Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.5.9 – amarar thozhappaduvAnai

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 ninth pAsuram – AzhwAr condemns those who are situated in kaivalya purushArtha nishtA (seeking self realization/enjoyment eternally ignoring service to bhagavAn) and requests all others to enjoy bhagavAn’s qualities with great love which he identifies as the purushArtham (true goal).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr tells those who are not bhakthi yOga nishtars who are deeply attached to bhagavAn who is the lord of spiritual and material realms, “you look at them (bhakthi yOga nishtars) and follow what they do – this is to be done” [vAdhi kEsari azhagiya maNavALa jIyar differs from other commentators in this pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. AzhwAr tells kavailya purushArtha nishtar “Instead of attaining bhagavAn who is with many auspicious qualities such as Seela (simplicity) etc, you are holding on to AthmAnubhavam (self enjoyment) which is similar to firefly” and condemns them, and tells the others “Instead of considering matters outside bhagavAn as goal, you meditate upon bhagavAn’s qualities and blissfully sing and dance. This is the duty”.

pAsuram

amarar thozhap paduvAnai anaiththulagukkum pirAnai
amara manaththinuL yOgu puNarndhavan thannOdonRAga
amarath thuNiya vallArgaL ozhiya allAdhavarellAm
amara ninaindhezhundhAdi alaRRuvadhE karumamE

Listen

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

amarar – for nithyasUris
thozhap paduvAnai – being perfectly enjoyable
anaiththu ulagukkum – for all worlds
pirAnai – sarvESvara who is the lord
amara – firmly
manaththinuL – in the mind
yOgu – through yOga
puNarndhu – filled
avan thannOdu onRAga – to attain parama sAmyApaththi (supreme equality to him [in eight qualities])
amara thuNiya vallArgaL – those bhakthas who are able to have firm faith
ozhiya – instead
allAdhavar ellAm – those who others who have not acquired (bhakthi caused by such yOga)
amara – to be situated in this
ninaindhu – thinking
ezhundhu – pursuing it
Adi alaRRuvadhE – (like them) dancing and blabbering
karumam – is to be done

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

bhakthas are able to have firm faith on sarvESvara who is the lord for all worlds and who is being perfectly enjoyable for nithyasUris, to have him in their minds, have their heart filled with him through yOga, and are thus able to attain parama sAmyApaththi (supreme equality to him [in eight qualities]); For those who are unlike those bhakthas, the others (who have not acquired (bhakthi caused by such yOga), should be situated in this thinking about him, pursuing (like them) dancing and blabbering. This is to be done.

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

  • amarar thozhap paduvAnai – Being worshipped by nithyasUris who are greater than brahmA rudhra et al.
  • anaiththulagukkum pirAnai  – sarvalOkESvara (lord of all worlds).
  • amara manaththinuL yOgu puNarndhu – Performing yOgAbhyAsam [practice of ashtAngayOga – eight limbed yOga – yama, niyama, Asana, prANAyAma, prathyAhAra, dhAraNa, dhyAna, samAdhi] deeply to have him firmly seated in the mind/heart.
  • avan thannOdu onRAga amarath thuNiya vallArgaL ozhiya – Other than those inferior persons who consider their own self to be equal to bhagavAn, during the final moments (before liberation), Does “onRAga” (union, being one) indicate equality? krishNa explained the union in SrI bhagavath gIthA 6.31 “sarvabhUthasthitham yO mAm bhajathyEkathvamAsthitha:” (One who worships me who is all pervading, in union) and when the same principle was repeated again [by arjuna], it was said to be in equanimous state in SrI bhagavath gIthA 6.33 as “yO’yam yOgasthvayA prOktha: sAmyEna madhusUdhana:” (madhusUdhana! that yOga which was explained by you as being in an equanimous state). Thus, other than those who are bold enough to consider AthmA to be as pure as bhagavAn, during the final moments. Can we consider these to be vilakshaNa adhikAris (bhakthi yOga nishtar) and “allAdhavar ellAm” (all others) to be “those who are not qualified to engage in bhakthi yOga, you think about him, sing and dance”? No, that cannot be done. That is because, the current context is as explained previously in 5th pAsuram “Odhi uNarndhavar munnA“, it is said that “those who are indifferent after hearing the glories of bhagavAn, however great may be their birth or activities, they are inferior, not even considered to be existing” and “even if they are inferior by their birth or activities, if they become emotional hearing the glories of bhagavAn, they are said to be ‘muzhudhuNar nIrmaiyinAr‘ (having the nature of omniscience)” in 6th pAsuram glorifying these persons and condemning those persons as in 5th pAsuram “en savippAr manisarE” (what worth is their chanting); in this context, we should consider the meaning to be “those who surrender to sarvESvaran and yet leave him after getting insignificant result [AthmAnubhavam – self enjoyment], are considered as not worthy of existing” itself.
  • allAdhavar ellAm – Others who are different from those inferior persons who meditate upon their own self and hold back their heart from getting attached to bhagavAn who is with auspicious qualities.
  • amara ninaindhu ezhundhAdi – Being ananya prayOjana (focussed exclusively on serving bhagavAn), meditating upon him firmly, out of the bliss acquired from such meditation, dance and praise him in a disorderly manner – this is to be done.

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 – 3.5.8 – vAr punal

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

srinivasa-garuda-hill

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Those who are always attached to the qualities of thiruvEnkatamudaiyAn who is approached by every one, though being in samsAram (material realm), they are greater than nithyasUris (eternally free souls of paramapadham)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who perform acts which are in deep attachment to sarvESvaran who is in archA (deity) form with simplicity in thirumalA, they will be honored by nithyasUris”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. AzhwAr says “Who are we to glorify those who are attached to the simplicity of thiruvEnkatamudaiyAn? nithyasUris themselves are glorifying them”.

pAsuram

vAr punal andhaN aruvi vada thiruvEnkataththendhai
pEr pala sollip pidhaRRip piththar enRE piRar kURa
Ur pala pukkum pugAdhum ulOgar sirikka ninRAdi
Arvam perugik kunippAr amarar thozhap paduvARE

Listen

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

vAr – falling
punal – having water
am – beautiful
thaN – cool
aruvi – having water falls
vada – (for thamizh land) the northern boundary
thiruvEntaththu – standing on the great thirumalA
endhai – my lord’s
pEr – divine names (which reflect his true nature, forms, qualities and wealth)
pala – many
solli – speak
pidhaRRi – blabber in a disorderly manner

Due to that,
piRar – others (who lack devotion towards bhagavAn)
piththar enRu – as mad
kURa – to be said
pala Ur – in many towns (which are inhabited by people)
pukkum – entered
pugAdhum – even in those places which are not inhabited by people
ulOgar – worldly people
sirikka – to laugh at
ninRu – standing (with overwhelming emotions)
Adi – dance around
Arvam – enthusiasm
perugi – abundance
kunippAr – dance with somersaults
amarar – sUris who are eternally enjoying bhagavAn
thozhap paduvAr – will be glorified

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

My lord (thiruvEnkatamudaiyAn) is standing on the great thirumalA which is (for thamizh land) the northern boundary and is having water falls with beautiful cool falling water. The devotees speak and blabber in a disorderly manner, such emperumAn‘s many divine names (which reflect his true nature, forms, qualities and wealth)). Due to that, they enter in to many towns (which are inhabited by people) and even in those places which are not inhabited by people, to be called as mad by others (who lack devotion towards bhagavAn) and to be laughed at by worldly people and still standing (with overwhelming emotions) and dance around doing somersaults with abundance of enthusiasm; such devotees will be glorified by sUris who are eternally enjoying bhagavAn.

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

  • vAr punal … – My lord descended into northern thirumalA which has beautiful, invigorating water falls which have dripping water.
  • pEr … – Speaking his many divine names in a disorderly manner. AzhwAr is highlighting his own experience in “ozhivil kAlam [thiruvAimozhi 3.3.1] and “pugazhu nal oruvan” [thiruvAimozhi 3.4.1].
  • pala solli – Speaking those phrases which relate to his true nature, forms, qualities and his wealth in great detail.
  • piththar enRE piRar kURa – Those who are indifferent (disinterested) on hearing bhagavAn‘s divine names would watch AzhwAr saying poruvil sIr bUmi enkO“, “kaNNanaik kUvumARE, kunRangaL anaiththum enkO“, “pangayak kaNNanaiyE, “gyAlam uNdumizhndha mAlai eNNumARu aRiya mAttEn yAvaiyum yavarum thAnE” [The concept of bhagavAn as the substratum/bearer of all objects/entities, which is explained in these pAsurams of previous decad, is not possible to understand for those who have not heard/understood vEdhAntham. So, they look at AzhwAr as a mad person who is talking unrelated things]. Others would think “AzhwAr is mad” and AzhwAr would [know and] say “they are mad”. As said in periya thirumozhi 7.1.8 “aththA ariyE enRunnai azhaikkap piththAvenRu pEsuginRAr piRar ennai” (When I call you (bhagavAn) as father, hari, they speak about me as a mad person), perumAL thirumozhi 3.8 “pEyarE enakku yAvarum yAnumOr pEyanE yavarkkum” (Others look like mad people to me and I look like a mad person to them), just like their [worldly people] acts would look disorderly to AzhwAr, AzhwAr’s acts would look disorderly to them.
  • piRar kURa – More than vaishNavas acknowledging us, avaishNavas declaring “he is not fit for us” and giving up is most desired; vibhIshaNAzhwAn considered rAvaNa saying as in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik kulapAmsanam” (you are an outcast from our rAkshasa clan), as desirable. An AchArya named miLagazhwAn once heard about a king [who was unfavourable towards vaishNavas] giving gifts and went there. The king said “we won’t give you anything” and miLagAzhwAn said “Why so? if you want to test competenece in vEdham or overall SAsthram, you can do so and then give me gifts”. The king said “You are well qualified in those. I won’t disagree”. miLagAzhwAn asked “Then why are you refusing me gifts?” and the king replied “That is because, you are a vaishNava”. Hearing this miLagAzhwAn took off his upper cloth, threw it up and danced for being given up by an avaishNava. prAthikUlya varjanam (giving up unfavourable aspects) alone is required.
  • Ur pala … – Entering in places which are inhabited and not inhabited by humans. When those who don’t understand the greatness of such efforts see this and laugh at them, they would consider that as the music/tune and dance for that, and will be filled with enthusiasm and dance more.
  • amarar thozhap paduvArE – They will be glorified by nithyasUris. Those nithyasUris who are always in the presence of bhagavAn and sing/dance as said in thaiththiriya upanishath “ahamannam ahamannam ahamannam” (I am enjoyed by him – emphasised 3 times), will glorify them [who are singing and dancing for emperumAn in this material relam].

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 – 3.5.7 – nIrmaiyil nURRuvar

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

githacharya

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Those who do not melt thinking about the qualities of emperumAn who eliminated the enemies of pANdavas who are his devotes, are the ones who cause pain to their mothers”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “What use is to bhAgavathas of such persons who do not become attracted to emperumAn‘s partiality towards his devotees?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. AzhwAr says “Those who are not attracted to emperumAn‘s great quality of partiality towards his devotees and just roam around feeding their own bodies – what purpose do they serve being born for vaishNavas?”.

pAsuram

nIrmaiyil nURRuvar vIya aivarkkaruL seydhu ninRu
pAr malgu sEnai aviththa param sudarai ninaindhAdi
nIr malgu kaNNinarAgi nenjam kuzhaindhu naiyAdhE
Un malgi mOdu paruppAr uththamargatken seyvArE

Listen

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

nIrmai – compassion (of wanting to share with relatives)
il – not having
nURRuvar – starting with dhuryOdhana, the hundred brothers
vIya – to be killed
aivarkku – for the pANdavas
aruL – unlimited mercy
seydhu – gave
ninRu – standing there for them (as all types of relative for them as said in mahAbhAratham dhrONa parvam 183.24 “krishNASrayA: krishNabalA: krishNanAthAScha pANdavA:” (pANdavas are surrendered to krishNa; krishNa is their strength and krishNa is their lord))
pAr – earth
malgu – filled
sEnai – army
aviththa – destroyed (effortlessly like turning off the wick in an oil lamp)
param sudarai – having beautiful form which has infinite splendor
ninaindhu – think (as having such beauty etc)
Adi – dance (due to overwhelming love)
nIr – happy-tears
malgu – filled
kaNNinarAgi – having eyes
nenjam – heart (that thought about him)
kuzhaindhu – losing its hardness
naiyAdhE – instead of having weak body (with goose bumps etc)
Un malgi – having more muscles
mOdu paruppAr – growing their bodies which are having huge shoulders
uththamargatku – for the best bhAgavathas (who are most knowledgeable)
en seyvAr – what purpose will they serve?

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

emperumAn who is having beautiful form which has infinite splendor, destroyed (effortlessly like turning off the wick in an oil lamp) the army which filled the earth, standing there for pANdavas (as all types of relative for them as said in mahAbhAratham dhrONa parvam 183.24 “krishNASrayA: krishNabalA: krishNanAthAScha pANdavA:” (pANdavas are surrendered to krishNa; krishNa is their strength and krishNa is their lord)) and gave them unlimited mercy to have the hundred brothers starting with dhuryOdhana killed, for not having compassion (of wanting to share with relatives). Those who do not think about such emperumAn (as having such beauty etc), dance (due to overwhelming love), have eyes filled with happy-tears, lose hardness of heart (that thought about him), have weak body (with goose bumps etc) and instead have more muscles, growing their bodies which are having huge shoulders – what purpose will they serve for the best bhAgavathas (who are most knowledgeable)?

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

  • nIrmai … – krishNa first sent sanjaya and subsequently he himself went and tried to unite pANdavas and kauravas. But kaurava did not agree in any manner and arrogantly said “If they live, we cannot live. We will not give them any land. Since we are many, we need the whole earth for our own use. They have krishNa and dharmam (virtuous ways) and will enjoy heaven as a result of that [kauravas thought – when they come fight us considering their own virtue, we will eventually kill them and they will attain vIra svargam (heaven for those who fought in battle with valour and died) – they were very confident in this manner] and we will continue to rule the earth”. krishNa observed that they absolutely have no compassion and decided to kill them. krishNa protected pANdavas [for their compassion] since they said “we cannot live without our relatives”; as said in SrI bhagavath gIthA 1.33yEshAm arthE kAnkshitham nO rAjyam bhOgA:sukAnicha …” (For the purpose of those teachers et al we are desiring kingdom, pleasures, joy etc., those teachers et al are standing here willing to give up their lives, wealth etc.), “people seek out for wealth and win over kingdoms, to enjoy the result with their relatives. In that case, we will not kill our relatives and desire to enjoy” – such was their compassion. But dhuryOdhana et al said “we will not even give a small piece of land, if they live, we can’t live”. Seeing this, krishNa thought “They are demoniac. If we don’t kill them, the whole world will be destroyed” and set out to kill them. To have dhuryOdhana et al who don’t have any compassion, killed.
  • aivarkku aruL seydhu ninRu – for the pANdavas who have no other refuge than himself. They are as said in mahAbhAratham dhrONa parvam 183.24 “krishNASrayA: krishNabalA: krishNanAthAScha pANdavA:” (pANdavas are surrendered to krishNa; krishNa is their strength and krishNa is their lord). ninRu – Standing for them in all aspects as said in mahAbhAratham rAjasUya yAga parvam “yasya manthrI cha gOpthA cha suhruchchaiva janArdhana:” (sanjaya said “since krishNa, the lord of all worlds, is the minister, protector and friend for yudhishtra, what can yudhishtra not achieve?”).
  • pAr malgu sEnai aviththa – He burnt the demoniac persons who were causing great burden to the earth, like turning off the wick of a lamp, so that even their dead bodies are not traceable.
  • param sudarai – They requested him not to take up arms; to fulfil that he assumed the form of a charioteer with the dust of the army on his head, a stick to drive the horses of the chariot, a small rope to keep the horses in control, having his feet firm on the ground under the chariot, with beautiful anklets in his feet [In piLLai lOkAchAryar‘s mumukshuppadi, 218th sUthram resembles these words of nampiLLai in a very similar manner].
  • ninaindhu Adi – Thinking about his subservience towards his devotees, and such thinking leading to not staying in one place, and dancing.
  • nIrmalgu kaNNinarAgi – As said in SrIvishNu thathvam “AhlAdhaSIthanEthrAmbu:” (Having happy-tear filled eyes due to meditating upon bhagavAn), they are having eyes that are identified by the tears.
  • nenjam kuzhaindhu – Not just external weakness, even the heart has become weak.
  • Un malgi mOdu paruppar – They grow their body which is muscular, having strong shoulders and strong physique.
  • uththamargatku en seyvArE – Will they be companions for those great personalities who have lean body due to constant meditation of bhagavAn‘s qualities? AzhwAr says – the purpose of taking birth is to help/serve vaishNavas. Iswara makes himself and his wealth available for his devotees. [An incident where AzhwAn explains this principle of everything existing for devotees] When krimikaNda chOLa king in AyiraththaLi (the town) tortured and drove out periya nambi and kUraththAzhwAn, periya nambi ascends to the spiritual realm (giving up his body) placing his head on AzhwAn’s lap. At that time, some people who usually say “we will help those orphans who die without help in cremating them” came there and saw AzhwAn with periya nambi’s remains and said “there is one person to help” and started leaving. At that time AzhwAn who never has the habit of blaming any one, said “Come on sons! are you seeking out for a vaishNava who is orphan who needs to be cremated? While Iswara and his whole wealth (worlds) exist to do menial services to vaishNavas, where are you going to find vaishNavas who are orphans/helpless?”.

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 – 3.5.6 – manisarum maRRum

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

dasavatara-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Those who enjoy thinking about emperumAn‘s enjoyability of incarnating in human forms etc and stay blissful, are realized of all results of [true] knowledge”.

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

manisarum maRRum muRRumAy mAyap piRavi piRandha
thaniyan piRappili thannaith thadam kadal sErndha pirAnai
kaniyaik karumbin insARRaik kattiyaith thEnai amudhai
munivinRi Eththik kunippAr muzhudhuNar nIrmaiyinArE


Listen

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

[In the forms of [human] SrI rAma, krishNa et al, [celestial] upEndhra (vAmana), [animal] mathsya (fish), kUrma (tortoise) etc]

manisarum – as humans
maRRum – other celestial forms
muRRumAy – assuming other animal forms
mAyam – amazing
piRavi – incarnations
piRandha – assuming
thaniyan – (though born in same species) one who is totally distinguished, incomparable person
piRappili thannai – one who is not having births (not being bound by karma, which is the reason for this distinction)

(for such incarnations)
thadam – vast
kadal – in the milk ocean
sErndha – one who is resting
pirAnai – one who does favours
kaniyai – like a fruit (which tempts every one to eat as soon as it is seen)
in – faultless sweet
karumbin sARRai – sugarcane juice
kattiyai – and the block of sugar (which is tasteful in every particle)
thEn – honey (which is fully tasteful)
amudhai – most enjoyable like nectar (which gives immortality to the one who drinks it)
munivu – hatred (in considering the incarnations to be inferior)
inRi – without
Eththi – praising (the qualities of such incarnations such as simplicity, easy approachability etc)
kunippAr – those who dance with somersaults (out of that joy)
muzhudhu – all SAsthrams
uNar – knowing
nIrmaiyinAr – having the nature

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

emperumAn, (though born in same species) one who is totally distinguished, incomparable person, one who is not having births (not being bound by karma, which is the reason for this distinction) assumes amazing incarnations [In the forms of [human] SrI rAma, krishNa et al, [celestial] upEndhra (vAmana), [animal] mathsya (fish), kUrma (tortoise) etc] as humans, other celestial forms and other animal forms. One who does favours is resting in the milk ocean (for such incarnations); he is like a fruit (which tempts every one to eat as soon as it is seen); he is like sugarcane juice which has faultless sweetness and the block of sugar (which is tasteful in every particle); he is like honey (which is fully tasteful); he is most enjoyable like nectar (which gives immortality to the one who drinks it); those who praise (the qualities of such incarnations such as simplicity, easy approachability etc) without hatred (in considering the incarnations to be inferior, dance with somersaults (out of that joy) are having the nature of know all SAsthrams.

From kani (fruit) to thEn (honey), four types of food stuff – that which is eaten (fruit), that which is drunk (sugarcane juice), that which is bitten while eating (sugar blocks) and that which is licked (honey), are identified.

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

  • manisarum maRRum muRRumAy – human forms, celestial forms and all other forms that are not spelt out such as animal forms, plant forms. varadharAja sthavam 18 “suranarathiraSchAmavatharan” (born amidst celestial beings, humans, animals and plants).
  • mAyap piRavi piRandha – Though there is no binding for him, he would assume the forms that are hated even by those who are bound. One who assumes many amazing incarnations.
  • thaniyan – While incarnating, he would go with the clothes he was wearing [as in the case of SrI rAma going to forest giving up everything]. In rAmAvathAram, we have heard that only a few accompanied him to the forest.  They not only forget to think “emperumAn appeared for our upliftment”, they also explain his birth as a fault in him [like, people saying “he incarnated in a particular form due to the curse of a rishi” etc., without understanding his true nature].
  • piRappili thannai – [Though unborn] While being born for others’ benefit like this, even if he does not succeed in his mission, instead of giving up thinking “though we are taking so much efforts, there is no success”, he again takes birth.
  • thadam kadal sErndha pirAnai – His form of performing penance to be born again. The anirudhdha form which is lying/resting on milk ocean is the root of all incarnations. He is explained in thiruppAvai 6 as “veLLaththaravil thuyil amarndha viththu” (emperumAn who is the seed who is resting on AdhiSEshan in the ocean). To remove the ocean of birth/samsAram of the bound souls, he descends and rests on the ocean,
  • kaniyai … – Like the ocean became a fruit; Or, it has become a fruit having soaked in milk. The sweetness due to the beauty acquired as a result of resting in the milk ocean. Unlike it is said in chAndhOgya upanishath “sarvarasa:” (all the tastes), AzhwAr cannot say it in one word. He cannot stop glorifying emperumAn while attempting to do so. He is just describing in a few ways based on his personal experience [of emperumAn]. Thus, he is praising emperumAn as “fruit”. The fruit which is so tempting to be eaten as soon as it is seen [kani – fruit], the juice of such fruit after removing all the pulp etc [karumbin sARu – juice], the block which is made of such juice [katti – sugar block], that which can be drunk [thEn – honey] and not just enjoyable but also can give immortality (amudhu – nectar]. AzhwAr is reminded by his sweetness which he enjoyed in previous decad – thiruvAimozhi 3.4.3nalam kadal amudham enkO“.
  • munivinRi Eththik kunippArmunivu inRi means without jealousy. When hearing about bhagavAn, those who praise him without jealousy. People may be jealous when a co-human is praised. Would they be jealous if the supreme lord is glorified? Yes, there are many who are jealous of bhagavAn’s great quality [of avathAra saulabhyam – his simplicity in his incarnations], not only that, they also find faults in him [in his incarnations, that they are mere mortal forms and not the forms of supreme]. krishNa told arjuna 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) “When I explained to you my true nature, forms, qualities and wealth, you did not show any jealousy, and I have not seen any one who is (receptive) like you. So, I will reveal you more which I have not explained to you previously, please come near me”. [Would there be jealousy/hatred towards emperumAn in his devotees or favourable persons?] krishNa performed many great tasks to help/protect pANdavas such as presenting sanganidhi and padhmanidhi (great wealth), building a palace/capital inside the ocean (dhvArakA) and accepting the arrows of their enemies on his own chest. Even after doing that, for very insignificant matters, they would say “who is this krishNa? what is he doing?”. krishNa himself said in mahAbhAratham “dhAsyamaiSvaryavAdhEna” (I am serving them (pANdavas) in the name of protecting them) – in the name of rakshakathvam (protecting them), I served them in various ways; when I received something good, I shared with them; still whatever harsh words they say, I bear them. When a precious gem was lost, being stolen by some one else, krishNa was blamed for it and nambi mUththa pirAn (balarAma) went on a pilgrimage citing this insult [syamanthaka jewel was taken by a lion which eventually reached jAmbavAn – but krishNa was blamed by his own relatives that he stole the jewel]. Alternatively, munivu means munithvam (being a muni – one who has clear state of mind due to constant meditation); so munivu inRi means having disturbed mind. This is explained as those who sing and dance in a disorderly manner.
  • muzhudhuNar nIrmaiyinArE – As said in “Eka vigyAnEna sarva vigyAnAm” (one who knows that one [supreme] thing, he knows everything), they become all-knowing; i.e., omniscient. Once they know the result of true knowledge [bhagavAn and his qualities], there is nothing they don’t know. Just by the emotional manifestation in their body, their great knowledge can be understood. They become fully knowledgeable.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.5.5 – sAdhu sanaththai

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

krishna-kamsa

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 remain indifferent after listening to emperumAn‘s quality of incarnating, with his most distinguished divine form for the purpose of eliminating the enemies of his devotees, are not even considered worthy of existing”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who  are not attracted towards incarnations of emperumAn, for the purpose of eliminating the enemies of his devotees, what japa (chanting) etc would they do?”.

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

sAdhu sanaththai naliyum kanjanaich chAdhippadhaRku
AdhiyanjOdhi uruvai angu vaiththingup piRandhu
vEdha mudhalvanaip pAdi vIdhigaL thORum thuLLAdhAr
Odhi uNarndhavar munnA en savippAr manisarE

Listen

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

sAdhu sanaththai – Good natured people such as dhEvaki, vasudhEva et al
naliyum – hurting
kanjanai – kamsa
chAdhippadhaRku – to control
Adhi – primordial
am – spiritual
sOdhi – having divine splendour
uruvai – form
angu – in paramapadham (spiritual realm)
(vaiththu) – as had there
ingu vaiththu – having it here also
piRandha – one who was born
vEdham mudhalvanai – the primary lord whose distinguished incarnations are revealed in vEdham [as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births) etc]
pAdi – singing (such glories)
vIdhigaL thORum – in all streets
thuLLAdhAr – those who do not dance
Odhi – having studied SAsthram
uNarndhavar – wise
munnA – in their presence
manisar – like humans
en – what
savippAr – chanting they do?

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

The primary lord whose distinguished incarnations are revealed in vEdham [as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births) etc] was born with his primordial spirital form which is having divine splendour as in paramapadham, to control kamsa who was hurting good-natured people such as dhEvaki, vasudhEva et al. Those who do not sing (such glories) such emperumAn and dance in all streets, what is the use, even if they chant like a human being in front of wise scholars who have studied vEdham? Implies that they are neither qualified to be called human beings nor their japam (chanting) is worthy.

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

  • sAdhu sanaththai naliyum – SrI vasudhEva and dhEvaki indicated by sAdhu janam (sAthvika, good-natured people). kamsa tortured and imprisoned the ones who he wanted to have as his parents as said in SrI rAmAyaNam bAla kANdam 77.26 “… pitharam rOchayAmasa …” (bhagavAn decided to accept dhaSaratha as his father). SrI bhagavath gIthA 4.8 “parithrANAya sAdhUnAm … ” (I descend time and again to protect the sAdhus …) [sAdhu is explained as one who is dear to bhagavAn – i.e., his devotees]. Also to kill kamsa.
  • Adhi am sOdhi uruvai – His divine form is such that everyone will be amazed at it being the source of all the effects (material manifestation) here [as indicated in SrIvishNu purANam asthrabhUshaNa adhyAyam where each aspect of the creation such as AthmAs (souls), prakruthi (matter) etc are related to a divine part, ornament or weapon of bhagavAn], that which reveals his gyAnam (knowledge) etc., making one thing his form seems to be made of his auspicious qualities.
  • angu vaiththu ingup piRandha – Born here with the same features as in paramapadham. In SrI bhagavath gIthA 4.6, he himself said “prakruthim svAmadhishtAya” (I am born … with my divine body). He took birth so that the residents of leelA vibhUthi (material realm) can enjoy him the same way as the residents of nithya vibhUthi (spiritual realm) would do. AzhwArs mercifully explained in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen his divine form and known him?) and iraNdAm thiruvanthAdhi 82 “sevvip padikkOlam” (the beauty of his fresh divine form). When he incarnates thinking “I should appear in many ways and many forms to protect them”, their [samsAris – materialistic people] nature/form is such that they refuse to reform and be protected. purusha sUktham “ajAyamAnO bahudhA vijAyathE” (the unborn (one who has no necessity to take birth due to karma), assumes many births). mahAbhAratham “na bhUthasangasamsthAnO dhEhO’sya paramAthmana:” (The divine body of paramAthmA is not made of five gross elements) and “na thasya prAkruthA mUrthi: …” (The divine body of paramAthmA is not made of worldly matter such as blood, flesh, bones etc). mahAbhAratham mausala parvam “… kalpE kalpE jAyamAna: svamUrthyA” (In every kalpa (day of brahmA), you should appear with your divine original form and protect us). He appears in many different forms as said in periya thirumozhi 4.9.8 “munnai vaNNam pAlin vaNNam muzhudhum nilai ninRa, pinnai vaNNam koNdal vaNNam” (first in sath yugam, you appeared in milky white complexion and subsequently you appeared in dark cloud-like complexion which remains firmly since it happens in kaliyugam) and thiruchchandha viruththam 44 “pAlinIrmai semponIrmai pAsiyin pasumpuRam pOlunIrmai poRpudaith thadaththu vaNdu viNdulAm neelanIrmai” (emperumAn appears assuming different forms having various complexions such as milky white, molten gold like red, green, blackish-blue which is the color of a flower surrounded by golden colored bumble bees in a pond). [appearing] In different forms. Though he is born [like this in this world], there is no direct involvement of him in a mother’s womb as said in mahAbhAratham “naisha garbathvamApEdhE na yOnyAvasath prabhu:” (this krishNa did not acquire the binding of being in a womb and did not reside in a womb). One should not wonder “How is this possible?”. In ikshvAku vamSam (clan), a king named “yuvanASva”, drank sanctified water and became pregnant due to special powers [of the sanctified water]. There he did not give birth as a result of union of a man and woman. Similarly [if it can be said in a normal human being, why not in case of supreme lord], this principle could be understood by bhagavAn‘s omnipotent nature.

For this, Sruthi (vEdham) declaring “ajAyamAnO:” is the authentic proof. AzhwAr is explaining this further.

  • vEdha mudhalvanai – Singing the one who is known from vEdham only. Singing the one who is highlighted as the supreme lord in vEdham. After saying “piRandhavARu” as in thiruvAimozhi 5.10.1 [since previously “piRandha“, his birth is highlighted], AzhwAr  would be like “eththiRam” (how is this possible?) as in thiruvAimozhi 1.3.1 and will not be able to move to his subsequent activities which are highlighted in thiruvAimozhi 5.10.1 “vaLarndhavARu“. After saying “eththiRam“, one can only repeat “eththiRam” again and cannot move any further [due to overwhelming emotions]. As said in purusha sUktham “thasya dhIrA: parijAnanthi yOnim” (the upAsakas (devotees) would keep going around bhagavAn‘s birth), they will keep focussing on it [his birth].
  • vIdhigaL thORum thuLLAdhAr – miLagAzhwAn’s words should be remembered [in the eighth pAsuram, it is explained that when miLagAzhwAn was asked if we dance like this, would the on-lookers not laugh at us? he replies “their laughing will be our ornaments/decoration]. Not just in big streets where there is lot of people, but in all streets/lanes. Those who don’t dance in every such streets.

Are you condemning such people who are not dancing and ignorant?, AzhwAr says

  • Odhi uNarndhavar munnA – Starting with those fully knowledgeable scholars who have studied [learned the vEdham] and heard [the meanings of vEdham]. [But why are scholars condemned?] “vidhushO’dhikramE dhaNdabhUyasthvam” (when the learned scholars cross the boundaries of vEdham, don’t they deserve greater punishment?].
  • en savippAr – What is the use of their existence? What is the purpose learning the manthram secretly and chanting it [savippAr – japippAr]?. Also explained as – Are they capable of cursing [savippAr – sabippAr] or blessing others?
  • manisarEAzhwAr is clarifying that though they are born in human form which is bound by SAsthram, they will not be considered as humans. periya thirumozhi 11.7.9 “mAnidavar allar enRu en manaththE vaiththEnE” (I placed in my mind that they are not to be considered as humans). Since the purpose of human birth is to surrender unto bhagavAn, those who don’t do that will not be considered as humans. en manaththE vaiththEnE – Even ISwara cannot help him now. Like it is inscribed on copper plate or stone,  I, who will not give up easily on those even if ISwara gave up on them, myself have given up on them.

In the previous decad, AzhwAr enjoyed this material realm considering it to be a property of bhagavAn. In this decad, as said in periya thirumozhi 11.6.7 “eNNAdha mAnidaththai eNNAdha pOdhellAm iniyavARE” (when I don’t think about those who don’t think about bhagavAn, it is very pleasant) and periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai oru kAlum pirigilEnE” (I will never separate from those great souls who constantly recite the names of supreme lord), AzhwAr accepted some and rejected others. Why is this contradiction? Previously, though he realized his position of being in this material realm, he was overwhelmed with considering everything as owned by bhagavAn and expressed his emotions liked that. AzhwAr has different states [at different times]. [pUrvAchAryas] would explain that AzhwAr can be said to have the state of muktha (liberated soul) by seeing the previous decad; He can be said to have the state of mumukshu (desirous to be liberated) by seeing this decad.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.5 – Audio

Published by:

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

vishnu-12-azhwars

Full rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 3.5.4 – vambavazhiL kOdhai

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

krishna-7-bulls

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “If after meditating upon emperumAn‘s quality of love which caused him to kill the seven bulls and marry [his divine consort] nappinnaip pirAtti, one remains still, for what purpose were they born in vaishNava family?”.

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

vambavizh kOthai poruttA mAl vidai Ezhum adarththa
sem pavaLath thiraL vAyan sirIdharan thol pugazh pAdik
kumbidu nattam ittAdik kOgukattuNduzhalAdhAr
tham piRappAl payanennE sAdhu sanangaL idaiyE

Listen

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

vambu – having freshness
avizh – blossomed
kOdhai poruttA – considering attaining of nappinnaip pirAtti who is wearing a garland as the only goal
mAl – huge
vidai – bull
Ezhum – seven
adarththa – due to killing them
sem – reddish
pavaLam – like a coral
thiraL – large
vAyan – having gentle smile in the lips
sirIdharan – krishNa who stood having vIraSrI (wealth of valour)
thol – natural
pugazh – qualities
pAdi – sing
kumbidu nattam ittAdi – dancing upside down
kOgu – in chaotic manner
ugattu – noise
uNdu – make
uzhalArthAm – those who do not
piRappAl – having born
sAdhu sanangaL – in sAthvika sangam (assembly of devotees)
idaiyE – amidst
en – what
payan – use?

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

Considering attaining of nappinnaip pirAtti who is wearing a fresh blossomed garland as the only goal, emperumAn killed the seven huge bulls; due to killing them krishNa who stood having vIraSrI (wealth of valour) and having gentle smile in the large, coral like reddish lips; what is the use of being born amidst sAthvika sangam (assembly of devotees) for those who do not sing the natural qualities of such krishNa, dance upside down and make noise in chaotic 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

  • vambavizh kOdhai poruttA – vambu – fragrance. avizhgai – spreading everywhere. kOdhai – garland, it is used to indicate the hair [which has the garland]. It means – one who is wearing [in her hair] a garland, the fragrance of which is spreading everywhere. Presenting the well decorated nappinnaip pirAtti and declared “she will be married to the one who wins over the seven bulls”; looking at her well decorated beauty and beautiful hair, ignoring his own safety, krishNa presented [risked] himself for her as said in “thavAsmi” (I am for you).
  • mAl vidai – huge bulls. Seeing the hugeness, one will naturally take a step back out of fear.
  • Ezhum – seven. As said in “SrEyAmsi bahuvignAni” (even for great persons, when doing noble tasks, there will be many hurdles), not one or two, but seven bulls that are hurdles.
  • adarththa – Since the result of winning them over is nappinnaip pirAtti’s embrace, he crushed the necks of the bulls at once instead of handling them one at a time.
  • sem pavaLath thiraL vAyan – Since the hurdles are eliminated, he smiled. It can also be explained as krishNa smiling, since the seven bulls are no match for his strong shoulders.
  • sirIdharan – He stood with vIra lakshmi (wealth of valour) after killing the bulls. Another explanation – Stood there ready for nappinnaip pirAtti’s embrace as said in SrI rAmAyaNam AraNya kANdam 30.39 and 30.40  “bharththAram parishasvajE“. [nampiLLai explains this SlOkam beautifully.]
    • tham dhrushtvA – Previously she (sIthA pirAtti) only observed romantic exchanges. Now only she observed “he is capable of those who cause hurdles for such enjoyable exchanges”. Before, when he goes for hunting, she hears from his companions “he killed this beast, that rAkshasa etc”; now she is personally witnessing him taking on the enemies.
    • Sathru hanthAram – one who completely destroyed the enemies instead of just sending them back with cuts and bruises. He did this without himself sweating much.
    • maharshINAm sukhAvaham – Like a man will bring his child along to engage with his wife, SrI rAma killed the rAkshasas who were the enemies of the rishis (sages), and presented himself in front of pirAtti to accept her embrace.
    • babhUva – She was worried seeing the cruelty of the rAkshasas and tenderness of SrI rAma and considered herself to have ceased to exist. Now, after seeing him victorious, she regained her existence.
    • hrushtA – If dharmi (entity) exists, dharmams (attributes and those which are supported by the entity), will also exist.
    • vaidhEhi – sIthA is one who is born in a family which is well aware of bravery [vaidhEhi – daughter of vidhEha (janaka’s ancestor) clan]. Another explanation – My father who gave you in marriage for launching and breaking one bow; what will he do if he saw your valour of killing 14000 rAkshasa single-handed?
    • bharththAram – As said in SrI rAmAyaNam bAla kANdam 77.26 “dhArA: pithrukruthA:” (given in marriage to you by her father), she loved SrI rAma, since it was her father who arranged the marriage; but, only now, she embraced him considering him to be a “real man”; previously it was sIthA who said in SrI rAmAyaNam ayOdhyA kANdam 30.3 “sthriyam purushavigraham” (you are a woman in the disguise of a man) [when SrI rAma suggests sIthA to not accompany her to the forest].
    • parishasvajE – She comforted SrI rAma, by pressing her divine breasts on the wounds caused in the battle. In the same way, krishNa stood there waiting for nappinnai’s embrace.
  • thol pugazh – Like those who are serving in the private quarters, singing about his qualities of loving affection which is part of his nature; they will sing as in thiruppallANdu 2mangaiyum pallANdu“.
  • kumbidu … – will do praNAmams (worship) and dance. Also explained as – dancing with anjali (folded palms).
  • kOgu kattu – dancing in a chaotic/disorderly manner
  • uNdu – having that as their daily routine
  • uzhalAdhAr – those who don’t conduct this on a daily basis
  • tham piRappAl – having been born amidst those who dance in a disorderly manner, what is the purpose of such birth? What is the purpose of them accepting a body amidst vaishNavas? piLLaip piLLai AzhwAn (a disciple of kUraththAzhwAn) explained “[The presence of such uninterested persons among vaishNavas would be like – when it is raining] When many SrIvaishNavas stand squeezed under a thiruppunnai (a divine tree), if strong village leaders with hairy shoulders and head covered with clothes [like turban] squeeze them further [it will be very uncomfortable]”.

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

thiruvAimozhi – 3.5.3 – malaiyai eduththu

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

krishna-Govardhan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “Hellish experience is [nothing but] being indifferent after meditating upon the great quality of emperumAn lifting up the gOvardhana hill to eliminate the danger for the cows that cannot even realize the favour done [by emperumAn] and those who are similar to those cows [the cowherds]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “those who do not get excited on meditating upon emperumAn protecting the cows that were in trouble,  would suffer becoming residents of hell”.

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 being indifferent after meditating upon the great quality of emperumAn lifting up the gOvardhana hill to eliminate the danger for the cows that cannot even realize the favour done [by emperumAn] and those who are similar to those cows [the cowherds], will eternally suffer in this material realm”.

pAsuram

malaiyai eduththuk kal mAri kAththup pasu nirai thannaith
tholaivu thavirththa pirAnaich chollich cholli ninReppOdhum
thalaiyinOdAdhanam thattath thadu kuttamAyp paRavAdhAr
alai koL naragaththazhundhik kidandhuzhaikkinRa vambarE

Listen

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

malaiyai – gOvardhana hill
eduththu – lifted
kal mAri – hail storm (which was caused by indhra since his worship was interrupted)
kAththu – protected
pasu nirai thannai – herd of cows (which don’t even know to request to be protected)
tholaivu – from destruction
thavirththa – averted
pirAnai – one who favoured
chollich cholli – repeatedly saying [praising]
eppOdhum – always
ninRu – staying without break
AdhanaththOdu – ground
thalai – head
thatta – to hit
thadu kuttamAy – doing somersaults
paRavAdhAr – dance with their feet not touching the ground
alai koL – having many sorrows
naragaththu – in the great hell
azhundhi – drowned (so they cannot reach the shore)
kidandhu – staying there
uzhaikkinRa – suffering
vambar – those who never lose their freshness

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

krishNa is the one who favoured the herd of cows (which don’t even know to request to be protected) by lifting up the gOvardhana hill, protecting them and averted their destruction when hailstorm (which was caused by indhra since his worship was interrupted) occurred; those who never lose their freshness, who are not repeatedly saying [praising] such emperumAn, doing somersaults such that their heads hit the ground and dancing with their feet not touching the ground, are drowned (so they cannot reach the shore) in the great hell which is having many sorrows and stay there suffering.

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

  • malaiyai … – indhra would be honoured once a year with great feasts by the cowherd men; seeing their great enthusiasm, krishNa asked them “what are you doing?” and they reply “we offer this feast to indhra to get rains properly”; krishNa thinks “In the land where I am [supreme lord] born and raised, offering something to a dhEvathAtntharam [some demigod other than himself] is like the sweat of the emperor’s wife being attended by some one other than the emperor himself” and said “Why should we offer anything to the resident of sky? should we not be offering this feast to this gOvardhana hill which provides us the vast land to receive the rain and wind, being the shelter for our cows and having lots of greenery and water?” Since they are simple cowherds, they at once agreed to his words. They brought huge quantity of food stuffs and placed them in front of the hill; krishNa then assumed the form of the hill itself as said in “gOvardhanO’smi” (I am this gOvardhana hill) and consumed everything; since indhra who was waiting for the feast did not get it, and due to the anger out of hunger, he started the hailstorm.
  • malaiyai eduththu – He protected by lifting up the hill that was highlighted by him as the shelter previously. Real fighter would use the weapons [strategy] of the enemy when the battle approaches the end. Similarly, kaNNan emperumAn lifted up the hill that was in front of him and protected everyone from the hailstorm. For the mistake committed by indhra, krishNa should have cut off his hands. But he thinks “This idiot is doing this due to anger out of hunger; I cannot treat him like demoniac people; let him give up himself after a while” and patiently kept lifting up the hill for seven days.
  • kal mAri kAththu – [This is bhattar’s interesting perspective] If indhra caused [regular] rain with water, emperumAn would have protected by stopping it with water [but since indhra rained with hail (hard object), krishNa protected with stones].
  • pasu nirai thannai – When we look at the state [intelligence] of cowherds and cows, the elephant (first pAsuram) and samsAris (second pAsuram) look like nithyasUris. Why is it said “pasu nirai thannaith tholaivu thavirththa” (averting the disaster for the herd of cows) [while the cowherds are superior]? That is to identify who is the main target of emperumAn‘s protection [cows would not reject emperumAn’s help unlike cowherds who may reject some times].  Another explanation – that is to identify the ones who realise the protection [and be grateful]; it is the cows that smile when seeing the ignorance of the cowherds. kirAdhArjunIyam chapter 4 “… kruthAnukArAniva gObhirArjavE” (looked like the cows were making fun of the cowherds’ activities).
  • tholaivu thavirththa – protected the cows and cowherds from getting destroyed.
  • pirAnaiAzhwAr thinks that he himself was the one caught in that hailstorm and suffered and he thinks that emperumAn helped for him only.
  • chollich cholli – only when it is said for a particular purpose, it stops with one time [when he is praised for the sake of praising only, such praises never stop].
  • ninRu – Not just stopping after praising once, but also not stopping after repeating the praise many times.
  • eppOdhum – praising always, not just when some one is looking.
  • thalaiyinOdu Adhanam thatta – such that the head hits the ground
  • thadu kuttamAyp paRavAdhArthadu kuttam – irregular movements. That is, doing things in no proper sequence. Those who dance without having their feet touching the ground.
  • alaikoL … – Will suffer by drowning deep in the hell which has waves of sorrows.
  • vambar – For the servants of yama, they will look ever fresh. vambu – pudhumai (new). After torturing one day, when they return the next day, instead of showing mercy thinking “we just tortured this person yesterday”, like receiving a very fragrant fruit which makes them smell it again and again, the servants of yama would say “come on! we are just looking for you” – such freshness.

nampiLLai is now repeating the meaning once more [a SrIvaishNava arrived late to the lecture and nampiLLai is repeating the meanings specifically for him].

  • malaiayai eduththuk kal mAri kAththu – He likes to act for his devotees. Even if he performed the most difficult task, it would feel easy for him [AzhwAr would have used the word “sumandhu”  (holding it with difficulty) otherwise].
  • pasu nirai thannai – While performing difficult task and protecting, one just needs to not reject his help. [By saying “pasu nirai“] it implies that there is no such capability in them.
  • pirAnai – [one who does great favours] it is the nature of emperumAn to exist for helping others, to be like moon, cool breeze, sandalwood paste and water [all of which exist exclusively for the pleasure of others].
  • solli …bhagavAn who is said in chAndhOgya upanishath as “avAkyanAdhara:” (anAdhara: – not caring for anyone since he has no desires left to be fulfilled;  avAkI – he maintains silence considering everything else as unworthy of conversation – this is bhagavAn‘s state in SrIvaikuNtam), places himself for them [cowherds, devotees] and chatters continuously as said in periyAzhwAr thirumozhi 2.1.2 “alavalai vandhu appUchchi kAttuginRAn” (krishNa who is like a chatter box, comes and scares me); similarly, [his devotees too] instead of glorifying mortal humans as said in thiruvAimozhi 3.9.9 “vAykoNdu mAnidam pAdAdhE“, should think “the purpose of having the mouth is fulfilled by praising him” as said in thiruvAimozhi 3.8.2 “en thanjanE-nanjanE-vanjanE ennum eppOdhumen vAsakam” (my speech will always say ‘my shelter, the one who is like poison for hurdles, mischievous one” ; those who are not like this,
  • alai koLAzhwAr says that they will enter [remain] in the hell of samsAram [material realm]. Another explanation – being not engaged in such dancing and jumping around itself is hell. [Isn’t there a separate place called naraka (hell)?] SrI rAmAyaNam ayOdhyA kANdam 30.18 “yasthvayA saha sa svarga: nirayO yasthvayA vinA | ithi jAnan parAm prIthim gachcha rAmamayAsaha ||” (sIthA pirAtti says to SrI rAma – To be with you is heaven for me and to be separated from you is hell for me; knowing this great love of mine towards you, you go along with me to the forest) – svarga and naraka will be different for each individual. Since AzhwAr feels like being in hell when not dancing like that, he says so.

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 – 3.5.2 – thaN kadal

Published by:

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram

pt388-rama-ravana-courtesy-crafts-of-india-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In  second pAsuram – AzhwAr says that those who are not captivated by Sriya:pathi‘s natural compassion with which he eliminates the hurdles of everyone and protects them, will be born in this samsAram (material realm) to experience great suffering.

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

Second pAsuram. AzhwAr says “If we look at bhagavAn‘s compassion of eliminating the hurdles of samsAris who are unaware that ‘they have sufferings’, his helping of gajEndhrAzhwAn looks like helping of nithyasUris.

pAsuram

thaN kadal vattaththuLLAraith thamakkiraiyAth thadindhuNNum
thiN kazhaRkAl asurarkkuth thIngizhaikkum thirumAlaip
paNgaL thalaik koLLap pAdip paRandhum kuniththuzhalAdhAr
maN koL ulagil piRappAr valvinai mOdha malaindhE

Listen

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

thaN – having coolness as a quality
kadal – surrounded by ocean
vattaththu – in earth
uLLArai – the residents
thamakku iraiyA – to merely fulfill their appetite
thadindhu – kill
uNNum – live by eating

(matching such hindrance for the people)
thiN – strong
kazhal – anklet highlighting valour
kAl – having in their feet
asurarkku – for the asuras (demons)
thIngu – hurting (in the form of destroying them)
izhaikkum – caused
thirumAlai – on the one who is being dear to pirAtti (SrI mahAlakshmi) (because of such destruction of demons)
paNgaL – tunes
thalaik koLLa – to be overwhelmed
pAdi – sing
paRandhum – rising into the sky (like flying)
kuniththu – dance
uzhalAdhAr – those who don’t go around everywhere
maN koL – having abundant of soil/land
ulagil – in the world
val – difficult to exhaust
vinai – great sins
malaindhu – being inflicted with
mOdha – to be smashed on the ground
piRappAr – will be born

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

asuras (demons) who have strong anklet in their feet highlighting their valour that help them kill and live by eating the residents of the earth which is surrounded by the cool ocean, merely to fulfill their appetite. emperumAn hurts (in the form of destroying) them and due to that is dear to pirAtti (SrI mahAlakshmi). Those who don’t overwhelmingly sing tunes, praising emperumAn, rising into the sky (like flying), dance and go around everywhere, will be born in this world which is having abundant of soil/land, to be smashed on the ground, being inflicted with the great sins which are difficult to exhaust.

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

  • thaN kadal – The demons would hurt the creatures and live off that.

What caused the demons to hurt them?

  • thaN kadal vattaththuLLAr – The bondage due to residing in the same place is the only cause for the demons hurting others. The same reason that makes sarvESvaran protect them [because they are staying in the place owned by him] , is causing the demons to hurt them. nampiLLai explains SrI rAmAyaNam AraNya kANdam 1.20 “thE vayam bhavathA rakshyA:” (we are qualified to be protected by you) here.  “thE vayam bhavathA rakshyA:” – the maharishis in the dhaNdakAraNyam said “We who are suffering is the apt target for the protection of your highness who has vowed to protect the sufferers” and SrI rAma asked them “Why should I protect you? Are you trying to convince me by your upAsanam (worship)?”, the maharishis say “there can be defects in our worship”; “bhavadhvishaya vAsina:” (we are living in your kingdom) – [but] we belong to your kingdom. In this aspect, there is no option to escape [from protecting us]. You may say “this is beyond the boundary of my protection” like it was said in thiruviruththam 33 “ivaRRin puRaththAL enReNNO” (are you thinking that parAnkuSa nAyaki is outside the boundary of your protection?) [in this SlOkam, the maharishis continue to say “both towns and forests, they are all under SrI rAma’s control only]. So, the demons would hurt them just because they live and move around in their vicinity.
  • thamakkiraiyA – to nourish their bodies.
  • thadindhuNNum – living by hurting others.
  • thiN kazhaRkAl asurarkku – The demons who have the anklet of valour in their feet. Like SrI rAma has taken a vow to protect others saying as in SrI rAmAyaNam sundhara kANdam 29.10 “…Ethath vratham mama” (this is my vow), they are wearing this anklet highlighting their desire to hurt others. Even if one can escape the vow of SrI rAma’s protection, one cannot escape the vow of the demons to hurt others.
  • thIngizhaikkum thirumAlai – If we consider “these demons were also created by us” and see their [eternal] bondage, our own wealth [people of the world etc] will be destroyed by them. Thinking “How can we protect our world even if it takes to destroy these demons?”, emperumAn would say as in SrI rAmAyaNam yudhdha kANdam 18.3 “mithrabhAvEna …” (even if they pretend to be friends, I will protect them) and pirAtti would say as in SrI rAmAyaNam sundhara kANdam 58.44 “… bhavEyam SaraNam hi va:” (sIthA pirAtti to the lady-demons who are guarding her – I will protect you all) and thus would discuss/inquire ways to protect the devotees by pulling out the weeds only.
  • thirumAlai – paNgaL thalai koLLap pAdi – [Singing the glories of Sriman nArAyaNan with tunes] Five explanations:
    • Knowing that the devotees are singing about SrIman nArAyaNan, the tunes would come up and say “please use me, please use me”, i.e., singing with abundance of tunes.
    • Singing with importance to tunes.
    • Singing with the best tune.
    • Singing out of devotion, without proper tunes.
    • Singing in a tune which manifests various tunes.
  • paRandhum … – Those who are not dancing in a manner that their feet do not touch the ground and spend their time travelling and doing this only.  Those who are not jumping up and down and dancing as their routine.
  • maN koL … – “valvinai malaindhu mOdha maNkoL ulagil piRappAr” (they will take birth in the world which has land, being forcefully pushed by their sins). Those who remain stiff and indifferent without showing any emotions while experiencing bhagavAn, cannot do anything when they are severely affected by chAthurthikam (a type of deadly fever). Here “piRappu” (birth) is indicated for other sorrows such as old age, disease and death.

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 – 3.5.1 – moymmAm pUmpozhil

Published by:

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

Full series >> Third Centum >> Fifth decad

gajendramoksham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “Worthless are those who remain indifferent even after observing emperumAn‘s vAthsalyam (motherly affection) of mercifully protecting SrI gajEndhrAzhwAn”.

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

In first pAsuram – AzhwAr says “Worthless are those who remain indifferent even after observing emperumAn‘s compassion of rushing from [mUnRAm thiruvanthAdhi 51] ‘kalangAp perunagaram‘ (paramapadham which is unshakable) to the banks of the pond where his devotee (gajEndhra the elephant) was in danger”.

pAsuram

moymmAm pUm pozhil poygai mudhalaich chiRaippattu ninRa
kaimmAvukkaruL seydha kArmugil pOl vaNNan kaNNan
emmAnaich chollip pAdi ezhundhum parandhum thuLLAdhAr
thammAl karumam en solleer thaN kadal vattaththuLLIrE

Listen

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

moy – tightly packed
mA – well-grown
pU – blossomed [flowers]
pozhil – having gardens
poygai – in the pond
mudhalai – by the crocodile
siRaippattu – captured
ninRa – stood (standing still, being unable to reach the shore)
kaimmAvukku – for the elephant
aruL seydha – bestowed his mercy (of accepting the flower from its trunk before it loses its freshness and decorating himself with it)

to be enjoyed by such elephant after having its suffering eliminated,
kAr – pleasant (that which removes the fatigue of the one who sees)
mugil pOl – like a dark cloud
vaNNan – form
kaNNan – saulabhyam (simplicity) (of descending down to help uplift)
emmAnai – having [eternal] relationship (which is the cause for removing the fatigue and helping)
solli – speak with the mouth
pAdi – sing (out of joy)
ezhundhum – instead of being seated
paRandhum – flying high without having the feet touching the ground
thuLLAdhAr – by those who do not jump up and down doing somersaults
en – what
karumam – is the purpose?
thaN – cool
kadal – surrounded by ocean
vattaththu – earth
uLLIrE – those who are residing with the intention to enjoy bhagavAn
solleer – please tell

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

emperumAn is the one who bestowed his mercy  (of accepting the flower from the elephant’s trunk before it loses its freshness and decorating himself with it) upon the elephant  which stood (standing still, being unable to reach the shore) captured by the crocodile in the pond which is having gardens [around it] which have tightly packed, well-grown, blossomed flowers; (to be enjoyed by such elephant after having its suffering eliminated,) he has pleasant (that which removes the fatigue of the one who sees), dark cloud like form, saulabhyam (simplicity) (of descending down to help uplift) and [eternal] relationship (which is the cause for removing the fatigue and helping). Oh those who are residing in the earth which is surrounded by cool ocean, with the intention to enjoy bhagavAn! please tell, what is the purpose of those who do not speak with the mouth, sing (out of joy), flying high without having the feet touching the ground instead of being seated and jumping up and down doing somersaults?

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

  • moymmAm pUm pozhil – mA – bumble bee. Gardens swarmed by bumble bees. Another explanation. moy – tightly packed – denseness of the garden; that denseness will capture the heart. mA – [two meanings] mango tree, vastness; pUm pozhil – well blossomed garden. If denseness was only taken as meaning previously, here, heart-captivating aspect is explained.
  • poygai … – gajEndhraAzhwAn who wanted to serve the lotus feet of emperumAn with flowers, was worried since he did not find any; he saw the cool garden and blossomed-flower filled pond from a distance and ran in to it without realizing that there is a beast waiting inside; AzhwAr greatly enjoys the garden and pond as enjoyed by gajEndhrAzhwAn  back then; this pond resembles emperumAn as explained in thiruvAimozhi 10.1.8 “thayarathan peRRa maNiththadam” (the precious-gem like pond (SrI rAma) who was the son of dhaSaratha). As explained in thiruvAsiriyam 5 “thAmaraikkAdu malarkkaNNodu kanivAyudaiyadhumAy” (one who is having eyes which resembled a forest of blossomed lotus flowers, reddish fruit like mouth/lips), since these examples resemble emperumAn, AzhwAr enjoys them and becomes captivated. gajEndhrAzhwAn was captured by the crocodile in the pond. Since pond is not a natural habitat for the elephant, it was easily captured by the crocodile. If it was land, elephant would easily defeat the crocodile; the elephant is neither fighting with another elephant nor a lion [both are comparable in strength], but it is fighting with a lowly water worm [a slang for crocodile].
  • siRaippattu ninRa – The crocodile pulled the elephant into the pond and the elephant pulled the crocodile to the shore and it was going on for many years as said in SrI vishNu dharmam 68th chapter “dhivyam varshasaharakam” (1000 dhEva (celestial) years i.e., 360000 human years) and in the same SlOkam “gaja AkarshathE thIrE grAha AkarshathE jalE” (gajEndhrAzhwAn the elephant, pulls towards the banks of the pond and the crocodile pulls towards the water); subsequently, the elephant’s efforts stopped and the crocodile started winning; since water is not the natural habitat, the elephant’s strength will eventually reduce; and since water is the natural habitat and also the crocodile is inching towards victory, it’s strength gets doubled; the crocodile is explained in periya thirumozhi 5.8.3 as “muzhuvali mudhalai” (crocodile with full strength); previously, the crocodile’s strength would have been reduced since achieving it’s desire was not in sight; now that the victory is in sight, it acquires full strength. The crocodile knowing well, caught hold of the foot of the elephant which was not done before. For a long time, the crocodile was thinking “I have not seen an elephant to be relieved of my current condition” [a gandharva was previously cursed to become a crocodile and was told at that time that his relief will come from bhagavAn through an elephant] and held on to the elephant’s foot as soon as it entered the pond.
  • kaimmAvukku – kai means hand, mA means animal. kaimmA means elephant (which has a trunk/hand). Two explanations for using the name kaimmA – a) elephant being a tall/strong animal, would think that even if there is danger for other animals, I cannot be troubled – such elephant suffered here. b) even if there is a danger (in water), the elephant would keep its trunk outside and can breathe for long time – but here, even the trunk almost submerged into the water. As said in periya thiumozhi 2.3.9 “Anaiyin thuyaram” (elephant’s suffering), when an elephant is in danger, it must be really grave danger.
  • aruL seydha – even when the trunk was getting submerged, gajEndhrAzhwAn kept the flower above water to preserve freshness; [the mercy here is] emperumAn accepting such flower without losing its freshness. It can also be explained as emperumAn caringly holding the foot that was caught by the crocodile, with his divine hand and mercifully glancing at the elephant. To ensure that gajEndhrAzhwAn does not think that emperumAn is in a distant abode of paramapadham, emperumAn quickly arrived riding his garuda and accepted the flower from it.
  • aruL seydha – emperumAn broke the shackles from the elephant’s foot. The crocodile was described in periya thirumozhi 5.8.3 as “kodiyavAy vilangu” (animal with cruel mouth, shackle of cruel mouth). [it is the merciful] posture of emperumAn touching the elephant’s foot that was caught by the crocodile, with his divine hand. This is explained in “… grAham chakrENa mAdhava:” (The husband of SrI mahAlakshmi cut the crocodile into two using his chakra). nampiLLai explains nAchchiyAr thirumozhi 3.5 “kAlaik kadhuviduginRa” pAsuram here. When the gOpikAs placed their clothes in the banks of the pond and entered the pond, krishNa grabbed the clothes and climbed a tree on the banks of the pond. The gOpikAs find out about krishNa‘s mischief and request him to return their clothes in many different ways, but they did not succeed. One among them, who knew the secrets of ISwara, said “fishes such as kayal, vALai are biting our feet. emperumAn had rushed to the help of the elephant which had surrendered to him, when the elephant was attacked by the crocodile; why is he not coming to our help when we are suffering? There the elephant was troubled by one crocodile only, here we, who are helpless, are being troubled by both kayal and vALai”. The gOpikA thinks that krishNa would at once hand over the clothes hearing this. Since she was born in vaishNava family [ANdAL who is the daughter of periyAzhwAr, sang this pAsuram] would know the secrets of ISwara – they would know that bhagavAn would come and help on saying certain words.
  • kAr mugil … – The amazing reaction in emperumAn‘s form as well as qualities while helping the elephant. emperumAn let the elephant enjoy him and stood subserviently [by holding it’s foot caringly etc]; it is well known that krishNa means one who becomes subservient to those who enjoy him. emperumAn’s beautiful form and simplicity are the viSalya karaNi (that which heals wounds created by weapons) and sandhAna karaNi (the medicine which will re-fit the limbs which were cut off). He eliminated the sufferings of the elephant by letting the elephant enjoy him when he remained subserviently.
  • emmAnai – Elephant was removed of it’s shackles by his help. AzhwAr became captivated by emperumAn’s such compassion/simplicity. AzhwAr thinks how emperumAn helped SrI gajEndhrAzhwAn which is not of great birth, knowledge or activity, but only having taste [towards serving bhagavAn], and became completely taken over by emperumAn. When bhattar heard up to this line, he asked the reciter to recite the remaining part of the pAsuram [where AzhwAr says one would dance, sing etc] and mercifully said “How much ever emperumAn does, to be indifferent, we are needed; and when there is a danger for us, being emotionally affected and rushing to help us, he is needed”.
  • solli … – Those who are not speaking about the compassion of emperumAn helping the elephant, singing after being overwhelmed by love, standing up unable to stay still, flying high unable to keep the feet on ground and performing somersaults.
  • thammAl karumam en – As emperumAn is supposed to engage them in his service, what is the purpose of emperumAn’s creation [if they are not doing that]? What is the purpose of emperumAn assuming a form and doing this (to protect gajEndhrAzhwAn) [and still these people are not engaging in his service]?
  • thaN kadal vattaththuLLIr solleer – Though you are unlike us [who are knowledgeable], after assuming a [human] form and still not engaging in devotion towards bhagavAn, you being similar to those who are engaged in mundane pleasures – please tell me. In this world that is surrounded by ocean, both wise and unwise people will be present; AzhwAr says that this principle is easy to understand for both wise and unwise people.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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