Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.3.6 – vEnkatangaL

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-garbagruham-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – when asked “Would those karmas (virtues/vices) be hurdles for our kainkaryam (service)?”, AzhwAr says “as soon as we agree to serve, those would disappear themselves”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the easy nature of taking refuge of emperumAn which is helpful in blissful experience of bhagavAn which is acquired after the unfavourable aspects are eliminated.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. Previously (in the first pAsuram), AzhwAr explained the meaning of thirumanthram. But “nama:” was not explained in that pAsuram. (that is, elimination of hurdles such as ignorance etc); he is explaining that here. When asked “Though he may not be satisfied until every jIvAthmA is protected, and though we may be determined to reach him, what are we going to do with the karmas which have been accumulated by us since time immemorial and are the hurdles for us to achieve bhagavAn?”, AzhwAr says “as we engage in kainkaryam (service), they will themselves disappear”.

pAsuram

vEnkatangaL meym mEl vinai muRRavum
thAngaL thangatku nallanavE seyvAr
vEnkataththuRaivArkku namavennal
Am kadamai adhu sumandhArgatkE

Listen

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

vEnkataththu – in thirumalai
uRaivArkku – for the lord who resides eternally (to be pursued by everyone)

(to be totally existing for him)
nama ennalAm – the word “nama:” (which highlights the eradication of independence, indicates total dependence, easy means, that which matches one’s true nature)
adhu – that (which is emphasised by Sruthi (vEdham) saying “bhUyishtAm thE nama ukthim vidhEma“)
kadamai – activity
sumandhArgatku – those who carried in their heads (to highlight their qualification)
kadangaL – previously accumulated sins in the form of debts (that can be exhausted by consuming the results)
mEl vinai – uththarAgams (sins that are accumulated after surrendering)
muRRavum vEm – will be burnt into ashes (as said in thiruppAvai 5 “thIyinil thUsAgum” (like dust in fire))
mey – sathyam – this is truth (since this is conclusion of the faultless vEdhAntham)

Since the unfavourable aspects disappear themselves,
thAngaL – those (who have surrendered)
thangatku – for their true nature
nallanavE – experience of bhagavAn which leads to bliss
seyvAr – only engage in

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

For those who performed the activity of carrying the word “nama:” (which highlights the eradication of independence, indicates total dependence, easy means, that which matches one’s true nature) in their heads (to highlight their qualification) towards the lord who resides eternally in thirumalai (to be pursued by everyone) , their previously accumulated sins in the form of debts (that can be exhausted by consuming the results) and uththarAgams (sins that are accumulated after surrendering) will be burnt into ashes (as said in thiruppAvai 5 “thIyinil thUsAgum” (like dust in fire)); this is truth (since this is conclusion of the faultless vEdhAntham). Since the unfavourable aspects disappear themselves, those (who have surrendered) would only engage in experience of bhagavAn which leads to bliss for their true nature.

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

  • vEnkatangaL – katam – kadan (debt). kadangaL means debts (obligations). Those are as explained in yajushi kANdam 6 “thribhir ruNavA jAyathE” (one is born with 3 debts) [they are debts to rishis (sages), dhEvas (celestial beings) and pithrus (ancestors)]; Further as explained (in same SlOkam) “brahmacharyENa rushibhya: yagyEna dhEvEbhya: prajayA pithrubhya:“, by brahmacharyam (pursuit of brahmam), his obligation to sages will be fulfilled; by engaging in yAgams, his obligation to dhEvas will be fulfilled and by prajOthpaththi (progeny), his obligation to ancestors will be fulfilled. It is said in manu smrithi 6.35 “ruNAni thrINyapAkruthya …” (One should fulfill these 3 obligations and pursue sanyAsASramam (renounced order); if sanyAsASramam were pursued without fulfilling the obligations, one will fall).
  • meym mEl vinai muRRavum – The sins that are acquired due to engagement in this prakruthi (material aspects) [here mey is explained as body]. Thus, “the three debts and the sins acquired will be burnt/destroyed [when nama: is recited]” – up to this is ALavandhAr‘s explanation. emperumAnAr heard this and said “can we not explain this in line with vEdhAntham?” and mercifully explained it as follows. That is as said in brahma sUthram 4.1.13 “uththarapUrvAgayOraSlEshavinASau” (as said in Sruthi (vEdham), due to the greatness of the vidhyA (upAsanam, means), the uththArAgam (the sins that were committed after acquiring knowledge) will not stick to the pursuer and the pUrvAgam (the sins that were committed before acquiring knowledge) will be burnt to ashes); and chAndhOgya upanishath 5.25 “Evam hAsya sarvE pApmAna: pradhUyanthE” (For one with such true knowledge in vEdhAntham, all his sins will be destroyed like dust thrown in to fire). vEm (destroyed) implies destruction for past sins and dissociation from future sins. Alternatively, it can be said that both past and future sins would be dissociated. pUrvAgam means all unfavourable acts which were done intentionally before acquiring true knowledge. uththarAgam means all unfavourable acts which were done unintentionally after acquiring true knowledge. Even after acquiring true knowledge, due to being bound in bodily condition, one may end up engaging in forbidden acts. Subsequently, on realizing the mistake, one would (should) withdraw immediately from such acts and atone/suffer thinking “what great mistake I have committed?”. [emperumAnAr‘s explanation is] past sins and future sins will be destroyed – this is truth [here mey is explained as sathyam – truth]. This is explained in chAndhOgya upanishath 5.25 “Evam hAsya sarvE pApmAna: pradhUyanthE” (For one with such true knowledge in vEdhAntham, all his sins will be destroyed like dust thrown in to fire). [Is it truth just because it is explained in SASthram?] pramANams (authentic source of knowledge) such as prathyaksham (sense perception) and anumAnam (inference) would cause both confusion and clarification [Some times they confuse and other times they reveal the truth]. But if it is explained in SAsthram [Sabdha pramANam], it will always be truth as said in “yathAbhUthavAdhi hi SAsthram” (SAsthram explains the truth as it is). SrI rAma launched his bow/arrow to destroy the ocean; but when samudhrarAjan (king of ocean) realized his mistake and came out humbly in front of SrI rAma, SrI rAma [with his anger subdued] asked samudhrarAjan “Tell me who are your enemies, I will send this arrow towards them”.  Here bhattar explains a humorous incident. Once there was a bald and wealthy land owner who was measuring his harvest. A poet comes by that side and [desiring to win some prize money] asked him “Instead of taking care of your curly hair, why are you working hard in measuring this?”. The land owner asked “Why did you come?” and the poet replied “I came to just see you”. Being pleased, the land owner gave him a sack of paddy. The poet accepted it gleefully and started walking away. Another poet ran into him and asked “where did you get this sack of paddy from?” and the first poet sarcastically said “that mottaith thalaiyan (the bald headed person) gave me”. The second poet runs to the land owner and complains to him that the first person called him bald headed and asked “why was he awarding such persons?”. The land owner became furious and started running towards the first poet to retrieve the sack of paddy. The first poet noticed the land owner coming towards him furiously and realized what could have happened. As the land owner got closer, the first poet praised him saying “why are you running towards me so hard with your curly hairs dishevelling here and there?”. The land owner again became pleased on hearing the praise and told “I came to give you another sack of paddy” and gives the same. Similarly, SrI rAma,  first himself surrendered to samudhrarAjan (king of ocean) and then on his non-arrival, threatened to destroy him with his bow/arrow. But on his arrival and surrender, he himself felt embarrassed for having raised his bow/arrow and with care, asked him “Tell me who are your enemies, I will aim this at them” [This passage is highlighted to explain, how emperumAn  will willingly remove all the sins of those who are surrendered to him].

In the first pAsuram, AzhwAr missed to explain one aspect (nama:). He is explaining it here.

  • thAngaL … – When asked “For the one who is to enjoy the results, like he is praying for kainkaryam, would he also have to pray to have the hurdles/sins removed?”, AzhwAr says “No. It is not necessary to separately pray for elimination of hurdles. As they engage in kainkaryams, their hurdles will be automatically removed”. ananthAzhwAn used to emphasise on “thAngaL thangatku” (those (qualified persons), for them) since this is focussed on those who desire to perform all types of kainkaryams as said in “vazhuvilA adimai seyya vENdum nAm” in the first pAsuram.
  • thAngaL – those who are detached from worldly pleasures and attached to performing kainkaryam.
  • thangatku – For them, who have such taste towards kainkaryam.
  • nallanavE seyvAr – They would only engage in kainkaryams that are matching their true nature.

What were they thought about when said “thAngaL thangatku nallanavE seyvAr“?

  • vEnkaththu uRaivArkku – Here the meaning of chathurthi (Aya in thirumanthram) is explained.
  • nama – nama: means “for him and not for me”.
  • ennal – It need not come from the heart. It can just be said (without deep interest/understanding). Even though this may be a very small act (of saying the word), would it be good for him? Yes, susukam [krishNa explains in SrI bhagavath gIthA 9.2 that bhakthi yOgam is something very pleasing for the self to engage in].

If it is said to be very easy to do, would it match the true nature of the self?

  • kadamai – prAptham (naturally fitting).
  • adhu sumandhArgatkE – Looking at the greatness of the result and the insignificant act of the AthmA, like it is said in “would he have to carry a mountain to accomplish this task?”, AzhwAr says “adhu sumandhArgatku” (those who carry this nama: on their heads) as it would be considered by bhagavAn himself. Or it could have been said in AzhwAr’s own opinion who knows the greatness of the result and bhagavAn’s mercy; or it could have been said based on bhagavAn’s consideration of any small effort of AthmA to be great; it is explained in yajushi “bhUyishtAm …” (We are reciting the word nama: which is considered great by you). When dhraupathi cried out “gOvindha!”, bhagavAn became greatly hurt thinking “She cried out my name [and I am not with her to help her immediately]”. He praised her (for crying out for him) and condemned himself for not being with her at that time of suffering for her. As said in mahAbhAratham udhyOga parvam 58.22 “… krishNA mAm dhUravAsinam …” (My heart is still not relieved from the debt (which is accumulated now) of letting dhraupathi cry out “gOvindha!” for me, who was staying far away from her). Even though she was rescued from the insult that occurred in the assembly, he was always feeling sorry for not being present physically with her while she called out for him. He felt “while my name did its job in protecting those who called out, I have not specifically done anything for her”. [When asked if the name itself can protect] if two unrelated words are recited together [in the form of garuda manthram], it cures the poison of snake bite just by the power of the manthram, why wouldn’t bhagavAn‘s name protect those who recited it?

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 – 3.3.5 – sOdhiyAgi

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “For thiruvEnkatamudaiyAn’s nature, is accepting me such a great quality?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is he just SeelavAn (simple, one with good qualities)? For such emperumAn, who is also perfectly enjoyable in addition to being simple, is praising him as sarvESvaran (lord of all) adding to his glories?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. Previously AzhwAr said – For one who gave himself to me, is hailing him as one who gave himself to nithyasUris, adding to his glories?; Is hailing him for giving himself to me adding to his glories, if he has searched and helped those who are even lower than me?

pAsuram

sOdhiyAgi ellA ulagum thozhum
Adhi mUrththi enRAl aLavAgumO
vEdhiyar muzhu vEdhaththamudhaththaith
thIdhil sIrth thiruvEnkataththAnaiyE

Listen

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

vEdhiyar – vaidhika’s [those who go by the vEdhas andn SAsthras]
muzhu vEdhaththu – in all of vEdhams
amudhaththai – (As revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is the source of all tastes)) having greatly enjoyable aspects
thIdhu – defect (of bestowing the sweetness based on the qualification of the enjoyer)
il – not having
sIr – having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc)
thiruvEnkataththAnai – thiruvEnkatamudaiyAn
sOdhiyAgi – being the one with a radiant form
ellA ulagum – everyone (without any discrimination in greatness etc)
thozhum – being approached
Adhi – being the cause of everything
mUrththi – sarvESvaran (supreme lord)
enRAl – if we said so
aLavAgumO – is there any greatness?

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

If thiruvEnkatamudaiyAn who is (as revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes)) having greatly enjoyable aspects as highlighted in vaidhika’s all of vEdhams, not having the defect (of bestowing the sweetness based on the qualification of the enjoyer) and having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc), is hailed as sarvESvaran with a radiant form, being the cause of everything and presents himself to be worshipped by everyone (without any discrimination in greatness etc), is there any greatness in that? Implies that – his supremacy and being the shelter for everyone is no match for his simplicity and sweetness.

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

  • sOdhiyAgi – Having a divine form that is infinitely radiant. While his divine form is glorified as in nArAyaNa sUktham “neelathOyadhamadhyasthA” (Like a bright lightning in a dark cloud), he is also said as “pIthAbhA” (like the radiance of molten gold). His pleasant form is subdued by his radiance and his radiance is contained in his pleasant form too. This implies that both aspects are together and both need nothing more (either one is sufficient) to bring out his glories. He is also explained in SrIvishNu purANam 1.9.63 as “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies).
  • ellA ulagum thozhum Adhi mUrththi enRAl aLavAgumO – Previously, AzhwAr first said “eNNil thol pugazh vAnavar Isan” and repeated the same in “Isan vAnavarkku enban“. Is he doing the same here? No. Here he is explaining emperumAn‘s greatness by arthApaththi (inference from circumstances). How so? Before, he said “nIsanEn niRai onRum ilEn” (I am downtrodden and have no good qualities). He identified himself as the lowest of all. When he himself worshipped, it means that everyone (who is lowly) in all worlds have also worshipped. When one says “the top most step in a tank is now submerged into the water”, it implies that the lower steps are submerged and need not be explicitly stated.
  • thozhum – Even those who vowed not to worship krishNa, worshipped him as soon as they saw him as seen in mahAbhAratham sabhA parvam 75 “yadhArham kESavE vruththimavaSA: prathibEdhirE” (with great enchantment towards kESava, they performed obeisances etc).
  • Adhi mUrththi – On being told “brahma jigyAsyam” (Know brahmA), when asked what is the identity of brahmam, being the cause etc of universe is highlighted as the identity. kAraNa vAkyams (those phrases in vEdham etc that identify the root cause of everything) are explained through thaiththirya upanishath bruguvalli “yathO vA imAni bhUthAni jAyanthE … thadhvijigyAsasva thadhbrahma” (From which, the universe is created, on which, the universe is sustained, in which the universe dissolves, that is to be known and that is brahma). When asked “Which entity should be approached?”, it is said as in chAndhOgya upanishath “kAraNam thu dhyEya:” (the object of meditation is that which is the cause of everything) and as in SvEthASvathAra upanishath “yO brahmANam vithadhAthi pUrvam .. mumukshurvai SaraNam aham prapadhyE” (That SrIman nArAyaNan who blessed brahmA with all the knowledge during creation … I am surrendering unto that brahmam). Similarly, AzhwAr also is saying “ellA ulagum thozhum” (that which is worshipped by all) and “Adhi mUrththi” (one who is to be surrendered) in the same manner [as in upanishaths]. Even to explain that there is nothing matching brahmam’s greatness, we need to do it using vEdham as said in thaiththiriya upanishath “yathO vAchO nivarthanthE” (the words returned (being unable to glorify bhagavAn fully).
  • vEdhiyar muzhu vEdhaththu amudhaththai – Having unlimited sweetness as glorified in all vEdhams of brAhmaNas as explained in yajushi “sA hi SrIramruthA sadhAm” (For the scholars/elders, this vEdham is the eternal wealth), [brAhmaNas] who are the givers of vEdham, As said in kata upanishath 1.2.15 “sarvE vEdhA yathpadhamAmananthi” (that goal which is explained by all vEdhams), thaiththirya “sarvE vEdhA: yathraikam bhavanthi”  (that vEdham which subsides in brahmam), SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (All vEdhams reveal me only), bhagavAn who is glorified in all vEdhams as having the quality of “bliss”. He is also glorified in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes).
  • thIdhil sIrth thiruvEnkaththAnaiyE – thIdhu – defects. il – absence. Having auspicious qualities which have no defects. While pursuing individuals, absence of defect means not choosing as in “this person is OK. this person is not” and so on. What is greater in this “thIdhil sIr” that is more than “ellA ulagum thozhum Adhi mUrththi ennum aLavAgumO?“. Previously we saw “enkaN pAsam vaiththa” (placing your attachment in such lowly me) as greater than “Isan vAnavrkku enban” (the leader of nithyasUris). Similarly, the greatness of “thIdhil sIrth” more than “ellA ulagum thozhum” is – pursuing/accepting me is not such a great aspect while he searched for the most downtrodden persons and not found one. He is such that, he would do hunger-fast and wait for such downtrodden persons as explained in SrI rAmAyaNam ayOdhyA kANdam 59.3 “… ASayA yadhi vA rAma: …” (I was waiting here (banks of gangA) with guhap perumAL thinking that perumAL (SrI rAma) would call him some day). After accepting AzhwAr who said “nIsanEn niRai onRum ilEn“, emperumAn is looking for even more downtrodden persons and since he has not found them, he is just waiting. For one who is protecting, if he gets the protected entity and becomes satisfied immediately, it is a defect [he should wait and care for him instead]. This is explained in “…santhushta: kshathriyas thadhA…” (A brAhmaNa would become lost if he is not satisfied with what he gets. On the other hand, if a kshathriya becomes satisfied with what he gets, he will become lost [kshathriya should constantly strive for more]). The defect in quality is to discriminate between those who surrender.

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 – 3.3.4 – Isan vAnavarkku

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-garuda-hill - azhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr asks “For emperumAn who has united with me who is very downtrodden, is there anything great in saying ‘he gave himself to nithyasUris who have pristine knowledge’?”

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

Isan vAnavarkku enban enRAl adhu
thEsamO thiruvEnkataththAnukku
nIsanEn niRai onRum ilEn en kaN
pAsam vaiththa paranjudarch chOdhikkE

Listen

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

vAnavarkku – of nithyaSUris
Isan – controller, leader
enban – will say
enRal – if I say so
nIsanEn – downtrodden (being filled with inauspicious qualities)
niRaivu – completeness (acquired through auspicious qualities)
onRum ilEn – due to having none
en kaN – towards me (who is directly opposite to him being the abode of auspicious qualities only and being opposite of all blemishes)
pAsam – infinite attachment
vaiththa – placed
param sudar – (due to that) being with perfect radiance
sOdhikku – having fully radiant form
thiruvEnkaththAnukku – one who is firmly staying in thirumalai (where his simplicity is revealed)
adhu – that (being the leader of nithyasUris)
thEsamO – thEjas? – Is that anything great?

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

I will say “emperumAn is the controller/leader of nithyasUris”. If I say so, is that anything great? [No. Because ] He has placed his infinite attachment towards me (who is directly opposite to him being the abode of auspicious qualities only and being opposite of all blemishes) who is downtrodden (being filled with inauspicious qualities)  and having no completeness (acquired through auspicious qualities). (Due to that) one who is firmly staying in thirumalai (where his simplicity is revealed) acquired perfect radiance and is having fully radiant form [Blessing me who is downtrodden, brings him so much more glories than blessing nithyasUris who are already pure].

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

  • Isan vAnavarkku enban – I said “He is the controller of nithyasUris”.
  • enRAl – if I said so
  • adhu thEsamO thiruvEnkataththAnukku – For the one who has descended to thirumalai, and standing here manifesting his simplicity, is “being the leader of nithyasUris” something great? I became confused and started glorifying SrIvaikuNtanAthan since that (being the controller of nithyasUris) is great for SrIvaikuNtanAthan and not thiruvEnkatamudaiyAn [he has some other greatness]. For the one who left paramapadham to be identified with this divine hill, who is presenting himself for the forest, monkeys and hunters, giving his presence for nithyasUris is not something admirable. While bringing out the glories of an emperor, he cannot be glorified citing his visits to jail [to supervise etc] [So, SrIvaikuNtanAthan cannot be glorified citing his presence in thirumalai].

When asked “What were you thinking to glorify thiruvEntaththAn as?”, AzhwAr says,

  • Should I not be saying “nIsanEn niRai onRum ilEn enkaN pAsam vaiththa param sudarch chOdhi“? Instead of saying this, should I be saying that [that, he is the controller of nithyasUris]?
  • nIsanEn niRai onRum ilEnAzhwAr is saying that if a form is made with “inferiority and not having any good qualities”, that will be him. nampiLLai beautifully brings out AzhwAr‘s divine emotions through sthOthra rathnam 62nd SlOkam.
    • amaryAdha: nrupaSu: – As a nrupaSu: (animal in the form of human) that would not distinguish between the mother that gave birth and other beings [when it comes to having physical relationship, (some) animals don’t distinguish].  (amaryAdha:) I practiced those activities that were forbidden in SAsthram and became immersed in such activities.
    • kshudhra: – When some one says “you cannot ignore SAsthram maryAdhai (the orders of SAsthram)”, I don’t have the heart to accept that.
    • chalamathi: – If there was some one to advice and even if that advice is understood by the heart at that time, my heart would lose faith in it soon as said in periya thirumozhi 1.1.4 “ninRavA nillA nenju” (heart without firm conviction),
    • asUyA prasavabhU: – I cannot even tolerate the person who advised for my well-being.
    • kruthagna: – For such persons who helped me, instead of being grateful, I caused them suffering.
    • dhurmAnI – Not only I caused them suffering, I also considered myself greater than them.
    • smara paravaSa: – While I considered myself greater than the wise people, I also considered myself subservient to lusty women.
    • vanchanapara: – I would steal from others and bring that to a woman; once a lump sum is accumulated at the woman’s place, I would steal that too.
    • nruSamsa: – Not even feeling bad thinking “I have cheated those who trusted me”.
    • pApishta: – I would repeatedly do this. I would be immersed in sins.
  • nIsanEn niRai onRum ilEnananthAzhwAn would say “Though this SlOkam was blessed by ALavandhAr, I would not dare saying it [since I may accidentally come to think that a tiny little bit of these blemishes may be present in ALavandhAr].
  • nIsanEn niRai onRum ilEn – Two explanations.
    • I only have anAthmaguNams (bodily/inferior qualities) and no AthmaguNams (natural/superior qualities) [so being my lord, adds to his glories of accepting even the most downtrodden] [This explanation focusses on “For thiruvEnkataththAn who is paranjudarchchOdhi who placed his attachment on me who is inferior and has no good qualities – if I said ‘vAnavarkku Isanenban‘ (he is the lord of nithyasUris) – is there anything great in that?”].
    • piLLai thirunaRaiyUr araiyar would say that AzhwAr is explaining this as “It is because of my inferior nature and not having any good qualities, I am saying this [Isan vAnavarkkenban (he is lord of nithyasUris)” [since it is better to be the lord of nithyasUris than me]. [This explanation focusses on “Because I am inferior and have no good qualities, I proclaim him to be the lord of nithyasUris. For thiruvEnkataththAn who is the paranjudarchchOdhi who placed his attachment towards me, is there any glory in me saying that?”].
  • en kaN pAsam vaiththa – One who placed his love towards me. He placed his control over nithyasUris. But he had his attachment towards me.  He united with them to sustain them. He united with me to sustain himself. They are like the first wife (crowned-queen) – who is given priority [in official circles], given some wealth etc., to avoid being blamed if she wears saffron robes and goes for begging. But I am like his dear wife in whom he has placed his heart, body. Alternatively, it is also explained by some as AzhwAr saying that emperumAn triggered my attachment towards him. That is, “enkaN (in me) pAsam (attachment towards him) vaiththa (placed)”.
  • param chudarch chOdhikkE – His bodily radiance shows that he did not unite with me without real interest in his heart just to convince others, he engaged with me with all his heart. He was shining. After uniting with me, he acquired new radiance. He stood shining like he would after uniting with SrI mahAlakshmi.

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 – 3.3.3 – aNNal mAyan

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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 third pAsuram – When asked “Would he give us this abundant experience of him?”, AzhwAr replies – Isn’t bhagavAn the most merciful in giving his perfect beauty and countless auspicious qualities for the enjoyment of countless exalted personalities? Hence, he would let us also enjoy him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Such emperumAn who has distinguished forms, qualities etc is served by nithyasUris (eternally free souls of paramapadham)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. When asked “Would we only have the desire to serve him like this? Would he himself bestow us this abundance of joy in experiencing him?”, AzhwAr replies “When he is giving himself to those who are desireless [since nithyasUris’ desires are already fulfilled, they are not particularly desirous of anything specific], why would he not give himself to us who are desirous [to achieve him]?” .

pAsuram

aNNal mAyan aNi koL sendhAmaraik
kaNNan sengani vAyk karumANikkam
theNNiRaich chunai nIrth thiruvEnkataththu
eNNil thol pugazh vAnavar IsanE

Listen

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

aNNal – manifesting his supremacy in his divine form
mAyan – having amazing qualities (matching such supremacy)
aNi – the beauty (which reveals such wealth/control)
koL – having
sem thAmaraik kaNNan – being puNdarikAksha (reddish lotus like eyes)

(to comfort those who are won over by such sight)
sem – reddish
kani – fruit like
vAy – having lips

(to bestow experience for those who are caught by these beautiful divine parts)
karu mANikkam – having a radiant form which shines like blackish blue gem stone
theL – with pristine shine (like his own complexion)
niRam (niRai) – having complexion
sunai nIr – having water in ponds
thiruvEnkataththu – due to standing in thirumalai
eNNil – countless
thol – natural
pugazh – having auspicious qualities
vAnavar – of the nithyasUris (who came there to enjoy such qualities)
Isan – is the lord (having greatness of giving them joy)

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

emperumAn is manifesting his supremacy in his divine form, having amazing qualities (matching such supremacy) and the beauty (which reveals such wealth/control), being puNdarikAksha, having reddish fruit like lips (to comfort those who are won over by such sight), having a radiant form which shines like blackish blue gem stone (to bestow experience for those who are caught by these beautiful divine parts). Due to standing in thirumalai that is having water with pristine shine (like his own complexion) in the ponds, such emperumAn, is having countless naturally auspicious qualities and is the lord (having greatness of giving joy to nithyasUris) of the nithyasUris (who came there to enjoy such qualities), ,

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

  • aNNal – aNNal means leader of kurinji (hill/mountains) region. It also means sarvaswAmi – lord of all.
  • mAyan – Amazing person due to having beauty, simplicity etc.

When asked “Identify an ammAnpodi (powder that will mesmerize others) in him”, AzhwAr says,

  • aNi koL sem thAmaraik kaNNan – His eyes are such that “For one who has such beautiful eyes, no need for any other makeup or decoration”. It is an ornament by itself, and can somehow (not perfectly) be explained by a lotus with broadness/full blossom, freshness, coolness and fragrance – having such beautiful eyes. AzhwAr is talking about the eyes that establish the initial contact [with those who are liked by him].
  • sem kani vAy – His smile will imprison even those who escape his glance. AzhwAr was also won over by his gentle smile only.
  • karu mANikkamAzhwAr is talking about his physical beauty that will deeply immerse those who are caught by his smile, in him.
  • theL niRaich chunai nIrth thiruvEnkatam – In thirumalai which has ponds that have abundance of pristine water. For AzhwAr, not just emperumAn‘s form, even thirumalai itself is soothing. For him, “aNikoL sendhAmaraik kaNNan” (one with beautiful reddish lotus like eyes), “senganivAy” (beautiful reddish lips), “karumANikkam” (blackish blue gem like physical form) and “theNNiRaich chunainIr” (ponds with pristine, abundant water) are all the same. Because, all of these are seen in thirumalai.
  • eNNil thol pugazh – One who is having countless and natural qualities as said in mathsya purANam 20 “yathA rathnAni jaladhE: asankyEyAni puthraka! …” (Oh child! like how the ocean contains countless gems and precious stones, bhagavAn has countless auspicious qualities).
  • vAnavar IsanE – One who sustains the nithyasUris by giving his joyful experience of his auspicious qualities. AzhwAr explains that emperumAn would give his joyful experience to those nithyasUris who are always attached to him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.3.2 – endhai thandhai

Published by:

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

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-served-by-all

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – When asked “Is going to paramapadham and serving emperumAn there not the ultimate goal for all?”, AzhwAr replies “thiruvEnkatamudaiyAn has endless beauty, simplicity etc and is desired even by nithyasUris due to this, made me his confidential servitor. This being the case, I want to perform all services to him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the distinguished qualities and forms of such master who is greater than all.

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

endhai thandhai thandhai thandhai thandhaikku
mundhai vAnavar vAnavar kOnodum
sindhupU magizhum thiruvEnkataththu
andhamil pugazhk kAr ezhil aNNalE

Listen

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

endhai thandhai thandhai thandhai thandhaikkum mundhai – one who is having the primary relationship with us in our ancestral chain
vAnavar – nithyasUris
vAnavar kOnodum – along with (their leader) sEnai mudhaliyAr (vishvaksEnar)
sindhu – spread out
pU – flowers
magizhum – blossom (due to the connection with the hill)
thiruvEnkataththu – due to residing in thirumalA
andham – antha – end
il – not having
pugazh – having qualities
kAr – dark
ezhil – having beautiful form
aNNal – sarvAdhika (greater than all)

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

emperumAn is the primary relative in our ancestral chain; he is worshipped by the nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar) by spreading flowers that blossom (due to the connection with the hill); due to sarvAdhika (greater than all) residing in thirumalA, he has endless auspicious qualities and dark beautiful form.

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

  • endhai … – Just like while establishing svasvarUpam (nature of self), AzhwAr says as in thiruvAimozhi 3.7.10 “adiyAr adiyAr tham adiyAr adiyAr thamakku adiyAr adiyOngaL” (servant of servant of servant of …. of bhagavAn), he started from bhagavAn and ended with himself, while establishing parasvarUpam (bhagavAn’s nature) he starts from himself and goes all the way up to him. It is explained in SvEthASvathara upanishath “thamISwarANAm paramam mahESvaram” (supreme lord of all lords).
  • vAnavar … – vAnavar – nithyasUris, vAnavarkOn – SrI sEnApathi AzhwAn (vishwaksEnar). Along with him, they bring spiritual flowers and wonder “bhagavAn who is unreachable even for us, now is manifesting himself for this forest, monkeys etc – How simple he is?” and become weak [due to overwhelming emotions] meditating upon such qualities, would spread the flowers in a disorderly manner [sindhu – drop]. Just like AthmAs who become liberated and reach paramapadham would become overwhelmed by bhagavAn’s supremacy there, nithyasUris who come here become overwhelmed by his simplicity. His supremacy is to be enjoyed in that (spiritual) realm; his simplicity is to be enjoyed in this (material) realm.
  • sindhu pU magizhum – Due to the divine nature of thiruvEnkatam hill, the flower would look more blossomed after falling into the ground than while they were in the branch [usually, flowers remain fresh when they are in the tree/plant].
  • andhamil pugazh – Looks like in SrIvaikuNtam there is an end to bhagavAn‘s qualities. Since he himself is having a spiritual form, and is prepared for those who approach him with suitable [spiritual] senses, perhaps his glories are limited; but here since he manifests himself for the sake of yALi (a huge lion-headed animal with a trunk like elephant), lion, precious stones, pearls, flower bearing trees etc., there is no end to his glories. Thus, it is as said in SrIvishNu purANam 6.5.84 “samasthakalyANaguNAthmakO’sau” (bhagavAn is the one who naturally has all auspicious qualities).
  • kAr ezhil – dark physical beauty – His beauty is such that, even if devoid of any good qualities, we cannot leave him.
  • aNNal – Even if there is no beauty, the relationship is binding. AzhwAr says “nithyasUris along with vishwaksEnar worship the resident of thiruvEnkatam who is the dark, beautiful bhagavAn with unlimited glories – he is the primary personality in my clan; So, I should perform all kainkaryams to him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.3.1 – ozhivil kAlam

Published by:

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

Full series >> Third Centum >> Third decad

srinivasar-garudan-hanuman

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “should engage in all types of kainkaryams to thiruvEnkatamudaiyAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr longs along with those who are related to him to engage in all types of services to thiruvEnkatamudaiyAn who is the lord and greater than all.

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 says “At all places all times and in all forms, should engage in service at the divine feet of thiruvEnkatamudaiyAn”.

pAsuram

ozhivil kAlam ellAm udanAy manni
vazhuvilA adimai seyya vENdunAm
thezhikural aruvith thiruvEnkataththu
ezhilkoL sOdhi endhai thandhai thandhaikkE

Listen

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

thezhikural – making great noise
aruvi – having waterfalls
thiruvEnkataththu – in thirumalA thiruvEnkatam
ezhil – beauty
koL – having
sOdhi – having fully radiant form
endhai thandhai thandhaikku – to the leader of our clan of successive ancestors
nAm – we (who are distinguished servants)
ozhivil – without break/rest
kAlamellAm – all times
udanAy – being together (in all places)
manni – being inseparable (in all forms)
vazhuvilA – without leaving anything
adimai – all types of services
seyya vENdum – should perform

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

We should perform all types of services without leaving anything at all times without break/rest, being together (in all places), being inseparable (in all forms) to the leader of our clan of successive ancestors, that is, thiruvEnkatamudaiyAn (SrInivAsan) who is having a fully radiant form and is beautiful due to being present in thirumalA thiruvEnkatam which is having waterfalls that are making great noise.

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

  • ozhivil kAlamellAm – endless time [i.e., for eternity]. Some would extrapolate “ozhivil kAlamellAm” as “AzhwAr desiring for even the past times”. That is – there is no way lost time can be retrieved.  The only possible option is to make one forget about what has happened in the past as said in chAndhOgya upanishath “nOpajanam smaran” (AthmA will not contemplate about the material realm after reaching the spiritual realm). Also seen in SrI rAmAyaNam yudhdha kANdam 5.5 “na mE dhukkam … vayOsyA hyathivarthathE” (My biggest sorrow is … sIthA’s age is passing by without being enjoyed [by me (SrI rAma)]) etc. Thus, this should be understood as all times in the future. [this highlights service at all times]
  • udanAy – Like he desired to be present at all times, he also desires to be present at all places. Like iLaiya perumAL (lakshmaNa) served [sIthA – rAma] in the palace as well as forest. [this highlights service in all places]
  • manni – Even when sarvESvaran and pirAtti (SrI mahAlakshmi) draw down their curtains and enjoy in private, one should desire to be in the form of a vessel, lamp etc that are engaged in their confidential service. In this – service in all forms/states is highlighted. It is said in SrI rAmAyaNam bAla kANdam 1.31 “ramamANA vanE thraya:” (all 3 – SrI rAma, sIthA and lakshmaNa enjoyed together in the forest); Why is lakshmaNa associated with a share of the enjoyment, when it was really sIthA and SrI rAma enjoyed? It is because, whatever joy they get by enjoying together, one who witnesses that would also acquire the same joy.
  • ozhivil kAlam … – This speaks about sarva kAlam (all times), sarva dhESam (all places) and sarva avasthA (all forms/states). Whenever AzhwAr thiruvarangapperumAL araiyar starts singing this pAsuram, he would keep singing “ozhivil kAlamellAm, kAlamellAm, kAlamellAm” and would stop at that [being overwhelmed with emotions].
  • vazhuvilA adimai seyya vENdum – one’s service cannot be shared with others. Should serve like iLaiya perumAL (lakshamaNa) who went along with SrI rAma and served him in the forest without separating; should also perform the kainkaryams done by SrI bharathAzhwAn who stayed behind in the capital (ayOdhyA). When kaikEyi called SrI bharathAzhwAn [in SrI rAmAyaNam ayOdhyA kANdam 72.24] as “rAjan” (Oh king), he was unable to bear it, became completely broken and cried out [in SrI rAmAyaNam ayOdhyA kANdam 82.11 “vilalApa” (cried out); for those who understand the flavour of pArathanthriyam (total subservience), svAthanthriyam (independence) would feel like disaster. nampiLLai beautifully explains SrI rAmAyaNam ayOdhyA kANdam 101.12 here.
    • EpiScha sachivaissArdham” (with these ministers who are here … I (bharatha) pray unto you (SrI rAma) …) – there were many along with bharatha who were more anguished than him. He brought along many who were grieving like him. He thought “If it was just me, he could think ‘he is my brother only’ and exercise his independence. But with them, he cannot simply do that. For such elders, he needs to obey their orders. If they themselves enquired what happened and suggested him solution “you do this”, he will have no choice. If bharatha wanted to highlight his suffering in separation from SrI rAma, he could have gone alone. Why did he bring everyone along? bharatha thinks “If he does not return to ayOdhyA seeing the tears in my eyes, he may at least return on seeing the tears of everyone assembled here”. Like a person who goes to battle, would bring along elephants, horses etc., bharatha too brought them along, since they too feel the anguish in separation from SrI rAma.
    • SirasA yAchitha: – SrI rAma is the one who tries hard to help me. In such case, if I bow down and beg him, would he refuse?
    • mayA – If the roles are reversed (as explained in previous phrase), would he not help me?
    • bhrAthu: – As said in SrI rAmAyaNam ayOdhyA kANdam 97.8 “… bhasmAthkuruthAm SikI” (SrI rAma saying – If I get even little pleasure without bharatha, you (lakshmaNa) and Sathrugna, let that pleasure be burnt by fire), am I not born after him? He himself said “let my properties that are not useful for my brothers be burnt down to ashes”.
    • Sishyasya – Am I laying my claim for the throne citing that I am his brother? Did I not learn all the confidential meanings from you [as a disciple would learn from his teacher]?
    • dhAsasya – Did I just stay as a disciple? Did I not commit myself as a full servitor so that you can even sell me? This being the case, would he refuse my request? This is the state of those who are desirous of kainkaryam.
  • vazhuvilA adimai – Even if he missed out on a single service, that will reflect on his physical form [i.e., the grief would reflect on his body].
  • seyya – Even previously he had such desire [which were reflected in many pAsurams previously]. But now, it cannot just stop with the desire. He needs to practically engage in service now.
  • adimai seyya vENdumAzhwAr‘s desire for service itself is part of the goal for AzhwAr. When set out to enjoy “sensual pleasures” in this world, a mutually enjoyable aspect would be identified for both parties, the aspect would be enjoyed until the particular time and once done, the aspect will be discarded [the enjoyable aspects are temporary]. When set out to enjoy “heavenly pleasures”, as said in SrIvishNu purANam 6.5.50 “svargE’pi pAthabhIthasya kshayishNOr nAsthi nirvruthi:” (Since even in heaven, there is the fear of falling down, there is no real joy); from there one can see others suffering in hell, so even while enjoying, one would not fully manifest the joy; also, the puNyam (virtues) that keeps one there, will reduce like water fetched from pot [which will eventually dry out], they too will be pushed down eventually; instead of these temporary pleasures which are the result of ahankAram (considering body as soul) and mamakAram (considering oneself to be independent) and are contrary to the nature of the AthmA, this [adimai – servitude, towards bhagavAn] is fitting to the true nature of the AthmA, the one who accepts such service [bhagavAn] is also eternal and the one serves [AthmA] is also eternal, time is also eternal, the place is also eternal (paramapadham which is indestructible), the result is apunarAvruththi mOksham (liberated state, from where there is no return to material realm), this is perfectly joyful unlike sensual pleasures which are mixed with pain.
  • nAmAzhwAr saying “nAm” in plural by including his heart along with him. It can also be explained that after “kESavan thamar“, he is not alone and is always with devotees of emperumAn, he is also including those devotees who are as dear as his own heart to him.
  • thezhi kural … – Further it is explained that – more than the excitement of AzhwAr who wants to serve, the excitement of emperumAn who is going to accept his service is greater. AzhwAr is desiring from wherever he is; but emperumAn gave up the great assembly in “kalangAp perunakaram” (the unshakable paramapadham)) and descended all the way down to thirumalA and exhibited his excitement by his actions.
  • thezhi kural … – The waterfalls that have a great sound. Because of the presence in this divine abode, even the sound of the waterfalls is pursuable for him. For AzhwAr, the sound resembles “those who are interested to serve, please come here”. Do we need to explain this sound being enjoyable for nammAzhwAr as thirumangai AzhwAr sang in periya thirumozhi 1.7.2 “silaikkai vEdar thezhipparAdha” (the abode where the sound of those hunters with bows never subsides) and enjoyed even those hunters who rob? Even the sounds of the robbing hunters are enjoyable, if it is present in the divine abodes.
  • thiruvEnkataththu ezhil koL sOdhi – This is the divine abode of emperumAn which he considers to be the apt place to accept service. It is the place where one can serve emperumAn the same service that is done after giving up one’s body, traveling in the archirAdhi gathi (the path of light) and reaching paramapadham (spiritual realm).
  • ezhil koL sOdhi – Even if he is not present in close proximity, his bodily beauty is so attracting that one will naturally fall in love with him.
  • vEnkataththu ezhil koL sOdhi – Differentiates “vAnAr sOdhi” (the radiant light in spiritual sky – paramapadham) and “neelAzhich chOdhi” (the radiant light in the milk ocean  – kshIrAbdhi). The light in spiritual sky is like a light in the midst of brightly illuminated day, The light in the milk ocean is consumed by the ocean. But the light in thiruvEnkatam is alike a lamp on the top of a hill which shines clearly everywhere. His beauty improved due to the contact with the divine hill.
  • endhai – The (fatherly) relationship is such that, even if he is ugly, we cannot leave him. Also explained that – emperumAn won over AzhwAr by showing his simplicity (by descending in thiruvEnkatam) and his beauty.
  • thandhai thandhaikkE – Supreme lord. In this pAsuram, thirumanthram (ashtAkshram) which is focussed on kainkaryam as the goal, is explained. chathurthi (Aya in thirumanthram, “adimai seyya vENdum“) explains the prayer/request. “nAm” explains jIvAthmA’s nature. “thezhi kural …” explains the meaning of the word “nArAyaNa”. The kainkaryam (service) that is done towards the apt entity is the goal. Now, saulabhyam (vEnkataththu), physical beauty (ezhil koL sOdhi), swAmithvam (endhai thandhai thandhai) explain the meaning of the word nArAyaNa [Note: all of these are explained as part of mumukshuppadi and other granthams which give detailed explanation for thirumanthram. It can be learned from elders precisely].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.3 – ozhivil

Published by:

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Full series >> Third Centum

Previous Decad

Audio

srinivasan -ahzwar

Highlights from nanjIyar‘s introduction

In third decad –  AzhwAr prays to emperumAn “you should eliminate my material body which is a hurdle to experience you”; emperumAn replies “your body is not a hurdle, infact it is useful (being a tool) in our engagement; I have arrived here with great desire to accept your service with your present body” and shows AzhwAr how he who is fully known only by vEdham is mercifully standing in thirumalA (thiruvEnkatam); AzhwAr becomes very pleased on such sight and longs to perform all kinds of kainkaryams to his divine feet.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In third decad – AzhwAr prays that his bodily connections that are hurdles for his servitude, be eliminated and ISwaran manifests his presence in periya thirumalai (great thiruvEnkatam hill) saying “I am present here to accept the service of those nithyasUris who are free from hurdles”; AzhwAr establishes that performing all kinds of service to such emperumAn is the natural duty of a servitor (1st pAsuram) and wanting to engage in such service, highlights the following aspects:

  1. the supremacy of bhagavAn who is the recipient of such service
  2. such master’s distinguished qualities, forms etc
  3. the servitude of nithyasUris (eternal residents of paramapadham) towards such distinguished master
  4. such supreme lord’s simplicity
  5. such simple lord’s sweet/enjoyable nature
  6. he being easily approachable to achieve him and enjoy him
  7. that, the thirumalai, where he is standing (his abode), in itself can bestow sAmyApaththi mOksham [liberation where the jIvAthmA will acquire eight qualities of lord]
  8. that, by enjoying such thiruvEnkata hill, one’s hurdles will naturally disappear
  9. due to the relationship with the thirumalai, Iswaran who is the dhESika (one who shows the true path) becomes the remover of undesirable aspects
  10. thirumalai, his divine abode, is the ultimate goal

Mercifully explaining these, AzhwAr says that service towards emperumAn who is the resident of this divine abode is the naturally fulfilling goal for the jIvAthmA.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr, after saying “nilaippeRRu en nenjam peRRadhu nIduyir” (my broken heart stabilized and my AthmA became eternal) on approaching him established his own nature,  desires for the natural servitude that fits the nature of the AthmA, in this decad. AzhwAr worries, thinking upon the limitations of his senses due to his relationship with the material body and not being able to engage with emperumAn as he desired and says “Right in the beginning, emperumAn eliminated this bondage and provided many ways to engage with him. But I missed out on all of those ways. I missed the incarnations. I missed acknowledging and pursuing the in-dwelling super soul. Having lost all these options, is there anything like approaching him for me? I have lost it completely” and decides to give up. At that time, emperumAn manifests his presence in thirumalai and pacifies AzhwAr saying “Come on AzhwAr! I have descended to thirumalai just for you. I have come here to enjoy you with your present body. Whatever vision you would have in paramapadham, I am going to show you right here. Having said this, your body is not a hurdle for you in our engagement. If you are worried about the limitations of the senses, even those who have no such limitations (nithyasUris) would be bewildered when they experience me. This place is where even those nithyasUris would come and enjoy me. So, you too serve as you desire, with this present body itself”.

AzhwAr too becomes pacified and thinks “Since dharmi (the original entity – bhagavAn) is the same and all his manifestations being complete, if we can perform all kinds of services right here without any limitation as it can be done after reaching the distinguished abode of paramapadham, if my body is suitable for service instead of being a hurdle, if the auspicious qualities such as Seelam (simplicity) that are clearly manifested here and that are to be glorified/experienced in parampadham as said in thaiththiriya upanishath “sOSnuthE sarvAn kAmAn” (jIvAthmA enjoys all the auspicious qualities of bhagavAn, along with him), if those nithyasUris themselves come here to serve him, let us also go and serve him there”, greatly longs to serve emperumAn like a man [AzhwAr] who would long to eat [serve] if he is hungry [bhakthi], is having food [bhagavAn] right in front of him and there is nice water bodies and shade giving trees [thirumalai filled with gardens]. For those who are desirous to serve emperumAn, it is natural for them to crave for such kainkaryam before actually doing it. iLaiya perumAL’s (lakshmaNa) nature was as explained in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (Let me serve you in all ways). AzhwAr’s longing/craving for kainkaryam resembles a person who craves for a feast well ahead of time [arumpadham – a humorous incident is narrated – Once, a person went to a brAhmaNa’s house to invite him to partake the feast in a SrAdhdham [annual ritual done for departed persons]. Since the brAhmaNa was not present, the person informs his wife about the date of the event and leaves. The brAhmaNa’s wife completely forgets about it and just remembers about it at the morning of the event. She informs her husband at the last moment only. Hearing that, the brAhmaNa becomes very upset with his wife saying ‘Why did you inform so late? I would have meditated upon the grand feast all these days? How can I do that now?’ and becomes very sad.” – Here, it is explained that our service to emperumAn too should be meditated upon well ahead of time with great joy].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.2.11 – uyirgaL ellA

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Full series >> Third Centum >> Second 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 says that those who learn this decad would not suffer like him and would be freed from bondage.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the elimination of bodily connection that he desired for, as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says that this decad will cut off the bodily connection for those who practice it.

pAsuram

uyirgaL ellA ulagamum udaiyavanaik
kuyil koL sOlaith then kurugUrch chatakOpan
seyiril sol isai mAlai AyiraththuL ippaththum
uyirin mEl Akkai Unidai ozhivikkumE

Listen

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

ellA uyirgaL – all living beings
ellA ulagamum – all worlds
udaiyavanai – one who owns
kuyil koL – having cuckoos
sOlai – having gardens
then – beautiful
kurugUrch chatakOpan – mercifully spoken by nammAzhwAr who is the leader of AzhwArthirunagari
seyir – poetic defects
il – without
sol – having words
isai – with music/tune
mAlai – having garland
AyiraththuL – among the thousand
ippaththum – this decad
uyirin mEl – that which is unnatural and cause of bondage for the AthmA
Un Akkai idai – from the body which is made of flesh etc
ozhivikkum – will free

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

AzhwArthirunagari is the place that has gardens that have cuckoos in them; nammAzhwAr who is the leader of such AzhwArthirunagari mercifully spoke about the one who owns all living beings and worlds, with words that have no poetic defects and music/tune in a garland of thousand pAsurams; among such thousand pAsurams, this decad will free the AthmA from the [material] body which is unnatural, cause of bondage for the AthmA and made of flesh etc.

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

AzhwAr said “nilaip peRRu en nenjam peRRadhu nIduyir” (My broken heart became stable and my AthmA became permanent) when emperumAn appeared in front of him to relieve him from all his sorrows; But looking at emperumAn’s face, it looked like, it was his AthmA that became permanent [after satisfying nammAzhwAr].

  • uyirgaL … – Only after AzhwAr sustaining himself, emperumAn became the owner of all worlds and living beings; emperumAn would have only lost AzhwAr; but AzhwAr would have lost emperumAn who is the owner of both spiritual and material realms. Even if one part is lost, he becomes incomplete. Thus, only after having AzhwAr, his lordship/supremacy acquired completeness.
  • kuyil … – After the prakAri (bhagavAn – object) survives, nammAzhwAr who is the prakArabhUthar (AthmA – a form, mode, attribute) survives, Azhwarthirunagari too survives, the gardens that are present there also survive,  the joyful sounds of the birds that live in those gardens are heard. It happened as said in SrI rAmAyaNam yudhdha kANdam 127.17 and 127.18 “akAlapaliNO vrukshA:…” (SrI rAma requests bharadhwAja rishi – Oh bharadhwAja bhagavAn! When we reach ayOdhya, on our way, let the trees blossom even during non-season and give us fruits and honey-giving-flowers).
  • seyir il sol … – A literary garland made of words and tunes without any defect. These words are not focussed on suggesting us to tactfully work with the bodily connection or continue to lead the life conveniently even when don’t achieve bhagavAn. If the actions don’t match “engu inith thalaip peyvan“, that will be a defect.

When asked “What does this decad do?”,

  • uyirin mE Unidai Akkai ozhivikkumE – Like a prince and hunter were placed together [when a prince gets lost in the forest and a hunter picks him up and raises him, they develop a bondage, though it is unnatural and when the king finds out about the prince, he will someday reinstate him as the prince, breaking the bondage between the hunter and prince], AthmA which is eternal, having gyAnam (knowledge) and Anandham (bliss) as its identity and being subservient to Iswara and achith which constantly changes are together bonded by avidhyA (ignorance) etc; Such ignorance will be eradicated along with its traces. It is not that, AzhwAr still has igorance and it will be removed now. When he says “pollA Akkaiyin puNarvinai aRukkalaRA“, it is due to the repeated remembrance of the dangers of this material realm; when AzhwAr said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai“, Iswaran decided to remove all his hurdles. Still, there should be some result for his crying out; for that, it is explained that the hurdles of those who are related to AzhwAr will be removed.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr said “How will I reach you after using the senses you gave me in causing disaster to myself?”.
  • In the second pAsuram, he said “When will I reach your highness after eliminating these sins that have surrounded me?”.
  • In the third pAsuram, he said “It is not possible to eliminate the sins myself after myself surrounding me with those sins with the senses you have given me. So, you have to find a means that I dont’t know, but you know and tell me that”.
  • In the fourth pAsuram, he said “You have to eliminate my attachment towards lowly aspects which are different from you and you have to bring me glories by being attached to your divine feet”.
  • In the fifth pAsuram,  he said “if you were not going to do that [uplift me], why did you reveal your greatness to me?”.
  • In the sixth pAsuram, he said “what is so great about creating the AthmA [i.e., giving it body and senses]? now, you have to bestow the qualities [that are required to reach you]”.
  • In the seventh pAsuram, he said “What is the use of blaming him without knowing our own position?”.
  • In the eighth pAsuram, he said “Have I engaged in any great means to cry out for you like this?”.
  • In the ninth pAsuram,  AzhwAr said “How am I going to achieve him after missing him during thraivikrama incident [where he touched everyone’s head with his divine feet]?”.
  • In the tenth pAsuram, at that stage, emperumAn manifests himself in front of AzhwAr and sustains him.
  • 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 – 3.2.10 – thalaippey kAlam

Published by:

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Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-thirumalai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr becomes hopeless and is unable to survive the grief; seeing that emperumAn manifests his divine form in thirumalA (thiruvEnkatam) to AzhwAr’s total satisfaction and makes AzhwAr sustain himself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, krishNa seeing AzhwAr hopelessness in “engu inith thalaip peyvan” (How I am I going to attain the goal?), manifests his form in well known vicinity where he is present to help the people of future generation [in the form of deity in a temple] and AzhwAr having his sorrows removed becomes satisfied.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Tenth pAsuram. Seeing AzhwAr‘s hopeless state, emperumAn thinking that “AzhwAr cannot wait patiently for the result” says “Knowing you are greatly desirous, I am standing in north thirumalA specifically for you” to sustain him and AzhwAr becomes pleased by sustaining himself.

pAsuram

thalaip pey kAlam naman thamar pAsam vittAl
alaippUN uNNum avvallal ellAm agalak
kalaip pal gyAnaththen kaNNanaik kaNdu koNdu
nilaip peRRen nenjam peRRadhu nIduyirE

Listen

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

naman thamar – the servitors of yama
thalaip pey kAlam – in the last moments
pAsam – rope
vittAl – throw
alaippUN – being tortured
uNNum – such as experiencing it (due to seeing enemies)
a – that
allal ellAm – sorrows
agala – to eliminate
pal – many types of
kalai – vEdhams
gyAnam – having known
en – [emperumAn] who is easily approachable by me
kaNNanai – krishNa
kaNdu koNdu – having seen
en nenjam – my heart (which is broken)
nilai – stability
peRRu – acquired
uyir – AthmA (which was going to be finished due to grief)
nIdu – eternity
peRRadhu – acquired

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

In the last moments, when the servitors of yama throw their rope and will torture [the AthmA], that will lead to experiencing great sorrows (due to seeing enemies – i.e, the servitors of yama); after seeing krishNa who is known by many types of vEdham, eliminating such sorrows, my broken heart acquired stability and the AthmA (which was going to be finished due to grief) acquired eternity.

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

  • thalaip pey kAlam naman thamar – thalaip pey kAlam – the time when the servitors of yama reach us [to take our life]. When one was alive and engaging in whatever sins he liked, they will keep noting them down and will arrive and manifest themselves when one is about to reap the fruits of their activities.
  • pAsam vittAl – when they throw the ropes from their hands towards such a person in his last moments [to strangle him and pull him]
  • alaippUN uNNum – There is no end to their suffering, as the AthmA will try to pull the rope towards his side since he likes his mundane life and the servitors of yama will pull the rope towards their side.
  • avvallal ellAm agala – “avvallal” can only be said as “that suffering” – there is no example to explain that suffering. Will these be applicable for SrIvaishNavas as there are certain pramANams which say that it is not applicable for SrIvaishNavas? embAr explains that these sufferings [of AzhwAr] are similar to AthmAs suffering in the hands of the servitors of yama. i.e., the sufferings in separation from bhagavAn is the same as the sufferings of AthmA‘s final moments. Alternatively – ANdAn explains this as – once we have not attained bhagavAn, naturally we will end up with the servitors of yama – to eliminate such sorrows.
  • kalai … – As said in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (from all of vEdhams, I am only known), having the glories of being known from many [parts of] vEdhams; instead of being in too far away place and only heard from pramANams (SAsthrams), having seen his appearance as krishNa.
  • nilaip peRRu en nenjam – The heart that was said in thiruvAimozhi 3.2.5 “sindhAmal seyyAy” (you are not protecting my heart from being broken), also became stable somehow.
  • uyir nIdu peRRadhu – That AthmA which is explained in SrI bhagavath gIthA 2.24 as “achchEdhyO ’yam adhAhyO” (This AthmA cannot be cut, burnt) was going to be finished. Only now, it acquired permanence. But is there destruction for AthmA which is eternal while it is explained as “chEdhyAdhi visajAthIyam” (distinguished category which cannot be cut etc)? There is no destruction to bhagavAn‘s qualities which can enter subtly into the AthmA and destroy it [by fully taking over the AthmA]. Destruction for the eternal AthmA is dhAsya asidhdhi (not having servitude). When SEshathvam (being a servitor) is the true identity of AthmA, there is no identity other than this.

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 – 3.2.9 – kUvik kUvi

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “I missed out on your great favours as bestowed in the form of krishNa and SrI vAmana; is there anything like me attaining you any more?” and becomes hopeless.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “After missing out on your favours for both the wise and the ignorant without discrimination, how will I attain the goal?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. AzhwAr asks “Is there anything like me attaining you any more after having missed the opportunity when you descended in incarnations that were helping everyone without discrimination?”.

pAsuram

kUvik kUvik koduvinaith thURRuL ninRu
pAviyEn pala kAlam vazhi thigaiththu alamaruginREn
mEvi anRu Anirai kAththavan ulagamellAm
thAviya ammAnai enginith thalaip peyvanE?

Listen

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

kodu – cruel
vinai – source for sins
thURRuL – being caught in the quagmire (samsAram – material realm, where one cannot escape from)
ninRu – staying here
pala kAlam – for long time
vazhi – way (to escape)
thigaiththu – being confused
alamaruginREn – toiled (in such situation)
pAviyEn – me who is very sinful
anRu – back when (you helped by giving sticks to the cowherd boys to herd the cows)
mEvi – with full heart (instead of just to accomplish the task)
Anirai – cows
kAththavan – you who protected
ulagamellAm – towards all worlds (unlike limiting to a single place [like in krishNAvathAram])
thAviya – you who performed the act of thraivikrama (being victorious over the three worlds)
ammAnai – sarva swAmy (the master of all)
ini – after missing out back then
kUvik kUvi – crying out again and again with great grief
engu – where
thalaip peyvan – will I reach?

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

Being very sinful, I am being confused about the way (to escape), toiling and staying here for a long time, being caught in the quagmire (samsAram – material realm, where one cannot escape from) which is the source for cruel sins; I (who is in such situation) missed out on the grace of you back then (when you helped by giving sticks to the cowherd boys to herd the cows), when you protected the cows with full heart (instead of just to accomplish the task) and when you, who is the master of all, performed the act of thraivikrama (being victorious over the three worlds) towards all worlds (unlike limiting to a single place [like in krishNAvathAram]); In such case, by crying out again and again with great grief, where will I reach you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kUvi – Having understood the true nature of jIvAthmA [being fully dependent on bhagavAn‘s will], AzhwAr would cry out for emperumAn from this material realm instead of calmly waiting for him to come and help him.
  • kUvi – Instead of stopping and atoning after crying out once [for not being calm knowing one’s dependence on bhagavAn‘], he will cry out again and again.
  • kodu vinaith thURRuL ninRu – Staying in the material realm, where even if emperumAn extends his hand to help on hearing AzhwAr‘s cry, the place is so deep that emperumAn needs to keep extending his hand, and crying out from such place.
  • pAviyEn – Did I cry out being in the proximity of vAlmeeki [I am so sinful that I don’t have the shelter of any saintly person]?
  • pala kAlam vazhi thigaiththu alamaruginREn – I who have been suffering all along, due to ignorance.
  • mEvi … – Am I suffering due to not having someone who would not help those who are suffering? As said in  SrIvishNu purANam 4.11.13 “gOgOpIjanasangulam athIvArtham” (for the suffering cows, cowherd boys and girls) the lord looked at the suffering of cows and cowherds and ensured that not a single drop of rain fell on them by lifting up the hill that was in front of him.
  • mEvi – When bhagavAn who is the lord of nithyasUris (eternally free souls of paramapadham) was given a stick and asked to tend cows, instead of thinking it was something ordained, he would think that it is a great fortune to be tending cows and would engage in it with great love.
  • anRu – what a time it was!
  • vazhi thigaiththu alamaruginREn – mEvi anRu Anirai kAththavan – Like the one who showed the directions for those cowherds who were lost in the forest. He is the one who showed the path in SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (accept me as the only refuge). He will not show any other path. Standing on the chariot, he showed the path for uplifting all jIvAthmAs.
  • ulagam …emperumAn who declared himself as the lord of all by keeping his divine feet on everyone/everything instead of just helping one town [unlike in krishNAvathAram, where emperumAn only helped AyarpAdi (gOkulam), in SrI vAmanAvathAram, he helped everyone].
  • engu inith thalaip peyvanE – How am I going to reach him? After having missed such “dhULi dhAnam” (favour in the form of the dust of his lotus feet – which is an easy way to reach him), will I be able to reach him by undergoing any test? AzhwAr is asking “After having missed out on the opportunity when he himself came and helped, how am I going to engage in any sAdhanam (karma yOgam, gyAna yOgam, bhakthi yOgam etc) and reach him?” and becoming hopeless.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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