Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.2.8 – mEvu thunba

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-flute

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Though I have no means to attain you, I am crying out for you to see you; How am I going to have my desire fulfilled?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditating upon emperumAn‘s divine qualities, forms and radiance which are a result of his saulabhyam (simplicity of being born as krishNa) says “How can I, who has nothing in me, call out for you to see you?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. AzhwAr is saying “How can I, who has no qualification matching the result to be attained, call out and attain the goal, like those who are engaged in certain means/process to attain a result would call out if their results are delayed?”.

pAsuram

mEvu thunba vinaigaLai viduththum ilEn
Ovudhal inRi un kazhal vaNangiRRilEn
pAvu thol sIrk kaNNA en paranjudarE!
kUvuginREn kANbAn engu eydhak kUvuvanE?

Listen

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

mEvu thunbam – having inseparable sorrows
vinaigaLai – sins
viduththum ilEn – did not give up (by engaging in thapa (penance), gyAna (knowledge), sama (good qualities) etc)
Ovudhal inRi – constantly
un – your (the apt you)
kazhal – divine feet
vaNangiRRilEn – did not worship (as said in thiruvAimozhi 1.3.5vaNakkudaith thavaneRi”)
pAvu – pervaded (everywhere)
thol – natural
sIr – having qualities (for protection [of his devotees])
kaNNA – being krishNa
en – for me whose desires are triggered by
param sudarE – oh one who is having infinitely radiant form!
kANbAn – to see
kUvuginREn – crying out (like those who engaged in various processes and called out for you since you did not appear even after such efforts)
engu – where
eydha – to reach
kUvuvan – will I call?

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

I did not give up  (by engaging in thapa (penance), gyAna (knowledge), sama (good qualities) etc) sins that cause inseparable sorrows; I did not constantly worship (as said in thiruvAimozhi 1.3.5 “vaNakkudaith thavaneRi”) your (the apt you) divine feet; Oh one who is having infinitely radiant form which triggers my desires, by being krishNa with natural qualities (for protection [of his devotees]) that have pervaded (everywhere)!  I am crying out (like those who engaged in various processes and called out for you since you did not appear even after such efforts) to see you; where will I call to 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

  • mEvu – Sins that cause inseparable sorrows for the AthmA as said in SrIranga gadhyamthilathailavath dhAruvahnivath” (like oil inside sesame seed and fire inside firewood). I did not eliminate such sins by engaging in ordained activities as said in thaiththiriya upanishath “dharmENA pApamapanudhathi” (by engaging in righteous acts, he eliminates the sins).
  • Ovudhal inRi un kazhal vaNangiRRilEn – I did not look out for the means to visualize you by engaging in constant meditation as said in bruhadhAraNya upanishath 4.5 “nidhidhyAsithvya:” (to be meditated upon). embAr would explain this as “OvudhalinRi mEvu thunba vinaigaLai viduththumilEn” (I did not constantly try to give up sinful activities) and “OvudhalinRi un kazhal vaNangiRRilEn” (I did not constantly try to worship your divine feet). Like a newly wed girl would not even have time for food (she will be constantly pursued by her husband), I lived by feeding my sense organs well and never looked after my well-being.
  • pAvu thol sIrk kaNNA – This being the case, once I meditated upon you, I am unable to leave you. Oh krishNa who is popular for your natural auspicious qualities even in opposing groups as said in SrI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (SrI rAma is well known as one who is well situated in dharma (specifically SaraNAgathi dharmam) …)!
  • en param sudarE – Oh one who revealed your greatness in all aspects!
  • kaNNA en param sudarE – Also explained as – Oh one who made yourself available as very humble krishNa and let me fully enjoy your beauty! It is said in thiruvAimozhi 6.3.7 “param chudar udambAy” (having radiant form).
  • kUvuginREn kANbAn – Those who engage in specific means [like karma yOga, gyAna yOga, bhakthi yOga etc] and still not attain, will call out for you when their goal is not attained. Similarly I am calling you [without engaging in any such means].
  • engu eydhak kUvuvanE – Would a mosquito’s call be heard in brahmA’s assembly? How I am going to make you come by my crying out?

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 – 3.2.7 – engyAnRu

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr pacifies his heart which is longing, with grief, thinking about the enjoyable nature of emperumAn‘s divine feet saying “if we, who are unqualified, desire for him, is there any benefit in that?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Though the all pervading emperumAn is easily approachable, if we have no means to attain the goal, can we attain him?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. On thinking about the enjoyable nature of the divine feet on reciting “nin naRpoRchOdhiththAL” (your beautiful enjoyable radiant divine feet), AzhwAr‘s divine heart starts longing for it with great grief; seeing that, AzhwAr says “Without knowing your nature, if you desire for something good, would you achieve it?”.

pAsuram

engyAnRum nAm irundhirundhu irangi nenjE!
mey gyAnam inRi vinai iyal piRappazhundhi
engyAnRum engum ozhivaRa niRaindhu ninRa
mey gyAnach chOdhik kaNNanai mEvudhumE

Listen

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

nenjE! – Oh heart!
engyAnRum – always
irundhu irundhu – being
irangi – grieving (due to desire for the goal)
mey gyAnam – true knowledge (which is the tool for attaining such goal)
inRi – not having
vinai – due to the sins (that are the hurdles for attaining such goal)
iyal – leading to
piRappu – births
azhundhi – trapped
nAm – we (who have this as the routine)
engyAnRum – all times
engum – in all entities
ozhivaRa – without leaving anything
niRaindhu – fully pervading
ninRa – stayed
mey gyAnam – eternal knowledge
sOdhi – having radiance of
kaNNanai – krishNa (who appeared to be easily approachable by his devotees)
mEvudhumE – when will we reach?

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

Oh heart! We are having the routine of always grieving (due to desire for the goal), without having the true knowledge (which is the tool for attaining such goal) and due to the sins (that are the hurdles for attaining such goal) that lead to births; when will (such) we  reach krishNa (who appeared to be easily approachable by his devotees) who is fully pervading at all times in all entities without leaving anything and is having the radiance of eternal knowledge?

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

  • engyAnRum … – What is the use even if cry greatly life after life?
  • nenjE! AzhwAr says to his heart “Don’t you know you? Previously, were you not always the cause for bondage?” and the heart replies “But, why should we not attain the goal? Is a slightly favourable attitude [towards emperumAn] sufficient to attain the goal?”.
  • mey gyAnam inRi vinaiy iyal piRappu azhundhi – Isn’t this our previous state? We don’t have true knowledge. As said in SrIvishNu purANam 6.5.87 “thadhgyAnam agyAnamathO ‘nyadhuktham” (that knowledge which leads to brahmam is true knowledge, all other knowledge are as good as ignorance), “vidhyAnyA SilpanaipuNam” (Other knowledge are like mundane skills which are useless for self/god realization) – we had some knowledge but we do not have true knowledge. Did we just lack true knowledge? Our state is such that we are assuming births that will lead to sins and again be trapped in bondage.
  • engyAnRum engum ozhivaRa niRaindhu ninRa – pervading at all times in all entities without missing even a single entity.
  • mey gyAnach chOdhik kaNNanai – Are we trying to reach some one who does not know our situation? Though AthmA is eternal, its knowledge is subject to expansion and contraction. Unlike that, krishNa is the one who has radiant true knowledge [at all times]; as said by SakunthalA towards dhushyantha in mahAbhAratham sambhava parvam 38.29 “EkO’hamasmIthi cha manyasE thvam… ” (You think I am alone here, forgetting that bhagavAn is present everywhere and you are committing sins in his presence).
  • nenjE! mey gyAnach chOdhik kaNNanai mEvudhumE – Two explanations for kaNNan (sulabhan (easily approachable), nirvAhakan (controller)) Should we try to reach him thinking that he is easily approachable? Can we reach krishNa who is the controller?

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 – 3.2.6 – kiRpan killEn

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

namperumal-thiruvadi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr, due to attachment towards the goal, again asks “when will I attain your divine feet which are perfectly enjoyable?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will I who moved away from you being attached to worldly pleasures since time immemorial, attain you who has infinite abilities?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. AzhwAr says “Considering me, there is no way to reach him. Considering you, there is no way I can escape you [your grace]. This being the case, when will I reach your  perfectly enjoyable divine feet?”. [Also explained as] AzhwAr saying “When will I who went astray being attached to worldly pleasures, Ignoring the vidhi (do’s) and nishEdham (dont’s ) [that are mentioned in SAsthram], attain your divine feet?”.

pAsuram

kiRpan killEn enRilan muna nALAl
aRpa sArangaL avai suvaiththu aganRozhindhEn
paRpal Ayiram uyir seydha paramA! nin
naRpoRsOdhith thAL naNuguvadhu engyAnRE

Listen

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

muna nAL Al – in previous times
kiRpan enRu ilan – (if told to “do” – that is for the well-being) I will disagree saying ‘I am incapable’;
killEn enRu ilan – (if told to “refrain” – that it is not good to engage in evil activities) I will not avoid engaging in such activities

thus being, indifferent towards vidhi and nishEdham,
aRpam – very insignificant
sArangaL – having attractions
avai – those diverse evil aspects
suvaiththu – enjoyed them (wrongly thinking that they have real attraction)
aganRu ozhindhEn – (due to that) I have gone far away [from emperumAn]
pal pal – many many
Ayiram – countless
uyir – types of life forms
seydha – able to create (as desired)
paramA – oh one who has great ability!
nin – your (you who is apt master)
nal – spiritual (not made of worldly matter)
pon – very relishable
sOdhi – radiant
thAL – divine feet
naNuguvadhu – to attain
engyAnru – when?

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

In previous times, (if told to “do” – that is for the well-being) I will disagree saying ‘I am incapable’; (if told to “refrain” – that it is not good to engage in evil activities) I will not avoid engaging in such activities; thus being, indifferent towards vidhi and nishEdham, I enjoyed those diverse evil aspects that are having very insignificant attractions (wrongly thinking that they have real attraction) and (due to that) I have gone far away [from emperumAn]. oh one who has great ability to create (as desired) many many countless types of life forms! When will I attain your (you who is apt master) spiritual (not made of worldly matter), very relishable, radiant divine feet? Implies that, when highly capable you are present who can facilitate me attaining you, there is no way I [who is insignificane/powerless] can attain you [independently].

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

nampiLLai explains this as a conversation between AzhwAr and emperumAn.

  • kiRpan killEn enRu ilan – When he says “AzhwAr! in case of bhagavath vishayam (spiritual goals), nothing more than ‘ichchA’ (desire)  is required; and the result is, ‘apunarAvruththi lakshaNa mOksham‘ (eternal joyful kainkaryam in paramapadham, with no return to sufferings in material realm) ; why can’t you do something [adhvEsham – not having hatred towards bhagavAn, Abhimukyam – being friendly towards bhagavAn, etc] for this?” and I would not say “Alright, I will do as you say”. When he says “Attachment to worldly pleasures, efforts are difficult to do and the results are not permanent. So, why don’t you refrain from engaging in such activities?” and I would not say “Alright, I will refrain from such aspects”.

When asked “Since when are you not following the orders and refraining from prohibited activities?”, AzhwAr says,

  • muna nALAl – Forever (since time immemorial), this is my way of life.

When asked, “Are there very attractive aspects that keep you away from me?”, AzhwAr says,

  • aRpa sArangaL – Yes. There are some aspects which keep me away from you. There is nothing worthy in them. Like the honey in muLLi (a type of jasmine flower) which is very very little. There are many such aspects. I submerged into those aspects which have acquired taste [not having natural taste] and lost your highness as said in periya thirumozhi 1.1.1 “OdinEn” (ran).

When asked “If you had lost me for so long, what do you want me to do now?”, AzhwAr says,

  • pal pal Ayiram uyir seydha paramA! – Creating life forms means – connecting AthmA with bodies so that they have the ability to stand firm, move around, make progress etc. Oh one who created countless entities! if you can create entities that did not exist before [here, as said before, the transformation of subtle matter to gross matter and connecting that gross matter with AthmA is highlighted as creating entities that did not exist before], is it difficult for you to bless me with a quality [to have attachment towards you]?
  • nin … – When will I come and attain your beautiful, attractive, radiant divine feet?

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 – 3.2.5 – vandhAy pOlE

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

vishnu-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “If you yourself pursue me and sustain me, I don’t have to approach you with my intelligence. Also, this will ensure that I will not miss out on your ultimately enjoyable beauty”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. emperumAn tells AzhwAr “You said ‘I should definitely come and bless you’; but this is difficult for me; once I descended and stayed for 11000 years (as SrI rAma); once I descended and stayed for 100 years (as krishNa); it takes efforts for me to descend” and AzhwAr replies “yes – you should come and bless me for some days like such incarnations; if that is not your divine desire, you should atleast appear for a few moments like you did for  the elephant (gajEndhrAzhwAn) and prahlAdhAzhwAn and help me”.

pAsuram

vandhAy pOlE vandhum en manaththinai nI
sindhAmal seyyAy idhuvE idhu Agil
kondhAr kAyAvin kozhumalarth thiru niRaththa
endhAy! yAn unnai engu vandhu aNugiRpanE?

Listen

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

vandhAy pOlE – as you came (for prahlAdha, gajEndhra)
vandhum – even if appeared
en – my (me who desired to approach you)
manaththinai – heart
nI – you (who helped when in danger)
sindhAmal – from becoming weak (thinking about the hurdles)
seyyAy – not doing
idhuvE – this (being unhelpful )
idhu – your true nature
Agil – if it is
kondhu – bunches
Ar – filled
kAyAvin – kAyAm (flax – a bluish flower)
kozhu malar – fresh flowers
thiruniRaththa – having such complexion
endhAy – oh the master who won over me (by manifesting such beauty)!
yAn – I (who cannot survive without your beauty)
unnai – you (who showed this beauty)
engu – where (how)
vandhu – come
aNugiRpan – will be able to approach?

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

Even if you came and appeared as you came (for prahlAdha, gajEndhra), you (who helped when in danger) are not protecting my (me who desired to approach you) heart from becoming weak and if this (being unhelpful) is your true nature, Oh the master who won over me (by manifesting the beauty of) bunch of fresh kAyAm (flax – a bluish flower) flowers! where (how) will I (who cannot survive without your beauty) be able to come and approach you (who showed this beauty)?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vandhAy pOlE vandhum – Not like appearing and staying only for a few days.
  • en manaththinai nI – You who knows exactly the state of my heart and how to sustain it; you who is capable of re-creating that which lost its stature.
  • sindhAmal seyyAy – you are not protecting it from melting it into a fluid state.

AzhwAr is saying “idhuvE idhu Agil … engu vandhu aNugiRpan” (if this is his nature, how can I approach him?).

  • idhuvEn idhu Agil – If it happens that – without you my heart loses its shine and merely watching that (without helping) is your nature.
  • kondhu Ar … – If you are not going to help me, why did you show your beauty (and attracted me)? kondhArndhu – Oh one who showed your cool complexion which resembles that of bunch of fresh flax flowers and won over me!
  • yAn … – (yAn) I, who does not have anything worthy in me to reach you; I, who knows the enjoyable nature of your divine form. (unnai) You who is having the form that will make others unable to sustain themselves in separation from you. You who presents yourself to others as said in muNdaka upanishath 3.2.3 “… thasyaisha AthmA vivruNuthE thanUm svAm” (For such AthmA who bhagavAn pursues, he himself shows his true nature). What sAdhanam (means) will I perform and where (how) will I reach you? Is there even something like “I can reach you [on my own efforts]”.

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 – 3.2.4 – sUzhchchi

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Even your omnipresence which is for the protection of all, did not help me. You have to mercifully see that I attain you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr say “You have to appear in front of me and tell me the method by which I can attain divine feet of you, who pervades everywhere to protect all”.

Highlights from periyavAchchAn piLLai‘s introduction

In fourth pAsuram – AzhwAr says “Did I just miss out the opportunity during your incarnations? As said in SrI bhagavath gIthA 10.10 “dhadhAmi budhdhiyOgam tham” (I give them the intellect), even when you enter in my heart which is the source of the thought process, to help me, I have not reaped the benefit”.

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

Fourth pAsuram. emperumAn asks “Even if you missed the opportunity, when I myself descend (by assuming various incarnations) to wherever you are, unlike those incarnations that stay only for a specific period of time, when I am present as in-dwelling super soul in the hearts of even those who don’t like me, why don’t you be favourable towards such antharyAmi emperumAn and fulfill your desire?”, AzhwAr says “I missed out the opportunity in there too”.

pAsuram

sUzhchchi gyAnach chudaroLyAgi enRum
Ezhchchik kEdinRi engaNum niRaindha endhAy!
thAzhchchi maRRengu thavirndhu nin thALiNaik kIzh
vAzhchchi yAn sErum vagai aruLAy vandhE

Listen

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

sUzhchchi – surrounding (everything)
gyAnach chudar – having the rays of knowledge
oLiyAgi – being naturally self-effulgent
enRum – at all times
Ezhchchi – expansion
kEdu – contraction
inRi – not having
engaNum – everywhere
niRaindha – fully pervading
endhAy – Oh the lord who accepted me (like surrounding a town to capture a single person)!
maRRu – except (you)
engum – in all aspects
thAzhchchi – engagement in
thavirndhu – skipped
nin – your (apt)
thAL – (enjoyable) divine feet
iNai – two
kIzh – underneath
vAzhchchi – living such life (of being subservient to you)
yAn – I (who have not done this before)
sErum – attaining
vagai – method
vandhu – coming and standing (in front of me assuming a particular form)
aruLAy – mercifully tell me

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

Oh the lord who accepted me (like surrounding a town to capture a single person) by fully pervading everywhere, having a self-effulgent form which is surrounded by rays of knowledge which are neither expanding nor contracting! Coming and standing (in front of me, assuming a particular form), please mercifully tell me  (who has not done this before) the method of attaining your (apt) two (enjoyable) divine feet and living such life underneath them, after skipping engagement in all aspects except 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

  • sUzhchchi … – Since he catches the chEthanas (jIvAthmAs) by his vyApthi (pervading), it is called sUzhchchi (trick). Pervading everywhere, with well expanded radiant ray of knowledge. Here it (gyAnach chudaroLiyAgi engum Ezchchik kEdinRi engaNum niRaindha) is explaining both the svarUpam of bhagavAn which is the abode of knowledge and the knowledge itself. In bhagavAn’s case both svarUpa vyApthi (his true nature being pervaded everywhere) and gyAna vyApthi (his knowledge being pervaded everywhere, i.e., he is cognizant of everything) can be explained [In jIvAthmA’s case, the AthmA does not physically pervade everywhere, only its knowledge is spread over certain scope], since both are done for the sake of (helping) others.
  • enRum Ezhchchik kEdinRi – At all times, no expansion and contraction. There is no expansion/contraction based on karma (bondage). Ezhchchi – expansion. kEdu – contraction.
  • engaNum niRaindha – Is he pervading in a single spot? No. It is everywhere. kaN – place. As said in thiruvAimozhi 1.1.10 “idam thigazh poruLthoRum karandhu” (hiding in all places), at all places in all entities. Like an entity will be pervaded by its category (for example, a cow has the “quality of being a cow” throughout its body), bhagavAn completely pervades  everything.
  • endhAyAzhwAr considers his omnipresence is also for AzhwAr himself as it is seen in an army surrounding a whole town to catch a single person. Even after you enter my heart to protect me, I, being attached to worldly pleasures, escaped you.
  • thAzhchchi maRRu engum thavirndhu – Avoiding the disgrace that will be acquired by engaging in all aspects other than you. As said in thiruviruththam 95 “yAdhAnum paRRi” (holding on to anything), for me to be attracted, your absence is the only thing that is needed.
  • nin thAL iNaik kIzh vAzhchchi – Service at your apt, infinitely enjoyable lotus feet. You have to mercifully show a new path to me. Though the attachment is same in both (spiritual matters and worldly matters), AzhwAr says one as “thAzhchchi” (disgrace – worldly matters) and the other as “vAzhchchi” (glory – spiritual matters). Attachment to worldly matters is explained in “sarvam paravaSam dhukkam” (being subservient to others is sorrowful) and in manu smruthi 4.6 “sEvA Svavruththi:” (to serve others is inferior); attachment to spiritual matters is ordained in mUla samhithA “chAyAvA sathvam anugachchEth” (like a shadow following its owner). You have to mercifully explain me the ways to attain such glorious life for me who is born for such a life, yet have lost it so far.
  • vandhE – You cannot tell that without appearing in front of me; you have to come in front of me. You have to mercifully assume an incarnation specifically for me like you descended as SrI rAma, krishNa et al.

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 – 3.2.3 – kollA mAkkOl

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

krishna-arjuna-dhuryodhana

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “You took birth as krishNa to accept those who missed out when you appeared as vAmana; I missed out that opportunity as well; you have to find the ways for such person (me) to reach you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who is capable of eliminating the enemies of your devotees, have to mercifully tell me a way through which I can reach you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. emperumAn asks AzhwAr “Since vAmanAvathAram happened in ancient times, and since you are after that time and have missed out the opportunity there, I descended as krishNa, and obeyed the words of pANdavas to protect the mangaLasUthram of a lady (the ornament which identifies a married woman); can you not come and take shelter there?” and AzhwAr replies “I missed out the opportunity there too”.

pAsuram

kollA mAkkOl kolai seydhu bhAradhap pOr
ellAch chEnaiyum iru nilaththaviththa endhAy
pollA Akkaiyin puNarvinai aRukkalaRA
sollAy yAn unnaich chArvadhOr sUzhchchiyE

Listen

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

kollA – tool which is not meant to kill
mA – that which drives a horse
kOl – stick with thorn

as said in “mayaivaithE nihathA:“, purely through his will,
kolai – killing
seydhu – done
bhAradhap pOr – in the mahAbhAratha yudhdham (battle)
ellAch chEnaiyum – all the armies (irrespective of them belonging to the enemies or pANdavas, those who are causing burden to the earth)
iru nilaththu – in the vast land (of dharmakshEthra – the righteous place of kurukshEthra)
aviththa – destroyed
endhAy – my swAmy (lord and master)!
pollA – that which causes disaster
Akkaiyin – with the body
puNarvinai – connection
aRukkal – (if I tried) to cut off
aRA – unable to do so;
yAn – me (who is caught in this)
unnai – you (who can eliminate my hurdles)
chArvadhu – to reach
Or – distinct
sUzhchchi – method
sollAy – please tell (like you explained to arjuna)

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

Oh my lord and master who destroyed all the armies (irrespective of them belonging to the enemies or pANdavas, those who are causing burden to the earth) in the mahAbhAratha yudhdham (battle) in the vast land (of dharmakshEthra – the righteous place of kurukshEthra) with the thorny stick (as said in “mayaivaithE nihathA:“, purely through his will) which is meant to drive the horse and not to kill! even if I tried to cut off the connection with the body I am unable to do so; (like you explained to arjuna,) please tell me (who is caught in this) a distinct method to reach you (who can eliminate my hurdles).

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

  • kollA – When krishNa was mercifully resting, dhuryOdhana and arjuna arrived there to request for his help; dhuryOdhana stayed at the side of krishNa’s divine head and arjuna stayed at the side of krishNa’s divine feet; when krishNa woke up, he asked “How are the kings?” [looking at arjuna]; dhuryOdhan says “I came first” and krishNa replies “It is alright that you came first; but I saw arjuna first [since he was standing at his divine feet]” as said in mahAbhAratham udhyOga parvam 6 “bhavAnabhigatha: pUrvamathra mE nAsthi samSaya:…” (I have not doubt that you came here first, but arjuna was seen by me first) and argues in favour of arjuna thus; then he enquires “what do you both need?” and both say “we need help for our battle”; hearing that, krishNa says “Alright; one of you can have my army; and the other can have me”; Like those who think the actions themselves will bear fruits [instead of knowing, bhagavAn who is pleased/pained by actions will give the results], dhuryOdhan chose to accept krishNa’s army and bhIshma, dhrONa et al condemned him for his mistake and instructed him to go back to krishNa and request him not to take up arms during the battle; he comes back and asks “you should not take up arms” and krishNa replies “Agreed. I won’t take up weapons”, and then uses his thorny stick which is used to drive the horse, to finish everyone [simply by driving around the horse].
  • bhAradhap pOr – in the battle of mahAbhAratha
  • ellAch chEnaiyum – In both the armies, there were many evil persons. He finished all of them except a few here (pANdavas) and a very few there (aSwaththAmA, krupAchArya et al).
  • iru nilaththu – the place where the battle happened was such a holy site that even if those who lost their lives did not have anything good in them, they would still reach heaven for their valour.
  • aviththa – dampened. When bhIshma et al came like forest fire to attack, he dampened them like a dark-cloud pouring heavy rain. His arrival is explained in periyAzhwAr thirumozhi 3.4.1 as “mazhaikolO varuginRadhu” (is it rain that is coming?).
  • endhAyAzhwAr feels that whatever help done for pANdavas back then is like help done to AzhwAr himself.
  • pollA Akkai … – This (body) is not as cool as those dhuryOdhana et al who were killed by you [it is more cruel than them]. While it looks like it is favourable, in reality it is dangerous. It will create enjoyableness in it and will thus conceal the enjoyableness of bhagavAn. When some one has many blemishes, the learned elders would consider him as downtrodden and give up on him. Similarly, AzhwAr considers all the blemishes of the body and says “pollA Akkai” (disastrous body). The sins sins that are combined with each other, that caused this body. puNarvinai means the connection with such a body.
  • aRukkalaRA – it will repeatedly reappear like rAvaNa’s head [everytime SrI rAma knocked off rAvaNa’s head, it will grow again due to the mystical power rAvaNa had; similarly the karmas are not easy to eliminate].
  • sollAy – You should mercifully tell me a method through which I can eliminate these karmas and reach you. If I know that method, I will try to escape [and be bound still in this material realm]. So, you have to find a method which I won’t know. But you also have to tell me [so, I am pacified that I will escape].
  • yAn – Like some one who is held in prison, me who is tied in this material realm.
  • unnai – You who is enjoyed by the nithyasUris in the special abode of SrIvaikuNtam.
  • chArvadhOr sUzhchchiyE – Tell me a method to reach you. i.e., mercifully saying as in SrI bhagavath gIthA 18.66 “sarvapApEbhyO mOkshayishyAmi” (I will make you relieved of all sins).

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 – 3.2.2 – vanmA vaiyam

Published by:

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

Full series >> Third Centum >> Second decad

Previous pAsuram

alagar-vamanaazhagar emperumAn – vAmanAvathAram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr calls out for emperumAn saying “I escaped from having your divine feet on my head when you touched everyone’s head without discriminating land/water; in such case, when will I reach your divine feet?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “You came to  take alms like a mendicant and won over the universe completely; when will I reach your exalted divine feet?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. emperumAn says “If you are not coming to my place with your body and unite with me, when I assumed the form of vAmana and stood in front of mahAbali; why did you not approach me there?”, AzhwAr replies “I missed that opportunity also”.

pAsuram

vanmA vaiyam aLandha em vAmanA! nin
panmA mAyap piRaviyil padiginRa yAn
thonmA valvinaith thodargaLai mudhalarindhu
nin mA thAL sErndhu niRpadhu engyAnRukolO

Listen

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

val – being tight due to firmness
mA – vast
vaiyam – world
aLandha – measured (with your tender divine feet)
em – made me exist fully for him by such act
vAmanA – Oh vAmana!
nin – for your sport
pal – variegated (due to the qualities and resulting forms)
mA – very difficult to cross over
mAyam – in prakruthi (material realm) which is amazing
pal piRaviyil – many different forms (such as dhEva, manushya etc)
padiginRa – living in a well fitting manner
yAn – I
thol  – since time immemorial
mA – countless
val – difficult to eradicate
vinai – sins
thodargaLai – chains
mudhal – with their cause
arindhu – cut them off
nin – your (who is apt to be attained)
mA – having great glories (that are to be attained)
thAL – divine feet
sErndhu – reach
niRpathu – stay there firmly (without moving away)
engyAnRu kol – when will that be?

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

Oh vAmana who measured (with your tender divine feet) the tight (due to firmness) and vast world and made me exist for you fully by that act! I am living in a well fitting manner assuming many  different forms (such as dhEva, manushya etc) in prakruthi (material realm) which is amazing, that is variegated (due to the qualities and resulting forms), is very difficult to cross over and that which exists for your sport. When will I cut off the countless chains of sins that are difficult to eradicate and that exist since time immemorial, reach your (who is apt to be attained) divine feet that are having great glories (that are to be attained) and stay there firmly (without moving away)?

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

  • vanmA vaiyam aLandha – This world [people of world] was so hard that even when he himself came and manifested his beautiful form, it did not feel any emotion. It did not even have the tenderness of mahAbali who is born in demoniac clan. He did not heed to the advice of SukrAchArya et al [to ignore vAmana]. It is also explained as – due to the righteousness of mahAbali, the world was difficult to be measured at that time. Another explanation – He measured the world which had harsh forests and mountainous terrains with his tender divine feet which are touched by the most tender SrI mahAlakshmi and bhUdhEvi with utmost care. Here vanmai (hardness) is explained as the hard nature of the heart of materialistic people, the hard nature of earth and the “hard to enter” nature of the world that was due to being protected by mahAbali’s strong shoulders.
  • em vAmanAAzhwAr considers vAmanAvathAram is for AzhwAr himself and not for indhra who lost his kingdom.
  • nin – What was said by bhagavAn in SrI bhagavath gIthA 7.14 “mama mAyA dhurathyayA” (this material realm which is mine is difficult to cross over) has become true in my case.
  • pal mA mAyammAyam means mUlaprakruthi (primordial matter). Here variegated nature is – the resulting variegated forms is applied on the primordial matter which is the cause for the same. Alternatively, it can be explained as – since prakruthi is the abode of three types of guNas (sathva, rajas, thamas), due to this difference in qualities, it can be explained as variegated.
  • pal piRaviyil – Due to the connection of prakruthi (matter), AthmA assumes many different births.

In such births,

  • padiginRa – being submerged completely. AzhwAr is saying “padiginRa” (fitting well) instead of “vizhuginRa” (falling into) because, the AthmA is happily living in these births without any discomfort. Due to padiginRa being in present tense, it implies that the AthmA is submerging (like in a ocean without hitting the bottom).
  • yAn – me who is roaming in this material realm
  • thol mA val vinai – the sins that have been present since the presence of AthmA (thol – without a beginning), inexhaustible even if the results of the sins are experienced (mA – great), very strong such that even if bhagavAn is to eradicate them, he needs to position himself firmly and eradicate them (val – strong) – eliminating such sins that are together, along with the traces.
  • thodar – chain
  • nin mA thAL sErththu – attaining your divine feet that are most apt to be attained and are infinitely enjoyable.
  • niRpadhu – The nithya samsAri (one who has been eternally bound in this material realm) surrendering unto bhagavAn is like placing heavy object on a leaf [that was used to eat, considered impure] so that it does not fly [and spread its impurity]. This is explained in thaiththiriya upanishath “atha sO ‘bhayangathO bhavathi” (thus [by being firm in bhagavAn], he reaches the fearless state).
  • niRpadhu engyAnRu kolO – Let it be this day [ennAL (which day) is considered as innAL (this day)] . As said in SrI rAmAyaNam ayOdhyA kANdam 24.37 “apIdhAnIm sa kAla: syAth” (kausalyA tells SrI rAma – let the day when I see you be this day). Alternatively, it is considered as a question – “which day will I firmly stay at your lotus feet?”.

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 – 3.2.1 – munnIr gyAlam

Published by:

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

Full series >> Third Centum >> Second decad

rama-ravana-battle

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

First pAsuram – AzhwAr cries out with grief saying “You gave me the body which is to be used to surrender unto you; but I have instead gone in its (bodily) ways and gone astray; when will I see you?”.

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

First pAsuram. AzhwAr says “You have created this universe and bestowed me body and senses to worship you; I am using those for worldly pleasures and gone astray; you have to tell me, who is in this situation , as to when I will reach you”.

pAsuram

munnIr gyAlam padaiththa em mugil vaNNanE
anNAL nI thandha Akkaiyin vazhi uzhalvEn
vennAL nOy vIya vinaigaLai vEr aRap pAyndhu
ennAL yAn unnai ini vandhu kUduvanE

Listen

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

munnIr – having 3 types of water
gyAlam – universe
padaiththa em mugil vaNNanE – created and because of such magnanimous act similar to that of dark clouds (that shower the rain irrespective of land or water), you became my saviour!
annAL – during the time of such srushti (creation)

having merciful heart,
nI – you
thandha – gave (to reach you)
Akkaiyin – body’s
vazhi – going in its ways (that adds bondage)
uzhalvEn – me who is suffering (in garbha (womb), naraka (hell) etc)
vem – that which leads to a pitiable state (after having acquired knowledge)
nAL – in such day
nOy – diseases (in the form of ahankAram (considering oneself to be body), artha (worldly wealth), kAma (worldly pleasure) etc)
vIya – to destroy
vinaigaLai – karmas (which cause them)
vEr – with its traces
aRappAyndhu – plucked and thrown away
yAn – I (who used the senses which were supposed to be favourable towards you, against you)
unnai – you (who is the primary saviour)
ini – after being ungrateful
vandhu – come (giving up this situation)
kUduvan – unite
en nAL – when is that?

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

Oh emperumAn who created the universe that has 3 types of water and because of such magnanimous act similar to that of dark clouds (that shower the rain irrespective of land or water), you became my saviour! During the time of such srushti (creation), having merciful heart, you gave me (to reach you) a body; but in such day when I have become pitiable having gone in such body’s ways (that adds bondage) and am suffering (in garbha (womb), naraka (hell) etc), for such me, plucking and throwing out my karmas with its traces, to destroy the diseases (in the form of ahankAram (considering oneself to be body), artha (worldly wealth), kAma (worldly pleasure) etc) which are caused by such karmas, after me being ungrateful, when will I (who used the senses that were supposed to be favourable towards you, against you) unite with you (who is the primary saviour)?

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

  • munnIr – River water, ground water and rain water. As said in manu smruthi 1.8 “apa Eva sasarjAdhau” (that supreme being first created water), first created water and then created the aNda (universe containing 14 layers from brahma lOkam at the top till pAthALa lOkam at the bottom).
  • gyAlam padaiththaemperumAn who created this universe with diverse forms. Seeing the jIvAthmAs in a helpless state, being overwhelmed by compassion, he created the universe thinking “let them acquire body and senses to be uplifted”.
  • em mugil vaNNanE – Though bhagavAn creates to help every one, AzhwAr considers it as “madhartham” (for me). Like if a person performs great penances and brings the rains, many will reap the benefit, AzhwAr thinks, because emperumAn created the universe for me, all the AthmAs in the universe benefited too. AzhwAr says “mugil vaNNan” (cloud like) to highlight the qualities of cloud such as helping everyone and helping without expecting anything in return.
  • an nAL – That time when the AthmA was without any body/senses, being covered by subtle matter (the state of matter during deluge) and being qualified to accept the mercy.
  • nI – At that time, you who helped, since you consider it (the loss of AthmAs) as your own loss as said in mahOpanishath “sa EkAki na ramEtha” (he is not happy when being alone [as the AthmAs are in subtle state, without any means to express themselves, they are as good as non-existing].
  • thandha – you bestowed the body so that it can bow at your divine feet and attain you.
  • nI thandha – bestowed by you, who is very compassionate. Instead of the AthmAs requesting you, you yourself bestowed out of your compassion. The rarity of acquiring human body is explained in SrI bhAgavatham 11.2.28 “dhurlabhO mAnushO dhEha:” (It is very difficult to acquire human body) etc. Why is this (act of bestowing bodies/senses) explained as a favour? Is creation not happening based on karma? Though creation happens based on karma as said in “yaugapadhyam anugraha kAryam” (the whole universe(s) is created at once out of bhagavAn‘s mercy on seeing the plight of jIvAthmAs without any body/senses). SrIrangarAja sthavam 2.41 “achidhaviSEshithAn praLayasImani samsaratha: karaNakaLEbararirgatayithum dhayamAnamanA: …” (In the state of deluge, seeing the plight of chEthanas (souls) who are as good as achEthana (matter) [due to lack of body/senses], you, with compassionate heart, to bestow them body and senses, with your divine will, transformed the primordial (subtle) matter into gross forms such as mahAn, ahankAram,  pancha bhUthams etc). Like an emperor would release the prisoners on special occasions, you out of your mercy, blessed the souls with bodies and senses.
  • Akkaiyin vazhi uzhalvEn – You bestowed me the body with a particular intent; but I went with the ways of the body [instead of following your will]. embAr explained this as “When we are supposed to push the boat to reach emperumAn and enjoy him, like those who don’t understand the value of the boat and move along with the flow to end up in the ocean, I went along with worldly pleasures and caused disaster to self”.
  • vennAL – Once knowledge about the true nature of the self is acquired, the time spent in this material realm would feel like sIthA pirAtti’s [unbearable] stay in lankA in separation from SrI rAma. For AzhwAr, when in separation from bhagavAn, it feels like he is being burnt – so he says “vem nAL” (hot day).
  • nOy – birth [birth itself is considered as a disease that is to be cured]. SrI bharathAzhwAn’s disease was unlike chAthurthikam (a type of fever which is considered deadly that will kill very quickly), it is due to separation from SrI rAma [which lasted for 14 long years]; in the same manner, AzhwAr‘s disease (of separation from bhagavAn) is also well-known.
  • vIya – to eradicate.
  • vinaigaLai vEraRap pAyndhu – SrI rAmAyaNam sundhara kANdam 37.6 “rAkshasAnAm kshayam kruthvA sUdhayithvA cha rAvaNam | lankAmunmUlithAm kruthvA kadhAdhrakshyathi mAm pathi: ||” (My husband SrI rAm will cause destruction for the rAkshasas, kill rAvaNa and destroy lankA completely and will see me always” – AzhwAr too desires that his hurdles are eradicated like this – i.e., eradicating the avidhyA (ignorance) etc along with their impressions, that cause the grief of separation. From “pAyndhu“, we can understand the anger of AzhwAr towards such hurdles. AzhwAr is saying “How can I do this (eliminating hurdles) which can only be done by bhagavAn, who is all capable?”.
  • ennAL – I am not saying that “I want this now”. I will be happy if you tell me when you will bestow that to me. As said in SrI rAmAyaNam yudhdha kANdam 127.1 “pUrNE chathurdhaSE varshE …” (after completing 14 full years SrI rAma, elder brother of SrI lakshmaNa arrived at bharadhwAja maharishi’s ASramam on a panchami day and worshipped the maharishi).
  • yAn – me who used the body and senses for worldly pleasures and inflicted this disaster on myself.
  • unnai – You who can be requested to give a solution for the disaster I have caused upon myself.
  • ini – After having destroyed the tools/mercy that was given by you.
  • ini vandhu kUduvanE – Previous AchAryas would explain this as AzhwAr giving up thinking “Is it even possible to reach him?”. But emperumAnAr explains “AzhwAr is of the nature that if he gives up, he will be finished. He would give up in ninth pAsuram and emperumAn will appear immediately and convince him in the tenth pAsuram”. So here AzhwAr is saying “Tell me the day when you have arranged for me to reach you”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.2 – munnIr

Published by:

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

Full series >> Third Centum

Previous Decad

Audio

kallalagar-ahzwar -srinivasan

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr having visualized emperumAn, but not having united per his desires due to the bondage in this material realm, being drowned in ocean of grief, calls out for emperumAn.

Highlights from nanjIyar‘s introduction

In second decad – For a very thirsty person, when very pure water is nearby, yet if his mouth is shut (due to disease), he will suffer greatly. Similarly, for AzhwAr who has great desire (for emperumAn), thirumalai (archAvathAra emperumAn – emperumAn in deity form in thirumAlirunchOlai) is very near by, instead of being able to enjoy such emperumAn fully, he became very grief-struck seeing his limited senses due to bondage in this material world is stopping him from enjoying such emperumAn, and becomes very distressed. He thinks “emperumAn mercifully performed creation, and assumed many incarnations in the created world to help everyone to eradicate the bondage and reach his lotus feet; but those were not helpful for me. Now, is there no way for me to be freed from bondage and reach him?” and being helpless, starts finishing himself. Seeing that, emperumAn mercifully shows AzhwAr his deity forms which specifically exist for those who missed out such vibhava incarnations and AzhwAr becomes uplifted and completes [this decad] happily.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In second decad – Thus, having the opportunity to enjoy the divine beauty etc of SEshi (the lord) who is the recipient of AzhwAr’s natural servitude, AzhwAr meditates upon the reason for not achieving the same due to his own bondage with his body etc; with the desire to eliminate that [bondage], highlights the following aspects:

  1. that, bhagavAn created these (bestowed bodies to souls) to have them in his service
  2. the activity which was performed by him to ensure that the created universe fully exists for him
  3. his nature of destroying the enemies of his devotees
  4. his all pervading nature to protect his devotees
  5. his great divine form which attracts everyone to constantly enjoy him
  6. his supremacy which keeps all chEthanas (souls) under his control
  7. his simplicity which is even observed in his all pervading nature
  8. the radiance in his divine form and qualities which were acquired by his simplicity
  9. his favour to all irrespective of the recipient being wise or ignorant
  10. being the object of all vEdhams which is revealing such favours of him

Explaining these, AzhwAr calls out for emperumAn, and becomes well settled being consoled by the presence of ISwara who is very easily approachable.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

When parASara bhattar was in thirukkOshtiyUr, SrI rAmap piLLai (vEdha vyAsa bhattar) asked him “AzhwAr is not grief struck since he desired to enjoy bhagavAn‘s parathvam (supremacy) in paramapadham but could not experience it here; he is not grief struck since he desired to enjoy vibhavAvathArams (SrI rAma, krishNa et al) but could not experience it since they were in the past; he wanted to experience emperumAn in ugandharuLina nilangaL (dhivya dhESams), that too thirumalai; so instead of enjoying archAvathAra emperumAn more and more, why is he missing out on it and suffering for the same?”. bhattar gives the following elaborate reply – Due to dharmi aikyam (the same person in different manifestation), whether it is parathvam (emperumAn‘s supreme form in paramapadham), vyUham (emperumAn’s form in kshIrAbdhi), vibhavAvathArams (SrI rAma, krishNa et al) or archAvathAram, all of these forms are complete in all aspects; a form may look inferior (to another form) based on the defect in the observer. When we go near an ocean, we can only see as much as our eyes can behold. Similarly, when AzhwAr enjoyed azhagar emperumAn‘s beauty etc, he could not fully enjoy him; for a very thirsty person, when very pure water is nearby, yet if his mouth is shut (due to disease), he will suffer greatly; similarly, for AzhwAr who has great desire (for emperumAn), thirumalai (archAvathAra emperumAn – emperumAn in deity form in thirumAlirunchOlai) is very near by, since emperumAn is of unlimited nature and cannot be enjoyed fully, AzhwAr instead of understanding that “it is because of emperumAn’s greatness”, he thought that it is because of the limitation of his senses. He thinks “emperumAn mercifully performed creation, assumed many incarnations in the created world, protected everyone by being the antharyAmi (super soul) to help everyone to eradicate the bondage and reach his lotus feet; but those were not helpful for me. Now, is there no way for me to be freed from bondage and reach him?” and thinks that he will be finished. Seeing this, emperumAn says “Don’t think that this is due to limitation in your senses. Even those who have no limitations in their senses, go through the same emotions”. Desirous of convincing AzhwAr, emperumAn says “I am present in north thirumalai (thiruvEnkatam – thirumalA thiruppathi) to accept your service in whatever way you desire; you come there and enjoy me” and seeing that, AzhwAr becomes pacified and completes the decad. When asked “Why did emperumAn pacify AzhwAr who tried to enjoy emperumAn in theRkuth thirumalai (south thirumalai – thirumAlirunchOlai) but suffered being unable to approach him, by showing vadakkuth thirumalai (north thirumalA – thiruppathi)?”, it is explained that, [first explanation] when a toddler cries for breast milk, the mother will breast feed the child [in periya thirumadal, the two hills are explained as two breasts of the mother earth]; but when the child desires for a particular breast, should the mother not give milk from that breast? Not necessarily; [second explanation] since AzhwAr has lost his way, he does not know exactly what he wants [so either dhivya dhESam is fine]. More over, the same object that is necessary one time may be hazardous at other times. The same food which is hazardous during indigestion, will become necessary when the indigestion is cured; [since AzhwAr is in such state] he would not know which one is necessary and which one is hazardous. Only bhagavAn who sustains AzhwAr by manifesting his various qualities and AzhwAr himself would clearly know this. [third explanation] In south thirumalai (thirumAlirunchOlai), emperumAn’s easy approachability is towards the people of the mlEchcha (outer) lands that were looked-down upon by learned people; but here in north thirumalai (thiruvEnkatam) emperumAn’s easy approachability is even towards animals as said in nAnumgan thiruvanthAdhi 47 “kAnamum vAnaramum vEdumudai vEngadam” (thiruvEnkatam which has forests, monkeys and hunters).

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.2 – Audio

Published by:

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

kallalagar-ahzwar -srinivasan

 

Full Rendering

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram

pAsuram


~

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