Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.8.2 – nenjamE

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr mercifully explains the desire of his vAk indhriyam (organ for speech) which is subsequent to manas (mind) as said in “mana: pUrvO vAguththara:” (thoughts in mind culminate into speech).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “My speech always explains his nature of eliminating the hurdles and making me exist fully for him”.

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 “As said in ‘mana: pUrvO vAguththara:‘, vAk (speech) which is subsequent to manas [thoughts in mind], speech desired for the actions of mind and itself”.

pAsuram

nenjamE nIL nagarAga irundha en
thanjanE! thaNNilangaikkiRaiyaich cheRRa
nanjanE! gyAlam koLvAn kuRaLAgiya
vanjanE! ennum eppOdhum en vAsagamE

Listen

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

en vAsagam – my speech
eppOdhum – always
nenjamE – heart
nIL nagarAga – considering it as a big divine city
irundha – (due to his) residing
en thanjanE – Oh one who is a good companion!
thaN – cool (like a bee-hive which is filled with bees, the place which is filled with rAkshasas)
ilangaikku – for lankA
iRaiyai – rAvaNa who is the leader
cheRRa – finished
nanjanE – Oh one who became like a poison!

(Eliminating the pride of mahAbali)
gyAlam – earth
koLvAn – to make it fully exist for him
kuRaL Agiya – one assumed the form of a vAmana
vanjanE – Oh mischievous one!
ennum – will keep saying

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

My speech will always keep saying “Oh one who is a good companion due to his residing in my heart, considering it as a big divine city! Oh one who became like a poison and finished rAvaNa, the leader of cool lankA! Oh mischievous one who assumed the form of a vAmana to make the earth fully exist for him (after eliminating the pride of mahAbali)”.

It is implied that, AzhwAr wants emperumAn to eliminate his hurdles like he destroyed rAvaNa and should make him fully exist for emperumAn like how emperumAn took over the earth from mahAbali.

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

  • nenjamE … – This is the word of speech. Speech said “Would you always stay in the heart? Why don’t you spend some time with me too?”.  By saying nenjamE (exclusively in heart), AzhwAr wonders “How other senses, paramapadham, kshIrAbdhi etc abodes, long for him in his absence?”. As said in periya thiruvanthAdhi 68 “kallum kanai kadalum vaikiundha vAnAdum pul enRu ozhindhanakol EpAvam” (Alas! (after entering my heart) looks like he is considering thiruvEnkatam, kshIrAbdhi, the upper world called as paramapadham etc as insignificant), what is happening to paramapadham and his presence there? Whatever attachment he has in “kalangAp perunagar” (big city which is never disturbed – mUnRAm thiruvanthAdhi 51), he shows the same in AzhwAr’s heart. His unfulfilled desires in paramapadham are fulfilled here only. He considered AzhwAr’s heart as the deficit-less abode. Only due to that [residing in the heart with full satisfaction and ignoring other abodes], his speech calls out for him.
  • en thanjanEAzhwAr shows gratitude to emperumAn for making him call out in this manner. Among samsAris (materialistic people), there is none who calls out for emperumAn like this. Because of this thoughts in his heart, he cries out for emperumAn like this.
  • thaN ilangai … – Oh one who became a poison to rAvaNa who is the leader of beautiful lankA, by destroying him! thiruvadi (hanuman), who is never attracted and is totally detached to anything materialistic, himself saw the beauty of lankA and said as in SrI rAmAyaNam sundhara kANdam 49.17 “ahO vIryam ahO dhairyam ahO sathvam ahO dhyuthi:” (How valiant! How brave! How strong! How radiant!) [nampiLLai’s words “thiruvadi madhiththa aiSwaryamiRE” (opulence respected by hanuman himself)]. thaNmai indicates beauty.
  • gyAlam … – Oh one who knows the knack to retrieve the earth which was snatched by mahAbali! emperumAn did not cut off his head like he did to rAvaNa since mahAbali had a little bit of audhAryam (generosity). It is the knack of sarvESvaran (supreme lord) himself assuming the form of a needy person and getting back the kingdom to indhra considering “he (mahAbali) had a pseudo virtue (of generosity)”.
  • vanjanE – The mischief of assuming the form of a dwarf and cheating mahAbali, showing his small feet asking as in thiruvAimozhi 3.8.9 “mUvadi” (just three steps), measuring with huge feet, covering everything in two steps, imprisoned mahAbali using the third step. Here AzhwAr says “koLvAn” (emperumAn will keep it) since emperumAn considers indhra’s gain as his own. My speech is repeatedly speaking about this mischief. After meditating upon this mischief, my heart is not even desiring for SrI rAma’s honesty. In rAmAvathAram, emperumAn ensured that his greatness is not compromised; here (in vAmanAvathAram) he gave up his own greatness [to help indhra].
  • eppOdhum – Like a hungry person will say “food! food!” [AzhwAr is saying this always].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.8.1 – mudiyAnE

Published by:

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

Full series >> Third Centum >> Eighth decad

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains how his divine heart is unhappy due to not having seen emperumAn after having desired for that.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains the great attachment of his divine heart towards emperumAn who is the apt [lord], the refuge and the goal.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

First pAsuram. AzhwAr speaks about the great desire of his divine heart to attain him.

pAsuram

mudiyAnEe! mUvulagum thozhudhEththum sIr
adiyanEe! Azhkadalaik kadaindhAy! puLLUr
kodiyAnEe! koNdal vaNNA! aNdaththumbaril
nediyAnEe! enRu kidakkum en nenjamE

Listen

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

mudiyAnE – Oh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)!

(Due to that relationship)
mUvulagum – all the worlds
thozhudhu Eththum – will approach and praise
sIr adiyAnE – Oh one who is having the divine feet which have the complete qualities of being the apt refuge!

(Even if those who take shelter of you, pray for worldly benefits)
Azh kadal – the deep ocean
kadaindhAy – Oh one who helped them by churning!
puL Ur kodiyAnE – Oh one who is having periya thiruvadi (garudAzhwAr) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)!
koNdal – Like a black cloud (to be enjoyed by those devotees and to invigorate them)
vaNNA! – oh one who is having the form!

(after giving this joy of experiencing the beautiful form)
aNdaththu – the residents of paramapadham
umbaril – the leader of nithyasUris
nediyAnE – Oh the great!
enRu – meditating upon these (qualities individually)
en nenjam – my heart
kidakkum – will remain still (being very weak without engagement in any activity)

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

Oh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)! Oh one who is having the divine feet which have the complete qualities of being the apt refuge, which are approached and praised by all the worlds! Oh one who helped the dhEvathAs by churning the deep ocean! Oh one who is having periya thiruvadi (garudAzhwAr) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)! oh one who is having blackish cloud like form! Oh the great leader of the nithyasUris who are the residents of paramapadham! My heart will remain still (being very weak without engagement in any activity) meditating upon these qualities.

aNdaththu umbar can also mean dhEvas starting with brahmA.

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

  • mudiyAnE – His crown is the one which reveals his primordial lordship and his ownership over both spiritual and material realms; AzhwAr first sights the divine crown which highlights his supremacy. His crown is so great that it will make others’ crowns fake. His crown is such that, it controls both spiritual and material realms.
  • mudiyAnEe – The depth of AzhwAr’s anxiety can be identified by the tone of the lengthy cry. There is no specific order of starting with low pitch and reaching high pitch; it (his cry) right away starts in high pitch [It is also explained as – AzhwAr is directly focussing on the highest spot – the crown on the head instead of starting from lower parts of his divine body].
  • mudiyAnEe AzhwAr referred “ponmudiyan” previously (thiruvAimozhi 3.7.4) and is re-emphasising it here.
  • mUvulagum … – Oh one who has the divine feet which are the refuge for all worlds without discriminating based on the qualities or the lack of them [in those who are surrendering]! After being captivated by the divine crown, AzhwAr falls at the divine feet of emperumAn. AzhwAr never leaves the divine feet of emperumAn. He is being triggered by his previous statement in thiruvAimozhi 3.7.7 “than thALiNaik kIzh koLLum”  (one who places under his divine feet). This implies that AzhwAr is requesting emperumAn to place his divine feet which is common to all worlds, on his head.
  • Azh kadalaik kadaindhAy – He is reminded by thiruvAimozhi 3.7.5 “AramudhUttiya appanai” (the lord who fed the nectar). Oh emperumAn who painstakingly helps even those who desire for worldly benefits after leaving the enjoyment in such divine feet. As said in SrI rAmAyaNam yudhdha kANdam 19.31 “apramEyO mahOdhadhi:” (immeasurable great ocean), emperumAn who took on the immeasurable great ocean and made it look like a small pit of water and churned it.
  • puL Ur kodiyAnEe – Oh one who has periya thiruvadi (garudAzhwAr) as vehicle and flag to visit those who are affectionate towards you! Vehicle helps him reach where his devotees are and garudAzhwAr becomes the flag to help the devotees know his arrival from distance and sustain themselves. [In connection with previous phrase of “Azh kadalaik kadaindhAy“] This is also explained as emperumAn arriving on garuda to present the nectar in a jug like container when the dhEvas (celestial beings) became tired churning the ocean to fetch the nectar from it.
  • koNdal vaNNA – When he appeared on garuda, he resembled a blackish cloud trying to devour mEru mountain. mahAbhAratham “neelam mErAvivAmbhudham” (Like a water laden cloud on top of the mEru mountain).
  • aNdaththu umbaril – Looking at his sitting posture on garudAzhwAr, he surely is to be believed as the supreme lord. From his posture, it is clear that his [immeasurable] wealth is greater than the measurable wealth of brahmA et al. Like his beauty, his wealth is attractive too.
  • enRu kidakkum – When one starts saying “nediyAnE“, one cannot stop saying that they desire to see him or hear him. Rather one would keep saying “nediyAnEe!” [with a long syllable] extending the tone continuously, like staying in the same posture and getting bed-sours. His heart is said to be like SrI bharathAzhwAn who cried out in a meek voice “AryA!” and remained silent as said in SrI rAmAyaNam ayOdhyA kANdam 99.88 “ukthvAryEthi sakruth dhInam punarnOvAcha kinchana“.
  • en nenjamE – Unlike in thiruvAimozhi 5.3.5 “kodiya en nenjam” (my cruel heart) [where AzhwAr praises his heart], he is not praising his heart here. He says “While my heart do what I did [desire for emperumAn], what can I do to relieve it’s agony?”. When asked “Should you not wait for your husband [lord] to bless you with his visit?”, AzhwAr replies “How can I pacify my heart which is very eager to see him?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.8 – mudiyAnE

Published by:

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

Full series >> Third Centum

Previous Decad

Audio

parthasarathy-nammazhwar

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

mudiyAnE AzhwAr acquired the desire to see emperumAn as said in thiruvAimozhi 3.6.10thEr kadaviya perumAn kanai kazhal kANbadhenRu kol kaNgaL” (when will my eyes see the divine feet of krishNa who rode the chariot) and that desire increased rapidly. But he was unable to see emperumAn and have his desires fulfilled. Due to that grief, becoming unhappy, he cries out saying that he wants to enjoy emperumAn through all his sense organs in all manner.

Highlights from nanjIyar‘s introduction

In eighth decad – AzhwAr acquired the desire to see emperumAn as said in thiruvAimozhi 3.6.10 “thEr kadaviya perumAn kanai kazhal kANbadhenRu kol kaNgaL” (when will my eyes see the divine feet of krishNa who rode the chariot) in “seyya thAmaraik kaNNan” and that desire grew like a tree with hundreds of branches due to his meditation upon the same aspect in “payilum sudaroLi” [which explains servitude towards devotees] which is a support [for such desire towards emperumAn]. As his desire was not fulfilled, he became very unhappy, and his sense organs too wanted to enjoy emperumAn in all manner [every organ wanting to see, hear, touch, smell and speak]. Like a poor man with many hungry children during famine situation would cry out for food for both himself and his children, AzhwAr cries out to see emperumAn who has divine ornaments, divine weapons, spiritual distinguished divine form, all auspicious qualities and activities which are done for his devotees. AzhwAr’s endless desire [towards emperumAn] is explained by these pAsurams which highlight that his sense organs desired for emperumAn, and even in that, each sense organ desired for the experience of all other sense organs.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In eighth decad – After the distinguished qualities of bhagavAn which is the foundation for the servitude towards bhAgavathas which he enjoyed in previous decad, created great desire to experience such qualities in AzhwAr‘s divine heart, having the association with bhAgavathas as a support during the hard times of separation, having agonised by the lack of experience of such emperumAn for himself and his faculties such as his heart, sense organs etc, highlights the following aspects:

  1. the lordship of emperumAn who is the target of enjoyment
  2. how he eliminates the unfavourable aspects and makes us fully exist for him
  3. his great love towards his devotees
  4. his resting on AdhiSEsha [in kshIrAbdhi (milk ocean)] which is the root for all his incarnations
  5. his having the vehicle (garuda) to visit his devotees
  6. the divine combination of his hand and sudharSana chakra, both of which exist for his devotees to enjoy
  7. bhagavAn with such vAhana (vehicle), Ayudha (weapons) etc being his dhAraka (that which sustains), pOshaka (that which nourishes) and bhOgya (that which gives pleasure)
  8. his beauty which makes us enjoy him
  9. how he eliminates the hurdles of such enjoyment
  10. his effortless way of eliminating such hurdles

Meditating upon these aspects, AzhwAr cries out greatly in grief due to not having acquired this experience.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In thiruvAimozhi 3.6seyya thAmaraik kaNNan“, AzhwAr explained the craving of his eyes to see emperumAn in thiruvAimozhi 3.6.10 “thEr kadaviya perumAn kanai kazhal kANbadhenRu kol kaNgaL“; emperumAn showed his devotees who are like his shadow or lines in his feet, to AzhwAr; but the subsequent association with such devotees reminded the qualities of bhagavAn more for AzhwAr instead of helping him in sustaining the separation by mutual discussions, thus leading to more such craving.

In the previous decad, as part of explaining the true nature of bhAgavathas, bhagavAn was also explained; bhagavAn is of the nature that, even if one approaches him for a different purpose [in this case, to enjoy his devotees], he will ensure that they are fully consumed by him. Due to that remembrance also, AzhwAr‘s attachment towards emperumAn started over flowing. Not only AzhwAr’s eyes desired to see emperumAn’s divine feet, his other sense organs too started craving, each sense organ desired for the activity of other organs and so on, AzhwAr himself craved for the activities of all such organs, the sense organs which are craving more than and him craving more than his sense organs, like a man with many children during famine who can neither feed himself nor his children, would grab the food of his children and the children would grab his food and say “How am I going to feed myself? How am I going to feed my children?”, AzhwAr and his sense organs are suffering in anguish.

As said in SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiSSOkAbhikarSithai:” (sIthA pirAtti said “you bless me so that I who is greatly attached to SrI rAma, can touch the tiger among men SrI rAma, with my body parts which are very weak), sIthA pirAtti requested hanuman that to facilitate her reunion with SrI rAma so that she can enjoy him in this life itself, AzhwAr too becoming anguished, wanting to see his weapons, ornaments, the divine form which adorns them, his auspicious qualities and activities, thinking “emperumAn cannot remove my craving for him by simply presenting his qualities like before”, cried out in high pitch [mudiyAnE! thanjanE! vanjanE! etc in this decad], to melt those who hear his cry.

nampiLLai explains the aspect of association with devotees causing more remembrance of bhagavAn using SrI rAmAyaNam ayOdhyA kANdam 59.3. “guhEna sArdham thathraiva sthithOsmi dhivaAn bahUn” – sumanthra (dhaSaratha’s minister) remained with SrI guhap perumAL, where SrI rAma left them and went away; though he stayed there only for a couple of days, the term “bahUn” (many days) is used; due to the separation, it felt very long. When miLagAzhwAn was asked “Why did it feel so long when he was with SrI guhap perumAL?”, he mercifully replied “When we stay with those who remind us of the object of separation, the anguish will double”. AzhwAr himself said in thiruvAimozhi 9.5.7 “mEgak kuzhAngaLkAL kAttEn min nummuru ennuyirkkadhu kAlan” (Oh clouds! don’t come in front of me; since you remind me of emperumAn (when I am in separation), you are death personified for me”.

How can the sense organs which are the gates for knowledge gathering/disposal, crave? That explains the great attachment of AzhwAr towards bhagavAn. Alternatively, it is also explained as, even the sense organs became like sentient objects and started craving due to AzhwAr’s taste towards bhagavAn. If taste towards worldly matters will create craving in them, what to speak of matters relating to bhagavAn? Those who have developed taste in bhagavath vishayam do not do it as a means to attain anything else, but to simply enjoy bhagavAn; SrI prahlAdhAzhwAn towards emperumAn in SrIvishNu purANam 12.20.19 “yA prIthiravivEkAnAm” (Like ignorant people are engrossed in worldly matters, I should be engrossed in matters related to your highness).

Alright. Can one sense organ desire for the activity of another organ? chakshuSSravA: – a snake would both see and hear with it’s eyes; that ability is also given by emperumAn only; if he can bestow that ability, what is wrong with that? He gives this ability in paramapadham to those who enjoy him, since he is bound to give sAmyApaththi mOksham (when liberated, the souls also acquire some of his qualities) as explained by thirumangai AzhwAr in periya thirumozhi 11.3.5 “thammaiyE okka aruL seyyum ammAn” (emperumAn will bless his devotees to become like him [in some aspects]). AzhwAr also explained emperumAn’s nature in thiruvAimozhi 9.9.9 “thUdhu sey kaNgaL koNdu onRu pEsi thUmozhi isaigaL koNdu onRi nOkki” (speaking through the eyes which sends messages and seeing through his mouth which sings beautiful songs). [If his sense organs too start sharing his craving, would his craving not reduce? No.] Like a river which is flooded will greatly flow through various branches, yet will not give up it’s own force while reaching the ocean, though AzhwAr’s craving is released through his sense organs, his own craving will never decrease.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.7.11 – adiyOngu

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

Nammazhwar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “Those who recite this decad which reveals about servitude towards bhAgavathas, will surely cross over the samsAram (material realm) which is a hurdle for this goal [of servitude towards bhAgavathas]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains eradication of birth [in this material realm] as the result for this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

adiyOngu nURRuvar vIya anRu aivarkkaruL seydha
nediyOnaith then kurugUrch chatakOpan kuRREvalgaL
adiyArndha AyiraththuL ivai paththu avan thoNdar mEl
mudivu Arak kaRkiRkil sanmam seyyAmai mudiyumE

Listen

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

adi Ongu – the rise of their kingdom/reign
nURRuvar – the hundred brothers starting with dhuryOdhana
vIya – to be finished
anRu – at that time (when they were banished)
aivarkku – for the five pANdavas
aruL seydha – helping them in all ways
nediyOnai – on the one who remained very eager (as if he has done nothing)
then kurugUr – the leader of the orderly AzhwArthirunagari
SatakOpan – nammAzhwAr‘s
kuRREvalgaL – in the form of confidential activity
adi Arndha – being complete due to the pAdha bhandham (connection with the divine feet of emperumAn. It can also mean, the proper sequence/connection of the words/lines)
AyiraththuLLum – among the thousand pAsurams
avan thoNdar mEl – on his servitors
mudivu – focussed
ivai paththu – these ten pAsurams
Ara – to grasp it well (in the heart)
kaRkiRkil – if one can practice it well
sanmam seyyAmai – birth (which blocks one’s servitude)
mudiyum – will be finished

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

emperumAn still remained eager even after helping the five pANdavas in all ways at that time (when they were banished) to finish the hundred brothers starting with dhuryOdhana who had their kingdom/reign on the rise; nammAzhwAr, the leader of the orderly AzhwArthirunagari, sung these complete ten pAsurams among the thousand pAsurams which are complete due to the pAdha bhandham, focussed on such emperumAn’s servitors; if one can practice this decad to grasp it well in their heart, his/her birth (which blocks one’s servitude) will be finished.

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

  • adiyOngu nURRuvar vIya – To finish the dhuryOdhana and brothers, who trapped the pANdavas in the wax palace, won them over in gambling by deceit, driving them out of the kingdom and making them stay in the forest etc., and themselves growing their families in great numbers, and rooted strongly in the kingdom.
  • anRu – at that time when the pANdavas where banished by the kauravas.
  • aivarkku aruL seydha nediyOnai – Helping the five, is applicable in both cases. Here [in AzhwAr‘s case], he blessed such that he is not suffering the impact of the five senses and there, he helped the five pANdavas who were affected by the impact of five senses.
  • aivarkku – When they (dhuryOdhana et al) took over the elephants, horses etc, krishNa himself became everything they lost as said in mahAbhAratham rAjasUya parvam “yasya manthrI cha gOpthA cha” (for whom krishNa is the minister, protector et al).
  • nediyOnai – Even after engaging in actions for pANdavas, he claimed that he had not done anything for them as said in mahAbhAratham “nAthisvasthamanA:” (My heart is not satisfied).
  • then kurugUr … – Since AzhwAr is performing kainkaryam by speech that goes up to servitude towards bhAgavathas, this is a confidential service to sarvESvaran.
  • adi Arndha AyiraththuL – The thousand pAsurams which are complete in the poetic word/line structure as in rig vEdham and SrI rAmAyaNam which is said as in SrI rAmAyaNam bAla kANdam 2.18 “pAdhabathdhO’ksharasama:” (with four lines, and matching letters in each line).
  • avan thoNdar mEl mudivu – Wherever sarvESvaran is mentioned [in this decad], those are secondary in nature [the primary purpose is to highlight the importance of bhAgavathas, who are his devotees].
  • Arak kaRkiRkil – If they can learn to have the meanings well established in their heart. Also, explained as, without leaving even a single pAsuram.
  • sanmam seyyAmai mudiyum – births which are impediment to serve his devotees, will be eradicated.

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 – 3.7.10 – adiyArndha

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

krishna-on-leaf

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr desires for the ultimate state of servitude starting with the servitude of those who are attached to the amazing aspects of vatathaLaSAyi (emperumAn lying in banyan tree leaf during total deluge), like those who desire for wealth will desire for the top most opulence.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction

Highlights from periyavAchchAn piLLai‘s introduction

In tenth pAsuram, Like those who desire for material wealth will desire for the position of brahmA which has the top most material wealth, AzhwAr too desires for the ultimate stage of servitude.

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

Tenth pAsuram. AzhwAr says “I am the ultimate servitor [at the bottom of the chain of servitors] of SrIvaishNavas who are won over by emperumAn‘s agatithagatanA sAmarthyam [the ability of making the impossible happen – i.e., lying down in a small banyan leaf in the causal ocean after consuming the entire world]”.

pAsuram

adiyArndha vaiyam uNdu Alilai anna vasam seyyum
padiyAdhumil kuzhavippadi endhai pirAn thanakku
adiyAr adiyAr tham adiyAr adiyAr thamakku
adiyAr adiyAr tham adiyAr adiyOngaLE

Listen

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

(by his action of measuring the world during the thrivikrama avathAram)
adi – with his divine feet
Arndha – united/merged
vaiyam – bhUmi (earth)
uNdu – consuming it (when the danger of deluge occurred)
Alilai – in a banyan leaf
anna vasam seyyum – resting (ensuring that the consumed world does not get digested)
padi yAdhum il – incomparable
kuzhavip padi – having the form of a toddler
pirAn endhai thanakku – (due to that nature) one who is master for us
adiyAr adiyAr tham adiyAr adiyAr thamakku adiyAr adiyAr tham adiyAr – to the lowest level in the descendants of those who are servitors
adiyOngaL – servitors (us).

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

emperumAn is the master for us due to the nature of having the incomparable form of a toddler and resting in a banyan leaf after consuming the bhUmi earth) which was united/merged with his divine feet (by his action of measuring the world during the thrivikrama avathAram); we are the servitors to the lowest level in the descendants of those who are servitors of such emperumAn,

Only due to the constraint in the poetry, AzhwAr stopped with seven levels of adiyAr (servitors).

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

  • adiyArndha vaiyam uNdu – To consume the world, he first measured it. He consumed that which will not even be partly enough for him. Another explanation, consumed the world which is matching the size of thiruvadi (divine feet) [this is based on pAdham meaning feet and quarter – since material realm is said to be 1 quarter in size and spiritual realm to be 3 quarters in size].
  • Al ilai anna vasam seyyum – Two explanations. 1) lying down in a banyan leaf, to match the [amount of] food consumed. 2) lying down on the right side to ensure the consumed food is not digested. Every one tries to preserve his food. thiruppallANdu 3 “kUzhAL pattu” (being attached to food) is applicable even for emperumAn.
  • padi yAdhumil kuzhavip padi – his infancy has no match; not even his infancy under yaSOdhA is a match; there [yaSOdhA’s residence], his infancy is such that “while being in the cradle, he would not know/fear that he may fall off the cradle”; but here his infancy is such that, he would not know/fear that he may fall off the leaf into the causal ocean.
  • endhai pirAn – the benefactor who won over me by manifesting such agatitha gatanA sAmarthyam [combination of contrary aspects – consuming the entire world and yet lying down as a child on the leaf].
  • adiyAr … – As said in SvEthASvathara upanishath “thamISvarANam paramam mahESvaram” (that bhagavAn is the supreme lord for those who are considered as lords here [in the material realm]”, like there is no one superior to bhagavAn in lordship, AzhwAr takes up a position where there is no one superior to him in servitude. Like one who desires for wealth would want to have more wealth than other persons of his clan, more wealth than kshathriyas [who rule huge kingdoms], then the position of indhra [being the lord of celestial world] and finally even the position of brahmA [being the lord of a whole material world containing 14 layers], AzhwAr too desires for the ultimate state of servitude. [Is he desiring for a particular level of servitude?] Even now he is not stopping [with seven level of adiyArs] due to his preference/desire; but he is stopping since the poetic meter does not allow any more words in this pAsuram. [Would it not be contrary to worldly understanding if we wanted to be servitors of the lowest of chaNdALas if they are devoted to bhagavAn?] nanjIyar said “If we manifest servitude towards vaishNavas against the worldly understanding, then we will be regarded as being faithful to nammAzhwAr‘s desire”.

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 – 3.7.9 – kulam thAngu

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

vishnu-holding-chakram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “Those who are servitors of the SrIvaishNavas who serve emperumAn seeing the divine combination of his hand and the sudharSana chakra in the hand, are our masters”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn who has the utmost purity to eliminate the defects that arise out of their birth etc; those who enjoy such emperumAn as ananyaprayOjanar (those who are without any expectation) are my lords for 3 levels [i.e., we will serve the servitors of servitors of servitors of emperumAn]”.

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

kulam thAngu sAdhigaL nAlilum kIzh izhindhu eththanai
nalam thAn ilAdha saNdALa saNdaLargaL Agilum
valam thAngu sakkaraththaNNal maNivaNNaRkALenRu uL
kalandhAr adiyAr tham adiyAr em adigaLE

Listen

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

kulam – (by anulOma vivAham (brAhmaNa man marrying khsathriya/vaiSya/SUdhra woman, kshathriya man marrying vaiSya/SUdhra woman, vaiSya man marrying SUdhra woman) and prathilOma vivAham (SUdhra man marrying vaiSya/kshathriya/brAhmaNa woman, vaiSya man marrying kshathriya/brAhmaNa woman, kshathriya man marrying brAmaNa woman)) for all clans
thAngu – being the anchor
sAdhigaL – varNams (classes)
nAlilum – in four of them
kIzh izhindhu – below them
eththanai nalam thAn ilAdha – being totally ignorant (that “we are very low by birth”)
saNdALar – chaNdALa (considering this first chaNdALa to be brAhmaNa)
saNdALargaL Agilum – those who are abandoned by (even such chaNdALa highlighted in previous word)
valam thAngu – being carried on the right side
sakkaraththu – (As said in “SaraNam pavithram” (pure refuge)) very pure/sacred [sudharSana] AzhwAn’s
aNNal – being the lord
maNi – pure like a precious gem (which will purify others who come into contact with it)
vaNNaRku – for the who is having (radiant) form
AL – (we are) SEshabhUthar (servitors)
enRu – thinking that
uL kalandhAr – united with him as ananyaprayOjanar
adiyAr tham – for their servitors
adiyAr – those who are servitors
em – for us
adigaL – lords

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

emperumAn is the lord of very pure/sacred [sudharSana] AzhwAn who is carried on the right side [by emperumAn]; he is having a (radiant) form which is pure like a precious gem (which will purify others who come into contact with it); even for those chaNdALas who are abandoned by some chaNdALas (who are considered better among them), who are totally ignorant (that “we are very low by birth”), who descended below the four varNams due to anulOma, prathilOma marriages. if they think themselves as the SEshabhUthar (servitors) of such emperumAn and unite with him as ananyaprayOjanar, those who are servitors for their servitors, are our lords.

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

  • kulam … – when we keep going below the various clans that are of krama vivAham (intra-class marriage within brAmaNa, kshathriya, vaiSya, Sudhra), anulOma vivAham (brAhmaNa man marrying khsathriya/vaiSya/SUdhra woman, kshathriya man marrying vaiSya/SUdhra woman, vaiSya man marrying SUdhra woman) and prathilOma vivAham (SUdhra man marrying vaiSya/kshathriya/brAhmaNa woman, vaiSya man marrying kshathriya/brAhmaNa woman, kshathriya man marrying brAmaNa woman) [rushyaSrunga and yayAthi are the ones who are examples for anulOma and prathilOma marriages] and are anchored by the four varNams;
  • eththanai … – Among the chaNdALa clan, there are those who don’t even have the knowledge and follow the principles of that clan, like we don’t see chaNdALas, they are not even seen by their own community and are even considered as out-caste by the chaNdALas themselves. Such lowly people.

What strength/identity they have which makes them also desirable [for AzhwAr]? AzhwAr explains further saying they have such conduct and also they have the mark of sudharSana chakra and explains it clearly to us.

  • valam thAngu sakkaram – Like periyAzhwAr said in thiruppallANdu 2vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu” (long live SrI mahAlakshmi who resides in your divine chest) followed by “vadivAr sOdhi valaththuRaiyum sudar Azhiyum pallANdu” (long live the radiant sudharSana chakra which resides in your radiant right side), AzhwAr too said “thirumArbanai” (one who has SrI mahAlakshmi in his chest) in previous pAsuram and here he says “valam thAngu sakkaram“. For the sarvESvara who is having the divine sudharSana chakra on his right side and the invigorating blue-gem like beautiful form which is the abode for that chakra.
  • AL enRu – AzhwAr says that the servitors of those who consider “serving him with true knowledge is the goal” are my lords. Taking shelter under the one who has the best conduct (of being the servitor) is the only aspect that is required. They are even more desirable than emperumAn himself.

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 – 3.7.8 – nambanai

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

sita-rama-kakasura

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Those who meditate upon his SrIya:pathithvam (being the consort of SrI mahAlakshmi) which is the cause of all his opulence, along with their descendants, are worshippable to me, in all my births”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLais introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLais introduction.

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

Eighth pAsuram. AzhwAr says “My masters are those who are won over by his SrIya:pathithvam (being the consort of SrI mahAlakshmi)”.

pAsuram

nambanai gyAlam padaiththavanaith thirumArbanai
umbar ulaginil yArkkum uNarvariyAn thannaik
kumbi naragargaL EththuvarElum avar kaNdIr
em pal piRappidai thORu em thozhu kulam thAngaLE

Listen

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

nambanai – being the refuge (unconditionally)
gyAlam padaiththavanai – one who performs creation of the universe (to let others take refuge of him and enjoy him)
thirumArbanai – having SrIya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal)
umbar ulaginil – in higher worlds (which were created by him)
yArkkum – even for the most knowledgeable persons
uNarvu aRiyAn thannai – one who is too great to be known by them
kumbi naragargaLum – even the most sinful persons who reside in kumbI naraka (a region in the hell which is gruesome)
EththuvarEl – if (they) glorify
avar thAngaL kaNdIr – those persons
em pal piRappidai thORu – in our many different births
em thozhu kulam – the clan which is the recipient of our servitude

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

emperumAn is the (unconditional) refuge; performs creation of the universe (to let others take refuge of him and enjoy him); is having SrIya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal); is too great to be known by even the most knowledgeable persons residing in higher worlds (which were created by him); even if the most sinful persons who reside in kumbI naraka (a region in the hell which is gruesome) glorify him, the clan of such persons will be the recipient of our servitude in our many different births.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • nambanai – one who is trustworthy. Even in the most difficult times, he is the refuge for the soul [Even when kAkAsura was at the receiving end from SrI rAma, kAkAsura only had to surrender to him and be protected by him in the end. Or even if one is harming the self, emperumAn is the only one who can protect]. Even for the previously identified SrIvaishNavas, their trustworthiness is based on emperumAn’s trustworthiness. Those relatives other than him are not to be trusted.  [nampiLLai goes on to explain SrI rAmAyaNam sundhara kaNdam 38.33 to explain emperumAn’s trustworthy nature – kAkAsura hurt sIthA pirAtti and SrI rAma became very angry and fired the brahmAsthram towards him which chases him everywhere]
    • sa pithrA cha – [nampiLLai explaining the essence of this SlOkam – that emperumAn is the only protector even when the individual cannot help himself.] periya thirumozhi 8.9.7 “peRRAr peRRozhindhAr” (the parents abandoned). As a doctor/neighbour would help a patient who is suffering from great disease who declared “at a particular point of time, I will be suffering the ill-effects of this great disease; I will not be conscious of myself at that time; oh my lord! please come and protect me”, [Similarly] emperumAn would help those who can’t protect themselves too.
    • sa pithrA cha – even when one is opposed to ISwaran, ISwaran himself is the protector. On seeing his offense against SrI rAma, kAkAsura’s father indhra abandoned him. “cha” (also) indicates that his mother also abandoned him. [why is mother abandoning the child after father?] As mother helps before father, if father abandons the child, she too needs to abandon. Where there is vAthsalyam (motherly affection), one will take refuge first; that is why kAkAsura approached his mother first; she (mother) stood decorating herself and ignoring her child; and he (father) too abandoned his child.
    • parithyaktha: – Seeing his action [of hurting mother sIthA], everyone said “Have we not abandoned him already? [Yes, We have]”.
    • suraiScha – even when parents abandon a child, the relatives will support him. Even if dhEvas give up, would the compassionate sages not help them?
    • sa maharshibhi: – Even those sages who are focussed on helping others abandoned him. But there is restriction on who can be shown mercy. When the parents disown their child, it is not the responsibility of the others to take care of the child. Thus,
    • thrIn lOkAn samparikramya – He went around the world many times trying to enter any open house thinking “if not the first time, at least subsequently they may show mercy and save me”; but they shut the doors as he tried to enter their houses.
    • thamEva SaraNam gatha: – He came back and fell at the divine feet of the one who fired the brahmAsthram at him as said in perumAL thirumozhi 5.1 “arisinaththAl Inra thAy agaRRidinum maRRavaL than aruL ninaindhE azhum kuzhavi” (even if the mother with great anger pushes away the child, the child will cry seeking her mercy only), except for his divine feet, there is no other refuge [in the end, SrI rAma pardons kAkAsura and lets him go after piercing one of his eyes]. In this way, sarvESvaran is the trustworthy person in all situations.

Where did we see such help from emperumAn?

  • gyAlam padaiththavanai – When the AthmA (sentient) was in achith (insentient) like state during total deluge without any help from self or others, emperumAn created the body [and bestowed it to the AthmA] which can be used to attain the purushArtham (goal).

For whose pleasure was this done?

  • thirumArbanai – For the pleasure of her (SrI mahAlakshmi). kUraththAzhwAn in his SrI sthavam 1 says “yasyA vIkshya mukham thadhingithaparAdhIna:” (emperumAn looking at the face of SrI mahAlakshmi and performs creation etc per her facial expressions).
  • umbar … – One who cannot be known even by the most knowledgeable persons in the higher worlds.
  • kumbi naragargaL … – Even if those who have entered the kumbI region of hell which is the destination of most sinful persons, recite the divine names of bhagavAn,
  • avar kaNdIr – Even if a SrIvaishNava is in the most abominable state, AzhwAr is saying that they are our goal [to be pursued], even in that state.
  • em pal piRappidai thORu em thozhu kulam thANgaLE – In our many types of births and in every moment of such births, not just those who recited the divine names, are our desired target; but even the descendants of such persons are the AchAryas (master) for our clan. Is it possible for some one to recite the divine names when they are going through so much suffering in hell? AzhwAr hopes “Even at that stage, shall they at least not scream ‘ammA! appA” (mother! father!) [since bhagavAn is the natural mother and father, that will indicate him]?”.

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 – 3.7.7 – sanma sanmAntharam

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

going-to-paramapadham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Those who glorify the SrIvaishNavas who meditate emperumAn‘s great favours towards his devotees and glorify him, are my eternal masters”.

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

pAsuram

sanma sanmAntharam kAththu adiyArgaLaik koNdupOyth
thanmai peRuththith than thALiNaik kIzhk koLLum appanaith
thonmai pidhaRRa vallAraip pidhaRRumavar kaNdIr
nanmai peRuththu emmai nAL uyyak koLginRa nambarE

Listen

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

sanma sanmAntharam – many births
kAththu – (protecting by) relieving them
adiyArgaLai – those who have the knowledge about servitude
koNdu pOy – carry them (to paramapadham)
thanmai peRuththi – making them realize their true nature
than thALiNaik kIzh – under his divine feet
koLLum – mercifully accepting service
appanai – one who is the master
thonmai – natural helping tendency
pidhaRRa vallArai – those who can praise in a disorderly manner
pidhaRRumavar kaNdIr – those who glorify them being overwhelmed with love
emmai – us
nanmai peRuththu – making us acquire the excellence (of being in paramapadham with devotees as said in thiruvAimozhi 10.9.11 “andhamil pEr inbaththu adiyarOdu“)
nAL – forever
uyyak koLginRa – one who would uplift
nambar – would be believed

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

emperumAn is the master who protects those who have the knowledge about servitude by relieving them of many births, carrying them (to paramapadham), making them realize their true nature and mercifully accepting their service under his divine feet; SrIvaishNavas are those who can praise his natural helping tendency in a disorderly manner; those who glorify such SrIvaishNavas being overwhelmed with love are the ones who would make us acquire the excellence and are believed to uplift us forever.

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

  • sanma sanmAntharam kAththu – As explained in panchAgni vidhyai [This is the process which facilitates the transmigration of a soul from one body to another. This is explained in detail in chAndhOgya upanishath. Here agni and Ahuthi are synonyms – the five oblations which carry through the soul are AkASa (ether), Cloud, Earth, Male and Female], AthmA [after leaving a body, the AthmA goes to svarga (heaven) or naraka (hell) based on the karma, after the karma is exhausted, the AthmA enters the AkASa (ether) and from there the sun picks up the AthmA and places it in a cloud] enters a cloud, from there it falls into the earth as part of rain, enters into paddy seed from the earth, enters into a man in the form of food, from the man it reaches the fifth Ahuthi (oblation) which is the female and finally becomes part of the womb. Decimating such process of births. Making the current body as the final material birth and ensuring that the soul does not acquire another birth here in the material realm.

To whom is this done?

  • adiyArgaLai – those who have placed all their burdens [fully faithful] at emperumAn‘s divine feet.
  • koNdu pOy – [nampiLLai narrates how emperumAn carries the jIvAthmA from here to paramapadham beautifully]
    • As said in thiruvAimozhi 9.10.5 “maraNamAnAl” (when death occurs), he patiently waits until the current body falls down,
    • without mandating anthima smruthi (remembering the lord at the final moments) and bhakthi (devotion) as a requirement, he himself thinks about such person as said in SrI varAha purANam, SrI varAha charama SlOkam “aham smarAmi” (If one surrenders to me when he/she is stable-minded, I will remember him/her when he/she lies as a log of wood or stone without any consciousness during their last moments and deliver him/her),
    • guide him through the 101st nAdi [sushumnA nAdi – a specific nerve/vein which reaches up to the top of the head] and accompanying him,
    • giving a divine experience to relieve from all the pains that occurred during death, pamper the AthmA to help facilitate the smooth journey like a mother who would pamper her child when the child is in agony,
    • as said in nAnmugan thiruvanthAdhi 88 “uyirkoNdu udal ozhiya OdumpOdhu Odi ayavenRa thIrppAn”  (when the servitors of yama grab the AthmA leaving the body and start running, emperumAn will himself chase them and eliminate all the sufferings of the AthmA) emperumAn would be friendly with the AthmA,
    • preserves the subtle body until the AthmA reaches the virajA river even though the connection with karma is eliminated [along with the last body] by vidhyA mAhAthmyam (the greatness of the process of liberation),
    • instead of sending some divine messengers he himself personally accompanies him as said in SrI varAha charama SlOkam “nayAmi” (I will ensure they reach)
    • taken along under his protection as said in periya thirumozhi 3.7.4 “mAdhavan thuNaiyA nadandhAL” (walked along under the protection of SrIman nArAyaNan), like the “kaLvankol pirAtti” [parakAla nAyaki’s (thirumangai AzhwAr in feminine form) experience of walking with perumAL safely in late night when everyone was asleep – periya thirumozhi 3.7] who was carefully taken along by perumAL,
    • carrying the soul to paramapadham after eliminating all the material aspects [at the virajA river] to be honoured by the great souls who reside along the path that leads to paramapadham,
    • facilitating the AthmA to realize its shining true nature as said in chAndhOgya upanishath “svEna rUpENAbhinishpadhyathE” (with its true form, the AthmA attained paramapadham),
    • still not leaving the AthmA [independently], placing the AthmA under his divine feet supported by the divine feet themselves,
    • the great benefactor who thinks that he has done a favour for himself even after doing so much for the AthmA. All of these is precisely explained in “sAyujyam prathipannA yE” (those who fully devote themselves to me and attain sAyujya mOksham (being together with bhagavAn always in paramapadham and serving him), they become my eternal servants).
  • thanmai peRuththi – Making the AthmA realize its true nature,
  • appanai – [all these that were done to ] AthmA, since he is a chEthana (sentient), he would consider this as a favour [done by bhagavAn]; but in reality due to pArathanthriyam (the nature of AthmA being fully dependant on bhagavAn), bhagavAn has done this for his own sake [Here since bhagavAn is appan (swAmy – master], he has done all this to acquire his own property].
  • thonmai pidhaRRa vallArai – those who become attracted to his natural generosity and glorify him in a disorderly manner. His natural state is to protect the AthmAs; but it is aupAdhikam (due to specific reasons) he pushes down those who are evil due to their vices as said in SrI bhagavath gIthA 16.19 “thAnaham dhvishatha:” (those who insult me, hate me etc, I push them into births that make it difficult for them to attain me).
  • pidhaRRumavar kaNdIr – Those who are attached to them (SrIvaishNavas) thinking “How they are able to understand and the most confidential aspects [such as travelling to paramapadham etc]” and glorify them.
  • nanmai peRuththu – Instilling servitude towards bhagavAn which stretches upto servitude towards bhAgavathas.
  • emmai nAL uyyak koLginRa nambarE – those trustworthy persons who will conduct our servitude towards his divine feet forever; it can indicate our mudhaligaL (Acharyas).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.7.6 – aLikkum paramanai

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Those who enjoy in heart, all the previously mentioned qualities such as saundharyam (beauty) etc. collectively, are my protectors always”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who enjoy the radiant emperumAn who lets the ananyaprayOjanars (devotees who are exclusively focussed on kainkaryam) enjoy his divine bodily beauty are my protectors”.

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

aLikkum paramanaik kaNNanai Azhip pirAn thannaith
thuLikkum naRum kaNNith thUmaNi vaNNan emmAn thannai
oLik koNda sOdhiyai uLLaththuk koLLumavar kaNdIr
salippinRi ANdu emmaich chanma chanmAntharam kApparE

Listen

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

aLikkum paramanai – (while helping others) there is none greater than him in giving (himself)
kaNNanai – being subservient (to be at the disposal of his devotees)
Azhip pirAn thannai – the beautiful combination of his divine hand and the sudharSana chakra (disc)
thuLikkum naRum kaNNi – the beauty of the fragrant garland with flowing honey
thU maNi – like a flawless precious stone
vaNNam – form
pirAn thannai – bestowing (manifesting)
emmAn thannai – being the master who enslaved me
oLik koNda – acquiring shine (as a result of that)
sOdhiyai – one who is having splendour
uLLaththu – through the heart
koLLumavar kaNdIr – those who enjoy
emmai – us
salippu inRi – firmly (ensuring that we don’t seek ulterior benefits)
ANdu – engaging us in their service
sanmam – in this birth
sanmAntharam – in the subsequent births
kAppar – they will protect

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

emperumAn (while helping others) has none greater than him in giving (himself) and is subservient (to be at the disposal of his devotees); he became my master by manifesting the beautiful combination of his divine hand and the sudharSana chakra (disc), his form which resembles a flawless precious stone and as a result of that acquired shining splendour. Those who enjoy him through their heart will protect us firmly (ensuring that we don’t seek ulterior benefits) both in this birth and in the subsequent births.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • aLikkum paramanai – When it comes to protecting these AthmAs, there is none matching his ability to do so. Alternatively, when it comes to bestowing, there is none matching his ability to do so. aLikkai – rakshikkai (protecting) and kodukkai (bestowing).
  • kaNNanai – He gives himself. AzhwAr himself said in thiruvAimozhi 2.7.11enakkE thannaith thandha kaRpagam” (emperumAn is the kalpaka tree which gave itself to me).
  • Azhip pirAn thannai – As said in jithanthE sthOthram 5 “… nAyudhAni …” (Your everything (nature, form, ornaments etc) is for your devotees), emperumAn considers his weapons as well as himself existing for his devotees only as said in the same SlOkam “bhakthAnAm” (for his devotees only). Here, AzhwAr is thinking about thiruvAimozhi 3.7.2ALum paramanai” pAsuram.
  • thuLikkum … – His garland is present to trap those who have not been captured by his beautiful weapons [kaNNi means both garland and trap].
  • thuLikkum naRum kaNNi – One who is adorning thiruththuzhAy (thuLasi) garland which acquired freshness due to coming in contact with his divine body, which is having flowing honey and beautiful fragrance; Here, AzhwAr is thinking about thiruvAimozhi 3.7.3naRum thuzhAyp pOdhanai” (one who is adorning fragrant thuLasi garland).
  • thUmaNi vaNNan emmAn thannai – One who showed his divine form which resembles a blue gem which is free of any impurity and enslaved me; as said in thiruvAimozhi 1.10.10 “maNiyai vAnavar kaNNanai” , like he enslaved nithyasUris, he also enslaved AzhwAr [by showing his beautiful form]. It is said in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen his divine form and known about him). Here, AzhwAr thinks about thiruvAimozhi 3.7.2thOLum Or nAngudaith thUmaNi vaNNan” (emperumAn who has pure gem like form with four shoulders).
  • oLik koNda sOdhiyai – One who has infinitely radiant form. Here, AzhwAr thinks about thiruvAimozhi 3.7.1payilum sudaroLi” (emperumAn with abundant radiance).
  • uLLaththuk koLLumavar kaNdIr – Those who meditate upon emperumAn‘s auspicious qualities, become emotional and unable to speak out due to the overwhelming emotions.
  • salippu inRi ANdu emmai – When one takes refuge of bhagavAn, one may still move away from bhagavAn by being attracted to great wealth of brahmA et al. Only when one becomes a servitor of a thadhIya (bhAgavatha/devotee), one will remain firm. Even if they moved away from bhagavAn, they will be as said in kaNNinuN chiRuth thAmbu 3thirithanthAgilum dhEva pirAnudaik kariya kOlath thiruvuruk kANban” (Even if I slipped (giving up) nammAzhwAr, I will see the divine blackish form of emperumAn who is the master of nithyasUris). As said in periya thirumozhi 1.1.3 “therivaimAr uruvamE maruvi” (being attached with the forms of women), bhAgavathas ensure that we are focussed on madhurakavi AzhwAr‘s stature of being focussed on one form (nammAzhwAr) instead of thirumangai AzhwAr‘s stature of being engaged in many different forms of emperumAn [Here, uru is explained as form]. Also, explained as – emperumAn will have to teach this many times, but AzhwAr (bhAgavathas) will make us understand in one time [Here, uru is explained as repetition].
  • sanma sanmAntharam kApparE – They will protect us from not taking subsequent births. In previous pAsurams, out of attachment towards SrIvaishNavas, he favoured more births; in this birth, he is explaining their action [in stopping our worldly births].

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 – 3.6 – Audio

Published by:

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

namperumal-kaithalam-nammazhwar

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