Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.7.5 – peru makkaL

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

mohini

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Those who meditate upon, become emotional and glorify emperumAn who is having the nature of fulfilling the desires of prayOjanAntharaparar (those who worship him with ulterior motives), are the masters who protect us in this world and higher world”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr says “My masters are those who are won over by those who are won over by emperumAn‘s audhAryam (generosity) of fulfilling the desires of prayOjanAntharaparar too”

pAsuram

peru makkaL uLLavar tham perumAnai amarargatku
arumai ozhiya anRAramudhUttiya appanaip
perumai pidhaRRa vallAraip pidhaRRum avar kaNdIr
varumaiyum immaiyum nammai aLikkum pirAkkaLE

Listen

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

peru makkaL uLLavar – for the nithyasUris who have greatness of having parama sAmyApaththi (having similar qualities that are of bhagavAn‘s)
tham perumAnai – the distinguished emperor
amarargatku – for the dhEvas (celestial beings) who desire for immortality
arumai ozhiya – eliminating difficulty
anRu – previously (when they were cursed by dhurvAsa muni)
Ar amudhu Uttiya – feeding them the nectar fully
appanai – towards the one who ensured their existence
perumai – his greatness of favouring others
pidhaRRa vallArai – those who can speak about it (in a disorderly manner due to overflowing love)
pidhaRRum avar kaNdIr – those who speak about them (in turn being overwhelmed with love)
varumaiyum immaiyum – in aihika (of this world – material realm – samsAram) and Amushmika (belonging to the other world – spiritual realm – paramapadham)
pirAkkaL – those who provide us favours

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

emperumAn is the distinguished emperor for the nithyasUris who have greatness of having parama sAmyApaththi (having similar qualities that are of bhagavAn‘s) and fed the nectar fully to the dhEvas (celestial beings) who desired for immortality previously (when they were cursed by dhurvAsa muni) and ensured their existence; SrIvaishNavas can speak (in a disorderly manner due to overflowing love) about his greatness of favouring others; those who speak about such SrIvaishNavas (in turn being overwhelmed with love) are the ones who provide us favours in this (material) world and the other (spiritual) world.

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

  • peru makkaL – nithyasUris; As said in “periyOr” (respected elders). They are said as in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOr” (the respected persons who recite the names of the great lord). The words of SEshi (the lord) also glorify them as in SrI bhagavath gIthA 9.13 “mahAthmanas thu” (but those great souls), 7.19 “sa mahAthmA su dhurlabha:” (such great souls are rare to find) and “EthE vai sumahAthmana:” (these are great souls). If these can be said for those mumukshus (desirous of mOksham) in this samsAram (material realm) who become favourable towards emperumAn, there is no surprise for nithyasUris to be called in this way.
  • uLLavar – Always present instead of as in thaiththiriya upanishath “asannEva” (as good as non-existing) until one day and became “santhamEnam” (existing) one day [for those who are ignorant of true knowledge about their servitude towards bhagavAn, they are said to be as good as non-existing and when they realize that true knowledge, they exist]. That is, since their true nature of servitude is never lost. When nirUpaka [the attribute which is used to identify an entity – here, the servitude which identifies the jIvAthmA] is not present, nirUpyam [the entity which is identified through the attribute – here, the jIvAthmA which is identified by the servitude] is considered to be non-existing too. Those whose servitude is never diminished.
  • tham perumAnaibhagavAn who being the reason for their existence and the one who conducts such existence.
  • amaragatku – [amarar means immortal – really indicates nithyasUris] for indhra et al – though they live a few days [years] longer than us, they carry the name “amarar” [pretending to be really immortal].
  • arumai ozhiyaemperumAn churned the ocean and gave the results to them to relieve them from the insults of being tortured by the asuras (demons). Also explained as, he took up the difficulty of churning the ocean himself and engaged them in enjoying the resulting nectar.
  • anRu – when they were suffering due to the curse of dhurvAsa muni.
  • Uttiya appanai – He is known as in periya thirumozhi 2.6.1 “vAnavarip peNNAgi amudhUttum perumAn” (emperumAn who assumed a feminine form and fed the dhEvas). appan – upakArakan – one who bestows favours. The favour done by the mother to her children is to nourish the child and raise him/her.
  • perumai … – As said by himself in SrI bhagavath gIthA 7.8 “udhArA:” (they are generous). His generosity of being magnanimous towards those who desire for worldly wealth etc., as we would be towards those who desire for emperumAn himself. He would think “At least I am able to help them in this manner; they are doing sarvasvadhAnam [offering themselves – emperumAn magnanimously thinking like this]!”. His greatness is not the same as the greatness of worldly people. In this world, those who give are considered to be generous. But here, those who accept [from emperumAn] are considered (by emperumAn] to be generous. If one eliminates others’ suffering, are they not said to be generous? [Since only if some one accepts, he can be glorified of being generous – so he glorifies them to be generous to make him generous.]
  • pidhaRRa vallArai – As said in thiruvAimozhi 1.7.1aRavanai” (most benevolent), those who can meditate in their heart upon his greatness of even helping prayOjanAntharaparar and glorify him in a disorderly manner.
  • pidhaRRum avar kaNdIr – The manner in which those devotees feel “how magnanimous emperumAn is even towards those who are desiring for ulterior motives!” and be attached to him, for those who have the same kind of attachment towards such devotees.

How long will you desire for them?

  • varumaiyum immaiyum – As said in sthOthra rathnam 2 “athra parathra chApi” (in both this material realm and spiritual realm) – both here and in paramapadham. In this world, they would be as said in thiruvAimozhi 10.6.2 “nAttArOdu iyalvozhiththu nAraNanai naNNuviththu” (eliminating the relationship with worldly people and bringing closer to SrIman nArAyaNan) and in paramapadham they are the ones who bestow favours as said in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLilE udankUttum” (will make us unite with the groups of devotees in paramapadham).
  • nammai aLikkum pirAkkaL – The lords who uplift us. sarvESvaran would keep us inside him [in subtle form] some times [during deluge] and also would keep us in samsAram as said in perumAL thirumozhi 5.1 “tharu thuyaram thadAyEl” (not removing the sufferings which were given by you); the nature of SrIvaishNavas is such that, when associating with them, we would think that “even samsAram (material realm) is a fine place to be”. AzhwAr himself said in thiruvAimozhi 8.10.3 “… naRumAvirai nAL malar adik kIzh  pugudhaluRumO” (When SrIvaishNavas are present here, would it be apt for me to reach the very fragrant fresh lotus feet of vAmanan emperumAn?).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.7.4 – udai Arndha

Published by:

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

selvapillai-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Those who are servitors of SrIvaishNavas who are attached to the divine ornaments of emperumAn, are my lords”.

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

udai Arndha Adaiyan kaNdigaiyan udai nANinan
pudaiyAr pon nUlinan pon mudiyan maRRum pal kalan
nadaiyA udaith thirunAraNan thoNdar thoNdar kaNdIr
idaiyAr piRappidai thORu emakkem peru makkalE

Listen

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

udai Arndha – fitting with the waist
Adaiyan – having divine garment
kaNdigaiyan – being the one wearing ornaments in the neck
udai nANinan – being the one who is wearing a waist string on top of the garment
pudai Ar – placed on one side
pon nUlinan – being the one with golden yagyOpavItham (sacred thread)
pon mudiyan – wearing an attractive crown
maRRum – and
pal kalan – many different ornaments
nadaiyA udai – having them naturally
thirunAraNan – nArAyaNan who is SrImAn
thoNdar – for those who are servitors
thoNdar kaNdIr – those who are servitors of
idai Ar – permanent
piRappu idai thORu – in every moment of every birth
emakku – for us
em perumakkaL – distinguished supreme lords

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

nArAyaNan who is SrImAn (husband of SrI mahAlakshmi) is having garment/dress which fits well with his waist [perfect fit]; is wearing ornaments in the neck; is wearing a waist string on top of the garment; is adorned with golden yagyOpavItham placed on one side; is wearing an attractive crown and having many different ornaments naturally; those who are servitors of the servitors of such emperumAn, are our distinguished supreme lords permanently in every moment of every birth.

The lordship of bhAgavathas is explained through these first four pAsurams.

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

  • udai Arndha Adaiyan – Looks like the waist blossomed into the waist garment. “kauSEya pushpitha katIthatam” (the silk garment in the waist appears to have blossomed from the waist). SrImath bhAgavatham kANdam 10 “pIthAmbaradhara:” (one who is wearing yellow garment) [nampiLLai goes on to explain the whole SlOkam. This SlOkam is usually recited as part of thiruvArAdhanam during manthra pushpam]. thAsAmAvirabhUth – While roaming around in SrI brindhAvanam, he hid himself to see how restless they [cowherd girls] become. When he realized that “they cannot sustain the separation anymore”, he appeared in front of them. thAsAm – Like a drought-stricken land blessed with heavy rain. smayamAna mukhAmbuja: – his lotus like face would be like this [with a beautiful smile] when he sees them [the cowherd girls] cannot sustain in his absence. pIthmAbaradhara: – His yellow garment is so soothing that it relieves the girls from their anger out of separation [love-fights]. The yellow garment is such that, after having the wounds in the heart healed, there will be constant meditation/discussion about the beauty of the yellow garment itself. This is the main routine as explained in thiruvAimozhi 3.1.1padichchOdhi Adaiyodum palkalanAy nin paim pon kadichchOdhi kalandhadhuvO“. sAkshAnmanmathamanmatha: – As said in SrI rAmAyaNam ayOdhyA kANdam “pumsAm dhrushti chiththApahAriNam” (SrI rAma who captures the eyes and heart of men too).
  • kaNdigaiyan – To stop the beauty of the garment escaping through the top, there is a ornament in the divine neck. It pulls AzhwAr upto the neck and makes him enjoy the beauty there. kaNdigai – necklace which is worn on the neck.
  • udai nANinan – waist string. When enjoyed fully, the waves of beauty from the neck push down, AzhwAr stops and enjoys the middle portion [of emperumAn‘s divine body].
  • pudaiyAr pon nUlinan – Not needing another ornament in its side, like a lightning in a dark-cloud, one who is having the divine sacred thread. As AzhwAr immerses in the ocean of beauty, he holds on to the sacred thread as a support.
  • pon mudiyan – As said in thiruvAimozhi 3.6.10 “thEr kadaviya perumAn” (emperumAn who rode the chariot), one who is crowned to serve his devotees. [double-meaning] If one holds on to a nUl [nUl also means SAsthram], he is sure to reach the head [being liberated]. ponmudi – attractive crown.
  • maRRum pal kalan nadaiyA udai – one who wears many other ornaments naturally. Once the head is reached, all other enjoyments will naturally follow.
  • maRRum pal kalanAzhwAr becomes speechless [stunned due to the joy and thus unable to further elaborate in detail about each ornaments]. Since there are infinite ornaments, he cannot completely list them; but he cannot stop glorifying his beauty. This is AzhwAr’s trouble.
  • thiru nAraNan – The relationship with SrI mahAlakshmi is like the perfect fit of those ornaments to emperumAn. It is said as in thiruvAimozhi 10.10.2 “mArvaththu mAlai” (garland in the chest). As the thiruvAbharaNAzhwArs [divine ornaments] are eternal free souls of paramapadham, one who controls/owns them is called thirunAraNan.  AzhwAr is saying “the lords of this world is this divine couple” .
  • thoNdar thoNdara kaNdIr – Like the divine togetherness of thAyAr and perumAL being the ultimate state of SEshithvam (lorship), these bhAgavathas are staying in the ultimate state of SEshathvam (servitorship).
  • idai Ar … – In every moment of every birth, without any break. Instead of manifesting decorated beauty externally [as done by emperumAn] and enslaving us, they are our natural [without any such condition] lords. Alternatively – For those who are surrendered to SrIman nArAyaNan, I am wondering “how amazing it is to see them taking shelter of the divine couple together” and declaring that I am their servant. Even if they don’t think themselves as my lords, they are our lords [in my opinion]. Our distinguished lords.

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 – 3.7.3 – nAdhanai gyAlamum

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 third pAsuram – AzhwAr says “SrIvaishNavas who are attached to the beauty of emperumAn who is decorated with thuLasi, are my lords”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who are surrendered to bhAgavathas who are attached to emperumAn‘s enjoyable nature which is enjoyed by both spiritual and material realms, they are the lords who enslave me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. AzhwAr says “Those who are surrendered to those who are won over by the beauty of emperumAn‘s shoulders and the matching garland on the shoulders, are my lords”.

pAsuram

nAdhanai gyAlamum vAnamum Eththum naRundhuzhAyp
pOdhanaip ponnedum chakkaraththendhai pirAn thannaip
pAdham paNiya vallAraip paNiyum avar kaNdIr
Odhum piRappidai thORu emmai ALudaiyArgaLE

Listen

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

nAdhanai – being the unconditional master
gyAlamum – (the ignorant) samsAris [worldly people who are residents of the material realm]
vAnamum – (the wise) nithyasUris [eternally free souls who are residents of the spiritual realm], without any distinction
Eththum – as glorified by
naRum thuzhAyp pOdhanai – being decorated with very fragrant thiruththuzhAy (thuLasi) garland
pon – good-looking
nedum – overwhelming (with sweetness)
chakkaraththu – with the beauty of his divine hands and sudharSana chakra (disc)
endhai pirAn thannai – one who is my infinite lord
pAdham – in the lotus feet
paNiya vallArai – those who bow
paNiyum avar kaNdIr – those who bow and serve them
Odhum – spoken (in SAsthram)
piRappu idai thORu – in various births
emmai – us
ALudaiyArgaL – who have as servitors

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

emperumAn being the unconditional master, who is glorified without any distinction by both samsAris and nithyasUris, who is decorated with very fragrant thiruththuzhAy (thuLasi) garland, is my infinite lord due to the beauty of his good-looking overwhelming (with sweetness) combination of his divine hands and sudharSana chakra (disc); those who bow and serve those who bow at his lotus feet, are the ones who have us as servitors in various births, which are spoken in SAsthram.

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

  • nAdhanai – one who is my unconditional lord.
  • gyAlam … – On seeing the combination of his shoulders and the garlands on the shoulders, like how people cry out and worship when the screen is opened [we can relate to this by imagining how the whole crowd in front of the sannidhi cry out “gOvindhA! gOvindhA!” these days when emperumAn becomes visible after the screen in front of him is removed], without any distinction, both nithyasUris and nithya samsAris glorify emperumAn. SrI rAmAyaNam yudhdha kANdam 130.32 “sthrIbAlayuvavrudhdhAnAm” – those women who think that they will lose their chastity if they spoke a word in glorification of men, children who cannot speak, youth who won’t reveal their mind, elderly people who cannot speak cohesively – SrI rAma’s beauty was such that, it is glorified loudly by all of these.
  • naRum thuzhAyp pOdhanai – One who is decorated by fresh thuLasi flower which acquired divine fragrance due to coming into contact with his divine body.
  • pon … – one who is having the divine sudharSana chakra which is attractive like gold, being incomparable for his beauty, decorated ornament and gait, with abundance of joy. He is the one who performed the favour of enslaving me by manifesting such beautiful chakra. Like those princes (who are focussed on enjoyment) will take ghee for every handful of rice, AzhwAr repeatedly enjoys the combination of emperumAn‘s divine hand and the thiruvAzhi (sudharSana chakra). “Azhip pirAn” in previous pAsuram is explained as “pon nedum chakkaraththu endhai pirAn“.
  • pAdham … – Those who can become captivated in the beauty and fall at his divine feet instead of feeling jealous about it. [Who would manifest jealousy on the supreme lord?] They are manifesting jealousy without understanding his greatness. sarvESvaran himself mercifully said in SrI bhagavath gIthA 9.1 “idham thu thE guhyathamam pravakshyAmi anasUyavE” (I am talking to you this most secret knowledge, since you are not jealous of me) and SrI bhagavath gIthA 18.67 “… na cha mAm yObhyasUyathi” (this charama SlOkam is not to be revealed to the one who hates me). [Is it difficult to worship emperumAn without jealousy?] Since our pUrvAchAryas have demonstrated it, it is easy for us to follow; only when we look at others [who don’t do it], we can understand the difficult in doing it.
  • vallAraip paNiyum avar kaNdIr – [those who are able to worship such devotees.] If one can be envious towards ISwaran himself, what to speak of envy towards his devotees? In case of bhagavAn one may look at his supremacy and worship him or one may consider oneself to be independent and refuse to do so as said in SrI rAmAyaNam yudhdha kANdam 36.11 “… na namEyam …” (rAvaNa – I will never worship SrI rAma, even if I am cut into two pieces); but devotees who sustain themselves by food and water are more difficult to be surrendered [since they will be considered as good as oneself]. Ignoring their physical constraints and looking at the devotees purely by their dependence on emperumAn and accepting them as their master, one should have very good maturity. [But, is being simple, a cause for jealousy?] Yes. For SisupAla et al, emperumAn’s saulabhyam itself became the cause for their envy and led to their destruction [since they abused him considering him to be a normal human and thus paid the price for that]. [nampiLLai narrates an incident from his own life to demonstrate how difficult it is for one to accept another devotee as superior] There was a good SrIvaishNava named piLLai AththAn. He approached the divine feet of jIyar (nanjIyar) and requested him to teach thiruvAimozhi once fully. nanjIyar said to him “You learn it from piLLai (nampiLLai) who will explain it to you in great detail”. piLLai AththAn asked nanjIyar “But do I have to offer my obeisances to him” [He was ready to offer obeisances to nanjIyar who was a sanyAsi (renouncer) and senior, but was hesitant to offer obeisances to nampiLLai who was a gruhastha (householder) and younger too]. Hearing that, nanjIyar said “That is not compulsory. You can do it if you desire to do so”. nanjIyar then called me and instructed me to explain thiruvAimozhi to him even if he wants to sit on a higher platform and learn. I started doing that and when I explained this decad, he started respecting me greatly [after understanding the glories of SrIvaishNavas], and I withdrew myself from teaching him. He then went to nanjIyar and told him “Since I did not know the importance of this principle [of being devoted to devotees], I previously told like that. You please mercifully instruct him to accept my respects” and forcefully served me by the orders of nanjIyar [which I could not refuse].
  • Odhum … – If we get this servitude towards devotees, I will not mind even births where I am mentioned just as “piRandhAn, seththAn” (he was born, he died). Alternatively, I will accept any birth which is explained in SAsthram as inferior.
  • emmai ALudaiyArgaLE – As said in thiruvAimozhi 2.3.10adiyArgaL kuzhAngaL” and thiruvAimozhi 10.9.11 “andham il pErinbaththu adiyarOdirundhamai” (being together with the devotees in paramapadham which has endless joy) – one serves in the special place of paramapadham to devotees only; let them accept that service [from me] here itself.
  • emmai – His lordship is common towards all as mentioned in jithanthA 1.2 “dhEvAnAm dhAnvAnAm cha sAmAnyamadhidhaivatham” (Oh the one who is the common lord for dhEvas and asuras!); but bhAgavthas are lords for those who acquired special knowledge as said in thiruvAimozhi 1.1.1mayarvaRa madhi nalam” (faultless knowledge and devotion) like myself (AzhwAr). When we look at bhagavAn‘s glories, it will overshadow the worldly aspects [of bhAgavathas]; As said in mahAbhAratham SAnthi parvam “dhurAchArOpi …” (even if he has bad conduct etc., if one is fully faithful to SrIman nArAyaNan who is the cause of everything, he is to be known as faultless), even if a devotee is seen to have certain faults, if he is surrendered to emperumAn, he should be considered as faultless. Why should he be considered faultless when there are faults? As said in the same “dhurAchArOpi” SlOkam, “prabhAvAth paramAthmana:” (by the greatness of paramAthmA), after being a devotee, if we consider inferior [due to the faults], it is equal to considering bhagavAn to be incapable of purifying him. Two dear Sishyas of nanjIyar named vIrap piLLai and pAligaivALip piLLai who were always together, went to a different town, became angry at each other due to a fight and did not talk to each other. Seeing that nanjIyar said to them “Dear sons! only if material wealth and lust are not to be given up, only if bhagavath vishayan is not sufficient / conclusive, a SrIvaishNava can be angry at another SrIvaishNava and avoid talking to him”. Hearing that, they both offered obeisances to nanjIyar and became friendly again.

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 – 3.7.2 – ALum paramanai

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram

periyaperumal-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr says “SrIvaishNavas who are fascinated by the beauty of emperumAn‘s divine body parts, are my lords”.

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

ALum paramanaik kaNNanai Azhip pirAn thannaith
thOLum Or nAngudaith thUmaNi vaNNan emmAn thannaith
thALum thadakkaiyum kUppip paNiyum avar kaNdIr
nALum piRappidai thORu emmai ALudai nAdharE

Listen

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

ALum paramanai – being the one who has the superior qualities such as Seelam (disposition) etc to enslave (his devotees)
kaNNanai – being the one who has simplicity in his incarnations which reveal that
Azhip pirAn thannai – (to protect his devotees, even in his incarnations) being the one who has the sudharSana chakra (disc)

(Further, as a shade for his devotees to take shelter,)
Or – unparalleled
nAngu thOLum udai – being the one with four shoulders
thU – enjoyable (for them)
maNi – distinguished like a blue gem stone (which can be tied in one’s cloth and controlled)
vaNNan – being the one with the form
emmAn thannai – my lord who enslaved me (by manifesting such form)
thadam thALum kaiyum kUppi – folding their hands and legs revealing their submissive nature
paNiyum avar kaNdIr – those who offer their obeisances
nALum – forever
piRappidai thOru – in many births to come
emmai AL udai – those who have me as their servant
nAdhar – nAthabhUthar (lord)

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

emperumAn is the one who has the superior qualities such as Seelam (disposition) etc to enslave (his devotees); who has simplicity in his incarnations which reveal such qualities; who has the sudharSana chakra (disc) (to protect his devotees, even in his incarnations); (further, as a shade for his devotees to take shelter,) he is the one with four unparalleled shoulders; is the one with the form which is distinguished like a blue gem stone (which can be tied in one’s cloth and controlled); is my lord who enslaved me (by manifesting such form). Those who offer their obeisances folding their hands and legs revealing their submissive nature towards emperumAn, are my lords who would have me as their servant forever in many births to come.

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

  • ALum paramanai – [Why is AzhwAr saying “emperumAn is paraman” here after saying “bhAgavathas are paramar” in previous pAsuram?] emperumAn is of the nature that even if we are attached to bhAgavathas ignoring him, he would rule us by engaging us in the service of bhAgavathas as desired by us; [Is he surely of that nature?] He is as said in amalanAdhipirAn 1st pAsuram “adiyArkku ennai Atpaduththa vimalan” (the pure lord who will engage me in the service of his devotees); AzhwAr is saying that bhagavAn is the cause for such joy [of being engaged in the service of bhAgavathas since he is the one who facilitated that]; also, we are attached to bhAgavathas only due to their relationship with him.
  • kaNNanai – [krishNa] there is no one comparable to him for engaging his devotees in service; he enslaves his devotees by performing the role of messenger for them, riding their chariot as the driver etc. He assumes various incarnations and roams around to enslave the jIvAthmA in his life time by doing as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (coming from the opposite side to catch the jIvAthmA), and as said in periya thirumozhi 8.9.6 “anjEl enRu adiyEnai AtkoLLa vallAnai” (one who can enslave me, eliminating my fears) and periyAzhwAr thirumozhi 1.6.11 “AtkoLLath thOnRiya Ayar tham kOvinai” (the leader of the cowherd clan, krishNa, who appeared to enslave me).
  • Azhip pirAn thannai – Even while assuming inferior roles, he carries the tool to change day to night, pick up arms after vowing not to do so etc. mahAbhAratham bhIshma parvam – “sudharSanam chithithamAthramASu thasyAgrahastham svayamArurOha” (As soon as he thought about him, sudharSana at once seated himself on the hand of krishNa) – sudharaSanAzhwAn will climb on his hand and will destroy the enemies. sudharSana is capable of acting merely based on bhagavAn‘s will. emperumAn is the upakAraka (pirAn – one who performs great favour) by manifesting the divine beautiful combination of his hand and sudharSana chakra for his devotees, eliminating the enemies with that for those who need their enemies to be removed and will let those who want to enjoy the beauty to enjoy the same.
  • thOLum … – The shoulders are present to eliminate the enemies as well as to let the devotees enjoy them, so that nothing additional is required. SrI rAmAyaNam kishkinthA kANdam 3.14 “AyathAScha suvruthAScha  … kimartham …” (For what reason, your (SrI rAma’s) divine shoulders that are well stretched, well rounded, resembling an iron beam and qualified to be decorated by all ornaments, are not decorated?). This implies emperumAn does not stop with manifesting divine beauty which is what is expected by the devotees [but also use the same to destroy their enemies].
  • nAngu – When bhattar was in thirukkOshtiyUr, ananthAzhwAn asked him “In paramapadham, does sarvESvaran have two hands or four hands?” and bhattar replied “EkAyanar (those who follow dhvaitha philosophy) say ‘he is dhvibhujan (two handed)’ and our AchAryas say ‘he is chathurbhujan (four handed)'”; ananthAzhwAn further asked “what is the pramANam (source) for these?” and bhattar mercifully replied “if he is two-handed he would resemble periya perumAL (SrIrangam mUlavar); if he is four-handed, he would resemble namperumAL (SrIrangam uthsavar) [implying ‘in either case, he is enjoyable’]”. [Is there anyone who has seen periya perumAL with four hands?] Unlike us, those who had divine vision [thiruppANAzhwAr] saw periya perumAL and glorified him as in amalanAdhipirAn 7 “kaiyinAr surisangu anal AzhiyAr” (one who is having curved conch and fiery disc [in additional two hands]); As krishNa would appear with four hands for the cow-herd girls [who were dear to him] and would appear with two hands for kamsa et al who were unfavourable towards him; emperumAn when appearing as said in thiruvAimozhi 3.5.5Adhi am sOdhi uruvai angu vaiththu ingup piRandhu” (he appeared in this world with the same radiant primordial form as in paramapadham), appeared with four-hands; when vasudhEva requested as in SrI bhAgavatham 5.3 “… upasamhara” (Oh lord of nithyasUris who is having conch, disc, and mace, you have taken birth here with this divine form; oh my lord! out of compassion, please conceal this form [and assume a human form]), he assumed a human form. nilAththukkuRi pagavar asked bhattar “Is there any pramANam (authentic evidence) to say that emperumAn is four-handed in paramapadham?” and bhattar replied “Yes, it is highlighted in SrI rAmAyaNam yudhdha kANdam 114.15 ‘thamasa: paramO dhAthA SankachakragadhAdhara:‘ (the lord of SrIvaikuNtam which is beyond the material realm is holding Sanka (conch), chakra (disc) and gadhA (mace)), he is the provider”. nilAththukkuRi pagavar becomes stunned with anger on hearing the evidence, bhattar mercifully said “Can’t you accept it even after hearing the pramANam?”. bhagavAn resembles a kalpaka tree branched with four unparalleled shoulders.
  • thUmaNi … – To capture certain people, his bodily beauty itself is sufficient and his beautiful shoulders are extravagant. One who enslaved me showing his beautiful form which resembles faultless blue gem. One who has beautiful form that will steal the heart of those whose hearts are already stolen by his devotees. Even they became attached to his devotees seeing his beauty only.
  • thALum thadak kaiyum kUppi – To worship such beauty, they would be happy to have well grown legs and hands. Folding the legs means becoming ananyagathi (have no other refuge) and folding the hands means becoming akinchana (having nothing in oneself to offer). Thus, the result of these two is to becoming bhagnAbhimAna (completely free from pride). [hanuman offering his respects humbly towards sIthA pirAtti while meeting her after SrI rAma’s victory is highlighted as an example for humility] SrI rAmAyaNam yudhdha kANdam 113.4 [it is indicated as 116.3] “nibhrutha:” – to have all parts subdued in one part [being fully silent]. “praNatha:” – fallen down unable to lift oneself up [being very humble]. “prahva:” – staying there even without thinking that “I am offering obeisances so humbly [even that could lead to pride]”.
  • nALum piRappidai thORu – In every birth. And in every day of those births.
  • emmai ALudai nAdharE – Only in the case of bhagavAn, he needs to enslave us by manifesting his beauty, qualities etc; but in case of bhAgavathas, they are our lords unconditionally. [Do we at least not need permission of bhagavAn to become a servitor of his devotees?] As we are owned by him [which means we are also owned by his devotees], one need not get the permission of bhagavAn to become servant of his devotees, oneself need not also be consciously be aware of becoming a servitor. All of these will happen naturally. This is already explained in periyAzhwAr thirumozhi 4.4.10 “endhammai viRkavum peRuvArgaLE” (the devotes can even sell me as a commodity).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.7.1 – payilum sudaroLi

Published by:

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

Full series >> Third Centum >> Seventh decad

Lord-Vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr explains the essence of this decad saying ” all those who become attracted towards emperumAn‘s beauty and qualities and serve him, whoever they may be, they are my masters”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says “bhAgavathas who have the wealth of associating with the lord of all, who is resting in milk ocean with distinguished form and qualities, even if they are considered inferior due to their birth, actions etc., they are my masters”.

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

payilum sudar oLi mUrththiyaip pangayak kaNNanaip
payila iniya nam pARkadal sErndha paramanaip
payilum thiru udaiyAr evarElum avar kaNdIr
payilum piRappidai thOru emmai ALum paramarE

Listen

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

payilum – abundant
sudar – having radiance (such as saundharyam (overall beauty), lAvaNyam (beauty of specific parts) etc)
oLi mUrththiyai – having divine form which is an embodiment of splendour
pangayak kaNNanai – having pUNdarIkAkshathvam (being lotus-eyed which is indication of supremacy over all)
payila iniya – being perfectly enjoyable for those who are fully engaged (in this beauty)
nam – for the devotees
pARkadal – in the divine milk ocean
sErndha – one who mercifully rests
paramanai – having supremacy in the enjoyable nature of form and qualities
payilum – being together and eternally engaged in
thiru – wealth
udaiyAr – those who have
evarElum – even if they lack (high birth, knowledge, actions)
avar – in that same state
payilum – (for us, in ever repeating) many
piRappidai thORu – in births
emmai – us
ALum – having as servitors
paramar kaNdIr – they are the supreme masters

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

emperumAn is one who is having abundant radiant divine form which is an embodiment of splendour, having lotus-eyes which indicate supremacy, having supremacy in the enjoyable nature of form and qualities, mercifully rests in the divine milk ocean being perfectly enjoyable for his devotees who are fully engaged (in this beauty); those who have the wealth of being together with him to be eternally engaged in him, even if they lack (high birth, knowledge, actions), even in that same state, they are the supreme masters having us as servitors in many births.

It is implied that their [bhAgavathas] enjoying his [bhagavAn‘s] supremacy is the reason for their supremacy.

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

  • payilum – payilugai – seRigai (growing abundantly); since it is in present continuous tense, it will constantly be glowing unlike in worldly aspects where the radiance may grow for some time only to be reduced eventually since they are driven by karma [here, payilum is explained as adjective for the radiance].
  • sudar oLi mUrththiyai – one who is having a form is which is embodiment of perfect splendour.
  • payilum sudar – Alternatively, payilum is explained as nithyathva (eternal) – that is the radiance existing eternally at all times.
  • sudar oLi mUrththiyai – sudar and oLi implies thEjas (splendour) – great splendour. Alternatively – oLi means beauty [sudar oLi – shining beauty]. One who is having divine form which is embodiment of pure goodness revealing his true nature. His divine form is of pure goodness such that it reveals his auspicious qualities such as gyAnam etc and his true nature as said in SrI bhagavath gIthA 14.6 “thathra sathvam nirmalathvAth prakASakam” (that sathva guNam (goodness) which reveals the purity), SrIvishNu purANam 1.9.63 “thEjasAm rASimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies), SrI bhagavath gIthA 11.12 “dhivisUrya sahasrasya” (Like a thousand sun shining at the same time in the sky) being perfectly radiant and captivating as said in “shAdguNya vigraham” (divine form with six qualities) for those who want to be captivated.
  • pangayak kaNNanai – All his bodily beauty will be matched with the beauty of his eyes. This is explained in SrI rAmAyaNam sundhara kANdam 53.8 “rAma: kamalapathrAksha:” (SrI rAma, having eyes that resemble lotus petal). Those who are attracted towards his bodily beauty, would be kept captivated by the beauty of his eyes. His bodily beauty is like a radiant ocean. The beauty of his eyes resembles well spread lotus flower in that radiant ocean. His physical beauty itself attracts everyone. Moreover his eyes would reveal his internal qualities such as motherly affection etc.
  • payilum … – [from the beginning] One who is having eternal perfectly radiant form and more beautiful eyes.
  • payila iniya – Due to his ever lasting physical beauty and beautiful eyes, he is enjoyable. Other [worldly] matters are of the nature that – they look nice from a distance [or before attaining], but once approached closely [or attained], one would want to leave them [since they don’t look the same beautiful way in all aspects]; when emperumAn is approached closely, we will understand the defects of worldly aspects; at the same time [when emperumAn is approached closely], we will understand the nature of emperumAn being the eternal goal. This is why emperumAn is the nithya prApyam (eternal goal). Once bhagavAn‘s beauty is enjoyed, even subsequently, the experience will be afresh as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran” (AthmA will not contemplate about the material body after reaching the spiritual realm), like a liberated person will forget about his worldly existence [eternally enjoyable means even if we repeatedly enjoy emperumAn, there will never be boredom and there will always be a new type of experience every time forever]. As explained in periya thirumozhi 8.1.9 “paNdu ivarai …” [Have I seen thirukkaNNapuram emperumAn before somewhere else?” wonders parakAla nAyaki, says her mother] – When meeting emperumAn the first time, due to natural lordship and the coolness/mercy in the face, even though one may not have seen him before, one would wonder “He looks familiar; have I seen him before?”; but even after getting to know each other for a few days, one will wonder “Have I seen him before [He looks different now]”. I (nampiLLai) asked [nanjIyar] – As the words “paNdu ivarai yAm kaNdu” are the same – why is there two different meanings in two different situations? nanjIyar replied to me saying – In both situations (initial and subsequent), the same word “payilginRALAl” (repeatedly reciting) is used [so one way or other, parakAla nAyaki is always wondering about the identity of emperumAn].
  • nam … – Can he be ignored due to lack of good qualities though he is very beautiful? No. The one who has “kalangAp perunagaram” (unshakeable big city – paramapadham) as his abode, descends to the milk ocean to address his devotees [out of great compassion – so, he is filled with auspicious qualities too].
  • nam – implies “for his devotees”. Others, who are beautiful, when desired to be approached, will make it difficult to do so [out of pride etc]; but such beautiful emperumAn himself descended to milk ocean which is nearer [for us] in comparison to paramapadham to be enjoyed by his devotees.
  • paramanai – You extolled his physical beauty and qualities over others; is there any one as great as he? No. There is no one superior to him [He is the most supreme lord].
  • paramanaip payilum thiru udaiyAr – Considering his presence to be a good opportunity, instead of begging for worldly favours, those who approach him having the wealth of considering himself as the goal. Those who approach him for specific ulterior goals, will leave him after their goal is accomplished; but those who approach him considering him as the goal, will get closer and closer.
  • thiru – Like he has the crown of supremacy, these devotees have the crown of servitude; [three personalities/incidents are cited to explain to thiru/SrI/wealth] As said in SrI rAmAyaNam yudhdha kANdam 16.17 “anthariksha gathas SrImAn” (SrI vibhIshaNAzhwAn, the most wealthy person who has started his airborne journey towards SrI rAma); vishNu dharmam 68th chapter “sathu nAgavaraS SrImAn” (that gajEndhrAzhwAn is endowed with wealth of kainkaryam); SrI rAmAyaNam bAla kANdam 1.18.29 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with kainkarya SrI); [explaining each personality in detail now] “anthariksha gathas SrImAn” – As soon as took one step considering SrI rAma’s lotus feet as the goal, giving up lankA, his poverty of being associated with rAvaNa got eradicated and real wealth matching his true nature was acquired. “sathu nAgavaraS SrImAn” – Here SrI gajEndhrAzhwAn’s great desire to serve emperumAn which made the sarvESvaran arrive hurriedly without checking his personal looks etc., is explained as the wealth; “lakshmaNO lakshmI sampanna:” – lakshmaNa’s servitude was such that, even when perumAL (SrI rAma) forced him to accept the throne of the prince and was told as in SrI rAmAyaNam yudhdha kANdam 131.88 “sarvAthmanA paryanunIyamAna:” (Only if you became a prince, I will become the emperor), lakshmaNa simply rejected any post and remained as a servitor only. When bharathAzhwAn was asked “when will you be relieved of internal agony?”, he replied as in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvanna charaNau bhrAthu: pArthivavyanjanAnvidhau SirasA dhArayishyAmi…” (Until I behold the divine feet of my brother SrI rAma who has all qualities of being a king, I will not have peace), “When perumAL is crowned with suitable throne for him [being the lord], and I being crowned with suitable throne for me [being the servitor], my distress will be removed”. This is explained in perumAL thirumozhi 10.7 “arasamarndhAn adi sUdum arasu” (the crown of the lotus feet of SrI rAma being the emperor). kulaSEkarAzhwAr desires to be living at the divine feet of emperumAn.
  • udaiyAr – As seen in “vaiSravaNan” (who is the son of vichiravasu), those who have the wealth of pArathanthriyam (total subservience), are known as udaiyAr [in thamizh, udaiyAr means those who possess/have].

What other glories should they have to be praised/supported by us?

  • yavarElum – Whatever may be their birth, actions and knowledge; such subservience only is required.
  • avar kaNdIr – Since the pride which is acquired through high birth, best actions and great knowledge are hurdles for one’s servitude towards bhagavAn, AzhwAr says “those who are devoid of such pride” are desired. AzhwAr says “those want to identify themselves as ‘thadhIyar’ (bhagavAn’s devotee) only, and those who are devoid of the pride of high birth etc., which are contrary to vaishNavathvam (the quality of being a vaishNava) are my favourites”.

When asked “How long will they remain dear to you?”, AzhwAr says,

  • payilum piRappidai thOru – In all births which occur one after another. Now, AzhwAr is desiring for the same births which he wanted to give up previously in thiruvAimozhi 3.2.2nin pal mA mAyap pal piRaviyil padiginRa yAn” (me who is suffering in many different births which is facilitated by your amazing abilities), since those births are used to serve bhAgavathas. AzhwAr says that he is ready to take many more births if he will be serving at the divine feet of a bhAgavatha (devotee).
  • emmai ALum paramar – The lords who can enslave me. When asked “previously you said emperumAn is ‘paraman’ (supreme) and now you are seeing his devotees are ‘paramar’; why is it like this?”, AzhwAr says “There, he was glorified due to his great qualities; here, those who are captivated by his such great qualities are glorified”. If individuals are glorified independently without their relationship with bhagavAn, that means AzhwAr’s relationship with bhagavAn will become void.

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 – payilum

Published by:

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

Full series >> Third Centum

Previous Decad

Audio

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

payilum – In this manner, due to emperumAn‘s infinitely great quality of simplicity leading to infinite affection for AzhwAr [towards emperumAn]; out of such overflowing affection,  being situated in servitude towards bhAgavathas (bhagavAn‘s devotees) which is the ultimate stage of servitude towards bhagavAn, says that such servitude towards bhAgavathas is the goal to be attained for him.

Highlights from nanjIyar‘s introduction

In seventh decad – Having become distressed after interacting with worldly people who have difficulty in accepting servitude towards bhagavAn, to be relieved from such stress, AzhwAr thinks that “serving emperumAn will not be sufficient, instead one  should serve SrIvaishNavas who sustain themselves by such servitude, though they may be inferior by birth, actions and nature, still they are my masters, and I am their servant” and becomes joyful thinking about his relationship with them. emmA vIdu – initial stage of the goal; this decad – ultimate stage of the goal.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In seventh decad – AzhwAr having mercifully explained the supremacy of the recipient of our servitude flows up to archAvathAram, due to the increase in such servitude, instead of stopping at servitude towards emperumAn, it culminates into servitude towards bhAgavathas (bhagavAn‘s devotees), highlights the following aspects:

  1. holding on to the greatness of such bhAgavathas’ relationship with bhagavAn, irrespective of their birth, actions etc and his supremacy which is revealed through his resting in milk ocean which is the cause for such greatness
  2. his distinguished forms during incarnations
  3. in such state, his nature of being enjoyable by the residents of both spiritual and material realms
  4. the beauty of his ornaments which increases his enjoyable nature
  5. his nature of bestowing what is desired by his devotees
  6. his nature of presenting himself to those who are exclusively devoted to him
  7. while presenting himself, making them realize their true nature and engaging them in service
  8. nature of being the lord of SrI mahAlakshmi which is object of such servitude
  9. his purity which will facilitate the removal of faults from his devotees
  10. his nature of helping those who are in desperate situations

Mercifully explaining these aspects, AzhwAr enjoys servitude towards such bhAgavathas who enjoy these qualities of emperumAn, along with those who are related to them.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In seveth decad – AzhwAr thought about the nature of those samsAris who have no change in heart even after [Azhwar] mercifully explaining simplicity of bhagavAn in archAvathAram (deity form); when AzhwAr said in thiruvAimozhi 3.6.10thEr kadaviya perumAn kanaikazhal kANbadhenRu kol kaNgaL” (when will my eyes see the divine feet of krishNa who rode the chariot?”, emperumAn showed his devotees to him, who are explained as in periya thirvandhAdhi 31 “nizhalum adithARum” (like the shadow and the lines in the feet – inseparable), AzhwAr saw those SrIvaishNavas who are very receptive to bhagavath vishayam like a pit which can easily receive water, even without getting instructions from others; as his divine heart moves towards them, glorifying them “there are some noble ones”, he says “I am not a servant of sarvESvaran; but I am servant of SrIvaishNavas; even in that case, should I be servant of SrIvaishNavas directly; should I not just be a servant of descendants of such SrIvaishNavas?” and thus considers bhAgavatha SEshathvam (servitude towards bhAgavathas) as the goal and praises them [in this decad].

In “emmAvIdu“, AzhwAr established the goal in thiruvAimozhi 2.9.4thanakkEyAga enaik koLLum IdhE” (this act of enslaving me exclusively for him); but here, he explains servitude towards bhAgavathas as the goal; can prApyam (ultimate goal) be two? No. This [servitude towards his devotees] is also part of “thanakkEyAga enaik koLLum IdhE“; servitude towards bhagavAn means reaching up to the ultimate stage of servitude towards bhAgavathas. Whatever knowledge we must have, there is nothing remaining to be explained outside thirumanthram [everything essential is there in thirumanthram]; thirumangai AzhwAr too mercifully explained this (servitude towards bhAgavathas) as the meaning of thirumanthram; periya thirumozhi 8.10.3 “nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkkadimai” (after learning thirumanthram, I realized that I am the servant of your servant); The purpose of thirumanthram is to explain the AthmA‘s ananyArha SEshathvam (exclusively existing to serve bhagavAn); that is to become a slave of his devotees [so he can even be sold by them]; “thadhbhakthinignamanasAm kraya vikrayArha:” (for SrIvaishNavas who have their minds being at the disposal of bhagavAn, to be sold and bought by them) and periyAzhwAr thirumozhi “endhammai viRkavum peRuvargaLE” (they can even sell me). When a land is property of a father, it can be sold by his son too; if it is not like that, there must be something wrong in the ownership of the father. emperumAnAr, while explaining “samsAra visha vrukshaysya dhvE palE hyamruthOpamE | kadhAchith kESvavE bhakthis thadhbhakthairvA samAgama:” (in the poisonous tree of this material realm, there are only two nectarian fruits; devotion towards krishNa which happens rarely and being together with his devotees only), he explained “vA” as “exclusive” and says “the goal [of kESava bhakthi] will naturally occur [when associating with devotees]”. The first stage of goal is to stop at servitude towards bhagavAn; the ultimate stage is to arrive up to servitude towards bhAgavathas.

SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA” (one who is going) –  for this  emperumAnAr would mercifully say “The principle that is explained in ‘payilum sudaroLi‘ (this decad) and ‘nedumARkadimai‘ (thiruvAimozhi 8.10), SrI SathrugnAzhwAn demonstrated it practically”. [There is a question, how can thiruvAimozhi pAsurams be demonstrated by SathrugnAzhwAn who lived very long before the advent of thiruvAimozhi?] The principle explained here is based on thirumanthram; as that same principle was demonstrated, it can be taken as a demonstration for this decad also.

perumAL (SrI rAma) taking birth as a principled person, demonstrated sAmAnya dharmam (basic principle) of obeying the words of father [elders] to show that “a son should obey the words of his father”; iLaiya perumAL (lakshmaNa) demonstrated that this should be observed in prAptha vishayam (bhagavAn) [i.e., one should obey/serve emperumAn]; SrI bharathAzhwAn demonstrated that “one should serve for the pleasure of bhagavAn” [unlike lakshmaNa who forcefully served SrI rAma at times]. SrI SathrugnAzhwAn demonstrated this in bhAgavatha vishayam [for devotees]. perumAL demonstrated “one should obey the order of father”; iLaiya perumAL demonstrated “one should obey the order of the real father [bhagavAn]”; that too, SrI bharathAzhwAn obeyed SrI rAma when he was told “stay in ayOdhyA” though he did not like it [and wanted to accompany SrI rAma] – he would not force SrI rAma saying as in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva” (you have to bless me [to accompany you]); SrI SathrugnAzhwAn demonstrated the ultimate stage of it [in the matter of devotees]. His nature is explained in this SlOkam (ayOdhyA kANdam 1.1).

  • mAthula kulam gachchathA bharathEna nItha: – bharatha went considering his uncle’s family as the purpose of the visit; Sathrugna went considering bharatha as the purpose; yudhAjith (bharatha’s uncle) invited bharatha only.
  • gachchthA – going along; as this word is “present tense”, it can be understood that, Sathrugna did not plan for it even moments ago; he did not get permission from SrI rAma or dhaSaratha chakravarthi [just naturally followed bharatha].
  • bharathEna – After perumAL discarding the kingdom, iLaiya perumAL followed him, dhaSaratha chakravarthi died and SathrugnAzhwAn does not know anything beyond bharathAzhwAn, since he was bearing it – he is called bharatha; bharatha ithi rAjyasya bharaNAth (bharatha means “one who bears the kingdom” i.e., who takes up the burden of managing the kingdom).
  • thadhA – As he (SathrugnAzhwAn) is a prince too and his nakshathram (birth-star) is different, it would have been appropriate to leave on a different day that suits his birth-star; but he left along with bharatha on the same day considering that itself to be auspicious for him too.
  • anagha: – sinless; in that capital town ayOdhyA, it looks like everyone else is living sinfully. That is – they all would have a tinge of rAma bhakthi (devotion towards SrI rAma). But can rAma bhakthi be said as sin? Though puNyam (virtues) is preferred more than pApa (sin), both are to be given up since both are hurdle for mOksham (liberation); similarly, here also, since it is a hurdle for the goal, it can be said as sin. Is rAma bhakthi a hurdle for the goal? Yes – when we look at the ultimate stage [of devotion towards bhAgavathas], initial stage [of devotion towards bhagavAn] is a hurdle.
  • Sathrugna: – Not only he is victorious over the external enemies, he has also won over the internal enemies, that is, senses.  That is, not looking at SrI rAma who is glorified as said in SrI rAmAyaNam ayOdhyA kANdam “pumsAm dhrushti chiththApahAriNam” (SrI rAma who captures the eyes and heart of men too); even when he goes to SrI rAma, he does it to please bharathAzhwAn only.  What is the difference between “anagha:” and “nithya Sathrugna:“? anagha: explains that SrI rAma is not as pure as SrI bharathAzhwAn; nithya Sathrugna: explains that SrI rAma is not as enjoyable as SrI bharathAzhwAn.
  • nItha: – He followed [was taken along] like a sword or a shadow. When one dhravyam (entity) is to follow another dhravyam, there should be mutual consent; though SathrugnAzhwAn is a separate entity, he followed bharathAzhwAn in a subservient manner like an attribute or true identity of an entity [which follows the entity wherever it goes].
  • prIthi puraskrutha: – Did he go along following the general tradition/rule of younger brother following elder brother? No; while being present in the capital city (or the palace), the service for SrI rAma is divided up into many servitors; but when he decided to travel to the forest, iLaiya perumAL went along to the secluded forest so he can perform all services as mentioned in “aham sarvam karishyAmi“; similarly, SathrugnAzhwAn was pushed from his behind by the great love of desiring to serve bharathAzhwAn fully.

emperumAnAr explained the overall meaning for this SlOkam as “SathrugnAzhwAn became dear to perumAL by ignoring perumAL and became exclusively dear to bharathAzhwAn who was dear to perumAL”. This [the servitude of bhAgavathas towards bhagavAn] being the reason [to glorify bhAgavathas], all the glories which were previously explained [about being surrendered to bhAgavathas] will remain in tact; if not for this [devotion towards bhagavAn], having one chEthana (soul) towards another chEthana (soul) is like a raft with hole taking the help of a bigger boat [to have both the raft and the boat drowned ultimately]. If they acquire the state as mentioned in SrI bhagavath gIthA 9.22 “ananyA:…” (being exclusively focussed on bhagavAn), whatever worship performed by such gyAnis is as good as worshipping bhagavAn only. Though brAhmaNa is one class of people, one would interact with them based on his family, vaishNavas are established by bhagavAn’s qualities, actions etc; in this manner, AzhwAr divides them as those who are immersed in his physical beauty; those who are immersed in his qualities and those who are interested in his divine actions, and desires them for their relationship and tells that “they are all my masters”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.6.11 – kaNgaL kANdaRku

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

nammalwar-final

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eleventh pAsuram – AzhwAr says “On practicing this decad, one will surely become a faultless devotee; knowing this, practice this decad”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains gain of devotion towards bhagavAn as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kaNgaL kANdaRkariyanAyk karuththukku nanRum eLiyanAy
maN koL gyAlaththuyirkkellAm aruL seyyum vAnavar Isanaip
paN koL sOlai vazhudhi nAdan kurugaik kOn SatakOpan sol
paN koL Ayiraththip paththAl paththarAgak kUdum payiluminE

Listen

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

kaNgaL – eyes
kANdaRku – to perceive
ariyanAy – being difficult
karuththukku – for the heart
nanRum eLiyanAy – being the target of elaborate experience
maN koL gyAlaththu – in the world which is dominated by land
uyirkku – for creatures
ellAm – all
aruL seyyum – doing favours (through archAvathAram)
vAnavar Isanai – the lord who gives out the same experience that is given to nithyasUris
paN koL – (due to the buzz of the bees) having abundant noise
sOlai – having garden
vazhudhi nAdan – being the leader of thiruvazhudhi nAdu (AzhwArthirunagari region)
kurugaik kOn – the lord of AzhwArthirunagari town
SatakOpan – nammAzhwAr
sol – mercifully spoke
paN koL – with meter
Ayiraththu – among the thousand pAsurams
ip paththAl – this decad (which highlights the simplicity of archAvathAra emperumAn)
paththar – having bhakthi [as said in SrI bhagavath gIthA 7.19 “sa mahAthmA sudhurlabha:” (such greatly devoted souls are very rare to find), very difficult to see]
Agak kUdum – would become;
payilumin – practice [this decad].

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

emperumAn is difficult for the eyes to perceive and is the target of elaborate experience for the heart; he is the lord who gives out the same experience that is given to nithyasUris, doing favours (through archAvathAram) for all creatures in this world which is dominated by land; nammAzhwAr who is the leader of thiruvazhudhi nAdu (AzhwArthirunagari region) which is having garden with abundant noise (due to the buzz of the bees)  and the lord of AzhwArthirunagari town, mercifully spoke with meter on such emperumAn in this decad (which highlights the simplicity of archAvathAra emperumAn) among the thousand pAsurams; by [practicing] this decad, one would have bhakthi (great devotion); [hence, you]  practice [this decad].

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

  • kaNgaL kANdaRkariyanAyk karuththukku nanRum eLiyanAy – AzhwAr is saying with the distaste of not having seen emperumAn. Being difficult to be seen by eyes, yet always in the forefront of the heart and hence unable to save oneself by accepting the fact “yes, he cannot be seen” [At least if we can forget, there will be less grief. Neither he can be seen, nor he can be forgotten]. For AzhwAr, viSlEsham (separation) is – agony due to the disturbance in internal togetherness as a result of not being able to see him externally (physically). samslESham (union) is – internal visualization which is as good as seeing him physically.
  • maN koL … – As he was enjoyed by nithyasUris, the easily approachable emperumAn due to his presenting himself in archAvathAram to favour samsAris (worldly people) without discriminating them.
  • paN koL sOlai – Very noisy/musical garden due to the buzzing of the bees. The sOlai resembles mukkOttai [mukkOttai is a temple of dhEvathAntharams such as dhurgA, vinAyaka – which will induce even a layman to sing great poems. Here, the garden of AzhwArthirunagari is such that, it will even make bees to sing beautiful tunes. Also explained as – the garden is inducing AzhwAr to sing beautiful tunes].
  • vazhudhi nAdan – Mercifully spoken by nammAzhwAr who is the leader of thiruvazhudhi nAdu (bigger region) and AzhwArthirunagari (smaller town inside the bigger region).
  • paN koL Ayiram – Just like the buzzing of bees became beautiful tunes without their knowledge, the overflowing devotion in the speech of nammAzhwAr became set in meter naturally.
  • paththarAgak kUdum payiluminEchEthanas (sentient beings) may achieve many different things, but it is very difficult for them to attain devotion towards bhagavAn; even that will be attained by practicing this decad. Even for those who don’t have sukrutham (virtues), SAsthra gyAnam (knowledge in SAsthram), sadhAchArya upadhESam (instructions from a genuine teacher) and unconditional mercy of bhagavAn, when they meditate upon the simplicity of archAvathAra emperumAn, they will acquire devotion towards bhagavAn; one will start thinking “Should we [at least] not be friendly towards sarvESvaran who has no unfulfilled desires out of motherly affection towards his devotees, assumes a form that is desired by his devotee, accepts what he is fed as food, enters different homes and never abandons his devotees?”. As soon as one hears “there is treasure buried here [in one’s house]”, he/she will feel very blissful and pursue it; similarly when AzhwAr mercifully says “paththar Agak kUdum” (one will become devotee [instead of ordering “You practice this decad to become a devotee”]), they will start practicing the decad.

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

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thiruvAimozhi – 3.6.10 – kadal vaNNan

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

githacharya

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – After explaining the ultimate simplicity [archAvathAram] of bhagavAn [in previous pAsuram], being reminded by krishNa, AzhwAr says “When will I see the perfectly enjoyable divine feet of one who was present in the divine chariot and performed the role of charioteer?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon krishNa’s activities where he tried hard to be subservient towards his devotees, wants to enjoy [such activities] after instructing others [in previous pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. After mercifully explaining the saulabhyam (simplicity) which he started instructing, up to archAvathAram [his ultimate simplicity], subsequently, went on to his favourite aspect of krishNAvathAram and says “When will I see and experience [such krishNa]?”, concluding thus with disappointment in not attaining the goal. [Why would he go from archAvathAram (which was explained as ultimate simplicity of emperumAn) to krishNa?] When some one likes something, they won’t see whether it is difficult or easy to attain. Though there is lots of greatness in parathvam (supremacy in paramapadham), and there are many who reach there, thiruvadi (hanuman) said as in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (my heart does not desire any other form [than this form of SrI rAma]). Similarly, though archAvathAram (deity form) is easier to approach compared to krishNAvathAram, he became immersed saying “eththiRam” (how is this possible?) in krishNAvathAram only. But what happened to AzhwAr previously saying “thayaradhaRku magan thannai anRi maRRilEn” (I will not consider any one else as my goal other than the son of dhaSaratha chakravarthi)? He will only say that until he sees krishNa’s simplicity.  But is archAvathAram simpler than krishNa? [So, why is AzhwAr going to krishNa after seeing archAvathAram?] For this, we have already given explanation [previously about hanuman’s attachment to SrI rAma and so on].

pAsuram

kadal vaNNan kaNNan viNNavar karu mANikkam enadhAruyir
padavaravin aNaik kidandha paranjudar paNdu nURRuvar
adavarum padia manga aivargatkAgi venjamaththu anRu thEr
thadaviya perumAn kanai kazhal kANbadhenRu kol kaNgaLE

Listen

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

viNNavar – for the residents of paramapadham
karu mANikkam – being enjoyable like a blue gem, not changing his form

(to manage the material realm)
padam – having hoods (which are expanded due to his touch)
aravin – anantha (AdhiSEsha) [who has natural softness, coolness and fragrance]
aNaik kidandha – on the bed
param sudar – having bright glow (which establishes his supremacy)

(being the one with endless greatness)
kadal vaNNan – having endless auspicious qualities and invigorating physical form
enadhu – for me
Ar uyir – being the sustainer without whom I cannot live
paNdu – previously
nURRuvar – of the hundred brothers (starting with dhuryOdhana)
ada varum – those who wanted to harm and marched towards him
padai – army
manga – to be destroyed
aivargatku – for the five pANdavas
Agi – became the protector in all manner
vem samaththu – in the heated battle
anRu – at that time (back when the enemies came in large numbers)
thEr kadaviya – who rode the chariot (as the charioteer)
perumAn – one who is filled with the quality of simplicity
kanai kazhal – the divine feet which are decorated with anklets which make loud victorious noise
kaNgaL – eyes
kANbadhu – seeing (to my heart’s content)
enRu kol – when?

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

krishNa is enjoyable like a blue gem, not changing his form, being an object to be enjoyed [by nithyasUris]; [he descends to the milk ocean and] is resting on the bed anantha (AdhiSEsha) [who has natural softness, coolness and fragrance] who is having hoods, is having endless auspicious qualities and invigorating physical form and is the sustainer for me, without whom I cannot live; previously he became the protector in all manner for the five pANdavas to destroy the army of those hundred brothers (starting with dhuryOdhana) who wanted to harm and marched towards him, rode the chariot (as the charioteer) in the heated battle; when am I going to see with my eyes (to my heart’s content), the divine feet which are  decorated with anklets of such emperumAn, which make loud victorious sound ?

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

  • kadal vaNNan … viNNavar karumANikkam – One who has divine form which is enjoyable for the nithyasUris.
  • padavaravin aNaik kidandha param sudar – Leaving paramapadham, he descended to milk ocean to hear the complaints of brahmA et al in close proximity and resting there.
  • kadal vaNNan kaNNan – Leaving milk ocean, he appeared as krishNa to be enjoyed by all. [Summarizing up to here] The immeasurably great krishNa who is enjoyed by nithyasUris, leaving kalangAp perunagaram (unshakeable great abode of paramapadham), descended to kshIrAbdhi (milk ocean) to hear the complaints of brahmA et al, resting on thirvananthAzhwAn (Adhi SEshan) who has expanded hoods due to his physical contact and resting there, shining like a precious stone embossed on a gold plate due to the contact with AdhiSeshan [due to resting on him], having an invigorating form which reveals his supremacy over all.
  • enadhu Ar uyir – He is everything for me such as dhAraka (that which sustains) etc [that which nourishes and that which gives pleasure].
  • padavaravu … – AdhiSEshan whose hoods are expanded due to being in contact with emperumAn. This explains that emperumAn greatly enjoys being in contact with AdhiSEshan. Since the word “aravu” (sarpa – serpent) is used, we can understand that AdhiSEsha has natural fragrance, coolness, softness etc.
  • param sudar – Only when he is lying on AdhiSESha, his supremacy is visible.
  • paNdu – Long ago
  • nURRuvar … – All the evil-minded people joined hands with dhuryOdhana and his brothers.
  • adavarum padai manga – To destroy the army which marches to kill emperumAn. Those evil boys would march towards him screaming “sArathee! sArathee!”.  As said in SrI rAmAyaNam yudhdha kANdam 17.5 “asmAth hanthum” (sugrIva and the monkeys say “vibhIshaNa is coming along with his 4 soldiers to kill us”), AzhwAr feels as if the army is coming to kill AzhwAr himself [that is why he is saying “varu padai” (the army which is coming) instead of “chenRa padai” (the army which is going towards krishNa)].
  • aivargatku Agi – As said in mahAbhAratham dhrONa parvam 183.24 “krishNASrayA: …” (pANdavas are surrendered to krishNa; krishNa is their strength and krishNa is their lord), for those pANdavas who have no other refuge than krishNa himself.
  • vem samaththu – In the battle. Wanting to present his subservience towards his devotees to be seen by everyone as highlighted by emperumAnAr in SrI gIthA bhAshyampArtham rathinam AthmAnam cha sArathim sarvalOka sAkshikam chakAra” (Having arjuna as the master of the chariot and himself as sArathi (charioteer), he made it visible for the eyes of everyone in the world).
  • anRuAzhwAr becomes grief-stricken thinking even those who hated emperumAn had the fortune to see him and I have missed it then. Is there any way I will get this opportunity again?
  • thEr … – On hearing the sound of the ornaments in his divine feet, he wants to see them. [nampiLLai‘s beautiful words of explaining krishNa’s posture which is quoted/paraphrased by piLLai lOkAchAryar in other granthams] sEnAdhULiyum uLavukOlum siRuvAykkayiRum thErukkIzhE nARRina thiruvadigaLum adhilE sARRina siRuch chadangaiyumAy sArathyavEshaththOdE ninRa pOdhaith thiruvadigaLil AbaraNa dhvani sevippadavum avvadivaik kANavum kANum Asai – The dust of the army [on his body], having a stick and small rope to control the horse, having his divine feet firmly placed on the ground underneath the chariot, the divine anklets which decorate those divine feet – as AzhwAr hears the sound of the anklets, he wants to see the divine form behind that sound.
  • kanai kazhal – kanai – seRindha (well shaped), dhvanikkiRa (that which makes sound) [kazhal – divine feet].
  • kANbadhu … – When will my eyes meet [see] his lotus feet? Until now, the eyes have been refused its food [of enjoying his lotus feet], when will this refusal stop? When will those eyes which long for that vision get that?

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
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thiruvAimozhi – 3.6.9 – thanjam Agiya

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

paramapadhanathan-archavatharam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – when asked “For us, emperumAn‘s presence in SrIvaikuNtam is incomprehensible. We were not favoured by him when he descended with utmost simplicity in many incarnations. How will we approach him?”, AzhwAr says “You approach him requesting him to be present in a form you desire [archA (deity) form]; since it is too easy for the devotees to approach, he likes such form as much as he likes his spiritual divine form”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Instead of shying away from emperumAn thinking ‘parathvam (supremacy) and incarnations are unreachable for us’, you take shelter of archAvathAra emperumAn who is present to be easily approached by those are after the time of incarnations and who is all types of relationships for you”.

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. This pAsuram is the main one for this decad.

pAsuram

thanjam Agiya thandhai thAyodu thAnumAy avai allanAy
enjalil amarar kula mudhal mUvar tham uLLum Adhiyai
anji nIr ulagaththuLLIrgaL avan ivan enRu kUzhEnmin
nenjinAl ninaippAn yavan avan Agum nIL kdal vaNNanE

Listen

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

thanjam Agiya – being the refuge (unlike biological mother and father who may abandon their child in specific situations, emperumAn who will never abandon)
thandhai thAyodu – (due to seeking for the well-being and to fulfil the desires) being father and mother, with them
thAnum Ay – being self (who will always seek out the well-being of oneself)
avai allan Ay – not just that, being all types of relation
enjal il – those who have no limit in their experience
amarar kula mudhal – being the cause for the existence of nithyasUris
mUvar tham uLLum – in the trio of primary deities namely brahmA et al
Adhiyai – to hold on to the principal one
ulagaththu uLLIrgaL – worldly people
nIr – you
anji – (looking at his supremacy) being afraid
avan – he (who is having unlimited greatness [such bhagavAn in paramapadham])
ivan – him (who assumed the [archA/deity] form which we desired)
enRu – thinking of superiority and inferiority [of these forms]
kUzhEnmin – instead of doubting (if he is to be surrendered to or not?)
nenjinAl – with the heart
ninaippAn – thought about and joyfully consecrated
yavan – that emperumAn
avan – him
kadal – like ocean
nIL – vast/boundless
vaNNan – sarvESvaran, having such nature
Agum – he is.

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

emperumAn is the refuge, father and mother, along with them, the self and not just that, he is all types of relation; he is the cause for the existence of nithyasUris who have no limit in their experience and is the principal one in the trio of primary deities namely brahmA et al; Oh worldly people! instead of doubting if he (who is the supreme person is the same in deity form) is to be surrendered unto or not due to considering them [those forms] superior [bhagavAn in paramapadham] and inferior [bhagavAn in deity form], [know that] he who is thought about and joyfully consecrated [in deity form] is the same sarvESvaran who has ocean-like vast nature.

It is to be understood that inside the deity that is worshippable, bhagavAn (in the form of paramapadhanAthan) who is the goal is present.

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

  • thanjam Agiya thandhai thAyodu thAnumAy – Those who claim to be mother and father, would abandon him when there is a danger [like indhra abandoned his own son jayantha who offended sIthA pirAtti and SrI rAma]; even when he is in danger, it is emperumAn alone who protects him. There are some parents who consider “the time of his birth is inauspicious” and abandon him in a four road junction [public place] due to that [as seen in the life of jarAsandha]; some would sell their children during difficult times [as seen in the life of SunaSSEpa, the nephew of viSwAmithra]; unlike them [emperumAn would be like ] those parents who would protect their children even at the cost of self-sacrifices. Second explanation – since the bondage with worldly parents are based on karma, when the karma is exhausted, the bondage with them will also be cut off; in emperumAn’s case, as he is the cause for everyone’s existence, he will be the father for everyone as said in mahAbhAratham – SrIvishNu sahasranAmam “bhUthAnAm yO’vyaya:pithA” (the imperishable father for all creatures) and in mahAbhAratham “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (for all creatures of the world, Sriya:pathi (husband of SrI mahAlakshmi) is the mother and father); That too, he is the father for whom one need not cry for his departure [since he is indestructible].
  • thAnumAy – Father cannot be mother; mother cannot be father; both of them cannot be himself; he cannot be both his parents [each has his/her own role]; bhagavAn will assume all these roles [in caring for him].
  • thAnumAy – When mother and father abandon him, one would think “I need to survive; Something good should happen to me”. bhagavAn is such that he would always look out for the well-being. “thanjam” (refuge) is applicable for all of these – “thanjamAgiya thandhai“, “thanjamAgiya thAy“, “thanjamAgiya thAn“. Mother and father may not be true refuge; but would oneself not be true refuge [looking out for the true well-being of self]? No. Not even self is true refuge. This is because even though bhagavAn blesses one with body and senses as said in SrI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs), the individual engages in useless activities as said in thiruvAimozhi 3.2.1annAL nI thandha Akkaiyin vazhi uzhalvEn” (I will go in the ways of the body that was given by you); thus one is not one’s own refuge.
  • avai allanAy – Not just father, mother and self, but he is the only one who bestows all types of upakAram (favour) and is the one who is all types of bandhu (relation) as said in subhAla upanishath “mAthA pithA brAthA nivAsa: SaraNam suhrudh gathir nArAyaNa:” (nArAyaNa is Mother, Father, Brother, residence, refuge, well-wisher, goal) and “pithru mAthru sutha bhrAthrudhAramithrAdhayOpi vA| EkaikapalalAbhAya sarvalAbhAya kESava: ||” (When attaining father, mother, etc., they fulfil one particular purpose; When attaining kEsava, all purposes are fulfilled).
  • enjalil amarar … – Who is such a person? AzhwAr says that he is the cause of the existence for nithyasUris. enjal – contraction. il – not having. There is a clan of nithyasUris who have no contraction in experiencing bhagavAn – he is the leader/controller of them.
  • mUvar tham uLLum Adhiyai – When written as “mUvarthAm uLLum Adhiyai” (one who is meditated by the trio of primary deities), this is explained as emperumAn being the antharyAmi of brahmA, rudhra and indhra and is meditated upon by them as said in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditate upon the one who is the cause). Adhi – dhyEya vasthu (object of meditation). Second explanation – “the antharyAmi (in-dwelling soul) and controller of brahmA, rudhra and indhra”. Third explanation – the principal one among the trio of primary deities. In this case, indhra needs to be replaced with vishNu. Here mUvar means trio (count of three). It means one who is the cause among the three dhEvathAs.
  • anji – All these aforementioned aspects are reason to be afraid. Can we approach the one who is all types of relation to the entire creation? Can we approach the one who is the cause for existence for the nithyasUris? Can we approach the controller of brahmA and rudhra? – fearing in this manner.
  • nIr ulagaththuLLIrgaL – you who are worldly people.
  • avan ivan enRu kUzhEnmin – avan (he who is in a distant place) – bhagavAn who is not limited by dhESa (place), kAla (time) and vasthu (objects), who is having distinguished form and who is being enjoyed by nithyasUris [in paramapadham]. ivan (he who is in close proximity to us) – emperumAn who is in a specific place, time and object, who accepted as divine form that which is made by materials that we desired [for him], and is dependent on our thoughts. [That avan is the same as ivan.] This being the case, don’t be bewildered that avan is aparichchinna (unlimited) and ivan is parichchinna (limited).
  • nenjinAl ninaippAn yavan – what you desired as his divine form in your mind.
  • avan Agum nIL kadal vaNNanE – sarvESvara who has unlimited greatness, would accept that with great desire as his divine form. Unable to spell out like rishis who said “… prathimAsvaprabudhdhAnAm” (for the ignorant, he appears in deity form), AzhwAr says “avan ivan” (that bhagavAn is in this deity form). mudhaliyANdAn used to say “Do not think that these dhiyva dhESams/kshEthrams are wealth of paramapadhanAthan; instead you think that paramapadham is the wealth of archAvathAra emperumAn“. This is explained in SrI bhagavath gIthA 4.11 “yE yathA mAm prapadhyanthE” (whichever individuals pray to me to assume any forms, I will present to them in such forms to be pursued by them), thaiththirya nArAyaNa upanishath “manasAbhikluptha:” (even one can worship through their mind), SrI vishNu purANam 5.17 “smrutham sankalpanAmayam” (vishNu who is considered based on one’s desires/will) and SrI vishNu dharmam “suvarNa rajathAdhibhi:” (one can worship the deity of vishNu in gold, silver etc in the manner that pleases oneself). Even his asAdhAraNa vigraham (his divine distinguished form in paramapadham) is worshipped by us due to “his accepting it as his form”; similarly, even his archA (deity) forms, if he accepts them, there is nothing limiting us from worshipping them. Primarily, his acceptance of a divine form is for the purpose of his devotees as said in jithanthE sthOthram 5 “bhakthAnAm” (Your everything (nature, form, ornaments etc) is for your devotees). It shines well where it can have full impact (in material realm, in deity form). Hence, he is nIL kadal vaNNan (one who is of the vast ocean-like nature).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.6.8 – thuyaramE tharu

Published by:

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

dasarata-rama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr explains his own philosophy [conviction] to help others [samsAris (materialistic persons)] know about it and develop taste in it saying “I will not consider any one other than [SrI rAma, ] the son of dhaSaratha chakravarthi as my Apadhdhanam (wealth during hard times)”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “there is no refuge other than the son of dhaSaratha chakravarthi who never abandons his devotees”.

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

thuyarmE tharu thunba inba vinaigaLAy avai allanAy
uyara ninRadhOr sOdhiyAy ulagEzhum uNdumizhndhAn thannai
ayara vAngum naman thamarkku aru nanjinai achchudhan thannaith
thayaradhaRku magan thannai anRi maRRilEn thanjam AgavE

Listen

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

thuyaramE tharu – that which will give (exclusive distress)
thunbam – sorrows
inbam – cause for happiness (which is also exclusive distress since it is attained by difficult process, the resulting happiness is missed with distress, is ultimately ending with distress)
vinaigaLAy – being the controller of karmas in the form of puNya (virtue) and pApa (vice)
avai – by them
allanAy – not being bound
uyara – having greatness (as said in chAndhOgya upanishath “viSwatha: prushtEshu sarvatha: prushtEshu” (paramapadham which is greater than vyashti srushti and samashti srushti))
ninRadhu Or – eternal, unparalleled
sOdhiyAy – having a divine body which is filled with radiance
ulagu Ezhum – when all the worlds (which are bound by karma) are endangered during deluge
uNdu – consuming them
umizhndhAn thannai – one who [subsequently] lets them out and protects them
ayara – for the bewilderment
vAngum – take away the life
naman thamarkku – for the servitors of yama
aru – difficult to rescue
nanjinai – being poison
achchudhan thannai  – one who is having the nature of not abandoning his devotees
thayaradhaRku magan thannai – SrI rAma, the son of dhaSaratha chakravarthi
anRi – other than him
maRRu – any one, even another form of bhagavAn
thanjamAga ilEn – will not have as my refuge

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

emperumAn is the controller of karmas in the form of puNya (virtue) and pApa (vice) which will give (exclusive distress) out of happiness (which is also exclusive distress since it is attained by difficult process, the resulting happiness is missed with distress, is ultimately ending with distress) and sorrow; [yet] he is not bound by them [karmas]; he is having a divine body which is filled with radiance, is eternal, unparalleled and  having greatness; when all the worlds (which are bound by karma) are endangered during deluge, he consumes them and [subsequently] lets them out and protects them; he is the poison which is difficult to rescue for the servitors of yama who take away the life for the bewilderment [of AthmAs] and hence having the nature of not abandoning his devotees; other than such SrI rAma, who appeared as the son of dhaSarathi chakravarthi, I will not have any one, even another form of bhagavAn, as my refuge. thanjam – being a companion when one is in danger.

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

  • thuyaram … – Being the controller of karmas in the form of puNya/pApa which lead to exclusive suffering. AzhwAr‘s thinking is that both pApa and puNya lead to suffering only; since both are hurdles for one’s servitude towards bhagavAn, both have “leading to bondage” in common; it is said in muNdaka upanishath “… puNya pApE vidhUya …” (one sheds both puNya and pApa and then attains liberation).
  • avai allanAy – akarma vaSya (one who is not bound by karma). As said in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkaSIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karma) and the other one (paramAthmA) being detached is radiantly witnessing that), not being bound by these karma and shining due to having control over them.
  • uyara … – As said in yajur vEdham 2.2.12 “… kshayanthamasya rajasa:parAkE” (residing in the supreme realm of paramapadham which is beyond this material realm which is filled with rajas (passion)) and purusha sUktham “thamsa: parasthAth” (paramAthmA is superior to material nature), the same emperumAn who cannot be reached by the residents of the material realm, is present in this material realm itself, with a divine form which has infinite radiance – this is explained here. Also explained as, emperumAn having the eternal unparalleled fully radiant spiritual abode (paramapadham) which is having greatness (as said in chAndhOgya upanishath “viSwatha: prushtEshu sarvatha: prushtEshu” (paramapadham which is greater than vyashti srushti and samashti srushti)).
  • ulagu … – Though he is complete, when a small portion of his wealth, that is samsAram (material realm) is consumed by deluge, he would descend here, protect the worlds by placing them in his stomach and would subsequently let them out thinking “what would they have gone through inside my stomach,  not having seen the outside?”; as those who cross through a stretch of land which is known for robbery would swallow their expensive properties [gold, precious stones etc] and would spit them out when they reach safety, emperumAn too consumes and spits out the worlds.
  • ayara – For those who have taken shelter of his divine feet, when the servitors of yama try to grab them [at the time of their death] with such force which will bewilder the person, he is the poison that will ensure that they [devotees] cannot be taken away by them [servitors of yama].
  • achchudhan thannai – achyutha – one who does not abandon those who are surrendered unto him, to be taken away by the servitors of yama. This is explained 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).

Where did we see such act from emperumAn?

  • thayaradhaRku magan thannai – When SrI rAma was ruling the kingdom, a brAhmaNa’s son dies unexpectedly at a very young age, he brought him back by the sword [SampUka, being SUdhra was performing penance which he was not supposed to do, which caused the tragedy. SrI rAma killed SampUka and thereby gave life the brAhmaNa’s son]; after killing rAvaNa, SrI rAma was checking his army and found out some leaders [monkey soldiers etc] were missing/dead, he summoned indhra, asked him for a boon to recover those soldiers and brought them along to ayOdhyA; when a rishiputhra (son of a sage) died accidentally at a young age, he (krishNa) recovered him too [Here based on dharmi aikyam – same emperumAn in the form of SrI rAma and krishNa, this incident of SAndhIpani rishi is also highlighted]. AzhwAr said “thayaradhaRku magan” (being a fully obedient son of dhaSaratha) instead of “thayaradhan magan” (son of dhaSaratha) [subtle grammatical difference], to emphasise how subservient SrI rAma was towards his father. SrI rAma manifested the same subservience both when dhaSaratha said out of pride “You will be the crown prince” from tomorrow and when he said “No, I am not crowning you, You have to go to forest” being overwhelmed with affection for his wife kaikEyi.
  • anRi maRRu ilEn thanjam AgavE – When parASara bhattar was explaining this, nanjIyar said “AzhwAr‘s nature is such that, he would say the same thing [thiruviruththam 99 – gyAnappirAn allAl illai nAn kaNda nalladhuvE (there is nothing better than varAhap perumAL in what I have seen), thiruvAimozhi 3.6.6thORRak kEdu … maRRoruvari yAn ilEn ezhumaikkumE” (I will not consider anyone as the goal other than my supreme lord in the form of narasimha), thiruvAimozhi 9.1.10 “kaNNan allAl illai kaNdIr SaraN” (there is no refuge other than krishNa)] wherever [whichever emperumAn] he surrenders to” and bhattar mercifully explained “He surrenders to other forms of emperumAn considering them to be purifying, but he considers SrI rAma as the most enjoyable lord”; But is SrI rAma also not glorified as the one who gives purity as in SrI rAmAyaNam uththara kANdam 82.9 “pAvanas sarvalOkAnAm thvamEva” (agasthya says “SrI rAma! you are the one who removes the sins of every one”)? agasthya is also similar to AzhwAr. Just like AzhwAr considers no one other than SrI rAma as enjoyable, agasthya considers no one other than SrI rAma as purifying. siRiyAththAn wanting to hear bhattar‘s partiality towards SrI rAma, asked “Though SrI rAma is glorified in all aspects, he does not have the simplicity of krishNa who went as a messenger for pANdavas hanging their message on his neck [as a necklace, as messengers would normally do those days]” and bhattar replied “Well! SrI rAma would not have refused to go as a messenger; but since he was the emperor of the great ikshvAku dynasty, no one asked him to go as a messenger”. Only to satisfy such desire which was unfulfilled in rAmAvathAram, he appeared as krishNa and went as a messenger”; this is explained in periya thirumozhi 2.2.3 “avanE pinnOr thUdhu Adhi mannarkkAgip perunilaththAr innAr thUdhan ena ninRan” (that same SrI rAma, subsequently became [krishNa] the messenger of yudhishtra and stood to be said by the residents of the big world ‘he is the messenger of pANdavas’). [Should he appear as krishNa to specifically fulfill this desire?] Having decided to enjoy pArathanthriya rasam (the feeling of being subservient), that one aspect will be unfulfilled [thus he appeared to satisfy that desire].

emperumAnAr had veNNeykkAdum piLLai (nardhana krishNa – krishNa who would dance for butter) in his thiruvArAdhanam (personal worship); one day, a SrIvaishNava brought a deity of chakravarthith thirumagan (SrI rAma) and presented the same to emperumAnAr; seeing him, emperumAnAr said “one who did not demand ‘mAmEkam SaraNam vraja‘ (surrender unto me only), has arrived). [Generally Abhimukhyam [being friendly] in the form of allowing emperumAn to protect/rescue us, is explained as prapaththi.] When we look at Abhimukhyam as the cause [for emperumAn’s protection], for the chEthana [who is bound in this material realm], even such Abhimukhyam is as difficult as parama bhakthi to perform – so saying “there is nothing more than Abhimukhyam which is needed in him” is due to the simplicity [magnanimity] of SaraNyan (emperumAn who is giving shelter); but if we look at what is required, it is explained as “mAhaviSvAsa pUrvakam” (with complete faith). [Would we need such faith as a prerequisite on our side?] When some one goes on a sea voyage, he has faith in the ship and carries food, water etc in the hope of managing with that for six months; for those who surrender to bhagavAn, would they at least not need such faith?”.

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