” (krishNa, the sun, appeared in dhEvaki, the eastern direction).
  • kaN kANa vandhu – He, who is always seen by nithyasUris and not qualified to be seen by material eyes, makes himself visible for these material eyes.
  • thuyarangaL seydhu – Hurt the favourable ones with his beauty and the unfavourable ones with his weapons. mahAbhAratham “kruthvA pArAvatharaNam pruthivyA: pruthulOchana: | mOhayithvA jagath sarvam gathas svam sthAnamuththamam ||” (The beautiful eyed krishNa relieved the burden of earth, bewildered the people of all worlds and ascended to his supreme abode) – emperumAn hurt his enemies with thorn-edged stick and favourable ones with his beautiful eyes. As said by AzhwAr himself in thiruvAimozhi 7.7.1 “iNaik kURRam kolO” (pair of death-personified), emperumAn’s eyes hurt his devotees with their beauty.
  • than dheyva nilai – his divine nature.
  • ulagil – samsAram (material realm) which is undeserving
  • puga uykkum – making the entry [of his form into this world]
  • ammAn – Here emperumAn‘s prApthi (aptness) of revealing his nature without any expectation to the samsAris (materialistic people) is explained. He revealed his divine form/nature to samsAris because both the residents of paramapadham and the residents of samsAram have equal right to enjoy bhagavAn. Also explained as – emperumAn winning over the materialistic people by performing acts of going as messenger, being the charioteer etc.
  • thuyarm il sIrk kaNNankrishNa who is devoid of bad aspects and abode of auspicious qualities.
  • mAyan – one who is having amazing qualities and activities.
  • pugazh thuRRa yAn – I who enjoyed his auspicious qualities at close proximity.
  • Or thunbam ilanE – If he blesses me to embrace and enjoy his spiritual divine auspicious form when I am in this material body, when I shed this body and go to paramapadham seeking the same thing, would he make that difficult to attain? [So, I have no such sorrows].

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 – 3.10.5 – idar inRiyE

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

krishna-arjuna-chariot

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr meditates upon the great incident of krishNa rescuing vaidhika puthra (son of a brAhmaNa) and becomes satisfied.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In fifth pAsuram – AzhwAr meditates upon the great incident of krishNa rescuing vaidhika puthra (son of a brAhmaNa) and says “For me who has taken refuge of such emperumAn, there is no sorrow”.

pAsuram

idar inRiyE oru nAL oru pOzhdhil ellA ulagum kazhiyap
padar pugazhp pArththanum vaidhikanum udan ERath thiN thEr kadavich
chudar oLiyAy ninRa thannudaich chOdhiyil vaidhikan piLLaigaLai
udalodum koNdu koduththavanaip paRRi onRum thuyar ilanE.

Listen

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

idar inRiyE – without difficulty
oru nAL – one day
oru pOzhdhil – at a time (which is in between the completion of one karma (task) and the beginning of the next karma)
ellA ulagum – for all worlds
kazhiya – to go away from
padar pugazh – very famous (due to being surrendered to krishNa)
pArththanum – arjuna
vaidhikanum – and the brAhmaNa
udan ERa – climb along and go with
thiN thEr – the firm chariot (which does not go through any change even while reaching the causal region [paramapadham])
kadavi – ride
sudar oLiyAy ninRa – standing, greatly radiant, changeless
thannudaich chOdhiyil – his own abode which is indicated by the term “param jyOthi” (supremely radiant abode)
vaidhikan piLLaigaLai – the four sons of that brAhmaNa
udalodum – with their unchanged bodies (since paramapadham does not get affected by change in time)
koNdu koduththavanai – brought back and gave them to him [brAhmhaNa]
paRRi – approached and enjoyed

(as a result of that)
onRum – in any manner
thuyar ilan – remain free from worldly sorrows

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

emperumAn, one day at a particular time (which was in between the completion of one karma (task) and the beginning of the next karma), to go away from all [material] worlds, having the greatly famous arjuna and the brAhmaNa climbing along in the firm chariot, rode it without any difficulty, reached his own greatly radiant abode which is indicated by the term “param jyOthi” (supremely radiant abode), brought back the four sons of that brAhmaNa with their unchanged bodies (since paramapadham does not get affected by change in time) and gave them to him [brAhmaNa]; I approached and enjoyed such emperumAn and (as a result of that) remain free from worldly sorrows in any manner.

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

  • idar inRiyE – without any difficulty
  • oru nAL – On a day when the brAhmaNa had taken a vow in a yagya which lasts just one day
  • oru pOzhdhil – After completing the morning rituals and before starting the noon rituals
  • ellA ulagum kazhiya – to go beyond the AvaraNa sapthaka (the seven layers which surround the material realm)
  • padar pugazhp pArththanum – arjuna who is greatly famous for accepting krishNa as all types of relatives as said in mahAbhAratham rAjasUya parvam “yasya manthrI cha gOpthA cha suhruthchaiva janArdhana:” (janArdhana who is the lord of all the worlds and is the minister, protector and friend of arjuna).
  • vaidhikanum – A brAhmaNa who has endless attachments towards the divine feet of krishNa
  • udan ERa – climb along with him
  • thiN thEr kadavi – Having them in the chariot, without disturbing the kAryAkAram (state of being the effect), riding the chariot up to mUla prakruthi (ultimate layer of primordial matter) by giving strength; like even when soil is in the state of a block, the structure of a pot is subtly present [this is an example to explain how bhagavAn managed to bring through the chariot (which is the state of effect) up to mUla prakruthi (which is the state of cause) – an impossible task which is only possible by bhagavAn].
  • sudar oLiyAy ninRa – oLi means beauty. the abode which remained infinitely radiant and changeless.
  • thannudaich chOdhiyil – His distinguished abode, where his radiance is well spread out. The abode cannot be seen by arjuna and brAhmaNa due to it being the embodiment of the radiance of many millions of sun and moon as said in mahAbhAratham AraNya parvam “athyarkkAnaladhIptham thath sthAnam vishNOr mahAthmana:” (the divine abode of the great vishNu which shines like many millions of sun/moon lit together). So, emperumAn stops them at thamas (mUla prakruthi – at the edge of the material realm), and since it is his own abode, he entered there alone; this abode is such that only dhESika (qualified visionary persons) can enter as fish swims in water.
  • vaidhikan piLLaigaLai – the sons of the brAhmaNa.
  • udalodum … – He brought back the children without any change from the time they left the material realm, since time does not alter anything in the spiritual realm [the children remained the same way].
  • udalodum … – Also explained as – He brought them back with the turmeric which was applied on them, the silk garment they wore, waist string and yagyOpavItham (sacred thread), decorations in their ears etc. nanjIyar asked bhattar “If they were taken away as they were born, would these decorations have been applied?” and bhattar replied “since they are rishiputhrar (children of a sage [the brAhmaNa is explained as a sage who has special powers]), they can be born with these decorations”.
  • paRRi … – It is difficult to bring water from ocean to a higher place, but is easy to bring water from a higher place to ocean. Similarly, to bring back any one from paramapadham  (spiritual realm) to samsAram (material realm) is not acceptable for emperumAn‘s divine heart. His desire is to bring those in this material realm to the spiritual realm. Unlike the brAhmaNa who forced emperumAn to act against his will, for me who desired to go to paramapadham which is natural for me and pleasing to him – is there any sorrow? The children had to return since their karma (virtues/vices) were not exhausted yet. How did these children enter paramapadham where those who have exhausted their karma can only enter? This is because, the divine consorts wanted to manifest their independence [to see krishNa] and thus brought them over there. Unlike them [he is desiring with full heart to go to paramapadham unlike the children who were forcefully taken there], AzhwAr says “I started in thiruviruththam 1 ‘inninRa nIrmai iniyAm uRAmai‘ (I cannot tolerate this lowly samsAram any more) and concluded in thiruvAimozhi 10.7.10 ‘mangavottu’ (Please agree to remove all my material attachments) – manifesting my detachment in samsAram; my devotion towards bhagavAn has grown as in thiruvAimozhi 7.3.6 ‘kAdhal kadalin migap peridhAl‘ (my love is greater than the ocean), thiruvAimozhi 7.3.8 ‘maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl‘ (my love is greater than the world, seven oceans and great sky) and thiruvAimozhi 10.10.10 ‘adhanil periya ennavA‘ (my love which is greater than chith (sentient beings), achith (insentient beings) and ISwara (supreme lord)). As I desire to go to paramapahdam with great love, I have no sorrow”.

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 – 3.10.4 – parivinRi

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

krishna-banasura

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “I approached emperumAn who showed that the dhEvathAntharams (other dhEvathAs) are not real protectors of those who took shelter of them, and became completely free from all sorrows”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who have taken shelter of emperumAn who is the eliminator of hurdles that stop our enjoyment and who never abandons his devotees, am free from all sorrows”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram – AzhwAr says “I approached emperumAn who showed that the dhEvathAntharams (other dhEvathAs) are not real protectors of those who took shelter of them and emperumAn himself will never abandon those who took shelter of him, and I have no sorrows”.

pAsuram

parivinRi vANanaik kAththumen(Ru) anRu padaiyodum vandhedhirndha
thiripuram seRRavanum maganum pinnum angiyum pOr tholaiyap
poru siRaip puLLaik kadAviya mAyanai Ayanaip poRchakkarath(thu)
ariyinai achchudhanaip paRRi yAn iRaiyEnum idar ilanE

Listen

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

anRu – that day (when krishNa himself arrived for anirudhdha, his grand son)
vANanai – of bANAsura
parivu inRi – removing the sorrows
kAththum – will protect’
enRu – saying flowery words
padiyodum – with weapons
vandhu edhirndha – came and stood against
thiripuram seRRavanum – rudhra who is proud about destroying thripura (the three towns)
maganum – his son, subrahmaNya who is having the greatness of being the commander-in-chief of the army of dhEvathAs (celestial beings)
pinnum – further
angiyum – agni (who resembles rudhra in his anger)
pOr tholaiya – run away saying “we will never fight again”
poru – attacking
siRai – having divine wings
puLLai – periya thiruvadi (garudAzhwAr)
kadAviya – rode
mAyanai – amazing personality
Ayanai – in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy)
pon – attractive [like gold]
sakkaraththu – having divine disc
ariyinai – destroying the enemies
achchudhanai – achyutha (one who does not abandon his devotees)
paRRi – attain
yAn – I (who am enjoying)
iRaiyEnum – even a little bit
idar ilan – have no sorrows

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

On that day (when krishNa himself arrived for anirudhdha, his grand son), rudhra who is proud about destroying thripura (the three towns) came and stood against krishNa saying “I will protect bANAsura removing his sorrows” along with his son subrahmaNya who is having the greatness of being the commander-in-chief of the army of dhEvathAs (celestial beings) and agni (who resembles rudhra in his anger), and krishNa the amazing personality in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy)  having the attractive divine disc and riding periya thiruvadi (garudAzhwAr) who is having attacking divine wings, made them all (rudhra et al) run away saying “we will never fight again”; I who enjoy such emperumAn who destroys the enemies and never abandons his devotees, have not even a little bit of sorrow.

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

  • parivu inRi … – When krishNa brought his army to rescue anirudhdhAzhwAn, bANa went to rudhra and said “krishNa has arrived to fight us”. rudhra replied “I will protect you to ensure that even the flower on your head does not lose its freshness”. He said that like a person who would speak about his chivalry from inside his own house [instead of being in the battle field]; is he saying like SrI rAma who vowed in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (this is my vow)?
  • anRu – when anirudhdhAzhwAn was imprisoned.
  • padaiyodum vandhedhirndha – rudhra as said in thiruchchandha viruththam 71 “muNdanIRan” (bald headed, having applied ashes all over his body), thinking that he is sure to win, brought along his army to see his victory. padai also means weapons. SrIvishNu purANam “pAravaSyam samAyAthaS SUlee” (rudhra who is holding the trident became unconscious on hearing the various sounds made by krishNa).

Why did rudhra come with weapons to fight krishNa who should be worshipped by performing an anjali (folded palms) to manifest one’s emptiness [when it comes to protecting oneself]?

  • thiripuram seRRavanum – Due to rudhra having great pride from thripura dhahana (burning down the three towns) incident. As emperumAn took 8 forms while churning the ocean and helped dhEvas, he also helped rudhra during thripura dhahana incident by being the strength in the bow, firmness in the bow-string, sharpness in the arrow and the antharAthmA (in-dwelling supersoul) for rudhra himself, won over the enemies and destroyed the three towns. Ignorant persons who did not understand all of these, praised rudhra saying that he burnt down the three towns and rudhra became bewildered hearing that, came to fight krishNa thinking “If I can burn down the three towns, why can’t I defeat krishNa?”. By this it is explained that rudhra will abandon his devotees and run away when in danger [what is said for rudhra applies to all other dhEvathAs] and sarvESvaran will protect his devotees at all times.
  • maganum – subrahmaNya who is the son of rudhra and who performed brave acts while being very young unlike his father [who performed brave acts at a matured age], who is like a brave young commander-in-chief of celestial beings.
  • pinnum angiyum – Further 49 agni (fire dhEvathAs).
  • pOr tholaiya – to be destroyed in the battle
  • poru siRaip puL … – The amazing lord who can ride garudAzhwAr whose wings attack the enemies. Here “amazing” aspect is – krishNa severing bANa’s hands, making him lord-less [by driving away rudhra] and himself becoming the lord for bANa and his country. He is glorified in thiruchchandhaviruththam as “vANan Ayiram karam kazhiththa AdhimAl” (the primordial lord who severed bANAsura’s thousand hands).
  • Ayanai – rudhra lost without giving up his stature [as dhEvathA]; emperumAn won even in a lowered stature as a cowherd boy.
  • poRchakkaraththu ariyinai – holding the divine disc which is attractive to favourable ones [devotees] and being invincible for enemies. SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO jAnE thvAm purushOththamam” (rudhra says – Oh krishNa! Oh krishNa! mighty-shouldered! I know your nature of being the purushOththama and controller of all). rudhra understood krishNa’s supremacy only after seeing his mighty shoulders [and their act in battle].
  • achchudhanai – One who does not abandon his devotees. rudhra abandoned his devotee bANa and ran away from the battle field. But emperumAn is explained in periya thirumozhi 5.1.7 as “sadaiyAnOda adal vANan thadam thOL thuNiththa thalaivan” (the leader who severed the wide shoulders of bANa while rudhra (one who is with matted hair) ran away). thalaimai (greatness) indicates emperumAn’s severing of hands and not taking his life. Since krishNa took the arrows on his chest for anirudhdhAzhwAn, there is nothing wrong in saying “emperumAn is the refuge for his devotees”.
  • paRRi yAn iRaiyEnum idarilanE – After holding on to him, I don’t even have a little bit of sorrow [unlike anirudhdha who had a little bit of sorrow for being imprisoned for a few days]; Since, anirudhdha is his grandson, he was imprisoned for few days; since I took shelter of him saying “adiyEn” (dhAsan – servitor), I don’t even have to go through such suffering.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.10.3 – muttil pal

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “For me who is forced into serving sarvESvaran as a result of meditating upon his sweetness, there is no sorrow in my mind”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In third pAsuram – AzhwAr says “For me who is forced into serving sarvESvaran as a result of meditating upon his sweetness, there is no sorrow in my mind which arises out of attachment to lowly pleasures”.

pAsuram

muttil pal bOgaththoru thani nAyagan mUvulagukkuriya
kattiyaith thEnai amudhai nan pAlaik kaniyaik karumbu thannai
mattavizh thaNNan thuzhAy mudiyAnai vaNangi avan thiRaththup
patta pinnai iRai Agilum yAn en manaththup parivilanE

Listen

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

mUvulagukku uriya – being the distinguished lord for three types of chEthana (nithya, muktha and badhdha) and achEthana (sudhdha sathvam, miSra sathvam, kAlam)
muttu il – without break
pal bOgam – having multifarious enjoyable aspects
oru – unparalleled
thani nAyagan – being the distinguished leader
nal kattiyai – block of sugar which is sweet inside and outside
nal thEnai – honey which has collection of all tastes
nal amudhai – eternally sweet nectar
nal pAlai – milk which has the goodness of natural sweetness
nal kaniyai – well ripened fruit which is tempting to be eaten immediately
nal karumbu thannai – sugarcane which is sweet in each piece (thus emperumAn who is having all kinds of enjoyable aspects)
mattu – with honey
avizh – blossoming
thaN – cool
am – beauiful
thuzhAy – being decorated with divine thuLasi
mudiyAnai – having divine crown
vaNangi – (being won over by these enjoyable aspects) worshipping him,
avan thiRaththu – in his matters
patta pinnai – being totally surrendered (as ananyArha – not existing for any one other than bhagavAn)
yAn – I (who am immersed in bhagavAn, who is complete)
iRai Agilum – even a little bit
parivu – continuous craving (for sorrows due to unfulfilled worldly desires)
manaththu – in my mind
ilan – not having

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

emperumAn, being the distinguished lord for three types of chEthana (nithya, muktha and badhdha) and achEthana (sudhdha sathvam, miSra sathvam, kAlam); being the unparalleled primmordial leader having varieties of joy; he resembles block of sugar which is sweet inside and outside, honey which has collection of all tastes,  eternally sweet nectar, milk which has the goodness of natural sweetness, well ripened fruit which is tempting to be eaten immediately and is sweet in each piece (thus emperumAn who is having all kinds of enjoyable aspects); after becoming emperumAn’s devotee who has very nice divine crown which is well decorated with divine thuLasi; (being won over by these enjoyable aspects) I am worshipping him and becoming totally surrendered (as ananyArha – not existing for any one other than bhagavAn); this being the case, I (who am immersed in bhagavAn, who is complete in bhagavath vishayam) have not even a little bit of continuous craving in my mind (that arises due to sorrows from unfulfilled worldly desires).

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

  • muttu il … – Unlike having hurdles/break after a few days, emperumAn who is the unparalleled distinguished leader who has countless enjoyable aspects. That is, when he is said as the “leader”, there is no second person to be counted along with him in his capacity. Even brahmA et al are glorified as “leader”; to distinguish from them, AzhwAr says “adhvithIyanAna [oru] thani nAyagan” (unparalleled distinguished leader). It should be read as “mUvulugakku uriya – oru thani nAyagan” (for the 3 types of both chEthana and achEthana – the unparalleled distinguished leader). muttil pal bOgam – Differentiates this pleasure from the pleasure acquired from aisvarya (worldly wealth) and kaivalyam (enjoying oneself). AzhwAr feels – As said in SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) and in SrI rAmAyaNam yudhdha kANdam 17 “sarvalOka SaraNyAya” (rAgava, the refuge for all worlds) – can anyone praise emperumAn like me [without any break]? Alternatively – “mUvulagukkuriya – kattiyaith thEnai” – his enjoyable nature is also common for everyone to be enjoyed.
  • kattiyai – being rasagana (filled with taste) inside and outside; thaiththirIya upanishath “rasOvai sa:” (bhagavAn is embodiment of taste).
  • thEnai – same sweetness without the hardness of the katti (sugar block).
  • amudhai – that which gives immortality and has a distinguished taste.
  • nan pAlai – enjoyable for even ordinary persons. “nanmai” adjective is applicable for all these aspects.
  • kaniyai – well ripened such that one would want to eat as soon as seeing it
  • karumbu thannai – [sugarcane] being free from the defect of having to process it to sweeten it – naturally sweet without any additional process. Thus, as said in vEdham “sarvarasa:”, since none of these can fully explain his nature, AzhwAr is saying emperumAn himself (“thannai” on its own mean “himself”). This is AzhwAr’s shadrasam (aRusuvai – six tastes).
  • mattu avizh … – Having a divine crown that is decorated with thiruththuzhAy (thuLasi) which has abundance of honey in it. With these, the nature of emperumAn who is the refuge, is established.
  • vaNangi avan thiRaththup patta pinnai – It is the intrinsic nature of SEsha bhUtha (servitor) to worship him and approach his divine feet. After approaching him properly unlike kAla yavana, jarAsandha et al who surrounded his town with their armies and approached him.
  • iRai Agilum – even little bit.
  • yAn – I who am averse to worldly/sensual pleasures.
  • en manaththup parivilanEAzhwAr says – Do I have any sorrow in my mind for “If I reach paramapadham I can enjoy him fully as said in thaiththirIya upanishath “rasam hyEvAyam labdhvAnandhI bhavathi” (this jIvAthmA reaches paramAthmA who is embodiment of all tastes, and acquires joy) but here in samsAram I can enjoy only a portion of it”? [No. He is already enjoying here like he would in paramapadham].

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 – 3.10.2 – kuRaivil thadam kadal

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

Full series >> Third Centum >> Tenth 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 second pAsuram – AzhwAr says “Since I am able to enjoy with great love, the glories of krishNa who incarnates as the divine son of SrI vasudhEva and eliminates the enemies of his devotees, after reclining in the thiruppARkadal (kshIrAbdhi – milk ocean) as the root for incarnations, I have no break/hurdle in such joy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kuRaivil thadam kadal kOL aravERith than kOlach chendhAmaraikkaN
uRaibavaan pOla Or yOgu  puNarndha oLi maNi vaNNan kaNNan
kaRai aNi mUkkudaip puLLaik kadAvi asuraraik kAyndha ammAn
niRai pugazh Eththiyum pAdiyum Adiyum yAnoru muttilanE

Listen

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

kuRaivu il – being complete in his togetherness
thadam kadal – in the ocean which is spacious (for reclining)
kOL aravu – on very strong thiruvananthAzhwAn (AdhiSEshan)
ERi – climb
than kOlam – having his beauty which highlights his supremacy
sem thAmaraik kaN uRaibavan pOla – pretending to sleep such that his reddish lotus like eyes blossom
Or yOgu puNarndha – meditating upon his own unparalleled divine nature and the protection of all
maNi – like a precious gem embossed on a gold plate
oLi – having great radiance
vaNNan – having a form
kaNNan – (giving up such reclining posture as said in Hari vamSam “AgathO mathurAm purIm” (arrived at the city of mathurA)) appeared as krishNa
kaRai aNi – having a stain as ornamental decoration (due to breaking of the egg prematurely)
mUkkudai – having divine beak
puLLai – periya thiruvadi (garudAzhwAr)
kadAvi – ride
asuraraik kAyndha – destroying the asuras with his power
ammAn – supreme person’s
niRai pugazh – complete victorious nature
Eththiyum – (with devotion) praise
pAdiyum – sing with music
Adiyum – (out of joy) dance
yAn – I
oru muttu ilan – have no break/hurdle

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

In the ocean which is spacious (for reclining) due to being complete in togetherness with emperumAn, he climbed and reclined on the very strong thiruvananthAzhwAn (AdhiSEshan) with his beauty which highlights his supremacy and pretending to sleep such that his reddish lotus like eyes blossom and meditating upon his own unparalleled divine nature and the protection of all; in this posture, his form resembled a precious gem having great radiance, embossed on a gold plate; (giving up such reclining posture as said in Hari vamSam “AgathO mathurAm purIm” (arrived at the city of mathurA)) appeared as krishNa and rode garudAzhwAr who is having a divine beak having the stain (due to breaking of the egg prematurely) which looks like ornamental decoration and  destroyed the asuras with his power; for me who is praising and singing with music the complete nature of such supreme person and dancing (out of joy), there is no break/hurdle [in such experience].

kaRai aNi mUkku – also indicates the [blood] stain on the beak due to severing of enemies with it.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kuRaivil thadam kadal – Not just me – there are others who have no end [says the AzhwAr]. While saying “thadam kadal” itself is sufficient to explain the vastness of ocean, the usage of kuRaivil (endless) is not repetition, rather it is to indicate that the ocean is having endless bliss due to being in contact with bhagavAn as explained in mudhal thiruvanthAdhi 19 “thirumEni nI thINdap peRRu – mAlum karum kadalE en nORRAy” (To have the fortune of touching the divine form of emperumAn – Oh ocean who is dizzy (due to the overwhelming bliss in such contact), what penance did you perform [to achieve this]?). As mother yaSOdhA would place krishNa in her lap and be blissful by pampering him, the ocean is having sarvESvaran within itself and is blissful with endless joy.
  • thadam kadal – the vast ocean where emperumAn can rest in an expansive manner.
  • kOL aravu ERi – kOL means radiance. Reclining on thiruvananthAzhwAn (AdhiSEshan) who has great radiance due to being in contact with emperumAn; Alternatively – kOL means strong, that is, having the strength to behold sarvESvaran and sarvESvari together and handle their sports on him as said in sthOthra rathnam 39 “prakrushta vigyAna balaika dhAmani” (AdhiSEshan who is the abode of great knowledge and ability).
  • aravu – AdhiSEshan who has tenderness, coolness, fragrance as natural attributes [like a serpent has].
  • than … – emperumAn’s reddish divine eyes which naturally [without any additional decoration] deserve to be performed the ritual of warding off evil-eyes, highlighting his ownership of everything, highlighting the joy of uniting with periya pirAtti, which can be [vaguely] compared to fresh reddish lotus flower. kaN uRaigai means sleeping. In the guise of sleeping emperumAn is contemplating on the protection of all created beings [in this material realm].
  • Or yOgu puNarndhaemperumAn would be thinking “What is the means by which all creatures will cross-over the samsAram and reach me?”; when contemplating about their well-being, his tongue will become dry due to grief; at that time, like placing camphor on the tongue of a thirsty person, he thinks about himself as said in SrIvishNu purANam 6.4.7 “AthmAnam vAsudhEvAgyam chinthayan” (vAsudhEvan emperumAn meditates about himself). By contemplating about himself he will realize the means to protect everyone [which is the avathArams (incarnations)].
  • oLi maNi vaNNan kaNNan – One who appeared as krishNa to show his physical beauty and uplift those who are to be protected. periyAzhwAr thirumozhi 1.6.11 “AtkoLLath thOnRiya Ayar tham kO” (emperumAn appeared as the leader of cowherd clan to enslave them). krishNa who is having the form which resembles a radiant precious blue gem.
  • kaRai aNi … – Having a beak which is having blood stains after killing enemies and those stains looking like decoration; Alternative explanation – when garudAzhwAr was inside the egg before birth, vinathA, his mother, wanted to see his face sooner and performed an action which caused a scar in his beak and that remained as an identity for garudAzhwAr like emperumAn having the SrIvathsa mole in his chest as his identity. garudAzhwAr having that scar/mole as an ornament.
  • kadAvi – Like one would ride chariot etc. Due to the constant contact with emperumAn’s divine form, having extended shoulder muscles and being kicked by emperumAn [to speed up] while riding. sthOthra rathnam 41 “thvadhangri sammarthdha giNAnga SObhinA” (garudAzhwAr having beautiful scars caused by emperumAn’s kicks while riding him).
  • asuraraik kAyndha – Destroyed the demoniac people by riding the garudAzhwAr in this manner. It is explained here that the tool which pleases emperumAn’s devotees [garudAzhwAr), is the same tool which destroys the enemies of the devotees too.
  • ammAn – The unconditional lord who ensures that the weak are not tortured by the strong.
  • niRai pugazh … – I who out of great loving devotion praise and sing emperumAn having endless fame due to such protection of his devotees, and dance out of great bliss. AzhwAr says he has no break in enjoying bhagavAn. muttu – vilakku (break).

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