Category Archives: thiruvAimozhi 3rd centum

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thiruvAimozhi – 3.9.8 – vEyin mali

October 29, 2016 Published by: Sarathy Thothathri

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

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 maNALanai – emperumAn 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

thiruvAimozhi – 3.9.7 – sErum kodai

October 28, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr becomes pleased saying “I am unable to sing the praises of any one other than emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I have no strength to sing false praises of any one other than emperumAn who has fully praiseworthy qualities and divine names”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. Like a person who escaped with his belongings from a place where there is rampant robbery, AzhwAr becomes pleased saying “Unlike these people [who are praising worldly persons, dhEvathAs et al], I am unable to sing the praises of any one other than emperumAn“.

pAsuram

sErum kodai pugazh ellaiyilAnai OrAyiram
pErum udaiya pirAnai allAl maRRu yAn kilEn
mAri anaiya kai mAl varai okkum thiN thOL enRu
pAril Or paRRaiyaip pachchaip pasum poygaL pEsavE

Listen

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

sErum – matching (for his stature)
kodai – generosity
pugazh – the fame (acquired by such generosity)
ellai ilAnai – being boundless
Or Ayiram – unparalleled thousand
pErum udaiya – having divine names
pirAnai – great benefactor
allAl – other than
maRRu – some one
pAril – in the earth
Or paRRaiyai – an entity which is as useless as a blade of grass
kai – his hand deeds
mAri anaiya enRu – like the clouds
thiN thOL – his strong shoulders
mAl varai – like huge mountains
okkum enRu – similar
pachchaip pasum poygaL – fresh falsehoods without a trace of truth
pEsa – to speak
yAn – I (who has taken refuge of the complete lord)
kilEn – incapable

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

I am incapable to speak fresh falsehoods without a trace of truth as in saying “the deeds of your hands is similar to that of clouds”, “your strong shoulders are like huge mountains” in praise of an earthly entity which is as useless as a blade of grass; I can only of glorify the great benefactor who has boundless generosity and fame (matching his stature] and having unparalleled thousand divine names.

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

sErum … – having boundless fame which was acquired by his generosity; Alternatively – having boundless fame due to having generosity which matches his stature; that is – when a person gives a cow in charity to another person, others would wonder “what is the reason for this charity [there must be some expectation]”; perumAL (SrI rAma) gave everything including his own simhAsanam (throne) and SrI sathrunjayan (his celebrated lead elephant) and stood without anything else to offer, a brAhmaNa named thrijada came and requested for some wealth. SrI rAma said “you can take all my cows which are living up to the banks of sarayu river” and gave them all, and others hearing this said “SrI rAma is quite capable to do that” [it is nothing unusual for emperumAn to be greatly generous]. In this manner, he is the one who has boundless fame acquired by his matching generosity. Only such emperumAn is praiseworthy.
Or Ayiram … – When we want to praise some one, instead of having one or two names, that too as in “jalapila:” [some random name] which does not fit in poetic meter easily, emperumAn is greatly generous in presenting us countless names which can be nicely blended in to poetry.
Or Ayiram – Every one of emperumAn‘s divine names is unparalleled to highlight his glories and to be praised.
pirAnai – The great benefactor who revealed them to me.
allAl … – I am not capable of singing any one other than such emperumAn.

When asked what would you not do?, AzhwAr says,

mAri anaiya kai – Glorifying some one who has nothing to offer as “generous like clouds”. That is – giving without any expectation [clouds don’t expect anything in return for dropping the rain], becoming pale when unable to give [clouds which do not rain become pale and shy away] etc. Here kai indicates kodai (charity/generosity).
mAl varai okkum … – Looking at the shoulders which become weak thinking about giving charity, saying “your shoulders have expanded by giving charity, and your shoulder gives the shadow for everyone to take rest”.
pAril Or paRRaiyai – At least if one is to glorify the dhEvathAs of the bhOga bhUmi (celestial worlds fully focussed on enjoyment), that is acceptable; but here in this pAr [earth], those who are like grass which simply grow and die; there is no use right from the time of taking birth and getting destroyed, they do good neither for oneself nor for others. Alternatively – pAr indicates place. That is, without a place to stay. A thamizh scholar explained, paRRai (based on paRRu – holding on, attaching) as some one who holds on to whatever he has and does not engage in any charity. It is apt to say paRRai as thruNa saman (as good as grass).
pachchaip pasum poygaL pEsavE – Speak falsehoods which have no trace of truth.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 3.9.6 – vammin pulavIr

October 27, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – They (those who praise worldly people) say “We are praising mortal humans et al for our livelihood”. AzhwAr replies to them “Instead of surrendering unto such lowly humans and make a living, it is better to toil physically by doing hard labour or engage in craft works to make a living”. They say “But that won’t fulfil our desires; thus we are worshipping our favourite dhEvathAs and have our desires fulfilled”. AzhwAr replies “Since they don’t have the auspicious qualities which can be praised you, you praise emperumAn who have such auspicious qualities who is the recipient of all praises anyway. If you don’t, you will be blamed of robbery [of stealing emperumAn’s qualities/glories and giving them to others]; thus you come and worship emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Whoever you praise, that will reach the supreme lord of all, the divine master of SrI mahAlakshmi only”.

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

vammin pulavIr! num mey varuththik kai seydhuymminO
im mannulagi(ni)l selvar ippOdhillai nOkkinOm
num in kavi koNdu num num ittA dheyvam EththinAl
semmin sudar mudi en thirumAlukkuch chErumE

Listen

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

pulavIr – Oh knowledgeable persons due to being a poet!
vammin – come here (giving up praising others);

(for your livelihood)
num mey varuththi – toiling your body
kai seydhu – engaging in craft works
uymminO – survive;
man – eternal due to the continuity [of repeated material creation]
i – this
ulaginil – world
selvar – SrImAn (wealthy person)
ippOdhu – at this time
illai – not there
nOkkinOm – we have analysed;

(Now,)
num – your
in kavi koNdu – with your best poems
num num – matching your taste
ittA dheyvam – favourite dhEvathAs
EththinAl – if praised

(since those praises don’t befit them, instead of belonging to them)
sem min sudar mudi – having a divine crown with unstoppable radiant glow
en thirumAlukkE – divine lord of SrI mahAlakshmi, who is my lord
sErum – will belong to him

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

Oh knowledgeable persons who are wise due to being a poet, come here (giving up praising others)! For your livelihood, you can survive by toiling your body and engaging in craft works; we have analysed that at this time there is no SrImAn (wealthy person) in this world which is eternal due to the continuity [of repeated material creation]; now, if you praised your favourite dhEvathAs matching your taste with your best poems, (since those praises don’t befit them, instead of belonging to them) they will belong to the divine lord of SrI mahAlakshmi, who is my lord, who is having a divine crown with unstoppable radiant glow.

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

vammin – Like inviting those who are caught in a wild fire by showing a pond, AzhwAr is inviting these persons [who are caught in the wild fire of material realm by showing bhagavAn].
pulavIr – Oh ones who know what is good! come here. They ask AzhwAr “Why are you calling us? Even if we have to manage our livelihood by praising others, don’t we need to do that?”, AzhwAr replies “Even if you want to truly take care of your livelihood, do you have to reduce yourself for that? can you not take care of your livelihood, without lowering your stature?”.
num mey … – You can toil your body or engage in craft works to manage your livelihood. embAr explains this as – would you not engage in carrying heavy loads, cutting grass etc?

When they said “But we won’t get sufficient funds to manage our livelihood! if we praise others we can get whatever we want”, AzhwAr says “Yes – if that happens [if you get the appropriate rewards]”,

immannulagil selvar ippOdhillai nOkkinOm – In this world which is pravAharUpENa nithyam [unlike spiritual realm which is factually eternal, this material realm is eternal due to the continuity in creation after creation], there is no SrImAn (wealthy persons) who will reward you matching your praises.
ippOdhu nOkkinOm – We (AzhwAr) analyzed now seeing “These people are putting their heart in praising others – is there any benefit?”; but there is no one. Another explanation – Why say “no one present now” – there was also no one previously? Since AzhwAr was not focussed on this worldly aspects [initially he was engaged in enjoying emperumAn fully and subsequently he turned towards the suffering souls and started advising them], he is seeing them now thinking “Are they unnecessarily toiling? Is there any benefit for their efforts?”.

They say “Alright. We accept that there is no human being who is capable of rewarding us properly. But dhEvathAs (celestial beings – demigods) are different from manushyas (humans); so, we will praise our favourite dhEvathAs using these poems” and AzhwAr replies,

num … – With your sweet praises, if you who are in rAjasa (passionate) or thAmasa (ignorant) mode, praise respective rAjasa or thAmasa dhEvathAs, that,
sem min … – You praise with certain glorification in your poems; those glorification will not be applicable for them; when you say “puNdarikAksha” (lotus-eyed), it will belong to the one who lotus eyes; it will not apply to a “virUpAksha” (one who is having deformed eyes); thus, those praises will reach Sriya:pathi (lord of SrI mahAlakshmi) who is having the divine crown which reveals his supremacy over everyone else. As a result, you only get called as robbers (since you rob off the qualities of emperumAn and try to give it to others). While praising some one, you would normally say “sarvAdhika (greater than all), samastha kalyANa guNAthmaka (abode of all auspicious qualities), sarvarakshaka (protector of all and so on”; that will only apply to emperumAn who really has those qualities. emperumAn who has the divine crown with unstoppable radiant glow.
en thirumAlukkuch chErum – Even without your intentions, based on the nature/content of the poem, they will reach Sriya:pathi only. Alternate explanation – As said in mudhal thiruvanthAdhi 67 “oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” ((knowledge of) AthmA will only focus on SrIman nArAyaNan who is the lord of SrI mahAlakshmi), as true knowledge will only be focussed on SrIman nArAyaNan, as poems are garlands of words and since bhagavAn is indicated by all words, they will reach him only. [Words that directly mean could indicate him, but how could all words which point to chith (sentient) and achith (insentient) will indicate him?] That is – as all words indicate the combination of achith (matter/form that is visible), the jIvAthmA who controls that form and the anthAryAmi (in-dwelling super soul – bhagavAn), due to the primary importance of being the viSEshya (primary entity), the words primarily indicate him [For example – when we say goat – it indicates the body of goat (matter – achith), the AthmA inside that body which is controlling the activities of the goat and the paramAthmA who is the antharyAmi. Similarly, “table” indicates the physical form of table, the AthmA which is inside the table and the paramAthmA who is the antharyAmi. This principle applies to every form/body which is perceivable by our senses]. dhaksha smruthi “yE yajanthi …” (Whoever worships pithrus (ancestors), dhEvathAs (celestial beings), brAhmaNas with agni, it implies that they worship vishNu who is the anthAryAmi of all beings).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 3.9.5 – koLLum payanillai

October 26, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Come and sing emperumAn who is the abode of all auspicious qualities and the bestower of all desires instead of singing those who are not doing any favours and will cause insult to those who sing their praises”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Instead of praising of others which is of no use, come and praise the great benefactor and the one gives all benedictions”.

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

koLLum payan illai kuppai kiLarththanna selvaththai
vaLLal pugazhndhu num vAymai izhakkum pulavIrgAL!
koLLak kuRaivilan vENdiRRellAm tharum kOdhil en
vaLLal maNivaNNan thannaik kavi solla vamminE

Listen

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

koLLum payan – a benefit that is acquired
illai – not there
kuppai kiLarththu anna – like digging out the waste/garbage which will only reveal faults
selvaththai – the lowly people who are having wealth
vaLLal – as greatly generous persons
pugazhndhu – praising
num vAymai – your truthfulness
izhakkum – losing
pulavIrgAL – Oh poets!
koLLa – to accept (as the object of the praise and the benefit of the praising)
kuRaivilan – complete without any limitation
vENdiRRu ellAm – whatever we prayed for
tharum – while giving
kOdhu il – being without any defect (like discriminating between the recipients or giving with an expectation in return)

(as an example for that)
en vaLLal – being the great benefactor who gave himself to me

(even if there is no such favours from him, we cannot leave him due to his being)
maNivaNNan thannai – one who is having the best form which resembles a blue gem
kavi solla – to praise
vammin – come

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

Oh poets! Don’t lose your truthfulness by praising the lowly people who are having wealth which is like digging out the waste/garbage which will only reveal faults and which has no real benefit when acquired, as greatly generous persons. Come and praise emperumAn who is completely qualified to accept all praises, who is without any defect (like discriminating between the recipients or giving with an expectation in return) while giving whatever we prayed for, who is the great benefactor who gave himself to me and who is having the best form which resembles a blue gem.

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

koLLum payan illai – AzhwAr says “One ventures to praise others not because they are worthy of being praised but because there is some worldly benefit; but there is no such benefit”. They are not singing their praises for the sake of it. There are only doing this because there is some reward in doing so; hence, AzhwAr starts with saying “there is no such benefit” – hearing which they may give up such praising.
koLLum payan illai – This is the great reward of singing their praises with great dedication, i.e., no reward – there is no reward that is worthy to be accepted. Thus, there is no benefit for you.

Though there is no benefit for self, one may perform certain acts for the well-being of others. Is there anything like that in this?

kuppai … – This wealth which resembles the effect of digging out the waste/garbage. That is, exposing the faults/defects/dirt which is disgraceful for those who are praised. When we dig the garbage we will end up bringing out soiled clothes etc. Not only it is disgraceful for them, it is also that which causes impurity for the ones who are singing such [false] praises.
vaLLal pugazhndhu – Singing them as very generous. Though such praises do nothing good to the one who is praised and have no value for others, praising him well to bring auspiciousness for him and to show that it is done purely for the sake of praising without any expectation.
num vAymai izhakkum – This is the reward you get. He said previously that both good aspects are not present (there is no benefit and exposes the dirt); thus, you give up your title of “vAgmi” (eloquent speaker). Alternatively – vAymai is explained as mey (truth), and since you are telling those aspects which are contrary to well-known facts, you will be called as a liar.
pulavIrgAL – Is this matching the stature of you who know about losing great things? I am in this unfortunate situation of instructing what is good for you; will your praises match varNASrama dharma [To acquire wealth, a person of higher standing may need to praise some one of lower standing]? As bhagavAn is the sarvaSabdhavAchyan (indicated by all words), would the words in praise indicate anyone else?

When they ask “Whoever you speak about (emperumAn), is there greater glory than whom we are praising now?”, AzhwAr says,

koLLak kuRaivilan – AzhwAr is explaining the opposite of what was explained previously. There is real benefit. And there is no garbage in this wealth. Whatever praises you have rendered, emperumAn is fully qualified to receive those praises; he is the abode of all auspicious qualities.
vENdiRRu ellAm tharum – The reward is great. Whatever you pray for – bhOga (enjoyment in this world), mOksha (ultimate enjoyment after liberation), he will bestow them. Others, when they bestow worldly enjoyment and if the recipient wants liberation, they cannot bestow that; [but, would everyone who seeks out bhOga and mOksha get them from emperumAn after surrendering unto him?] In bhagavAn‘s case, only due to incapability of the recipient, they may miss out; they will not miss out on them because bhagavAn is not able to give to them [bhagavAn is always ready and able to give]. vishNu dharmam “bhaumam manOratham svargyam svargivandhyancha yathpadham| dhadhAthi dhAyinAm nithyam apavargapradhO hari:” (bhagavAn who is liberation giver, bestows worldly pleasures, pleasures in celestial worlds and paramapadham which is desired by the residents of celestial worlds, for those who meditate upon him); vishNu dharmam “sakala pala: pradhO hi vishNu:” (vishNu who is bestower of all results).
kOdhil – While giving reward to some one, there will be no faults. Faults in charity/gift – giving according to time, place and recipient [discrimination], giving with the pride that “I gave”, making the recipient worry “How am I going to repay this great reward?”.

When asked, “How did you know?”, AzhwAr says,

en vaLLal – I am sharing my own experience [with the most generous bhagavAn].
maNivaNNan – His divine bodily beauty which is so attractive even if his rewards are worthless and he has no opulence. Previously, people were singing praises by being attracted to fake beauty; even if one were to sing the beauty, it is emperumAn only who deserves such praises. Just like his qualities are complete to be praised, his beauty is also complete to be praised.
maNivaNNan thannaik kavi solla vamminO – Come and sing the one who is of the nature which I have explained.
vammin – instead of hesitating, join fast.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 3.9.4 – ennAvadhu

October 25, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Instead of praising emperumAn who would give a reward which is comparable to himself to those who praise him, singing mortal humans who have limited life span will yield petty reward only”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What is the benefit of praising mortal humans instead of the superior lord of all?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ennAvadhu? eththanai nALaikkup pOdhum pulavIrgAL!
mannA manisaraip pAdip padaikkum perum poruL
minnAr maNi mudi viNNavar thAdhaiyaip pAdinAl
thannAgavE koNdu sanmam seyyAmaiyum koLLumE

Listen

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

pulavIrgAL – Oh poets (who know words and their meanings)!
mannA – impermanent (they are not even guaranteed to live until you complete your praises)
manisarai – humans
pAdi – singing their praises
padaikkum – achieve as great reward
perum poruL – of great wealth (based on your desire)
eththanai nALaikkup pOdhum – how long will they be of use?
min Ar – having great radiance
maNi mudi – one who is having precious gem studded crown
viNNavar thAdhaiyai – the supreme lord who is the cause of sustenance for nithyasUris
pAdinAl – if you sing
thannAgavE koNdu – considering you to be fully existing for him
sanmam seyyAmaiyum – eliminate birth (which leads to praising others)
koLLum – will acknowledge

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

Oh poets! How long will the great reward of great wealth which was achieved by singing the praises of impermanent humans, be of use? If you sing [praises of] the supreme lord who is the cause of sustenance for nithyasUris, who is having radiant precious gem studded crown, he will acknowledge the elimination of birth, considering you to be fully existing for him.

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

en Avadhu – Nothing will come out [of praising mortal beings]. Are you not praising with expectation of some benefit? But, whatever you desire will not be achieved. So, what is achieved? You will only achieve the lowly nature which was explained in previous pAsuram.
en Avadhu – You think that you are getting some reward; I think that you are becoming lowly;

How do you say there is no benefit? Don’t you see people singing praises and people rewarding in return for such praises?

eththanai nALaikkup pOdhum – It is as good as not getting anything [since the reward won’t last long]. If we analyze “the reward was forcefully acquired for the praises”. The cost of bringing people along while praising some one, the loans acquired during the time of preparing/singing the praises [until the reward was given] etc cannot be compensated by the reward.
pulavIrgAL – Does it match your intelligence? Should you not yourselves know “this is the nature of the poem, this is the reward – whether the poem and the reward match or not”?
pulavIrgAL – Ones who know the words and meanings [and their worth]!
mannA manisarai – Should you at least not be getting some small reward? The ones you praise should at least remain until you complete your praises. When you go to submit your praises, some one will come towards you saying as in periya thirumozhi 6.2.5 “avarE mANdAr” (that person has already died).
pAdip padaikkum perum poruL – AzhwAr accuses them saying “Will Sriya:pathi not give you enough?”.
min Ar … – Those who praise him are crowned for their praises towards bhagavAn; nithyasUris who have radiant crowns which are precious gem studded. As said in rig vEdham [vishNu sUktham] “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu). They [nithyasUris] are also the ones who provide the assembly to those who praise emperumAn and make emperumAn hear them. They are said in thiruvAimozhi 10.6.11 as “kEttArAr vAnavargaL” (the residents of paramapadham will want to hear thiruvAimozhi again and again as they are not satisfied just hearing it once).
viNNavar thAdhaiyaip pAdinAl – If the leader of nithyasUris is praised. If the crown is considered as an adjective for bhagavAn, it means “the crown which he adorns to reward the ones who praise him”.
pAdinAl – This praising itself is a reward.

Further,

thannAgavE koNdu – accepting the praises for himself; Also explained as bhagavAn making the AthmA to resemble bhagavAn himself as said in SrI bhagavath gIthA 14.2 “mama sAdharmyamAgathA:” (acquire my nature), muNdaka upanishath “paramam sAmyamupaithi” (attain the supreme similarity) and periya thirumozhi 11.3.5 “thammaiyE okka aruL seyvar” (emperumAn will bless those who worship him to become similar to him).
sanmam seyyAmaiyum koLLumE – He will then eliminate the worldly birth which makes one to be submissive and to praise others. The birth in this material realm is the cause for praising worldly people. First he gives the qualities/enjoyment of nithyasUris and then only he removes the connection from this samsAram as an imprisoned prince is first crowned and then his shackles are broken and as SrI vibhIshaNAzhwAn was first crowned [even before the war] and then rAvaNa was killed.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 3.9.3 – ozhivonRillAdha

October 24, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “What is the benefit of praising lowly human beings instead of praising emperumAn who is very distinguished and greatly benevolent?”.

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

ozhivonRillAdha pal Uzhi thORUzhi nilAvappOm
vazhiyaith tharum nangaL vAnavar Isanai niRkap pOyk
kazhiya miga nalla vAn kavi koNdu pulavIrgAL!
izhiyak karudhi Or mAnidam pAdal ennAvadhE?

Listen

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

ozhivu onRu illAdha – without any break
pal Uzhi thORUzhi – forever (in every kalpa (day of brahmA))
nilAva – stand firm and enjoy
pOm – that goes on
vazhiyai – kainkaryam (service) which is the path
tharum – bestow
nangaL vAnavar Isanai – our lord who is served by nithyasUris
niRka – other than him
pOy – seeking outside
kazhiya – very great
miga nalla – very noble
vAn kavi koNdu – with best poems
pulavIrgAL – you who are wise!
izhiyak karudhi – wanting to lower yourself (like foolish persons)
Or mAnidam – the human race which has no specific glories
pAdal – by singing [the praises]
en Avadhu – what is the benefit?

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

Oh you who are wise! What is the benefit in seeking out others and singing [the praises] of the human race, which has no specific glories, with very great noble, best poems instead of singing our lord who is served by nithyasUris and bestows the path of performing kainkaryam (service) to him forever, without any break?

Implies that there is no benefit for the sthOthA (the one who praises), stuthya (the one who is praised) and the sthuthi (the praise itself) in doing so.

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

ozhivu … – Forever without break. nilAva – to live. As said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), forever being free from bondage in material realm. Though, for kainkaryam without any break, experience in paramapadham where time has no control, is explained, since AzhwAr is residing in this material world which is controlled/changed by time, he speaks about such kainkaryam in this context [of time in this material realm].
pOm vazhiyaith tharum – Three explanations – 1) emperumAn will give the archirAdhi gathi (path which takes one to SrIvaikuNtam) which has endless bliss and will make the AthmA think “even the joy in paramapadham cannot match the joy in this journey”; 2) alternatively, he will bestow the means through which one can attain him; the routine will involve constant engagement with bhagavAn. 3) vazhi is also explained as prApyam (goal). Bestowing the goal, means he himself becoming upAyam (means). When vazhi is explained as prApyam (goal), here it talks about natural servitude towards bhagavAn.
nangaL vAnavar Isanai niRka – The [joyful] result which is explained as in periyAzhwAr thirumozhi 4.5.2 “puNaikkodukkilum pOga vottAr” (nithyasUris will not let those liberated souls to return to material realm, even if some one from material realm guarantees that we will return those liberated souls to paramapadham in a few days). Two explanations for niRka – giving up, standing. 1) giving up emperumAn who would give to those who sing his praises, think “would this be sufficient for what he has done to me?” and give more. 2) emperumAn patiently waiting for the AthmA to sing his praises thinking “he is capable of glorifying me”.
pOy – Seeking out to glorify something else beyond bhagavAn. When the one who is being praised hears that some one is coming to praise him, he runs away. The one who praises is also determined to get some prize from the one who is being praised; so, the one who praises too chases that person (who is to be praised) to fulfil his requirement; so, every one is going. In bhagavath vishayam (matters related to bhagavAn), as said in SrI rAmAyaNam yudhdha kANdam 17.1 “AjagAma” (he came), when one takes a step towards bhagavAn, it will be said as coming to one’s own residence from others’ residence; but in the case of others, even if one is in close proximity [from one’s own place], it will feel like an unnatural residence [which is why the word “pOy” (going) is used instead of “coming”].
kazhiya … – Since the one who praises adds non-existing glories about the one who is praised, it will be beyond comprehension; the person being praised will be confused thinking “Who is he really talking about? Is that really me?”; thus, the praises will not stay with the one who is praised. When a poem speaks about the glories which do not exist in a person, such poem points to the person [bhagavAn] who really has [all] such glories.
miga nalla – very good. vAn kavi – intense poem. As said in SrI rAmAyaNam bAla kANdam 2.48 “thadhupagatha samAsa sandhiyOgam” (joined words and compound words), having enriched words. With very beautiful, orderly poems.
pulavIrgAL – The ones who can differentiate between the poem and the bhagavAn who is the target of the poem. Why did you, who are wise, do this?
izhiyak karudhi – If one is intelligent, would one not try to improve ones stature? Is there anyone who will want to fall down from his stature very much?
Or mAnidam pAdal – Praising a lowly person.
en Avadhu – Will it fit your special intelligence? Will it lead to any benefit for them [who are ignorant humans]? Will it benefit you? Is it matching for the poem itself? What are you singing for?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

Audio thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.9 – Audio

October 24, 2016 Published by: Sarathy Thothathri

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

thiruvAimozhi 3rd centum

thiruvAimozhi – 3.9.2 – uLan AgavE

October 23, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr condemns those who sing praises of the ones who are as good as achith (matter which lacks knowledge), who are having worthless wealth instead of praising emperumAn who is eternal, who is complete in all auspicious qualities and wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What is the benefit of singing the praises of mortal persons instead of singing the praises of the lord of my clan who is standing in thirukkuRungudi with these qualities such as saulabhyam (easy approachability) etc.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. AzhwAr says “What is the benefit of singing the praise of lowly persons who have wealth which is not worth of even a word of praise, when such wealth is analysed it is false due to its impermanent nature, and the one who owns that wealth is also not worthy, instead of praising sarvESvara who is eternal, having complete wealth, being perfect with respect to true nature, forms and qualities and apt lord [for everyone]?”.

pAsuram

uLan AgavE eNNith thannai onRAgath than selvaththai
vaLanA madhikkum im mAnidaththaik kavi pAdi en?
kuLan Ar kazhani sUzh kaNNan kuRungudi meymmaiyE
uLan Aya endhaiyai endhai pemmAnai ozhiyavE

Listen

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

kuLan Ar – filled with water-bodies (ponds, lakes etc)
kazhani sUzh – surrounded by fields
kaN – having vast space
nal – beautiful
kuRungudiyE – in thirukkuRungudi
meymmaiyE – revealing the ultimate benefit of auspicious qualities such as saulabhya
uLan Aya – one who permanently presented himself
endhaiyai – my benefactor
endhai pemmAnai – the lord of my clan
ozhiya – other than him
thannai – oneself (who is as good as asath (achith) due to lack of knowledge about bhagavAn)
uLan AgavE – to be existing
onRAga – as an entity
eNNi – considering
than selvaththai – the lowly wealth which is considered as one’s own though not belonging to oneself
vaLanA – greatly distinguished
madhikkum – oneself respecting/considering
i mAnidaththai – this human species which is very lowly
kavi pAdi en – what is the benefit of singing their praises?

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

What is the benefit of glorifying this human species which is very lowly where one is considering oneself to be an entity that is existing, considering the lowly wealth which is considered as one’s own though not belonging to oneself, respecting/considering oneself to be greatly distinguished, instead of glorifying the lord of my clan, my benefactor who permanently presented himself revealing the ultimate benefit of auspicious qualities such as saulabhya in beautiful thirukkuRungudi having vast space surrounded by fields which are filled with water-bodies?

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

uLan AgavE eNNi – AzhwAr considers them to be “ilan” (non-existing) [though worldly persons consider themselves to be existing]. Since it is said in katavalli upanishath “nEha nAnAsthi” (there is nothing but that supreme brahmam) that there is nothing beyond bhagavAn [All sentient and insentient beings are contained in bhagavAn himself]. If one considers bhagavAn to be non-existing that persons is to be considered non-existing as said in thaiththiriya upanishath “asannEva” (as good as non-existing). One is said to exist only when one has knowledge about brahmam. While one should think about the existence of brahmam and exist oneself, there is no way to be existing while denying bhagavAn’s existence. When tied down and taken to the court of rAvaNa, hanuman said in SrI rAmAyaNam sundhara kANdam 43.25 “nEyam asthi purI lankA na yUyam na cha rAvaNa: | yasmAdhikshvAkunAthEna badhdham vairam mahAthmanA ||” (For the reason you became inimical with the great SrI rAma, for the same reason all of you, rAvaNa and lankA will cease to exist) [AzhwAr too saying that worldly persons are non-existing due to their lack of acceptance of bhagavAn].
eNNi – themselves thinking [to be existing], like imagining the great mEru mountain standing on a needle [which is impossible].
thannai – Is this person thinking about some one who remains fearless and rests without anxiety after hearing “emperumAn is there for us” as said in mudhal thiruvanthAdhi 99 “uLan kaNdAy nan nenjE uththaman enRum uLan kaNdAy” (Oh noble heart! emperumAn is present, the best lord is always present)? [No] He is thinking about himself who is like it is said in “asannEva“, where his existence depends on bhagavAn‘s existence.
onRAga – thinking intensely
than selvaththai – as said in “sathi dharmiNi dharmA:” (if the righteous entity exists righteous will exist), only when his (AthmA) existence is truth, his attributes will exist; when his existence itself is questionable, he thinks that he has some wealth.
vaLanA – this means beauty and greatness. He thinks that his wealth is greater than ISvara‘s wealth.
madhikkum – he himself would think highly of his wealth; to consider his wealth to be worthy, there is no one lower than him [i.e. he must first be worthy to consider his wealth to be worthy]. [An incident explains how one may consider himself very worthy] In a place called kal brahmadhESam, there was a person named karikAl chOLa brahmarAyan [probably a minister] who said to nanjIyar “I have written a commentary for thiruvAimozhi” and submitted the same to him. Considering the favours done by him [towards sampradhAyam and SrIvaishNavas], he calls nampiLLai and mercifully tells him to listen to that and praise him accordingly [to keep him encouraged]. nampiLLai too obliges and tells the person “your commentary closely follows AzhwAr’s divine heart”. Hearing that the person [pridefully] says to nampiLLai “Oh piLLai! Can’t you identify the difference between AzhwAr and me? I did this while I was also taking care of my official duties [unlike AzhwAr who was engaged in this full time – hence, my work is more appreciable since I did both official duties and writing commentary].
immAnidaththai – already AzhwAr explained the true nature of such worldly people
immAnidaththai – AzhwAr does not even want to call them humans; he treats them like achEthana (insentient objects). [mey – truth, body.] One who does not know the true nature of oneself is as good as “matter” [which lacks knowledge]; Also explained as – one who does not know that he is the body of bhagavAn, he is as good as matter.
kavi pAdi en – What is the benefit of revealing their defects which they have concealed, in clear writings?
kuLan Ar – There is more water-bodies than fertile lands; otherwise the fields will dry out and die. This implies, that the town where rakshaka (protector) is present more than the rakshya (protected).
kaNNan kuRungudi – This is the abode which is considered as his own with great attachment by sarvESvara himself. thamizh scholars explained this as “kaN nal kuRungudi” – this means spacious, beautiful thirukkuRungudi.
meymmaiyE uLan Aya – The lord who has all the qualities that are revealed in the verses praising him unlike those who are praised without any real standing and their praises are merely heard in the verses submitted to them. There is no arthavAdha (exaggeration or mere praise without fact) in bhagavAn‘s case. In other matters/entities there is nothing but arthavAdha. In bhagavAn’s case, one cannot fully glorify all the aspects and in others’ case, there is nothing to glorify.
endhaiyai – The benefactor who revealed his qualities to be praised by me. He is apt to be praised. Having all qualities in full in thirukkuRungudi and one who is being our lord.
endhai … – Since the result does not stop with AzhwAr, he says “emperumAn is the lord of my entire clan”. What is the benefit of glorifying mortal beings who lack good qualities, who are very lowly and who are not apt goals, instead of glorifying the apt lord who has all auspicious qualities?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 3.9.1 – sonnAl virOdham

October 22, 2016 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr who set out to give advice for their well-being to those who praise others, explains his own philosophy to develop the taste in them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr explains his own philosophy saying “I will not praise any one other than the upakAraka (benefactor) who is present in thirumalA to accept my praises”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In first pAsuram – AzhwAr who set out to advice “it is not good for you to praise petty persons”, to develop the taste in them, mercifully explains his own philosophy saying “See my stature”.

pAsuram

sonnAl virOdham idhu Agilum solluvan kENminO
en nAvil in kavi yAn oruvarkkum kodukkilEn
thennA thenA enRu vaNdu mural thiruvEnkataththu
en Anai en appan emperumAn uLan AgavE

Listen

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

idhu – this good advice (which is focussed on eliminating your praising of others)
sonnAl – when spoken
virOdham – inimical (to your desire);
Agilum – in spite of that
solluvan – I will say (unable to bear your disastrous situation);
kENmin – (you) listen;
vaNdu – beetles
thennA thenA enRu – (being joyful as a result of consuming honey) sweet humming
mural – making sound
thiruvEnkataththu – being present in thirumalA (thiruvEnkatam)
en Anai – being eligible to be praised by me
en appan – being the benefactor who gives himself (as the prize for the pAsuram in his praise)
emperumAn – the apt lord
uLan Aga – sustaining himself (by these pAsurams in praise)
en nAvil – fulfilling the purpose of my tongue
in kavi – sweet pAsurams (to ISvara who accepts these pAsurams)
yAn – I (who is exclusive servitor of him)
oruvarkkum – to anyone else
kodukkilEn – unable to submit

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

When spoken, this good advice (which is focussed on eliminating your praising of others) is inimical (to your desire); in spite of that I will say (unable to bear your disastrous situation); (you) listen; the apt lord who is eligible to be praised by me, the benefactor who gives himself (as the prize for the pAsuram in his praise), who is present in thirumalA (thiruvEnkatam) where the beetles are making sweet humming sound, is sustaining himself (by these pAsurams in praise); I am unable to submit the sweet pAsurams coming out of tongue fulfilling its (tongue’s purpose) to anyone else (other than thiruvEnkatamudaiyAn).

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

sonnAl virOdham idhu – Three explanations:
- Towards you who are interested in ulterior benefits , me telling “do not praise [others]” implies I am blocking the benefits you desire for; you will develop hatred towards me thinking “he is speaking contrary to our objectives”. Still, I am saying this [out of great compassion unable to bear your pathetic situation].
- Alternatively – As said in “… yO’vasAdhassa uchyathAm” (Let the defects of those who recite bhagavAn‘s names during morning, noon, evening be revealed [implies, there is no defects for such person]), prahlAdha said to the asura children recite the divine names of bhagavAn either by saying “if we say the divine name, thunder will strike” [i.e., reciting the divine names even in a negative connotation] or by saying the divine names themselves [either way, one should recite the divine names]; similarly, even if you think this to be meaningless, I will tell you.
- Another explanation – As said in SrIvishNu purANam 3.7.14 “svapurusham … karNamUlE …” (yama tells his servitor secretly in his ears “I am the master for all common people but not for the vaishNavas, leave those who are surrendered to devotees of bhagavAn”), like “some one who is desiring for the queen” should not be discussed in public [as both the speaker and the person who is being discussed will be in trouble]. AzhwAr feels disgusted to even say “it is very lowly to serve undeserving persons”; this being the case, you are so pathetic that I have to advice you; thus, if I say something now, it will be bad for me as well [as explained in the example].
Agilum solluvan – Still I am telling you. Why are you telling us even in this situation? AzhwAr says “I am not telling you since you have come with internal/external sense control, with samith (sticks that are used in yagyas) [as dedicated brahmachAris (students) would have]; but I am telling you looking at your pathetic situation; thus, I will not stop until you are relieved from this suffering. Like you are not retracting from worldly desires, I will not retract from giving you good advice”.
kENminO – [listen] Don’t think that after listening to me you have to follow the instructions fully; just listening to me is sufficient; no need to follow. [Why is AzhwAr not telling them to put the advice in practice?] On hearing the good advice, since they are chEthanas (sentient beings), they will like it very much; for that which happens out of natural attachment, we need not specifically tell them to do; thus AzhwAr says “what is the point in forcing them to follow the instructions? just listen”. One would not close their ears when hearing the sound of the ocean; at least hear like that. By the plural in “kENmin“, AzhwAr implies that the pathetic situation is common for everyone and thus he is telling everyone. His pain [in seeing them suffer] is so much that, he is falling at the feet of everyone and requesting them to worship bhagavAn like falling at someone’s feet to make them drink sweet milk.
en nAvil … – If you are truly a chEthana (sentient – knowledgable person), as you are going in the wrong path, when you see someone who is going on the right path, should you not say “I should also go in the same path”? So, you have seen my conduct; why don’t you also follow the same conduct?
en nA – As said in mahAbhAratham udhyOga parvam “yasyaithE thasya thadhdhanam” (to the one who owns a person, his property also belongs to the same owner), as I am a servitor of bhagavAn, my tongue which is a faculty for me, is a servitor of him too – such tongue. AzhwAr says “Is there any one who has used his tongue in a better manner than me?”; my tongue is as said in thiruvAimozhi 3.8.2 “vanjanE ennum eppOdhum en vAsagam” (my speech will always say “Oh mischeivous one!”).
in kavi – ISvara hears his pAsurams of praise, becomes pleased and cheerful, and AzhwAr in turn becomes cheerful. In whichever way SEshi (lord) becomes pleased, the SEshabhUtha (servitor) also becomes pleased. Whatever pleasure is acquired when SrIman nArAyaNan and SrI mahAlakshmi are united as a couple, the same pleasure is acquired when SEshi (bhagavAn – lord) and SEsha (AthmA – servitor) unite. The unique aspect of SEshabhUtha is to be pleased by the same thing that pleases the lord.
yAn – me who is considering myself as exclusively devoted to bhagavAn. With this thought only, previously “yasyaithE” was explained.
oruvarkkum kodukkilEn – This [phrase] is not in line with the previously explained athyantha pArathanthriyam [total dependence]. When one says “I will not give to any one else”, it implies “I will give to bhagavAn“; will it fit the true nature of AthmA to consider owning something, giving to others and accepting from others? If emperumAn himself has bestowed the ability to think, act and withdraw from actions, one can say “I have submitted mine”. The relationship of AthmA with bhagavAn is very deep that one can say “I have submitted mine”. Like during gOdhAnam (donating a cow) a father will pour water for the offering in the hands of his son, give his own cow to his son and accept that back from him [as if the cow was owned by the son]; [similarly,] AzhwAr explains this from ISvara‘s view point, where the AthmA presents something as if it’s one’s own property, emperumAn will accept it as if the AthmA has given everything. As said in thiruvAimozhi 7.9.1 “ennAl thannai in thamizh pAdiya” (emperumAn sung about himself in beautiful pAsurams through me), emperumAn is of the nature that he made AzhwAr sing about him and then considered “AzhwAr sung about me”. Since worldly people praise other worldly people, AzhwAr is emphasising that he will not praise others.
thennA … – This is how he composed his pAsurams in praise of emperumAn. That is – like the humming noise made by the beetles out of the joy of drinking honey fell in line with musical note, AzhwAr’s divine experience of bhagavAn which leads to the great joy was released as the pAsurams. thiryak [insects – beetles], mumukshus (liberation seekers) and bhagavAn himself – everyone is blissfully enjoying the music/pAsurams. If those who are close to bhagavAn sing these pAsurams, it is natural that emperumAn is also attached to them; he is said as “thennA ennum en ammAn” (my lord who is enjoying).
thiruvEnkataththu en Anai – Like SrI rAmAyaNam is glorified greater than vEdham, AzhwAr highlights the greatness of the target of his praises [thiruvEnkatamudaiyAn – archAvathAram] in comparison to the target of SrI vAlmIki bhagavAn’s praises [SrI rAma – vibhavAvathAram].
thiruvEnkataththu en Anai – AzhwAr is so great that he gets an elephant as prize for singing praises; thiruvEnkatamudaiyAn, the elephant acquired fame by AzhwAr’s praises [in his pAsurams]. AzhwAr enjoys as sagOthri [belonging to the same gOthra – here gOthra means hill/mountain] for the beetles [who are residents of thirumalA]. emperumAn is unlike others, who would give a different elephant for those who praise them [as prize]. emperumAn is a pleasure to watch [like an elephant which is always watched with great joy] and deserves to be praised at all times. emperumAn who is enjoyable for me like an elephant and is residing in thirumalA where beetles out of joy due to drinking honey make sound like those who perform elaborate vocal musical rendering.
en appan – My great benefactor who made me capable of advising others, while the people of this world are busy in glorifying others.
emperumAn – Even if he caused harm [instead of doing favour as explained previously], he has the apt relationship [of being my lord].
uLan AgavE – emperumAn is said to sustain others by his arrival as said in SrI rAmAyaNam ayOdhyA kANdam 59.3 “… ASayA yadhivA rAma: …” (sumanthra says – hoping that SrI rAma will return, I stayed with guha for many days) – when such emperumAn sustains himself by hearing my pAsurams, will I sing any one else? Like it is said in thaiththiriya upanishath “asannEva” (similar to achith) – when a samsAri AthmA (bound soul) does not reach bhagavAn, it is as good as achith (insentient), emperumAn considers himself to be non-existing when he is not with me – thus he arrived here [to accept me]. What will happen to him who descended here to make me sing his praises, if I go and praise some one else? That being the case, it is apt for you to be like me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan