Category Archives: thiruvAimozhi 4th centum

thiruvAimozhi – 4.1.5 – paNimin thiruvaruL

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

Full series >> Fourth Centum >> First decad

Previous pAsuram

rama_hanuman

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Like wealth, the pleasure of union with women also has the defects such as temporary etc”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction. So, recite the divine names of sarvESvara and be uplifted.

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

paNimin thiruvaruL ennum am sIdhap paim pUm paLLi
aNi men kuzhalAr inbak kalavi amudhuNdAr
thuNi munbu nAlap pal Ezhaiyar thAmizhippach chelvar
maNi minnu mEni nAm mAyavan pEr solli vAzhminO

Listen

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

am – beautiful
sIdham – cool
pai – huge
pU paLLi – in flower bed
thiruvaruL – divine grace
paNimin – to bestow
ennum – having attachment
aNi – with decorations
mel – very tender
kuzhalAr – those who have hairs
inbak kalavi amudhu – the nectar of blissful union
uNdAr – those who enjoyed
thuNi – cloth

(not reaching up to the back side)
munbu – in front
nAla – hanging
pal – many
Ezhaiyar – those damsels who were desirous previously
thAm – themselves
izhippa – speak insulting words
selvar – will go (back there due to their desire);

Thus,
maNi – like a blue gem
minnu – having radiance
mEni – having divine form
nam – one who lets us (devotees) enjoy him
mAyavan – amazing lord
pEr – divine names
solli – reciting
vAzhmin – live happily

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

Those [kings, wealthy folks] who enjoyed the nectar of blissful union of damsels who have tender hairs with decorations, lying in a beautiful cool huge flower bed to receive the divine grace, subsequently with their cloth hanging in the front side, will themselves go back to those damsels who were desirous previously, in spite of those girls speaking insulting words towards them; thus, you live happily by reciting the divine names of the amazing lord who is having a blue-gem like radiant divine form and who lets (us devotees) enjoy 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

Previous Acharyas would explain this as “paNimin thiruvaruL ennum – am sIdhap paim pUm paLLi aNi men kuzhalAr” – where the damsels look for the grace of the wealthy folks; bhattar, explains it differently by reading “paNimin thiruvaruL ennum” with “inbak kalavi amudhuNdAr” in the context of those who enjoyed such union looking for the grace of those damsels. When those kings were ruling, they will make their kingdom at the disposal of those damsels, and,

  • paNimin thiruvaruL ennum – will say “Would you kindly reveal what is in your divine heart?” [towards those damsels]. There are many who are waiting to serve those kings outside; real romance is – those great kings waiting for the mercy of those damsels.
  • am sIdhap paim pUm paLLi – On the beautiful cool huge bed spread with flowers.

When he places her on such bed and says “thiruvaruL paNimin” (reveal your divine orders), what would such damsels do?

  • aNi men kuzhalAr – Being indifferent towards their praises, they will adjust their decorations, hair etc.
  • inbak kalavi amudhuNdAr – Those who relished such nectarean union followed by such indifference [love-fights] towards them; alternatively – those who relished such nectarean indifference [love-fights]. They are [superficially] enacting SrImahAlakshmi’s romantic dealings [with SrIman nArAyaNan] which was explained in thiruvAimozhi 3.10.8alli malar magaL bOga mayakku” (the romantic acts of SrI mahAlakshmi who resides in the lotus flower).

[After those kings lose their wealth/youth] Subsequently some one else will snatch those damsels and start enjoying them; still, he will go and beg from them to sustain himself.

  • thuNi munbu nAla – As said in SrI rAmAyaNam ayOdhyA kANdam 32.32 “SAtIm AchchAdhya dhuSchadhAm” (that brAmaNa, based on his wife’s advice, wore a cloth which was not sufficient to tie up to the back side and went to SrI rAma‘s place), his cloth would stop-short to tie all the way to the back side [falling from richness to such poverty].
  • pal Ezhaiyar thAm izhippa – they are many; previously they would say that they cannot live without him; but now, to please the one who pampers them, they would insult him about his lack of qualification to enjoy them and his misery.
  • selvar – They will go to those damsels thinking ignorantly “it is only due to our close relationship with her which makes her speak rightfully with us like this”. They would think that the damsel is doing this similar to what she was doing previously during love-fights. This is explained in “… thrushNaikA nirupadhravA”  (An old man loses hairs, teeth, vision etc; but his desire never diminishes).

This being the case, try to hold on to the divine form which is explained as in jithanthE sthOthram 5 “bhakthAnAm” (Your grace’s divine nature, divine auspicious form, divine weapons etc … are not for your sake; yet you appear with the divine auspicious forms for your devotees).

  • maNi … – Divine form which has radiance like blue gem and is more attractive than such gem. [nampiLLai goes on to explain] SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasvabhUthasthu …” (this embrace given to hanuman (by SrI rAma) is equivalent to giving all of himself).
    • Esha: – When one enjoys some thing, they would give it to others. SrIvishNu purANam 6.5.84 “ichchA gruhIthAbhimathOru dhEha:” (the forms such as SrI rAma, krishNa which were willingly and joyfully accepted by bhagavAn). Since this says “ichchA gruhItham” (accepted willingly), it implies that there is no binding of karma; “abhimatham” indicates that they are enjoyable for bhagavAn himself.
    • sarvasvabhUtha: – If he gave anything else other than his own divine body, there will always be dissatisfaction of not having that! by giving his own body [in embrace to hanuman], everything is given; the divine body is the abode of all auspicious aspects. The difference between giving his divine body and others is clearly visible – “parishvankO hanumatha:” (embraced hanuman) – for the one who desires for nectar, one cannot feed grass. hanuman desired for SrI rAma only as said in SrI rAmAyaNam uththara kANdam 40.16 “snEhO mE parama:” (for me, great devotion towards you is only needed) and so he should be given that only.
    • mayA kAlam imam prApya dhaththa: – SrI rAma was dissatisfied that “hanuman will not expect/accept anything;  How will I give some thing to him?” and when an opportunity arose he bestowed himself [in embrace] which hanuman cannot refuse.
    • thasya mahAthmana: – For hanuman who saved two bodies (lives), giving one body [in embrace] is no match. When sIthAp pirAtti was preparing to commit suicide [in aSOka vanam], hanuman saved her [by singing the glories of SrI rAma and subsequently explaining her about his mission]; [By bringing the good news about sIthAp pirAtti’s location] He also saved SrI rAma who was suffering in separation from sIthAp pirAtti as said in SrI rAmAyaNam yudhdha kANdam 5.9 “avagAhyArNavam svapsyE …” (Oh lakshmaNa! let me dive deep into the ocean without you and sleep there, so I can cool down the scorching love [of separation]). Thus hanuman gave two bodies for SrI rAma [saved two of them]. Since he helped in many forms/ways, SrI rAma too bestowed him in this [one] way.
  • nam mAyavan – Can the greatness of his attitude towards his devotees, be understood?

What should we do to get his mercy?

  • pEr solli – One should just do this [recite his names]; it will lead to the great result of upliftment. A name which leads to upliftment! The enjoyable nature of his divine names is as explained in thirumAlai 2achchuvai peRinum vENdEn” (I will not want paramapadham too).

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 – 4.1.4 – ninaippAn pugin

Published by:

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

Full series >> Fourth Centum >> First decad

Previous pAsuram

krishna-kuvalayapidam

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “It is not just the wealth that is temporary, even the enjoyer of such wealth will be finished along with their paraphernalia”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Since the life span is also short (temporary),you worship the divine feet of krishNa who is the eliminator of hurdles”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr says “While the wealth is temporary and will lose its worth in time, even due to the temporary nature of the enjoyer of such wealth, one should approach bhagavAn“.

pAsuram

ninaippAn pugil kadal ekkalin nuN maNalin palar
enaiththOrugangaLum ivvulagANdu kazhindhavar
manaippAl marungaRa mAydhal allAl maRRuk kaNdilam
panaiththAL madha kaLiRattavan pAdham paNiminO

Listen/a>

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

ninaippAn – to speak (about kings who died giving up bhagavath anubhavam (experience of bhagavAn))
pugil – set out
enaiththOrugangaLum – many yugas
i ulagu – this world
ANdu – ruled
kazhindhavar – who passed away
kadal ekkalil – in the ocean, sand dunes
nuN maNalil – than very tiny sand particles
palar – many;

(while they are finished),
manaip pAl – residence (where they lived)
marungu – and their surroundings
aRa – without any distinction [everything would be flattened]
mAydhal allAl – will only be destroyed
maRRu – any remainder
kaNdilam – we have not seen;

(Thus)
panai – well-rounded like a palm tree
thAL – having feet
madha kaLiRu – mad elephant
attavan – one who destroyed
pAdham – divine feet
paNimin – you all worship.

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

If we set out to speak about (about kings who died giving up bhagavath anubhavam), more than the very many tiny sand particles in the sand dunes in the ocean, there are many who passed away in the many yugas; they will be destroyed in a manner that there would be no distinction between their residence and the surroundings [everything would be flattened] and we have not seen any remainder of them; thus, you all worship the divine feet of the one [krishNa] who destroyed the mad elephant [kuvalayApIdam] which had well rounded palm tree like feet.

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

  • ninaippAn pugil – While starting to think about. Like venturing into the ocean, the state where one cannot complete thinking about it and also implies that AzhwAr would not think about worldly matters; still, AzhwAr thinks about them for their well being.
  • kadal ekkalil nuN maNalil palar – More in number than the tiny sand particles in the wavy sand dunes of the ocean. When analysed about those who lived and died like this – they are not lowly humans, but they are brahmA et al who live for 100 years which are divided in to two parts [first 50 years and second 50 years], where each day has 1000  chathur yugams [a cycle of 4 yugas lasting for about 43,20,000 human years] and the night has the same duration too [where there is no activity]. While they rule for many years [and die eventually] like this as the world remains eternal [in continuous existence], they would be finished with the thought of “this is mine”. vaishNava dharma SAsthram “gangAyAssikathAdhArA yadhAvarshadhivAsavE | SakyAgaNayithum lOkEnavayathIthA: pithAmahA: ||” (The brahmAs who have come and gone in this world are countless like the sand particles in gangA and the rain droplets showered by indhra).
  • manaippAl marungaRa – if one has little wealth, it will go along with him; if he has great wealth, when he goes, it will take along all who are near him; when a big tree falls, it will affect the whole surrounding. Just because of the proximity, the neighbours will also be affected.
  • mAydhal allAl maRRuk kaNdilam – We have seen only this destruction and not seen any one staying put.

So, what should be done?

  • panaith thAL … – kuvalAypIdam is an elephant whose feet resembled palm trees; try to approach the divine feet of the one who killed that elephant. To have him eliminate your well-known hurdles, see that you place your head at his divine feet. [Based on charama SlOkam] In the previous pAsuram the meaning of “mAm” [saulabhyam – easily approachable nature] is explained; in this pAsuram, the meaning of “aham” [parathvam – supremacy] is explained.

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 – 4.1– Audio

Published by:

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

thiruvAimozhi –> thiruvAimozhi 4th centum

Meanings

ramanuja-selvapillai-2

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 4.1.3 – adi sEr

Published by:

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

Full series >> Fourth Centum >> First decad

Previous pAsuram

selvapillai-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “Those emperors who lived without caring for the other kings who surrendered to them, will lose their wealth and live without being respected by others”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction. AzhwAr says “Thus , surrender unto the divine feet of the enjoyable krishNa”.

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

adi sEr mudiyinarAgi arasargaL thAm thozha
idi sEr murasangaL muRRaththiyamba irundhavar
podi sEr thugaLAyp pOvargaL Adhalil nokkenak
kadi sEr thuzhAy mudik kaNNan kazhalgaL ninaiminO

Listen/a>

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

adi – at their feet
sEr – united
mudiyinarAgi – having crown
arasargaL – kings
thAm – themselves
thozha – worship
idi sEr – thunderous
murasangaL – drums
muRRaththu – in the yard outside
iyamba – making noise
irundhavar – staying (with least bother for those who surrendered and hearing that noise)
podi – with a small portion of an object
sEr – united
thugaLAy – to become a piece of dust
pOvargaL – become worthless;
Adhalil – thus
nokkena – immediately
kadi sEr – having fragrance,
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudi – adorning crown
kaNNan – krishNa’s
kazhalgaL – divine feet
ninaimin – meditate

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

Those (emperors) who have at their feet the other kings themselves worshipping, will stay (with least bother for those who surrendered) hearing the thunderous noise of drums [being played] outside; such emperors would become worthless to become a piece of dust in a small portion of an object. Thus, meditate upon the divine feet of krishNa whos is adorning a crown which is decorated with fragrant thuLasi.

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

  • adi sEr mudiyanarAgi – This emperor who was prideful that those other kings who considered equal to him, placed their crown at their feet [bowed in front of them] .
  • arasargaL – kings
  • thAm thozha – They worship fully understanding the situation, but he does not even bother to think “this person has worshipped me with great reverence”. The other kings only think “we are fortunate to bow down at his exalted feet”. They are not worshipping emperumAn who was stuck with agony when thinking about bharathAzhwAn who begged SrI rAma to return and he did not fulfil that desire as said in SrI rAmAyaNam yudhdha kANdam 24.19 “SirasA yachanasthasyavachanam nakrutham mayA” (Even after bharatha begged having his head at my feet, I was unable to fulfil his desire).

When the king bowed at the emperor’s feet, what did he do?

  • idi sEr … – The emperor would announce that “this particular king will offer me tribute on this day”, would welcome everyone to the grand assembly, prepare a big drum using the trees and spreading animal skin over it, will have that drum sound thunderously and (being focussed on the music band) will least bother for the king who is worshipping. The emperor feels that he should be famously known as the one who conquered many kings, invited them to his court and insulted them by watching music/dance programs.
  • irundhavar – He remained indifferent with those worshipping kings as if they are indistinct from the pillars in the court.

What would happen to such emperors? AzhwAr says “they will become a particle of dust eventually”.

  • podi sErth thugaLAyp pOvargaL – They will become so fallen that they will not even have their own space, and will be like a piece of dust attached to another piece of dust. Those respected emperors who did not care for the kings who worshipped them, will become so lowly that, when some one steps over them, those who stepped on them  will not even bother to think “Oh! I have placed my foot on his head by mistake”.
  • Adhalil – As this is the nature of worldly wealth,
  • nokkena – immediately
  • kadi … – When crown is given, that should be accompanied with the garland which decorates the crown. Meditate upon the divine feet of krishNa who is having very fragrant thuLasi garland (the fragrance of which increases as days go by) on his divine crown and who is easily approachable by his devotees. [Is meditating sufficient? Is it not necessary to worship?]  The sweetness of the divine feet is such that, it will make one drown in such experience just by thinking about it [this explains bhagavAn‘s divine feet being the goal]. By thinking about the divine feet, one’s bondage will be completely severed [this explains bhagavAn’s divine feet being the means]. As said in SrIvishNu purANam 3.71.14 “madhusUdhana prapannAn” (those who are surrendered to madhusUdhanan emperumAn), they will acquire great respect which is feared by yama (controlling deity of death) and his followers.

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 – 4.1.2 – uymmin

Published by:

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

Full series >> Fourth Centum >> First decad

Previous pAsuram

selvapillai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr says “they (these emperors) will even lose their queens to those who defeated them”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Since you may lose even your wife on top of losing your wealth, you take shelter of emperumAn, the lord of SrI mahAlakshmi, who is the supreme lord of all”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. AzhwAr says “These kings will not only lose their kingdom, but their enemies will even grab their queens with whom they enjoyed while ruling over everyone and will thus be in a pathetic state”.

pAsuram

uymmin thiRai koNarndhenRulagaNdavar immaiyE
thammin suvai madavAraip piRar koLLath thAm vittu
vemmin oLi veyil kAnagam pOyk kumai thinbargaL
semmin mudith thirumAlai viraindhadi sErminO

Listen/a>

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

thiRai – tribute
koNarndhu – bringing along
uymmin – survive
enRu – saying this (just words, not even action)
ulagu – world
ANdavar – who ruled over
immaiyE – in the same life
tham – their exclusive
in – dear
suvai – pleasure giving
madavArai – wives (who are totally dependent on them and cannot live without them)
piRar – others
koLLa – to grab
thAm – they themselves
vittu – abandon

(unable to stay in their kingdom)
vem – very hot
min oLi – (having a blinding effect for the one who saw ) such expansive brightness
veyil – sunshine
kAnagam – in forest
pOy – go
kumaithinbargaL – will be tortured (by other kings, there too);

(thus)
sem min – unstoppably radiant
mudi – having crown
thirumAlai – divine husband of SrI mahAlakshmi
viraindhu – quickly with goodness
adi sErmin – surrender unto the divine feet

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

Those kings who rule over the world saying [to regional kings and others] “you survive by bringing along the tribute”, in the same life, would abandon their exclusive, dear, pleasure giving wives to be grabbed by others; unable to stay in their kingdom, they would go into the forest where there is very hot sunshine, only to be tortured (by other kings, there too). Thus, you quickly with goodness, surrender unto the divine feet of the divine husband of SrImahAlakshmi, who is having unstoppably radiant crown.

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

  • uymmin thiRai koNarndhu – Instead of taking over kingdoms of their enemies by battling in wars, these emperors would tell other kings “if you want to save yourself, bring all your wealth and surrender that to me” and take over others’ kingdom. These great rulers need not fight battles, but can win over others just by their warning message of asking for tribute.
  • immaiyE – in the same life where they ruled over others like this
  • tham in suvai madavAraip piRar koLLa – During his regime, such emperor would bring the women folks and wealth of other kingdoms and keep them; as he collected them, some one else would take over later; we have seen this when the town of narakAsura was destroyed [krishNa came and rescued all the women folks and eventually married them all too]; proof for this is dhraupathi’s insult in the great assembly, though pANdavas had performed rAjasUya yagya and were prideful before. To have their infinitely enjoyable women grabbed by their enemies.
  • thAm vittu – To save their own life, they will themselves carry the luggage of their women-folks and leave them willingly [at the enemies’ place].  As said in “Apadhartham dhanam rakshEth …” (One should save wealth for emergency situations; even by spending such wealth, one should protect his wives; even at the cost of such wealth and wives, one should save oneself).
  • vem min … – Thinking that “The enemy will torture me if I still remain in this place”, one would go to the forest which lacks water and human habitat. He will go to a forest where there is only mirage and hot sunshine. Alternative explanation – He will go to a forest where there is very hot sunshine.
  • kumai thinbargaL – When one is wealthy, he will have assistants to finish any task; the current kings’ servants would say “we will go and destroy them wherever they are; give us the orders” and the kings too will order them to do that and fulfil their needs; so, even in such forests, they will not be spared.
  • kumaithinbargaL – will be tortured. They started suffering with dog-bites first.

This being the case,

  • sem min … – Quickly surrender unto the divine husband of SrI mahAlakshmi who is adorning reddish shining crown. He has the crown which signifies his ability to fulfil the desires of those who surrender unto him; right next to him, the one who makes him give [SrI mahAlakshmi] is also present; the loss [for the AthmA] is only due to not reaching there quickly.
  • ai sErminO – Though he wants to give his crown to you, you seek out only his divine feet. You expect/accept what is apt for you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.1.1 – oru nAyagamAy

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Full series >> Fourth Centum >> First decad

selvapillai-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “Emperors will [one day] lose their kingdom and miserably live by begging. This being the case,  approach the divine feet of thirunArAyaNan (SrIman nArAyaNan) who is eternally wealthy, and be uplifted”.

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. SrI rAmAyaNam yudhdha kANdam – maNdOdhari’s words “SrIvathsavakshAnithyaSrI:” (the eternally wealthy lord with SrIvathsa mole in his chest) is quoted to highlight emperumAn‘s eternal wealth.

pAsuram

oru nAyagamAy Oda ulagudan ANdavar
karu nAy kavarndha kAlar sidhaigiya pAnaiyar
peru nAdu kANa immaiyilE pichchai thAm koLvar
thirunAraNan thAL kAlam peRach chindhiththuymminO

Listen/a>

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

oru nAyagamAy – having supremely independent empire
Oda – to conduct (for a lengthy period of time)
ulagu – with the world
udan – fitting firmly
ANdavar – those who protected their kingdom

(when that wealth got destroyed, they went to beg in the night out of shyness [to go in day time when there is light])
karu – black (unable to distinguish from the darkness)
nAy – by a dog
kavarndha – bitten
kAlar – having leg
sidhaigiya – (useless) broken and discarded
pAnaiyar – having that as the pot for begging
peru nAdu – by the people of this great earth (which was once ruled by them)
kANa – to be seen
immaiyilE – in this birth itself
pichchai – alms
thAm – themselves (asking after giving up their shame)
koLvar – will accept;

(in this manner, since aiSwaryam (worldly wealth) is temporary,)
thiru – being nithyaSrI (eternally wealthy)
nAraNan – (the natural lord) nArAyaNan’s
thAL – divine feet
kAlam peRa – immediately, without wasting any time
sindhiththu – meditate upon
uymmin – be uplifted.

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

Those emperors who are conducting supremely independent empire, fitting firmly in the world and protecting their kingdom, (when their wealth gets destroyed, would beg in the night) have their leg bitten by black dog , having a broken and discarded pot (shell/skull) for begging, will accept alms themselves to be seen by the people of this great earth (which was once ruled by them). (Since aiSwaryam (worldly wealth) is temporary,) meditate upon the eternally wealthy lord nArAyaNan’s divine feet immediately, without wasting any time and be uplifted.

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

  • oru nAyagamAy – humans who hold on to impermanent wealth and burst like bubbles; these kings, like pauNdraka vAsudhEva (who imitated krishNa, to be killed by krishNa in the end) – AzhwAr is saying “oru nAyagamAy“, as they think their wealth is similar to emperumAn‘s wealth as said in nArAyaNa sUktham “pathim viSvasya” (the lord of the entire creation); being singular emperor.
  • Oda – How long this [ruling] goes on? for a very lengthy period of time. As said in “60000 years, 70000 years”.

What is being ruled?

  • ulagu – the whole earth which is surrounded by the ocean. As said in SrIvishNu purANam 4.2.65 “mAndhAthu: kshEthramuchyathE” (mAndhAthA’s kingdom spreads from where the sun rises to where it sets); they would rule it effortlessly like managing a small field.
  • udan ANdavar – Two explanations:
    • Those who ruled the earth fully having no place outside their regime.
    • Those who ruled with authority over every single person as in the case of kArthavIryArjuna who would at once appear with his bow and arrow in front of those who think to engage in sinful activities (even before they set out to performing such activities) as said in raghu vamSam 6 “akArya chinthA sama kAlam Eva prAthurbhavamS chApadhara: purasthAth“.

What will such independent emperors, who ruled the world for too long,  do? AzhwAr says they will suffer after losing their kingdoms as said in “rAjyam nAma mahA vyAdhi rachikithsyO vinASana: | bhrAtharam vAsuthamvApithyajanthi bhUmipA: ||” (kingdom is an uncurable and disaster-causing disease; don’t people even give up brothers and sons for the sake of kingdom?).

  • karu nAy kavarndha kAlar – After living a royal life for a very long time, one would not tolerate hunger [while living a simple life, after losing the kingdom] and say “let me fast today”; with great desire to live, he would set out to beg; but since he lived a royal life, out of shame, he will not go in the day time; he would instead go in the dark night and in dark areas; black dogs would be present in some places like a collection of darkness; not seeing them, he will step into their mouth; they will bite.
  • karu nAy – karu indicates anger – angry dog; karu also means pregnant/nursing mother; since its a dog which gave birth to pups, it is protecting them and when it sees people nearby, it will chase and bite those who come near by.
  • kAlar – they were previously identified as “those who are wearing anklets of bravery”; now they are identified as “those whose legs are bitten by dog”.
  • sidhaigiya pAnaiyar – Searching everywhere, they will only find a useless broken pot. Previously they ate in a golden pot, but now their state is such that they can not even find a new earthen pot. That too, when some one gives some alms, that will fall through the holes in the pot.
  • peru nAdu kANa – Previously, everyone will bring offerings to them and wait at their entrance for 6 months, 1 year and so on, unable to gain entry; in contrast, now everyone can see them. Another explanation – since they lived a royal life previously and then became poor, everyone will come to see their transformation.

Does this transformation happen in a subsequent birth?

  • immaiyilE – in the same birth where they lived a royal life before.
  • pichchai – Previously they would give smaller kingdoms to other regional kings; now all they expect is little bit of alms.
  • thAm koLvar – Previously, when regional kings bring them gifts, they will collect those gifts through their representatives, since it hurts their ego to accept from certain people; now, they accept themselves without seeing who is giving.

This being the worth of worldly kingdoms,

  • thirunAraNan thAL – periya thirumozhi 6.9.1 “idar keduththa thiruvALan iNaiyadi” (the divine feet of SrIman nArAyaNan who removed the sorrows of rudhra). Approach the divine feet of SrIman nArAyaNan and be uplifted. mathsya purANam “thathra nArAyaNa SrImAn mayA bhikshAm prayAchitha:” (rudhra says – I begged that SrIman nArAyaNan for alms). Other than emperumAn, there is no other refuge for those who beg with a pot (shell/skull) in their hand; periya thirumozhi 3.4.2 “OttUNozhiththa“van (one who eliminated the need to beg with pot/shell).
  • thAL – When bharathAzhwAn was asked “when will you be relieved of internal agony?”, he replied as in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvanna charaNau bhrAthu: pArthivavyanjanAnvidhau SirasA dhArayishyAmi…” (Until I behold the divine feet of my brother SrI rAma who has all qualities of being a king, I will not have peace), “When perumAL is crowned with suitable throne for him [being the lord], and I being crowned with suitable throne for me [being the servitor], my distress will be removed” – such divine feet. This is explained in perumAL thirumozhi 10.7 “arasamarndhAn adi sUdum arasu” (the crown of the lotus feet of SrI rAma being the emperor). kulaSEkarAzhwAr desires to be living at the divine feet of emperumAn.
  • kAlam peRa – Even if it is a small moment, one should come as early as possible. One cannot postpone this to the next day since “jIvitham maraNAntham hi jarAnthE rUpa yauvanE | sampadhaScha vinASAnthAjAnan kOdhruthimApnuyAth ||” (life ends with death, youth ends with old age, wealth ends with destruction – how can the one who knows this be fearless?). Thus one should not say “I will surrender unto emperumAn tomorrow”; garuda purANam pUrva 222.22 “yanmuhUrtham kshaNam vApi vAsudhEvO na chinthyathE |  sA hAnisthanmahachchidhram sA bhrAnthis sA cha vikriyA ||” (if in a muhUrtha [48 minutes of our time] or in a moment vAsudhEva is not thought of, that is a great loss; that is great sorrow; that becomes illusory; that is deterioration) – such lapse in thinking for a moment leads to the disaster of making him to be non-existing as said in thaiththirIya upanishath “asannEva“. “thanmahachchidhram” (great sorrow) – this leads to disaster. “sA bhrAnthi:” (confusion) – this is viparItha gyAnam (adverse knowledge). “sA vikriyA” (deterioration) – this is prohibited conduct.
  • sindhiththu – Don’t give reason that there is nothing [no tool] to reach him [mind is present]; Use the faculty (mind) that was given by him for him; when this is understood in the heart, one can meditate; SrIvishNu purANam 1.17.78 “smruthOyachchathiSObanam” (what is the difficulty in thinking about bhagavAn?).
  • uymminO – such meditation ends with the goal [of upliftment]. Since AzhwAr thinks that all should get this benefit, he is telling this to all [in plural].
  • uymminO – If there is no [care for] adi (feet, root), one (devotee, plant) will become dry; so one should care for the adi (feet, root) and be uplifted/revived.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.1 – orunAyagamAy

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Full series >> Fourth Centum

Audio

ramanuja-selvapillai-2This decad is dedicated to thirunArAyaNapuram selva nArAyaNan emperumAn by emperumAnAr.

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr being pleased after enjoying emperumAn‘s infinitely enjoyable nature, form, qualities, incarnations and activities, out of that joy, spoke towards others “Give up aiSwarya (mundane wealth) and kaivalya (self-enjoyment) and immediately go and take shelter of the divine lotus feet of emperumAn (which are the ultimate goal) who is Sriya:pathi (lord of SrI mahAlakshmi) and infinitely enjoyable”.

Highlights from nanjIyar‘s introduction

See piLLAn‘s introduction. thiruvAimozhi 1.2 “vIdumin muRRavum” explains how to take shelter of bhagavAn. This decad explains the defective nature of other purushArthams (goals) [than emperumAn] to stimulate vairAgya (detachment) [in oneself].

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first decad – AzhwAr, to explain the chEthana’s exclusive enjoyment of bhagavAn, highlights the following aspects:

  1. the natural relationship of enjoyable emperumAn [with the AthmA]
  2. his lordship of SrI mahAlakshmi which reveals his supremacy over everyone
  3. his saulabhyam (simplicity) which is accompanied by his enjoyable nature
  4. his ability to eliminate the hurdles which block such enjoyment
  5. his togetherness with distinguished forms etc
  6. his reclining in the [milk] ocean which is the root cause for his enjoyable nature of the incarnations
  7. the greatness of parathvam [his presence in paramapadham] which is the root cause for his form in milk ocean too
  8. his nature of being united with his devotees
  9. his having garuda flag which indicates that he is the bestower of all results
  10. his infinite control/governance over everyone

Explaining these, AzhwAr mercifully speaks about jIvAthmA’s exclusive enjoyment of emperumAn by instructing everyone to take shelter of such apt ISwara without getting caught in aiSwarya and kaivalya.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr mercifully spoke about the latter half of the dhvaya mahA manthram in the first 3 centums; now with the next 3 centums [starting with the 4th centum up to 6th centum], he mercifully speaks about the former half of the dhvaya mahA manthram. Now, he establishes the upAyam (means) for the purushArtham (goal) which was explained in the previous 3 centums. Only those who do not understand this will go behind other upAyams which are really diversions from the goal. In previous decad, AzhwAr was infinitely joyful. He remained satisfied himself and also was able to eliminate the dissatisfaction/defects of those who approached him. [Here in this decad] He tells the samsAris (worldly people) “Knowing that what you are holding on to is unworthy, give them up and approach the lord of SrI mahAlakshmi” and becomes engaged in parOpadhESam (instructing others). AzhwAr engaged in parOpadhESam in thiruvAimozhi 1.2vIdumin muRRavum“, thiruvAimozhi  3.9sonnAl virOdham” and in this decad too; though all of these decads contain all essential meanings, each one is focussed on a particular aspect. In “vIdumin muRRavum“, AzhwAr said “Giving up other worldly pleasures, engage in devotion towards bhagavAn”; in “sonnAl virOdham“, AzhwAr said “With the sense organs which exist for bhagavAn, instead of praising others, try to engage in praising bhagavAn”; in this decad, considering ‘they are praising others to get some benefits from them”, AzhwAr explains the insignificance, impermanence and faulty nature of such benefits. aiSwaryam (worldly wealth) is unworthy due its insignificant and impermanent nature; AthmalAbham (kaivalyam – self enjoyment) is unworthy due its permanent nature [once kaivalyam is attained, there is no return from that state] even though it is not an apt goal for the jIvAthmA [who is subservient to bhagavAn]; thus explaining the unworthy nature of aiSwaryam and kaivalyam, AzhwAr starts instructing others about the goodness of approaching bhagavAn saying “sarvESvaran is the abode of all auspicious qualities and the one bestower of all results; this being the case, engage in worshipping him”. AzhwAr is not of the type where he would instruct [only] when samsAris (worldly people) approach him after controlling their senses/desires and request him to instruct them for their well-being; instead, he is like pirAtti (sIthA) and SrI vibhIshaNAzhwAn who instructed rAvaNa [who was least bothered to hear from them]; as said in SrI rAmAyaNam yudhdha kANdam 16.21(16.22) “pradhIpthamSaramyathA” (SrI vibhIshaNAzhwAn to rAvaNa – I cannot see you being destroyed .. as no one would ignore a house which is burning), in a burnt down house, as one would seek out for a unburnt piece of wood which can be used [similarly they instruct even the most fallen persons to see if they can be reformed].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4th centum

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Previous Centum

Audio

paramapadhamFocus of this centum – niyanthruthva – bhagavAn’s control/governance over everyone

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

After explaining exclusive engagement/enjoyment of chEthana (sentient being) who is bhagavath SEsha bhUtha (servitor of bhagavAn) with bhagavAn in third centum, AzhwAr sets out to explain such jIvAthmA‘s exclusive affection towards bhagavAn in this fourth centum. He mercifully explains the following aspects (in each decad):

  1. the exclusive enjoyment of bhagavAn by AthmA due to the greatness of bhagavath prApthi (attaining of bhagavAn) in comparison to the temporary and insignificant aiSwarya (worldly wealth/control) and kaivalya (eternal self-enjoyment)
  2. the lengthy desire of AthmA to enjoy bhagavAn due to bhagavAn’s variegated enjoyable nature
  3. the manner in which Isvara affectionately united with such AthmA to enjoy the AthmA and the AthmA’s properties such as body etc
  4. due to [subsequent] lack of enjoyment, the grief acquired on seeing objects that exactly resemble and remind bhagavAn
  5. the great bliss acquired by the enjoyer (AthmA) in praising bhagavAn who united to remove the grief
  6. the strong bondage of AthmA with bhagavAn which makes one unable to tolerate the contact of others even in separation from bhagavAn and considering that the binding with bhagavAn is the only thing that will pacify the AthmA
  7. the great weakening of self due to desiring to enjoy the qualities of the enjoyable bhagavAn
  8. that the AthmA and the properties of AthmA which are not acknowledged by bhagavAn, are to be given up
  9. that the ultimate goal is the divine feet of the lord of SrI mahAlakshmi after the greatly unbearable worldly bondage is eradicated
  10. that the kainkaryam (service) to the lord who is greater than all, is the best and apt goal

With these aspects, AzhwAr explains jIvAthmA‘s exclusive affection towards bhagavAn.

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4th centum – audio

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thiruvAimozhi

Previous Centum

Meanings

paramapadham

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