Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.1.11 – viyappAya viyappillA

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

nammazhvar_bavishyadhAchar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “This decad will uplift those who learn it and also will eradicate the worldly sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains elimination of this worldly birth as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

viyappAya viyappillA meygyAna vEdhiyanai
sayap pugazhAr palar vAzhum thadam kurugUrch chatakOpan
thuyakkinRith thozhudhuraiththa AyiraththuL ippaththum
uyak koNdu piRappaRukkum oli munnIr gyAlaththE

Listen

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

viyappAya – surprising to see qualities, activities etc (when seen in others)
viyappillA – nothing unusual (in bhagavAn‘s case)

those which shine due to being related to bhagavAn,
mey gyAnam – that which explains such true knowledge
vEdhiyanai – one who is known through vEdhams
sayam – jayam – victory (over samsAram (worldly bondage)) leading to
pugazhAr – one who has glories (such as gyAnam (knowledge), vairAgyam (detachment))
palar – many
vAzhum – living (enjoying AzhwAr’s greatness)
thadam – vast
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
thuyakku – confusion of mind (in the form samSaya (doubt), viparyaya (error))
inRi – without
thozhudhu – rendering service (which is the natural act of true knowledge)
uraiththa – mercifully spoken
AyiraththuL ippaththum – this decad among the thousand pAsurams
oli – joyful noise
munnIr – having the ocean which has three types of water (river water, ground water and rain water)
gyAlaththu – in the world
uyak koNdu – uplifting (by bestowing knowledge etc)
piRappu – relationship with [further worldly] births
aRukkum – will eradicate

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

emperumAn in whom the amazing qualities etc are natural (nothing unusual) whereas in others it is surprising to see any qualities, activities etc; such emperumAn is revealed by vEdhams that shine due to being related to bhagavAn and that which explain such true knowledge. nammAzhwAr, who is the leader of AzhwArthirunagari, where many glorious personalities who have won over the worldly bondage, live enjoying greatness of nammAzhwAr. This decad among the thousand pAsurams, which is mercifully spoken by such nammAzhwAr without any confusion in his mind (in the form of doubt, error) and rendering service (which is the natural act of true knowledge). Such decad will uplift (by bestowing knowledge etc) those jIvAthmAs in this world which is having the ocean that makes joyful noise and that has three types of water (river water, ground water and rain water) and will eradicate the relationship with [further worldly] births.

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

  • viyappAya viyappillA – [Those qualities, activities etc] When observed in others, we will be surprised, but when seen in bhagavAn, it will seem normal. When some one donates four (a few) cows in charity, it will make us wonder. But when we hear that “SrI rAma gave in charity”, it will sound quite normal. When SrI rAma was giving away wealth in charity and completed it, a brAhmaNa named thrijada arrived there, Since SrI rAma wondered what to give, he said “You throw your stick as far as possible, and I will give you cows fitting that distance”. The brAhmaNa obliged and went away with so many cows [that fit within the boundary].
  • mey gyAna vEdhiyanaiemperumAn who has the greatness of being revealed by vEdham which speaks the truth as it is.
  • sayam … – Like AzhwAr himself who said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowly life in this material realm), many SrIvaishNavas live here enjoying AzhwAr – AzhwArthirunagari which is the vast abode that accommodates all such SrIvaishNavas.
  • thuyakku inRi – thuyakku means confusion in mind. This decad which is among the thousand pAsurams, which was composed after AzhwAr fully visualized the truth without any doubt, error.
  • oli munnIr gyAlaththE – In this world which has the noisy ocean which has the three types of water, this decad will uplift those who were as said in thaiththiya upanishath  “asannEva sa bhavathi” (as good as non-existing) to become as in thaiththiya upanishath “santhamEnam thathO vidhu:” (due to knowing brahmam, others know him to be existing) and will also eliminate the hurdles. Like when a kingdom becomes leaderless, [if there were a prince who was imprisoned for some reason] the prince would first be crowned and then his shackles will be broken, this decad would first engage one in kainkaryam at the divine feet of azhagar emperumAn and then the bondage in this material world which is a hurdle for such kainkaryam, would be eliminated.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr meditated upon the perfect match between azhagar emperumAn‘s divine ornaments and divine form.
  • In the second pAsuram, he said “For such perfect match, those examples given by worldly people will only cause blemish to you”.
  • In the third pAsuram, emperumAn said “forget about worldly people, why can’t you explain that?”, AzhwAr replied “I won’t be able to completely explain that”.
  • In the fourth pAsuram,  “you, who is great and infinitely sweet, confused the worldly people so that they lose you”.
  • In the fifth pAsuram,  emperumAn said “you are different from worldly people, why can’t you speak?” and AzhwAr replied “You have transformed me to be different from worldly people, but you have not made yourself to be limited [you are still unlimited]”.
  • In the sixth pAsuram, emperumAn said “why don’t you along with vEdhams speak about me?” and AzhwAr replied “Even vEdhams cannot fully understand you”.
  • In the seventh pAsuram, emperumAn said “Leave aside vEdhams; there are some vaidhika purushas (those who are well-versed in vEdham). What is the problem in them glorifying me?” and AzhwAr replied “Even that will cause blemish only to you”.
  • In the eighth pAsuram, AzhwAr said “even if we imagined a brahmA who is not in karma bhAvanA (engaging in worldly creation etc) and is fully in brahma bhAvanA (total devotion towards bhagavAn), even such brahmA’s glorification would cause blemish only to you”.
  • In the ninth pAsuram,  AzhwAr said “as we are not able to speak about his supremacy, is his simplicity easy to speak about?”.
  • In the tenth pAsuram, AzhwAr said “Isn’t it a blemish if those who are created by brahmA who was created by you, glorify you?”.
  • In the end, AzhwAr mercifully explained that, this decad by itself will give the ultimate result.

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 – 3.1.10 – maRaiyAya

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-5

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “For you who is known only through vEdham and the lord of all, is it surprising that brahmA et al, who are created and bestowed knowledge by you, know you as “Iswara” (lord) and praise you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Even those who consider themselves to be the lords, since it is apt for them, knowing your lordship and taking shelter of you is not at all surprising”.

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

maRaiyAya nAl vEdhaththuL ninRa malarch chudarE
muRaiyAl ivvulagellAm  padaiththidandhuNdumizhndhaLandhAy
piRai ERu sadaiyAnum nAnmuganum indhiranum
iRai Adhal aRindhEththa vIRRiruththal idhu viyappE?

Listen

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

maRaiyAya – that which conceals (its meanings for those who are filled with rajas (passion) and thamas (ignorance))
nAl vEdhaththu – vEdhams which are four-fold (starting with rig vEdham etc which reveals its meaning to those who are situated in sathvam (goodness))
uL ninRa – being the intrinsic essence
malar – having blossomed
sudarE! – being in the form of a radiant light
muRaiyAl – at every (creation) cycle
i – indha – this
ulagellAm – worlds
padaiththu – created
idandhu  – lifting them up (by entering into the causal ocean)
uNdu – consuming them (during total deluge)
umizhndhu – spitting them out again
aLandhAy – oh one who measured them (so that others cannot claim ownership)!
iRaiyAdhal – being the lord (being revealed by vEdham only and engaging in creation etc)
aRindhu – knowing thus (about you)
piRai ERu sadaiyAnum – rudhra who is engaged in enjoyment and austerity due to having chandrakalA (crescent moon) in his head and having matted hair respectively,
nAnmuganum – brahmA (who has all the abilities to engage in creation)
indhiranum – indhra (who is the lord of 3 worlds namely svarga lOka, bhuvar lOka and bhUlOka)
Eththa – to take shelter of you (by praising you)
vIRu – being great/distinct (since he is the one who gives shelter to all)
iruththal idhu – such stature
viyappE – is it surprising?

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

Oh one who is in the form of a blossomed radiant light, being the intrinsic essence of vEdhams which conceal (its meanings for those who are filled with rajas (passion) and thamas (ignorance)) and which are being four-fold (starting with rig vEdham etc which reveals its meaning to those who are situated in sathvam (goodness))! Oh one who time and again creates the worlds,  lifts them up (by entering into the causal ocean), consumes them (during total deluge), spits them out again, and measures them (so others cannot claim ownership)! In such case, is it surprising to see such stature of being the great shelter (since he is the one who gives shelter to all) for rudhra who is engaged in enjoyment and austerity due to having chandrakalA (crescent moon) in his head and having matted hair respectively, brahmA (who has all the abilities to engage in creation), indhra (who is the lord of 3 worlds namely svarga lOka, bhuvar lOka and bhUlOka) et al and being praised by them knowing that you are the lord.

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

  • maRaiyAya – SrI rangarAja sthavam 1.19 “Adhau vEdhA: pramANam smruthirupakuruthE sEthihAsai: purANair nyAyaissArdham thvadharchAvidhimupari parikshIyathE pUrvabhAga: | UrdhvO bhAgasthvadhIhAguNavibhavaparigyApanaisthvathpadhApthau vEdhyO vEdhaiScha sarvairahamithi bhagavan! svEna cha vyAchakartha: ||” (Oh bhagavAn! vEdhams are primary pramANam (authentic source of knowledge, without need for external validation). manu smruthi is helping along with ithihAsams and purANams, pUrva and uththara mImAmsA. The karma kANda (pUrva bhAgam) reveals everything about how to worship you. The glorious uththara kANda (Urdhva bhAgam) leads to your divine feet by revealing your activities such as creation etc, the qualities that are required for such activities, the realms that are under your control etc. Also, you yourself have revealed [in bhagavath gIthA etc] that you are only known through vEdham which is divided in to pUrva and uththara kANdam). Here vEdham is highlighted by two words – maRai (one that conceals) and vEdham (one that reveals) – this is because, for those who are outside vEdham without any faith in it, it hides itself and for those who are faithful, it reveals its meanings. pUrvA bhAgam (karma kANdam) explains the process of worship and uththara bhAgam (uththara kANdam) explains the nature of the object of worship (bhagavAn). The lustre acquired due to being revealed by all of vEdham as said in bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:“. Oh one who is shining in the vEdhams as the lord of everyone and has unsurpassed sweetness.
  • muRaiyAl … – vEdhams explain that he is the protector of all.
  • muRaiyAl – two meanings – 1) relationship – due to him being the lord, 2) repeatedly in every cycle of creation. During deluge, when the AthmA was devoid of karaNa (body) and kaLEbara (senses) and without any means to enjoyment in this world or for liberation, emperumAn creates them [i.e., gives the body, senses, ability to act etc], assuming the form of mahAvarAham (great wild-boar/pig) and rescued the created world that was consumed by the causal ocean, protecting the world by keeping it safely in his stomach when there is a deluge again, then spitting it out again, when people like mahAbali steals (claims) bhagavAn‘s wealth like an eagle plucking its prey, emperumAn rescues the world from him by measuring it up to the boundary. Oh one who is protecting in so many ways like this! [Here a question arises, is this not the karma which leads an AthmA into a particular birth? why are these actions highlighted as favours to the AthmA?] The karma of the chEthana is the viSEsha kAraNam (special cause) that leads to the variegated bodies one may acquire. yaugapadhyam anugraha kAryam [But, the whole universe(s) is created at once out of bhagavAn‘s mercy on seeing the plight of jIvAthmAs without any body/senses] – bhagavAn is thus the sAmAnya kAraNam (common cause) for whole of creation.
  • piRai ERu sadaiyAnum … – rudhra who is having matted hair in the form of doing penance, yet, having the [cool] crescent moon on his head and being the prime enjoyer; brahmA who is the father of such rudhra; indhra who is [having greatness to be] counted along with those two; by them glorifying you and you manifesting your distinct nature due to that, is there anything great for you? Like a person making a doll, decorating it to look great, keeping his feet on its head and pridefully claiming “it worshipped me”, like it is said in thiruvAimozhi 7.5.4 “nanmaip punal paNNi nAnmuganaip paNNi” (creating the good causal ocean and creating the brahmA), if brahmA who was created by you and these other dhEvathAs who are created by brahmA praise you and if you become proud about that, is there any greatness in it? would you not be a laughing-stock by doing 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 – 3.1.9 – mazhungAdha

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-garuda-sevai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Subsequently, since AzhwAr cannot sustain himself without praising emperumAn, he highlights emperumAn’s qualities and praises him.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr explains emperumAn‘s vAthsalyam (motherly affection) towards his devotees, with an example.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, your supremacy of protecting your devotees just with your will is inferior when compared to the great motherly affection you have towards your devotees.

Highlights from periyavAchchAn piLLai‘s introduction

In ninth pAsuram – AzhwAr mercifully explains emperumAn‘s motherly affection that easily wins over his supremacy [that was explained in previous pAsurams].

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

Ninth pAsuram. AzhwAr says “If we say that your supremacy cannot be explained, does it mean that your simplicity is within the boundary of words?”.

pAsuram

mazhungAdha vainnudhiya chakkara nal valaththaiyAy
thozhum kAdhal kaLirRaLippAn puLLUrndhu thOnRinaiyE
mazhungAdha gyAnamE padaiyAga – malarulagil
thozhumbAyArkku aLiththAl un sudarch chOdhi maRaiyAdhE

Listen

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

mazhungAdha – not blunt
vai – having sharpness
nudhiya – having mouth
chakkaram – divine disc (sudharSana chakra)
nal – beautiful
valaththaiyAy – one who is having it in his right [hand]
thozhum – due to rendering service
kAdhal – having attachment
kaLiRu – elephant
aLippAn – to protect
puL – periya thiruvadi (garudAzhwAr)
Urndhu – rode him with great urgency
thOnRinaiyE – you appeared in front of that elephant

(in such situation)
mazhungAdha – unfailing
gyAnamE – gyAnam (knowledge) in the form of sankalpam (divine will)
padaiyAga – as entourage
malar – blossomed/expanded
ulagil – in the world
thozhumbAyArkku – to those who worship (you)
aLiththAl – if you helped them

(one who urgently arrived at the banks of the pond to protect his devotee)
un – your
sudar – greatly radiant
sOdhi – lustre
maRaiyAdhE – will it not be reduced?

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

You appeared in front of the elephant (gajEndhrAzhwAn) that is having attachment due to rendering services, to protect it by riding the garudAzhwAr with great urgency, having the beautiful sudharSana chakra (disc) which has sharpness and does not become blunt and has a sharp mouth, in your right hand. In such case, for those who worship you in this blossomed/expanded world, if you helped them with unfailing gyAnam (knowledge) in the form of sankalpam (divine will) as your entourage, would that not reduce your greatly radiant lustre (of urgently arriving at the banks of the pond to protect his devotee)?

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

  • mazhungAdha … – As it hits the bodies of the enemies, like a knife which gets sharpness/shining by being touched by knife-sharpener, the divine sudharSana chakra becomes sharper and more radiant. Instead of being blunt, the divine chakra with sharp edges, having such chakra in your right side as said in thiruppallANdu 2vadivAr sOdhi valaththuraiyum sudarAzhiyum pallANdu“.
  • nal valaththaiyAy … thOnRinaiyEemperumAn forgot that he had his divine chakra in his hand; had he remembered, he would have sent that and finished the job right from where he was. As soon as he heard the sorrowful cry of his devotee, he forgot himself. But, even if he realized his position, he could not remove the sorrows right from where he is; because the elephant is “thozhum kAdhal kaLiRu” (elephant that has great attachment due to rendering services) – gajEndra is such an elephant who had the desire to see emperumAn with his divine chakra in the hand.
  • kAdhal kaLiRu – Like airAvatha is known as “chathurdhanthi” (elephant with 4 tusks), gajEndhra is called as “the loving elephant” – where love for emperumAn is his identity.
  • aLippAn – To accept the flower held by the elephant before it loses its freshness at his lotus feet [this is explained as the cause of sorrow for gajEndhra – he wants to offer the lotus flower at emperumAn‘s lotus feet before it loses its freshness].
  • puL Urndhu thOnRinaiyE – garudAzhwAr’s speed is usually faster than emperumAn‘s sankalpam (divine will); but this time, even such speed was not enough for emperumAn, so he tucked garudAzhwAr under his arm (carrying him all along) and jumped at the banks of the pond.
  • thOnRinaiyE – it looks like not gajEndhra, but AzhwAr was himself suffering – AzhwAr is saying as if emperumAn appeared in front of him!
  • mazhungAdha gyAnamE padaiyAga … – To explain that he forgot the presence of his own divine chakra. Is he thinking about his knowledge in the form of his divine will which is even closer to him than his chakra? Even if his knowledge is used in many activities, instead of losing its quality, it gains lustre – having such divine will as entourage.
  • malarulagil thozhumbAyArkku aLiththAl un sudarch chOdhi maRaiyAdhEthozhumbAyArkkum – those who are SEshabhUthas (servitors). Those who are his servitors in this samsAram (material realm) which has the lotus flower in his navel as the base.  If you protect those devotees from wherever you are using your divine will, you will not be known for great lustre as in “one who urgently jumped without caring for his appearance, clothes etc., at the banks of the pond where the elephant was caught in trouble”.
  • maRaiyAdhE – When this was recited, an AchArya named siRRAtkoNdAn screamed “maRaiyum, maRaiyum” [Yes, if he does not physically appear to protect the elephant, his lustre will be reduced].

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 – 3.1.8 – mAsUNA

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-4

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr considers brahmA who has ubhaya bhAvanA [both karma bhAvanA – engaging in worldly activities and brahma bhAvanA – engaging in meditation etc upon bhagavAn] as good as vanaspathi (plant) and says “if there were a greatly wise brahmA who has ultimate intelligence and even if he praises you, that will only conceal your greatness”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “even if brahmA becomes reformed to have ultimate knowledge and starts praising you, would your radiance not be concealed [by that]?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. Some explain this as – In previous pAsuram, AzhwAr said that “those dhEvathAs starting with rudhra cannot praise emperumAn” and in this pAsuram, he says “even if brahmA who is the father of rudhra praised you, that will only cause you disgrace”. bhattar mercifully explains this as –  Even brahmA was included in previous pAsuram. Here, AzhwAr is saying “instead of this brahmA who has ubhaya bhAvanA, if there is a brahmA who is fully engaged with brahma bhAvanA alone, even his praising will lead to blemish for your highness”.

pAsuram

mAsUNAch chudar udambAy malarAdhu kuviyAdhu
mAsUNA gyAnamAy muzhudhumAy muzhudhiyanRAy
mAsUNA vAn kOlaththu amarar kOn vazhippattAl
mAsUNA una pAdha malarch chOdhi mazhungAdhE

Listen

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

mAsUNA – without a trace of blemish
sudar – in the form of radiant light
udambAy – having divine form
malarAdhu kuviyAdhu – without expansion and contraction
mAsUNA – devoid of blemishes such as doubt, error etc
gyAnamAy – having such knowledge as a natural quality
muzhudhumAy – having all qualities and wealth/realms as attributes
muzhudhu – all of those
iyanRAy – oh one who is the abode for all of them to exist on you!
mAsUNA – devoid of blemishes
vAn kOlaththu – being decorated with great knowledge etc
amarar kOn – brahmA who is served by the dhEvathAs
vazhip pattAl – if he engages in serving you in the form of praising your greatness
mAsUNA – being the opposite of all defects
un – your
pAdha malar – divine lotus feet’s
sOdhi – radiance
mazhungAdhE – will it not be reduced?

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

Oh one who has a divine form which is devoid of any blemishes and that is in the form of a radiant light, who has knowledge that does not expand/contract and has no blemishes such as doubt, error etc., as a natural quality, who has all qualities and wealth/realms as attributes and being the abode for all of them to exist on you! [Considering that there is a] brahmA who is decorated with great knowledge etc which is devoid of any blemishes and who is being served by dhEvathAs, if he engages in serving you in the form of praising your greatness, will that not reduce the radiance of your divine lotus feet that is the opposite of all defects? It is implied that brahmA who is a created being (with acquired good qualities) approaching naturally radiant divine feet, is not of great value [for the divine feet].

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

  • mAsUNAch chudar udambAy – Since you are being the opposite of defects, being in the mode of sudhdha sathva (pure goodness), you are having infinitely radiant divine form.
  • malarAdhu kuviyAdhu – He is as said in periya thirumozhi 7.10.1 “arumbinai alarai” (sprouting flower); As said in “yuvAkumAra:” (youth and adolescent), he would manifest both states at the same time. Also explained as said in SrIvishNu purANam 1.2.1 “sadhaikarUparUpAya” (having a divine form which matches his divine nature), he would neither have growth or decay.
  • mAsUNA gyAnamAy – You who is having knowledge which cannot become blemished due to a particular reason [karma]. malarAdhu kuviyAdhu (expansion/contraction) is applicable to both his divine form (before the phrase) and his knowledge (after the phrase). His divine form does not acquire expansion/contraction as in the case of the changes that manifest in the bodies of samsAris (bound souls) which are acquired by their karma [bodies -> achith – matter – goes through changes to its nature itself]; nor his knowledge goes through changes like in the case of samsAris whose knowledge expands/contracts [chith – souls – does not change itself, but its knowledge expands/contracts] [Thus, it is established that bhagavAn is changeless both in his nature and qualities and hence he is different from both chith and achith].
  • muzhudhumAy – having all other qualities which are not explicitly highlighted here.
  • muzhudhumAy – his state of being the soul of the entire creation.
  • muzhudhu iyanRAy – This is re-establishing the same concept that was highlighted in  thiruvAimozhi 3.1.5varambinRi muzhudhiyanRAy“, one who controls everything [by being the antharyAmi (in-dwelling super soul].
  • mAsUNA … – As said in varAha purANam “chathurmukAyu: …” (If there is some one who has the life span of brahmA with crores of faces and very pure mind, we are not sure if he can explain 1/10000th of your qualities. Oh supreme among Gods! kindly show your mercy”, even if there is such a brahmA who is the leader of dhEvathAs, his praises would also cause blemish only to you. Only AzhwArs perform mangaLASAsanam knowing his greatness. A brahmA who has no blemishes should be created. This is what is implied by “uthprEkshithanAna brahmA” (an invented brahmA). Here, for the brahmA, at the end of his life, his knowledge will end too; for this [invented] brahmA, there should be no such defect. Since “kOla” (decoration) is seen as an adjective for “vazhippadugai” (praising/worshipping), it relates to the knowledge [that is used to praise]. If such brahmA praises you, the radiance of your divine feet that does not get reduced by the touch of anything else, will that not become minimized when considered “are his divine feet only as great as explained by brahmA [instead of knowing their unlimited greatness]?”. Due to his nature of servitude, AzhwAr is saying “una pAdham” (your feet) instead of “un thirumEni” (your divine form).

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 – 3.1.7 – vAzhththuvAr palarAga

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

vyuhavasudevan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – when asked “What if everyone praises you together, or if most intelligent rudhra et al praise you [would that be possible]?” AzhwAr replies “Because rudhra was created by brahmA who was created by you, the praise by those with narrow knowledge will only conceal your auspicious qualities”.

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

Seventh pAsuram. emperumAn says “Leave aside vEdham. There are certain individuals who are known as vaidhika purushas (well versed in vEdham such as vyAsa et al). What about their praising me?” AzhwAr replies “Even that will only minimize your glories”.

pAsuram

vAzththuvAr palarAga nin uLLE nAnmuganai
mUzhththa nIr ulagellAm padai enRu mudhal padaiththAy
kEzththa sIr aran mudhalAga kiLar dheyvamAyk kiLarndhu
sUzhththamarar thudhiththAl un thol pugazh mAsUNAdhE

Listen

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

(since emperumAn is known as sthavapriya (one who likes to be glorified))

vAzhththuvAr – those who praise you
palar – many
Aga – to exist
nin uLLE – in your will
nAnmuganai – four headed brahmA
mUzhththa nIr – in the causal ocean
ulagellAm – all the worlds
padai – you create
enRu – saying thus
mudhal – as the primary entity
padaiththavanE – oh one who created!

(being created by such brahmA)
kEzhththa – abundance
sIr – having qualities such as gyAnam etc
aran – rudhra
mudhalA – starting with
kiLar – those who are with risen divine powers
amarar – having immortality [to a limited extent]
dheyvamAy – dhEvathAs
kiLarndhu – zealously
sUzhththu – covering (the qualities which reap benefits [for them])
thudhiththAl – if they praise
un – your
thol – natural (ancient)
pugazh – radiant qualities
mAsUNAdhE – would they not become tainted?

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

Oh one who being the primary entity, created the four headed brahmA in the causal ocean saying to him “you create all the worlds” so that many of those who praise you exist! Even if such dhEvathAs starting with rudhra et al who are having immorality [to a limited extent], who are with risen divine powers, praise you, covering those qualities which reap benefits [for them], would your naturally radiant qualities not become tainted?

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

  • vAzhththuvAr palarAgabhattar explains this as “Yes, there are many who can praise emperumAn. But what greatness do they have over vEdham [which is eternal and free from blemish]?” Alternatively, this is explained as – to create many who can praise emperumAn.
  • nin … – With a very small fraction of your will, you created brahmA telling him “you create these worlds which are surrounded by water”. It can also be explained as – you created brahmA saying to him “mUzhththa nIrilE” (in the great causal ocean), “lOkangaLai uNdAkku” (you create the worlds). Is there any way for those created by brahmA, who was created by you, to praise you? [this explains bhattar‘s view point]

When asked “But apart from those (vaidhika purushas such as vyAsa et al), what if we also included dhEvathAs rudhra et al? Can they praise your glories?”, further it is explained that, even for them “it is not possible to do so”.

  • kEzhththa … – If we leave aside these helpless group, is it possible for greatly powerful personalities to comprehensively glorify you? kiLarndha sIr – qualities such as gyAnam etc; if each of those dhEvathAs starting with rudhra, who are at times confused to be supreme, who have such great knowledge, who have a very long life, attempts to praise different qualities which reap different benefits, would such praising cause disgrace to your naturally auspicious qualities? [yes they will, in the sense that] “his  qualities are only as great as they are able to praise [while in reality the greatness of his qualities are unlimited]”. In that sense, will their praising you not become a disgrace for you (emperumAn)?

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 – 3.1.6 – OdhuvAr OththellAm

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – emperumAn tells AzhwAr “Like the vEdhams which praise  me, you too can do it” and AzhwAr says “Even vEdhams tried to praise you, but after beginning to do so, they withdrew from doing the same. Is there any way for me, who is totally unworthy, to glorify you who are having such unlimited greatness?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What will I sing in glorification of you, who cannot be glorified by all of vEdhams?”.

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

OdhuvAr OththellAm evvulagaththu evvevaiyum
sAdhuvAy nin pugazhin thagaiyallAl piRidhillai
pOdhuvAzh punandhuzhAy mudiyinAy! pUvinmEl
mAdhuvAzh mArbinAy! en solli yAn vAzhththuvanE

Listen

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

OdhuvAr – having classification such as rig, yajur, sAma etc to be pursued by the qualified persons belonging to such branches of vEdham
Oththu ellAm – all of vEdhams
evvulagaththu – in all worlds
evvevaiyum – having all branches
sAdhuvAy – having the goodness (of teaching the meanings as it is)
nin – your
pugazhin – qualities’
thagai allAl – will stop with a little engagement
piRidhu – explaining completely or beyond
illai – not there;
pOdhu – having flower
punam vAzh thuzhAy – being decorated with divine thuLasi which is fresh as if it is staying in its natural base
mudiyinAy – having the divine crown

(to enjoy such decoration)
pUvin mEl – eternally residing on top of the lotus flower
mAdhu – SrI mahAlakshmi
vAzh – (leaving that) eternally residing
mArbinAy – Oh one who is having the divine chest!
en solli – saying what (can I sing your sweetness? can I sing your attachment towards SrI mahAlakshmi?)
yAn – I
vAzhththuvan – will praise?

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

vEdhams are having classification such as rig, yajur, sAma etc to be pursued by the qualified persons belonging to such branches of vEdham; even such vEdhams which are present in all worlds having all branches, having the goodness of teaching the meanings as they are, will stop with a little engagement in explaining your qualities and cannot explain them completely or beyond that; you are decorated with a divine crown that has fresh divine thuLasi with flowers; Oh one who is having the divine chest which is the eternal abode of SrI mahAlakshmi, who was eternally residing in the lotus flower! What will I say and how will I praise you (Can I sing your sweetness? Can I sing your attachment towards SrI mahAlakshmi)?

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

  • OdhuvAr Oththu ellAm – By saying OdhuvAr, the diversity of qualified individuals is highlighted.
  • Oththu + ellAm – rig, yajur, sAma and atharva vEdhams. Thus, all of vEdhams which are classified into multiple branches based on the diversity of students.
  • evvulagaththu evvevaiyum – All manifestations in all worlds. Even in svarga lOkam (heaven – abode of indhra) and brahma lOkam (abode of brahmA), vEdham would exist based on the intellect of the residents of those places. For example, SrI rAmAyaNam in brahma lOkam contains unlimited SlOkams, while in our earthly abode, it has 24000 SlOkams.
  • sAdhuvAy – being good. goodness for Sabdham (vEdham, word) means revealing the meaning as it is. Alternatively, sAdhuvAy (goodness) could be seen as adjective for pugazh (qualities of emperumAn).
  • sAdhuvAy nin pugazhin thagai allAl piRidhu illai – neither does it go beyond your auspicious qualities nor can it experience emperumAn fully. [Another explanation] As said in SrIrangarAja sthavam 1.20 “… varshabindhOrivAbdhau sabandhAth svAthmalAbha: …” (when rain-drop falls into the ocean, it becomes worthy), when a rain-drop falls into the ocean, it does not pervade all of the ocean! It does not become extinct either [By reaching the ocean, the rain-drop’s goal is reached; similarly by praising emperumAn, one’s true nature is established].
  • pOdhu … – Even while the vEdhams are trying and giving up, how can I praise this togetherness [of the divine couple]? Oh the one who is having flower and divine thuLasi, which is fresh as if it is staying in its natural base [when flowers are attached to the tree/plant, they would remain fresh], on your divine crown! The thuLasi flower is living gloriously being crowned! Is this divinely decorated appearance within the limits of my praise?
  • pUvin mEl … – Only when pirAtti (SrI mahAlakshmi) is separated, the decorated flowers would be dried. Her togetherness with emperumAn which is a decoration on top of the decoration (that was explained previously) – is that within the limits of my praise? Oh one who has the divine chest which is the abode of SrI mahAlakshmi who felt the lotus flower to be too hot (in comparison to your divine chest)! If only sIthA pirAtti had ever returned to mithilA after marrying SrI rAma [which never happened], SrI mahAlakshmi would consider leaving his divine chest and returning to the lotus flower which was her birth place.
  • en solli yAn vAzhththuvanE – Is this decoration and togetherness singable in praise by me?

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 – 3.1.5 – varundhAdha

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-6

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – emperumAn mercifully says “If the ignorant world does not speak, why don’t you speak?” AzhwAr replies “I cannot speak about you, who are having endless auspicious qualities and wealth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “How can I comprehensively explain about you who are having such distinct greatness?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. Third pAsuram and this pAsuram are directly connected; in the fourth pAsuram, the loss to worldly people was highlighted by AzhwAr since he happened to think about it. emperumAn asks “Why are you saying ‘gOvindhA paNburaikka mAttEnE‘? Leave aside the loss to worldly people, since you are blessed with pristine knowledge by me, you are different from them (and much wiser) ; not only are you different from worldly people, you are also different from the residents of paramapadham; why don’t you speak about me?” and AzhwAr replies “you have bestowed pristine knowledge to me, but you have not converted yourself to be ‘limited’ [i.e., emperumAn‘s greatness is unlimited and cannot be spoken comprehensively]”.

pAsuram

varundhAdha arundhavaththa malar kadhirin sudar udambAy
varundhAdha gyAnamAy varambinRi muzhudhiyanRAy
varungAlam nigazhkAlam kazhikAlamAy – ulagai
orungAga aLippAy sIr engulakka OdhuvanE

Listen

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

varundhAdha – not attainable without great efforts
aru(m) – difficult to attain
thavaththa – to be said as the result of (such) penances
malar – blossomed
kadhirin – having rays
sudar – radiant
udambai – having as form
varundhAdha – natural instead of attaining through efforts
gyAnamAy – being the one which (such) knowledge
varambu – limit
inRi – not having
muzhudhu – all entities
iyanRAy – one who is residing
varungAlam nigazhkAlam kazhikAlamAy – being present in all times (future, present and past)
ulagai – world
orungAga – to stabilize
aLippAy – Oh one who protects!
sIr – qualities (which are there due to your natural radiance, radiance in your knowledge, omnipresence and protection)
engu – where (how)
ulakka – comprehensively
Odhuvan – can I speak?

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

emperumAn who has radiant light with blossomed rays as his form – a form which is the most difficult to attain even as a result of penance and cannot be attained without great efforts; emperumAn who resides in all entities without any limits and has natural knowledge instead of knowledge acquired through self-efforts; emperumAn who exists in past, present and future times; Oh such emperumAn who stabilizes and protects the world! How can I comprehensively speak about your qualities (which are there due to your natural radiance, radiance in your knowledge, omnipresence and protection)?

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

  • varundhAdha … – Is this beauty of his divine form explainable by me?
  • varundhAdha arum thavaththa – natural, radiant form of well-expanded rays. thava – abundance. As soon as people see the divine form, they will think “is this the result of great penance?” but once they immerse in it, they will realize “this is not acquired by any penance; but naturally gifted strength”.
  • malar kadhirin sudar udambAy – Having divine radiant form with clear rays. [Like a diamond] having removed the dirt, i.e., instead of being mixed with rajas (passion) and thamas (ignorance), this is pure sathvam (goodness), the form of infinite splendour. bhagavAn with the divine form which reveals his internal qualities clearly – unlike those bodies which are bound by karma [in the mixed mode of sathvam, rajas, thamas], his divine body is acquired by him based on his ichchA (desire) and thus is very pure. Our bodies are made of karma – some are made of pApam (sins), some are made of puNyam (virtues) and some are made of both puNyam and pApam. SrIvishNu purANam 5.1.50 “na akAraNAth kAraNAdhvA kAraNAkAraNAnna cha” is explained here. akAraNam – result [variegated forms of matter]; kAraNam – mUlaprakruthi (primordial matter – cause); kAraNAkAraNam – mahath etc (intermediary forms of matter which are both cause (for variegated forms) and effect (of primordial matter)) [these are worldly elements, but bhagavAn‘s divine forms are made of spiritual elements and their purpose is explained further]; SarIra grahaNam vyApin – you who are omnipresent, having the world itself as your body, assume these forms. dharmathrANAya kEvalam – your forms are like water-shelter (A place where water is provided for the thirsty persons) for the pleasure of those who long for your vision as said in thiruvAimozhi 8.5.2 “kANa vArAy” (please come here to see me). This is explained in jithanthE sthOthram 5 “… na chAkAra: bhakthAnAm …” (your nature, forms, ornaments, weapons etc are all for the pleasure of your devotees).
  • varundhAdha gyAnamAy – Being naturally omniscient instead of acquiring this knowledge by great penances or acquiring it by the blessing of some one else.
  • varambu inRi muzhudhu iyanRAy – You control everything without any limitation. It is natural for the owner to control everything that is owned by him.
  • iyanRAy – iyalugai means controlling. Being the owner, instead of staying elsewhere and overseeing it, he is present everywhere and protecting each entity [by his presence as antharyAmi].
  • varungAlam … – How is it possible for me to comprehensively explain the auspicious qualities of yours, protecting all the worlds in a stable manner, being the controller at all times (past, present and future)? First two lines explain the greatness of your divine forms. Subsequently your presence as the one who can visualize everything at once and you being the protector are explained. Among these what can I speak about comprehensively?

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 – 3.1.4 – mAttAdhE Agilum

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr, being induced by azhagar emperumAn‘s abundant divine beauty, explains the same thinking “All the jIvAthmAs should not miss out on you (emperumAn) who are distinctly greater than every one and are the confidential subject of upanishaths”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks emperumAn “If you become fully engaged in enjoying this [explained in the pAsuram], would this insentient world not become worried?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr said “I won’t explain” in the previous pAsuram. emperumAn’s greatly relishable nature is not attainable by some [worldly people]; feeling that these worldly people should not miss out and thereby not suffer in this material realm, being induced by azhagar emperumAn‘s abundant divine beauty, AzhwAr speaks.

pAsuram

mAttAdhE Agilum im malar thalai mA gyAlam – nin
mAttAya malar puraiyum thiru uruvam manam vaikka
mAttAdha pala samaya madhi koduththAy – malarththuzhAy
mAttE nI manam vaiththAy(l) mA gyAlam varundhAdhE?

Listen

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

malar – the lotus flower in the divine navel
thalai – having it as (its) head
i – indha – this
mA – huge
gyAlam – world
nin – (the apt) your
mAttAya – in the true nature
malar puraiyum – tender like a flower
thiru uruvam – divine form
manam – in the heart
vaikka – to keep
mAttAdhE Agilum – though not having done it since time immemorial (forever)
mAttAdha – unqualified for meditating upon the divine form
pala samaya madhi – knowledge about many different philosophies
koduththAy – you bestowed;
nI – you
malar – blossomed
thuzhAy mAttE – in the divine thuLasi
manam – your heart
vaiththAl – enjoying continuously
mA gyAlam – this great world
varundhAdhE – would it not worry?

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

You bestowed knowledge on this world about many different philosophies (other than the one which should be used for reaching you). This world is unqualified for meditating upon your true nature and your tender flower-like divine form. It has as its head, the lotus flower in your divine navel. It has not meditated upon you from time immemorial. If you keep your heart in the divine thuLasi and enjoy it continuously, would this great world not be put to difficulties?  Implies that it will be put to difficulties as bhagavAn is not even looking at it with his mercy. malar thalai also means that the world is on top of the lotus flower.

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

  • mAttAdhE … – [To be read as] nin mAttAya malar puraiyum thiru uruvam manam vaikka immalar thalai mA gyAlam – mAttAdhE Agilum.
  • nin mAttAya – Three explanations – 1) in you. 2) near you. 3) mattai (honey) has become mAttu. As said in vishNu sUktham “madhva uthsa:” (honey is greatly flowing), since it is the source of honey, his divine form is very enjoyable/sweet. “immalar thalai mA gyAlam” is said due to It (the world) being unable to think about bhagavAn, since it is created and bound by karma. mAttai also means mAdu (wealth), nidhi (treasure). This great world, that is having the lotus flower in the divine navel as the base, is unable to meditate upon your treasure like great, flower like tender divine form. Agilum means “while the world is not mediating upon (you)”. This itself is disaster. For chEthanas (souls) who are bound by karma, it is impossible to keep their heart on the divine form, which is enjoyable when karma is eradicated.

More than that disaster,

  • nin thiru uruvam manam vaikka mAttAdha pala samaya madhi koduththAy – Those which don’t engage their hearts in your divine form – there are many philosophies – i.e., other philosophies; you guided their hearts towards such philosophies. “thiru uruvam manam vaikka” is to be read with both the sections before and after that phrase. You have created these various philosophies which are outside vaidhika philosophy, so that these chEthanas can be diverted from you and thus they cannot have you in their hearts.

For those souls who have been in ignorance, you have created many philosophies, but since these souls are like achith (matter without any trace of knowledge) due to such ignorant philosophies, at least if you reside in close proximity to them such that they can approach you…

  • malarth thuzhAy mAttE nI manam vaiththAy – You started enjoying the enjoyable aspects like divine thuLasi etc which will mesmerise even you. With this, AzhwAr implies “Is your sweet nature facilitating some people to approach you [or stopping you from helping others]?” [While AzhwAr was thinking to instruct others about emperumAn‘s joy-filled nature, he sees that the sweet nature of emperumAn which attracts everyone is so mesmerising to emperumAn himself that even emperumAn becomes too immersed in it and forgets his duty of uplifting others. So, he feels sorry for those jIvAthmAs who are missing out on emperumAn’s mercy]. mAdu means place. Here it means “in” [i.e., emperumAn placed his heart in thuLasi].
  • mA gyAlam – This great world cannot suffer like this! Since they (jIvAthmAs) are bound by their karma, they are unable to meditate upon you; on top of that, you have created these various philosophies which detract them from you; and you are enjoying groups of objects which give unsurpassed pleasure; [AzhwAr saying with great grief] if you are not there to help them, they will clearly suffer by engaging in worldly pleasures as said in SrI bhagavath gIthA 2.63 “budhdhinASAth praNaSyathi” (gets destroyed, having lost the intelligence).

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 – 3.1.3 – paranjOdhi

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

krishna-butter-thief

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – when emperumAn asked AzhwAr “if you say that my glories cannot be explained by certain others, can you do it?” AzhwAr says “It is not possible for me too”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “your nature which is radiant from all aspects cannot be explained by me too”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. When emperumAn says “Leave those worldly people who have not started approaching me; but can you, who are different from them, speak about my glories?” AzhwAr says “even I cannot speak about your glories”.

pAsuram

paranjOdhi nI paramAy nin igazhndhu pin maRROr
paranjOdhi inmaiyil padiyOvi nigazhginRa
paranjOdhi nin uLLE padar ulagam padaiththa – em
paranjOdhi gOvindhA! paNburaikka mAttEnE

Listen

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

paramAy – being supreme
paranjOdhi – one who is having unlimited radiant form
nI – you;
nin – you
igazhndhu – except
pin maRRu – any other
Or paranjOdhi – a radiant entity who is supreme
inmaiyil – due to non-existence
padi Ovi – not having example
nigazhginRa – present
paranjOdhi – being glorified as “paranjyOthi”
nin uLLE – in your will
padar – vast
ulagam – world
padaiththa – created
em paranjOdhi – one who manifested to me the unsurpassed radiance of not being touched by the qualities of the created world
gOvindhA – Oh one who is having radiance of tending to cows which is even greater than your supremacy!
paNbu – your radiant nature that is due to your supreme unique forms, you having no example, your supreme nature of being the cause for this world and your unlimited simplicity
uraikka – to sing/glorify
mAttEn – I am incapable

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

You are the supreme one who is having unlimited radiant form; you are glorified as “paranjyOthi” due to non-existence of any other supreme radiant entity except you; you created this vast world by your will, still remain untouched by the qualities of the created world and manifested to me this aspect which is of unsurpassed radiance; oh one who is having radiance of tending to cows, which is even greater than your supremacy! I am incapable of singing/ glorifying your radiant nature that is due to your supreme unique forms, you having no example, your supreme nature of being the cause for this world and your unlimited simplicity.

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

  • paranjOdhi nI paramAy – Being supreme – you are the supreme light. [The reason for paramAy – being supreme] When someone has a little bit of beauty and wealth, others will glorify saying “there is none more beautiful than you; there is none wealthier than you”; but in emperumAn‘s case it is so complete that there is no other entity which has such beauty, wealth etc – thus you are the supreme light in the true sense of supremacy as said in katOpanishath “thasya bhAsA sarvamidham vibhAthi” (Due to the radiance of that brahmam, all other radiant objects are shining).
  • nin … – In this world, even though one may have beauty and wealth as comparable or greater, still he may be glorified saying “is there any one equal or greater than you?” Unlike that, since there is no supreme radiance like you, you cannot be compared to any one else and none can be cited as example for you. You are such a supremely radiant person [who cannot be explained by any other example].
  • nin uLLE … – Though one may not even have full control over oneself, he may be glorified saying “you are the controller of all” Unlike that, it is your minute will that resulted in the creation of this vast world – you are my radiant lord. As said in “puthrasthE jAtha:” (you have given birth to a son), this radiance is acquired after creating this world [like the radiance acquired by a woman who gives birth to a child]. The initial “paranjOdhi” (supreme radiance) is the natural radiance of bhagavAn. Here, it is the radiance acquired due to being the cause.

Even if the radiance of his supremacy can be understood/comprehended,

  • gOvindhA – the radiance of your simplicity is beyond comprehension.
  • paNbu – your attributes. While I can experience it, I cannot explain it.
  • gOVindhA paNburaikka mAttEnE – As said in thiruviruththam 98 “nenjAl ninaipparidhAl veNNey UNennum Inach chol” (That he was insulted saying that he stole and ate butter, cannot be comprehended in the heart), if it cannot be comprehended in the heart, how can it be explained?

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 – 3.1.2 – katturaikkil

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-5

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr says “Since there is nothing comparable to azhagar emperumAn‘s beauty, the praises of the worldly people are not going to add more glories to emperumAn and in reality it would only cause insult to his greatness [since his greatness cannot be fully comprehended and glorified]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the lack of examples for the beauty of emperumAn which is spoken about.

Highlights from periyavAchchAn piLLai‘s introduction

In the second pAsuram – AzhwAr investigates if there are any examples for azhagar emperumAn‘s beauty; since there are no such examples, he says “it is incomparable”.

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

See nanjIyar‘s introduction.

pAsuram

katturaikkil thAmarai nin kaN pAdham kai ovvA
sutturaiththa nan pon un thirumEni oLi ovvAdhu
otturaiththu ivvulagu thanaip pugazhvellAm perumbAlum
patturaiyAyp puRkenRE kAttumAl paranjOdhi

Listen

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

paranjOdhi – Oh supreme light (bhagavAn)!
katturaikkil – when clearly said
thAmarai – lotus flower
nin – your
kaN pAdham kai – divine eyes, divine feet and divine hands
ovvA – does not compare to
suttu – molten
uraiththa – prepared
nan – good/best
pon – gold
un – your
thirumEni – divine (spiritual) body/form’s
oLi – collective radiance
ovvAdhu – does not compare to

Thus,
i – indha – this
ulagu – world
ottu – as matching example
uraiththu – told
unnai – you
pugazhvu – glorifying
ellAm – all
perumbAlum – mostly
patturaiyAy – explained as seen/understood

the object of the example [i.e., bhagavAn] is
puRkenRE – as something inferior
kAttum – will show

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

Oh supreme light! When clearly said, lotus flower does not compare to your divine eyes, divine feet and divine hands; the best molten gold that is prepared does not compare to the collective radiance of your divine (spiritual) body/form. Thus, whatever is told in this world as matching example in glorifying you, are all  mostly explained as seen/understood [by the individuals] and will only lead to showing bhagavAn (the object of such examples] in poor light [Lotus flower, gold etc., have acquired greatness; but emperumAn has natural greatness; hence, comparing such objects to bhagavAn will make one think that emperumAn is only as great/beautiful as those examples, but in reality his greatness/beauty is too great].

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

  • katturaikkil – One can experience bhagavAn and only be immersed in him and cannot speak about such experience [kattu – experience and uraikkil – if it is possible to explain].
  • katturaikkil – katturai – a full/single word meaning “if it can be explained”. Even if all of the [best] lotus flowers are compared to your divine eyes, divine feet and divine hands collectively, they are no match. Even individually the eyes, feet and hands cannot be compared to all the lotus flowers. [Why did AzhwAr not sing from the divine feet to hands going upwards as we are suppose to do?] Two explanations – 1) The reason for the order eyes, feet and hands is, eyes which gave the cool [merciful] glance, the divine feet at which we will fall after being won over by him and the hands that will lift us up and embrace us. 2) Since it is said in “na SAsthram naiva cha krama:” (for those with unlimited devotion towards SrIman nArAyaNan, the rules of SAsthram do not apply), AzhwAr is just sharing his divine experiences [which are beyond the ordinary rules of SAsthram] through his pAsurams. His experiences in previous pAsuram lead to the words in this pAsuram, i.e., “nin kaN” relates to “mudichchOdhi“, “pAdham” relates to “adichchOdhi” and “kai” is a sample of his experience in between the crown and the divine feet.
  • sutturaiththa … – Explains this to highlight that gold is not a match for emperumAn .
  • sutturaiththa – The best gold which was molten and then purified further will not match the radiance of your natural divine form. Only if “gold” were explained with so many adjectives (molten, purified, best), it can at least be discarded as incomparable (without those, we cannot even start comparing the gold with emperumAn‘s radiance). His divine form is explained in manu smruthi 12.122 as “rukmAbham” (having the complexion of molten gold).
  • otturaiththu – ottu – sadhruSam – matching. They (people who compared) explained it as comparable to you.
  • ivvulagu – As said in “manjA: krOSanthi” (bed is making noise), those worldly people who do not understand anything beyond their perception. It is also explained as those people who cannot even comprehend these worldly matters properly.
  • unnai – One who is known from SAsthram alone and even when such SAsthram tries to glorify you, it declares its inability as in thaiththiriya upanishath “yathO vAchO nivarthanthE” (the words are returning from glorifying that brahmam) – such you (emperumAn).
  • pugazhvellAm – even if told as the true glories and additional non-existing glories
  • perumbAlum – greatly, mostly
  • patturaiyAy – what is felt in the heart, if said as it is (without thinking through). Alternative explanation – speaking casually without analysing.
  • puRkenRE kAttumAl – it is showing him in poor light only. If he tells something that does not match bhagavAn, how would that show bhagavAn in poor light? If someone who does not know about the structure of gems looks at a precious gem and says “this looks like a salt crystal”, the one who listens to that will believe it as a salt crystal only and due to that the gem will become worthless too. Similarly, any praising done by anyone here towards bhagavAn will only lead to such disgrace.

What is the basis for the cause of such disgrace?

  • paranjOdhi – As said in nArAyaNa sUktham “nArAyaNa parOjyOthi:” (SrIman nArAyaNan, the supreme light), he is different from all other entities [so, worldly praises will not be able to do justice to his greatness].

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