Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.5 – moymmA

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Full series >> Third Centum

Previous Decad

Audio

vishnu-12-azhwars

Highlights from thirukkurukaip pirAn piLLAn‘s introduction

moymmAm pUmpozhilAzhwAr speaks about a) the glories of those who enjoy [as explained in previous decad] emperumAn‘s auspicious qualities such as ASritha vAthsalyam (motherly affection towards his devotees) etc, speaking about such qualities after becoming greatly blissful after enjoying in such manner, entered many towns and dancing in glorification of such names in spite of being laughed at, and enthusiastically dancing around and b) the invalidity of those who don’t engage in such activities.

Highlights from nanjIyar‘s introduction

In fifth decad – AzhwAr who enjoyed bhagavAn‘s qualities like those monkey devotees headed by hanumAn entered the madhuvanam [a garden which was belonging to sugrIva was ransacked in joy by the monkey army after hanumAn spotted sIthA in lankA, while they were heading back to sugrIva to inform about their success], like emperumAn himself mercifully explained the classification of dhEvas (saintly persons) and asuras (demoniac persons) in [16th chapter of] SrI bhagavath gIthA and condemned the demoniac people and glorified the saintly people, AzhwAr too condemns those ignorant ones, those who are inspired by those who are following rituals mechanically without understanding their relationship with bhagavAn, prideful ones, those who have not heard from many [authentic] sources, those who take shelter of emperumAn yet seek out worldly pleasures, demoniac personalities, those who don’t dance/sing on hearing the qualities of emperumAn even from demoniac people and glorifies those who become emotional on just hearing about bhagavAn’s qualities saying that their nature cannot be comprehended. How is it that AzhwAr who is best among saintly persons glorify some and condemn others [shouldn’t he be neutral]? SAsthram tells that “one should not be prideful due to enjoying worldly matters and not condemn anyone unless there is particular reason”; while having joy due to engaging in spiritual matters and condemning those who are not engaged spiritually is not contrary to SAsthram, this can be understood from the lives of mukthas (liberated souls) and SrI nAradha bhagavAn and is said to be acceptable.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad – after acquiring great taste in the servitude in context of everything being prakAra (form/attribute) of bhagavAn, AzhwAr being delighted highlights the following aspects:

  1. emperumAn‘s [who is the recipient of such servitude] quality of protecting when [his devotees are] in danger
  2. his ability to destroy demoniac persons
  3. his saving of those who are suffering
  4. his ability to eliminate the hurdles of one’s desires
  5. the purpose of his incarnations
  6. his extremely enjoyable aspect
  7. his partiality towards his devotees
  8. the simplicity of archAvathAram (deity form)
  9. his being the lord of ubhaya vibhUthi (spiritual and material realm)
  10. his being with distinguished forms

AzhwAr explains the great taste of servitude by meditating upon these aspects, out of great love; AzhwAr condemns those who do not become related to bhagavAn and glorifies those who are joyful [in thinking about bhagavAn], sing and dance his glories.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

After enjoying bhagavAn in “pugazhunalloruvan“, being joyful out of the great delight acquired by that, condemning those who don’t have that joy and glorifying those who have that is explained in “moymmAm pUmpozhil“. Only if one can understand his extreme sorrow which he felt in “munnIr gyAlam” after observing the connection with this material realm and the attachment towards worldly matters, one can understand his extreme joy that was acquired after enjoying bhagavAn; when asked “if AzhwAr is also engaged in bhagavath vishayam and we too are engaged in that, why is he like this [with extreme joy/sorrow in relation to bhagavAn] and why are we not like that?”, that is because we only know sorrow/joy in gain and loss of worldly matters which should be hidden from everyone, which in rejected in SAsthram in unison, difficult to acquire, more difficult to retain even if acquired, subsequently will lead to naraka (hell) and cause further damage.

Now, how is AzhwAr who is devoid of desire/hatred and is the best among saintly persons, subject to sorrow and joy which are rejected in SAsthram? His [sorrow/joy] are not the ones that are rejected by SAsthram. His joy is the result of experiencing sarvESvaran who is the abode of all auspicious qualities. His sorrow is due to thinking “such apt bhagavAn is lost since time eternal and we are engaged in worldly pleasures”.  Though SAsthram rejects kAma (mundane love), it also ordains bhagavath kAma (love for bhagavAn) as said in bruhadhAraNyaka upanishath “nidhidhyAsithavya:” (to be constantly meditated upon); Even mukthas (liberated souls) due to experiencing bhagavAn would joyfully say “aham annam aham annam aham annam” (I am the food that is enjoyed by bhagavAn (emphasised 3 times)); even nAradha et al would dance and sing in front of bhagavAn as said in mahAbhAratham rAjasUya parvam “… sarvasamSaya nirmukthO nAradhassarvadharmavith” (nAradha who has no doubts in any principles and who knows all dharmas (principles) well, happily shook his tree-bark clothes); even thiruvadi (hanumAn) who is the best among renunciates, ordered his monkey army to ransack and enjoy the madhuvanam; he said to them that he will take care of dhadhimuka et al who are safeguarding the garden in SrI rAmAyaNam sundhara kANdam  63.15 “… ahamAvArayishyAmi yushmAkam paripanthina:” (I will stop your enemies); when [sugrIva] mahArAja was informed that his garden was destroyed [by the monkey army headed by hanumAn], sugrIva thought “though the time given to them has lapsed and knowing well that ‘I will punish severely’, they have destroyed my garden; this means they must have seen sIthA and worshipped her” as said in the same SlOkam “naishAmakruthakruthyAnAm IdhruSassyAdhupakrama:” (unless they have accomplished their task, they would not dare starting such activity [of destroying the garden]), he in turn became very joyful and slapped his tail on the peak of rushyamuka hill. Lucky that there was a garden in between which absorbed the great joy of the monkeys. Otherwise, they would have all patted on the back of princes [SrI rAma and lakshmaNa] which would have caused great ache [there were many many monkey soldiers in the group that had gone in search of sIthA down south]. If some one who consumes nice betel leaves/nuts cannot control his joy, what to speak of AzhwAr who fully consumed/enjoyed bhagavAn who is considered as a nectar for those who unite with him, who is sweeter than the nectar and who is like a sweet kalpa tharu (desire fulfilling tree).

AzhwAr speaks out of such great bliss acquired from experiencing bhagavAn, AzhwAr first condemns these following types of people:

  1. first about those who are ignorant in these spiritual matters
  2. those who have knowledge about these matters, yet being interested in other worldly matters
  3. those who are attached to ritualistic personalities/leaders and are saying “during the time of anushtAnams (vEdhic rituals), one cannot engage in bhagavAn’s festivals/celebrations”
  4. those who have knowledge, having learned the principles superficially and saying “both spiritual and ritualistic aspects are the same”
  5. those who consider themselves as Asthika (one who is faithful to SAsthram), yet acting outside the boundary of such SAsthram
  6. those who seek out mundane results which lead to rise of rajas (passion) and thamas (ignorance)
  7. those who worship thAmasa dhEvathAs (demi-gods of ignorant nature)

Though these people may have some good qualities, if they don’t become emotionally charged on thinking about bhagavAn, AzhwAr condemns them considering them to be non-existent.

On the other hand, AzhwAr says “even if one is not great by birth [born in good families etc], activities, knowledge etc., if one becomes emotionally charged experiencing bhagavAn, I am his servant”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 3.4.11 – kUdi vaNdaRaiyum

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Full series >> Third Centum >> Fourth decad

Previous pAsuram

nammazhwar-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says “those who learn this decad, will attain eternal service and be liked by nithyasUris (eternally free souls of paramapadham)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains uninterrupted experience of 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

kUdi vaNdaRaiyum thaNdAr koNdalpOl vaNNan thannai
mAdalar pozhil kurugUr vaN SatakOpan sonna
pAdal Or AyiraththuL ivaiyum oru paththum vallAr
vIdila bOgam eydhi virumbuvar amarar moyththE

Listen

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

vaNdu – bumble bees
kUdi – grouped
aRaiyum – buzzing (due to the joy of drinking honey)
thaN – cool
thAr – wearing divine garland
koNdal pOl – like a black cloud
vaNNan thannai – being the one with such complexion
mAdu – on all sides
alar – blossomed
pozhil – having gardens
kurugUr – leader of AzhwArthirunagari
vaN SatakOpan – nammAzhwAr
sonna – mercifully spoke
pAdal – with music
Or – distinguished
AyiraththuL – in the thousand pAsurams
oru – distinguished
ivaiyum paththum – this decad also (which explained bhagavAn having all worlds as his wealth like having distinguished form)
vallAr – those who can practice
vIdila – uninterrupted
bOgam – experience of bhagavAn
eydhi – attain
amarar – nithyasUris
moyththu – surround
virumbuvar – be desired

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

nammAzhwAr, the leader of AzhwArthirunagari which is having gardens that are filled on all sides with blossomed flowers, mercifully spoke with music in this distinguished decad (which explained bhagavAn having all worlds as his wealth like having distinguished form) in the distinguished thousand pAsurams about emperumAn who is the one with black cloud like complexion and wearing cool divine garland that has groups of bumble bees buzzing (due to the joy of drinking honey); those who can practice this decad [which has such greatness] will attain uninterrupted experience of bhagavAn and will be surrounded and desired by nithyasUris.

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

  • kUdi vaNdaRaiyum … – Here AzhwAr is explaining the matching beauty of emperumAn‘s shoulders and the garland which decorates them, similar to his wealth which was explained in detail previously. AzhwAr praised sarvESvaran who is having a pleasant cloud like form and a pleasant garland which is entered by bumble bees as a group like it is done while stepping into a flowing river [when entering a flowing river, usually people would enter as a group to secure each other] and which are buzzing after drinking the honey.
  • mAdalar … – Mercifully sung by the most magnanimous nammAzhwAr who is the leader of AzhwArthirunagari which has well blossomed [flower bearing] gardens.
  • pAdal Or Ayiram … – Those who can practice this thousand pAsurams with music which resembles a flower which blossoms with fragrance.
  • vIdila bOgam eydhi – attaining the blissful liberation where there is no question of break.
  • virumbuvar amarar moyththE – Will be greatly desired by nithyasUris. [Why would nithyasUris desire for those who practice these pAsurams?] Since nithyasUris consider the material realm as owned by bhagavAn and since they lovingly and greatly admire AzhwAr thinking “whatever we enjoy being in this spiritual realm [which is favourable for bhagavath vishayam], AzhwAr being in material realm [which is unfavourable for bhagavath vishayam], having acquired this pristine knowledge and enjoying the same experience”, they would approach and greatly enjoy those who recite such AzhwAr’s prabandhams even at the expense of not enjoying sarvESvaran [This is in context of nithyasUris desiring those who practice these pAsurams even in this material realm].

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr explained briefly in this pAsuram, the principle that was explained in detail in this decad.
  • In the second pAsuram,  he spoke about the effect/result of [pancha] bhUthams (5 great elements) in order.
  • In the third pAsuram, he enjoyed emperumAn being the sustainer of entire universe and his distinguished form together.
  • In the fourth pAsuram, he said “emperumAn is the owner of radiant precious gems such as ruby etc”.
  • In the fifth pAsuram,  he mercifully spoke about emperumAn having tasteful objects as wealth.
  • In the sixth pAsuram, he said “emperumAn is the owner of varieties of sounds in the form of prose and music/tune such as vEdham”.
  • In the seventh pAsuram, he said “emperumAn is the owner of purushArthams (goals) such as aiSwarya (worldly wealth) etc”.
  • In the eighth pAsuram, he said “emperumAn is the owner of primary entities of the material realm such as brahmA, rudhra et al”.
  • In the ninth pAsuram, he briefly spoke about emperumAn having chEthana and achEthana as wealth, since his vast wealth cannot be spoken about individually.
  • In the tenth pAsuram, he said “though he pervades all of these [chEthana and achEthana], he is unaffected by their defects”.
  • In the end, he explains the result for those who learned this decad and concludes the same.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 3.4.10 – yAvaiyum yavarum

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “though bhagavAn is pervading all chEthana (sentient entities) and achEthana (insentient objects), their defects do not touch him”.

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

yAvaiyum yavarum thAnAy avar avar samayam thORum
thOyvilan pulan aindhukkum solappadAn uNarvin mUrththi
Avi sEr uyirin uLLAl Adhum Or paRRilAdha
bAvanai adhanaik kUdil avanaiyum kUdalAmE

Listen

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

yAvaiyum – all achEthana (insentient objects)
yavarum – all chEthana (sentient entities)
thAnAy – being himself
avar avar – those sentient entity’s
samayam thORum – in their various situations [bodies] such as being dhEva (celestial) et al (when united with achith (matter))
thOyvilan – has no binding unlike them
pulan aindhukkum – through the five sensory organs
solappadAn – is not spoken [understood]
uNarvin mUrththi – one who is naturally self-illuminating;

Hence,
Avi – body which is the abode of prANa (vital air)
sEr – together with
uyirin – AthmA’s
uL – in the nature
Adhum – qualities such as jadathva (being inanimate), pariNAmithva (changes) etc
Or – in any one
paRRu – attachment
ilAdha – not applicable
bAvanai – aspect
adhanai – that true nature,
kUdil – if affected
AdhumOr paRRilAdha – the aspect of not being affected (in the attributes of all chEthana and achEthana)
avanaiyum – Iswara (who was spoken about previously and is explained as self-illuminating)
kUdalAm – will be applicable
E – certainly

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

bhagavAn is the one who is himself being all achEthana (insentient objects) and chEthana (sentient entities); though he is [present along with the souls] in various situations [bodies] such as being dhEva (celestial) et al (when united with achith (matter)), he has no binding unlike those souls; he is is not spoken [understood] through the five sensory organs and is naturally self-illuminating; Hence, it is certain that, if the true nature of AthmA that is  together with body which is the abode of prANa (vital air), is not affected by qualities such as jadathva (being inanimate), pariNAmithva (changes) etc which are not attached to it [the true nature of the AthmA], the aspect of Iswara (who was spoken about previously and is explained as self-illuminating) not being affected (in the attributes of all chEthana and achEthana) will be applicable.

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

  • yAvaiyum yavarum thAnAybhagavAn being prakAri (entity) and all chEthana and achEthana being prakAra (attribute/form), such that they are contained in the word “thAn” (I – bhagavAn) [bhagavAn means the paramAthmA who has the entire spiritual realm and material realm, as his body].
  • avar avar … – “avar avar” implies the plurality of jIvAthmAs. Since previously both sentient and insentient are identified as “yAvaiyum [plurality of insentient] and yavarum [plurality of sentient]”, here too “avai avai” should be assumed to be implicitly present, since this is reinforcing previous phrase. But why is not explicitly stated? That is because achEthana is not as important as chEthana and also since in the context of what is being discussed, it is automatically implied [so need to explicitly state it]. samayam means vyavasthA [states]. This highlights the ever changing nature of achEthana and the feeling of joy and sorrow in chEthana.
  • thOyvilan – Though chEthana and achEthana are so inseparable from him that they are identified by the word “thAn” (I – bhagavAn), still, their faults which do not affect him. Though chEthanas (souls) do not have the defect of pariNAma (change/transformation) etc., which are natural for achith, yet the souls acquire joy and sorrow due to being together with achith; so, when bhagavAn is pervaded in all these chEthana and achEthana, would their defects not affect him? No, they would not affect him. Though there is no joy/sorrow for AthmA independently, only because of AthmA being together with achith, he acquires joy/sorrow. Would that same principle be applicable for bhagavAn too? No, that principle cannot be applied to him. That is due to the reason for the presence of bhagavAn and AthmA within achith [any particular body]. bhagavAn is not present inside a body due to his karma unlike a jIvAthmA; instead he is present due to his mercy [to sustain the body, since nothing exists without bhagavAn’s presence and to help/guide the jIvAthmA by accompanying him everywhere]. In a prison, both the prisoner and the prince (of the kingdom) are present. Since the prisoner entered the prison due to his karma (unlawful activity) he is suffering. But since the prince entered the prison out of his own desire, it is joyful for him. This principle is explained in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkaSIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karma) and the other one (paramAthmA) being detached is radiantly witnessing that).
  • pulan aindhukkum solappadAn – He cannot be comprehended by the five sensory organs starting with ears etc. Alternatively explained as – only if we can think about him, we can go on to explain. He cannot be comprehended by such thoughts.

Then, what is his nature?

  • uNarvin mUrththi – He is the embodiment of radiance.

But since the connection between these [chEthana and achEthana] and bhagavAn is real, how is that their defects do not affect him?

  • Avi sEr … – Avi – body which is the abode of prANa (vital air), is present. uyir – AthmA (soul), that is connected to the body is also present, When it is considered that the childhood, youth, old age etc that are related to the body, are unrelated to the AthmA, there is nothing wrong in applying similar principle to bhagavAn [being unaffected by the defects of chith and achith].

Beyond this, two other explanations are given for the second half of the pAsuram.

  • If one has devotion towards bhagavAn, one can attain him.
  • If one gives up all other means and fully surrender unto him, one can attain him.

Another explanation is also given – if one meditates upon him during his final moments, one  can attain him.

emperumAnAr heard these different explanations and said “Since previously emperumAn‘s all pervading nature is explained, this must be explained in the context of the defects of the pervaded entities not affecting emperumAn who is pervading them all; so, this should be the best explanation”.

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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thiruvAimozhi – 3.4.9 – kaNNanai mAyan

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

Lord-Vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “His vast wealth cannot be individually spoken about; we can only briefly speak about his wealth as chEthana (sentient) and achEthana (insentient) in the form of cause and effect respectively”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Not just those which have been spoken thus far, I am unable to comprehend bhagavAn‘s nature of being all sentient and insentient beings”.

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

kaNNanai mAyan thannai kadal kadaindhu amudham koNda
aNNalai achchudhanai ananthanai ananthan than mEl
naNNi nanguRaiginRAnai gyAlam uNdumizhndha mAlai
eNNumARu aRiya mAttEn yAvaiyum yavarum thAnE

Listen

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

yAvaiyum – all achEthana (insentient objects)
yavarum – all chEthana (sentient entities)
thAn – being himself
kaNNanai – being easily approachable for his devotees
mAyan thannai – one who is identified by his amazing qualities and activities

(for those who are looking for ulterior favours)
kadal – ocean
kadaindhu – churned
amudham koNda – work for them
aNNalai – being sarvaswAmy (lord of all)
achchudhanai – being the one who never leaves his devotees
ananthanai – being the one with unlimited glories in his true nature etc
ananthan thanmEl – on thiruvananthAzhwAn (AdhiSEshan) (who is capable of securing everything inside him)
naNNi – fitting well
nangu – happily
uRaiginRAnai – one who is resting
gyAlam – when there is danger for the world that is protected by him
uNdu – protecting by placing it in his stomach
umizhndha – and then let it out free [when safe to do so]
mAlai – one who is having vAthsalyam (motherly affection)
eNNumARu – to (comprehensively) think
aRiya mAttEn – I don’t know

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

I don’t know how to (comprehensively) think about emperumAn who is himself being all achEthana (insentient objects) and chEthana (sentient entities), being easily approachable for his devotees, being the one who is identified by his amazing qualities and activities, being the sarvaswAmy (lord of all) who churned the ocean and worked (even for those  who are looking for ulterior goals), being the one who never leaves his devotees, being the one with unlimited glories in his true nature etc and the the one who is happily fitting well on thiruvananthAzhwAn (AdhiSEshan) (who is capable of securing everything inside him) and resting there, who would with motherly affection, protect the world when there is danger by placing it in his stomach and would then let it out free [when safe to do so].

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kaNNanai mAyan thannai – krishNa whose qualities and activities amaze everyone as said in thiruvAimozhi 1.3.1eththiRam” (how is it possible?).
  • kadal …emperumAn, who is the lord of all, who would take pains in churning the ocean even for those who have ulterior goals [the goal of dhEvas is not to serve emperumAn, but immortality to enjoy worldly pleasures].
  • achchudhanaiemperumAn who has the natural quality of protecting those who are surrendered to him, always without fail.
  • ananthan … – emperumAn rests on AdhiSEshan comfortably, not waking up even when his divine consorts engage with him by pressing their breasts on him. [Would there be two entities with the quality of anantha (unlimited)? emperumAn and AdhiSEsha both are called anantha] Since AdhiSEshan is situated in ultimate servitude, he even secures the supreme lord within him out of great love.
  • gyAlam uNdu umizhndha mAlai – [He is of such kind nature that ] When there are people in danger, he cannot comfortably rest in there [he would immediately rush to their help].
  • eNNumARu aRiya mAttEn – Even he (krishNa) when elaborating his vibhUthi yOga (his great wealth), said in SrI bhagavath gIthA 10.19 “nAsthyanthO vistharasya mE” (there is no limit to my wealth); similarly, AzhwAr too is saying “I don’t know how to speak about him” after highlighting certain aspects previously.

When asked “can that be explained briefly?”, AzhwAr says,

  • yAvaiyum yavarum thAnEbhagavAn is the prakAri (underlying entity) and all chEthana and achEthana (sentient and insentient objects) are his prakAram (form/attribute).

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 – 3.4.8 – oLi maNivaNNan

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

krishna-butter

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr speaks about emperumAn having primary personalities such as brahmA, rudhra etc, as his wealth.

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

oLi maNivaNNan enkO oruvan enREththa ninRa
naLir madhich chadaiyan enkO nAnmugak kadavuL enkO
aLi magizhndhulagam ellAm padaiththavai Eththa ninRa
kaLi malarth thuLavan emmAn kaNNanai mAyanaiyE

Listen

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

aLi – for the favour of protecting
magizhndhu – having joy
ulagam ellAm – all the worlds
padaiththu – created

(out of gratefulness)
avai – those [worlds]
Eththa – praise
ninRa – standing (feeling accomplished)
kaLi – with flowing honey
malar – blossomed flower
thuLavan – due to the beauty of the thuLasi garland
emmAn – one who completely won over me
mAyanai – one who carried out amazing activities such as stealing butter etc
kaNNanai – krishNa

as said in thiruvAimozhi 1.7.1 “Ayar kozhundhAy avarAl pudaiyuNNum mAyappirAnai en mANikkach chOdhiyai” (my amazing ruby like radiant lord who was born in the cowherd clan and was beaten by them),
maNi – like a ruby (which is polished well)
oLi – best due to its radiance
vaNNan – having complexion

as said in yajur vEdham “Eka Eva rudhra:” (he is the only supreme) by his dependents,
oruvan enRu – that he is the one
Eththa – being praised
ninRa – one who is standing
thaLir – cool
madhi – due to having crescent moon
sadaiyan – due to having matted hair, rudhra who is engaged in enjoyment (having cool crescent moon) as well as penance (having matted hair)
nAnmugan – four headed brahmA (who is worshipped by all dhEvathAs)
enkO – Should I call him?

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

What should I call krishNa who completely won over me by his beauty of wearing blossomed thuLasi flower garland that has flowing honey, who carried out amazing activities such as stealing butter etc and who is standing (feeling accomplished) being joyfully praised by all worlds which he created to do the favour of protecting them? As said in thiruvAimozhi 1.7.1 “Ayar kozhundhAy avarAl pudaiyuNNum mAyappirAnai en mANikkach chOdhiyai” (my amazing ruby like radiant lord who was born in the cowherd clan and was beaten by them), should I call him as the one who is having the complexion like the ruby (which is polished well) which is the best due to its radiance? Should I call him as rudhra who is standing being praised as the one (as said in yajur vEdham “Eka Eva rudhra:” (he is the only supreme) by his dependents), who is engaged in in enjoyment due to having cool crescent moon as well as in penance due to having matted hair? Should I call him as four headed brahmA (who is worshipped by all dhEvathAs)?

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

  • oLi maNi vaNNan enkOAzhwAr is recollecting the beauty of emperumAn which he described in previous pAsuram.
  • oruvan … – Should I call him as rudhra who is considered as the primordial lord by ignorant people, who is having cool crescent moon [on his head] and matted hair?
  • naLir madhich chadaiyan enkO … – Should I call him as the one who is having the best knowledge? [Double meaning – Here, madhi is explained as knowledge (thalaiyAna madhi – best knowledge); thalaiyAna madhi also means crescent moon on his head]. If ignorance of his followers were removed, he would have nothing great.  Should I call him as brahmA who is the father of such rudhra?
  • aLi magizhndhu – He created the worlds only to protect them and in turn they praise him. He stood satisfied after the purpose of his creation got fulfilled.
  • kaLi malar … – kaLi – honey; malar – flower. emperumAn who is wearing a thuLasi garland which has both honey and flowers, and capturing me fully by manifesting that beautiful garland, being easily approachable by me and having amazing qualities and activities.

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 – 3.4.7 – vAnavar Adhi

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

krishna-dark

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr speaks about emperumAn being the owner of purushArthams (goals) such as aiSwaryam etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains bhagavAn‘s wealth of worldly enjoyment and liberation.

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

vAnavar Adhi enkO  vAnavar dheyvam enkO
vAnavar bOgam enkO vAnavar muRRum enkO
Unamil selvam enkO Unamil suvarggam enkO
Unamil mOkkam enkO oLi maNivaNNanaiyE

Listen

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

oLi – radiant
maNi – like a ruby
vaNNanai – having form
vAnavar – dhEvas (who are engaged in enjoyment)
Adhi – creator
vAnavar – their
dheyvam – worshippable god
vAnavar – their
bOgam – enjoyment (which is the result of their worship)
vAnavar – their
muRRum – all types of protection
Unamil – perennial
selvam – wealth
Unamil – that which lasts till the end of world
suvarggam – heavenly abode
Unamil – vast (unlike kaivalyam which is limited)
mOkkam – blissful mOksham (liberation)
enkO – should I say/call?

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

What should I call that emperumAn who has a radiant ruby like form? Should I call him the creator of dhEvas (who are engaged in enjoyment)? Should I call him their worshippable god? Should I call him their enjoyment (which is the result of their worship)? Should I call him their all types of protection? Should I call him the perennial wealth? Should I call him the heavenly abode which lasts till the end of world? Should I call him the vast (unlike kaivalyam which is limited) blissful mOksham (liberation)? Some explain vAnavar as nithyasUris also.

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

  • vAnavar Adhi enkO – In previous pAsuram, “vAnavar Adhi” was explained as creator of brahmA et al; here it is explained as the controller of nithyasUris (eternally free souls of paramapadham) and bhagavAn being the cause of their existence etc. While the words are same, why is it explained differently in the two pAsurams? For brahmA et al, he helps them during their creation and subsequently lets them go and do their activities; but for nithyasUris, as said in thiruvAimozhi 6.7.1 “ellAm kaNNan” (everything is krishNa), he remains everything for them. They too consider krishNa as everything as said in SrI bhagavath gIthA 7.19 “vAsudhEvassarvam” (vAsudhEva is everything).
  • vAnavar Adhi enkO – Should I call him the saththAhEthu (cause for the existence) of nithyasUris? What does it mean to be the cause for their existence? Are they not eternal already? Whether they are eternal or not, it is only his eternal desire that makes them eternal; if that desire changes, even those nithyasUris’ eternity will be lost. As said in nAnmugan thiruvanthAdhi 38 “eththEvar vAlAttum evvARu seygaiyum appodhu ozhiyum” (any dhEva’s pride or existence will be destroyed when he ignores them), if he changes his desire, then their existence will also be in jeopardy.
  • vAnavar dheyvam enkO – Should I call him as the refuge for them?
  • vAnavar bOgam enkO – Should I call him as [as in thiruvAimozhi 6.7.1] “uNNum sORu parugunIr thinnum veRRilai ellAm [Anavan]” (one who is food (which gives nutrition), water (which sustains) and betel leaves (which give enjoyment))?
  • vAnavar muRRum enkO – Is he everything that are not identified here so far, for them?
  • Unamil selvam enkO – Should I call him as perennial wealth instead of temporary wealth which disappears after a while?
  • Unamil suvarggam enkO – Should I call him as eternal heavenly abode unlike the worldly heaven where a person will be kicked out once his accumulated pious karma is exhausted? Are these defective heaven etc also not his wealth? Why is he specifically spelling out real heaven that has no defects here? It is similar to krishNa specifically highlighting in SrI bhagavath gIthA 10.41 “SrImadhUrjithamEva vA” (anything that is auspicious, they are a miniscule part of my radiance).
  • Unamil mOkkam enkO – Should I call him as parama purushArtha lakshaNa mOksham (ultimate liberation of engaging in loving devotional service in paramapadham) which is going upto the prakAri (bhagavAn – entity) instead of stopping at AthmAnubhavam (enjoying oneself) which is at the level of prakAram (jIvAthmA – attribute, aspect)?
  • oLi maNivaNNanaiyE – The aforementioned aspects look similar to the distinguished form of bhagavAn.

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 – 3.4.6 – pAlenkO

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

krishna-messenger

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr speaks about emperumAn having the wealth of all sound forms, be it prose or musical poetry, starting with vEdham.

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

pAl enkO nAngu vEdhap payan enkO samaya nIdhi
nUl enkO nudangu kELvi isai enkO ivaRRuL nalla
mEl enkO vinaiyin mikka payan enkO kaNNan enkO
mAl enkO mAyan enkO vAnavar AdhiyaiyE

Listen

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

vAnavar – for all dhEvas
Adhiyai – one who is the cause for their existence etc
nAngu vEdham – vEdhams’
pAl – classifications such as SAkA (branch) etc
nAngu vEdham – such four vEdhams’
payan – result
samayam – establishing the meanings
nIdhi – explaining logic
nUl – mImAmsA SAsthram
nudangu – engaging (the listeners)
kELvi – having sounds
isai – songs/tunes
ivaRRuL – in these (which have been discussed)
nalla – distinguished
mEl – unlimited, wondrous enjoyment
vinaiyil – not matching the effort
mikka – great
payan – result
kaNNan – krishNa (who is blissful, in the form of such result)
mAl – who enjoys (those who enjoy him) with great love
mAyan – having matching amazing activities
enkO – should I call?

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

What should I call emperumAn who is the cause for existence etc of all dhEvas? Should I call him as classifications such as SAkA (branch) etc of vEdhams? Should I call him as the result of such four vEdhams? Should I call him as mImAmsA SAsthram which explains logic and establishes the meanings? Should I call him as songs/tunes that are having sounds that engage (the listeners)? Should I call him as the distinguished unlimited, wondrous enjoyment in these (which have been discussed)? Should I call him as the great result that does not match the [minimal] effort? Should I call him as krishNa (who is blissful, in the form of such result) who enjoys (those who enjoy him) with great love and has matching amazing activities?

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

  • pAl enkO – Reminded of the taste that was discussed in the previous pAsuram.
  • nAngu vEdhap payan enkO – Should I call him as vEdham which is the essence of all authentic scriptures? Only if there is a portion of vEdham which glorifies any one else, it should be said “result of four vEdhams”. Since that is not there, AzhwAr is saying “the result of vEdham which has four different aspects”. Alternatively, it is explained as – since emperumAn is fully explained while explaining the nature of worship and the object of worship, since there is nothing except him in vEdham in all four corners of it, he says so. emperumAn himself said in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (In all of vEdhams, I am only fully explained).
  • samaya nIdhi nUl enkO – Should I call him as the ithihAsas (epics) and purANas (ancient history) which establish the principles of vaidhika samayam (vEdhic religion)? It is said in bArhaspathya smruthi “ithihAsapurANAbhyAm vEdham samupabrumhayEth” (vEdham should be explained through ithihAsams and purANams).
  • nudangu kELvi isai enkO – Should I call him as tunes/songs having sounds which mesmerize those who heard them?
  • ivaRRuL nalla mEl enkO – Should I call him as something that is beyond these great aspects that have been highlighted? He should tell about all, but will not do so [since he is going to explain further that he is greater than the means that help achieve him].
  • vinaiyil mikka payan enkO – Should I call him as many great results which are accomplished by insignificant efforts? Like planting a handful of paddy seeds and reaping a huge harvest as result. [As said in SrI rAmAyaNam yudhdha kANdam 18.3] In this side [of jIvAthmA], there is “mithra bhAva” (pretending to be friend) and in that side [of bhagavAn], there is “na thyajEyam” (I will never leave you).
  • kaNNan enkO – Should I call him as krishNa who said “I am there for you”, as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not grieve)? krishNa is the one who tells “All you need to do is to not reject what I provide you and accept the same. I will be there for you”.
  • mAl enkO – Should I call him as totally mad for his devotees? While reciting this SlOkam (SrI bhagavath gIthA 18.66), he did not say before “idham thE nAthapaskAya” (Do not reveal this to those who are not austere … – SrI bhagavath gIthA 18.67). Like he warned in SrI bhagavath gIthA 9.1 “idham thu thE guhya thamam pravakshyAmi” (I am speaking to you this most confidential knowledge about bhakthi yOgam) [before instructing bhakthi yOgam], it should have been proper to speak “idham thE nAthapaskAya” before revealing it [i.e., the principle of surrender in charama SlOkam, that is SrI bhagavath gIthA 18.66]. Instead, he first spoke about surrender and then said “idham thE nAthapaskAya” after that. When nanjIyar asked bhattar “Why did he do like this?”, bhattar mercifully explained “Unable to bear witnessing dhraupathi’s untied hair [she vowed to knot her hair only after the kauravas were killed and it is generally considered inauspicious to have the hair left untied. Also dhraupathi is so very dear to krishNa that he could not bear her grief at all], wanting to have it tied, without knowing what to do, he brought out the great principle in the open battle field; after doing so, he contemplated about the confidentiality of the principle, and thought ‘who is qualified to hear this? I have thrown a priceless gem in the ocean’ and said ‘pathaN pathaN’ [a phrase that identifies he worried greatly]”.
  • mAyan enkO – Should I call him as some one who performs amazing activities for his devotees such as going as messenger and being their charioteer? mahAbhAratham udhyOka parvam “kruthArthA bhunjathE dhUthA:” (krishNa to dhuryOdhana – Messenger will eat in the home and accept the worship (of the host) after completing their task. If you fulfill my desire, I will accept your food/worship).
  • vAnavar AdhiyaiyE – What can I say about emperumAn who is the cause for existence etc of brahmA et al, who considers me as the cause for his existence etc?

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 – 3.4.5 – achchudhan amalan

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

gajendramoksham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “All tasty objects are his wealth”.

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

achchudhan amalan enkO adiyavar vinai kedukkum
nachchu mA marundham enkO nalam kadal amudham enkO
achchuvaik katti enkO aRusuvai adisil enkO
neychchuvaith thERal enkO kani enkO pAl enkEnO?

Listen

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

achchudhan – one who is having sweetness that never lets go of those who enjoy him
amalan – having purity (of letting us enjoy him, as a fortune for him)
adiyavar – those who are related to him
vinai – suffering of not attaining the desired results
kedukkum – that which eliminates
nachchum – that which is desired (due to its taste)
mA marundham – medicine acquired from cow
nal – (due to the connection of milk) being distinguished
am – (due to connection with bhagavAn) being pleasant to the eyes
kadal – in the ocean
amudham – nectar (which was churned and fetched by him)
a – that nectar’s
suvai – having taste
katti – sugar (cane) block
aRusuvai – having six types of tastes (madhura (sweet), amla (sour), lavaNa (salty), katu (pungent), kashAya (astringent), thiktha (bitter))
adisil – rice
ney – of ghee
suvai – having taste
thERal – honey
kani – fruit (which cannot be left unconsumed due to its ripened state)
pAl – milk (which has natural taste)
enkO (enkEnO) – should I say/call?

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

Should I call emperumAn as the one who is having sweetness that never lets go of those who enjoy him? Should I call him as having purity (of letting us enjoy him, as a fortune for him)? Should I call him as the medicine acquired from cow which is desired (due to its taste) and which eliminates the suffering of not attaining the desired results for those who are related to him? Should I call him as the nectar (which was churned and fetched by him) that was found in the (due to the connection of milk) distinguished ocean that is (due to connection with bhagavAn) pleasant to the eyes? Should I call him as sugar (cane) block that is having the taste of that nectar [found in the milk ocean]? Should I call him as rice having six types of tastes (madhura (sweet), amla (sour), lavaNa (salty), katu (pungent), kashAya (astringent), thiktha (bitter))? Should I call him as honey having the taste of ghee? Should I call him fruit (which cannot be left unconsumed due to its ripened state)? Should I call him milk (which has natural taste)?

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

  • achchudhan amalan enkO – Should I call him as the one who never loses his state of being with nithya vibhUthi (spiritual realm)? Or as the one who is the opposite of all inauspicious qualities and the abode of all auspicious qualities?
  • adiyavar … – For his devotees, not having to grieve that he is too far away (in a distant abode named SrIvaikuNtam), he is of the nature that he will jump right at the banks of the pond when the elephant was in trouble.
  • adiyavar vinai kedukkum – one who protects by eliminating the troubles of those who are fully dependent on him.
  • nachchu mA marundham – We can be faithful that he will come and protect us when we are in danger, instead of having to go and search for a solution at the time of danger [like how hanumAn had to go and search for herbs in the mountains when indhrajith downed SrI rAma and lakshmaNa into an unconscious state using brahmAsthram].
  • nachchu mA marundham – the medicine that is desired.
  • mA marundham – Great medicine. Three explanations:
    • The medicine is far more powerful than the disease. That is, just by smelling the medicine, the disease will be cured.
    • Being a single medicine that needs to be fed only once to cure the disease.
    • The medicine which does not demand any strict diet from the patient. That is, emperumAn would ignore those sins that were committed by his devotees unknowingly. If a devotee [surrendered person] knowingly commits a sin, it will contradict the knowledge he acquired [about his own nature, bhagavAn‘s nature etc]. After knowing the true nature of self, one will not engage in such [sinful, worldly] activities; still, since the  body, that is a hurdle to one’s spirituality, continues to exist, being bewildered by ignorance, he may engage in such activities [like sugrIva who ignored his promise to help SrI rAma, but emperumAn forgave him at that time since he realized his mistake subsequently]; subsequently, if he realizes his mistake, he will atone and withdraw from such activities; instead, if he continues to commit mistakes knowingly, it can be concluded that he has not acquired the true knowledge.
    • nalam kadal amudham enkO – Should I call him as the nectar that came out without churning the ocean?
    • achchuvaik katti enkO – Since this “katti” (block) is indicated after nectar, this should be a sugar block. Should I call him as a sweet sugar block?
    • aRusuvai – The six tastes are sweet, sour, salty, pungent, astringent and bitter. Should I call him as the rice porridge that has all these six tastes?
    • neychchuvaith thERal enkO ney – abundance. Abundantly tasty honey. Should I call him as tasty ghee [here ney is considered directly as ghee]?  Should I call him abundantly tasty honey?
    • kani enkO pAl enkEnO – Should I call him a fruit that is very sweet? Should I call him milk?

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 – 3.4.4 – sAdhi mANikkam

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr explains emperumAn having radiant gems etc as his wealth.

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

Fourth pAsuram. When one of our pUrvAchAryas asked another one [presumably mARanEri nambi since similar incident is identified in mudhal thiruvandhAdhi 1st pAsuram with reference to him] “Please tell me a way to remember emperumAn” and he replies “I will do that. But can you tell me a way to forget him?”. This means anything other than bhagavAn does not acquire its form and name without his presence, anything that is seen is seen as a wealth/form of him. Just like for jAthi (species/category) and guNam (quality), there is no sthiti (existence) and upalambha (recognition) without the [particular] entity [that bears the category and quality], though dhravya [separate objects – sentient and insentient beings], without bhagavAn there is no existence and recognition – this is based on pramANam [authentic quotes from SAsthram such as “yasya AthmA SarIram, yasya pruthvI SarIram” (AthmA is bhagavAn’s body, Earth is bhagavAn’s body) – without the soul, the bodies cannot exist],. While others are focussed on the viSEshaNam (attributes/forms – sentient and insentient beings), our AzhwArs/AchAryas are focussed on viSEshyam (object/paramAthmA – bhagavAn). Because of importance for viSEshyam (bhagavAn), only he is seen in everything. This is the nature of one who has heard vEdhAntham. emperumAnAr too explained this in vEdhArtha sangraham “vEdhAntha SravaNE na hi vyuthpaththi: pUryathE” (Only by hearing vEdhAntham, one’s knowledge becomes complete). With this, all objects being prakAram (form) and bhagavAn being prakAri (entity) is explained. In this too, as explained in SrI bhagavath gIthA 10.41 “yadhyadhvibhUthimath sathvam SrImadhUrjithamEva vA | thaththadhEvAvagachcha thvam mama thEjOmSa sambhavam” (You shall know that any object that has wealth/form, glories, efforts in engaging in auspicious activities, all of them came from a fraction of my radiance), though everything is his wealth, he selected the best among them and highlighted them as his wealth; similarly AzhwAr too is enjoying priceless gems etc being his wealth.

pAsuram

sAdhi mANikkam enkO savi koL pon muththam enkO
sAdhi nal vairam enkO thavivil sIr viLakkam enkO
Adhiyam sOdhi enkO Adhiyam purudan enkO
Adhumil kAlaththendhai achchudhan amalanaiyE

Listen

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

Adhum – anything
il – not there
kAlaththu – during the time of deluge
endhai – due to the causeless/eternal relationship, being the AthmA of chith and achith that are in unmanifested state
achchudhan – not having any loss/decay (in his nature, qualities etc)
amalanai – one who is the opposite of all defects (i.e., not being affected by the defects of chith and achith, though he pervades them all)
sAdhi – having the distinguished quality of being born/found in a mine
mANikkam – precious gem
savi – radiance
koL – having
pon – golden
muththam – pearls
sAdhi – found in mines
nal – distinguished in comparison to other rathnams (gems)
vayiram – diamond
thavi(r)vil – indestructible
sIr – having shining qualities
viLakkam – lamp
Adhi – being the primordial
am – having qualities such as beauty etc
sOdhi – having a radiant divine form
Adhi – being the primary person
am – having qualities such as Anandham (bliss) etc
purudan – supreme lord
enkO – Should I say/call?

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

emperumAn is the one who is the AthmA of chith and achith that are in unmanifested state due to the causeless/eternal relationship during the time of deluge without having any loss/decay (in his nature, qualities etc) when nothing else is there; he is the opposite of all defects (i.e., not being affected by the defects of chith and achith, though he pervades them all). Should I call such emperumAn as precious gem having the distinguished quality of being born/found in a mine? Should I call him as radiant golden pearls that are found in mines [i.e., best quality]? Should I call him as diamond that is distinguished in comparison to other rathnams (gems)? Should I call him an indestructible lamp that is having shining qualities? Should I call him the primordial radiant divine form that is having qualities such as beauty etc? Should I call him the primary/supreme lord who is having qualities such as Anandham (bliss) etc?

Adhi am sOdhi – primordial form means the form in paramapadham. Adhi purusha means his divine nature. The divine forms and nature are as enjoyable as the radiant gems etc for AzhwAr.

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

  • sAdhi mANikkam enkO – Should I call him as a gem that was fetched from the best source/mine?
  • savi koL pon muththam enkO – If savi is taken as an adjective for pon (gold), it means radiance; if taken as an adjective for muththam (pearls), it means beauty and coolness. Should I call him as radiant gold or beautiful pearl?
  • sAdhi nal vayiram enkO – Should I call him as the best diamond that was fetched from the best source/mine?
  • thavivil sIr viLakkam enkO – thavivu means vichchEdham (break/end). Should I call him as the lamp that is having endless beauty? This can be taken as explaining the source of light and the light itself – for example, both Adhithya (sun) etc and their radiance.
  • Adhi am sOdhi enkO – As said in jithanthE sthOthram “kAryANAm kAraNam pUrvam …” (They know that your paramapadham is the cause of all effects …), Should I call you as the owner of paramapadham that is being present even before the creation of these [radiant objects in material realm], is itself being in a singular/unchanging form, and is infinitely radiant 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)? When asked “How is paramapadham the cause?”, it is explained that “when something exists exactly before the effect, that is called the cause” [since paramapadham always existed, when the material realm is created (transformed from subtle to gross manifestation), the paramapadham is seen as cause here]. Alternatively (second explanation), Adhi refers to bhagavAn being ISwara (controller) too. Here Adhi (cause) is also explained based on asthrabhUshaNa adhyAyam in SrIvishNu purANam. There it is explained that SrIvathsa [divine mole in bhagavAn’s chest] bears the primordial matter, SrIkausthuba [jewel in his chest] bears the collection of all AthmAs. Third explanation – That divine radiant form is also part of the nithya vibhUthi (paramapadham). But why is nithya vibhUthi (spiritual realm) mentioned here while talking about the gems etc which are in leelA vibhUthi (material realm)? That is because, for AzhwAr both feel the same [since he considers both to be the wealth of emperumAn].
  • Adhi am purudan enkO – Now, AzhwAr is talking about the vibhUthimAn (owner of the vibhUthi (wealth)).  Should I call him as sarvESvaran who is the cause of all, is together with both vibhUthis (spiritual and material realms), and is known by the names/words purusha and purushOththama [in SAsthram]?
  • Adhum il … – Adhumil kAlam – samsAra kAlam (that time when I did not have anything good in me like adhvEsham (no hatred), Abhimukhyam (friendliness) towards bhagavAn). That is, [Adhumil kAlaththu] at that time when I had nothing in me to attain him, [endhai] he himself announced his eternal fatherly relationship with me, [achchudhan] protected me without leaving me ever, [amalan] doing all these unconditionally without expecting anything from me in return and uplifted me as if it is his fortune; Alternative explanation – [Adhumil kAlaththu] during praLaya kAlam (the time of deluge when nothing exists) when everything is in subtle state [where I cannot do anything], [endhai] considering that he is the lord, when there is no name or form for these AthmAs, [achchudhan] bearing them and protecting them, [amalan] though he mingled with everyone as one with these chith and achith, still their defects did not touch him. bhagavAn when pervaded in all chith (sentient) and achith (insentient) whether they are in gross (manifested) forms or in subtle (unmanifested) forms, their defects don’t touch him. This is due to the fact that bhagavAn is present in them out of his own will/desire [unlike jIvAthmAs who enter into a material body due to being pushed by their karma – so their knowledge gets impacted by the type of their body and the bodily activities].

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 – 3.4.3 – pangayak kaNNan

Published by:

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – To equate bhagavAn‘s wealth of material realm with his spiritual divine form that is decorated with divine ornaments etc, AzhwAr speaks about the beauty of emperumAn‘s divine form amidst speaking about the material realm. It is the same purpose when he speaks about his distinguished/special nature in other pAsurams also. kadhir means oLi (radiance).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon emperumAn‘s distinguished form amidst these prakArams (material forms) and the similarity in them.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. Since there is no difference between bhagavAn having the whole creation as his body and having distinguished divine form, AzhwAr enjoys him being the cause of the universe and his divine form.

pAsuram

pangayak kaNNan enkO pavaLach chevvAyan enkO
angadhir adiyan enkO anjana vaNNan enkO
sengadhir mudiyan enkO thirumaRu mArban enkO
sangu sakkaraththan enkO sAdhi mANikkaththaiyE

Listen

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

sAdhi – produced from a mine
mANikkaththai – having a precious-gem like (very radiant) form
pangayam – like a lotus
kaNNan – having eye
pavaLam – like a coral
sem – reddish
vAyan – one who is having lips/mouth
am – beautiful
kadhir – radiant
adiyan – having divine feet
anjana(m) – like black pigment
vaNNan – one who is having complexion
sem – reddish
kadhir – having rays
mudiyan – one who is having divine crown
thiru – in the abode of lakshmI
maRu – scar (caused by SrIvathsa mole)
mArban – one who is having divine chest
sangu chakkaraththan – having completeness in weapons (to protect the private quarters of his divine consort)
enkO – should I call him?

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

Should I call emperumAn as one who is having a precious-gem (that was  produced from a mine) like (very radiant) form? Should I call him as the one who is having a lotus like eye? Should I call him as the one who is having coral like reddish lips/mouth? Should I call him as the one who is having beautiful radiant divine feet? Should I call him as the one who is having black pigment like complexion? Should I call him as the one who is having  divine crown that is having reddish rays? Should I call him as the one who is having the divine chest which is the abode of SrI mahAlakshmi, that is having a scar (caused by SrIvathsa mole)? Should I call him as the one who is having completeness in weapons (to protect the private quarters of his divine consort)?

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

  • pangayak kaNNan enkO – He engages with the chEthanas (sentient beings) through his eyes. AzhwAr is identifying the beauty of the eyes which made first contact with him.
  • pavaLach chevvAyan enkO – Even if someone escapes such glance, they will be captured by his smile – that is explained here.
  • am kadhir adiyan enkO – Those who are captivated by his glance and smile, will fall at his divine feet – that is explained here. Should I call him as the one who is having beautifully shining divine feet?
  • anjana vaNNan enkO – Those who fall at those divine feet get to enjoy the beautiful form – that is explained here.
  • sem kadhir mudiyan enkO – Isn’t it the divine crown that highlights his supremacy and thus the experience with such supreme person is apt [for the jIvAthmA]?
  • thiru maRu mArban enkO – When one observes the divine crown, one may shy away from bhagavAn thinking about his supremely independent nature. Isn’t it the relationship with SrI mahAlakshmi that eliminates that fear [from the jIvAthmA and lets him approach with confidence that thAyAr would facilitate his union with bhagavAn]? Should I call him as the one with SrI mahAlakshmi and the mole in his chest?
  • sangu chakkaraththan enkO – For those who fear unnecessarily for the safety of the divine couple, aren’t the divine weapons [conch and disc] the ones which instill confidence in them and remove their fear, by protecting the divine couple? Even they [periyAzhwAr in thiruppallANdu 2] said “vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu” (Let thAyAr who resides in the right side of your chest live forever) and immediately followed it up with “sudarAzhiyum pallANdu” (Let the radiant disc live forever).
  • sAdhi mANikkaththaiyE – Instead of a counterfeit gem, it is real gem which was fetched from a mine. Like that real gem, emperumAn too has no defects and has natural beauty.

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