Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.4.2 – kUvumARu

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

lotus-eyed-krishna-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr explains the (transformed) effects of five great elements in proper order and explains bhagavAn being owner of those.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the effects of the five great elements which were discussed in previous pAsuram.

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

kUvumARaRiya mAttEn kunRangaL anaiththum enkO
mEvu sIr mAri enkO viLangu thAragaigaL enkO
nAviyal kalaigaL enkO gyAna nal Avi enkO
pAvu sIrk kaNNan emmAn pangayak kaNNanaiyE

Listen

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

kunRangaL anaiththum – all mountains (that are effects of earth due to their hard nature)
mEvu sIr – having glorifiable qualities (due to helping all living beings) and an effect of water
mAri – rain
viLangu – effect of fire (due to its radiance)
thAragaigaL – stars etc
(effect of air) nA – in the tongue
iyal – being created
kalaigaL – vidhyAsthAnams (fields of knowledge)
gyAnam – for in-depth knowledge
nallAvi – being the SarIra (body/tool), the sounds which are effects of AkASa (ether)
enkO – Should I say or call him?
pAvu – vast
sIr – having qualities and wealth
kaNNan – one who is easily accessible for me
pangayak kaNNan emmAnai – my lord who won over me by the beauty of his lotus eyes
kUvumARu – method of speaking about him
aRiya mAttEn – I am not knowing

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

I am not knowing the method of speaking about my lord who won over me by the beauty of his lotus eyes, who is easily accessible for me, who is having vast (number of) qualities and wealth. Should I call him as all mountains (that are effects of earth due to their hard nature)? Should I call him as rain that is having glorifiable qualities (due to helping all living beings) and an effect of water? Should I call him as stars etc that are effect of fire (due to its radiance)? Should I call him vidhyAsthAnams (fields of knowledge) that are created in the tongue? Should I call him the sounds which are the SarIra (body/tool) for in-depth knowledge and effects of AkASa (ether)?

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

  • kUvarmARu – I don’t know how to compile a song on him to call him. kUvudhal – calling. It is said in periyAzhwAr thiruvAimozhi 1.4.5 “kUvak kUva nI pOdhiyEl” (even as I am calling, you keep going). Since AzhwAr acquired his fully expanded knowledge by the causeless grace of bhagvAn [instead of self-effort] all aspects are known to him. It is due to overwhelming devotion he is unable to speak; Or, he is unable to speak since bhagavAn‘s wealth is boundless and cannot be easily spoken.
  • kunRangaL – Mountains are the effect of Earth (cause) that was mentioned as “poruvil sIr bhUmi” [in previous pAsuram]. It looks like all the hardness of earth came together to be as the mountain. Should I call him as the mountains that support the earth?
  • mEvu sIr mAri enkO – This is the effect of water that was identified in previous pAsuram as “thaN paravai“. Should I call him as the cloud which has beauty and coolness that attract those who see it. Clouds are desirable for AzhwAr in two ways – first, they are wealth of bhagavAn and second, they are also comparable [in some sense] to physical form and compassion.
  • viLangu thAragaigaL enkO – Should I call him as the shining stars etc which are effect of fire that was explained in previous pAsuram as “thI enkO“? Stars are a sample for all illuminous objects.
  • nAviyal kalaigaL enkO – This the effect of vAyu (air) as highlighted in previous pAsuram as “vAyu enkO“. The 64 branches of knowledge which were derived (spoken/taught) using the tongue. [Isn’t sound an effect of ether? Yes. But ] Manifestation of sound happens as an effect of air [different frequency of air manifests different sounds]. All efforts depend on air to succeed.
  • gyAna nal Avi enkO – Sabdham (SAsthram) is the quality of ether which is said in previous pAsuram as “AkAsam enkO“. The quality in the cause is the cause for the quality in the effect. Isn’t the whiteness in the thread the cause for the whiteness in the cloth [produced from that thread]? Also, since AkASam (ether) is the only element remaining [among the five great elements], this should point to ether only. When it says Avi (AthmA), it indicates body (sounds, the effect) through lakshaNA (indication). Sabdham (word, SAsthram) is laden with artham (meanings). AzhwAr says “nallAvi” (good sound), since there is no defect in Sabdham unlike our senses.
  • pAvu sIrk kaNNan – krishNa who is filled with auspicious qualities that are spread everywhere as said in rI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (SrI rAma is well known as one who is well anchored in dharma).
  • emmAn … – emperumAn keeps AzhwAr attracted towards him by showing his beautiful eyes. For AzhwAr, there is no distinction between “pangayak kaNNan” (lotus eyed lord) and “kunRangaL anaiththum” (all mountains) [he sees everything as belonging to bhagavAn]. Here “kunRangaL anaiththum” is explained as a comparison of bhagavAn’s form to the the form of mountains and “mEvu sIr mAri” is explained as a comparison of bhagavAn’s complexion to the color of clouds – this is similar to how it is explained in periya thirumozhi 7.10.1 “perumpuRakkadal” (bhaktha vathsalan emperumAn in thirukkaNNamangai dhivya dhESam is explained in one point of view to be looking similar to a great ocean instead of explaining him as the ocean itself by sAmAnAdhikaraNa nyAyam].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.4 – Audio

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

panch-bhutha-antharyami-azhwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

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thiruvAimozhi – 3.3 – Audio

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

srinivasan -ahzwar

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 – 3.4.1 – pugazhum nal oruvan

Published by:

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

Full series >> Third Centum >> Fourth decad

panch-bhutha-sun-moon-antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr briefly and mercifully explains the principles that are explained in this decad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr briefly and mercifully explains emperumAn being the prakAri (AthmA) of the great elements and their variegated forms.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In first pAsuram – AzhwAr captures bhagavAn‘s qualities and pancha bhUthams which are the cause for the material realm and briefly and mercifully explains the principles that are explained in detail in this decad.

pAsuram

pugazhum nal oruvan enkO poruvil sIr bhUmi enkO
thigazhum thaN paravai enkO thI enkO vAyu enkO
nigazhum AkAsam enkO nIL sudar iraNdum enkO
igazhvil ivvanaiththum enkO kaNNanaik kUvumARE

Listen

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

kaNNanai – krishNa
kUvumARu – the method of explaining him
pugazhum – praised by (vEdhams and vaidhikas)
nal – having distinguished forms and wealth
oruvan – adhvithIya – unparalleled one
enkO – should I say?
poru – match
il – not having
sIr – having completeness in all qualities (such as bearing everything etc)
bhUmi enkO – should I say earth?
thigazhum – radiant (due to its purity)
thaN – naturally cool
paravai enkO – should I say water forms?
thI enkO – should I say fire (that removes coolness)?
vAyu enkO – should I say air (which is the cause for prANa (vital air) etc)?
nigazhum – proximate (surrounding all those that were born out of it)
AkAsam enkO – should I say ether?
nIL – (through the rays) reaching radiantly everywhere
sudar iraNdum enkO – should I say the two luminous objects (moon and sun)
igazhvil – without leaving out anything
ivai – these
anaiththum enkO – should I say all?

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

While speaking about the method of explaining the unparalleled krishNa who is praised (by vEdhams and vaidhikas) and is having distinguished forms and wealth – should I say he is the matchless one who is having completeness in all qualities (such as bearing everything etc)? should I say he is the radiant (due to its purity) naturally cool water forms? should I say he is fire (that removes coolness)? should I say he is air (which is the cause for prANa (vital air) etc)? Should I say he is proximate ether (surrounding all those that were born out of it)? should I say he is the two luminous objects (moon and sun) which are reaching radiantly everywhere (through the rays)? should I say he is all of these without leaving out anything?

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

  • pugazhum nal oruvan enkOAzhwAr mercifully explains the meanings that were propounded from thiruvAimozhi 1.1.1uyarvaRa uyar nalam” until now, in a single phrase. Should I say that he is the unique person who has distinguished qualities and is praised by Sruthi (vEdham), smruthi, ithihAsa etc? enkO means “should I say?”. First AzhwAr explains the glories of emperumAn due to being with auspicious qualities and further explains his wealth.
  • pugazhum nal oruvan enkOnal – Anandham (bliss) – Should I say one who is having auspicious qualities such as bliss etc? oruvan – unique – Should I say one who has none equal or greater?
  • poruvil … – Like AzhwAr enjoyed the beauty of his divine face and divine crown as in thiruvAimozhi 3.1.1mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO“, since there is match between his auspicious qualities and wealth, after enjoying his qualities, he is enjoying emperumAn‘s wealth. poruoppu – match. il – not present. Should I say he is the matchless earth which has qualities such as patience etc? Since it is said in “padhbhyAm bhUmi:” (Earth was created from the divine feet of bhagavAn), AzhwAr is saying it to be matchless.
  • thigazhum … – bhUmi which was explained before is hard by nature. To use it effectively, it should be loosened up. So, water which will loosen up earth is explained. Should I call him as water which has the radiance of being the cause and also being the one which removes fatigue?
  • thI enkO – If that loosened up earth is still not usable, fire will help prepare it better. Should I call him as fire which has flames that rise up?
  • vAyu enkO – If that is too hot, we need air to dry it. Should I call him as air which dries?
  • nigazhum – To breathe, everyone needs space. nigazhum – present. Two explanations – 1) even when the four elements (earth, water, fire, air) are destroyed, ether exists (consuming all other elements); 2) alternatively, ether is present such that all other elements rest on it. Thus, the pancha bhUthams (five great elements) which are cause, are explained.
  • nIL sudara iraNdum enkO – Now, as a sample to the effect [of the five great elements], moon and sun are explained. Sun is present to extract the water from everything [sucks the water and evaporates] and moon is present to eliminate the fatigue for everyone [pleasant].
  • igazhvil – Should I say bhagavAn is everything without leaving anything? krishNa himself said in SrI bhagavath gIthA 10.39 “… mayA vinA yathasyAth na thadhasthi …” (I am the seed for everything, movable/immovable does not exist without me). Alternatively – Since all these appear as his wealth instead of just some objects, should I say all of these are acceptable instead of being dismissible?
  • kaNNanaik kUvumARE – For AzhwAr, saying “poruvil bhUmi” [etc] is not different from arjuna saying “hE krishNa” (Oh krishNa!).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.4 – pugazhum

Published by:

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

Full series >> Third Centum

Previous Decad

Audio

panch-bhutha-antharyami-azhwar

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

pugazhum – After inviting his heart and his heart-like devotees who are desirous in kainkaryam to enjoy thiruvEnkamudaiyAn, and while engaging in enjoying him, in-between, AzhwAr enjoyed thirumalai (divine hill) seeing its most enjoyable nature, and then enjoying by singing about thiruvEnkatamudaiyAn having everything as his body (being the in-dwelling soul of everything), his nature of not being touched by the defects of the entities he pervades and his being together with divine forms, ornaments, weapons, consorts, servitors etc.

Highlights from nanjIyar‘s introduction

In fourth decad – emperumAn manifested his all-pervading nature to AzhwAr to fulfil his prayer of wanting to serve and AzhwAr becomes very excited. emperumAn pervades and has as his wealth, all entities such as the great elements (earth, water, fire, air and ether), the result of such elements (in variegated forms), illuminous objects, tasteful objects, songs etc which are pleasing to the ears, purushArthams (goals) such as mOksham etc, brahmA, rudhra et al, the progenitors. Not only he is pervading them all without being affected by their defects, he is also having the glories due to his distinguished forms. Meditating upon such emperumAn who is the lord of SrI mahAlakshmi, since those who meditate upon his auspicious qualities would become very weak [due to being separated from such great personality] as said in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (my legs become weak and unable to stand, heart is melting and eyes spinning) and thus being unable to serve physically and as said in thiruvAimozhi 4.3 decad “kOvai vAyAL“, emperumAn would accept even AzhwAr’s words (desiring for various kainkaryams) as kainkaryams performed, AzhwAr engages in vAchika kainkaryam (service by words) by glorifying him using the words that identify his wealth as himself (the one who has such wealth).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In fourth decad – Since nArAyaNan who is always with all chEthana (sentient beings) and achEthana (insentient beings) is the recipient of the kainkaryam (service) which was desired by AzhwAr in the previous decad, AzhwAr meditating upon his all pervading nature, highlights the following aspects:

  1. being the prakAri (in-dwelling soul) of all the great elements and their variegated forms
  2. being the prakAri (in-dwelling soul) of the transformed forms of the great elements
  3. being together with distinguished forms
  4. being the prakAri (in-dwelling soul) of distinguished objects such as precious gems etc
  5. being the prakAri (in-dwelling soul) of tasteful sweet items
  6. being the prakAri (in-dwelling soul) of the various sounds in the form of vEdham, gAnam (songs) etc
  7. being the prakAri (in-dwelling soul) of purushArthams such as worldly pleasures, liberation etc
  8. being the prakAri (in-dwelling soul) of the important personalities of this world such as brahmA et al
  9. being the prakAri (in-dwelling soul) of all such entities
  10. still not being affected by the defects of the objects he pervades

Meditating upon these aspects, AzhwAr  performs vAchika kainkaryam (service by words), by glorifying his inseparable nature from all entities, using the names of the entities he pervades which are much like his divine names.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously, AzhwAr craved to serve saying in thiruvAimozhi 3.3.1 “ozhivil kAlamellAm udanAy manni vazhuvilA adimai seyya vENdum“; Iswara manifested his sarvAthmabhAva (being the soul of everything) to him to fulfil all his craving. But, both will remain unfulfilled, since emperumAn would not engage him in service and AzhwAr would not serve him. emperumAn is of the nature as said in mahAbhAratham udhyOga parvam 87.13 “… nachEchchathi janArdhana:” (janArdhana is desireless in accepting anything), he is easily worshippable and will be satisfied with whatever he gets. AzhwAr’s love is unending love; when he manifested his all-pervading nature to fulfil his cravings, AzhwAr starts meditating upon his auspicious qualities instead of engaging in service and became as said in periya thiruvandhAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (my legs become weak and unable to stand, heart is melting and eyes spinning). And emperumAn is of the nature that he will accept AzhwAr’s [loving] words as all types of kainkaryams as seen in thiruvAimozhi 4.3.2 “punaiyum kaNNi enadhudaiya vAsagam sey mAlaiyE vAn pattAdaiyum ahdhE” (my collection of words is your garland and your decorative clothes are also the same).

For AzhwAr, bhagavAn‘s true nature, qualities, wealth, pastimes are all enjoyable; instead of enjoying them as seen anywhere, like one would place diamond, pearls etc in a necklace and enjoy, AzhwAr is enjoying all objects by observing them together with bhagavAn and enjoys them. For AzhwAr, bhagavAn’s qualities and wealth are without any difference. Just like the qualities cannot exist or be seen without bhagavAn (who is the abode of such qualities), his wealth too cannot exist or be seen without his presence. Moreover, for a mukthAthmA, even leelA vibhUthi (material realm) is enjoyable since it belongs to emperumAn; whereas it is said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran” (AthmA will not contemplate about the material body after reaching the spiritual realm), it is only saying that mukthAthmA will not experience the material realm due to karma (bondage). Once, one becomes a mukthAthmA where there is no thoughts that are influenced by karma (bondage), everything will then be seen as owned by bhagavAn and thus will be enjoyable.

In this material realm, some are said unfavourably as in periya thirumozhi 11.6.7 “eNNAdha mAnidaththai eNNAdha pOdhellAm iniyavARE” (It is pleasing whenever I don’t think about those who don’t think about bhagavAn) and others are said favourably as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai orukAlum pirigilEnE” (I will never separate from those great people who recite the names of emperumAn); this is the gyAna dhaSA (state after knowledge has dawned in an individual). But in prApthi dhaSA (in the liberated state), this difference will not be observed and everything will be enjoyable [since everything is owned by bhagavAn]. Though everything is owned by Iswara, some are condemned as in nAnmugan thiruvandhAdhi 53 “pollAdha dhEvaraith thEvarallAraith thiruvillAth thEvarai thEREnmin” (those who are not worthy of seeing, lacking divinity, not with SrI mahAlakshmi – don’t consider them as Gods); when SAsthram is fully analyzed we will observe acceptable and unacceptable aspects. emperumAn blessed AzhwAr with pristine knowledge without any blemishes, so that he can enjoy all his qualities, wealth etc., without any limitation. emperumAn blessed him with ultimate knowledge that he is not disturbed by thoughts that are influenced by his past karma (virtues/vices).

Having seen bhagavAn‘s true nature, forms, qualities etc as shown by him, AzhwAr sees that

  • emperumAn has as his wealth all entities such as the great elements (earth, water, fire, air and ether), the result of such elements (in variegated forms), illuminous objects, tasteful objects, songs etc which are pleasing to the ears, purushArthams (goals) such as mOksham etc, brahmA, rudhra et al, the progenitors;
  • not only that, he being present in all these entities as antharAthmA (in-dwelling soul) but not being affected by the defects of these entities [unlike jIvAthmA who gets affected] which can be understood clearly through the strength of pramANam (authentic source) as in rig vEdha – muNdaka upanishath “… anaSnannanya: …” (paramAthmA being separate from jIvAthmA does not endure the results of karma unlike jIvAthmA, while both are residing in the body like two birds in a tree) and thus greatly shining;
  • in such wealth, just like the words indicating an entity will also indicate the soul in-charge of that entity [for example, if one calls a person named rAma, it applies to both the body and the soul inside the body], the same word also indicates paramAthmA who is the soul of that jIvAthmA;
  • seeing that all words, whether distinguished words such as nArAyaNa etc which are unique for bhagavAn or other common words, indicate sarvESvaran only ultimately; being grateful after seeing that the wealth of bhagavAn is not separate from him and looking like garland on shoulder (nicely fitting) and is part of what is to be enjoyed;
  • since he is unable to perform all kainkaryams as greatly desired previously;
  • bhagavAn too is of the nature that he will accept any service as all services rendered to him as identified in thiruvAimozhi 4.3 “kOvai vAyAL” decad,

AzhwAr engages in kainkaryam through his words (praises), like a person collecting fruits from trees amidst a huge gush of wind [where he will run around with anxiety fetching fruits], he becomes bewildered think “should I say this?”, “should I say that?” and so on. Thus, AzhwAr engages in all kinds of kainkaryams as prayed by him in “vazhuvilA adimai seyya vENdum nAm” (should serve in all aspects without leaving any service).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.3.11 – thAL parappi

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

nammalwar-tirupati

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr explains “those who practice this decad, will get all kinds of kainkaryams desired by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains acquiring the wealth of kainkaryam as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end, AzhwAr explains “those who practice this decad, will get all kinds of kainkaryams at the divine feet of thiruvEnkatamudaiyAn as desired by me”.

pAsuram

thAL parappi maN thAviya Isanai
nIL pozhil kurugUrch chatakOpan sol
kEzhil Ayiraththu ippaththum vallavar
vAzhvar vAzhveydhi gyAlam pugazhavE

Listen

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

thAL – divine feet
parappi – spread
maN – earth
thAviya – measured
Isanai – sarvESvaran
nIL – high (well-grown)
pozhil – having gardens
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
sol – mercifully spoken by
kEzh – match
il – not having
Ayiraththu – thousand pAsurams
ippaththum – this decad also
vallavar – one who can recite (along with meditating upon the meanings)
vAzhvu – the glorious wealth of kainkaryam (which AzhwAr prayed for)
eydhi – attain
gyAlam – the whole world
pugazh – praise
vAzhvar – live gloriously (in such servitude)

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

nammAzhwAr, the leader of AzhwArthirunagari which is having high (well-grown) gardens mercifully spoke about sarvESvaran who spread his divine feet and measured the earth, in this thousand pAsurams; one who can recite (along with meditating upon the meanings) this decad also, will attain the glorious wealth of kainkaryam (which AzhwAr prayed for) and will live gloriously (in such servitude) being praised by the whole world.

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

  • thAL parappi maN thAviya IsanaiAzhwAr glorified sarvESvaran who measured the rough terrain of earth that has forests and mountains, with his tender divine feet, like spreading soft flowers over a rough surface. But when asked “Did he not glorify thiruvEnkatamudaiyAn [why speak about vAmana/thrivikrama here]?”, AzhwArs have mercifully glorified thiruvEnkatamudaiyAn as vAmanan as in periya thirumozhji 1.10.4 “koNdAy kuRaLAy nilam IradiyAlE viN thOy sigarath thurvEnkatamEya aNdA” (Oh God of gods thiruvEnkatamudaiyAn who is residing in thiruvEnkatam which has very tall peaks! you accepted the world by measuring them with your divine feet as a dwarf), thiruvAimozhi 6.10.6 “maN aLandha iNaith thAmaraigaL” (the divine lotus feet [of thiruvEkankatamudaiyAn] which measured the earth) and in periya thirumozhi 5.8.9 “ulagam aLandha ponnadiyE adaindhuyndhu” (reached the golden feet that measured the world and got uplifted); Also seeing at his posture which welcomes everyone to take shelter of his divine feet [like thrivikrama] and because he gives himself to forest and monkeys [the simplicity which is a quality of vAmana], thiruvEnkatamudaiyAn is explained as SrI vAmana.
  • nIL pozhil … – Mercifully composed by nammAzhwAr who is the leader of AzhwArthirunagari which has well-grown shade-giving trees like a shelter for the divine feet which mercifully measured the world.
  • kEzhil Ayiram … – kEzh – oppu (match). Those who can recite this matchless decad. The speciality of this decad is due to it being the decad where AzhwAr prays for the kainkaryam that is suitable for the true nature of the AthmA.
  • vAzhvar vAzhvu eydhi – Instead of it being just a desire/dream, AzhwAr‘s desire of the wealth of servitude will materialize [for those who recite this decad] and they will enjoy the same.
  • gyAlam pugazhavE – vAzhvar – [They will also be glorified] Like whole of ayOdhyA praised lakshmaNa “How special iLaiya perumAL (lakshamaNa) is! What great kainkaryam he got [to serve SrI rAma]!”.

Also explained as,

  • vAzhvu eydhi – gyAlam pugazha – vAzhvar – Unlike glorifying a wealthy person even though his cruelty may still be in the heart, just to earn their livelihood, those who recite this decad will glorify emperumAn with great love [after attaining great kainkaryam], thinking “We are fortunate to glorify emperumAn! what a life we have!”. Not just the most knowledgable persons, everyone one will affectionately glorify such devotees [who practice this decad].

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr longed to perform all kinds of kainkaryams to the divine feet of thiruvEnkatamudaiyAn at all times in all forms.
  • In the second pAsuram, when asked “Is that not done in the special abode of paramapadham?”, he replied “Even those residents of paramapadham come here and serve him. So, we too can get that here”.
  • In the third pAsuram, he said “If he can give himself to those who are filled with good qualities (nithyasUris – eternally free souls), why would not he give himself to those who are filled with defects (samsAris – worldly people)?”.
  • In the fourth pAsuram, he said “Giving himself to those nithyasUris is nothing great for him in comparison to giving himself to me”.
  • In the fifth pAsuram,  he said “Giving himself to me is not something great, when he cannot find anyone lower than me”.
  • In the sixth pAsuram, he said “as we engage in servitude towards him, our hurdles will be naturally eliminated”.
  • In the seventh pAsuram, he said “thirumalai AzhwAr (divine hill) himself will bestow this kainkaryam to us”.
  • In the eighth pAsuram, he said “this thirumalai AzhwAr would eliminate our hurdles and also will bestow himself to us”.
  • In the ninth pAsuram,  AzhwAr said “is thirumalai AzhwAr required to do this? relationship to the one who is related to thirumalai AzhwAr (i.e., thiruvEnkatamudaiyAn) is sufficient”.
  • In the tenth pAsuram, he said “Since the lord himself desires for thirumalai, all the servants of the lord should also take shelter of thirumalai”.
  • In the end, he explains the result and concludes the decad.

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 – 3.3.10 – vaiththa nAL

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

tirumala-foothills-vishnu-adisesha

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, out of abundant joy, AzhwAr requests everyone to take shelter of the divine foot hills of thirumalai.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr tells his own people “Accept thirumalai which is perfectly enjoyable, as the ultimate goal”.

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram – AzhwAr says “Since thirumalai is the goal, all of you take shelter of its foot hills when your senses are functioning well”.

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

Tenth pAsuram. AzhwAr says “Since thirumai AzhwAr is the goal for everyone, all of you take shelter of the divine hill”.

pAsuram

vaiththa nAL varai ellai kuRugich chenRu
eyththiLaippadhan munnam adaiminO
paiththa pAmbaNaiyAm thiruvEnkatam
moyththa sOlai moy pUm thadam thAzhvarE

Listen

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

paiththa – having expanded hoods
pAmbu – ananthan (AdhiSEshan)
aNaiyAn – sarvESvaran who is having AdhiSEshan as his bed
thiruvEnkatam – in thirumalai (that is glorified for its similarity in form to AdhiSeshan)
moyththa – enriched
sOlai – garden
moy – beautiful
pU – having flowers
thadam – having space
thAzhvar – divine foot hills
vaiththa – determined (for you)
nAL – life span
varai – end
ellai – the beginning (of such end)
kuRugi – approach you
eyththu – (senses) wane
iLaippadhan munnam – (due to that) before (the heart) dies
senRu – go (as said in nAnmugan thiruvandhAdhi 44 “pOm kumarar uLLeer purindhu“)
adaimin – reach

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

thirumalai is glorified due to its similarity in its form to ananthan (AdhiSEshan) who is having expanded hoods and is the bed of sarvESvaran; the spacious divine foot hills of such thirumalai is having enriched garden with beautiful flowers; before your senses wane and your heart dies (due to that) when the beginning of the end of your determined life span approaches you, go and reach such divine foot hills of thirumalai.

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

  • vaithth nAL varai ellai kuRugi – It is explained that sarvESvaran gave this good body to the chEthana (sentient being) to go to thirumalai and not to go to those worldly aspects which lead him to hell. It is explained in SrI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs). nampiLLai beautifully explains SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (sumithrA says to lakshmaNa – “you are given birth to accompany (and serve) SrI rAma in the forest”).
    • srushtathvam vanavAsAya – lakshmaNa said to sumithrA “perumAL (SrI rAma) is going to the forest to obey the orders of our father. I too will go along with him” and sumithrA replies “Did I give birth to you for you to stay in the palace while he is toiling in the forest? If you did this (go with SrI rAma), my purpose of giving birth to you is fulfilled. I gave birth to you to accompany him whenever he needs support”.
    • svanurakthassurujjanE – Are you not truly devoted to saintly people? So you protect SrI rAma who is like the heart for everyone. Also explained as “suhrujjanE – rAmE” – as you are truly devoted to SrI rAma since time immemorial, do I even have to tell you to go along with him?
    • rAmE pramAdham mA kArshI: – But I have to instruct you in one thing. Don’t ever be forgetful. When lakshmaNa asked “forgetful in what sense?”, sumithrA says
    • puthra bhrAthari gachchathi – your brother would walk. By his stylish walk, he will steal our heart. By getting mesmerized in such walk, don’t forget your duty of protecting him. Similarly, this chEthana was also placed in this material realm, to make him go to thirumalai [and serve there].
  • vaiththa nAL varai ellai kuRugich chenRu – Reaching the end of the life span which is determined by ISwara.
  • eyththu iLaippadhan munnam adaiminO – Go to thirumalai while the desire to go there exists and before reaching the state “how pitiful! my senses are not allowing me to travel”.
  • paiththa … – sarvESvaran who is having thiruvananthAzhwAn (AdhiSEshan) whose hoods are expanded due to the touch of emperumAn, as his bed. The abode which is dearer to emperumAn even more than AdhiSEshan. Alternatively, thirumalai AzhwAr (the divine hill) himself is explained as thiruvananthAzhwAn (AdhiSEshan).
  • moyththa … – Before becoming weak, reach the divine foot hills which has enriched garden and ponds which have well blossomed flowers. Here weakness is of two types – becoming weak in heart [losing the attachment for bhagavAn] and becoming weak in body [old age etc].

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 – 3.3.9 – OyumUppu

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “To bestow us the kainkaryam and to remove our hurdles, thirumalai is not needed; thiruvEnkatamudaiyAn who is a part of thirumalai, himself is sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the ability to remove the hurdles by thiruvEnkatamudaiyAn who is dhESikan (leader), is due to his relationship with the dhESam (divine abode), thirumalai”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. AzhwAr explained in the previous two pAsurams that thirumalai AzhwAr (divine hill) himself will remove his hurdles and bestow the goal. Here he asks “Is thirumalai AzhwAr required to remove my hurdles and bestow the goal? Is a part of thirumalai AzhwAr not sufficient to accomplish that?”. Here “a part” indicates “thirumalai appan” (SrInivAsan). thiruvEnkatamudaiyAn is glorified in periya thirumozhi 7.10.3 as “vadamAmalai uchchi” (the peak of the great northern hill).

pAsuram

OyumUppup piRappiRappup piNi
vIyumARu seyvAn thiruvEnkataththu
Ayan nALmalarAm adith thAmarai
vAyuLLum manaththuLLum vaippArgatkE

Listen

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

nAL malarAm – very tender (like a flower that has just blossomed today)
adith thAmarai – lotus feet
vAy uLLum – in speech
manaththuLLum – in the heart/mind
vaippArgatku – to those who place
Oyum – that would cause disturbance in attaining the result
mUppu – old age
piRappu – birth (the basis for the body)
iRappu – destruction (of such body)
piNi – diseases (which come along with the old age)
vIyumARu – to destroy
seyvAn – one who does
thiruvEnkataththu – residing in thiruvEnkatam
Ayan – krishNa

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

krishNa who is residing in thiruvEnkatam is the one who destroys old age  that would cause disturbance in attaining the result, birth (basis for the body),  destruction (of such body) and diseases (which come along with the old age), to those who place his very tender (like a flower that has just blossomed today) lotus feet in their speech and mind.

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

  • OyumUppup piRappu iRappu – janma (birth), jarA (old age), maraNa (death) and vyAdhi (disease) will disappear. Since it is saying “Oyum” (will be gone) now, we understand that since time immemorial they have continuously troubled us without giving any break.
  • piNi vIyumARu sevyAn thiruvEnkataththu Ayan–  Should be read as “piNi vIyumARu sevyAn thiruvEnkataththu Ayan” (krishNa residing in thiruvEnkatam will remove the diseases/sufferings) [“piNi vIymARu seyvAn” (one who eliminates hurdles) is an adjective for “thiruvEnkataththu Ayan“]. One who is now residing in thiruvEnkatam to eliminate our sufferings, would he not have stayed in “kalangAp perunagaram” (unshakeable paramapadham) if were to let us continue to toil here? Here piNi includes all types of sufferings which arise from bodily bondage (birth, old age, disease. death). But why is it said “piNi vIyumARu seyvAn” (will remove all diseases” here? It is to indicate that he has descended here to eliminate the sufferings of this world. Thus, it indicates that bhagavAn‘s nature is to eliminate others’ sufferings. Unless he himself descends and removes these hurdles, for this AthmA who is eli elumban (very meek and incapable), there is no way to eliminate them.
  • nAL malarAm adith thAmarai … – On seeing his feet, “old age, birth, death, disease” will be destroyed. To eliminate the hurdles, one is asked to drink this bitter pill (sarcasm – it should be read as “the most enjoyable divine feet”). Like the ones who keep fresh flowers on their head, to carry heavy burden.
  • vAy uLLum … – vAy (speech) and manas (mind) is indicated as a sample for speech, mind and body. For those who pursue the divine feet through their mind, speech and body. Placing in speech means as said in mudhal thiruvandhAdhi 95 “OvAdhuraikkum urai” (constant recital without any break). Placing in mind means not forgetting subsequently. Thus by engaging in the natural duty of the senses, the hurdles that are contrary to the nature of the self and those that come about incidentally, will disappear.

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 – 3.3.8 – kunRam Endhi

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

thirumala-hill-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, AzhwAr says “thirumalai is the ultimate goal for emperumAn who is most enjoyable by his acts of lifting up the gOvardhana hill etc; does it need to give us something? It is in itself the ultimate goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “By experiencing such thirumalai, the hurdles for the goal will naturally disappear”.

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 “thirumalai AzhwAr (the divine hill) himself will eliminate the hurdles that were identified in ‘vEnkatangaL‘ pAsuram”. Also explained as AzhwAr saying “Should it fulfill a particular goal? thirumalai itself is the goal; does it need to be separately mentioned as the goal for SEshabhUtha (servitor), when it is the goal for SEshi (lord) himself?”.

pAsuram

kunRam Endhik kuLir mazhai kAththavan
anRu gyAlam aLandha pirAn – paran
senRu sEr thiruvEnkata mA malai
onRumE thozha nam vinai OyumE

Listen

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

kuLir mazhai – hailstorm (which troubled the cows and cowherd clan)
kunRam – a hill
Endhi – lifted up
kAththavan – being the protector
anRu – back then (when the world was mischievously taken by mahAbali)
gyAlam – earth
aLandha – measured
pirAn – one who is the saviour (by entirely owning it)
paran – supreme lord
senRu – went
sEr – reached
thiruvEnkatam – thiruvEnkatam
mA – huge
malai – divine hill
onRumE – that alone
thozha – experience (not having to follow any regulation such as reaching up to the dhESika (leader/lord))
nam – our
vinai – hurdles that are sins (that stop experiencing the leader)
Oyum – will naturally disappear

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

emperumAn, the supreme lord, who lifted up a hill to protect from hailstorm (which troubled the cows and cowherd clan) and who is the saviour (by entirely owning the earth) back then (when the world was mischievously taken by mahAbali) by measuring the earth, went and reached thiruvEnkatam which is a huge divine hill; On experiencing  (not having to follow any regulation such as reaching up to the dhESika (leader/lord)) that (divine hill) alone, our hurdles that are sins (that stop experiencing the leader), will naturally disappear.

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

  • kunRam Endhik kuLir mazhai kAththavan – Always, hill is used by emperumAn as an instrument to eliminate the hurdles. As said in  SrIvishNu purANam 4.11.13 “gOgOpIjanasangulam athIvArtham” (for the suffering cows, cowherd boys and girls), when the cows and cowherd clan were targeted to be destroyed, he picked up a hill that was visible right in front of him and held it effortlessly for seven days and protected them.
  • anRu … – Previously, his help for a small village was explained. Now, his help for the entire world is explained. When the earth was taken over by the enemy mahAbali, he, the saviour, walked over its boundaries and reclaimed it back. His being sarvarakshaka (protector of all) and ASritharakshaka (protector of indhra, his devotee) is explained.
  • paransarvasmAthparan – greater than all.
  • senRu sEr thiruvEnkata mAmalai – He himself arrived considering it as “my goal” and living here.
  • onRumE thozhaemperumAn who is dwelling inside the hill is also not needed; thirumalai AzhwAr (divine hill) himself is sufficient.
  • nam vinai OyumE – Two explanations.
    • The sin of thinking “We have not attained our goal yet”.
    • The sins that are identified in “vEnkatangaL” pAsuram as the hurdles in attaining the goal. Both types of sins will be removed.

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 – 3.3.7 – sumandhu mAmalar

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

thirumala-hill

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “To engage in all services we desire, we need not surrender unto thiruvEnkatamudaiyAn; thirumalai itself will bestow that”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the thirumalai where he resides will itself bestow the ultimate sAmyApaththi [equivalence to bhagavAn himself in eight qualities], as the result of surrender since it came up [in previous pAsuram]”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. AzhwAr says “thirumalai itself will bestow the kainkaryam which was prayed for in the first pAsuram”. kainkaryam [carrying flowers, water, lamp, incense etc] is the result of prApthi [reaching parampadham].

pAsuram

sumandhu mA malar nIr sudar dhUpam koNdu
amarndhu vAnavar vAnavar kOnodum
namanRezhum thiruvEnkatam nangatkuch
chaman koL vIdu tharum thadam kunRamE

Listen

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

mA – best
malar – flowers
mA – good
nIr – water
mA – distinguished
sudar – lamp
mA dhUpam – incense
sumandh koNdu – carrying them with attachment
amarndhu – being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours)
vAnavar – nithyasUris (eternally free souls of parampadham)
vAnavar kOnodum – with sEnai mudhaliyAr (vishwaksEna – who is their leader)
namanRu – bowing (which highlights their total dependence)
ezhum – feeling accomplished (having realized their true nature)
thiruvEnkatam – having the name thiruvEnkatam
thadam – very vast (the hill that will cause emotional changes in sarvESvara who is with SrI mahAlakshmi)
kunRam – thirumalai – divine hill
nangatku – for us (who have taste in attaining the goal)
saman – parama sAmyApaththi (equivalence to bhagavAn in eight qualities)
koL – having
vIdu – bliss of liberation
tharum – will bestow

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

nithyasUris along with their leader sEnai mudhaliyAr, with attachment, carrying the best flowers, good water, distinguished lamp and incense, being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours) bowed (which highlights their total dependence) towards very vast (the hill that causes emotional changes in sarvESvaran who is with SrI mahAlakshmi) thirumalai (divine hill) which is named thiruvEnkatam and felt accomplished (having realized their true nature). Such thirumalai would bestow us  (who have taste in attaining the goal) the bliss of liberation which leads to parama sAmyApaththi (equivalence to bhagavAn in eight qualities).

vAnavar vAnavar kOnodum” is also explained as dhEvas along with brahmA [their leader] et al.

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

  • sumandhu … – It can be explained as “mAmalar, nIr, sudar, dhUpam ivaRRaich chumandhu koNdu” (holding best flower, water, lamp and incense). Alternatively, it is explained as “mAmalar sumandhu, nIr sudar dhUpam koNdu” (holding best flower and having water, lamp and incense). Even if it is a karumugai (sampangi) flower [which is very light weight], due to desire/attachment of the devotees thinking “Hope he accepts it, hope he wears it, hope he blesses us specially”, it will feel very heavy [to emperumAn]. Alternatively, it feels heavy for sarvEsvaran because it was offered by one who is favourable towards him. Remember the incident of a prince offering sheNbaga (champak) flower to SrI purushOththamamudaiyAn (puri jagannAtha). purushOththama usually accepts champak flower with great satisfaction. Once, a few princes visited puri kshEthram. At that time, all the flowers except one were sold out. The princes out of pride, bid against each other and one prince won the flower for great expense [he traded his own kingdom for the flower with the flower vendor] and offered that flower to jagannAthan emperumAn. In the night, jagannAthan emperumAn appeared in the dream of that prince and mercifully told him “the flower you offered is very heavy and I cannot carry it”.
  • amarndhu … – Explained in context of nithyasUris and sEnai mudhaliyAr. Also explained in context of dhEvas and brahmA.
  • amarndhu – well seated. Though brahmA et al (dhEvas) are prayOjanAntharaparars (desirous of worldly pleasures), the nature of this divine hill is such that, it will even transform them to ananyaprayOjanar (those who exclusively desire for kainkaryam). Having such raw materials for their worship, they would bow in front of emperumAn and rise. AzhwAr considers them to have his own attitude which he highlighted in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhudhu ezhu” (worship his divine feet that will remove the sorrows and rise).
  • nangatku – for us who are interested in kainkarayam.
  • saman koL vIdu tharum – Three explanations:
    • Explained as bestowing mOksham in the form of sAmyApaththi as explained in muNdaka upanishath 3.2 “brahma vEdha brahmaiva bhavathi” (one who know brahmam becomes like brahmam), muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (having all blemishes eliminated through bramha vidhyA becomes fully equivalent (in eight qualities) to brahmam), SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (those who have this knowledge, will acquire form etc that equals mine), periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (emperumAn will bless the devotee to become exactly like himself).
    • Alternatively explained as bestowing the liberation that matches the true nature of the AthmA as said in chAndhOgya upanishath “svEnarUpENAbhinishpadhyathE” (the AthmA acquires a distinguished form matching his true nature and shines).
    • Another explanation – thirumalai itself will bestow the result matching its own status. thirumalai AzhwAr (this divine hill) is fortunate in having thiruvEnkatamudaiyAn himself on its head. In the same manner, thirumalai AzhwAr himself will bestow such result as prayed by AzhwAr himself in thiruvAimozhi 2.9.1nin semmA pAdha paRputh thalai sErththu” (you place your fresh divine lotus feet on my head) as said in “thadam kunRamE tharum” (the hill itself will bestow).
  • thadam kunRam – Having vast space so that thiruvEnkatamudaiyAn can roam around as much as he desires. nampiLLai explains SrI rAmAyaNam ayOdhyA kANdam 98.12 SlOkam to explain the vastness of thiruvEnkatam.
    • subhaga: – gracious
    • girirAjOpama: – comparable to thirumalai (girirAja – king of hills)
    • yasmin vasathi – explaining the reason for the aforementioned aspects
    • kAkuthstha: – the reason is, SrI rAma who was born in the lineage of kakuthstha, the lineage that always seeks out secluded places for enjoyment, resided here happily (so it is gracious and comparable to thirumalai).
    • kubEra iva nandhanE – Like kubEra would leave his palace and wander around pridefully in his gardens in the forests which are inhabited by dangerous beasts, SrI rAma was wandering around in chithrakUta forests leaving his palace in ayOdhyA.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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