Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.1.1 – mudichchOdhiyAy

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Full series >> Third Centum >> First decad

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr becomes delighted thinking about the perfect match between the divine limbs and the divine ornaments.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – based on the perfect match between the divine ornaments and divine limbs of lord SrIman nArAyaNan, AzhwAr gets doubts that could not be comprehended by him and hence he asks emperumAn himself to clarify that doubt.

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

mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO
adichchOdhi nI ninRa thAmaraiyAy alarndhadhuvO
padichchOdhi Adaiyodum palakalanAy nin paim pon
kadicchOdhi kalandhadhuvO thirumAlE katturaiyE

Listen

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

unadhu – your
mugam – divine face’s
chOdhi – radiance
mudi – in the divine crown
chOdhi – radiance
malarndhadhuvO – did it rise upwards?
adi – the divine feet’s
chOdhi – radiance
nI ninRa – where you stand
thAmaraiyAy – the lotus seat
alarndhadhuvO – did it spread downwards?
pai – well spread
pon – having beauty
nin – your
kadi – waist’s
chOdhi – radiance
padi – natural
chOdhi – having radiance
Adaiyodum – with the divine clothes
pal – many
kalanAy – being divine ornaments
kalandhadhuvO – did it spread upwards and downwards?
thirumAlE – since you are the lord of SrI mahAlakshmi

as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who is the controller of words and meanings,
katturai – mercifully explain this to remove my doubts

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

Did the radiance of your divine face rise upwards to become the radiance in your divine crown? Did the radiance of your divine feet spread downwards to become the radiance in the lotus flower where you stand? Did the radiance of your well spread beautiful waist spread downwards and upwards with the naturally radiant cloth and the divine ornaments you wear? Since you are the lord of SrI mahAlakshmi, as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who is the controller of words and meanings, mercifully explain this to remove my doubts.

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

  • mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO – Did your divine face’s radiance extend up to the divine crown and become splendorous? Or it can also be explained as – did your divine crown’s radiance extend down to the divine face and become splendorous? For a SEshabhUtha (servant), the first thing that will be seen is emperumAn’s SEshithvam (that which highlights the supremacy – i.e., his unique and divine crown); the beauty of the crown that highlights his supremacy leads AzhwAr to his divine feet.
  • adichchOdhi – Did the radiance of the divine feet spread over the lotus seat of your highness and become splendorous? Or did the lotus on which you are standing spread to your radiant divine feet and become splendorous [like a lotus flower would be fresh when in contact with water, your lotus feet are looking fresh due to the contact with the lotus seat]?
  • nI ninRaemperumAn who is called EkarUpa (unchanging), stood with great attachment like someone performing penance standing in water. Since this is the ultimate goal, there is nothing beyond [below]. So, the radiance of the divine feet rises up [leading AzhwAr to other aspects in emperumAn’s divine form]; like a wooden block in an ocean that is pushed from one tide to another, the beauty of different aspects of emperumAn pushes AzhwAr and AzhwAr enjoys them.
  • padichchOdhi – [padi – thirumEni – divine form] Did the beauty of the divine form spread into the many divine ornaments or did the beauty of the many ornaments spread into the divine form? Did the radiance of the divine clothes spread into the divine waist or did the radiance of the divine waist spread into the divine clothes?
  • nin paim pon kadichchOdhi padichchOdhi Adaiyodum pal kalanAyk koNdu kalandhadhuvO – Did the radiance of your beautiful gold-like waist spread into the naturally radiant divine clothes and other divine ornaments? Just as we cannot differentiate when water gets mixed with water, it is impossible to differentiate between the radiance/beauty of these various aspects. Alternatively, padi is also explained as “inherent quality” [i.e., all of these aspects are natural for emperumAn].
  • thirumAlE – This divine togetherness of SrI mahAlakshmi and SrIman nArAyaNan is also another beautiful aspect. Both SrI mahAlakshmi who says as in thiruvAimozhi 6.10.10 “agalagillEn” (will never separate from him) and naturally all-knowing yourself should analyse these and give clarification to me. AzhwAr who started enjoying bhagavAn recently [i.e., new to bhagavath vishayam] would say as in thiruvAimozhi 1.1.6enRum Oriyalvinar ena ninaivu ariyavar” (emperumAn cannot be understood as having such and such qualities). Those who enjoy him eternally (his divine consorts) would say as in periya thirumozhi 8.1.9 “paNdivaraik kaNdaRivadhu evvUril yAm” (where did we see him before?). emperumAn himself who is naturally omniscient as explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (he himself does not fully know his glories). Thus, these doubts remain for AzhwAr who started experiencing bhagavAn recently, as they do for those who eternally experience emperumAn and AzjwAr himself – without any difference. AzhwAr is thinking that just like he is having these doubts, they would also be having such doubts.
  • katturaiyE – please explain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.1 – mudichchOdhi

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Full series >> Third Centum

Audio

kallalagar-ahzwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first decad – AzhwAr after experiencing thirumalai’s relishable nature in this manner [as in the previous decad], he experiences the unlimited auspicious qualities such as saundharyam (beauty) etc., of azhagar emperumAn and becomes delighted. emperumAn who resembles a kalpaka tharu (wish-fulfilling tree) on top of thirumalai as mentioned in periya thirumozhi 7.10.3 “vadamAmalai uchchi” (the top of the great northern mountain) is beyond the glorification of vaidhika purushas (those who pursue vEdham), brahmA, rudhra, et al but is fully under the control of his devotees.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first decad – AzhwAr desiring to explain the nature of emperumAn being the supreme lord in all manners which is the cause for the servitude [of jIvAthmAs towards him], visualised the divine beauty of azhagar emperumAn who manifested himself in south thirumalai (thirumAlirunjOlai) to accept the kainkaryam (service) [from his devotees] and highlights the following aspects:

  1. the perfect fit between azhagar emperumAn thirumEni’s (physical body) divine limbs and the divine ornaments which are worn
  2. that there is no fitting example for his radiant beauty
  3. the lordship acquired over everyone due to his all radiant aspects
  4. the greatly enjoyable nature of his lordship
  5. the nature of such distinct greatness which is beyond the abilities of speech
  6. that his glories cannot be spoken even by all of vEdham
  7. even if the greatly wise brahmA, rudhra et al try to praise such radiance, it will only cause insult [since they cannot adequately glorify him]
  8. even if the unique, greatly knowledgeable brahmA tries, it will only lead to dullness [because he cannot fittingly glorify him]
  9. his great motherly forbearance towards his devotees is greater than the supremacy with which he can protect the devotees just by his divine will.
  10. those who consider themselves to be lords, once they realise his such supremacy, will surrender unto him – but that is nothing unusual [neither will it add any new glories to him].

Explaining these, AzhwAr explains the intrinsic nature of such servitude towards ISwara who is the lord of all.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr explained that there is no ignorance in the auspicious qualities of bhagavAn as said in thiruvAimozhi 2.10.11poruL enRu ivvulagam padaiththavan pugazhmEl maruLil vaNkurugUr vaN SatakOpan“; here, in this decad, AzhwAr says that there is an ignorance [about the various beautiful aspects of bhagavAn] in the matters of such bhagavAn who is filled with auspicious qualities. The reason for ignorance identified previously is karma [one;s own virtues/vices in material realm]. But the ignorance here is due to greatness of bhagavAn. Even nithysUris have this type of doubts. Since this doubt is fitting with the true nature of the jIvAthmA, this will remain as long as the jIvAthmA exists.

AzhwAr, while enjoying thirumalai, as mentioned in periya thirumozhi 7.10.3 “vadamAmalai uchchi” (the top of the great northern mountain), experienced the divine beauty of azhagar emperumAn who looks like a part of the divine hill, like a kalpaka tree which has many branches; AzhwAr becomes delighted thinking about bhagavAn who cannot be seen by the self-effort of vEdham, vaidhika purushas [sages such as vyAsa et al], brahmA, rudhra et al, but can be seen by everyone irrespective of his/her birth, activity etc when shown by bhagavAn himself.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.1 – Audio

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Meanings

kallalagar-ahzwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 3rd centum – audio

Published by:

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thiruvAimozhi

Previous Centum

Meanings

Mahavishnu-universes

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thiruvAimozhi – 3rd centum

Published by:

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

Full series

Previous Centum

Audio

Mahavishnu-universesFocus of this centum – vyApakathvam – bhagavAn’s omnipresence

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

While the first two centums explained the goal, that is brahmam (bhagavAn), specifically, his SEshithva (lordship) which highlights his rakshakathva (being the protector) and bhOgyathva (being the most enjoyable), in the subsequent two centums, the jIvAthmA who pursues the goal, specifically his bhagavadhEka SEshathva (exclusive servitude towards bhagavAn) which highlights his exclusive engagement with bhagavAn and exclusive love towards bhagavAn are explained. Among those two qualities,this third centum, which explains jIvAthmA‘s exclusive engagement with bhagavAn, highlights the following aspects (in each decad):

  1. the natural servitude of jIvAthmA towards bhagavAn which is based on bhagvAn’s lordship
  2. the relationship of jIvAthmA with the material body etc which is a hurdle for such servitude, should be eliminated
  3. for such jIvAthmA who has been freed from the hurdles, the actions in service to bhagavAn are to be requested (from bhagavAn himself)
  4. jIvAthmA‘s inseparable relationship with bhagavAn in the form of prakAra-prakAri (prakAri – object [bhagavAn], prakAra – mode/attribute [jIvAthmA]), is a manifestation of jIVAthmA’s servitude towards bhagavAn
  5. the loving emotions acquired by this tasteful servitude
  6. the recipient of such servitude stretches [from bhagavAn in paramapadham] to archAvathAram emperumAns [deity forms in dhivya dhESams]
  7. the improvement of such servitude leads up to the ultimate servitude towards thadhIyas (bhagavAn‘s devotees)
  8. the great attachment in having the experience with emperumAn [in deity forms] who is dependent on his devotees
  9. the distinct/special nature of vAchika anubhavam (engaging with bhagavAn through speech/words) which is one type of engagement
  10. the eradication of all hurdles which is an outcome of engaging with bhagavAn in all manners

With these aspects, AzhwAr explains jIvAthmA‘s exclusive engagement with bhagavAn.

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

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