Category Archives: thiruvAimozhi 4th centum

thiruvAimozhi – 4.10.11 – Atcheydhu

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “paramapadham is easy to attain for those who learn this decad”.

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

Atcheydhu Azhip pirAnaich chErndhavan vaN kurugUr nagarAn
nAtkamazh magizh mAlai mArbinan mARan satakOpan
vEtkaiyAl sonna pAdal AyiraththuL ippaththum vallAr
mItchi inRi vaikundha mAnagar maRRadhu kai adhuvE

Listen

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

AL seydhu – engaging in service through speech (of parOpadhESam (instructing others))
Azhip pirAnai – benefactor who has the divine chakra in his hand (which is enjoyed by his devotees)
sErndhavan – having attained
vaN kurugUr nagarAn – being the leader of the distinguished AzhwArthirunagari
nAL kamazh – having very fresh fragrance
magizh mAlai – divine magizha garland
mArbinan – having on his chest
mARan – having the family name “mARan”
satakOpan – AzhwAr who is having the divine name “SatakOpa” (due to defeating the bAhyas (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham))
vEtkaiyAl – out of great desire (in bhagavath vishayam)
sonna – mercifully spoke
pAdal – in the form of a song
AyiraththuL – among the thousand pAsurams
ippaththum – these 10 pAsurams (which are focussed on instructing others)
vallAr – those who can recite (along with meditating upon the meanings)
kaiyadhu – in their hands’ reach
maRRu – on top of the recital itself [which is a greatly joyful result]
adhu – being present in the other side [of material realm]
mItchi inRi – with no return
vaikundham – SrIvaikuNtam
mAnagar – the great abode.

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

AzhwAr who is having the divine name “SatakOpa” and the family name “mARan”, who is having attained emperumAn, the benefactor who has the divine chakra in his hand, by  engaging in service through speech,  is the leader of the distinguished AzhwArthirunagari and is having divine and very freshly fragrant magizha garland on his chest, out of great desire, mercifully spoke these 10 pAsurams among the thousand pAsurams in the form of a song. Those who can recite them, will have the great abode SrIvaikuNtam which is present in the other side, from where there is no return, in their hands’ reach, on top of the recital itself.

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

  • Atcheydhu AzhippirAnaich chErndhavanAzhwAr who attained emperumAn by serving him. He surrendered to sarvESvaran in the proper manner. That is, as said in SrI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs), instead of misusing the faculties bestowed by emperumAn, engaging them in the apt matter as said in thiruvAimozhi 2.3.4thandha nI koNdAkkinai” (You who created me, accepted me subsequently) and attaining him. The means for accepting the servitude is in emperumAn’s hands [the divine chakra]. As he [sudharSana chakkaraththAzhwAr] is engaged in servitude, he engaged AzhwAr also in servitude.  As the divine chakra is united with emperumAn’s hands, AzhwAr too united with him.
  • sErndha – Like a broken ship reaching the shore. Atcheygai means rendering service. Service can be of 3 types – mAnasa (by mind), vAchika (by speech) and kAyika (by body/actions). Among these, AzhwAr is not the one for mAnasa and kAyika kainkaryams. This is because, his nature is as explained in periya thiruvanthAdhi 34 “kAlAzhum nenjazhiyum kaNsuzhalum” (my feet does not remain stable, my heart is melting and my eyes are spinning). So, his service can only be through speech. [Here is a detailed analysis of the nature of the service done by AzhwAr in this decad/pAsuram] Does it say that AzhwAr served by singing thiruvAimozhi? No. If that is the case, this pAsuram should be in the last decad, that is in “muniyE nAnmuganE“; or it should have been part of the first pAsuram of thiruvAimozhi which is the essence of the whole prabandham; or, it should have been part of “pugazhu nal oruvan” decad (thiruvAimozhi 3.4), where AzhwAr performed kainkaryam by speech. Alright, shall we say that AzhwAr served by speech by mercifully explaining bhagavAn‘s supremacy after eliminating any doubts of supremacy for other dhEvathAs? No. That was already done in first pAsuram itself. Shall we say that AzhwAr is determining who is supreme and instructing the same to others? No. That was already done in thiruvAimozhi 2.2thiNNan vIdu” and thiruvAimozhi 2.8aNaivadhu aravaNai mEl“. Shall we say that this is explaining emperumAn‘s supremacy in archAvathAram? No. That was already done in thiruvAimozhi 3.6seyya thAmaraik kaNNan“. Shall we simply say that AzhwAr is instructing others? No. That was also already done in thiruvAimozhi 1.2vIdu min muRRavum” and many other places. So, what is the scope of this decad “onRum dhEvum“? On hearing AzhwAr mercifully saying “thirukkurugUr adhanuL paran thiRam anRip pallulagIr dheyvam maRRillai pEsuminE” (thiruvAimozhi 4.10.3), that is “polindhu ninRa pirAn” is the supreme lord, and seeing what is shown in “kabAla nan mOkkaththuk kaNdu koNmin” (thiruvAimozhi 4.10.4), everyone in this universe was reformed and became SrIvaishNavas; they became reformed to be performed mangaLASAsanam by AzhwAr. He dedicates a separate decad “poliga poliga” for such mangaLASAsanam. This samsAram which was unable to reform even by sarvESvara through his incarnations, was reformed by AzhwAr’s efforts. So AzhwAr is saying “Atcheydhu Azhip pirAnai chErndhvan” (having attained emperumAn through his servitude) since by his instructions he has reformed the entire universe so that he need not try to establish who is the supreme anymore [since everyone accepted his instructions and became SrIvaishNavas already] as said in thiruvAimozhi 5.2.4 “idam koL samayaththai ellAm eduththuk kaLaivana pOlE thadam kadal paLLip perumAn thannudaip pUdhangaLE” (To eliminate all the wrong philosophies, the devotees of the lord who is reclining in milk ocean, are spread everywhere).
  • vaN kurugUr nagarAn – The cause for all these auspiciousness is the birth in this dhivyadhESam.
  • nAL kamazh magizh mAlai mArbinan – In “naNNAdhAr muRuvalippa” decad, previously AzhwAr’s garland had become dry on seeing the sufferings of the samsAris (worldly people); now – on explaining the supremacy of bhagavAn, and becoming confident that there is no more sufferings for them, the garland became fresh.
  • mARan satakOpan – He is the mruthyu (agent of death) for the hurdles in attaining bhagavAn.
  • vEtkai … – He is not of the nature, where he is advising those who humbly approached him to learn these; it is out of his desire [and compassion], he is mercifully explaining this decad among the thousand pAsurams; for those who are well versed in this decad, the great abode of SrIvaikuNtam is within their hands reach and there is no return from there too.
  • maRRadhu … – Both SrIvaikuNtam and leelA vibhUthi are at their disposal. maRRu is just an avyaya (no meaning, a word to just fulfil the poetic meter), the return-less paramapadham is within their hands. paramapadham is in their hands completely. Another explanation – the ultimate goal is knowledge about bhagavAn; the abode which matches such knowledge is also easy to attain for them. Another explanation – The great abode of SrIvaikuNtam is the other world, which is opposite to this samsAram. That is in their hands.

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 – 4.10.10 – uRuvadhAvadhu

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, AzhwAr says “It is apt to serve polindhu ninRa pirAn who has mercifully descended without losing any of his aiSvarya (wealth/control) and standing [here in AzhwArthirunagari]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is both destiny and apt to serve emperumAn who is the SarIri (soul) of all, very easy to mingle with and is having heart captivating activities”.

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

uRuvadhAvadhu eththEvum evvulagangaLum maRRum thanpAl
maRuvin mUrththiyOdu oththu iththanaiyum ninRa vaNNam niRkavE
seRuvil sennel karumbodOngu thirukkurugUr adhanuL
kuRiya mANuruvAgiya nIL kudak kUththanukkAtcheyvadhE

Listen

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

eththEvum – all categories of dhEvathAs
evvulagangaLum – all worlds
maRRum – other chith (sentient beings) and achith (insentient entities)
iththanaiyum – all these
than pAl – in his svarUpam
maRu il – unblamable
mUrththiyOdu oththu – considering them to be distinguished forms as comparable to his divine/special forms
ninRa vaNNam – without losing his identity as well as his characteristics
niRkavE – while standing

(matching that supremacy)
seRuvil – in fertile lands,
sennel – fresh paddy
karumbodu – sugarcane etc
Ongu – growing well
thirukkurugUr adhanuL – standing in thirukkurugUr
kuRiya – being vAmana (who can be well enjoyed by the devotees)
mANuruvE – assuming the form of brahmachAri (celibate student, who is having the identity of being needy)
nIL – having great enjoyability forever (which captivates everyone who hears about him)
kudak kUththanukku – to krishNa who performed kudak kUththu [type of dance with having multiple pots on oneself]
AL seyvadhE – to serve
uRuvadhu Avadhu – the purushArtham (goa) that is destiny and apt.

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

emperumAn is standing in such a manner that all categories of dhEvathAs, all worlds, other chith (sentient beings) and achith (insentient entities) and all of these remain in his svarUpam, considering them to be distinguished forms as comparable to his divine/special forms, without losing his identity as well as his characteristics; he is also standing in thirukkurugUr which has fertile lands having well growing fresh paddy, sugarcane etc; to serve such emperumAn who having great enjoyability forever as vAmana, assuming the form of brahmachAri and as krishNa who performed kudak kUththu, is the purushArtham (goa) that is destiny and apt.

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

  • uRuvadhAvadhu … – It is apt to serve the one who performs great kudak kUththu (pot dance). This [servitude] is apt, suitable, best and joyful; it can simply mean “this is apt”.
  • eththEvum … – All the dhEvathAs and the worlds which are their abodes.
  • maRRum – the remaining chEthanas (sentient beings) and achEthanas (insentient entities).
  • than pAl maRuvil mUrththiyOdu oththu – When they arrive at him, they will be considered as his faultless forms. When they become his forms, they will be as good as his divine/spiritual forms, and remain faultless. maRu – fault; maRu il – not having fault. That is not having the possibility of being separable from him and so on. Another explanation – maRu – mole – SrIvathsam; the form of emperumAn which is having the SrIvathsa mole; [these entities when united with emperumAn] will resemble the divine form of emperumAn which is having the SrIvathsa mole. Another explanation – there is a form of empeurmAn which is opposite to all faults; matching such form. How are they comparable to his SarIram (form)?  This is due to them a) being inseparable b) having AdhAra (emperumAn being the support) – AdhEya (other entities being supported) relationship c) having niyanthru (other entities being controlled) – niyAmya (emperumAn being the controller) relationship, having SEsha (other entities being servitors) – SEshi (emperumAn being lord) relationship, all of which are characteristics of SarIra (body/form) and are present in these entities with respect to bhagavAn. When dhEvadhaththa (an imaginary person) stands on a tree, that tree does not become his body – here it is not like that [emperumAn is pervading everything, so everything is his form].
  • iththanaiyum … – While all of these remain in him as they are. emperumAn descending into AzhwArthirunagari having all entities other than himself being servitors in the form of SarIra (body), and without losing any of this wealth/opulence. Since emperumAn is together with ubhaya vibhUthi (nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm)), he is standing here manifesting all those wealth. A prince, even while wearing a small garment and appears modest, it will manifest his wealth without any shortcoming.
  • seRuvil … – In the fertile fields of thirukkurugUr, the fresh paddy crop grows as high as sugarcane crop. In this town, the entities are equally great and have no shortcomings; just like in paramapadham, everyone will have the same greatness.
  • kuRiya – Just like a huge land is shortened into a small space, he presented himself in a short form which can be fully absorbed and enjoyed by one’s eyes.
  • mANuruvAgiya – He is an expert in begging that he will have the same fresh smiling face whether some one gives alms or not.
  • nIL kudak kUththanukku – Even after performing the kudak kUththu long back, he danced in such a manner that, even those who hear about his dance, will completely be captivated as if they saw it right in front of them and start loving him.
  • AL seyvadhE – That kudak kUththu chEshtitham (leelA, activity) will itself engage you in servitude; you just need to oblige.

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 – 4.10.9 – viLambum

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, AzhwAr says “If you want to be saved, take shelter of AzhwArthirunagari which is mercifully occupied by emperumAn whose wealth cannot be destroyed by the wrong debates of vEdha bAhya (those who reject vEdhas) and kudhrushtis (those who misinterpret vEdhas)”.

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

Ninth pAsuram. AzhwAr says “You don’t even need to go to great heights (emperumAn) for your upliftment. It is sufficient if you focus your knowledge on thirunagari where he resides”.

pAsuram

viLambum ARu samayamum avai Agiyum maRRum than pAl
aLandhu kANdaRkariyanAgiya Adhip pirAn amarum
vaLam koL thaN paNai sUzhndhazhagAya thirukkurugUr adhanai
uLam koL gyAnaththu vaimmin ummai uyyak koNdu pOguRilE

Listen

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

viLambum – being essence just by words (of great debating skills)
ARu samayamum – the six schools of philosophy which reject vEdham (namely chArvAka, SAkhya (baudhdha), kshapaNaka (jaina), vaiSEshika, SAnkhya and pASupatha)
maRRum – other kudhrushti philosophies (which misinterpret vEdham)
avai Agiyum – collectively group together
than pAl – in his own matters (where he is beyond limits)
aLandhu – determine
kANdaRku – to see
ariyan Agiya – having nature which is difficult
Adhip pirAn – great benefactor who is the cause of all
amarum – the abode where he resides well
vaLam koL – attractive
thaN – invigorating
paNai – water bodies
sUzhndhu – surrounded
azhagAya – perfectly enjoyable
thirukkurugUr adhanai – AzhwArthirunagari

(you all)
ummai – you
uyyak koNdu – to uplift
pOguRil – if you want
uLam koL gyAnaththu – in your internal knowledge (of the mind)
vaimmin – place it.

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

emperumAn, the great benefactor who is the cause of all, who is having the nature where his matters are difficult to see and determine by the collective group of six schools of philosophy which reject vEdham and are being essence just by words [no real stuff] and other kudhrushti philosophies. If you want to uplift yourself, place AzhwArthirunagari, the perfectly enjoyable abode of such emperumAn which is surrounded by attractive and invigorating water bodies, in your internal knowledge.

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

  • viLambum ARu samayamum – The bAhya philosophies (which reject vEdham) which have the essence just in words since they are not based on pramANam (vEdham) and are merely sustained by dry arguments countering certain points raised by vEdhAnthis. bhAshyakArar (emperumAnAr) mercifully explained these as “SAkhya ulUkya akshapAdha kshapaNa kapila pathanjali mathAnusAriNa:” (SAkhya – baudhdha, ulUkya – chArvAka, akshapAdha – gauthama, kshapaNa – jaina, kapila – sESvara sAnkhya (sAnkhya philosophy which accepts ISvara’s existence), pathanjali matha – yOga SAsthram)).
  • avai Agiyum maRRum – The kudhrushti philosophies which are comparable to the bAhya philosophies. “thamOnishtAhithAssmruthA:” (those who follow philosophies which reject vEdham and those who follow philosophies which misinterpret vEdham will not qualify for mOksham. They are situated in thamO (ignorance) guNam).
  • than pAl … – In emperumAn‘s matters, even to say that “he does not exist”, one should understand his nature – but understanding his nature is impossible. That is, for bAhyas and kudhrushtis, his svarUpa (nature), rUpa (forms), guNa (qualities) and vibhava (activities) are unshakeable.
  • Adhip pirAn – One cannot say “mEmAthAvandhyA” (my mother is barren) [bhagavAn being the cause of everything/everyone, one cannot easily reject his existence/greatness].
  • aLandhu … – emperumAn, the cause of the universe, who cannot be measured, lovingly resides.
  • vaLam koL – Having wealth and being surrounded by invigorating water bodies and very attractive AzhwArthirunagari.
  • uLam koL gyAnaththu vaimmin – uLam koL gyAnam – Internal knowledge. Before the knowledge dawns and grasps external aspects through the external senses, make thirunagari the focus of your internal knowledge. Instead of focussing the knowledge in external matters, turn it towards internal aspects [AthmA and bhagavAn who are in the heart].
  • ummai uyyak koNdu pOguRilE – As said in thaiththirIya upanishath “santhamEnam” (they know him to be existing), if you want to retain your existence. As said in thaiththirIya upanishath “asannEva” (he becomes non-existing), AzhwAr thinks these people who reject/misinterpret vEdham, to be non-existing. SrI rAmAyaNam sundhara kANdam 43.25 “nEyamasthimahAthmanA” (You manifest enmity with the great SrI rAma and for this the lankA will cease to exist. Neither you or rAvaNa will survive), as hanuman said “perumAL (SrI rAma) is only comparable to himself in his parathva form (in paramapadham) and there is no one else who is comparable to him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.10.8 – pukkadimaiyinAl

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, when asked “Did mArkaNdEya rishi not pray to rudhra and achieved his desire?”, AzhwAr says “There, rudhra was only doing purushakAram (recommendation). It was emperumAn who mercifully bestowed his desired goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains “even for other dhEvathAs, emperumAn is the one who gives them the ability to fulfll the desires of those who pray to them”, through the example of rudhra fulfilling the desires of mArkaNdEya, through the mercy of ISvara (bhagavAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. When said “Though these principles are understood, mArkaNdEya et al got their desires fulfilled by approaching other dhEvathAs”, AzhwAr says “Would you like to hear, how that happened?”.

pAsuram

pukkadimaiyinAl thannaik kaNda mArkaNdEyan avanai
nakka pirAnum anRuyyak koNdadhu nArAyaNan aruLE
kokkalar thadam thAzhai vElith thirukkurugUr adhanuL
mikka AdhippirAn niRka maRRaith theyvam viLambudhirE

Listen

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

adimaiyinAl – through servitude
pukku – entered
thannai – self (who is to be surrendered)
kaNda – seen in front
mArkaNdEyan – known as mArkaNdEya
avanai – famous through purANams
nakkan – known as nagna (naked) due to being dhigambara (having the directions as garments)
pirAnum – benefactor (for helping his devotee defeat death and become immortal)
anRu – during praLaya (deluge)
uyyak koNdadhu – rescued and made him a devotee of bhagavAn for his upliftment
nArAyaNan – nArAyaNa (who is the antharAthmA)
aruLE – by the mercy (of making rudhra to be the benefactor for mArkaNdEya);

(thus)
kokku – like the complexion of a crane
alar – blossoming flower
thadam – vast
thAzhai – leaves
vEli – having a protective layer
thirukkurugUr adhanul – standing in AzhwArthirunagari
mikka – being greater than all
Adhi – natural cause
pirAn – great benefactor
niRka – while standing
e maRRu dheyvam – which other dhEvathA who is with expectation
viLambudhir – speaking?

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

rudhra, the benefactor, who is known as nagna, due to being dhigambara, during praLaya, rescued mArkaNdEya who is famously known through purANams and entered by servitude and seen him in front, and made mArkaNdEya a devotee of bhagavAn for his upliftment by the mercy of nArAyaNa; thus, while emperumAn who is greater than all, the natural cause and the great benefactor is standing in AzhwArthirunagari which has a protective layer of blossoming flowers with the complexion of a crane [white colour] and vast leaves, which other dhEvathA who is with expectation, are you speaking about?

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

  • pukku adimaiyinAl – Entering with servitude. He did not enter as “the servitor of sarvESvara“; but entered as “the servitor of rudhra”.
  • thannaik kaNda – He did not lose anything by not seeing rudhra as such.
  • pukku … – Neither there is loss due to the target of surrender [rudhra]; nor there is any loss due to not seeing.
  • mArkaNdEyan avanai – one who is known as mArkaNdEya.
  • nakka pirAn – nakkan means nagna. He is known as pirAn (benefactor) since he helps his followers and since he bestows knowledge. Since “nArAyaNa” is highlighted subsequently, it is said that rudhra pointed mArkaNdEya towards emperumAn‘s divine feet saying “when it comes to being a servitor, there is no distinction between you and me”.
  • uyyak koNdadhu – rescued when in danger.
  • nArAyaNan aruLE – rudhra said to mArkaNdEya “You served me for many days; that should not become useless. I also got this position by surrendering unto emperumAn. Now, feeding you means giving you advice on from where you can get food [i.e., desires fulfilled] [when a hungry person knocks on someone’s door and if he does not have food but is caring/courteous, he will direct the hungry person to the house where food is given]” and lead him to sarvESvaran. “aruL” (mercy) should be read as “aruLAlE” (by the mercy); also explained as – rudhra protected him by making him receive the mercy of emperumAn.
  • kokkalar … – AzhwArthirunagari which is having flowers which are having the white complexion of crane and the vast leaves as a protective layer. This is the nature of the land [very pure and vast].
  • mikka Adhip pirAn niRka – While emperumAn who is greater than all and the cause of the universe is standing.
  • mikka – Glorified greatly but having shortcomings while approached – unlike this. [Explained further] After accepting service for a long time, when it is time to bestow the goal, not having to lead to some one else [like rudhra had to do].
  • maRRaith theyvam viLambudhirE – You are highlighting one among the many prakArams (forms) as ISvara [bhagavAn]; oh losers! while nothing which is not his prakAra can even exist, you are highlighting such prakAra as prakAri (substratum – bhagavAn) and are looking nonsensical.
  • viLAmbudhirEAzhwAr feels that these dhEvathAs are not even qualified to be discussed about.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 4.10.7 – Odi Odi

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, when asked “Shall we pursue other dhEvathAs to acquire certain unseen benefits?”, AzhwAr replies “You will only get whatever you have already got praying un to them; hence, give up those aspects and surrender unto polindhu ninRa pirAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You will only get whatever you have already got from those dhEvathAs; hence, you become a servitor of emperumAn who is the cause of all and who is having garuda dhvajam (flag)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. Those who heard AzhwAr in previous pAsuram said “Alright. We will do that [surrender unto emperumAn]. But considering ‘these other dhEvathAs too have some greatness, we have served them; to not waste such efforts and we will wait for those efforts to fructify and finally we will surrender unto empeurumAn” and AzhwAr says “You have already seen the results of worshipping those dhEvathAs; now you do what is required”.

pAsuram

Odi Odip pala piRappum piRandhu maRROr dhevam
pAdi Adip paNindhu pal padigAl vazhi ERik kaNdIr
kUdi vAnavar Eththa ninRa thirukkurugUr adhanuL
Adu putkodi Adhi mUrththikku adimai puguvadhuvE

Listen

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

maRRu Or dheyvam – another dhEvathA who cannot be named
pAdi Adi – singing and dancing (being devoted towards that dhEvathA)
paNindhu – worship
pal padigAl – in many different ways
vazhi – through the SAsthram (which instructs one to surrender)
ERi – taking shelter of that dhEvathA more and more
Odi Odi – (as a result, in garbha (womb), naraka (hell) etc which are results of such activities) running/moving around
pala piRappum piRandhu – taking different births
kaNdIr – you have seen in front of you;

(thus)
vAnavar – all those dhEvathAs (whom you are surrendered to)
kUdi – together
Eththa – to be praised and to be surrendered unto (to be relieved of their dangers)
thirukkurugUr adhanuL – in AzhwArthirunagari
ninRa – one who is standing
Adu – swaying (due to devotion towards bhagavAn)
puL – periya thiruvadi (garudAzhwAr)
kodi – having as his flag (which highlights his supremacy)
Adhi mUrththikku – for the sarvESvara, who is the cause of all
adimai puguvadhu – become his servitor.

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

Singing and dancing another dhEvathA who cannot be named, worshipping him in many different ways, taking shelter of him more and more through the SAsthram, running/moving around taking different births, and seen all these in front of you. You become the servitor of sarvESvara, who is the cause of all, who is having the swaying garuda as his flag, and is standing in AzhwArthirunagari, to be praised and to be surrendered unto, by all those dhEvathAs together.

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

  • Odi Odi … – As said in SrI bhagavath gIthA 9.21gathAgatham kAmakAmA labhanthE” (having desires in the desirable svargam etc (which are mentioned in them), they attain (the insignificant, temporary) svargam etc and again and again return [to the material world]), they roamed around in this samsAram assuming many births.
  • pala piRappum piRandhu – AthmA is eternal; achith is also eternal; the connection with achith [for AthmA] is also eternal, and through the continuous flow of karma, one assumes different types of births; without knowing the past and future, you are thinking “this is the only birth/life I have”.
  • maRRu Or … – In this countless births, in every birth, you have worshipped other dhEvathAs. While doing so, you were engaged with all your three faculties – mind, speech and body, yet due to the shortcoming of the dhEvathA, you did not get the real benefit – there is nothing surprising in it [since they cannot bestow the real benefit]. You were deeply engaged in those dhEvathAs as ordered in his matters by bhagavAn in SrI bhagavath gIthA 9.34 “mAm namaskuru” (worship me).
  • pal padi kAl – Did you just worship those dhEvathAs in one particular way? No, you engaged in their worship in several ways.
  • vazhi ERik kaNdIr – Have you yourself not seen the result of worshipping those dhEvathAs as explained in SAsthram? For “palpadikAl vazhiyERikkaNdIr“, how did AzhwAr know that they have not surrendered to bhagavAn in any of their births? On seeing their current state where AzhwAr had to instruct them in this way, it is obvious that they did not surrender to bhagavAn previously. As said in brahmANda purANam “mOksham ichchEth janArdhanAth” (those who desire mOksham should approach janArdhana (SrIman nArAyaNa), had they surrendered to bhagavAn, they would have become muktha (liberated soul). Since you had surrendered to other dhEvathAs, you are toiling in this samsAram. mahAbhAratham mOksha dharmam 169.35 “brahmANam SithikaNtam cha yAchcha anyA: dhEvathA: smruthA: | prathibudhdhA na sEvanthE yasmAth parimitham palam ||” (Those who are desirous of liberation will not worship brahmA, Siva and other dhEvathAs who are highlighted in smruthis), those who are desirous of mOksham, will not follow inferior dhEvathAs; this is because – they can only give temporary results. It is said that “skandha rudhra mahEndhrAdhyA: prathishidhdhAsthu pUjanE” (worshipping of dhEvathAs such as skandha, Siva, indhra is forbidden). vaishNava dharmam “thvayAbiprAptham …“. ambarIsha was meditating upon bhagavAn. sarvESvaran wanted to know his faith; he assumed the form of indhra and arrived in front of ambarIsha on the airAvatha elephant and asked “What do you desire for?”; ambarIsha said “Who are you, who have appeared on a worm [indicating the elephant as worm, due to his disregard for the same]?”. As emperumAn assumed this form of indhra, ambarIsha did not realize that it was emperumAn himself appearing in this form of indhra along with his garuda in the form of airAvatha. ambarIsha spoke “I am performing this penance to see whoever you have taken shelter to acquire this wealth; I am not of the nature of worshipping and serving strangers; so you can leave now my lord; my salutations to you”. thirumazhisai AzhwAr, a great devotee of SrIman nArAyaNa was once stitching his cloth. At that time, rudhra and pArvathi were passing by on the aerial route. thirumazhisai AzhwAr did not care for their passing by; pArvathi became offended and told rudhra “While you are greater than all, this person is disregarding you [and thus disrespecting you]”. rudhra said “He appears to be a devotee of bhagavAn” and both said “Let us find out who he is” and approached him. rudhra asked “What is this? Humans when seeing the dhEvas (celestial beings), will worship them and ask for boons; on the other hand, you, on seeing us, have not respectfully folded your stretched legs, and did not render any service and did not ask for any boons”. thirumazhisai AzhwArs said “Alright. Can you give mOksham?”. rudhra replied “I have no capacity to give that. That can only be accomplished by the mercy of bhagavAn by surrendering unto him”. AzhwAr further asked “In that case, can you postpone the death of a person who is suppose to die today?”, rudhra replied “That is also not possible for me to do since it is based on one’s karma (puNya and pApa)”. AzhwAr sarcastically said “That being the case, can you mercifully make the thread go through the path of the needle?”. rudhra became very angry and opened his third eye on his forehead and AzhwAr showed many eyes on his foot in response [which made rudhra and pArvathi understand the greatness of AzhwAr and they respectfully left that place after apologising to AzhwAr].
  • kUdi … – Those dhEvathAs whom you have surrendered unto, will accept your worship and then they will go and worship emperumAn. At least, by seeing their acts, you surrender unto emperumAn; irrespective of the one who severed the head (rudhra) and the one who lost the head (brahmA), as village heads who have great enmity with each other, yet have common danger, all of those dhEvathAs will surrender unto bhagavAn only. Though they have mutual enmity, they will come together when it comes to worshipping emperumAn.
  • Adu puL kodi – Victorious garuda flag. Adu – victory. One who has victorious garuda as/in his flag. Also explained as – the bird (garuda) who is swaying/dancing out of joy of being the vehicle of sarvESvaran. To destroy the enemies of devotees, one need not hurt sarvESvaran; emperumAn just need to remain on the shoulders of thiruvadi (garudAzhwAr). One who is known as “garudadhvaja”, “garudavAhana” is mOkshapradha (one who can bestow mOksham).
  • Adhi mUrththikku – As said in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditating upon the one who is the cause of everything). jagathkAraNavasthu (one who is the cause of universe) is the one who is to be meditated upon and worshipped. sarvESvaran who is the one who can bestow mOksham and one who controls everyone.
  • adimai puguvadhuvE – It is the duty of each AthmA to serve bhagavAn. You need not do anything [additional]; all you need to do is offer his belongings [our self, body etc] to him. While he considers us as “my belongings”, instead of you considering these to be “my belongings”, you should accept that these are “his belongings”. “adimai puguvadhu” is an order/rule to follow, and “kaNdIr” indicates that you have seen the result of surrendering to other dhEvathAs; so, AzhwAr says “now you try surrendering unto bhagavAn”. When bhattar explained yayAthi charithram [yayAthi being a very pious king ascends to svarga to share the throne with indhra and he was tricked by indhra to fall from that position], piLLai vizhupparaiyar and AppAn thiruvazhundhUr araiyar asked “Which concept of vEdham and its elaboration, is explained in this incident?”. bhattar mercifully explained “Inferior dhEvathAs, even when someone prays to them and achieves some greatness, they cannot tolerate that and only sarvESvaran considers ‘the greatness achieved by others is as good as greatness of himself’ and hence, this incident explains that the other dhEvathAs are not be surrendered unto  and only sarvESvaran is to be surrendered unto”. As said in SrI rAmAyaNam bAla kANdam 31.4 “imausma” (SrI rAma to viSvAmithra – we are available to execute your orders), only emperumAn can assume very humble position. [What about yAdhavas who were surrendered to krishNa and still did not get liberated?] On hearing that the yAdhavas [krishNa’s clan] killed each other using wild grass, it was asked with fear “there is nothing that krishNa has not done for them; yet, in the end, they killed each other; we think that our surrender to bhagavAn also may lead to this end” and [nampiLLai] mercifully explained “Do not fear; we will not meet with that end; they simply considered krishNa as ‘my friend’, ‘my in-law’ and so on and liked him only due to their bodily relationship with him and so their relationship with him ended with their current lives; but as we are knowledgeable about our true nature and surrender unto bhagavAn thinking that we should achieve the real goal, we will achieve the eternal result”.

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 – 4.10.6 – pORRi maRROr

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr was asked “If emperumAn is the supreme lord, why did he make us to be devoted towards dhEvathAntharams (other dhEvathAs)?” and he replies “This is done to not let the injunctions of SAsthram which indicates ‘all the creatures who are engaged in good/bad deeds to reap the results according to their deeds’, fail; knowing this, you all escape his deception”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is emperumAn’s skill which makes you not realize how he manages the material realm based on one’s karma (deeds)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “We have good clarity about bhagavAn’s supremacy when you mercifully explain the same and at other times we have great desire towards other dhEvathAs; what is the reason for this?”, AzhwAr replies “that is due to your own sins”. Also, see nanjIyar‘s introduction.

pAsuram

pORRi maRROr dheyvam pENap puRaththittu ummai innE
thERRi vaiththadhu elleerum vIdu peRRAl ulagillai enRE
sERRil sennel kamalam Ongu thirukkurugUr adhanuL
ARRa vallavan mAyam kaNdIr adhaRindhaRindhOduminE

Listen

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

maRRu Or – another
dheyvam – dhEvathA
pORRi – praise
pENa – to serve/support
puRaththittu – keeping away (from him)
ummai – you all (who are attached to those dhEvathAs)
innE – in this manner (like I am faithful towards emperumAn, you are faithful towards those dhEvathAs)
thERRi vaiththadhu – made you remain faithful (in those dhEvathAs)
elleerum – everyone
vIdu peRRAl – if attained mOksham (liberation) of serving bhagavAn
ulagu – the injunctions/order of the world (where it is said that “emperumAn will conduct the world based on the individual’s karma giving them the apt results)
illai – will be lost
enRE – will remain like that;

(the reason for this)
sERRil – in marshes
sennel – fresh paddy
kamalam – lotus
Ongu – grow nicely
thirukkurugUr adhanuL – residing in AzhwArthirunagari
ARRavallavan – the one being greatly capable and making others enjoy the results of their deeds, his
mAyam kaNdIr – being related to prakruthi (material realm) which is said as “mAyA” (which is part of his sport and is difficult to cross over);
adhu – that
aRindhu aRindhu – having knowledge about it (the process of prapaththi (surrender) which helps cross over the material realm)
Odumin – try to cross over (that material realm)

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

The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and made you remain faithful towards them is, if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA” ; having knowledge about it, try to cross over the material realm.

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

  • pORRi – Whatever I am doing towards bhagavAn, you are doing the same towards other dhEvathAs; there is no fault in your side; it is just that your object of worship is unsuitable [to be worshipped].
  • maRROr dheyvam – As said in SrI bhagavath gIthA 9.23 “yE pi anya dhEvathA bhakthA:” (even those who worship other dhEvathAs, are worshipping me but in a wrong way).
  • pENa – Since they do not have any specific greatness, it is your responsibility to bring about some glories for them.
  • puRaththittu – Keeping away from emperumAn himself.
  • ummai innE thERRi vaiththadhu – The way he managed to keep you with clear knowledge [in whatever you were doing].  As I remain free and fearless for the future disasters as said in thaiththirIya upanishath “nabibhethi kuthaSchana” (He will not fear anywhere), he made you surrender unto other dhEvathAs who are like boats with holes and cracks [which cannot even save themselves] and remain faithful and attached towards them.
  • elleerum … – If the whole residents of the material realm become liberated, SAsthram which is meant for leelA (sport) will become useless. The world has people who engage in virtuous deeds and people who engage in sinful deeds; when those who performed pious and sinful deeds reap the results of their deeds, the injunctions/order of SAsthram as said in “puNya:puNyEkarmaNA – pApa:pApEna” (those who engage in pious deeds become pious and those who engage in sinful deeds become sinful), will become nullified. [Citing a pramANam where the word “lOka” indicates SAsthram] In bhagavath gIthA 15.14 “athOsmi lOkE vEdhEchaprathitha: purushOththama:” (I am famously known in Sruthi [vEdha] and smruthi [lOka] as purushOththama), lOka is explained as pramANam (smruthi) [and not world or the residents of the world]. Similarly here too lOka indicates SAsthram.
  • sERRil … – The objects of this sacred town are competent to each other [in their glories]. As explained in periyAzhwAr thirumozhi 4.8 “uram peRRa malark kamalam” (The distinct lotus flower) etc, every object will touch each other and grow together.
  • ARRa vallavan – emperumAn who is capable of making those who engaged in virtuous deeds and sinful deeds to enjoy the results of those deeds respectively.
  • mAyam kaNdIr – You see how he is deceiving and keeping the ones whom he does not want to accept, away from in this prakruthi (material realm) as said in SrI bhagavath gIthA 7.14mama mAyA dhurathyayA” (my material realm is very difficult to cross over).
  • adhu aRindhu – Knowing that it is his mAyA (amazing ability).
  • aRindhu OduminE – As said in SrI bhagavath gIthA 7.14mAmEvaya prapadhyanthE mAyAm EthAm tharanthi thE” (Those who surrender unto me, cross over this material realm), he himself mercifully explained the path of surrender to cross over; knowing that path/means, try to escape from this material realm by surrendering unto him. This material realm being a creation of him, instead of trying to win over him by keeping away from him, try to hold on to his divine feet and escape from here.

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 – 4.10.5 – ilingaththitta

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram, AzhwAr says “All of you who are faithful to linga purANam, and your dhEvathAs are pervaded by nArAyaNa; this being the case, all of you surrender unto him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, rejecting bAhya (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham0, AzhwAr says “emperumAn who resides in thirunagari is superior to all”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. AzhwAr rejects those who bring kudhrushti smruthis (the texts which misinterpret vEdham) such as linga purANam and bAhya smruthis (the texts which reject vEdham) as authentic texts.

pAsuram

ilingaththitta purANaththIrum samaNarum sAkkiyarum
valindhu vAdhu seyvIrgaLum maRRu num dheyvamum Agi ninRAn
malindhu sen nel kavari vIsum thirukkurugUr adhanuL
polindhu ninRa pirAn kaNdIr onRum poy illai pORRuminE

Listen

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

ilingaththu itta – that which highlights worship of lingam
purANaththIrum – you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams
samaNarum – jainas (who are faithful to texts which are outside vEdham)
sAkkiyarum – baudhdhas
valindhu – through dry arguments
vAdhu seyvIrgaLum – you vaiSEshikas, who are debating
maRRum – further
num – those you have considered as goal
dheyvamum – the different dhEvathAs
Agi – promoting them to be at his (emperumAn‘s) disposal
ninRAn – stood
sen nel – fresh paddy
malindhu – abundantly available
kavari vIsum – due to the rich crops, swaying like a chAmara (a fan made with fur)
thirukkurugUr – in thirunagari
polindhu ninRa – standing with completeness (where his qualities of parathvam (supremacy) and Seelam (simplicity), saulabhyam (easy approachability) etc shine well)
pirAn kaNdIr – see the sarvESvaran himself;

(do not doubt if the quality of supremacy will shine in archAvathAram, as said in “thAmarchayEth” etc, in this principle)
onRum – any
poy illai – no falsity
pORRumin – (thus, giving up your bAhya and kudhrushti aspects) and praise him

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

Oh you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams! Oh jainas! Oh baudhdhas! Oh you vaiSEshikas, who are debating through dry arguments! emperumAn is promoting those different dhEvathAs, you have considered as goal, to be at his (emperumAn‘s) disposal and standing in thirunagari where fresh paddy is available abundantly and the crops are appearing to be swaying like a chAmara (a fan made with fur) with completeness, is sarvESvaran himself; there is no falsity in this principle and thus you all praise him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • ilingaththitta purANaththIrum – This is the difference between sAthvika purANam and rAjasa/thAmasa purANam [that is, sAthvika purANams speaks the truth of vishNu’s supremacy as it is; other purANams exaggerate the greatness of a particular dhEvathA]. The crux of the purANam can be observed right at the beginning of the purANam; [in SrIvishNu purANam] as a general question is posed as in “yanmayam jagath brahman” (Oh best among brAhmaNas! who is pervading this universe as antharAthmA? From where did these universe appear? In where did they become subdued during deluge? and so on) and the answer is given specifically and naturally as in “vishNOs sakASAth udhbhUtham” (Everything appeared from vishNu, everything goes back to vishNu, that vishNu is the one who bestows birth and death; and he is the antharyAmi of everything); unlike this, in the rAjasa/thAmasa purANams, both the speaker and the listener being filled with thamO guNam, this purANam was written specifically to glorify lingam. This purANam is like the praising of a poet who obliges when requested to praise “a dirty eyed person to be a lotus eyed person” and when requested to sing “an buffalo as an elephant”; they are praised falsely just for the sake of praising without them having any such greatness; these praise would neither bring glory to the entity which lacks glorification nor will it reduce the glory of the truly glorious entity.
  • samaNarum – Arhatha (jaina)
  • sAkkiyarum – baudhdha
  • maRRum valindhu vAdhu seyvIrgaLum – Those remaining bAhyas (those who reject vEdham), who try to establish their principles using dry/vague arguments instead of arguments based on the top most pramANams (authentic texts). As said in manu dharma SAsthram “yA vEdha bAhyAs smruthaya:” (Those texts which are outside vEdham and those texts which misinterpret vEdham – they are useless for this life and the after life; they are filled with ignorance); ignorance is part of everything [outside vEdha SAsthram]; that is why bAhyas and kudhrushtis are treated at par.
  • num dheyvamum Agi ninRAn – He is the AthmA of both you all and the dhEvathAs you worship. When you glorify them, you should do that recognizing bhagavAn’s supremacy. This is because, their nature, existence etc are at his full disposal. Now, in every sect, they will glorify their own leader/prime as “sarvagya” (omniscient), “Isvara” (lord) etc. . When it is said “their nature, existence etc are at his full disposal”, is this based on our own philosophy or their philosophy? it is neither one’s philosophy – but it is said based on pramANam (authentic sacred texts). When some one observed superhuman attributes in a dhEvathA (rudhra destroying the three towns) and was asked “what is the reason for his super human abilities?”, it was said in mahAbhAratham karNa parvam “vishNurAthmA bhagavathO bhavasya” (vishNu is the antharyAmi of rudhra who is very radiant and worshippable); In atharva Siras, as rudhra started explaining his own supremacy like sarvESvaran would do, he was asked “how are you saying this?” and he said in atharva SikhA “sa: antharAthantharamprAviSath” (I am speaking like this because paramAthmA is inside me); prahlAdhAzhwAn said “maththassarvam aham sarvam” (Everything comes from me; everything rests back in me; I am everything); only when prahlAdha has supremacy, these dhEvathAs would also have that [obviously, prahlAdhAzhwAn is a devoted servitor of SrIman nArAyaNa].
  • malindhu … – Such sarvESvaran who is the antharAthmA of all, arrived and presented himself in AzhwArthirunagari to eliminate the question of “he is not present here”. Only due to his arrival here, without any differentiation between chEthana (sentient) and achEthana (insentient), everyone/everything could serve him as performed by iLaiyaperumAL (lakshmaNa) as sumithra said in SrI rAmAyaNam 40.5 “you were given birth to serve SrI rAma in the forest” [here both humans as well as the crops are said to be serving emperumAn – that is what is said by chEthana and achEthana]. When the fresh paddy crops sway, it appears as if they are performing the fanning kainkaryam to emperumAn.
  • polindhu ninRa pirAn kaNdIr – When he descends in to samsAram giving up paramapadham, instead of suffering like them, his glories based on his svarUpam (true nature), rUpam (form), guNam (qualities) and vibhavam (activities) shine greatly. Whatever praises done by anyone, his glories are beyond those praises.
  • onRum poy illai – As all the praises done for other dhEvathAs will remain false, there is no falsity in the praises done for emperumAn. As the other dhEvathAs don’t have any natural greatness, there is no truth in the praises done towards them; and as there is no limit to the greatness of emperumAn, there is no room for falsity in his case.
  • pORRuminE – It is my great mercy towards you which makes me request you to praise him while you don’t desire for this; such mercy should fructify; instead of saying “it will happen over time” just try to surrender unto him immediately.

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 – 4.10.4 – pEsa ninRa

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, opposing AzhwAr, vyOmAthItha, naiyAyika, vaiSEshika etc philosophers come and say “the universe which has avayava (parts) is an effect, and since it is an effect, there must be a creator, and when we look into the upanishaths to find out who this creator is, it uses the terms ‘ISa‘ and ‘ISAna‘ to identify that creator; based on this, and previously explained inference and the supporting evidences for this, rudhra thathvam (the principle of Siva/rudhra) is supreme”. When a person (brahmA) was still alive, he got his head severed; another person (rudhra – the one who cut the head) become affected with the kapAla (skull) attached in his hand and sustained by begging for alms; sarvESvaran out of his compassion gave kapAla mOksham (freed rudhra from the affect of having the kapAla attached to his hand) and protected rudhra – identifying this famous incident from ithihAsams and purANams and showing the statements which say that the meaning of akAram is explained to be sarvESvara, and further AzhwAr is saying that in front of this evidence from Sruthi (vEdham), these weak arguments will not stand, and rejects the kudhrushtis (misinterpreters of vEdham) and establishes that emperumAn is sarvESvaran through upanishaths.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “What is the benefit for those naiyAiyika et al (who determine ISvara by inference) for rejecting the supreme nature of sarvESvaran who is revealed by the faultless vEdham and who is the lord of the dhEvathAntharams (other dhEvathAs) that are confused to be supreme?

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

pEsa ninRa sivanukkum piraman thanakkum piRarkkum
nAyagan avanE kabAla nan mOkkaththuk kaNdu koNmin
thEsamAmadhiL sUzhndhazhagAya thirukkurugUr adhanuL
Isan pAl Or avam paRaidhal ennAvadhu ilingiyarkkE

Listen

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

pEsa ninRa – spoken (through fake pramANams and arguments, doubting (misunderstanding) to be the ISwara)
sivanukkum – for rudhra
piraman thanakkum – for brahmA (who is the creator of such rudhra and who is with the vast world which was created by him)
piRarkkum – for the other dhEvathAs (who follow the orders of such brahmA and rudhra)
nAyagan – the lord
avanE – sarvESvaran only (who is revealed through the faultless vEdhAntha)

(this meaning is revealed in the incident)
kabAlam – the skull (which became the begging bowl in the hands of rudhra after severing the head of brahmA)
nal – well (to break into thousand pieces)
mOkkaththu – in mahAbhAratham (which is known as fifth vEdham, and is having documented) this elimination
kaNdu koNmin – please see for yourself.

(this being the case)
thEsam – being radiant
mA – very great
madhiL – fort
sUzhndhu – surrounded by
azhagAya – being beautiful due to that
thirukkurugUr adhanuL – inside thirunagari
IsanpAl – towards the natural sarvESvaran (who clearly manifests such elimination of kapAlam from rudhra’s hand)
Or avam – any lowly aspects such as his not being the lord
paRaidhal – committing [speaking]
ilingiyarkku – for those AnumAnikas who consider linga puraNam etc as the pramANam (as authentic source of knowledge)
ennAvadhu – what is the benefit?

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

sarvESvaran (SrIman nArAyaNan) is the only lord for rudhra who is spoken [as lord in some statements], brahmA and other dhEvathAs; please see for yourself as revealed in mahAbhAratham, how the skull was eliminated from rudhra’s hands; what is the benefit for those AnumAnikas who consider linga puraNam etc as the pramANam, while committing [speaking] any lowly aspects (talks) such as sarvESvaran not being the lord, towards emperumAn who is the natural lord and who is residing inside thirunagari which is beautiful due its radiance and being surrounded by very great fort.

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

  • pEsa ninRa sivanukkum – They say “if you cite Sruthi (vEdham), we will do that as well”; that is – if I explain that emperumAn‘s supremacy is revealed by nArAyaNa anuvAkam (purusha sUktham, nArAyaNa sUktham etc), you will also cite certain thAmasa (mode of ignorance) purANams and other arguments and help rudhra stand his ground; also explained as – rudhra who is spoken as supreme by you. That principle will not stand – it can only be supported [temporarily] to speak in this manner. Unlike other dhEvathAs, this rudhra has the greatness to be called as “ISvara” (supreme).
  • piraman thanakkum – for brahmA who is the creator of rudhra; it is explained in sAma vEdham “brahmaNa:puthrAya jyEshtAya SrEshtAya” (rudhra who attained fame by being born as brahmA’s first son) and “brahmaNaSchAbhisambhUthaSSiva:” (Siva was born as brahmA’s son). rudhra’s ISvarathvam (supremacy) is acquired by the mercy of bhagavAn as said in mAhAbhAratham rAja dharmam “mahAdhEvas sarvamEthE mahAthmA hUthvAthmAnam dhEvadhEvObabhUva” (The great soul Siva offered his own self in the sarvamEtha hOma, and became dhEva dhEva).
  • piRarkkum – In AzhwAr‘s divine heart, there is no difference between brahmA, rudhra and other dhEvathAs. They too think along the same lines as brahmA said to rudhra “thavAntharAthmA mama cha yE cha anyE dhEhisamjithA:” (vishNu is the antharyAmi [in-dwelling soul] for you and I; whoever is having body, that vishNu remains the witness [by being the antharyAmi]).
  • pEsa ninRa sivanukkum piraman thanakkum nAyagan avanE – Even if one can can imagine a reason for such supremacy, empermAn is the only lord. This is because of the well established fact in Sruthi (vEdham). AzhwAr is thinking about nArAyaNa anuvAkam, which cannot be attributed to any other dhEvathA and being known as the popular meaning of akAram (the first syllable in praNavam) which is explained in nArAyaNa anuvAkam as “ya: parassa mahESvara:“.

When asked “Why are you saying ‘avanE‘ (emperumAn only)? At times, rudhra is also explained as equal for emperumAn – what do you say for that?”,

  • kabAla nal mOkkaththuk kaNdu koNmin – saying this, AzhwAr is showing it explicitly [catching rudhra red-handed with the kapAla mOksham incident]. If you claim supremacy for rudhra, we have a counter argument to reject such claim. mAthsa purANam “thathra nArAyaNa:SrImAn mayA bhikshAm prayAchitha:” (There, nArAyaNa who was accompanied by SrImahAlakshmi, was begged by me) – rudhra says “SrI mahAlakshmi who is said in SrI rAmAyaNam yudhdha kANdam 116.45 ‘na kaSchin nAparAdhyathi‘ (who does not commit mistakes), who makes emperumAn give up his independence of his saying ‘whatever deeds they have done, they have to reap the results; what can I do?’, was also with him”. mAthsa purANam SlOkam continuation “vishNu prasAdhAth suSrONi kapAlam sahasradhA | sputitham bahudhAyA tham svapna labdham dhanam yathA” (He then scrapped his skin with his nail, picked up some blood from there and sprinkled that on the skull which was attached to my hand. Oh pArvathi! By the mercy of vishNu, that skull broke in to thousand pieces and disappeared like wealth which was acquired in a dream). suSrONi – The fortune I got from your beauty helped me while approaching emperumAn [It is generally said that, if the wife is beautiful, it brings fortune to the husband]. svapna labdham – while one was experiencing in the dream, the whole experience suddenly stopped when woken up; that is why, it is said “nal mOkkam” (distinguished freedom/liberation from the suffering of having the skull attached to the hand). AzhwAr is saying “I have this to counter argue your claim” or he is saying his supremacy too disappeared as the wealth acquired in dream will disappear on waking up. This is the state of those who are considered as ISvara (supreme lord) by you all; one person (brahmA) lost his head; another person (rudhra) had skull attached to his hand and was atoning for his sin. Like a boat with a hole trying to rescue a boat with a crack, should you who are having some shortcoming, surrender to those who are having bigger shortcoming than you? After yourself saying “being an offender, he roamed around begging”, now you are claiming supremacy for him. One dhEvathA’s (brahmA) ISvarathvam (supremacy) was lost with his head; now AzhwAr is highlighting the lack of ISvarathvam in another dhEvathA (rudhra) by showing his hand.
  • kaNdu koLminAzhwAr is saying “instead of blabbering in front of me, why don’t you check the granthams (books) which were written by your own people and are available in your own house?”.
  • thEsamA madhiL … – The fort that is having thEjas (radiance/strength) to be not overcome by enemies, having fort which is a protective layer, and is beautiful.
  • thirukkurugUr adhanuL IsanpAl – As emperumAn never leaves [anyone], even in his saulabhyam (simplicity in archA form), he retains that supremacy.
  • Isan pAl – towards such sarvESvara who is said in “ya:parassa mahESvara:“. Speaking about the meaning of the word nArAyaNa first, since it says the one who is indicated by “akAram” and who is supreme is indicated by the word “mahESvara”, it is established in vEdham that nArAyaNa is only indicated by the word mahESvara; since this is established in Sruthi, your [the other person debating] inference becomes void; AzhwAr is saying that the effect “kaNdu koLmin” will easily overcome any contrary principles; thus, SrIman nArAyaNan alone is supreme.
  • Or avam paRaidhal – Comparing other kshEthragya (jIvAthmAs – souls) with bhagavAn and presenting some arguments which nullifies his supremacy. As AzhwAr does not want to say it, he simply says “avam” (fault).
  • paRaidhal – If at all, such discussions can be done only secretly in privacy and not to be discussed in public. “yathA mE SirasaSchEdhAdham kurutharam vacha:” (you have made a statement which is worse than severing my head); mahAbali said to SrI prahlAdhAzhwAn (bali’s grand father) “the lustre is reducing in the kingdom and my strength is diminishing; what is the reason for this?” and prahlAdhAzhwAn says “it is due to the offenses you committed against sarvESvara“; mahAbali then says “kOyam vishNu” (who is that vishNu?) and other disrespectful words; hearing that prahlAdhAzhwAn tells him “[instead of speaking like this] if you cut my head and give it to me, I will say ‘this is the favour done by my grand son’ ” and then curses mahAbali saying “you have insulted bhagavAn in front of me; so you shall lose your kingdom”. When bhattar mercifully explained this, he was asked “Why did prahlAdhAzhwAn who very well knows the difference between prakruthi (matter) and purusha (soul), curse him with respect to the body and not with respect to the soul?”. bhattar mercifully explains “When you punish a dog, you have to take away the dirty thing it likes since taking away some sandalwood paste does not affect the dog in any way; similarly, mahAbali was attached to his wealth/opulence; so prahlAdhAzhwAn curses mahAbali in that aspect”.
  • ennAvadhu ilingiyarkkE –  What is the benefit of those AnumAnikas (followers of Siva)? AzhwAr says “Did you bring any greatness to that dhEvathA? Did you get any result for surrendering unto him? Did you at least acquire any greatness by doing this?”.

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 – 4.10.3 – parandha dheyvamum

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, AzhwAr says “Even by his divine activities related to the universe such as annihilation etc, emperumAn is the supreme lord; those who do not agree with this can come and debate with me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The protection etc of the universe which is an effect [from the cause], is that which reveals the lord’s supremacy”.

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

parandha dheyvamum pallulagum padaiththu anRudanE vizhungik
karandhumizhndhu kadandhidandhadhu kaNdum theLiyagilleer
sirangaLAl amarar vaNangum thirukkurugUr adhanuL
paran thiRam anRip pallulagIr! dheyvam maRRillai pEsuminE

Listen

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

parandha – being vast (due to being appointed by emperumAn himself, and being took as supreme)
dheyvamum – different dhEvathAs
pal ulagum – many different worlds (which are their wealth)
padaiththu – creating
anRu – back then (during deluge)
udanE – immediately (without giving importance to the process/order)
vizhungi – consuming
karandhu – concealing (so the worlds can be protected from praLayam (deluge))
umizhndhu – (after the deluge, to see the outside) spitting them out
kadandhu – owning them up fully (to eliminate the ownership/pride of mahAbali, measuring it)
idandhadhu – (during avAnthara praLayam (intermediate deluge), in the form of varAha) rescuing it
kaNdum – even after seeing clearly (through pramANams (authentic texts))

(due to being covered with rajas (passion) and thamas (ignorance))
theLiyagilleer – you are unable to have clarity;
amarar – dhEvas (starting with brahmA et al)

(to attain their posts)
sirangaLAl – with their heads
vaNangum – bowing and worshipping
thirukkurugUr adhanuL – standing in thirunagari
paran – for the sarvasmAthaparan (the supreme lord of all)
thiRam anRi – not being the prakAra (mode/form)
maRRu – any other independent
dheyvam – dhEvathA
illai – not present;
pal – different (having different levels of intellect)
ulagIr – the residents of worlds
pEsumin – tell me (if there is any one).

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

Even after seeing clearly emperumAn creating many different dhEvathAs and their many different vast worlds, back then consuming all the worlds immediately (during deluge) concealing them from the deluge, spitting them out (after the deluge), owning them up fully and rescuing them, you are unable to have clarity; there is no independent dhEvathA present that is not a prakAram (form) of the supreme lord who is standing in thirunagari and who is being bowed and worshipped by all dhEvathAs; oh the residents of different worlds! tell me if there is any such dhEvathA.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

piLLAn gives an elaborate list of pramANams from SAsthram citing emperumAn‘s supremacy. Please refer to the original commentary for the same.

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

  • parandha dheyvamum – The different dhEvathAs who have grown vast and covering the supreme lord, like a fruit will be covered by the creeper. These dhEvathAs are highlighted [to show their celestial powers] and then discarded [saying that they are not the supreme lord].
  • pal ulagum – The vast worlds which can behold the vastness of those dhEvathAs. The other controlled chEthanas (sentient beings) who make these dhEvathAs controllers.
  • padaiththu – creating the. Having no distinction between the dhEvathAs and others, when it comes to creation.
  • anRu udanE vizhungi … – While creating, emperumAn did that in an order; svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam“ (first bhagavAn created brahmA); but when there is imminent danger [of deluge], he cannot protect in a particular order [he immediately protects]. Placing the worlds inside him during deluge, and concealing their presence to protect them further from the deluge, and thinking that the worlds are suffering inside and releasing them out at the appropriate time, and amidst all this if the likes of mahAbali snatches the worlds like an eagle catching its prey, then measuring them up and recapturing them, and when the world became submerged during [intermediate] deluge and became attached to the wall of the material realm, assuming the form of varAha and rescuing it. These various activities [are] performed by emperumAn.
  • kaNdum – For AzhwAr, SAsthram is more clearly visible than prathyaksham (perception). Seeing these super-human abilities, while it is easy to understand that emperumAn is the one to be surrendered unto, you are not knowing that.
  • theLiyagilleer – Except for their clarity or lack of the same, there is no change in the underlying principle [of emperumAn’s supremacy]. Except for your clarity or the lack of the same, no one can make emperumAn the supreme lord or not [he is always the supreme lord].
  • sirangaL … – Though you remain indifferent and think that “emperumAn is not the creator of all and he is not the one who helps everyone in danger”, at least if you first see the activities of the dhEvathAs you worship, you will acquire clarity. At least by seeing their attitude of bowing to emperumAn thinking “the purpose of having a head is fulfilled by bowing in front of emperumAn’, you surrender unto emperumAn. mahAbhAratham rAja dharmam “pAdhEna kamalApEna brahma rudhraArchithEnA” (emperumAn gently touched with his divine feet which were worshipped by brahmA, rudhra et al); perumAL thirumozhi 4.3 “pinnitta sadaiyAnum piramanum indhiranum thunnittup pugalariya” (thiruvEnkatam, the divine abode, which is difficult to enter for rudhra who has matted hair, brahmA and indhra); periya thirumozhi 1.7.8 “nAththazhumba nAnmuganum IsanumAy muRaiyAl Eththa” (brahmA and rudhra are emotionally praising emperumAn in an orderly manner).
  • thirukkurugUr adhanuL paran – This is even beyond emperumAn’s manifestation of supremacy in a human form. As one approaches this side [from supremacy to simplicity], his greatness increases manifold. An entity is glorified based on its qualities; only here in archAvathAram, his qualities are well present.
  • adhanuL paran – As said in rig vEdham “dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkasIthi ||” (There are two related (servant and master) birds (jIvAthmA and paramAthmA) residing in a tree (body). One bird (jIvAthmA) enjoys the fruits of its actions (karma) and the other one (paramAthmA) being detached is radiantly witnessing that), as the chEthanas (AthmAs – souls) become dimmer the more they engage in worldly activities and emperumAn’s radiance will increase due to his controlling nature while residing with them, his supremacy too becomes radiant the more he engages with samsAris (worldly people) [in his archA form].
  • thiRam anRi – Anything which is not his prakAram (form).
  • dheyvam maRRillaiAzhwAr is not discarding/rejecting the existence of dhEvathAs; since he desires to see emperumAn’s vibhUthi (wealth/opulence) [which the dhEvathAs are also part of]; he is simply rejecting their independence [and establishing that they are all dependent on bhagavAn]. There is no dhEvathA which is fully independent and exists for its own self. If you consider them to be his prakAram (form) and surrender, that will imply that you are surrendered unto him; but if you consider them to be independent and surrender unto them, there is nothing purposeful in that; “nEhanAnAsthi” (there is nothing independently existing) etc.
  • pEsuminE – I said “there is no dhEvathA who is independently existing without being his prakAram”; if there is anyone who is capable of saying “there is a dhEvathA who is having as his prakAram, such emperumAn who is not ruled over by anyone and who controls everyone,”, then they can come and tell that in front of me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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