Category Archives: thiruvAimozhi 4th centum

thiruvAimozhi – 4.10.9 – viLambum

Published by:

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

Published by:

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

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 – 4.10.7 – Odi Odi

Published by:

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

Published by:

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

Published by:

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

Published by:

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

Published by:

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

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 – 4.10.2 – nAdi nIr

Published by:

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 second pAsuram, AzhwAr says to those who are created by emperumAn “You and the dhEvathAs you worship are the same [when it comes to being created by bhagavAn]; hence, you take shelter of thirunagari where sarvESvaran who is eternal wealth, is standing mercifully”.

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

nAdi nIr vaNangum dheyvamum ummaiyum mun padaiththAn
vIdil sIrp pugazh AdhippirAn avan mEvi uRai kOyil
mAda mALigai sUzhndhazhagAya thirukkurugUradhanaip
pAdi Adip paravich chenmingaL pallulagIr parandhE

Listen

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

nIr – you (who are filled with rajas (passion) and thamas (ignorance))
nAdi – determine (based on your own quality)
vaNangum – surrender
dheyvamum – dhEvathAs
ummaiyum – you as well (who are intent on surrendering to such dhEvathAs)
mun – during srushti (creation)
padaiththAn – one who created
vIdil sIr – having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc (for such creation)
pugazh – greatness (as per vEdhAntham)
Adhip pirAn avan – the first benefactor
mEvi – well fixed (to be friendly towards his devotees)
uRai – reside
kOyil – [divine] abode
mAdam – mansions
mALigai – palaces
sUzhndhu – surrounded
azhagAya – beautiful to these
thirukkurugUr adhanai – thirunagari
pal ulagIr – Oh those who are residing in different worlds (due to your quality and taste)!

(with love)
pAdi – sing
Adi – dance (out of joyful emotions)
paravi – praise (in many ways)
parandhu senmingaL – engage everywhere.

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

sarvESvaran, the first benefactor who created the dhEvathAs you determine [to be worshippable] and surrender unto, and you as well, during the creation, who is having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc and greatness, is residing well fixed in this divine abode thirunagari which is beautiful due to being surrounded by mansions and palaces; oh those who are residing in different worlds! you engage in singing, dancing and praising him everywhere.

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

  • nAdi nIr vaNangum dheyvamum – While the dhEvathAs themselves withdraw them from being glorified due to not having true glories but glories which are built only through fake statements and fake speeches, you try hard and make them stand upright by false praises which are not present in them – such dhEvathAs.
  • nAdi – Like a thief is searched and caught, these dhEvathAs are to be searched and found. They are the one who stole goat; since they brought a goat for sacrifice as said in thiruvAimozhi 4.6.7aNangukku aru marundhu angu Or Adum kaLLum” (What is the benefit of your praying to the other dhEvathA to cut a goat). As said in “kaLLar achcham kAdu koLLAdhu” (the fear of the thieves is beyond the capacity of the forest), the dhEvathAs will fear for those who come to surrender unto them to be those who have come to catch them.
  • nIr – You who are having rAjasa and thAmasa quality. AzhwAr is saying “You” to highlight that he cannot co-exist with them. They (those dhEvathAs) have nothing to sustain themselves other than your faith in them.
  • nIr vaNangum dheyvamum ummaiyum – While creating the dhEvathAs you worship who are having rAjasa and thAmasa quality, along with yourself.
  • mun padaiththAn – During creation, he first created them and then created you. As said in svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam“ (first bhagavAn created brahmA), bhagavAn created brahmA first followed by everyone else here.
  • nIr vaNangum dheyvamum ummaiyum mun padaiththAn – Unless he created those dhEvathAs how would you all worship them?
  • padaiththAn – If he does not create those dhEvathAs who will you worship? Only when you worship, they become worshippable deities.
  • vIdil sIr …emperumAn is having natural opulence unlike those dhEvathAs whose wealth are under the disposal/control of an individual (bhagavAn), based on their own past karma and when that karma is exhausted, their wealth will also be exhausted.
  • vIdil sIr – bhagavAn’s wealth is unlike the wealth of the dhEvathAs you worship which have a boundary/limit; their wealth is based on their karma and when the puNya (virtues) diminishes, their wealth too will decrease; or when the mercy of emperumAn who benedicts the opulence reduces, their wealth will decrease too. uththara mImAmsA 3.2.37 “pala matha:” (all benefits are received from that supreme lord).
  • vIdil sIremperumAn who is having eternally auspicious qualities. As said in “thasmin yath anthas thadhupAsithavyam” (that which is inside him is also to be meditated upon), just as we meditate upon emperumAn, we shall also meditate upon his auspicious qualities.
  • pugazh – Being famous for protecting everyone. Would he who protects everyone be not considered as the protector? SrI rAmAyaNam kishkinthA kANdam 15.19 “yaSasaSchaikabhAjanam” (one who is the abode of glories).
  • Adhip pirAn – Not only he is famous for protecting others, he also has natural relationship with everyone.
  • pirAn – Not just naturally related to everyone, but also the benefactor for everyone. One who is benefactor; naturally related and famous; one can surrender unto some one who has all the opulence and eternally auspicious qualities only; it is not apt to surrender unto some one who does not have these. That which is the cause for everything is to be meditated upon – chAndhOgya upanishath “kAraNam thu dhyEya:”.
  • avan mEvi uRai kOyilbhagavAn remains with anguish in paramapadham. Considering the sufferings of samsAris, he remains in paramapadham thinking “what are they going through?”. Only for the liberated souls who were previously suffering in this material realm, there is no necessity to think about the sorrows of this material realm, as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm). bhagavAn does not have the shortcoming of “when enjoying, by thinking about sorrows, one’s joy may be reduced”. While bhattar mercifully explained “emperumAn mercifully resides in paramapadham thinking about the suffering of the samsAris, in his divine heart with anguish”, a person named “paNdithar” presented a question to him saying “AchchAn and piLLai AzhwAn heard this and asked if it is appropriate to consider emperumAn who is with great joy in paramapadham to be in anguish?”. bhattar mercifully explained “Did you not ask them if the SrI rAmAyaNa SlOkam in ayOdhyA kANdam 2.42 ‘vyasanEShu cha manushyAnAm‘ (SrI rAma becomes anguished seeing others suffer) explained in context of emperumAn‘s glorification or in his shortcoming? If something is explained as an auspicious quality [here], would it not be present there too?”. He is explained as said in SrIvishNu purANam 6.5.84 “samastha kalyANa guNAthmakOsau” (one who is having all auspicious qualities naturally). Other than saying that he does not experience anything based on karma without his own desire and If there is no personal experience for him based on his own mercy [towards others], it will indicate that bhagavAn is not even a chEthana (sentient being) [since any chEthana will have personal experience/emotions]. It is said in mahOpanishath, “sa EkAki na ramEtha” (SrIman nArAyaNa, who was alone during deluge, was not joyful) while he has nithya vibhUthi (spiritual realm) and auspicious qualities.
  • Adhip pirAn avan mEvi uRai kOyil – As there is none who is lesser than him in paramapadham (to protect), emperumAn happily comes and resides in this abode (AzhwArthirunagari) where samsAris seek protection, like a mother would give up the comforts of her own bed etc and lie down next to the cradle of her child.
  • mAda mALigai … – Anyway, you like beautiful towns; doesn’t this place appear to be similar to that which is desired by liberated souls? Being surrounded with mansions and palaces and hence looking very beautiful.
  • adhanaip pAdi AdiAzhwAr is saying – “adhanuL ninRa Adhip pirAn” (the Adhip pirAn who resides in this town) is also extraneous. The abode itself is the attainable goal as said in garuda purANam 11th chapter “vishNOrAyathanEvasEth” (one should live in the divine abode of vishNu) and “dhESOyamsarvakAmadhuk” (the abode which can fulfill all desires).
  • pAdi Adi … – Singing out of overwhelming love, dancing by swaying the body and calling out emperumAn‘s names in a disorderly manner. AzhwAr thinks that like himself others would also behave the same way as soon as they hear the name of emperumAn’s abode.
  • pal ulagIr – It is not that some one is approaching AzhwAr with very humble and obedient attitude and AzhwAr is instructing him; looking at the suffering everywhere in the world as said in “ivai enna ulagiyaRkai” (How sad is the situation here), AzhwAr is instructing everyone.
  • parandhE – Like how everyone would arrive from all directions to SrIrangam for periya thirunAL (adhyayana uthsavam), AzhwAr is saying “go over in all directions and sing the glories everywhere”.

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 – 4.10.1 – onRum dhEvum

Published by:

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

Full series >> Fourth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, AzhwAr, in line with mahOpanishath statement “EkOhavai nArAyaNa AsIth” (Only nArAyaNa existed before creation), says “when the kAryarUpaprapancham (the universe in the form of effect) was completely non-existing, sarvESvaran who is the cause of the universe, created the universe through chathurmukha (four-headed) brahmA; such emperumAn is mercifully standing to be seen and surrendered by you all in [AzhwAr]thirunagari which has mountain like tall mansions; instead of taking shelter of him, you are searching for other dependable dhEvathAs”, and condemns them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr in line with statements which establish emperumAn’s causal nature, asks [the materialistic people] “while sarvESvaran who is the cause for everything is present, which other dhEvathA are you searching for?”.

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. It is also highlighted that emperumAn is present in thirunagari with motherly affection towards the suffering souls to help them.

pAsuram

onRum dhEvum ulagum uyirum maRRum yAdhum illA
anRu nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn
kunRam pOl maNi mAda nIdu thirukkurugUr adhanuL
ninRa Adhip pirAn niRka maRRaith theyvam nAdudhirE

Listen

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

onRum –  (as said in “thama: EkI bhavathi“, in his nature) became subdued,
dhEvum – dhEva (celestial) species
ulagum – the world (where they reside)
uyirum – other species (such as manushya (human) etc)
maRRum – all entities (mahath etc, which are in samashti (collective) form)

(as said in “nEmEdhyAvA pruthivI nakshathrANi“, irrespective of the differences by name and form)
yAdhum – all entities
illA anRu – when they were annihilated

(being kind-hearted, thinking about re-creating them)
nAnmugan thannodu – with brahmA who is the samashti purusha (one who is created at the end of samashti srushti (creation up to five great elements))
dhEvar – dhEvathAs
ulagu – world
uyir – other different species
padaiththAn – having created (to have them accept his refuge)
kunRam pOl – like mountains
maNi – with abundance of precious stones
mAdam – mansions
nIdu – tall
thirukkurugUr adhanuL – in [AzhwAr]thirunagari
ninRa – standing (in an easily approachable manner for those who want to surrender unto him)
Adhi – the cause of everything
pirAn – great benefactor
niRka – when he is present well
maRRai – those who are affected by creation and annihilation
dheyvam – dhEvathAs
nAdudhirE – you are approaching (as shelter).

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

When dhEva species, their world, other species, all entities (in collective form or in no name/form) were all annihilated and became subdued [in bhagavAn], emperumAn created brahmA who is the samashti purusha, dhEvathAs, their world and other different species; when such emperumAn is standing well in AzhwArthirunagari that is having tall mountain like mansions, he being the cause of everything and the great benefactor, you are approaching these dhEvathAs who are [also] affected by creation and annihilation.

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

  • onRum dhEvum … – dhEvathAs and their worlds, AthmAs who have assumed forms such as manushya (human) etc, mahath etc which are causes for oval shaped universes, and all others – at the time when they were not present – “onRum” (none of these) is recited at the end of this section.  Alternative explanation – since effect becomes subdued in cause [during deluge], as bhagavAn is the cause, dhEvas, worlds, and all other entities are subdued in him and are thus not visibly present.  It is said in chAndhOgya upanishath “sadhEva” (only sath remained).
  • nAnmugan … – When others set out to protect/help the rest, they will see some reason and think “there will be some use by them some day” and then only help; sarvESvaran is the only one who protects without expecting anything from anyone.
  • nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn – Through chathurmukha (four-headed) brahmA, emperumAn created their worlds and the different forms accepted by chEthanas (sentient beings). sarvESvara created chathurmukha (four headed brahmA); chathurmukha created panchamukha (five headed rudhra); panchamukha created shaNmukha (six headed skandha) – this way creation became variegated. Though worldly people give great importance to rudhra and become confused, since AzhwAr did not see anything special in rudhra, instead cites brahmA who was born directly from the divine naval lotus of bhagavAn and includes rudhra in the group of [remaining] dhEvathAs. In samhAram (annihilation), AzhwAr cited mahath thathvam etc; in srushti (creation), he cited brahmA; the reason for this is – no one considers mahath to be supreme; but common people consider brahmA as supreme – so, to eliminate such doubts, AzhwAr cites brahmA and discards him saying he is also part of the created entourage. emperumAn created without any difference, brahmA who creates the 14 layered oval shaped universe, the ten prajApathis (progenitors) who are created by brahmA to manage routine/subsequent creation, the worlds which are the abodes for their enjoyment, the citizens of such worlds etc; he also bestowed them body and senses, to let them seek enjoyment and liberation.
  • kunRam … – Such emperumAn, after creating these, instead of being away from those created places, stood in AzhwArthirunagari which has tall mansions which appear like mountains that are filled with precious stones. As said in SrI rAmAyaNam ayOdhyA kANdam 50.3 “ASayAyadhivArAma: punaSSabdhApayEthithi” (sumanthra said – I waited along with guha there with the desire of SrI rAma calling for me again), emperumAn is waiting there thinking “with the body and senses I have given them, would they come to me instead of saying ‘na namEyam‘ (I will not worship him)”. Alternative explanation – emperumAn waiting there thinking “even if I myself tried to accept them, would they at least not reject me?”. There [in SrI rAmAyaNam], the SEshabhUtha (servitor) waited to be accepted by SEshi (the lord); here the lord is waiting to be accepted by the servitors.
  • Adhip pirAn niRka – Giving up such emperumAn who has arrived with affection towards you all and reside permanently in thirunagari.
  • maRRaith theyvam nAdudhirE – You can only search for other dhEvathAs but cannot find the proper refuge. As said in “vAsudhEvam parithyajya yOnyam dhEvamupAsathE | thrushithO jAhnavIthIrE kUpamganathidhurmathi: ||” (one who leaves aside krishNa, who is the son of vasudhEva, and worships other dhEvathAs, that fool is like a thirsty person who is digging a well at the banks of river gangA), [one who is seeking other dhEvathAs is like ] a thirsty person, while river gangA is flowing nicely, instead of drinking water directly from that and quenching his thirst, is digging a well to quench his thirst; AzhwAr is condemning those who are giving up emperumAn who is natural/apt lord, easily approachable, easily worshippable and with great qualities, and are seeking out other dhEvathAs who are inapt, difficult to attain, difficult to worship and with no great qualities, and even if worshipped, it is as said in thirumAlai 10 “sEttai than madi agaththu selvam pARththu” (trying to get wealth from the inauspicious mUdhEvi deity), those dhEvathAs who are lacking SrI mahAlakshmi in them.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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