Category Archives: thiruvAimozhi 4th centum

thiruvAimozhi – 4.9.9 – kUttudhi

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

Full series >> Fourth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, emperumAn mercifully manifests his divine presence in thirunAdu (paramapadham) to AzhwAr to eliminate all of AzhwAr’s grief; AzhwAr, having seen it and having mercifully given up his attachment for all other matters says “you have presented your divine feet which are difficult to attain; I have enjoyed that” and feels satisfied.

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

kUttudhi nin kurai kazhalgaL imaiyOrum thozhA vagai seydhu
Attudhi nI aravaNaiyAy adiyEnum adhu aRivan
vEtkai ellAm viduththennai un thiruvadiyE sumandhuzhalak
kUttariya thiruvadikkaL kUttinai nAn kaNdEnE

Listen

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

nI – you (who is omnipotent)

(those who are desired by you to be at your divine feet, even though they may be unqualified)
kurai – perfectly enjoyable
nin kazhalgaL – at your divine feet
kUttudhi – please accept me

(if one tried to see, by one’s own effort)
imaiyOrum – (greatly knowledgeable) dhEvas
thozhA vagai – to not see and enjoy you
seydhu – doing
Attudhi – agitate them;
aravu – thiruvananthAzhwAn (the leader among devotees)
aNaiyAy – Oh one who is having as bed!
adhu – your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively.
adiyEnum – I too who am a servitor
aRivan – knows;

(How so?)
vEtkai ellAm – affection in worldly matters
viduththu – eliminating with the trace
ennai – me who have great desire towards you and cannot live without you
thiru – perfectly enjoyable
un adi – your divine feet
sumandhu – holding them on my head
uzhala – to follow you as said in “yEna yEna dhAthA gachchathi” (wherever the master goes)
kUtta – to reach (even for the most knowledgeable)
ariya – difficult
thiruvadikkaL – at the divine feet
kUttinai – you accepted.
nAn kaNdEn – I saw (it in front of me) and enjoyed
E – certainly

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

You please accept me at your perfectly enjoyable divine feet. If one tried to see, by one’s own effort, you make sure that even dhEvas do not see and enjoy you and agitate them; oh one who is having thiruvananthAzhwAn as bed! I too who am a servitor, know your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively.  Eliminating my affection in worldly matters with all traces, you made me, who have great desire towards you and cannot live without you, hold your perfectly enjoyable divine feet on my head and follow you as said in “yEna yEna dhAthA gachchathi” and accepted me at the divine feet which are difficult to reach; I certainly saw (it in front of me) and enjoyed this.

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

  • kUttudhi nin kurai kazhalgaL – Even if unqualified, you accept those who are dear to you, at your divine feet. kurai – greatness or the sound of the ornament.
  • imaiyOr … – Even brahmA et al, if you don’t consider them to be acceptable, you will agitate them so that they don’t reach you.
  • aravaNaiyAy – This is an example for “kUttudhi” [those who are with him irrespective of their knowledge – since AdhiSEsha is in a reptile form, he is considered as less intelligent in layman terms].
  • adiyEnum adhu aRivan – I know your nature which is well revealed in scriptures of this world (ithihAsams and purANams).

How did you know [Did you know through SAsthram]?

  • vEtkai ellAm viduththu – Before, whatever that was not related to you, did I not desire for all of them? Is there anything that I have not desired in your [material] world? Did you not remove my attachments as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradhaththai nalvIdu seydhu” (my attitude of leaving you citing any reason, was reformed by you)?
  • un thiruvadiyE sumandhu uzhala – To have all the attachments I had in worldly matters (before), at you (now), holding on to your divine feet only and having that only as my routine.
  • kUttariya … – You accepted me at your divine feet which are difficult to attain by self-effort of even great personalities. I am not saying these based on hearsay, but based on personal experience [nAn kaNdEn].

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 – 4.9.8 – kAtti nI

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

Full series >> Fourth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eigth pAsuram, emperumAn says “Alright. I will fulfil your desire” and AzhwAr asks “When?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will you, who are the antharyAmi of the entire world, eliminate my presence inside this material world and accept me at your divine feet?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. emperumAn says “I was ready to take you to paramapadham, but as you said ‘no’, I stopped short of doing it; do you have to beg me to get this done?”; AzhwAr asks “if you are ready to do it, when will you do it”. [Did AzhwAr refuse to go to paramapadham?] AzhwAr said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (won’t ask the great benefit of paramapadham).

pAsuram

kAtti nI karandhumizhum nilam nIr thI visumbu kAl
Itti nI vaiththamaiththa imaiyOr vAzh thani muttaik
kOttaiyinil kazhiththennai un kozhum sOdhi uyaraththuk
kUttariya thiruvadikkaL engyAnRu kUttudhiyE?

Listen

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

kAtti – (in previous creation) revealing
nI – you who are unconditional cause
karandhu – (during samhAram (deluge), conceal as said in “thama: EkIbhavathi” (everything becomes merged into primordial matter))
umizhum – (during srushti (creation), create as spitting out what was consumed before, without any change as said in “yathApUrvamakalpayath” (everything gets created as before)
nilam nIr thI visumbu kAl – the five great elements starting with pruthvi (earth)
Itti – collecting them (through the process of panchIkaraNam)
vaiththu – placing them (in the outside [of the oval shaped world] as layers of protection)

(and in the inside)
imaiyOIr – brahmA et al, who don’t blink their eyes
vAzh – to be their abodes
amaiththa – prepared
thani muttai – unparalelled world
kOttaiyinai – unbreakable fort
kazhiththu – freeing
ennai – me who am desirous (to reach you, since the existence in this world is sorrowful for me)
un kozhum sOdhi – greatly radiant, which is distinguished/special for you
uyaraththu – the most supreme abode, paramapadham, as said in “viSvatha:prushtEshu sarvatha: prushtEshu” (higher than the [material] world, beyond everything [material])

(very far away, even for brahamA, Siva, four kumAras et al)
kUdu ariya – difficult to attain
thiruvadikkaL – divine feet
engyAnRu – when
kUttudhi – will you unite me?

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

You who are the unconditional cause, revealed (in previous creation) concealment as said in “thama: EkIbhavathi” and creation as spitting out what was consumed before, without any change as said in “yathApUrvamakalpayath“, collecting the five great elements starting with pruthvi (earth) and placing them in outside (as layers) and inside as abodes for those who don’t blink their eyes such as brahmA et al – this unparalelled oval-shaped world which is an unbreakable fort is created in this manner; when will you free me from this world and unite me who am desirous to attain your divine feet (which is difficult to attain) in the greatly radiant, most supreme distinguished/special abode, paramapadham, as said in “viSvatha:prushtEshu sarvatha: prushtEshu” ?

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

  • kAtti – Like a magician; emperumAn manifested how he previously consumed everything as part of deluge and made them to be identical with him and made the jagath (material world) exist [as a lump] and how he subsequently created them as said in thaiththirIya upanishath nArAyaNavalli “dhAthA yathApUrvamakalpayath” ([bhagavAn through] brahmA created like it was present in previous times (before praLayam)).
  • nI karandhu umizhum – You who are the creator, yourself protected everyone by placing them inside you during deluge, and once the deluge was over, you let them out. Alternative explanation – you will manifest the concealing and you will manifest the spitting out. Through the five great elements which are consumed and spat out.
  • Itti – collecting them. Here thrivruth karaNam (process of creating, using the three great elements – earth, water and fire) is explained [Highlighting thrivruth karaNam is a sample for explaining panchI karaNam (process of creating using the five great elements)]. As said in SrIvishNu purANam 1.2.54 “samEdhyAnyOnya samyOgam paraspara samASrayA:” (the five elements starting with earth are mixed with each other and are present in every object), these five elements cannot create any object on their own; even when together in equal measures, they will not lead to any visible object; like a potter will mix dust, mud and water in different proportion to create pots etc [emperumAn creates these objects by mixing the elements in different proportions]; if the mutual causes remain in a singular form, the effect will also remain singular [indistinguishable from each other]; these five elements remain the primary raw materials and secondary raw material to create different forms such as dhEva (celestial), manushya (human), sthAvara (plant) and jangama (animals). In this manner, emperumAn collects them and creates, using them.
  • nI vaiththu amaiththa – You created and placed.
  • imaiyOr … – To let me leave from this fort which is the unparalleled world where brahmA et al engage in mischievous acts. A fort is where one cannot enter from outside (easily) and one cannot exit from inside (easily) – it would be like a maze where the entry and exit points are difficult to ascertain. emperumAn himself said in SrI bhagavath gIthA 7.14dhurathyayA” (difficult to cross over).
  • ennai – Me who am caught in this fort and who do not know the way to escape. Me who am surrendered to you as you instructed in SrI bhagavath gIthA 7.14mAmEvayE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who are surrendered to me, can cross over).

emperumAn asks “after freeing you from this, where should I take you?”

  • un kozhum sOdhi uyaraththu – To the infinitely radiant paramapadham which is untouched by material aspects and which is in the mode of pure tranquility.
  • kUttariya thiruvadikkaL – The divine feet which are unreachable based on one’s own self-effort.
  • engyAnRu – At least if you said as in SrI bhagavath gIthA 18.66 “mAsucha:” (do not worry), I can be content as said in SrI bhagavath gIthA 18.73 “sthithOsmi” (I am well situated); so, you should just mercifully say “I will accept you at my divine feet”. You should mercifully say that you will come in 14 years to make bharatha happy as said in SrI rAmAyaNam ayOdhyA kANdam 112.25 “ArurOha ratham hrushta:” (bharatha climbed the chariot happily along with Sathrugna). You should place me who want to be freed from here, in the abode where you place those who are dear to you – when will you, who are omnipotent, do it? You who created this fort, yourself should free me from it. One should surrender to emperumAn only to have the hurdles removed and to attain him also, he should be attained through him only; SrI bhagavath gIthA 7.14 “mAmEvayE prapadhyanthE” (surrender unto me only) and SrI bhagavath gIthA 18.62 “thamEva SaraNam gachcha” (surrender unto him only). piLLai thirunaraiyUr araiyar explains “No one can dismantle a nest created by a sparrow; how can the weakest samsAri break the nest/web created by sarvaSakthi (bhagavAn who is omnipotent) based on the karma of each individual, without surrendering unto 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 – 4.9.7 – AyE ivvulagaththu

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

Full series >> Fourth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, as AzhwAr‘s desire was not fulfilled immediately, he thought emperumAn remains silent thinking “you yourself try and reach me” and says to emperumAn “as the identity, existence etc of all entities are fully under your disposal, instead of showing this samsAram which is turning away from you, mercifully see that I reach your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are the antharyAmi of everyone should accept me so that I don’t see this cruel sorrow-filled world”.

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

AyE ivvulagaththu niRpanavum thirivanavum
nIyE maRRoru poruLum inRi nI ninRamaiyAl
nOyE mUppiRappiRappup piNiyE enRivai ozhiyak
kUyE koL adiyEnaik kodu ulagam kAttElE

Listen

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

i uvalagaththu – in this world
niRpanavum – immovable entities
thirivanavum – movable entities
nIyE Ay – you yourself
maRRu oru poruLum – any other entity
inRi – without
nI – you
ninRamaiyAl – as you exist

(as the SarIrI (soul) will set out to eliminate the disease, etc of the SarIra (body))
nOyE – disease
mUppE – old-age
piRappE – birth
iRappE – death
piNiyE – pain (also, indicates poverty)
enRa – these individual aspects which are cause for sorrow
ivai – these
ozhiya – to eliminate
adiyEnai – me who is a servitor (of you)
kUyE koL – mercifully call and accept me;
kodu – cruel
ulagam – world
kAttEl – hide them from me (my eyes)

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

As you exist yourself [i.e., the in-dwelling super soul] as the movable and immovable entities without any other entity in this world, mercifully call and accept me who am a servitor (of you) to eliminate these disease, old-age, birth, death, pain (also poverty) which are cause for sorrow; hide the cruel world from me.

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

  • AyE – Can be considered as “thAyE” (Oh mother!), as said in sthOthra rathnam 5mAthA pithA” (Mother, Father …), Oh one who is all kinds of relationships to me! Alternative explanation,
  • ivvulagaththu niRpanavum thiriuvanavum nIyE – AyE – You are the prakAri (substratum) and all the movable and immovable entities of this world are the prakAram (attribute) and thus they all are indicated as “you”.
  • maRRoru poruLum inRi – Explaining that there is no entity which is not pervaded by brahmam (bhagavAn) and existing independently as said in katavalli upanishath 2.4.11 “nEhanAnAsthi kinchana” (There is no plurality of entities) and in bruhadhAraNyaka upanishath 6.5 “AthmaivAbhUth thathkEnakampaSyEth” (once one realises that the world is the body of paramAthmA, he can independently see that one paramAthmA).
  • nI ninRamaiyAl – after you exist in such manner.
  • nOy … – An AthmA (soul) will feel joyful or sorrowful for the occurrences on its dhEham (body); since you are having such relationship with me, you [should] eliminate these anguishes which are caused by birth. nOy and piNi are synonyms – here they are used to identify mental and physical diseases.
  • kUyE koL – You should mercifully call for and accept me instead of thinking “let him come on his own”.
  • kodu ulagam – This world which is engaged in worldly pleasures based on sound, touch etc, leaving you aside.
  • kAttElE – Like dhrushti visham (the poison which kills on seeing it), if AzhwAr sees this world, he will die. Since AzhwAr is requesting emperumAn to hide this world from his vision, it is to be understood that he is not seeing it. But when emperumAn shows the world to him just as he mercifully bestowed faultless knowledge and devotion to AzhwAr, AzhwAr will see it. But how does it match with AzhwAr saying “ivai enna ulagiyaRkai” (How sad are these worldly situations!) – due to “parahitham” (well-wishing for others), AzhwAr meditated upon that before; here, AzhwAr is saying “You should make sure that such worldly situations do not touch 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 – 4.9.6 – maRukki valvalaip paduththi

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

Full series >> Fourth Centum >> Ninth 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 meditates upon the faults of the samsAris (worldly people) such as not being interested towards bhagavAn etc and avoids being upset with emperumAn [for not helping them], prays to emperumAn “please accept me at your divine feet to be relieved from my association with them”.

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

maRukki val valaip paduththik kumaiththittuk konRuNbar
aRap poruLai aRindhOrAr ivai enna ulagiyaRkai?
veRiththuLava mudiyAnE! vinaiyEnai unakkadimai
aRak koNdAy, ini en AramudhE! kUyaruLAyE

Listen

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

maRukki – (speaking fearsome words and making his heart to) be afraid

(making him accept self as the refuge to remove such fear)
valvalaip paduththi – captivating him in the net [of fear]
kumaiththittu – catching him (so that he himself hands over his belongings)
konRu – killing him so that there is no trace [of such incident]
uNbar – will live their life
aRam poruLai – dharma, the first goal
aRindhu – knowing
OrAr – those who don’t determine (that “this is the way for our uplifting”)
ivai enna ulagiyaRkai – How sad are these worldly situations?
veRi thuLavam – having very fragrant thiruththuzhAy (thulasi)
mudiyAnE – oh one who is wearing divine crown!

(manifesting this enjoyable nature)
vinaiyEnai – me who is an embodiment of sins
unakku – for you
aRa – to exist exclusively
adimai koNdAy – Oh one who enslaved me!
en – for me
Ar – perfect and most enjoyable
amudhE – Oh divine nectar!

(after acquiring great pain in this samsAram (material realm))
kUyaruLAy – mercifully invite me and accept me.

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

How sad are these worldly situations where those who don’t know and determine that dharma is the first goal, will make one to be afraid, captivate him in the net of fear, catch him and kill him so that there is no trace of any such incident, and live their life [in this manner]!  Oh one who is wearing divine crown which is having very fragrant thiruththuzhAy (thulasi)! Oh one who enslaved me, an embodiment of sins, to exist exclusively for you! Oh perfect and most enjoyable divine nectar for me! mercifully invite me and accept me at your divine abode. aRap poruLai aRindhOrAr also means those who know wealth only and do not care for anything else.

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

  • maRukki … – This is how village heads make their earnings; an individual will appear [to the village head] like a “sAdhu” (kind hearted, good person) and will think “if we live in a town, we should have some trustworthy support” and will go to the village head; the village head, realizing the innocent nature of the individual, will tell him “many are speaking about you in different ways”; hearing that, the individual will become fearful and believe “only the village head can protect me” and ask the village head himself what needs to be done to protect himself; the village head will then say “you place your wealth in my house and give ownership of your properties to me, so that if something happens to you, I will protect you”; bewildering one’s mind in this manner.
  • val valaip paduththi – making the individual fully depend on him [the village head], so that the individual can never escape.
  • kumaiththittu – he [the village head] will then write off all wealth for his own expenses but will actually give it out for high interest [to earn wealth].
  • konRu – he [the village head] will then think “if he continues to live, some day he may take shelter of some one else and come at me” and will kill him.
  • uNbar – this is how he [the village head] makes his living.
  • aRap poruLai aRindhu – Knowing the truth about dharma as “there is an AthmA (soul) which is different from the dhEham (body); our current actions are contrary to the nature of the soul”.
  • OrAr – Not determining this [principle of dharma] to start with. Alternative explanation – Not giving up harming others. orudhal – oruvudhal – leaving; i.e., not leaving the act of harming others. Another explanation – such people would only know the goal of artha (wealth), being greatly interested in that, they will not see what is good or bad [and just act as they please]. Oh lord! What kind of worldly activities are these?
  • veRi .. – Oh lord with divine crown having fragrant thiruththuzhAy! you manifested your enjoyable nature and enslaved me who am in the midst of these samsAris.
  • vinaiyEnai – Me who am  having sins to be born amidst these persons who are attracted to worldly pleasures. You accepted my service at your divine feet out of your causeless mercy, even though I am not qualified for such service.
  • ini – after having enslaved me.
  • en AramudhE – Oh one who is perfectly enjoyable for me! you should accept me so that I reach your divine feet after giving up the existence in the midst of these samsAris.

Alternative explanation –

  • ini en – As they have not interest in the adhrushtam (the unseen – paramapadham), what is the use of my worrying for their disaster? Can I not give it up? First, mercifully accept me at your divine abode, paramapadham.

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 – 4.9.5 – vAngu nIr

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

Full series >> Fourth Centum >> Ninth 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 “You should mercifully withdraw me from this world by showing its nature of being filled with AthmAs who are suffering through janma (birth), jarA (old age) etc”.

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

vAngu nIr malar ulagil niRpanavum thirivanavum
AnguyirgaL piRappiRappup piNi mUppAl thagarppuNNum
Ingidhan mEl vennaragam ivai enna ulagiyaRkai
vAngenai nI maNivaNNA! adiyEnai maRukkElE

Listen

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

vAngum – that which will consume (those objects which are caught in the tides)
nIr – having oceanic water
malar ulagil – in the vast earth
niRpanavum – immovable
thirivanavum – and movable entities
Angu – in those abodes
uyirgaL – AthmAs which are attached to the prANa (vital-air in body)
Ingu – here
piRappu iRappu piNi mUppAl – by birth, death, disease and old-age
thagarppuNNum – are tortured;
idhan mEl – moreover
ven naragam – very cruel raurava narakam (hell) etc
ivai – these
enna ulagiyaRkai – How said are these worldly situations?
maNi – (to be at the disposal of his devotees) attractive and easily manageable like a blue gem
vaNNA – Oh one who is having a form!
nI – you
enai – me (who cannot bear this suffering)
vAngu – mercifully acknowledge me
adiyEnai – me (who is your servitor)
maRukkEl – don’t bewilder

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

AthmAs which are attached to the prANa (life-air in body) of immovable and movable entities in the vast earth having oceanic water which will consume (those objects which are caught in the tides), are tortured here by birth, death, disease and old-age and moreover in very cruel raurava narakam (hell) etc; How sad are these worldly situations? Oh one who is having a blue-gem like form which is attractive and easily manageable! you mercifully acknowledge me and don’t bewilder me.

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

  • vAngu nIr malar ulagil – effect will submerge in the cause [among the five great elements, water is considered as the cause for earth]; in the vast earth which is consumed by the water; srushti (creation) is preceded by layam (deluge).  Alternative explanation – vAngudhal – curved, the world which is born from the lotus from the divine naval of emperumAn which is covered with water.
  • niRpanavum thirivanavum – immovable (plants, mountains etc) and movable entities (humans, animals).
  • Angu uyirgaLAthmAs which are present in those different bodies. Alternative explanation – “Angu” is explained subequently, and just explaining the AthmAs which are in immovable and movable entities.
  • piRappu … – They will be tortured in birth, death, disease and old-age. This goes on as long as they exist in samsAram (material realm).
  • idhan mEl ven naragam – On top of this, there is the cruel hell. When compared to the life in hell, the life here looks a lot happier enjoying all sorts of pleasures. Here in the earth, at least there is fake joy, but there in hell, it is pure sorrow. Here, it is like a person who is to be hanged momentarily, becomes thirsty and given water which leads to momentary satisfaction; even that short relief is not present in hell. This is how sad this worldly situations is!

emperumAn asks “So, what shall I do for you?”,

  • Angu vAngu enai – You should pull me into the spiritual abode where you are seated on the divine throne and independently ruling over all worlds as said in Siva [linga] purANam “vaikuNtE thu parE lOkE SriyA sArdham jagathpathi: | AsthE vishNurachithyAthmA bhakthair bhAgavathais saha||” (The inconceivable lord of the universe, vishNu, mercifully resides along with SrI mahAlakshmi, in the supreme abode, SrI vaikuNtam, along with bhkathas (devotees) and bhAgavthas (his followers).
  • maNi vaNNA – You should manifest your divine form to me who is attracted and attached to worldly pleasures like “giving such great form to a dog”.  As said in iraNdAm thiruvanthAdhi 42 “manaippAl – piRandhAr piRandheydhum pErinbam ellAm thuRandhAr thozhdhAr aththOL” (Those who worship emperumAn‘s divine shoulders will hate all these petty pleasures which are acquired in this material realm by taking birth here), after seeing his form, one will not like anything else.
  • adiyEnai – me who knows your form/nature, me who knows your divine form in that great assembly [in paramapadham].
  • maRukkElE – You should ensure that I don’t get bewildered staying amidst these samsAris who are being tortured by birth, old-age, death etc. Don’t confuse me. [Instead] Accept me in theLivisumbu (clear spiritual sky – paramapadham).
  • adiyEnai maRukkElE – Can you enjoy even those who are exclusively engaged in service for you, in your leelAs (sports)?

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 – 4.9.4 – koL enRu

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

Full series >> Fourth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, AzhwAr thinking about abundance of wealth being the cause for disaster, and the craziness of the people of this world desiring for that, says “you should accept me in your lotus feet where there is no scope for meditating upon such sufferings”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You should manifest your magnanimity and accept me just as you manifested your beautiful form so that I don’t have to see the worldly activities of people being attached to this wealth which is temporary”.

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

koL enRu kiLarndhezhundha perum selvam neruppAgak                   
koL enRu thamam mUdum ivai enna ulagiyaRkai
vaLLalE maNivaNNA! unakazhaRkE varum parisu
vaLLal seydhadiyEnai unadharuLAl vAngAyE

Listen

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

koL enRu – saying “pursue me, pursue me”
kiLarndhu ezhundha – rising and visible in an appealing manner
peru selvam – great wealth
neruppAga – while being like fire (due to leading to destruction etc and to be defeated by enemies)

(due to previous impressions and desire)
koL enRu – (again) saying “pursue” (this)
thamam mUdum – to be consumed by the darkness of ignorance
ivai – these
enna ulagiyaRkai – How sad are [these] worldly incidents?
vaLLalE – having unsurpassed magnanimity
maNi vaNNA – Oh one who is having divine form which resembles blue gem!
una kazhaRkE – at your divine feet
varum parisu – to reach
vaLLal seydhu – show your magnanimity for this
adiyEnai – me (who exist exclusively for you)
unadhu aruLAl – by your grace
vAngAy – mercifully accept me

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

Great wealth which is rising and visible in an appealing manner, saying “pursue me, pursue me”, while being like fire and people get consumed by the darkness of ignorance of such wealth saying “pursue [me]” – How sad are these worldly incidents? Oh one who is having divine form which resembles blue gem, who is having unsurpassed magnanimity! Show your magnanimity to have me reach your divine feet and mercifully accept me by your grace.

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

  • koL enRu … – Though one does not desire for the unsurpassed wealth, it will rise like a pot/container which is used in farming to fetch water.
    • neruppAga – to destroy without any trace; also explained as – that which causes destruction of the self. Why is it that wealth leads to destruction? Hearing that “one is living a wealthy life”, others would like to finish him out of jealousy.  Though wealth leads to destruction, since others force him to pursue wealth, being covered with ignorance, out of greed, one will pursue wealth which was deemed to cause destruction previously. Again one pursues wealth due to being covered with ignorance.  Alternative explanation – here the mind is explained as the instigator to pursue wealth; another explanation – the strength of the wealth is such that, though one knows that it leads to destruction, the heart, being covered with ignorance, will instigate him to pursue the wealth. mahAbhAratham Salya parvam “hathE bhIshmathE dhrONE hathE karNE mahArathE ASAbalavathI rAjan SalyOjyEshyathi pANdavAn” (Even after the death of great warriors like bhIshma, dhrONa and karNa, dhuryOdhana, out of greed, thought, he can defeat pANdavas using the help of Salya).
  • ivai enna ulagiyaRkai – How sad are these worldly incidents!
  • vaLLalE – Oh the magnanimous one who impressed upon my heart that the worldly wealth would lead to destruction!
  • maNivaNNA – You magnanimously gave the abode (your divine form) which resembles a priceless gem. sAdhanAnushtAnam (practicing of other means) will not lead to extra benefits [such as getting instructions from AchArya etc. Only emperumAn‘s magnanimity will bestow those]. Alternative explanation – censuring the desire for worldly wealth, emperumAn, relaxed his shawl (outer covering), revealed his divine beauty [to AzhwAr].
  • una kazhal … – Is it sufficient to bestow knowledge? Don’t you also bestow the ultimate goal? Is it sufficient to bestow “mayarvaRa madhinalam” (bestowing faultless knowledge, devotion)?  Should you also not make me “thuyaraRu sudaradi thozhudhezha” (bow down at the radiant feet which removes the sufferings, and rise)? When you create hunger, should you also not feed me sufficiently?
  • vaLLal seydhu – Showing your magnanimity to reach your divine feet. Pursuing the AthmA (AzhwAr) thinking “let him get this ultimate goal”.
  • adiyEnai – Me who is praying to retain your own belonging [at your divine feet].
  • undharuLAl – As you blessed me to acquire faultless knowledge and devotion, you should also bless me to attain the benefit.
  • vAngAyEAzhwAr says “vAngAy” considering himself to be a insentient entity [which cannot do anything on its own]. This is because – even if one acquires up to paramabhakthi, looking at the greatness of the benefit, it appears that everything was acquired by emperumAn‘s mercy only.

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 – 4.9.3 – koNdAttum kulampunaivum

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

Full series >> Fourth Centum >> Ninth 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 while entities are having high birth etc, I am unable to tolerate seeing their death; please accept me at your divine feet and engage me in your service so that I won’t have to meditate upon these sufferings”.

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

koNdAttum kulam punaivum thamar uRRAr vizhu nidhiyum
vaNdAr pUm kuzhalALum manai ozhiya uyir mAydhal
kaNdARREn ulagiyaRkai kadal vaNNA! adiyEnaip
paNdE pOl karudhAdhu un adikkE kUyp paNi koLLE

Listen

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

koNdAttum – due to having wealth, the praises done by the [people of the] world
kulam punaivum – pride of being born in high family heritage (which was not there, but assumed)
thamar – the paternal relatives (who arrived seeing the wealth)
uRRAr – other relatives

(and the cause for that)
vizhu nidhiyum – the glorious wealth

(acquired, due to having such wealth)
vaNdu Ar pU kuzhalALum – the enjoyable damsel who is having hair-locks, filled with beetles.
manai – the distinguished residence which is where the damsel is enjoyed
ozhiya – while all these remain
uyir mAydhal – losing one’s life
ulagiyaRkai – this worldly nature
kaNdu – seeing
ARREn – I am unable to tolerate;
kadal vaNNA – Oh one who is having ocean-like boundless physical beauty!
adiyEnai – me who became enslaved to you (losing to your beauty)
paNdE pOl – like previously (when I called for you in separation)
karudhAdhu – instead of thinking
un adikkE – to exist exclusively for your divine feet
kUvi – invite
paNi koL – mercifully accept my service.

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

While [worldly people have] glorious wealth, and due to having such wealth, are praised by the world,the pride of being born in high family heritage, the enjoyable damsel who is having hair-locks filled with beetles [coming to drink the honey in hair-locks], the distinguished residence which is where the damsel is enjoyed etc, remain, one loses one’s life – such is the nature of this world and I am unable to tolerate seeing it. Oh one who is having ocean-like boundless physical beauty! Instead of thinking about me like previously, you invite me to exist exclusively for your divine feet and mercifully accept my service.

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

  • koNdAttum – Previously one would be a nobody, but after acquiring little bit of wealth, he would be known as “mudhaliyAr” (master). AzhwArs only glorify as said in thiruvAimozhi 3.7.1payilum thiruvadaiyAr” (those who have the wealth of being together with emperumAn eternally).
  • kulam punaivum – Once he acquired some wealth, others will praise him as if he was born in a great family heritage.
  • thamar – For such people, their blood relatives would be others [not those who are interested in bhagavAn]. Previously [before acquiring wealth], those who considered identifying him to be a relative as lowly, would now claim close relationship.
  • uRRAr – Previously those who said as in “It is not worthy to have a relationship [like marital engagement between sons/daughters] with him; it will be an insult for us” are now saying “It would be nice to have some relationship with him” and are eagerly approaching him.
  • vizhu nidhiyum … – Just like dry leaves will accumulate without anyone realising, he will acquire some great wealth; not knowing how to spend such wealth, he will use that to attract a damsel towards him without knowing what he is doing. She is explained as – vaNdAr pUm kuzhalAL. Her [hair’s] freshness will be enjoyed by the beetles and not him. He accepts at an [old] age when he is no longer fit to enjoy her. [But] for AzhwAr, every enjoyment is emperumAn only as said in thiruvAimozhi 5.1.8 “sElEy kaNNiyarum perum selvamum nan makkaLum mElAth thAy thandhaiyarum” (beautiful fish-eyed girls, great wealth, good children, praiseworthy parents).
  • manai ozhiya – To enjoy along with her, he will build with great efforts, multi-storeyed building in his land.
  • uyir mAydhal – While all of these remain, and eagerly waiting to enjoy her, he will suddenly die.
  • kaNdu ARREn ulagiyaRkai – I cannot tolerate such activities of the world.
  • kadal vaNNA – There is a form which can be enjoyed which is different from this worldly sufferings. Mercifully show your invigorating form to eliminate the stress of meditating upon their suffering.
  • adiyEnaip paNdE pOl karudhAdhu – Don’t consider about me in your divine heart as seen before in thiruviruththam 1 “poyn ninRa gyAnam” – there I only looked at the faults of myself in this samsAram (material realm) and said “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly nature anymore). But now, I am saying this after being fully engaged in bhagavath vishayam (matters related to emperumAn). siRRAL koNdAr (a SrIvaishNava) said “emperumAn cannot remain indifferent towards AzhwAr who keeps repeating the same thing [requesting to accept him in paramapadham] like a lizard which keeps making the same noise”. Alternative explanation – Previously I requested to be freed from this samsAram only seeing my own suffering and now I am requesting based on the suffering of others.
  • un … – You should invite me at your divine feet and engage me in kainkaryam. Even after reaching your divine feet, only if I am engaged in kainkaryam, will I remain there without returning; this being the case, you should engage me in eternal service.
  • kUyp paNi koLLE – Like saying “Give some food and engage in work” [AzhwAr is saying “invite me and engage me in kainkaryam”].

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 – 4.9.2 – sAmARum kedumARum

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

Full series >> Fourth Centum >> Ninth 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 becomes sorrowful speaking about sufferings such as death etc of chEthanas [sentient beings] and says “if you are not removing their sufferings, at least you should accept me quickly at your divine feet, so that I need not think about that”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I don’t know when the worldly suffering will end. So you, my natural lord, should rush to accept me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. In the previous pAsuram, AzhwAr collectively said “eNNArAth thuyar” (boundless sufferings); becoming sorrowful on highlighting a few of them, he says “if you are not removing their sorrows, you should at least accept me at your divine feet”.

pAsuram

sAmARum kedumARum thamar uRRAr thalaith thalaip peydhu
EmARik kidandhalaRRum ivai enna ulagiyaRkai?
AmARonRaRiyEn nAn aravaNaiyAy ammAnE!
kUmARE virai kaNdAy adiyEnaik kuRik koNdE

Listen

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

sAmARum – to die (while setting out to live long)
kedumARum – to lose (the wealth, while setting out to increase it)

(as a result)
thamar – the paternal relatives
uRRAr – other relatives
thalaith thalaip peydhu – all of them showing their attachment
EmARi – without any break
kidandhu – staying
alaRRum – crying
ivai enna ulagiyaRkai – what is the nature of these worldly activities?
nAn – I
Am ARu – to finish these [sufferings] within my ability
onRu – any means
aRiyEn – I don’t know
aravaNaiyAy – one who engages anantha, your servitor, in your service
ammAnE – Oh lord who has similar relationship with everyone!
adiyEnai – me, who is a servitor
kuRikkoNdu – considering me (to be not deserving to go through sufferings)
kUmARu – call me
virai kaNdAy – rush to do so.

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

What is the nature of these worldly activities where seeing the death and loss of wealth of one, his paternal relatives and other relatives showing their attachment, staying without any break and crying? I don’t know any means to finish these [sufferings] within my ability. Oh one who engages anantha, your servitor, in your service! Oh lord who has similar relationship with everyone! considering me, who is a servitor, rush to call me [towards you].

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

  • sAmARum kedumARum – to die and face loss of wealth; [focussing on the “ARu”, the process/method] are there any more details in these?  while one is considering oneself to live long happily, and planning to destroy those who co-exist with him [for his own joy], he will be consumed by death without even realising; while acquiring a little bit of wealth, he will start thinking “I have no more worries”, he will lose that and cry out with sorrow. There are other reasons for their [AzhwArs’] anguish; AzhwAr thinks that not attaining bhagavAn is death as said in thiruvAimozhi 2.3.7ninnalAl ilEn kAN” (I have no existence without you), thiruvAimozhi 6.9.9 “pala nI kAttip paduppAyO” (will you push me showing various other pleasures) and thiruvAimozhi 6.9.8 “innam keduppAyO” (will you push me down further?), and he considers seeing other worldly pleasures as disastrous. What else did AzhwArs consider as death and loss? They are of such nature that they say as in mudhal thiruvanthAdhi 95 “ennoruvar thIkkadhikkaN sellum thiRam” (How can one follow evil paths when serving emperumAn is so easy?). They consider death and disaster as seen in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva” (lakhsmaNa to SrI rAma – You should make me follow you [otherwise I will not be able to live]) and SrI rAmAyaNam ayOdhyA kANdam 30.18 “yasthvayA sahasa svarga:” (sIthA to SrI rAma – Being together with you is heaven, and getting separated from you is hell).
  • kedumARum – when wealth is lost; since one considers wealth as the refuge. [in comparison to loss of wealth, even death will look better – an example is explained here] When some soldiers were set out to cut off the hands and legs of a traitor, some others see that and question the soldiers. The soldiers said to those on-lookers if anyone of you pays the fine, we will leave him and some one in the crowd said “you are kind enough not to kill him, you are quite compassionate” and left the place [not wanting to pay any money].
  • thamar uRRAr – For AzhwAr, the relatives are as said in thiruvAimozhi 8.10.9 “thamargaL thamargaL thamargaL” (devotees of devotees of devotees of emperumAn). Instead of considering such devotees [as relatives], worldly people will consider bodily relatives and other relatives acquired through marriage etc and be free from worries.
  • thalaith thalaip peydhu – showing too much attachment.
  • EmARik kidandhu alaRRum – “E” means longing, “mARugai” – not having; that is, calling out without any longing; alternatively – EmARRam can be explained as a single word – that is sorrow, implying “calling out with sorrow”. piLLai amudhanAr explains this as – “E” means clarity, “EmARugai” means losing clarity. It is said in periyAzhwAr thirumozhi 2.7.8 “EmARRam ennaith thavirththAy” (You eliminated my lack of clarity).
  • ivai enna ulagiyaRkai – How sad is this worldly existence? AzhwAr says “Oh my lord! nature of this worldly existence is such that – dying while longing to live; losing the wealth while acquiring it and happily thinking to live with that; while considering bodily relatives as everything, when something happens to self, crying out”.

emperumAn asks “Why do you care about others? I have made you call out for me only! your calling out has already been seen in ‘seelamillAch chiRiyan‘ “.

  • AmARu onRu aRiyEn nAn – Are they calling out because of not having relationship with you? Isn’t it because of their existence in this material realm and have you freed me from this material realm? Is it due to me having a body in this realm, I do not know what I am calling out for? Alternative explanation – I don’t know the means to eliminate the sufferings of these samsAris (materialistic people). Third explanation – i don’t know the means to give what you have given to me [i.e., blessing of pristine knowledge/devotion].
  • aravaNaiyAy ammAnE – Oh emperumAn who has motherly relationship with all these samsAris, who has reclined on thiruvananthAzhwAn in milky ocean, for their protection and who considers their well-being as your benefit! He has true/motherly relationship with all of them. His protection of all of these beings will occur irrespective of his truthfulness [in SrI rAmAvathAram] or deception [in krishNAvathAram].
  • kUmARE virai – You, who are easily approachable in being present in thiruppARkadal (milky ocean) to hear their complaints, should quickly call me and accept me at your divine feet.

emperumAn asks “Why should I rush to do so?”,

  • kaNdAy – After seeing me [my state], can you still remain relaxed? He shows his form [which was weakened/consumed by separation from emperumAn] to emperumAn for his seeing as said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (rishis of dhaNdakAraNya to SrI rAma – See our bodies which were tortured by the demons).

emperumAn says “But would you not feel anguished when separated from your body and relatives who have followed you since time immemorial?”.

  • adiyEnaik kuRikkoNdE – You should consider my nature [of being blessed by you with pristine knowledge/devotion] which cannot cope with the activities of this material realm. Also explained as – after having realised my relationship with your divine feet, like yourself, I too am concerned about the sufferings of others – you should mercifully consider that. When AzhwAr says “kUmARE virai kaNdAy” (Please accept me quickly at your divine feet), how does that highlight the fact that AzhwAr cannot tolerate suffering of others? From his saying “ivai enna ulagiyaRkai” (How sad is the situation here) and requesting emperumAn to accept him in paramapadham, it is understood that he cannot tolerate seeing others suffering.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.9.1 – naNNAdhar muRuvalippa

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

Full series >> Fourth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, AzhwAr requests emperumAn “while you are capable of protecting all, and are the controller of all, these samsAris (bound souls) are going through great sufferings – I am unable to bear the sight of this; either you remove their suffering or finish me so that I don’t have to think about it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, AzhwAr says “I am unable to witness the sufferings of the samsAris; this being the case, you who engages in difficult tasks for your devotees to fulfil their desires, should make me leave my body so that I don’t have to witness this suffering [of samsAris]”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram. AzhwAr says “You should mercifully facilitate shedding of my body to reach your divine feet, from the midst of these [samsAris] who have their gain/pain outside you”.

pAsuram

naNNAdhAr muRuvalippa nalluRRAr karaindhEnga
eNNArAth thuyar viLaikkum ivai enna ulagiyaRkai
kaNNALA! kadal kadaindhAy! un kazhaRkE varum parisu?
thaNNAvAdhadiyEnaip paNi kaNdAy sAmARE

Listen

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

naNNAdhAr – those who do not stay by one’s side, due to enmity
muRuvalippa – to smile (joyfully seeing his suffering)
nal uRRAr – those relatives who stay by one’s side, out of friendship
karaindhu Enga – seeing his suffering, being weakened and to worry for his suffering
eN ArA – innumerable
thuyar – sufferings
viLaikkum – which causes
ivai ulagiyaRkai – these worldly aspects
enna – how [strange] are they?
kaNNALA – (due to being natural controller,) being merciful
kadal kadaindhAy – oh one who has the helping tendency of churning the ocean (even when requested by those with ulterior motives)!

(To not see the suffering of this world)
una kazhaRkE – for the sake of the divine feet of you, who are apt [lord]
varum parisu – for my attainment
thaNNAvAdhu – without delaying any further
adiyEnai – me (who is your exclusive servitor)
sAmARu – to die (and shed my body)
paNi kaNdAy – you have to mercifully speak a word (as in the case of SrI bhagavath gIthA 18.66 “mOkshayishyAmi” (I will free you)).

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

How strange are these worldly aspects which cause innumerable sufferings and which make those who do not stay by one’s side, due to enmity, to smile and make those relatives who stay by one’s side, out of friendship, to feel weakened and to worry for one’s suffering? Oh merciful one who has the helping tendency to churn the ocean! You have to mercifully speak a word (as in the case of SrI bhagavath gIthA 18.66mOkshayishyAmi” (I will free you)), without delaying any further, to let me die for the sake of the attainment of the divine feet of you who are apt [lord]. It is implied that, the body is also part of “sarvapApa” (all sins) which is explained in the gIthA charama SlOkam.

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

  • naNNAdhAr muRuvalippa – How sad that some see the suffering of others and feel joyful! SrI bhagavath gIthA 5.29suhrudham sarvabhUthAnAm” (being the friend of all creatures) – arjuna asked “when will my likes/dislikes disappear?” and krishNa said “If you realize that I am well-wisher of all, you too will start seeking good for my wealth”. naNNAdhAr indicates enemies. When some one goes through suffering, even if they [enemies of the sufferer] had never consumed betel leaves and nuts (which are considered as an enjoyable food item), they would seek out for such enjoyments on that day [of others’ suffering]; they would buy new clothes and wear them; they would laugh out loud.
  • nal uRRAr – While one should consider sarvESvaran as the natural relative and should remain inseparable from those who are fully surrendered to emperumAn as said in mudhal thiruvanthAdhi 55 “avan thamar evvinaiyarAgilum en kOn avan thamarE” (Whatever may be the conduct of emperumAn’s devotees, they are my rulers), instead considering the bodily relatives as natural relatives, these people would feel very bad when something bad occurs to them as said in thiruvAimozhi 9.6.2 “ninaithoRum sollum thoRum nenjidindhugum” (my thoughts, words and mind will tremble) – that is, whatever AzhwAr goes through in bhagavath vishayam (emperumAn related matters), they will go through that in worldly matters. [While enmity is bad, is feeling bad for other sufferings bad?] As said in SrIvishNu purANam 1.19.31 “sarva bhuthAthmakE” (kESava who has all AthmAs as his body, has no enmity/friendship with anyone). What is said in “karaindhEnga, muRuvalippa”, is reflected in the same SlOkam “mithrAmithrakadhakutha:” (who is friend and who is enemy?). Since all of these are based on [worldly] rAga dhvEsham (likes, dislikes), there is no difference between friendship and enmity. As said in SrI bhagavath gIthA 15.5 “dhvanthvair vimukthAs sukhadhu:kha samgyai:” (those who are free from joy and sorrow), the joy and sorrow are for namesake only. In the material realm, both are sorrow only in reality, which is what is explained here. In SrI ayOdhyA, though there is scope for enmity, they all prayed to SrI rAma in the same manner as said in SrI rAmAyaNam yudhdha kANdam 131.95 “rAmamEva” (as they were only thinking about SrI rAma, they did not harm each other); what is the reason for that? Though at times inimical feelings may arise in their minds , they would think “that will hurt SrI rAma’s feelings” and such inimical feelings will not lead to actions. In bhagavath vishayam, one will be as said in SrIguNarathna kOSam  “pushpAnkAragaissamam” [not just in this world, even in paramapadham, devotees will remain like garland etc]. When sarvESvaran engages with periya pirAttiyAr, other consorts will become part of the enjoyable aspects such as garland, sandalwood paste etc; and when emperumAn engages with those other consorts, it will be like his engaging with periya pirAtti’s bosom, waist etc [they are all like her limbs]. As said in mudhal thiruvanthAdhi 42 “thirumagaLum maNmagaLum AymagaLum sErndhAl thirumagatkE thIrndhavARen kol” (When all his three primary divine consorts are present, he would be fully attached to SrI mahAlakshmi) – he will be fully focussed on SrI mahAlakshmi only [others will not consider themselves to be equal consorts and will be subservient to the divine couple]; this is because, the joy of such togetherness is witnessed in SrI mahAlakshmi’s face. As said in SrI rAmAyaNam ayOdhyA kANdam 12.68 “yathAyathAhi kausalyA” (kausalyA conducted herself along with the other wives, for the pleasure of dhaSaratha), if such conduct can be seen in material realm, where someone like kausalyA who had some basic good qualities conducted herself in a superior manner over the other wives with dhaSaratha chakravarthi, what to speak of SrI mahAlakshmi in spiritual realm. yathA yathAhi – kausalyA presented herself to dhaSartha according to each season, without any specific identity for herself [fully dedicated to her husband].
  • eNNArAth thuyarviLaikkum – For AzhwAr, both the reaction of feeling pained or joyful appears as suffering only. Even if one can find the boundary of the joy of paramapadham, one cannot find the boundary of the suffering in this realm. Just as there is pure bliss in the spiritual realm, there is infinite suffering in this material realm. [The commentator becomes emotional thinking about emperumAn‘s suffering in this realm] SrI rAmAyaNam AraNya kANdam 67.24 “rAjyAth bramSa: …” (My sufferings such as leaving behind my kingdom, forest dwelling with sIthA, losing her, seeing jatAyu mahArAja die etc, will even burn down fire). emperumAn himself suffered in this material realm, when he gave a helping hand to the suffering souls of this material realm. When he was set to be crowned on the throne, someone else said that they need the throne. Even if he was not crowned, at least he could have lived in the palace in the capital city. SrI kausalyA said “let my son not rule the kingdom, but even if he has to beg, let him do it in my sight” [but that also did not happen]. “sIthA nashtA”emperumAn thought that he can enjoy some private moments in the forest, but alas, they were separated from each other and lived in different locations. periya udaiyAra (jatAyu mahArAja) [who was a father-figure for SrI rAma] who came to the rescue of pirAtti, also lost his life. Why is it that what was glorified previously as “rAjyanASObakarshathi” and “vanavAsO mahOdhaya:“, is now explained as suffering? Originally, he left for the forest looking to mingle with his devotees and to help the sages – but since there were hurdles for those expected joys, now they feel like sorrows. As he ended up separating from pirAtti and losing jatAyu mahArAja, the loss of the kingdom and the forest-dwelling (which felt joyful before) are appearing to be sufferings. By these two, all the sufferings of this world are contemplated. “nirdha hEdhapipAvakam” – It [samsAram] is so powerful that it even separated the inseparable lakshmaNa from him.
  • ivai enna ulagiyaRkaiAzhwAr asks “Oh lord! Why did you create this world where there is gain/pain outside you?”

empeumAn’s replies “What shall I do? All of these are based on the effect of their actions. They are not caused by me”; and AzhwAr speaks further.

  • kaNNALA – If they simply have to reap the results of their actions, what is the use of your compassion? Compassionate person is generally explained as “kaNNudaiyavan” (one with eyes). Alternatively – kaN also means place, implying the vast world. AzhwAr is asking “Is this an independent place? While you are the controller of everyone in this world, why are they engaging in activities that are contrary to their nature?”. kaN also implies controller.

emperumAn asks “where did you see me help anyone so that he doesn’t have to reap the results of his karma (actions)?”. AzhwAr says “there is plenty of such incidents” and gives an example.

  • kadal kadaindhAy – Didn’t you take up great task to even help the prayOjanAntharaparar (those with ulterior motives – here, dhEvas), to be freed from the sufferings caused by the curse of dhurvAsa? emperumAn says “They (dhEvas) had the desire to approach me; for those who don’t have the desire, what can I do?”. AzhwAr says “In that case, you have to ensure that I reach your divine feet, so that I am not in the midst of these samsAris”.
  • una kazhaRkE varum parisu – The state of being at your divine feet which are apt and enjoyable, instead of going behind distractions [such as aiSvaryam (worldly pleasures), kaivalyam (self-enjoyment) etc]. As AzhwAr had a little bit of desire, ISvara agreed to fulfil his desire.
  • thaNNAvAdhu – Without delay. I cannot be satisfied by you saying “I will do”, you have to do now.

emperumAn asks “Why should I do it immediately?”.

  • adiyEnai – Due to my self-realised state, I cannot co-exist along with samsAris.
  • paNi kaNdAy sAmARE – paNikkai – speaking/saying. Word is related to thought. For you it is a simple word, but for me, it is my sustenance.
  • sAmARE paNi – You should ensure that I am freed from my body; emperumAn asks “Why are you just praying to be freed from your body like a kEvalar [one who is focussed on kaivalyam]?”. That is because, AzhwAr‘s desire is to first be freed from being in the midst of samsAris, as said in Saunaka samhithA “varamhuthavahajvAlA pancharAntharvyavasthithi: | naSaurichinthAvimukha jana samvAsavaiSasam ||” (It is better to be in the midst of a forest fire than to be present in the midst of those who are not interested in meditating upon krishNa). For one who is caught in a forest fire, he will first seek out for water and shade, then only will he look for enjoyable aspects; similarly, AzhwAr too requests to be first freed from his body to avoid being present amidst samsAris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.9 – naNNAdhAr

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

Full series >> Fourth Centum

Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, in this manner was suffering from the heat of separation from paramapurusha (SrIman nArAyaNa); on top of that, he is torched by the association of avaishNavas who are indifferent towards togetherness/separation from bhagavAn and are joyful/sorrowful based on togetherness/separation from worldly pleasures. He then prays to emperumAn saying “Giving up my life is better than being in the association of these avaishNavas; this being the case, you should finish me”.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In ninth decad – AzhwAr, even after showing detachment towards AthmA and its belongings which are not liked by emperumAn, does not get the experience of bhagavAn; as a result, he becomes very anguished, and observes that the residents of this material realm do not qualify to accompany him and are more anguished and hence highlights the following aspects:

  1. sarvESvaran being the eliminator of all sorrows, being perfectly enjoyable – his ability to fulfil the desires of those who pray to him.
  2. His common relationship with all.
  3. His unconfined beauty.
  4. His magnanimity of letting others enjoy such beauty.
  5. His simplicity of being totally controllable by those who enjoy him.
  6. His greatly enjoyable nature.
  7. His being the antharyAmi of everything/everyone.
  8. His being the origin for all universes.
  9. His nature of being together with his devotees.
  10. His being the perfectly apt attainable goal due to being with SrI mahAlakshmi.

Meditating upon these aspects, AzhwAr says “You who are with such qualities, instead of keeping me in this samsAram which is the abode of great pain and anguish, should accept me at your divine feet”; emperumAn fulfilling his desire, manifests his divine form as seen in paramapadham, as said in “SrIyAsArdham jagathpathi:“; seeing that with his internal vision, AzhwAr explains his divine feet as the ultimate goal after explaining the lowly nature of aiSvarya (worldly pleasure) and kaivalyam (self-enjoyment).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

[Three explanations connecting this decad to the previous one are given].

[First explanation]

AzhwAr rejected everything saying “I don’t want my body; don’t want my self”; but they did not leave him just by hearing his words; so, he says “even to remove something, your grace is needed, just as your grace is needed to get something, your token of acceptance is required and kindly bestow that”. His hatred for samsAram was so much that he ended up requesting this inauspicious aspect [death] in the divine presence of emperumAn.

[Second explanation]

embAr mercifully explains this as AzhwAr saying “the suffering of being amidst mundane people whose joy/pain is outside you, is greater than the suffering of being in separation from you; so you eliminate that”.

SrI rAmAyaNam yudhdha kANdam 16.16 is explained here:

  • uthpapAdha gadhA pANi – vibhIshaNa, after developing difference of opinion [in the matter of returning sIthA to SrI rAma], was unable to be in lankA as one cannot stand on fire.
  • gadhA – Among those residents of lankA, only his mace did not say “na namEyam” (I will not bow down in front of SrI rAma).
  • chathurbhi: – The gadhA (mace) needs to be lifted up by some one and placed on their shoulders. For these four persons, even that is not required [they voluntarily followed vibhIshaNa themselves].

From this, we can understand that, when a person is fixated on enmity towards bhagavAn, one should avoid any association with such person.

[Third explanation]

kUraththAzhwAn explains – AzhwAr, after suffering in “ERALum iRaiyOnum” (previous decad), looked around to see if he will find a companion to share his grief and searched in the worldly people; but they were attached to worldly pleasures just as AzhwAr was attached to bhagavAn, and were joyful/sorrowful based on the acquiring/non-acquiring of such pleasures; as said in “vALERu kANath thELERu mAyndhu” [when a person crying out in pain due to being bitten by a scorpion, sees another person whose hands are cut-off by sword, the first person will forget his pain and start worrying for the other person], AzhwAr forgot his own suffering [seeing the plight of worldly people]; he only thought about the suffering of those people; he looked at sarvESvaran; sarvESvaran remained omniscient, omnipotent, very magnanimous, having vowed to protect all, being tolerant of all mistakes committed by others, and being the controller of everything; AzhwAr wondered “this being his nature, is this world suffering due to being a lordless land?” and prayed to emperumAn holding his divine feet “while you remain the lord of all, very merciful, apt lord and are able to know and eradicate their sufferings, can they suffer like this here? please help them”; emperumAn consoles AzhwAr saying “what can I do? since they are chEthanas (sentient beings, who have knowledge), they should have the desire; whatever I bestow should be purushArtham (desired goal); purushArtham is that which is bestowed based on the request of an individual);  they are unlike achith (matter) which can be used as we desire; even after my facilitation for them to develop attachment towards me, they have disregarded those options and hence I cannot do anything; you forget about them”; AzhwAr says “I can be convinced by your reply only if you say that ‘they have independently chosen their paths’ [this is highlighted based on 7th pAsuram in this decad, where AzhwAr says everything is controlled by emperumAn only]”; emperumAn replies “since they are chEthanas, I have given them in a scale, both myself and worldly pleasures and told them ‘choose whichever you prefer’, as the side of the scale which has the worldly pleasures is lowered [two meanings – lowly, best (in the minds of worldly people)], they chose worldly pleasures; I have tried my best and have given up on them; now, I cannot do anything more; so you too forget about this”; AzhwAr says “if that is the case, you have to first pull me out of these people whose gains/losses are outside you”; emperumAn replies “I have already done that for you; as I have made you incompatible to exist amidst worldly people, this is your state of being relieved from the anguish acquired from worldly experience” and manifests his form in paramapadham where the nithyasUris are serving him along with periya pirAttiyAr in the most distinguished manner; emperumAn says “if your heart is fully attached to that paramapadham, what is the great worry in attaining that goal? what shall I do now?”; AzhwAr considers both these aspects [his own incompatibility in this world and emperumAn‘s divine presence with SrI mahAlakshmi in paramapadham], sustains himself and concludes the decad with gratitude. Once, AzhwAn was travelling, he heard the cry of a frog which was caught by a snake, AzhwAn fainted thinking “who is it calling for it’s rescue”; this explanation matches AzhwAn’s [most compassionate] nature.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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