Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.6.7 – ezhumaikkum

Published by:

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

yasodha-chasing-krishna

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “After emperumAn manifesting simplicity towards his devotees, you give up the doubts in difficulty in approaching him, and take shelter of him. Your sorrows will be eliminated without a trace”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You take shelter of such easily approachable emperumAn who is perfectly enjoyable”.

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

ezhumaikkum enadhAvikkinnamudhaththinai enadhAruyir
kezhumiya kadhirch chOdhiyai maNivaNNanaik kudak kUththanai
vizhumiya amarar munivar vizhungum kannal kaniyinaith
thozhumin thUya manaththarAy iRaiyum nillA thuyarangaLE

Listen

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

ezhumaikkum – in all situations
enadhu Avikku – for my AthmA
in amudhaththinai – being perfectly enjoyable
enadhu Ar uyir – being fully united in my true nature
kezhumiya kadhir – shining radiantly due to such union
sOdhiyai – having radiance
maNivaNNanaik kudak kUththanai – having physical beauty and activities (to unite with me)
vizhumiya – best
amarar – the immortal personalities of SrIvaikuNtam
munivarum – and the sages (of SrIvaikuNtam) as said in thiruvAimozhi 10.9.9 “vaikundhaththamarum munivarm
vizhungum – consuming [enjoying]
kannal kaniyinai – one who is perfectly sweet like a fruit mixed with sugar
thUya manaththarAy – being ananyaprayOjana (exclusively devoted without any ulterior motives, instead of keeping their mind in something other than bhagavAn)
thozhumin – you surrender unto him
thuyarangaL – difficulties (that block such blissful experience)
iRaiyum – even a little bit
nillA – will not remain

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

You surrender being ananyaprayOjana (exclusively devoted without any ulterior motives, instead of keeping their mind in other than bhagavAn) unto emperumAn who is perfectly enjoyable at all times for my AthmA, who is fully united in my true nature and shining radiantly due to such union, who is having radiance, physical beauty and activities (to unite with me), one who is consumed (enjoyed) by the best immortal personalities and sages of SrIvaikuNtam, who is perfectly sweet like a fruit mixed with sugar. Even a little bit of your difficulties (that block such blissful experience) will not remain.

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

  • ezhumaikkum enadhu Avikku in amudhaththinaiemperumAn who became enjoyable to my heart which was eternally immersed in worldly pleasures without even a trace of attachment towards him. ezhumai means count of seven [seven lives, seven yugas etc]. Since anything big is explained using the count of seven, AzhwAr used the word ezhumaikkum to indicate a very long period of time.
  • enadhu Ar uyir … – emperumAn who became radiant by uniting with my AthmA which suffered in this material realm since time immemorial. AzhwAr considered his approach towards him will cause blemish to bhagavAn; but emperumAn became more radiant as he approached AzhwAr.
  • maNivaNNanai … – emperumAn is having the tools [physical beauty etc] to capture the AthmAs (AzhwAr here) without even them knowing about his tricks. One who has physical beauty and activities that steal the heart. vaNNam – color. It can also be explained as emperumAn presenting himself to be controlled and enjoyed like one will do so with a precious blue stone.
  • vizhumiya amarar … – Perfectly enjoyable like sugar and fruit for the best amarar (immortal – eternally free souls) and munivar (sages) of paramapadham, who are unlike these dhEvas [of this material realm] who are created. He is explained in chAndhOgya upanishath as “sarvagandhas sarvarasa:” (source of all fragrance and all taste).
  • kannal kaniyinaith thozhumin – Like “mAngani” (mango fruit), “kannal kani” means sugar riped into becoming a fruit. This is the medicine I am giving you [to be cured of the disease of existence in material realm]; am I not falling at your feet to drink [sweet] milk?
  • thUya manaththarAy – Instead of having doubts [in the mind] such as “Is he difficult to approach? or easy to approach? Is he difficult to understand? or easy to understand? Would I reach him?”, surrender unto him keeping him as the goal.
  • iRaiyum nillA thuyarangaLE – The great sins which cause such doubts will be eradicated along with their traces. Also explained as – the worldly sorrows will be eliminated with their traces.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6.6 – thORRak kEdu

Published by:

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

Narasimha_Avatar1

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr becomes delighted saying “narasimha is enjoyable  for me in all manner like he is enjoyed by nithyasUris [eternally free souls of paramapadham]; I will not have any one other than him as my dhAraka (that which sustains) etc forever”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I will not have any one other than the one [narasimha] who has no hesitance/lethargy in helping his devotees, as my goal at all times and in all manner”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

nampiLLai says “Instead of being like samsAris, who wait for advice from others, I will be like nithyasUris who do not wait for others’ advice [to serve/enjoy emperumAn], will not consider any one other than narasimha [as done by nithyasUris] as my dhAraka etc., forever”.

pAsuram

thORRak kEdavai illavan udaiyAn avan oru mUrththiyAych
chIRRaththOdaruL peRRavan adik kIzhp puga ninRa sengaNmAl
nARRath thORRach chuvai oli uRal Agi ninRa em vAnavar
ERRaiyE anRi maRRoruvarai yAn ilEn ezhumaikkumE

Listen

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

avai – as in the other entities
thORRak kEdu – birth and demise
illavan – being the one who is not having
udaiyAn – being the one who is having (appearance and disappearance during specific times as required for his devotees)
avan – one who is well established in pramANams (authentic scriptures)
oru – distinguished (which is not seen in this world)
mUrththiyAy – in the form of narasimha
sIRRAththOdu – with anger (for hiraNya kashyap)
aruL peRRavan – prahlAdha who received his blessing
adik kIzh – under his divine feet
puga – to take shelter
ninRa – stood (in an easily approachable manner for prahlAdha)
sem kaN – reddish eyes
mAl – having vAthsalyam (motherly affection)
nARRath thORRach chuvai oli uRal Agi ninRa – being the controller of all entities which have gandha (fragrance), rUpa (form), rasa (taste), Sabdha (sound) and sparSa (touch sensation)
em vAnavar ERRaiyE anRi – other than the one who is enjoyable for us in the same way he is enjoyed by the nithyasUris
yAn – I
ezhumaikkum – forever
maRRu oruvarai – any other person
ilEn – won’t have (as the goal)

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

emperumAn is the one who is having (appearance and disappearance during specific times as required for his devotees) and is not having birth and demise as in all other entities; he is well established in pramANams (authentic scriptures); such emperumAn stood (in an easily approachable manner for prahlAdha) in the distinguished form of narasimha with reddish eyes, motherly affection [towards prahlAdha] and anger (for hiraNya kashyap) to prahlAdha who was blessed by him and was looking to take shelter under his lotus feet. Other than the emperumAn who is the controller of all entities which have gandha (fragrance), rUpa (form), rasa (taste), Sabdha (sound) and sparSa (touch sensation), who is enjoyable for us in the same way he is enjoyed by the nithyasUris, I won’t forever have any other person [as my goal].

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

  • thORRak kEdu avai illavan – One who does not have uthpaththi (birth), vinASam (demise). This is a sample for shadbhAva vikAram (six types of changes).
  • udaiyAn – One who has all those entities which undergo birth and demise, at his disposal. nirUpAdhika SEshi (the unconditional [supreme] lord [of everyone]).
  • avan oru mUrththiyAy – One who does not have birth which is triggered based on karma (virtues/vices), assuming distinguished forms (incarnations) for the purpose of his devotees.
  • oru mUrththi – unparallelled, [and due to being unparallelled] very distinguished  narasimha [with human body and lion head]. Isn’t he glorified as in nAnmugan thiruvanthAdhi 22 “azhagiyAn thAnE ari uruvan thAnE” (He is the most beautiful one, he is the lion-headed one).
  • sIRRaththOdu aruL peRRavan – Having anger and mercy at the same time is even more amazing than a unique form with a mixture of narathvam (being a human) and simhathvam (being a lion).
  • sIRRAm … – While he is manifesting anger towards hiraNya, he stood so that SrI prahlAdhAzhwAn who is the target of his mercy can take shelter of his divine feet. It means prahlAdha received bhagavAn’s mercy, while bhagavAn was angry. Like hiraNya was the target of bhagavAn’s hatred, prahlAdha was the target of his mercy. It is also explained as “avan oru mUrththiyAych chIRRaththodu” (emperumAn in a distinguished form, with anger).
  • adik kIzhp puga ninRa sem kaN mAl – When emperumAnAr was questioned by some “While emperumAn was angry towards hiraNya, how was he approachable for SrI prahlAdhAzhwAn?”, he mercifully explained “though a lioness would be angry towards an elephant, it will still be nursing its cubs at the same time [similarly emperumAn showing anger and mercy at the same time towards different individuals]”. He also explained “If bhagavAn out of motherly affection towards his devotees, became angry towards the enemies of his devotees, would he show that anger towards his devotees themselves?”.
  • sem kaN mAl – [reddish eyes] is due to both reasons [anger and mercy]. It will be reddish due to anger towards hiraNya and also due to motherly affection towards SrI prahlAdhAzhwAn.
  • mAl – [two meanings – greatness, affection] Explaining the supremacy of bhagavAn which makes him unapproachable for hiraNya as said in narasimha manthram “… mahAvishNum …” (The supreme lord – mahAvishNu); it also explains his mad affection towards SrI prahlAdhazhwAn who can easily approach him.
  • nARRam … – nARRam – gandham (fragrance). thORRam – rUpam (form). suvai – rasam (taste). oli – Sabdham (sound). uRal – sparSam (touch).
  • Agi ninRa – He became all these Sabdham etc, for me.

Like for whom?

  • em vAnavar … – Like he is every enjoyable aspect for nithyasUris.
  • maRRu … – I will not have any one else as the goal.

How many baths (days) will this last?

  • ezhumaikkumE – Forever. When he behaves with me as he would behave with nithyasUris, would I consider anything else as enjoyable? Only if they consider some one other than him as enjoyable, I would do the same.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6.5 – thiriyum kARRu

Published by:

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

krishna-githa-etc

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Since emperumAn cannot survive even without one of his wealth, I am seeing emperumAn with all his wealth always”. Also explained as, emperumAn appearing with his wealth etc in his incarnations as said in SrI bhagavath gIthA 4.6 “bhUthAnAm ISwarO’pi san” (I am the lord of all beings).

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. Explained as “due to his vAthsalyam (motherly affection) he is always present with all his wealth and appears [in manifested form] like a peacock with spread out feathers. Also explained as, emperumAn appearing with his wealth etc in his incarnations as said in SrI bhagavath gIthA 4.6 “bhUthAnAm ISwarO’pi san” (I am the lord of all beings).

pAsuram

thiriyum kARROdagal visumbu thiNindha maN kidandha kadal
eriyum thIyOdiru sudar dheyvam maRRum maRRum muRRumAyk
kariya mEniyan seyya thAmaraik kaNNan kaNNan viNNOr iRai
suriyum pal karum kunji engaL sudar mudi aNNal thORRamE

Listen

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

kariya – blackish
mEniyan – having form
seyya – (contrasting with that) reddish
thAmarai – lotus like
kaNNan – having eyes
viNNOr – eternally enjoyable for nithyasUris (eternally free residents of paramapadham)
iRai – having supremacy
suriyum – curly
pal – many, wavy
karum – blackish
kunji – hairs
engaL – one who accepts our service
sudar – having radiance
mudi –  one who is having divine crown
aNNal – being the master/lord
kaNNan – krishNa’s
thORRam – appearance

(part of samashti Srushti)

thiriyum – constantly moving
kARROdu – with vAyu (air)
agal – vast
visumbu – AkASam (ether/space)
thiNindha – hard
maN – bhUmi (earth)
kidandha – staying, without breaching the shore
kadal – ocean
eriyum – with rising flames
thIyOdu – with agni (fire)

(part of vyashti Srushti)

iru sudar – starting with chandhra (moon) and Adhithya (sun)
dheyvam – groups of dhEvathAs (celestial beings)
maRRum – and manushyas (human beings)
maRRum – and thiryak (animals) muRRumAy – and will be with sthAvara (plants)

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

krishNa is the one with blackish form and with reddish lotus like eyes; is having the supremacy to be eternally enjoyable for nithyasUris; is having curly, many wavy blackish hairs; who is having divine radiant crown which makes him accept our service. Such krishNa’s appearance is together with the five great elements (which are part of samashti Srushti) viz vAyu (air) which is constantly moving, vast AkASam (ether/space), hard bhUmi (earth), ocean which is staying without breaching the shore and agni (fire) with rising flames, and (which are part of vyashti Srushti) groups of dhEvathAs (celestial beings) starting with chandhra (moon) and Adhithya (sun), manushyas (human beings), thiryak (animals)  and sthAvara (plants).

To know more about samashti Srushti and vyashti Srushti, please visit https://srivaishnavagranthams.wordpress.com/readers-guide/ .

The sAmAnAdhikaraNyam (Visit https://srivaishnavagranthams.wordpress.com/readers-guide/ to know more), is based on SarIra (body) – AthmA (Soul) relationship indicating dhArya (that which is borne) – dhAraka (bearer) aspect as explained in SrI bhagavath gIthA viSvarUpa adhyAyam (chapter 11).

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

  • thiriryum … – air which is constantly on the move, ether which provides space for all other entities, earth which is hard by nature, ocean which is not breaching the shores due to bhagavAn’s order, fire which rises up in flames by nature, radiant moon and sun.
  • dheyvam … – Celestial beings who are present to give refuge to those who are other than themselves and fulfil their desires. Humans who take shelter of such celestial beings. Animals. Plants.
  • muRRum Ay – His appearance is explained to be with all of these. Ay – being the AthmA of all of these. From this, bhagavAn’s sustenance of the universe is explained.

Subsequently, his presence with distinguished form is explained.

  • kariya mEniyan – One who is having divine invigorating form which eliminates the thApa thrayam (three types of distresses) of those who see him.
  • seyya thAmaraik kaNNan – One who is having beautiful eyes which reveals his vAthsalyam (motherly affection).
  • kaNNan – one who is subservient towards his devotees.
  • viNNOr iRai – even in such form as krishNa, he is having supremacy in human form, which makes the nithyasUris come and glorify him.
  • suriyum … – One who is having hairs which are curly, wavy, blackish which makes the one who sees him feel the coolness.
  • engaL sudar mudi aNNal thORRamE – thORRam – prakASam (glow), avathAram (appearance). sarvESvaran‘s appearance having divine radiant crown which reveals his supremacy and is enjoyable by ananyaprayOjanar (those who are exclusively devoted to emperumAn without any expectation in return).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6.4 – vaimmin nummanaththu

Published by:

maaSrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Sixth decad

Previous pAsuram

Gods_prayed_Vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr speaks about emperumAn‘s qualities (such as Seela (excellent disposition) etc) which makes him approachable for very prideful brahmA, ISAna (rudhra) et al without hesitation.

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

vaimmin num manaththenRu yAn uraikkinRa mAyavan sIrmaiyai
emmanOrgaL uraippadhen adhu niRka nAL thoRum vAnavar
thammai ALum avanum nAnmuganum sadai mudi aNNalum
semmaiyAl avan pAdha pangayam sindhiththEththith thirivarE

Listen

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

num – your
manaththu – in mind/heart
vaimmin – keep
enRu – as
yAn – I
uraikkinRa – saying
mAyavan – one who is having amazing qualities and activities
sIrmaiyai – great qualities such as excellent disposition
emmanOrgaL – like me (who are greatly attached to him)
uraippadhu – saying
en – what is surprising about it?
adhu niRka – that aside;
vAnavar thammai – celestial beings (who have their individual positions)
ALum avanum – indhra who rules them
nAnmuganum – brahmA (who creates, teaches etc)
sadai mudi – due to his greatness in penance which is highlighted by his having matted hair
aNNalum – rudhra, who is lord of this world
semmaiyAl – out of honesty (understanding the master/servitor relationship between bhagavAn and themselves, after giving up their false pride)
avan – his (i.e., bhagavAn who is the master)
pangayam – unsurpassed enjoyability
pAdham – divine feet
nAL thoRum – daily/always
sindhiththu – meditating on
Eththi – praising
thirivar – will do (as their routine)

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

What is surprising in some one like me (who are greatly attached to him) saying “keep the great qualities such as excellent disposition of one who is having amazing qualities and activities in your mind/heart “? That aside; indhra who rules the celestial beings, brahmA (who creates, teaches etc), rudhra who is lord of this world due to his greatness in penance which is highlighted by his having matted hair, out of honesty are always meditating on and praising bhagavAn’s divine feet which has unsurpassed enjoyability.

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

  • vaimmin … – The Seelam (excellent disposition) of emperumAn who is having amazing qualities and activities, and who is said by me as “Keep in your heart”. Alternatively – it is explaining the supremacy of emperumAn which makes it easier as in “he is so great to be taken shelter by qualified personalities such as brahmA, rudhra et al”.
  • emmanOrgaL uraippadhu en – What is the point of people like us speaking about it? Even if we spoke about it, others will simply disregard our words saying they were spoken due to great devotion [instead of real glories].
  • adhu niRka – [so] leave that aside.
  • nAL thoRum … – His excellent disposition is such that even qualified personalities such as brahmA, rudhra et al, come to him as ananyaprayOjana (those who are exclusively serving emperumAn without any other expectation than such service) and accept his refuge. Alternatively – it is explaining the supremacy of emperumAn which makes it easier as in “he is so great to be taken shelter by qualified personalities such as brahmA, rudhra et al”. Further, it is to be read as “nAL thoRum … sindhiththu Eththith thirivarE“.
  • vAnavar thammai ALum avanum – indhra who counts his subordinate dhEvas on Saturdays and Wednesdays, and who enquires their complaints etc.
  • nAnmuganum – chathurmuka (four-headed) brahmA who is the creator of the 14 layers of the world.
  • sadai mudi aNNalum – rudhra, though having the form of a sAdhaka (practising devotee), considers himself to be the supreme.
  • semmaiyAl … – Though they have ulterior motives in their heart, they would take shelter of emperumAn like an ananyaprayOjana. Though their heart is impure with ulterior motives, they would pretend to be like those who are exclusively devoted to him – emperumAn’s nature is such that he would even let them visit him, leave and roam around [like pure devotees would do]! semmai – sevvai – Arjavam – honesty. That is, as they meditate  upon his divine feet like ananyaprayOjana, they would praise him to reveal that those praises are a result of such meditation, and sustain them with that and would roam around [singing his glories] as said in kaNNinuN chiRuth thAmbu 2pAdith thirivanE” (I [madhurakavi AzhwAr] roam around singing nammAzhwAr‘s glories)

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6.3 – paravi vAnavar Eththa

Published by:

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

Full series >> Third Centum >> Sixth decad

Previous pAsuram

rasa-kreedai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “Permanently take shelter of the divine son of SrI nandhagOpa who is easier to approach than the divine son of dhaSaratha”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditating upon the simplicity of kshIrArNavaSAyi’s (one who is resting in milk ocean) krishNAvathAram and the activities he carried out for his devotees where his simplicity is more than rAmAvathAram (incarnation as SrI rAma), says “Take shelter of him”.

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 “Take shelter of krishNAvathAram when compared to which, rAmAvathAram looks like parathvam (bhagavAn’s form in paramapadham) [i.e., krishNAvathAram is way too easy to approach in comparison with rAmAvathAram”.

pAsuram

paravi vAnavar Eththa ninRa paramanaip param sOdhiyaik
kuravai kOththa kuzhaganai maNivaNNananik kudak kUththanai
aravam ERi alai kadal amarum thuyil koNda aNNalai
iravu nan pagalum vidAdhenRum Eththudhal manam vaimminO

Listen

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

(to eliminate the burden of earth)
paravi – speaking (his collection of qualities) clearly
vAnavar – dhEvas (celestial beings)
Eththa – to be praised
ninRa – stood (in front of them)
paramanai – one who is having supremacy
param sOdhiyai – (In his incarnations, as said in “dhEva dhEVESa“) having unsurpassed radiance

(for those girls who got captivated in his beauty)
kuravai kOththa – through the divine rAsa krIdA (romantic sport)
kuzhaganai – one who is being subservient to be fully at the disposal [of the cowherd girls]
maNi – Very simple like a precious gem that can be secured in one’s cloth
vaNNanai – having the form

(to be enjoyed by the whole town, not just the girls)
kudak kUththanai – being the one who danced with pots

(to perform such actions which are pleasing to his devotees)
aravam – on thiruvananthAzhwAn (Adhi SEshan)
ERi – climbed
alai – (due to his presence, being agitated) and throwing the waves up in the air,
kadal – in the ocean
amarum – fit in well (thinking about their protection)
thuyil – sleep
koNda – accepted
aNNalai – lord
nan – good (due to being used in praising)
iravum pagalum – without knowing the difference between day and night
vidAdhu – without any break
enRum – always
Eththudhal – to engage in praising
manam – mind
vaimmin – keep

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

emperumAn who is having supremacy and unsurpassed radiance, stood in front of dhEvas to be praised in speaking his glories by them (who are praying to eliminate the burden on earth). He climbed on Adhi SEshan and slept there in a fitting manner thinking about the protection of all, in the milk ocean which is having agitated waves. Such emperumAn  descends as krishNa who remained subservient to the cowherd girls by performing the divine rAsa krIdA with those girls who were captivated by his beauty, He is having a very simple form like a [priceless] precious gem which can be easily secured in one’s waist cloth. He also performed the dance with pots to be enjoyed by the whole town, not just the girls. You keep your mind on praising such lord, without break during day and night.

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

  • paravi vAnavar Eththa ninRa paramanai – Being glorified by nithyasUris [eternally free souls residing in parampadham] without any specific order, due to which, stood lacking some one equal or greater to him. Alternative explanation – stood in such a manner that his glories cannot be comprehended even if glorified by nithyasUris.
  • param sOdhiyai – Shining radiantly due to their glorification; As said in vishNu sUktham “vipanyavO jAgruvAmsasamindhathE” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu), he considers their praising as his benefit and reflects that in his form. chAndhOgya upanishath “param jyOthir upasampadhya” (attaining bhagavAn who is known as param jyOthi) – it is the svarUpam (nature) of SEshabhUtha (servitor) to bring glories to SEshi (master).
  • kuravai kOththa kuzhaganai – While interacting with the cowherd girls, he would do so without any discrimination/restraint, as he would interact with nithyasUris. kuzhagan – bhavyan – subservient.
  • maNi vaNNanai – one who has the tool to attract them (cowherd girls). Having an invigorating blue-gem like form.
  • kudak kUththanai – To satisfy those who missed out in the confidential rAsa krIdA, he presented his beauty fully to be enjoyed by everyone in the four-way junction [like a street-performer performing in a crowded place to attract everyone].
  • aravm ERi – To relax from the performance of hectic dance, he went and lay down in milk ocean.
  • alai kadal – They ocean becomes agitated seeing his presence.
  • amarum thuyil – [resting/contemplating deeply that] even his divine consorts cannot awaken him.
  • aNNalai – Having the strong feeling of supremacy due to ananthaSAyithvam (lying down on the serpent bed is a unique identity of the supreme lord).
  • iravum … – I am asking you to enjoy bhagavAn in this material realm where time has controlling power, the same experience that is enjoyed in spiritual realm where time has no controlling power. Since it is time for praising emperumAn, AzhwAr is saying “nal iravum, nal pagal” (good night and good day).
  • enRum Eththudhal – As said in vishNu sUktham “vipanyava:” (have the nature of praising him constantly).
  • manam vaimminO – All you need to do is to place your mind/heart [on him]. You will naturally become immersed in his experience.  All you need to do is to set out to praise him. You would not even need to have some one instructing you on it subsequently [it will become natural].
  • manam vaimminO – Pull back the mind from worldly pleasures and try to place it on him.

[nampiLLai summarizes the whole pAsuram beautifully with a series of questions.]

  • [vAnavar Eththa ninRa] I am asking you to glorify bhagavAn who is glorified by nithyasUris.
  • [paramanai] I am asking you to glorify the supreme lord who is greater than all.
  • [param sOdhi] I am asking you to glorify the one who considers your praising as his benefit and reveals the same in his form.
  • [kuravai kOththa kuzhaganai] I am asking you to glorify the one who descended to mingle with you expecting your non-rejection as the only criterion.
  • [maNi vaNNanai] I am asking you to glorify the one who has such divine beauty which will be pursued by whatever possible ways by everyone.
  • [kudak kUththanai] I am asking you to glorify the one who is pridefully dancing due to having united with you.
  • [aravam ERi alaikadal amarum thuyil aNNal] I am asking you to glorify the one who is lying on the serpent bed.
  • [aNNal] I am asking you to glorify the lord of all.
  • [iravum nan pagalum] Are you constrained by time limits?
  • [manam] Are you lacking the tool [don’t you have your own mind]?

 

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6.2 – mUvar Agiya

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

From second pAsuram onwards, emperumAn‘s saulabhyam is spoken. In second pAsuram – though being sarvESvaran, he appeared as the son of SrI dhaSaratha chakravarthi, as one among them [the humans] to be easily approached by them. AzhwAr says “take shelter of such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Take shelter of kshIrArNava sAyi (one who is resting in milk ocean) who is the source of all incarnations and is there to protect the created universe”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. When asked “AzhwAr , you highlighted jagath kAraNathvam (being the cause of universe), puNdarikAkshathvam (having lotus eyes) etc and asked us to take shelter of him; those are specific qualities that highlight his supremacy; how can we approach him in that case? [if he is supreme, and we are very insignificant, how can we approach him?]”, AzhwAr replies “Such supreme lord has appeared as one among you, that is as chakravarthith thirumagan (son of dhaSaratha chakravarthi). You can surrender there”.

pAsuram

mUvar Agiya mUrththiyai mudhal mUvarkku(m) mudhalvan thannaich
chAv(p)am uLLana nIkkuvAnaith thadam kadal kidandhAn thannaith
thEva thEvanaith then ilangai eri ezhach cheRRa villiyaip
pAva nAsanaip pangayath thadam kaNNanaip paravuminO

Listen

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

mUvar Agiya mUrththiyai – As said in nArAyaNa sUktham “sa brahmA sa SivassEndhra:” (he [bhagavAn] is brahmA, he is Siva, he is indhra), bhagavAn who is the SarIrI (AthmA) of brahmA, rudhra and indhra, [yet] they are seen as himself

(being the bodies)
mudhal – lOka pradhAna (prime personalities of the world)
mUvarkku – (for those) three personalities
mudhalvan thannai – being the causal entity
sAvam – curses (for them which are caused by hurting own guru etc)
uLLana – that are present
nIkkuvAnai – one who removes them

(further, to hear their complaints)
thadam – vast
kadal – in kshIrAbdhi (milk ocean)
kidandhAn thannai – resting [there]
thEva thEvanai – appearing as the shelter for dhEvas (celestial beings, who wanted to kill rAvaNa)
then ilangai – in lankA
eri – gruesome fire
ezha – to rise
seRRa – destroyed the enemies
villiyai – the archer
pAva nAsanai – (in sEthu, through boons and charity) one who destroys the sins
pangayath thadam kaNNanai – puNdarikAksha (lotus-eyed lord)
paravumin – take shelter by praising him

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

bhagavAn is the SarIrI (AthmA) of brahmA, rudhra and indhra, [yet] they are seen as himself; he is the causal entity for those three primary personalities and the one who removes the curses that are present [for them]. Further to hear the complaints, he is resting in the vast milk ocean. Such emperumAn appearing as the shelter for dhEvas (celestial beings, who wanted to kill rAvaNa), being an archer (SrI rAma), destroyed the enemies in lankA by gruesome rising fire. You take shelter of such lotus eyed lord who destroys the sins, by praising him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

  • pangayath thadam kaNNananai – In addition to nampiLLai‘s vyAkyAnam, periyavAchchAn piLLai aptly quotes a pramANam from SrI rAmAyaNam sundhara kANdam 53.8 where SrI rAma is glorified as lotus-eyed. “rAma: kamalapathrAksha:” (SrI rAma, having eyes that resemble lotus leaf).

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

  • mUvar Agiya mUrththiyai – AzhwAr is explaining further to clarify the sAmAnadhikaraNyam [To know more about sAmAnadhikaraNyam, please see at the end of this link https://srivaishnavagranthams.wordpress.com/readers-guide/ ] which came up in the end of previous pAsuram [in mUvar Agiya mUrththi].
  • mudhal … – This sAmAnAdhikaraNyam is not something based on “all being one” [as explained by mAyAvAdhis], but it is in the form of cause and effect. [SrIman nArAyaNan] Being the cause for the three personalities including himself who is the cause of the universe. While he is the cause for brahmA and rudhra, how can he be the cause for himself? Like he is the cause for brahmA and rudhra, there is no one else apart from himself, who is the cause for him; this is explained in nArAyaNa sUktham “AthmESvaram” (he is the master of himself). Alternatively, including indhra [in place of vishNu] and explains it as the causal entity for the primary personalities of universe namely brahmA, rudhra and indhra.
  • sAvamuLLana nIkkuvAnai – One who removes the curses as explained in sthOthra rathnam 13 “vEdhApahAra guru pAdhaka dhaithya pIdA” ([brahmA] lost vEdhams, [rudhra] committed offense to his teacher [who is brahmA], [indhra] being hounded by demoniac persons).
  • uLLana – These are negligible considering the eagerness/ability of bhagavAn to remove [even greater] sins.
  • thadam kadal … – Proactively waiting in the ocean thinking “They cannot go search for me when they get into danger”.
  • thEva thEvanai – Resting there being the refuge for dhEvas starting with brahmA.
  • then ilangai eri ezhach cheRRa villiyai – Explaining emperumAn‘s action on hearing their cries. In lankA where agni (fire god) would not enter fearing rAvaNa [SrI rAma burnt the lankA with the same fire which was fearing rAvaNa before]. Sri rAma whose archery skills are such that he has full control over the bow and arrow to do anything.
  • thEva thEvanaith then ilangai eri ezhach cheRRa villiyai – This can be taken as explaining his supremacy even in human form. Or, it can be taken as saying “take shelter of the one who is glorified by nithyasUris” [dhEva indicates nithyasUri and dhEva dhEva indicates one who is the lord of nithyasUris].
  • pAva nAsanai – On seeing the beauty of SrI rAma with the bow in his hand, sins of everyone will disappear. One who has the natural quality of eliminating the sins of the chEthana in such state as said in SrI rAmAyaNam uththara kANdam 82.9 “pAvanassarvalOkAnAm thvamEva raghunandhana” (Oh descendant of raghu dynasty! you eliminate the sins of everyone).
  • pangayath thadam kaNNananai – Having such beautiful eyes, that even if were to add to our sins [instead of removing them], we cannot forget/leave him.
  • paravuminO – Being captivated with the beauty of his eyes, praise him in a disorderly manner saying as in jithanthE sthOthram 1 “jithanthE puNdarIkAskha” (Let there be victory for the lotus eyed lord).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6.1 – seyya thAmarai

Published by:

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

Full series >> Third Centum >> Sixth decad

brahma-vishnu-siva

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – Looking at emperumAn who is having the qualities of being the creator etc of universe, highlighting his puNdarIkAkshathvam (having lotus eyes) etc, explains the nature of the personality who is to be surrendered.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says apyaya (deluge) followed by srushti (creation) is under bhagavAn‘s control.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. Is he not talking about saulabhyam (simplicity)? Why is he talking about parathvam (supremacy)? – When the supreme lord who is greater than everyone, minimizes his stature [voluntarily], it counts as a [auspicious] quality. If a simpleton is in an inferior position, it is natural [there is nothing great about it].

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

See nanjIyar‘s introduction.

pAsuram

seyya thAmaraik kaNNanAy ulagEzhum uNda avan kaNdIr
vaiyam vAnam manisar dheyvam maRRum maRRum maRRum muRRumAych
cheyya sUzh sudar gyAnamAy veLippattivai padaiththAn pinnum
moykoL sOdhiyOdAyinAn oru mUvar Agiya mUrththiyE

Listen

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

seyya – reddish (revealing the wealth/control of bhagavAn due to his being greater than all)
thAmarai – like a lotus
kaNNanAy – having beautiful eyes
(at the time of deluge, as said in brahma sUthram 1.2.9 “aththA charAchara grahaNAth” (lord consumed all movable/immovable objects during praLayam))
ulagEzhum – all worlds
uNda – drew them inside him
avan kaNdIr – he is
oru – distinguished
mUvar Agiya – having the three forms of brahmA, vishNu and Siva
vaiyam – earth
vAnam – upper regions
(residents of such places)
manisar – humans
dheyvam – celestial beings
maRRum – animals
maRRum – plants
maRRum – five great elements [earth, water, fire, air, ether]
muRRum – mahath etc (which are primary elements of creation)
Ay – being the raw material to create [them]
seyya – (since amOgha (unerring)) being honest
sUzh – to surround (all created objects)
sudar – radiant
gyAnamAy – being embodiment of knowledge in the form of sankalpam (divine will/vow)
veLip pattu – appearing with inclination to create
ivai – all these aforementioned objects
padaiththAn – (being the nimiththa (instrumental cause)) created
pinnum – further
moy koL – abundant
sOdhiyOdu – with divine radiance
AyinAn – remained with

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

emperumAn has lotus-like reddish beautiful eyes; at the time of deluge he drew all worlds inside him. After the deluge at the time of re-creating, he, with distinguished three forms of brahmA, vishNu and Siva, with himself as raw material, created earth and the upper regions, as well as residents of such places such as humans, celestial beings, animals and plants, five great elements [earth, water, fire, air, ether] and mahath etc (which are primary elements of creation). Being honest, he surrounded [permeated] all created objects; being embodiment of radiant knowledge in the form of sankalpam, appearing with inclination to create all these aforementioned objects, he created them. Further, he remained with abundant divine radiance.

mUvar (three personalities) can also indicate brahmA, rudhra and indhra.

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

  • seyya thAmaraik kaNNanAy – As said in Sruthi (vEdham) and smrithi – chAndhOgya upanishath 1.6 “thasya yathA kapyAsam puNdarIkam EvamakshiNI” (The two divine eyes of SrIman nArAyaNan who is parabrahamam, resemble a lotus flower that was blossomed by morning sun’s rays) and SrI vishNu dharmam 22 “yagyESO yagyapurusha: puNdarIkAksha samgitha:” (being the lord of sacrifices, being yagya personified, having the name of puNdarIkAksha), one who is having divine eyes which resemble fresh lotus flower which just blossomed.
  • ulagEzhum … – Like the lotus eyes for beauty [which is distinct and special], praLaya Apathsakathvam (protecting during deluge) is [the highlight] in [his] qualities.
  • vaiyam … – vaiyam – bhUmi (earth); vAnam – higher planets. manisar – residents of earth. dheyvam – residents of higher planets. maRRum – animals and plants. Second maRRum – the five great elements which are the initial phase of variegated forms [such as humans, celestial beings, animals, plants]. Third maRRum – mahath (the great) which is the initial phase of five great elements. muRRum – all the aforementioned objects. To say “one who appeared as embodiment of radiant knowledge to create everything”. Alternatively – As said in thiruvAimozhi 8.10.7 “thanimAppugazhE engyAnRum niRkumpadiyAyth thAnthOnRi” (appearing himself as brahmA, with his glories standing firm forever showcased in vEdhAntham) and in thaiththiriya upanishath “bahu syAm” (let me become many), to create everything, he appeared as them and created them. In this alternative point of view, veLippattu means he appeared with inclination to create.
  • seyya – seyya (sevvai) for gyAnam is being effortless. Alternatively – sevvai means as said in thaiththiriya nArAyaNa upanishath “dhAthA yathA pUrvamakalpayath” (brahmA [with bhagavAn as antharyAmi] created everything as it were before), honestly creating all creatures based on their previous karma.
  • sUzh – pervading all the objects that are created.
  • sudar – Well expanded as stated in thiruvAimozhi 3.1.9mazhungAdha gyAnam” (unfailing knowledge).
  • gyAnamAy – one who is having such knowledge in the form of sankalpam (vow/will).
  • veLippattu ivai – These which are revealed from pramANam (authentic source).

With this, bhagavAn‘s jagath kAraNathvam (being the creator/cause of universe) is explained. Further, his being together with nithya vibhUthi (spiritual realm) is explained.

  • pinnum … – Beyond being together with leelA vibhUthi (material realm), as said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon), this explains bhagavAn‘s abundantly radiant presence with nithya vibhUthi.
  • moy koL sOdhi – Also explained as one who is having auspicious qualities such as thEjas (radiance). thEjas is a sample for all of his qualities. Why are his qualities spoken about now? That is because, one who is abundant with auspicious qualities, is to be accepted as refuge.
  • oru mUvarAgiya mUrththiyEsarvESvaran who is creating/annihilating by being the antharAthmA (in-dwelling super soul) of the bodies and souls of brahmA and rudhra, and performing the sustenance himself. The word “mUrthi” denotes supremacy. Alternatively, mUvar (trio) indicates brahmA, rudhra and indhra.

This pAsuram should be read as “The supreme lord with abundant radiance and who became the trio – further – appearing as everything such as earth, higher planets, humans, celestial beings, animals, planets, five great elements, primary matter – with fully pervaded radiant knowledge – reddish lotus-eyed lord who consumed all the worlds – created them – this being the case, surrender unto him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 3.6 – seyya thAmarai

Published by:

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

Full series >> Third Centum

Previous Decad

Audio

namperumal-kaithalam-nammazhwar

 

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

seyya thAmaraik kaNNanAzhwAr considering “pidhaRRumin pEdhaimai thIrndhu” – mercifully instructs about emperumAn’s ultimate manifestation of simplicity, as said previously “you surrender unto emperumAn“, to those who were highlighted before.

Highlights from nanjIyar‘s introduction

In sixth decad – AzhwAr, after mercifully seeing “Though emperumAn can be pleased by serving him, chEthanar being averse to him and being stubborn, is due to their lack of knowledge on him”, based on his own personal experience, repeating his wealth, simplicity etc which AzhwAr spoke from the first decad up till now, explaining his ultimate simplicity which is going up to archAvathAram [deity form in temples, mutts, homes etc] which makes his simplicity explained in “paththudai adiyavar” [his incarnations, mainly krishNAvathAram where he made himself available fully at the disposal of cowherd men and women] as supreme in paramapadham, and tells “you take shelter of him”. Why is archAvathAram easier to approach in comparison to “paththudai adiyavar” [his incarnations]? That is because of archAvathAra emperumAn :

  • being present at all times to be enjoyed [unlike vibhava avathArams present only in specific times]
  • accepting with great desire, the divine form made of any raw material which was desired to be his devotees
  • being present to be enjoyed by everyone, and having all his activities such as eating, conversing, sleeping etc at the total disposal of his devotees
  • who is SrIya:pathi (SrIman nArAyaNan) having these aspects as very natural instead of driven by any specific reason.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In sixth decad –  AzhwAr having previously mercifully explained emotional and affectionate reaction as a desirable aspect, thinking to explain the lord’s simplicity as seen in archAvathAram, to highlight the lord’s supremacy to the samsAris [materialistic persons] who don’t have such interest, highlights the following aspects:

  1. being the creator of the universe, which is the root cause of such saulabhyam (simplicity)
  2. his incarnations which are meant to protect/sustain the created universe
  3. the amazing/wonderful activities of such incarnations
  4. his great qualities which make him the refuge for even those who consider themselves to be supreme
  5. his dominance of being the lord of all wealth, even during his incarnations
  6. his extreme affection towards his devotees
  7. his unsurpassed sweetness
  8. his partiality of not abandoning his devotees
  9. being all types of relatives, and being totally subservient towards his devotees, in his archAvathAram
  10. the great love which occurred in AzhwAr himself towards such emperumAn who is subservient towards his devotees

Mercifully explaining these aspects, AzhwAr explains servitude towards bhagavAn in great detail.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, while sarvESvaran can bestow kainkaryam to those who have taste towards his lotus feet, such servitude being enjoyable by him, due to that (being enjoyable by emperumAn), it is desirable for chEthana (AthmA – Soul) to engage in that; but since some people lost it, AzhwAr condemned them; he gathered those who were interested in it [in his side] and disregarded those who were not interested; but then as said in “should one person beat another person with stick, when the other person is already falling down?”, and thinks “Since time immemorial, due to ignorance, they become astray; we cannot abandon them; let us give them some good advice” and advises them.

When rAvaNa uttered inappropriate words in front of pirAtti (sIthA) without realising that she is the mother [of all], she became distressed thinking “alas! why is he having such thoughts? there is no one to give him good advice”, and advised him as in SrI rAmAyaNam sundhara kANdam 21.19 “mithramaupayikam karthum” (you be friendly with SrI rAma). As pirAtti first condemned rAvaNa as in SrI rAmAyaNam sundhara kANdam 22.16 “… thvam nIchaSaSavath …” (you are like a lowly rabbit [when compared to an elephant like SrI rAma]) and then gave him good advice in “mithramaupayikam karthum“, AzhwAr too first condemned the samsAris and then gave them good advice.

[nampiLLai goes on to explain this SrI rAmAyaNam sundhara kANdam 21.19 elaborately.]

  • mithramaupayikam karthum rAma: – When told “you surrender unto perumAL (SrI rAma)”, that lowly rAvaNa would consider that as an insult. So she says “seek SrI rAma’s friendship”. They [perumAL and pirAtti] are of the nature that they consider those who surrender unto them to be their equal. Their nature is such that, perumAL said in SrI rAmAyaNam yudhdha kANdam 18.3 “mithrabhAvEna …” (even if they pretend to be friends, I will protect them) and pirAtti said in this SlOkam “mithramaupayikam karthum” (seek his friendship) [such like-mindedness between perumAL and pirAtti].
  • sthAnam parIpsathA – Even if you want a place to live, you need to surrender unto him.

Did you think that it is better to be killed rather than being subservient to SrI rAma?

  • vadhanchAnichchathA gOram – Will he let you die easily? He will keep you alive, kill all your children and finally will torture you to death; if you want to avert such disaster, then you take his shelter.
  • thvayA – Due to your current [pathetic] state, you have to do this.
  • asau – Due to constant remembrance, she is saying “this” [as if SrI rAma is in front of him]; for rAvaNa too, due to the fear in seeing [the valiant] SrI rAma chasing the deer [mArIcha in the form of a deer], he is always remembering SrI rAma [as if seeing in front of him all the time].
  • purusha rishabha: – Don’t doubt “would he accept me for the offense I have committed?”. He is purushOththama (best among men, supreme lord), he will not consider your mistake as a big fault.

This SlOkam should be read as “asau-purusharishaba:-rAma:-thvayA-mithram karthum aupayikam” (This best among men, SrI rAma. You (rAvaNa), seek out his friendship). As pirAtti mercifully advised rAvaNa, AzhwAr gives good advice to samsAris. AzhwAr wondered “While the eligibility is there [for all jIvAthmAs to serve bhagavAn], why are they going astray?”. He realizes that it is due to lack of knowledge about bhagavAn’s qualities and his simplicity. The samsAris think “ISwaran is great, he is like a tall stick (which cannot be easily reached), we cannot attain him” and retract. AzhwAr thinks to advice them about his saulabhyam (simplicity) and tells them “Don’t think that ‘He is big’ and retract; he is very easily approachable for his devotees; you approach him”. Starting from “paththudai adiyavar“, AzhwAr is explaining his simplicity only. What is new here? The simplicity which is explained thus far is like supremacy when compared to his ultimate simplicity which is seen in archAvathAram – AzhwAr is mercifully explaining that now.

[nampiLLai beautifully explains bhattar‘s SrIrangarAja sthavam uththara Sathakam 74th SlOkam “AsthAm thE” here].

  • archya: – One who is worshippable even by samsAris.

If they are samsAris, would not be simply committing offenses while worshipping?

  • sarva sahishNu: – He will remain tolerating all such offenses.

But, would he not have any second thought?

  • archaka parAdhIna akilAthma sthithi: – He will align his thoughts towards theirs considering “Only if I have a thought and they have a different thought, there will be no match”. mudhal thiruvanthAdhi 44 “thamar ugandhadhevvuruvam avvuruvam thAnE” (whatever forms his devotees like, he assumes such forms). 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; mama varthmAnuvarthanthE … – since I accept their desire as mine, all of them live by enjoying me. SrI vishNu purANam 5.17 “smrutham sankalpanAmayam” (vishNu who is considered based on one’s desires/will). In paramapadham, emperumAn remains with distinguished form and qualities; in vibhava incarnations (like mathsya, kUrma … SrI rAma, krishNa et al), he will bring in such divinity and qualities into the species in which he is born; unlike these, when a devotee consecrates a deity out of any raw material that is pleasing to him (the devotee), emperumAn assumes that as his divine form, and will be present in that deity as he is present in his distinguished form in paramapadham – such is emperumAn’s favour towards everyone in this archAvathAram.  Further, emperumAn who controls the nature, sustenance, actions and inaction of all other entities which are distinct from him, keeps his nature, sustenance etc available at the disposal of his devotees and stays there to be divided [even among the devotees] like their houses, land etc [if a father has two sons, they will divide the properties; similarly if there are few deities at home, the two sons may also divide the deities among them – emperumAn makes himself  available like that out of ultimate saulabhyam]. archAvathAram is where he makes himself available in such a manner that:
    • whenever there is inclination to serve in his devotee, emperumAn makes himself available [at his home etc] so that he need not go elsewhere to serve him;
    • he can perform the kainkaryams (services) that he would do after giving up the material body and reaching the spiritual abode (paramapadham) with a spiritual body, he can perform the same services with this same body (which stimulates one into worldly pleasures);
    • even if the devotee is engaged in other activities, emperumAn would still wait for him to care for him [as being in deity form, he vowed not to fend for himself].
    • when the devotee feels hungry, if he prepares some food and offers it to emperumAn, accepting it without hesitation;
    • having all his seat, rest, ornaments etc at the disposal of his devotee;
    • though he is Sriya:pathi (lord of SrI mahAlakshmi), having no unfulfilled desires, being subservient to his devotee, accepting whatever offered to him by his devotee and considering them with great attachment to be like the butter which was offered by yaSOdhA et al.

In this decad, AzhwAr explains his auspicious qualities such as parathvam (his supremacy), qualities in his incarnations and finally explains his ultimate simplicity in archAvathAram. If AzhwAr is focussed on explaining saulabhyam (simplicity), why should he start with the qualities such as supremacy? “One who has supremacy, reduced his stature” is an appreciable quality. When someone who is inferior is in a lowly stature, there is nothing unnatural about it; the sequence is explained to establish that the one who is in this very simple state is the same one who has the [ultimate] greatness. As prapaththi (surrender) [is considered as ultimate] in upAyams (means), archAvathAra saulabhyam (simplicity in deity form) [is considered as ultimate] in his simplicity. [Would some one have great respect,  admiration and love towards emperumAn‘s archA form even though it was desired/consecrated by himself?] Though mother is also a woman [all women to be considered as mothers generally], since her favours are personally observed and SAsthram too instructs us, one treats [own] mother with great honour and respect; similarly, for the faithful one, AzhwAr explains the ultimate simplicity of archAvathAram and shows that it is the best refuge for the devotee [and thus one will develop great respect, admiration and love towards emperumAn’s archA form].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.5.11 – thIrndha adiyavar

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

tamirabarani - nammazhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “For those who learn this decad, this decad itself will completely eradicate the great sin of not being emotionally charged by thinking about bhagavAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the eradication of the hurdles for enjoying 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

thIrndha adiyavar thammaith thiruththip paNikoLLa valla
Arndha pugazh achchudhanai amarar pirAnai emmAnai
vAyndha vaLa vayal sUzh thaN vaLam kurugUrch chatakOpan
nErndha Or Ayiraththippaththu aruvinai nIRu seyyumE

Listen

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

thIrndha – determined (in ISwara being the upAya (means) and upEya (goal))
adiyavar thammai – devotees
thiruththi – reform them (first by eliminating their hurdles and bestowing them parabhakthi, paragyAnam etc)
paNi – eternal service
koLLavalla – one who is able to engage
Arndha – being complete (since he is omnipotent)
pugazh – having groups of qualities
achchudhanai – being the one who never leaves his devotees
amarar pirAnai – one who accepts their service as he would accept the service of nithyasUris
ammAnai – sarvESvara
vAyndha – good
vaLam – having richness
vayal – crop-fields
sUzh – surrounded
thaN – invigorating
vaLam – having abundant wealth
kurugUr – being the controller of AzhwArthirunagari
SatakOpan – nammAzhwAr
nErndha – spoke (about the greatness of the ones who have overwhelming devotion and condemnation of ones who lack that)
Or – distinguished
Ayiraththu – in the thousand pAsurams
i – this
paththu – decad
aruvinai – great  sins (which stop one from getting emotionally charged while meditating upon the qualities of bhagavAn)
nIRu seyyum – will burn them into ashes

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

emperumAn reforms those devotees of him who are determined (in ISwara being the upAya (means) and upEya (goal), first by eliminating their hurdles and bestowing them parabhakthi, paragyAnam etc) and is able to engage them in eternal service; he is complete (since he is omnipotent); he is having groups of qualities; he is the one who never leaves his devotees; he is the one who accepts their service as he would accept the service of nithyasUris; nammAzhwAr who is the controller of AzhwArthirunagari which is having abundant wealth and is surrounded by good rich invigorating crop-fields, spoke (about the greatness of the ones who have overwhelming devotion and condemnation of ones who lack that) such emperumAn in this decad as part of the distinguished thousand pAsurams; such decad will burn the great  sins (which stop one from getting emotionally charged while meditating upon the qualities of bhagavAn) into ashes.

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

  • thIrndha adiyavar thammai – “thIrndha adiyavar” (determined devotees) are those who considers bhagavAn to be the prApakam (means) and prApyam (goal).
  • thiruththip paNi koLLa valla – Reforming them means eliminating their hurdles in their [pursuing of the] prApakam and prApyam. Though one is in the state as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (Let me serve you in all ways), one should be as said in AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done) [emperumAn should engage them in service when requested].
  • Arndha pugazh achchudanai – Being with abundant auspicious qualities, one who has never heard the words “he abandoned the ones who surrendered unto him”.
  • amarar pirAnai emmAnai – Accepting service from me who has no attachment towards him, as he would accept service from nithyasUris who are never touched by samsAram (material realm). AzhwAr is speaking based on his own experience of bhagavAn‘s achyuthathvam (quality of not abandoning his devotees) instead of speaking based on what he heard from others.
  • vAyndha – vAygai – attaining. Not just thinking about bhagavAn’s qualities and being unable to sustain without such meditation, AzhwAr spoke being immersed in bhagavAn’s qualities that he condemned those who are indifferent when hearing about bhagavAn‘s qualities and praised those who are emotionally charged when hearing about bhagavAn’s qualities.
  • vaLa vayal … – Mercifully spoken by nammAzhwAr who is the controller of AzhwArthirunagari which has the greatness of crop-fields (countryside) and cities. thaN – coolness. nErndha – spoken. The decad among the thousand pAsurams which were spoken by AzhwAr being emotionally charged due to meditating upon bhagavAn‘s qualities.
  • aruvinai nIRu seyyum – The great sins which make one remain hard and indifferent when hearing about the qualities of bhagavAn, will be burnt to ashes.

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 – 3.5.10 – karumamum

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “Giving up the foolishness of being indifferent when hearing bhagavAn’s qualities, all of you meditate upon his qualities, being blissful, giving up shyness and pride, come and glorify him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently; previously AzhwAr said that the great devotion of upAsakas (bhakthi yOgis) in the matter of bhagavAn who has distinguished forms, even those who had not engaged in such great devotion, should obediently follow the upAsakas; here – he is telling those ananya sAdhana (who pursue emperumAn only as means) and ananya prayOjana (who consider emperumAn only as goal) to be blissfully engaged in great devotion and emotionally charged [vAdhi kEsari azhagiya maNavALa jIyar differs from other commentators in this pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. Previously, AzhwAr condemned kEvalar [those who are focussed in kaivalya or self-enjoyment]; here – he says “Being ananya prayOjana, you meditate upon his qualities and be emotionally charged; this is your goal”.

pAsuram

karumamum karuma palanum Agiya kAraNan thannaith
thirumaNi vaNNanaich chengaN mAlinaith thEva pirAnai
orumai manaththinuL vaiththuLLam kuzhaindhezhundhAdi
perumiayu(m) nANum thavirndhu pidhaRRumin pEdhaimai thIrndhE

Listen

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

karumamum – karma (in the form of sAdhana (means))
karuma palanum – the fruits of such karma
Agiya kAraNan thannai – being the cause of all of them which occur according to his will
thiru – beautiful (for those who pursue him as the means and goal)
maNi – like a mANikkam (precious stone)
vaNNanan – having form (which is SubhASrayam (auspicious refuge))

(to bless them fully,)
sem – reddish
kaN – eyes
mAlinai – having vAthsalyam (motherly affection)
dhEvapirAnai – enjoyable for them as enjoyed by nithyasUris
orumai – singular (so there is no difference between means and goal)
manaththinuL – in the heart/mind
vaiththu – placing
uLLam kuzhaindhu – having melted heart (for these two aspects of emperumAn)
ezhundhu – rise
Adi – dance
perumaiyum – pride (which leads to arrogance)
nANum – shyness (which is the cause for such pride, which makes one think “why should I dance in front of other humans?”)
thavirndhu – giving up
pEdhaimai – foolishness (of considering such emotional reaction to be inferior)
pidhaRRumin – chant (his groups of qualities) in a disorderly manner

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

emperumAn is the cause of all the karma (in the form of sAdhana (means)) and the fruits of such karma, which occur according to his will; he is having a beautiful (for those who pursue him as the means and goal) mANikkam (precious stone) like form (which is SubhASrayam (auspicious refuge)); (to bless them fully) he is having reddish eyes and vAthsalyam (motherly affection); he is enjoyable for them as enjoyed by nithyasUris; [all of you should] be placing such emperumAn in the heart/mind in a singular manner, having melted heart (for these two aspects of emperumAn), should rise and dance giving up pride (which leads to arrogance), shyness (which is the cause for such pride, which makes one think “why should I dance in front of other humans?”) and foolishness (of considering such emotional reaction to be inferior) and chant (his groups of qualities) in a disorderly manner.

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

  • karumamum … – being the controller for karma in the form of puNya (virtue) and pApa (sin) and the results of such karma. Though there is karma, there must be someone who performs such karma. Being the one who performs karma. Being the controller through the one who performs work.
  • karuma palanum Agiya – Though one performs karma, unless some one bestows the results, those karma are useless, since the karma themselves are achith (insentient). Being the one who gives the result [karma itself is not knowledgeable to give the result, bhagavAn is the one who gives the result, seeing the performance of karma].
  • kAraNan thannai – A karthA [controller, in this context] is required to engage AthmAs into puNya (virtuous acts), to eliminate the pApa (sins) and to bestow the results; being the controller of all of that.
  • thiru maNi vaNNanai – For an upAsaka (one who engages in meditation/worship), a vigraha (form) is explained as SubhASrayam (auspicious refuge). One who is the having the divine form which is the object of such meditation. thiru – kAnthi (radiance). One who is having an invigorating form which has abundant radiance.
  • sem kaN mAlinai – Having divine eyes which showcase his motherly affection. puNdarikAkshathvam (lotus eyes) is a distinguished identity for the supreme cause (bhagavAn).
  • dhEva pirAnai – He became my saviour, by making me enjoy the beauty of his divine form and divine eyes, as the nithyasUris would enjoy them.
  • orumai manaththinuL vaiththu – Instead of placing bhagavAn in the heart to achieve something else, placing him in the heart simply to have him there as the result. From this, we can understand that AzhwAr condemned prayOjanAntharaparar (one who seeks out other benefits [specifically kaivalya nishtars who meditated upon bhagavAn, yet wanted only self-enjoyment in the end]).
  • uLLam … – Having placed bhagavAn in the heart in this manner as an ananyaprayOjanar (one who is exclusively focussed on bhagavAn), the heart melts, unable to stand still; dance with that melted heart, giving up 1) superiority complex which is a result pride which makes one think “Is it fit for us to show our emotions when we hear about bhagavAn?”, 2) shyness of thinking “How can we show our emotions in public?” and 3) foolishness of thinking “Should we not control our emotions in all situations and not show them in front of others?”, and praise him in a disorderly manner. AzhwAr says “this is the true goal”.

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