Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.10.4 – parivinRi

Published by:

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

krishna-banasura

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “I approached emperumAn who showed that the dhEvathAntharams (other dhEvathAs) are not real protectors of those who took shelter of them, and became completely free from all sorrows”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who have taken shelter of emperumAn who is the eliminator of hurdles that stop our enjoyment and who never abandons his devotees, am free from all sorrows”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram – AzhwAr says “I approached emperumAn who showed that the dhEvathAntharams (other dhEvathAs) are not real protectors of those who took shelter of them and emperumAn himself will never abandon those who took shelter of him, and I have no sorrows”.

pAsuram

parivinRi vANanaik kAththumen(Ru) anRu padaiyodum vandhedhirndha
thiripuram seRRavanum maganum pinnum angiyum pOr tholaiyap
poru siRaip puLLaik kadAviya mAyanai Ayanaip poRchakkarath(thu)
ariyinai achchudhanaip paRRi yAn iRaiyEnum idar ilanE

Listen

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

anRu – that day (when krishNa himself arrived for anirudhdha, his grand son)
vANanai – of bANAsura
parivu inRi – removing the sorrows
kAththum – will protect’
enRu – saying flowery words
padiyodum – with weapons
vandhu edhirndha – came and stood against
thiripuram seRRavanum – rudhra who is proud about destroying thripura (the three towns)
maganum – his son, subrahmaNya who is having the greatness of being the commander-in-chief of the army of dhEvathAs (celestial beings)
pinnum – further
angiyum – agni (who resembles rudhra in his anger)
pOr tholaiya – run away saying “we will never fight again”
poru – attacking
siRai – having divine wings
puLLai – periya thiruvadi (garudAzhwAr)
kadAviya – rode
mAyanai – amazing personality
Ayanai – in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy)
pon – attractive [like gold]
sakkaraththu – having divine disc
ariyinai – destroying the enemies
achchudhanai – achyutha (one who does not abandon his devotees)
paRRi – attain
yAn – I (who am enjoying)
iRaiyEnum – even a little bit
idar ilan – have no sorrows

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

On that day (when krishNa himself arrived for anirudhdha, his grand son), rudhra who is proud about destroying thripura (the three towns) came and stood against krishNa saying “I will protect bANAsura removing his sorrows” along with his son subrahmaNya who is having the greatness of being the commander-in-chief of the army of dhEvathAs (celestial beings) and agni (who resembles rudhra in his anger), and krishNa the amazing personality in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy)  having the attractive divine disc and riding periya thiruvadi (garudAzhwAr) who is having attacking divine wings, made them all (rudhra et al) run away saying “we will never fight again”; I who enjoy such emperumAn who destroys the enemies and never abandons his devotees, have not even a little bit of sorrow.

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

  • parivu inRi … – When krishNa brought his army to rescue anirudhdhAzhwAn, bANa went to rudhra and said “krishNa has arrived to fight us”. rudhra replied “I will protect you to ensure that even the flower on your head does not lose its freshness”. He said that like a person who would speak about his chivalry from inside his own house [instead of being in the battle field]; is he saying like SrI rAma who vowed in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (this is my vow)?
  • anRu – when anirudhdhAzhwAn was imprisoned.
  • padaiyodum vandhedhirndha – rudhra as said in thiruchchandha viruththam 71 “muNdanIRan” (bald headed, having applied ashes all over his body), thinking that he is sure to win, brought along his army to see his victory. padai also means weapons. SrIvishNu purANam “pAravaSyam samAyAthaS SUlee” (rudhra who is holding the trident became unconscious on hearing the various sounds made by krishNa).

Why did rudhra come with weapons to fight krishNa who should be worshipped by performing an anjali (folded palms) to manifest one’s emptiness [when it comes to protecting oneself]?

  • thiripuram seRRavanum – Due to rudhra having great pride from thripura dhahana (burning down the three towns) incident. As emperumAn took 8 forms while churning the ocean and helped dhEvas, he also helped rudhra during thripura dhahana incident by being the strength in the bow, firmness in the bow-string, sharpness in the arrow and the antharAthmA (in-dwelling supersoul) for rudhra himself, won over the enemies and destroyed the three towns. Ignorant persons who did not understand all of these, praised rudhra saying that he burnt down the three towns and rudhra became bewildered hearing that, came to fight krishNa thinking “If I can burn down the three towns, why can’t I defeat krishNa?”. By this it is explained that rudhra will abandon his devotees and run away when in danger [what is said for rudhra applies to all other dhEvathAs] and sarvESvaran will protect his devotees at all times.
  • maganum – subrahmaNya who is the son of rudhra and who performed brave acts while being very young unlike his father [who performed brave acts at a matured age], who is like a brave young commander-in-chief of celestial beings.
  • pinnum angiyum – Further 49 agni (fire dhEvathAs).
  • pOr tholaiya – to be destroyed in the battle
  • poru siRaip puL … – The amazing lord who can ride garudAzhwAr whose wings attack the enemies. Here “amazing” aspect is – krishNa severing bANa’s hands, making him lord-less [by driving away rudhra] and himself becoming the lord for bANa and his country. He is glorified in thiruchchandhaviruththam as “vANan Ayiram karam kazhiththa AdhimAl” (the primordial lord who severed bANAsura’s thousand hands).
  • Ayanai – rudhra lost without giving up his stature [as dhEvathA]; emperumAn won even in a lowered stature as a cowherd boy.
  • poRchakkaraththu ariyinai – holding the divine disc which is attractive to favourable ones [devotees] and being invincible for enemies. SrIvishNu purANam 5.33.41 “krishNa krishNa mahAbAhO jAnE thvAm purushOththamam” (rudhra says – Oh krishNa! Oh krishNa! mighty-shouldered! I know your nature of being the purushOththama and controller of all). rudhra understood krishNa’s supremacy only after seeing his mighty shoulders [and their act in battle].
  • achchudhanai – One who does not abandon his devotees. rudhra abandoned his devotee bANa and ran away from the battle field. But emperumAn is explained in periya thirumozhi 5.1.7 as “sadaiyAnOda adal vANan thadam thOL thuNiththa thalaivan” (the leader who severed the wide shoulders of bANa while rudhra (one who is with matted hair) ran away). thalaimai (greatness) indicates emperumAn’s severing of hands and not taking his life. Since krishNa took the arrows on his chest for anirudhdhAzhwAn, there is nothing wrong in saying “emperumAn is the refuge for his devotees”.
  • paRRi yAn iRaiyEnum idarilanE – After holding on to him, I don’t even have a little bit of sorrow [unlike anirudhdha who had a little bit of sorrow for being imprisoned for a few days]; Since, anirudhdha is his grandson, he was imprisoned for few days; since I took shelter of him saying “adiyEn” (dhAsan – servitor), I don’t even have to go through such suffering.

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 – 3.10.3 – muttil pal

Published by:

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

bhagavan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “For me who is forced into serving sarvESvaran as a result of meditating upon his sweetness, there is no sorrow in my mind”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In third pAsuram – AzhwAr says “For me who is forced into serving sarvESvaran as a result of meditating upon his sweetness, there is no sorrow in my mind which arises out of attachment to lowly pleasures”.

pAsuram

muttil pal bOgaththoru thani nAyagan mUvulagukkuriya
kattiyaith thEnai amudhai nan pAlaik kaniyaik karumbu thannai
mattavizh thaNNan thuzhAy mudiyAnai vaNangi avan thiRaththup
patta pinnai iRai Agilum yAn en manaththup parivilanE

Listen

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

mUvulagukku uriya – being the distinguished lord for three types of chEthana (nithya, muktha and badhdha) and achEthana (sudhdha sathvam, miSra sathvam, kAlam)
muttu il – without break
pal bOgam – having multifarious enjoyable aspects
oru – unparalleled
thani nAyagan – being the distinguished leader
nal kattiyai – block of sugar which is sweet inside and outside
nal thEnai – honey which has collection of all tastes
nal amudhai – eternally sweet nectar
nal pAlai – milk which has the goodness of natural sweetness
nal kaniyai – well ripened fruit which is tempting to be eaten immediately
nal karumbu thannai – sugarcane which is sweet in each piece (thus emperumAn who is having all kinds of enjoyable aspects)
mattu – with honey
avizh – blossoming
thaN – cool
am – beauiful
thuzhAy – being decorated with divine thuLasi
mudiyAnai – having divine crown
vaNangi – (being won over by these enjoyable aspects) worshipping him,
avan thiRaththu – in his matters
patta pinnai – being totally surrendered (as ananyArha – not existing for any one other than bhagavAn)
yAn – I (who am immersed in bhagavAn, who is complete)
iRai Agilum – even a little bit
parivu – continuous craving (for sorrows due to unfulfilled worldly desires)
manaththu – in my mind
ilan – not having

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

emperumAn, being the distinguished lord for three types of chEthana (nithya, muktha and badhdha) and achEthana (sudhdha sathvam, miSra sathvam, kAlam); being the unparalleled primmordial leader having varieties of joy; he resembles block of sugar which is sweet inside and outside, honey which has collection of all tastes,  eternally sweet nectar, milk which has the goodness of natural sweetness, well ripened fruit which is tempting to be eaten immediately and is sweet in each piece (thus emperumAn who is having all kinds of enjoyable aspects); after becoming emperumAn’s devotee who has very nice divine crown which is well decorated with divine thuLasi; (being won over by these enjoyable aspects) I am worshipping him and becoming totally surrendered (as ananyArha – not existing for any one other than bhagavAn); this being the case, I (who am immersed in bhagavAn, who is complete in bhagavath vishayam) have not even a little bit of continuous craving in my mind (that arises due to sorrows from unfulfilled worldly desires).

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

  • muttu il … – Unlike having hurdles/break after a few days, emperumAn who is the unparalleled distinguished leader who has countless enjoyable aspects. That is, when he is said as the “leader”, there is no second person to be counted along with him in his capacity. Even brahmA et al are glorified as “leader”; to distinguish from them, AzhwAr says “adhvithIyanAna [oru] thani nAyagan” (unparalleled distinguished leader). It should be read as “mUvulugakku uriya – oru thani nAyagan” (for the 3 types of both chEthana and achEthana – the unparalleled distinguished leader). muttil pal bOgam – Differentiates this pleasure from the pleasure acquired from aisvarya (worldly wealth) and kaivalyam (enjoying oneself). AzhwAr feels – As said in SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) and in SrI rAmAyaNam yudhdha kANdam 17 “sarvalOka SaraNyAya” (rAgava, the refuge for all worlds) – can anyone praise emperumAn like me [without any break]? Alternatively – “mUvulagukkuriya – kattiyaith thEnai” – his enjoyable nature is also common for everyone to be enjoyed.
  • kattiyai – being rasagana (filled with taste) inside and outside; thaiththirIya upanishath “rasOvai sa:” (bhagavAn is embodiment of taste).
  • thEnai – same sweetness without the hardness of the katti (sugar block).
  • amudhai – that which gives immortality and has a distinguished taste.
  • nan pAlai – enjoyable for even ordinary persons. “nanmai” adjective is applicable for all these aspects.
  • kaniyai – well ripened such that one would want to eat as soon as seeing it
  • karumbu thannai – [sugarcane] being free from the defect of having to process it to sweeten it – naturally sweet without any additional process. Thus, as said in vEdham “sarvarasa:”, since none of these can fully explain his nature, AzhwAr is saying emperumAn himself (“thannai” on its own mean “himself”). This is AzhwAr’s shadrasam (aRusuvai – six tastes).
  • mattu avizh … – Having a divine crown that is decorated with thiruththuzhAy (thuLasi) which has abundance of honey in it. With these, the nature of emperumAn who is the refuge, is established.
  • vaNangi avan thiRaththup patta pinnai – It is the intrinsic nature of SEsha bhUtha (servitor) to worship him and approach his divine feet. After approaching him properly unlike kAla yavana, jarAsandha et al who surrounded his town with their armies and approached him.
  • iRai Agilum – even little bit.
  • yAn – I who am averse to worldly/sensual pleasures.
  • en manaththup parivilanEAzhwAr says – Do I have any sorrow in my mind for “If I reach paramapadham I can enjoy him fully as said in thaiththirIya upanishath “rasam hyEvAyam labdhvAnandhI bhavathi” (this jIvAthmA reaches paramAthmA who is embodiment of all tastes, and acquires joy) but here in samsAram I can enjoy only a portion of it”? [No. He is already enjoying here like he would in paramapadham].

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 – 3.10.2 – kuRaivil thadam kadal

Published by:

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr says “Since I am able to enjoy with great love, the glories of krishNa who incarnates as the divine son of SrI vasudhEva and eliminates the enemies of his devotees, after reclining in the thiruppARkadal (kshIrAbdhi – milk ocean) as the root for incarnations, I have no break/hurdle in such joy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kuRaivil thadam kadal kOL aravERith than kOlach chendhAmaraikkaN
uRaibavaan pOla Or yOgu  puNarndha oLi maNi vaNNan kaNNan
kaRai aNi mUkkudaip puLLaik kadAvi asuraraik kAyndha ammAn
niRai pugazh Eththiyum pAdiyum Adiyum yAnoru muttilanE

Listen

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

kuRaivu il – being complete in his togetherness
thadam kadal – in the ocean which is spacious (for reclining)
kOL aravu – on very strong thiruvananthAzhwAn (AdhiSEshan)
ERi – climb
than kOlam – having his beauty which highlights his supremacy
sem thAmaraik kaN uRaibavan pOla – pretending to sleep such that his reddish lotus like eyes blossom
Or yOgu puNarndha – meditating upon his own unparalleled divine nature and the protection of all
maNi – like a precious gem embossed on a gold plate
oLi – having great radiance
vaNNan – having a form
kaNNan – (giving up such reclining posture as said in Hari vamSam “AgathO mathurAm purIm” (arrived at the city of mathurA)) appeared as krishNa
kaRai aNi – having a stain as ornamental decoration (due to breaking of the egg prematurely)
mUkkudai – having divine beak
puLLai – periya thiruvadi (garudAzhwAr)
kadAvi – ride
asuraraik kAyndha – destroying the asuras with his power
ammAn – supreme person’s
niRai pugazh – complete victorious nature
Eththiyum – (with devotion) praise
pAdiyum – sing with music
Adiyum – (out of joy) dance
yAn – I
oru muttu ilan – have no break/hurdle

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

In the ocean which is spacious (for reclining) due to being complete in togetherness with emperumAn, he climbed and reclined on the very strong thiruvananthAzhwAn (AdhiSEshan) with his beauty which highlights his supremacy and pretending to sleep such that his reddish lotus like eyes blossom and meditating upon his own unparalleled divine nature and the protection of all; in this posture, his form resembled a precious gem having great radiance, embossed on a gold plate; (giving up such reclining posture as said in Hari vamSam “AgathO mathurAm purIm” (arrived at the city of mathurA)) appeared as krishNa and rode garudAzhwAr who is having a divine beak having the stain (due to breaking of the egg prematurely) which looks like ornamental decoration and  destroyed the asuras with his power; for me who is praising and singing with music the complete nature of such supreme person and dancing (out of joy), there is no break/hurdle [in such experience].

kaRai aNi mUkku – also indicates the [blood] stain on the beak due to severing of enemies with it.

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

  • kuRaivil thadam kadal – Not just me – there are others who have no end [says the AzhwAr]. While saying “thadam kadal” itself is sufficient to explain the vastness of ocean, the usage of kuRaivil (endless) is not repetition, rather it is to indicate that the ocean is having endless bliss due to being in contact with bhagavAn as explained in mudhal thiruvanthAdhi 19 “thirumEni nI thINdap peRRu – mAlum karum kadalE en nORRAy” (To have the fortune of touching the divine form of emperumAn – Oh ocean who is dizzy (due to the overwhelming bliss in such contact), what penance did you perform [to achieve this]?). As mother yaSOdhA would place krishNa in her lap and be blissful by pampering him, the ocean is having sarvESvaran within itself and is blissful with endless joy.
  • thadam kadal – the vast ocean where emperumAn can rest in an expansive manner.
  • kOL aravu ERi – kOL means radiance. Reclining on thiruvananthAzhwAn (AdhiSEshan) who has great radiance due to being in contact with emperumAn; Alternatively – kOL means strong, that is, having the strength to behold sarvESvaran and sarvESvari together and handle their sports on him as said in sthOthra rathnam 39 “prakrushta vigyAna balaika dhAmani” (AdhiSEshan who is the abode of great knowledge and ability).
  • aravu – AdhiSEshan who has tenderness, coolness, fragrance as natural attributes [like a serpent has].
  • than … – emperumAn’s reddish divine eyes which naturally [without any additional decoration] deserve to be performed the ritual of warding off evil-eyes, highlighting his ownership of everything, highlighting the joy of uniting with periya pirAtti, which can be [vaguely] compared to fresh reddish lotus flower. kaN uRaigai means sleeping. In the guise of sleeping emperumAn is contemplating on the protection of all created beings [in this material realm].
  • Or yOgu puNarndhaemperumAn would be thinking “What is the means by which all creatures will cross-over the samsAram and reach me?”; when contemplating about their well-being, his tongue will become dry due to grief; at that time, like placing camphor on the tongue of a thirsty person, he thinks about himself as said in SrIvishNu purANam 6.4.7 “AthmAnam vAsudhEvAgyam chinthayan” (vAsudhEvan emperumAn meditates about himself). By contemplating about himself he will realize the means to protect everyone [which is the avathArams (incarnations)].
  • oLi maNi vaNNan kaNNan – One who appeared as krishNa to show his physical beauty and uplift those who are to be protected. periyAzhwAr thirumozhi 1.6.11 “AtkoLLath thOnRiya Ayar tham kO” (emperumAn appeared as the leader of cowherd clan to enslave them). krishNa who is having the form which resembles a radiant precious blue gem.
  • kaRai aNi … – Having a beak which is having blood stains after killing enemies and those stains looking like decoration; Alternative explanation – when garudAzhwAr was inside the egg before birth, vinathA, his mother, wanted to see his face sooner and performed an action which caused a scar in his beak and that remained as an identity for garudAzhwAr like emperumAn having the SrIvathsa mole in his chest as his identity. garudAzhwAr having that scar/mole as an ornament.
  • kadAvi – Like one would ride chariot etc. Due to the constant contact with emperumAn’s divine form, having extended shoulder muscles and being kicked by emperumAn [to speed up] while riding. sthOthra rathnam 41 “thvadhangri sammarthdha giNAnga SObhinA” (garudAzhwAr having beautiful scars caused by emperumAn’s kicks while riding him).
  • asuraraik kAyndha – Destroyed the demoniac people by riding the garudAzhwAr in this manner. It is explained here that the tool which pleases emperumAn’s devotees [garudAzhwAr), is the same tool which destroys the enemies of the devotees too.
  • ammAn – The unconditional lord who ensures that the weak are not tortured by the strong.
  • niRai pugazh … – I who out of great loving devotion praise and sing emperumAn having endless fame due to such protection of his devotees, and dance out of great bliss. AzhwAr says he has no break in enjoying bhagavAn. muttu – vilakku (break).

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 – 3.10 – Audio

Published by:

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

dasavatara-azhwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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 – 3.10.1 – sanmam pala pala

Published by:

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

Full series >> Third Centum >> Tenth decad

vishnu-weapons-ornaments

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr explains the principles which are explained in this decad in short in this pAsuram saying “I enjoyed with loving devotion, the auspicious qualities of emperumAn who incarnates many times to protect his devotees and who destroyed their enemies”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says “I who praised the multifarious qualities of emperumAn who destroyed the enemies of his devotees through his incarnations, have no dissatisfaction”.

Highlights from periyavAchchAn piLLai‘s introduction

In first pAsuram – AzhwAr explains the principles which are explained in this decad in short in this pAsuram.

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

In first pAsuram – AzhwAr explains the principles which are explained in this decad in short in this pAsuram; AzhwAr says “I who enjoyed his incarnations, where he appeared with his divine weapons, have no dissatisfaction”;  AzhwAr says “I who praised the auspicious qualities of emperumAn who destroyed the enemies of his devotees through his incarnations to protect them, have no dissatisfaction”;  (sanmam pala pala) AzhwAr says “I who meditated upon emperumAn’s nature of assuming different forms even after being akarma vaSya (not bound by karma) which are despised even by those who are karma vaSya (bound by karma), have no dissatisfaction”;   AzhwAr says “I who meditate upon emperumAn who is being sarvESvara, instead of feeling supreme and not mingling with the worldly people, assuming the forms where he goes through the same suffering like those worldly people and protect them, have no dissatisfaction”.

pAsuram

sanmam pala pala seydhu veLippattuch changodu chakkaram vil
oNmai udaiya ulakkai oL vAL thaNdu koNdu puL Urndhu( u)lagil
vaNmai udaiya arakkar asurarai mALp padai porudha
nanmai udaiyavan sIr paravap peRRa nAnOr kuRaivilanE

Listen

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

(as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births), being akarma vaSya (not bound by karma to take birth), )
pala – in different species such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant)
pala – in different inner categories of those species
sanmam – different births
seydhu – assuming (not just with his vow, but physically being born amidst the particular species)
veLippattu – manifesting himself (so that his divine form which is beyond perception becomes visible for samsAris (worldly people))

(the tools that help him protecting the devotees and destroying the demoniac which is the purpose of his incarnations)
sangodu sakkaram – Sanka (conch) and chakra (disc) which are inseparable from him
vil – SrI SArnga bow
oNmaiyudaiya ulakkai – the club which breaks the enemies
oL vAL – nandhaka sword which never gives up while destroying the enemies
thaNdu – gadhA (mace)

(with)
koNdu – having these as tools/weapons
puL – periya thiruvadi (garudAzhwAr)
Urndhu – ride
ulagil – in this world (which is protected by him)
vanmai udaiya – having hardness (without being attracted to such beautiful emperumAn)
arakkarai – rAkshasas (demoniac persons among humans)
asurarai – asuras (demoniac persons among celestial beings)
mALa – to kill
padai porudha – to march as an army against
nanmai – the goodness of honesty/straightness
udaiyavan – one who has
sIr – Saurya (valour), vIrya (bravery), parAkrama (courage) and swAmithva (lordship), vAthsalya (motherly affection) towards his devotees
paravap peRRa – to praise and speak about them elaborately
nAn – I
Or kuRaivu ilan – have no dissatisfaction (in enjoying any aspect of bhagavath vishayam (matters relating to bhagavAn) in any place, any time and any body)

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

emperumAn (who is said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births), being akarma vaSya (not bound by karma to take birth), ) assumes different births in different species such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant) and in different inner categories of those species and manifests himself (so that his divine form which is beyond perception becomes visible for samsAris (worldly people)) along with his weapons (the tools that help him protecting the devotees and destroying the demoniac which is the purpose of his incarnations) such as Sanka (conch) and chakra (disc) which are inseparable from him, SrI SArnga bow, the club which breaks the enemies, nandhaka sword which never gives up while destroying the enemies and gadhA (mace); with all of these, he rides garudAzhwAr; he is the one who is having the goodness of honesty/straightness to kill by marching as an army against the rAkshasas (demoniac persons among humans) and the asuras (demoniac persons among celestial beings) who are having hardness (without being attracted to such beautiful emperumAn); for I who got to  praise and elaborately speak about Saurya (valour), vIrya (bravery), parAkrama (courage) and swAmithva (lordship), vAthsalya (motherly affection) towards his devotees, there is no dissatisfaction (in enjoying any aspect of bhagavath vishayam (matters relating to bhagavAn) in any place, any time and any body).

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

  • sanmam pala palaemperumAn would assume several incarnations. Those who know that his nirhEthuka krupA (unconditional grace) [instead of karma, as in the case of bound jIvAthmAr] is the cause for incarnations, would not pursue his supremacy [in paramapaadham] ignoring his incarnations. [vEdham – scripture] purusha sUktham “ajAyamAna: bahudhA vijAyathE | thasya dhIrA: parijAnanthi yOnim” (the intelligent persons know the reason of his births very well); [vEdhyan – bhagavAn who is revealed through the vEdham] he himself is very attracted towards his incarnations as said in SrI bhagavath gIthA 4.9janma karma cha mE dhivyam” (my birth and activities are divine); [vaidhikar – those who are faithful towards vEdham] AzhwAr too who is the best among the intelligent persons is delighted saying in thiruvAimozhi 5.10.1 “piRandhavARum” (his births …). The reason for AzhwAr being immersed in devotion is due to his great knowledge about bhagavAn. When there is abundance of sweetness in something, it is natural to become immersed in it.
  • pala – AzhwAr who become delightedly bewildered as in thiruvAimozhi 1.3.1eththiRam” (how is this possible?) when thinking about one incarnation, what to speak of many incarnations?
  • pala pala – It is said that – there is a boundary/end for the births of karma vaSya (one who is bound by karma) [i.e., when the AthmA is liberated, there is no more births in the material realm]; but there is no end to the births of akarma vaSya (emperumAn who is not bound by karma) [his incarnations are based on his desire to help bound souls, and will keep occurring for eternity]. There is a limit to karma (cycle of birth/death) but no limit to anugraha (blessings). Even when he himself explained his births, he said in SrI bhagavath gIthA 4.5bahUni” (countless).
  • pala pala – differences in species such as dhEva etc and the different internal categories in each of those species.
  • seydhu – While incarnating, instead of just appearing (out of nowhere), if a karma vaSya (bound soul) will remain in the womb for 10 months before coming out, emperumAn would be born after remaining in the womb of 12 months as said in SrI rAmAyaNam bAla kANdam “thathaScha dhvAdhaSE mAsE” (kausalyA gave birth to SrI rAma in the 12th month of chaithrA on the navami thithi). periyAzhwAr (who assumed motherly mood towards emperumAn) highlighted in periyAzhwAr thirumozhi 3.2.8 “panniru thingaL vayiRRil koNda appAnginAl” (yaSOdhA saying – due to lovingly caring for krishNa in my womb for 12 months). As said in yajur vEdham kAtakam 3.9 “pithA puthrENa pithrumAn yOniyOnau | nAvEdhavinmanuthE tham bruhantham ||” (sarvESvara who is the father of the whole world, in his every birth, he accept one of his children as his father; the foolish people will not understand the glories of such incarnations of emperumAn), emperumAn who is the sarva kAraNa bhUthan (cause of all), appeared as the kArya (effect) of one among his effects.
  • veLippattu – emperumAn who is imperceptible as said in muNdaka upanishath 3.1 “na chakshushA gruhyathE” (not seen by the [material] eyes), makes himself visible. As a treasure which is buried under a place where one roams around becomes visible, emperumAn incarnates and makes his divine form along with his paraphernalia visible for everyone. Presenting the form which is constantly seen by the spiritual eyes [of nithyasUris and mukthas in paramapadham], to the material eyes [of worldly people]. emperumAn is making the material eyes see the divine form which is explained in periya thiruvanthAdhi 28 as “enREnum katkANNAl kANAdha avvuru” (your divine form which cannot be seen with this material eyes).
  • sangodu … – the brotherly inseparable relationship [between bhagavAn and his conch/disc]. As in SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA mAthulakulam bharathEna” (one who is going along with bharatha to his maternal uncle’s place as a sword will be take along by the owner). When he incarnates, he incarnates with his divine weapons [who are all nithyasUris]. For those who desire to leave this samsAram [material realm], he descends along with those who are part of the goal. After seeing and enjoying emperumAn, they would say as in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (when will I unite with your devotees in paramapadham?); to fulfil their desire immediately, he descends with his eternal associates in the form of his weapons.
  • sangodu sakkaram – When one is sufficient [to please the devotees and eliminate their enemies, emperumAn out of great affection brings them all along].
  • vil – instead of just bring one per category [of weapons, he brings them all along]
  • oNmaiyudaiya ulakkai – oNmai – knowledge. As said in thiruvAimozhi 10.6.8 “karudhum idam porudhu” (whatever emperumAn thinks, they will execute the task without even verbally being ordered), they are most intelligent.
  • oL vAL thaNdu koNdu – samsAris are the ones who see the divine divine weapons in his hands and think that he is having them to hurt others; unlike them, nithyasUris would think that he is having them to add to his beauty; since AzhwAr is also one among them, he also enjoys them as adding beauty to him. He along with his weapons resemble a beautiful kalpaka tree with well expanded branches.
  • puL Urndhu – this is another beautiful combination; as said in thiruvAimozhi 9.2.6 “ponmalaiyin mImisaik kArmugil pOl” (like a black cloud on top of a golden mountain [emperumAn on garudAzhwAr]).
  • ulagil – this beauty is enjoyed in the divine abode of paramapadham by nithyasUris. That being the case, he presented the same experience in this material realm itself.
  • vanmai … – The rAkshasas and asuras whose heart don’t melt seeing this beauty. AzhwAr longs that everyone is tender like him in this matter [relating to bhagavAn].  For him, as said in thiruvAimozhi 9.6.2 “ninai thoRum sollum thoRum nenju idindhugum” (every thought, every word, AzhwAr’s heart becomes shattered). [AzhwAr becomes amazed at people for not being attracted towards such beauty and says ] One can remain “I am supreme” until they see emperumAn; but these rascals, after seeing the beautiful form of emperumAn with divine weapons, are fighting him instead of surrendering unto him and serve him. He says “Instead of being captivated by his beauty, they are getting finished by his arrows”.
  • mALap padai porudha – To hurt them with weapons to finish them. After entering into the battle field, instead of speaking about non-violence or compassion about relatives [like arjuna did], emperumAn has the goodness of destroying them since they are enemies to his devotees. Alternatively – his goodness of incarnating and physically fighting to kill them instead of killing them out of his sankalpa (divine will). AzhwAr himself said in thiruvAimozhi 3.1.9mazhungAdha gyAnamE padaiyAga – malarulagil
    thozhumbAyArkku aLiththAl un sudarch chOdhi maRaiyAdhE” (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 your devotee)?). [Is killing not violence, even if he kills the enemies of devotees?] When one hesitates/skips performing animal sacrifices [which are performed by well qualified persons for the upliftment of the animal being sacrificed] as part of agnIshOmIya [vaidhika yagyas or hOmas – fire sacrifices], one should atone for that [i.e., one cannot go to a war and hesitate to fight. If one does so, then that is a mistake. Hence, emperumAn killing the enemies of devotees in war is not wrong].
  • nanmai udaiyavan sIr paravap peRRa nAn – I who spoke his auspicious qualities in a disorderly manner.
  • Or kuRaivu ilanE – Two explanations:
    • I do not have the following dissatisfaction:
      • Like samsAris, not knowing bhagavAn to start with.
      • Being unable to praise him in pAsurams after seeing his incarnations.
      • Being finished like SisupAla et all for considering emperumAn as “one among us” and insulting him.
      • Being bewildered like arjuna after seeing SrI viSvarUpam [unable to comprehend bhagavAn’s qualities fully].
    • Do I have the dissatisfaction of  “not having this experience in paramapadham” after enjoying that same experience of his divine qualities in this material realm, which is explained in thaiththiriya upanishath “sO’SnuthE sarvAn kAmAn” (the jIvAthmA enjoys all auspicious qualities with bhagavAn)?

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 – 3.10 – sanmam

Published by:

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

Full series >> Third Centum

Previous Decad

Audio

dasavatara-azhwar

Highlights from thirukkurukaippirAn piLLAn‘s introduction

sanmam palapala – In previous decad, AzhwAr relished thinking about the result of being not involved in praising anyone other than emperumAn; subsequently AzhwAr relishes thinking about the result of being able to praise emperumAn.

Highlights from nanjIyar‘s introduction

In tenth decad, AzhwAr becomes delighted thinking about having the faculty which is fully engaged in bhagavAn and thus being grateful saying “Is there anything else I need other than spending my time meditating upon emperumAn’s divine incarnations, divine qualities and many divine activities for the purpose of protecting the world, unlike the samsAris (mundane people) who are to be rejected?”,

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In tenth decad – AzhwAr previously explaining the defects of praising others and greatness of praising bhagavAn, being greatly delighted thinking “we are fortunate to enjoy such matters about bhagavAn in all manner” and highlights the following aspects:

  1. elimination of enemies which is the result of such enjoyable sarvESvaran‘s incarnations
  2. emperumAn‘s lying in the milk ocean which is the root of such incarnations
  3. his unlimited, amazing all types of enjoyable nature
  4. his elimination of all hurdles for the ones who enjoy him
  5. his fulfilling of desires for those who desire anything
  6. his immortal divine activities even in his incarnations
  7. his togetherness with the leelA vibhUthi (material realm) as part of the accomplishments in his incarnations
  8. his being the divine lord of SrI mahAlakshmi even in such incarnations, which reveals his supremacy
  9. his protection in all manner and
  10. his being the antharyAmi (in-dwelling soul) of everyone/everything

Meditating upon these aspects, AzhwAr says “for me who enjoyed such sarvESvaran in all manner, I have no grief whatsoever” and being greatly pleased, concludes by explaining the essence of this decad which is “true nature of AthmA is to have exclusive engagement in bhagavAn”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr tried to rescue those who praise others and engage them in bhagavath vishayam (matters relating to bhagavAn) and as they refused to be rescued, he said “Unlike becoming like them, I first became disqualified to praise others”; in this decad, he says “not only I became disqualified to praise others, I have also become qualified to praise bhagavAn”; in thiruvAimozhi 3.8mudiyAnE“, AzhwAr prayed to experience bhagavAn and since it did not fructify, he along with his sensory organs cried out with great grief; meditating upon his longing towards bhagavAn which is similar to the pathetic state of samsAris longing towards worldly pleasures, AzhwAr thinks that his loss in “mudiyAnE” (of not being able to enjoy emperumAn) is in itself a great gain [in comparison running behind worldly pleasures]; further AzhwAr says – I enjoyed a) emperumAn’s incarnations for his devotees, amidst the samsAris with a form similar to theirs, like being bound by karma, b) his divine activities which are part of his incarnations, c) his divine beauty, d) his togetherness with the divine ornaments, e) his togetherness with the divine weapons, f) his agatithagatanA sAmarthyam (ability to accomplish impossible tasks); hence I have no worries.

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 – 3.9.11 – ERkum perum pugazh

Published by:

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

nammazhwar-asthanam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “Even for those who simply memorize and recite this decad, there is no birth in this samsAram (material relam) where one should be taught ‘we need not praise any one other than bhagavAn‘ [in parampadham (spiritual realm), one will naturally praise bhagavAn only]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains that there is no birth [in this material realm] for those who can recite this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says “For those who have simply learned the pAsurams, there is no birth where one is qualified to praise any one other than emperumAn“.

pAsuram

ERkum perum pugazh vAnavar Isan kaNNan thanakku
ERkum perum pugazh vaN kurugUrch chatakOpan sol
ERkum perum pugazh AyiraththuL ivaiyum Or paththu
ERkum perum pugazh solla vallArkkillai sanmamE

Listen

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

ERkum – matching/apt (for parathvam (supremacy) and saulabhyam (easy approachability))
perum pugazh – being the one with great qualities
vAnavar Isan – with the supremacy to rule over the nithyasUris (eternal residents of paramapadham)
kaNNan thanakku – for krishNa (who appeared as sulabha (easily approachable))
ERkum – matching (among the ones who are great in praising bhagavAn)
perum pugazh – having great qualities such as gyAna (knowledge) etc
vaN kurugUrch chatakOpan – nammAzhwAr, the leader of beautiful AzhwArthirunagari
sol – mercifully spoken
ERkum – matching (to reveal the qualities etc of bhagavAn)
perum pugazh – having great characteristics
AyiraththuL – among the thousand pAsurams
ERkum – which matches one’s true nature (in eliminating praising of others and explaining the praising of bhagavAn)
perum pugazh – having great qualities
Or – unparalelled
ivai paththum – this decad
solla vallArkku – those who can recite
sanmam – birth (which causes praising of others)
illai – not there

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

krishNa (who appeared as sulabha who is being the one with matching/apt great qualities with the supremacy to rule over the nithyasUris;  nammAzhwAr, the leader of beautiful AzhwArthirunagari, who is having matching great qualities such as gyAna (knowledge) etc (which are required to be counted among the ones praising bhagavAn) mercifully spoke thousand pAsurams which are having matching great characteristics (to reveal the qualities etc of bhagavAn); for those who can recite this unparalelled decad having great qualities which matches one’s true nature, among those thousand pAsurams, there is no birth (which causes praising of others).

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

  • ERkum … – Being the one with great fame matching his nature. for emperumAn who is the leader of nithyasUris, who appeared with the same supremacy and manifested such supremacy in the human form [as krishNa]; in SrI bhagavath gIthA ninth chapter his supremacy while being in a human form is elaborately explained by himself.
  • ERkum … – As emperumAn is aptly said as “ubhaya vibhUthi yukthan” (one who is together with both spiritual and material realms), when said as “sarvESvaran kavigaL ivar” (he is a poet of the supreme lord), he will be qualified to say so; mercifully spoken by such AzhwAr.
  • ERkum perum pugazh Ayiram – This thousand pAsurams which is matching to have consumed bhagavAn whose qualities can not be even measured by vEdham as said in thaiththiriya upanishath “yathO vAchO nivarthanthE” (the words returned being unable to glorify bhagavAn fully and even the mind cannot comprehend him).
  • ivaiyum Or paththu ERkum perum pugazh – This decad among the thousand pAsurams. Having matching great fame. That is – since this decad instructed “Do not praise others which is not matching for the true nature of the AthmA” and “Come and praise the apt lord matching the true nature of the AthmA”, it will bestow all glories which is explained so far.
  • illai sanmamE – nithyasUris need not be trained by saying “Don’t praise others” [they are naturally inclined to praise bhagavAn only]; only due to birth in this material realm, one sets out to praise others. Such persons who recite this pAsurams will not be born in lowly births where one is to trained explicitly saying “Don’t praise others”.

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 – 3.9.10 – ninRu ninRu

Published by:

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

Mahavishnu-universes

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “For me who is sarvESvaran kavi (poet who exclusively glorifies the supreme lord), it does not fit to praise others”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ninRu ninRu pala nAL uykkum ivvudal nIngip pOych
chenRu chenRAgilum kaNdu sanmam kazhippAn eNNi
onRi onRi ulagam padaiththAn kavi AyinERku
enRum enRum ini maRRoruvar kavi ERkumE?

Listen

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

pala nAL – forever
ninRu ninRu – remaining steadfast without any break
uykkum – will make (the chEthana (sentient being) exist for)
iv udal – this body
nIngip pOy – leaving
senRu senRu Agilum – even if a long period of time had elapsed
kaNdu – seeing (this chEthana) in front
sanmam kazhippAn – to eliminate worldly birth
eNNi – having his divine will
onRi onRi – in every srushti (creation), carefully with his full heart
ulagam padaiththAn – of the one who created the world
kavi AyinERku – for me (AzhwAr) who is the poet
ini – further
enRum enRum – ever
maRRu oruvar kavi – praising any one else
ERkumO? – would it be suitable?

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

emperumAn is the one who carefully created the world in every srushti (creation), with his full heart, having his divine will to eliminate worldly birth, seeing this (this chEthana) in front, even if a long period of time had elapsed after leaving the body which will remain steadfast without any break in making the chEthana exist for the body forever. Would it suitable for me (AzhwAr) who is the poet of such emperumAn, to praise any one else ever?

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

  • ninRu ninRu … – since time eternal without any break.
  • uykkum – will conduct. [The body] will cause hindrance for the AthmA [in it’s spiritual progress].
  • iv vudal – [this body] AzhwAr feels great fear in seeing the body like seeing death. This body and the previous bodies which are all same in category [that they are all made of worldly matter]. For AzhwAr, even the previous bodies [births] feel connected with the current body [like a train which has many compartments which are all connected] and appear like present.
  • nIngip pOy – leaving/shedding it
  • senRu senRu Agilum – if not in one birth at least in some future birth
  • kaNdu – this chEthana will see me (bhagavAn) [as thought by bhagavAn “this chEthana will realize me some day”]
  • sanmam kazhippAn eNNiemperumAn desiring “let him be relieved from the bondage in this world [by realizing me]”. Alternative explanation – considering “senRu senRAgilum kaNdu” as a single connected phrase – he contemplates “even if it takes a very long time, I should make sure that these souls do not take birth again”.
  • onRi onRi ulagam padaiththAn – As said in periya thiruvanthAdhi 18 “sOmbAdhu ippal uruvai ellAm padarviththa viththA” (Oh the primordial lord who expanded the variegated manifestation without any lethargy repeatedly), instead of giving up if there is no result in one creation, emperumAn who is putting his full heart engages in creation; as a farmer would plant the seeds and if it does not give a proper yield, do it over and over again until he gets the result, emperumAn too creates with the thought that “if not today, some one will reach me some day”; this material realm is as said in nAnmugan thiruvanthAdhi 23 “paththi uzhavan perum punam” (the great field of bhagavAn who is the farmer who plants the seed of devotion in the heart of jIvAthmAs). [summarizing, ] emperumAn carefully creates the world (again and again) to free the AthmAs from the bodies which keep hindering the AthmAs by making them realize about bhagavAn.
  • ulagam padaiththAn kavi AyinERku – For me who became a poet of him by his efforts as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • enRum enRum … – Can I praise anyone else ever (until eternity)? It is his sauhArdham (kind heart) which made this happen [for me]. If that is the case, should it not happen for everyone? His sankalpam (divine will) will take effect over a period of time and it will not happen [for everyone] at once; thus, he will keep seeing (blessing) as jIvAthmAs are uplifted.
  • enRum enRum … – From now on, this [praising of emperumAn] is my routine forever in this body. Subsequently, for me who is going to praise him [in paramapadham] as said in thaiththiriya upanishath “Ethath sAma gAyan nAsthE” (they are singing the sAma gAnam) and in same upanishath “aham annam aham annam aham annam” (I am the food enjoyed by bhagavAn (repeated three times for emphasis)).
  • maRRu oruvar kavi ERkumE – After being like this, can I praise anyone other than bhagavAn? Also explained as – Am I fit to being the poet who praise others? Another explanation – Will I engage in hearing the praises of other poets?

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 – 3.9.9 – vAy koNdu

Published by:

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

rama-sita-lakshmana

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “I who was made by the most generous emperumAn only by him, am not qualified to praise others”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

vAy koNdu mAnidam pAda vandha kaviyEn allEn
Ay koNda sIr vaLLal Azhip pirAn enakkE uLan
sAy koNda immaiyum sAdhiththu vAnavar nAttaiyum
nI kaNdu koL enRu vIdum tharum ninRu ninRE

Listen

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

vAy koNdu – with my mouth which is the sensory organ for speech (which is meant to praise the apt emperumAn)
mAnidam – manushya (mortal humans who are not apt to be praised)
pAda – to sing
vandha – come
kaviyEn allEn – not a poet;
Ay – examined (in vEdhAntham)
sIr – qualities such as Anandham (bliss) etc
koNda – having
vaLLal – most generous
Azhi – having divine chakra (which will ensure that the hearts of those poets will be captivated in emperumAn)
pirAn – great benefactor
enakkE uLan – is present for me exclusively as the distinguished one;

(He)
sAy koNda – having great radiance
immaiyum – archAvathAra anubhavam in this material realm
sAdhiththu – create and present
vAnavar nAttaiyum – the spiritual realm which is owned by nithyasUris

(like sEnai mudhaliyAr)
nI kaNdu koL enRu – saying “you analyse and manage”
vIdum – mOkshAnandham (the bliss of liberation which is acquired by serving him)
ninRu – in the proper methods
tharum – will give.

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

I am not a poet who have come to sing manushya (mortal humans who are not apt to be praised) with my mouth which is the sensory organ for speech (which is meant to praise the apt emperumAn); the most generous emperumAn whose qualities such as Anandham (bliss) etc are examined in vEdhAntham, who is a great benefactor having divine chakra (which will ensure that the hearts of those poets will be captivated in emperumAn) is present for me exclusively as the distinguished one; he will create and present us the greatly radiant archAvathAra anubhavam (enjoyment in deity form of emperumAn) in this material realm and the spiritual realm which is owned by nithyasUris, and will say “you analyse and manage (like sEnai mudhaliyAr, who is chief administrator of all operations)” and also give mOkshAnandham (the bliss of liberation which is acquired by serving him) in proper methods.

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

  • vAy koNdu … – AzhwAr is the only one who can naturally praise emperumAn [His speech/mouth is present specifically to praise emperumAn which is explained by this SlOkam].  SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (sumithrA says to lakshmaNa – “you are given birth to accompany (and serve) SrI rAma in the forest”); “srushtasthvam vanavAsAya” – iLaiya perumAL (lakshmaNa informed his mother sumithrA, “perumAL (SrI rAma) is leaving to forest as per the orders of father and mother (dhaSaratha and kaikEyi); I am following him too”, and sumithrA replies “if you have the desire to be crowned to rule the kingdom [which you don’t have], that could have been due to me praying to give birth to a son with such qualities; I have given birth to you to have you fully serving SrI rAma”; “suhrujjanE rAmE – svanuraktha:” – you care for the divine feet of SrI rAma without anyone instructing you to do so; is there anything for me to specifically advise you now? you serve emperumAn with great taste in serving him and seeing him through your ears [since AdhiSEsha, the serpent has both seeing and hearing through the same sensory organ]. Alternatively – it is explained as “svanuraktha: suhrujjanE” – You are dear to those who good people who care for perumAL (SrI rAma) thinking “Like a soft garland was placed under hot sun, perumAL ignoring his tender nature, left to the forest to fulfil his father’s order – what is going to happen now [for him]?” – SrI rAma’s mothers and others in ayOdhyA request lakshmaNa to care for SrI rAma who is like the root (which sustains them all) for them. “rAmE” – One who is beautiful as it is, and walking a few steps elegantly will increase his beauty manifold.  “rAmE pramAdham mAkArshI:” – There is no reason for lakshmaNa who since birth as said in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabruthi susnigdha:” (friendship from childhood) sustained himself by being together with SrI rAma and suffered in separation from him, to become forgetful now; she must be saying some thing specifically for the current context [of going to the forest]. “bhrAthari gachchathi” – SrI rAma will be walking in front of you; You be alert that you don’t become captivated by his beauty [while walking in front of you]; his elegant walk makes him deserve a ceremonial umbrella as said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau” (SrI rAma walks first).  periyazhwAr too explains the beauty of his walk/steps in periyAzhwAr thirumozhi 3.6.4 “Adal pAdal” pAsuram.
  • vAy koNdu – I am not born to glorify lowly persons with my mouth/speech. If I praise some one else, how will your creation of me be fulfilled? srushti (creation) is for self as said in SrI rangarAja sthavm “svamudhdhisya” (for himself).
  • Ay koNda – When asked “Though you are set out to praise him, is he not beyond words as vEdham itself returned unable to glorify him as in thaiththiriya upanishath ‘yathO vAchO nivarthanthE‘ (the words returned being unable to glorify bhagavAn fully and even the mind cannot comprehend him)?”, AzhwAr says he presents himself for me as said in jithanthE sthOthram “bhakthAnAm” (My names, forms etc (everything) are for my devotees only).
  • Ay koNda sIr – His auspicious qualities which are well analyzed already [by vEdhAntham etc] and are opposite to all defects.
  • vaLLal – Very generous
  • Azhip pirAn – One who is having the tool (sudharSana chakra) which preserves these qualities in him.
  • enakkE uLan – he presented himself to be glorified by my poems exclusively.
  • Azhip pirAn … – He presented the divine combination of himself and his tools (sudharSana chakra etc) to be praised by me as said in thiruvAimozhi 6.4.9 “valakkai Azhi” (having sudharSana chakra in the right hand) etc.
  • sAy koNda immaiyum sAdhiththu – Bestowing me with radiant joy in this material ream. sAy – radiance. koLgai – having. Making the present life such that it is more enjoyable than liberation too.
  • sAdhiththu – By having emperumAn as the sAdhanam (means),  AzhwAr achieves everything in this material realm and in subsequent life in paramapadham (spiritual realm).
  • vAnavar nAttaiyum – SrIvaikuNtanAthan (the lord of spiritual realm) is considered as one among the residents of paramapadham (though he is the lord); the ultimate abode is fully under the control of nithyasUris (the eternally liberated servitors in paramapadham). As said in SrI rAmAyaNam AraNya kANdam 1.20 “bhavadhvishayavAsina:” (the sages tell SrI rAma “we reside in the same kingdom as you”), the same concept applies for bhagavAn too [where he would joyfully say that he is residing in the same abode as the nithyasUris].
  • nI kaNdu koL enRu – SrI bharathAzhwAn managed ayOdhyA’s treasury during SrI rAma’s exile, grew it greatly and returned it with much greater wealth as said in SrI rAmAyaNam yudhdha kANdam 127.55 “krutham dhaSaguNam mayA” (SrI bharathAzhwAn to SrI rAma “By your grace, this treasury is worth ten times now in comparison to when you managed it”). By saying “vAnavar nAttaiyum nI kaNdu koL“, it is implied that emperumAn does not discriminate between a nithyasUri and a newly liberated individual as a cow would ignore her previous calves after giving birth to a new calf [if at all, newly liberated individuals are showered with more love by emperumAn]. This is explained in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE” (SrI rAma to SrI vibhIshaNAzhwAn – even if you are suffering a little bit, what is the use of regaining sIthA?).
  • enRu – saying with attachment like this
  • vIdum tharum – will bestow kainkaryam (service); nigaNdu (dictionary) says “mukthi: mOkshO mahAnandha:” (mukthi (liberation), mOksham (liberation), mahAnandham (great bliss) are synonyms).
  • ninRu ninRE – Three explanations:
    • Our AchAryas explained this as – Even after giving everything, emperumAn would feel “I have not done anything to him”, with agony in his divine heart as said in mahAbhAratham udhyOga parvam 58.22 “ruNam pravruththam iva mE” (krishNa thinking about dhraupathi – I am worried like a borrower who is unable to repay the debt).
    • A thamizh scholar explained this as – emperumAn would bestow the aforementioned aspects one by one – i.e., first he will let the individual enjoy worldly pleasures, then show him paramapadham and then give him the joy of kainkaryam.
    • Also explained as – emperumAn will give sufficient experience of himself here in this material realm, attainment of parampadham and the joy of kainkaryam in small/adequate portions.

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 – 3.9.8 – vEyin mali

Published by:

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

Full series >> Third Centum >> Ninth decad

Previous pAsuram

krishna-nappinnai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Even if I set out to glorify other lowly persons my speech will not co-operate; I can only praise emperumAn who is opposite of all inauspicious aspects, abode of all auspicious qualities and the dear consort of nappinnaip pirAtti [incarnation of neeLA dhEvi who is one of the primary divine consorts of bhagavAn]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, Can I who is desirous of praise krishNa who is the ultimate goal and get him, praise lowly persons?

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

vEyin mali purai thOLi pinnaikku maNALanai
Agiya perum pugazh ellai ilAdhana pAdip pOyk
kAyam kazhiththu avan thALinNaik kIzhp pugum kAdhalan
mAya manisarai en solla vallEn en vAy koNdE?

Listen

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

vEyin – when compared to bamboo (for freshness, roundness, smoothness)
mali – being greater
purai – shining
thOLi – one who is having shoulders
pinnai – for nappinnai
maNALanai – krishNa who is always desired by her
Aya – befitting his nature
perum – individually unlimited
ellai ilAdhana – countless
pugazh – qualities
pAdi – singing
pOy – spending long time
kAyam – body
kazhiththu – shedding
avan thAL iNaik kIzh – at the lotus feet of him (who is the ultimate goal)
pugum – taking shelter
kAdhalan – I who have desire
mAyam manisarai – men who are bound in material bondage
en vAy koNdu – with my speech (which is qualified to praise bhagavAn)
en solla vallEn – what can I say?

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

What can I say with my speech (which is qualified to praise bhagavAn) about men who bound in material bondage? I am desirous of shedding my body and taking shelter at the lotus feet of krishNa (who is the ultimate goal) by spending long time in singing the individually unlimited countless qualities of him which matching his nature, and who is always desired by nappinnai who is having shining shoulders which are greater in comparison to bamboo (for freshness, roundness, smoothness).

pOy is also explained as “going to the distinguished abode (paramapadham) after shedding the body”.

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

  • vEyin … – [Summary meaning] AzhwAr says – I am desirous of praising sarvESvaran who is dear to nappinnaip pirAtti, who is abode of all auspicious qualities, shed my body, subsequent to that, acquire a spiritual body which is useful in serving bhagavAn and serve them; In such case, how can I sing with my speech, the praises of lowly persons who are like a bubble in the water [which will burst any time]?
  • vEyin …emperumAn who is dear to nappinnaip pirAtti who has shoulders which are comparable only to themselves, and are greater in freshness [beauty], roundness and smoothness when compared to bamboo. malidhal – abundance. purai – comparison. It is said that – napinnaip pirAtti is doing purushakAram (recommendation) [to bhagavAn] to eliminate the connection with this material body which makes one praise others and to acquire a distinguished body to engage in service at the lotus feet of bhagavAn. How can I who praised such divine couple, will engage in praising others? Would AzhwAr who sings the praises of such pirAtti and perumAL being close to pirAtti, be abandoned by them?
  • pinnaikku maNALanaiemperumAn who is specifically born to enjoy nappinnai’s beauty etc.

[Aya, perum pugazh, ellai ilAdhana are adjectives for his auspicious qualities.]

  • Aya – Well analyzed. Also explained as, being opposite of all inauspicious aspects. Alternatively – Aya means Ana, which is befitting the nature of bhagavAn.
  • perum pugazh – Whether it is the rUpa guNa (qualities of divine form) or Athma guNa (qualities of his true nature), each one of those qualities are infinite in nature.
  • ellai ilAdhana – there are such countless qualities.
  • pAdip pOyk kAyam kazhiththu – As said in SrI rAmAyaNam ayOdhyA kANdam 2.7 “pANdarasyAthapathrasya chAyAyAm jaritham mayA” – dhaSaratha chakravarthi kept going around the kingdom in protection of the citizens and became old staying under the pearl studded ceremonial umbrella, speaking about the auspicious qualities of bhagavAn as the regular routine and finally shedding the body.
  • avan … – I who have the desire to take shelter of his divine feet as a breast-feeding child will take shelter of mother’s breast, after shedding this body, instead of engaging in self-enjoyment (kaivalya mOksham) or accepting other worldly pleasures, accepting a spiritual body which is apt for serving bhagavAn,
  • mAya manisarai – Those persons death which is earmarked as soon as they were born. That is, those who could die even before completing the song in praise of them.
  • en vAy koNdu en solla vallEn – Even to praise them with the mouth (without the heart’s involvement) is not possible.
  • en vAy koNdu – May be others speech can praise them [not my speech]. “mana: pUrvO vAguththara:” (whatever occurs in mind first is then spoken by mouth). After having great devotion towards bhagavAn, how can I praise others? Would we desire for one thing and speak about some thing else? For all sensory organs, mind is the root; all sensory organs would follow the mind only. What is the reason for AzhwAr highlighting this? That is because – though everyone has the same privilege to serve bhagavAn, it is seen that some people are glorifying mortal beings, AzhwAr says “I have fortunately escaped from such situation from the beginning”.

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