Category Archives: thiruvAimozhi 4th centum

thiruvAimozhi – 4.9.2 – sAmARum kedumARum

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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

Published by:

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

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 – naNNAdhAr

Published by:

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

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 – 4.8.11 – uyirinAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are well versed in this decad which explains emperumAn, who is sarvESvara yet easily approachable by his devotees, will be freed from this deep rooted material realm and will enter the thirunAdu (paramapadham – spiritual realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains paramapadha prApthi (ascending to paramapadham) which is a precursor for eternal service to bhagavAn, as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

uyirinAl kuRaivillA ulagEzh thannuL odukkith
thayir veNNey uNdAnaith thadam kurugUrch chatakOpan
seyiril sol isai mAlai AyiraththuL ippaththAl
vayiram sEr piRappaRuththu vaikundham naNNuvarE

Listen

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

uyirinAl – AthmAs
kuRaivillA – without shortage
Ezhulagu – all worlds
than uL odukki – having the supremacy to protect them to become subdued in his sankalpa (will)

(being born in the world which is protected by him, that which is pleasing for his devotees)
thayir – curd
veNNey – butter
uNdAnai – on emperumAn who is having saulabhyam (simplicity) of consuming
thadam kurugUr – the leader of very spacious AzhwArthirunagari
satakOpan – nammAzhwAr’s
seyir il – flawless (in both poetry and its meaning)
sol – words
isai – with music
mAlai – garland
AyiraththuL – among the thousand pAsurams
ippaththAl – by this decad
vayiram sEr – deep-rooted since time immemorial
piRappu – bondage in this material realm
aRuththu – severing
vaikundham – paramapadham
naNNuvar – will attain.

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

emperumAn who is having the supremacy to protect innumerable AthmAs of all [material] worlds to become subdued in his sankalpa, is having saulabhyam (simplicity) of consuming curd and butter; by this decad which is among the thousand flawless pAsurams which is a garland of words with music, by nammAzhwAr, the leader of very spacious AzhwArthirunagari, on such emperumAn, one will sever the bondage in this material realm which is deep-rooted since time immemorial and will attain paramapadham.

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

  • uyririnAl … – The seven worlds which are complete with countless AthmAs.
  • than uL odukkith thayir veNNey uNdAnai – While setting out to steal curd and butter, to avoid other distractions, i.e., as in “leaving the slippers/sandals outside and going into the temple for worship, one may be thinking of the safety of the sandals while worshipping the emperumAn inside [i.e., not having full focus on emperumAn]”, he fulfilled the needs of all worlds with his will and then proceeded to steal them.
  • ulagEzh than uL odukkith thayir veNNey uNdAnai – Like a pregnant woman would consume foods to suit the child in the womb, emperumAn consumed curd and butter to suit the worlds he already consumed. Though he is the sarvESvara, he cannot sustain himself without the items that have connection with his devotee; as explained in SrIvishNu purANam 5.6.34 “sarvasyajagatha:pAlau vathsapAlau babhUvathu:” (krishNa and balarAma who protect all worlds, are now protecting the cows).
  • thadam kurugUrch chatakOpan – As said in SrI rAmAyaNam ayOdhyA kANdam 5.16 “brundham brundham ayOdhyAyAm” (in ayOdhyA, groups and groups of people), as people came and waited to see the divine coronation ceremony of SrI rAma in ayOdhyA, having enough space for SrIvaishNavas from all over the place to come and see nammAzhwAr’s state of giving up AthmA and its belongings – nammAzhwAr who is the leader of such AzhwArthirunagari.
  • seyir il sol isai mAlai – seyir is flaw; il is lack of such flaw; i.e., being flawless. That is, there is no falsity in saying “I don’t want my AthmA and its belongings”.
  • vayiram sEr piRappu aRuththu – The deep-rooted samsAram which will not leave him, even if AzhwAr declares that he does not belong to it and leaves it.
  • vaikundham naNNuvarE – Giving up this body which is to be given up, they [those who are well versed in this decad] will enter paramapadham where one can accept many bodies as said in chAndhOgya upanishath “sa EkadhA bhavathi thridhA bhavathi” (He assumes one form, three forms and so on), based on bhagavAn‘s desire and his own desire which follows bhagavAn’s desire, and serves with many bodies. Though emperumAn likes AzhwAr‘s body, without realising that, AzhwAr says “I don’t want it”.

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.8.10 – udambinAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, parAnkuSa nAyaki says “No matter how great the enemy force is, emperumAn is having great qualities to eliminate them; there is no use of my self which is not liked by such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my self which is not liked by sarvESvara who eliminates all the enemies without a trace?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. parAnkuSa nAyaki, highlighting the Seela guNam (simplicity) and virOdhi nirsanam (eliminating the enemies) which were explained in the first pAsuram, says “What is the use of my existence which is not desired by him?” concludes matching the initial description. By “udambinAl kuRaivillA uyir pirindha malaith thuNdam kidandhana pOl thuNi palavA asurar kuzhAm thuNiththu“, “nIRAgumpadiyAga nirumiththup padai thotta” is re-explained. “kURALum thani udamban” is re-explained by “thadam punala sadai mudiyan thani oru kURamarndhuRaiyum udambudaiyAn“.

pAsuram

udambinAl kuRaivillA uyir pirindha malaith thuNdam
kidandhana pOl thuNi palavA asurar kuzhAm thuNiththugandha
thadam punala sadai mudiyan thani oru kURamarndhuRaiyum
udambudaiyAn kavarAdha uyirinAl kuRaivilamE

Listen

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

udambinAl kuRaivillA – being well built due to nurturing their bodies well
asurar kuzhAm – groups of asuras (evil persons)
uyir pirindha – (breaking into pieces) their lives taken out
malaith thuNdam – pieces of mountain
kidandhanapOl – as present
pala thuNiyA – to be broken into many pieces
thuNiththu ugandha – destroy them and (thinking that the enemy of the universe is gone) being jubilant
thadam punala – holding gangA which is a vast water source [on his head]
sadai mudiyan – rudhra who considers himself to be highly capable since he is having matted hair
thani amarndhu – accepting emperumAn as the support
oru kURu – on one side
uRaiyum – eternally residing
udambu udaiyAn – one who is having divine body
kavarAdha – not liked
uyirinAl – AthmA
kuRaivilam – there is no use.

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

emperumAn destroyed groups of asuras who were well built due to nurturing their bodies well, by taking their lives out of their bodies and breaking them into pieces and leaving them on the ground like pieces of mountain, and became jubilant. There is no use of my AthmA (self) which is not liked by such emperumAn who is having the divine body which is eternally occupied on one side by rudhra, holding gangA which is a vast water source, who considers himself to be greatly capable due to having matted hair.

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

  • udambinAl kuRaivillA – There is no shortage in both the groups of asuras and the souls [which are bound]; those who ignore the soul/self and nurture the body, will only end up as nithya samsAris (eternally bound souls).
  • uyiremperumAn became jubilant after destroying groups of asuras by breaking them into pieces and let them lay on the ground like the movable mountains were attacked and broken into pieces by indhra’s vajrAyudha. While he is commonly related to all as said in jithanthE sthOthram “dhEvAnAm dhAnavAnAncha sAmAnyam” (common to dhEvas and asuras), due to they being enemies of his devotees, he finished them and became joyful thinking “enemies of my devotees are gone”.
  • thadam punala – Their dhurmAna (pride) is such that, even emperumAn giving a place in his body for them is praised as a good quality. He is giving space for those egoistic persons in his body which is supposed to be the abode of those who are devoid of any ego. emperumAn who is having a divine form, where rudhra who is having gangA which has overflowing water, in his matted hair, and having pride due to that, claims a particular portion of emperumAn’s divine form as his own just as SrI mahAlakshmi has emperumAn’s divine chest as her abode.
  • kavarAdha … – parAnkuSa nAyaki says “Such emperumAn who makes his divine form available for everyone, does not help me; in this case what is the use of having this AthmA?”. Previously she discarded her body and other bodily belongings, all of which are anyway temporary and will leave on their own at some point – so it would mean that parAnkuSa nAyaki was just discarding the temporary aspects; to make things clear, she now says that she does not even want her eternal self here. Why is she saying “I don’t want this AthmA too”? If the AthmA remains, as time progresses, she will acquire another birth and will acquire the previously discarded belongings again, and will have her bosom well developed and cause suffering [in separation from emperumAn]. The eternal nature of AthmA is due to emperumAn’s eternal desire [for such aspect]; if he himself has no liking for my AthmA, what is the use of this AthmA then?

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 – 4.8.9 – mEgalaiyAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, parAnkuSa nAyaki says “There is no use of my body which is not liked by emperumAn who is meditating upon the ways to uplift all beings as he eliminated the many shoulders of the enemy of his devotees, bANAsura, and reclined on thiruvananthAzhwAn (AdhiSEshan)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my body which is not liked by krishNa who eliminated the hands of bANAsura who is an enemy of his devotees?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. parAnkuSa nAyaki says “What is the use of my body which is not liked by krishNa who eliminated the hands of bANAsura who is an enemy of his devotees, and who contemplates the means to uplift everyone?”.

pAsuram

mEgalaiyAl kuRaivillA melivuRRa agalalgul
bOga magaL pugazhth thandhai viRal vANan thuyar thuNiththu
nAgamisaith thuyilvAnpOl ulagellAm nangodunga
yOgaNaivAn kavarAdha udambinAl kuRaivilamE

Listen

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

mEgalaiyAl – her beautiful clothes
kuRaivu illA – perfect
melivu uRRa – having shrinkages (due to the union with anirudhdha)
agal algul – having wide distinguished waist region
bOgam magaL – for ushA who is having enjoyable femininity
thandhai – father
pugazh – having fame
viRal – without any shortcoming in valour, bravery etc
vANan – bANAsura’s
buyam – shoulders (which have the itch to fight)
thuNiththu – severed

(after fulfilling the purpose of his avathAram)
nAgamisai – reclining on the ancient serpent bed
thuyilvAnpOl – pretending to sleep
ulagellAm – all worlds
nangu odunga – to give shelter in the goodness (of attaining him)
yOgu aNivAn – one who contemplates the means
kavarAdha – not liked
udambinAl – body
kuRaivilam – what is the use?

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

kaNNan emperumAn severed the shoulders of bANAsura who has no shortcoming in his valour, bravery etc and is having the fame of being the father of ushA who is having enjoyable femininity, who is having wide distinguished waist region and is having shrinkages in her perfectly beautiful clothes; [such emperumAn, after fulfilling the purpose of his avathAram] reclined on the ancient serpent bed, pretending to sleep and contemplates the means to give shelter in the goodness (of attaining him) for all worlds; what is use of my body which is not liked by such emperumAn? yOgu – upAyam (means).

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

  • mEgalaiyAl kuRaivillAvangip puraththu nambi [a disciple of bhagavadh rAmAnuja] said “ushA’s dress makes her look very beautiful”.
  • melivuRRa – Having a tender nature. One cannot bear the loneliness during separation [from perumAL]”.
  • agal algul – having wide waist.
  • bOga magaL – Girl who is qualified to be enjoyed.
  • pugazhth thandhai – bANAsura, who is famous to be known as the father of ushA. Or he is famous for his valour, bravery etc.
  • viRal vANan – majestic/prideful bANAsura. While one should have his sathva guNam (mode of goodness) prominently visible in the presence of a dhEvathA (emperumAn), even that time, itching to fight, bANAsura is quite prideful that he was seeking for a matching enemy for him – he is such a majestic person.
  • buyam thuNiththuemperumAn eliminated his hands thinking that he has crossed all the boundaries. Even though bANAsuram has committed enough mistakes and deserved to have his head cut off, krishNa did not kill him thinking that “ushA cannot become fatherless”.
  • nAgam … – Only after eliminating the very many hands of bANAsura, emperumAn reclined or enjoyed.

Why is it said “thuyilvAnpOl” (pretending to be sleeping)? Is he not really sleeping?

  • ulagellAm nangodunga yOgaNaivAn – After intending to eliminate others like bANAsura who could oppose him, emperumAn will remain in yOga nidhrA (meditation) thinking “What is the means for these worldly people to reach me by being surrendered to me?”.
  • kavarAdha – While emperumAn cares for everyone else but me, what will I do with my body? Her body is meant for him. She also likes her own body because it belongs to him. Just as emperumAn himself remains as said in jithanthE sthOthram “bhakthAnAm” (my forms etc are for the sake of my devotees), her body is meant for the lord.

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 – 4.8.8 – varivaLaiyAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, parAnkuSa nAyaki says “There is no use of my girdle (a waist string worn by women) which is not liked by emperumAn who is praised by dhEvathAs such as brahmA, rudhra et al, for eliminating all the troubles of the world by finishing the unfavourable [demoniac] persons”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my girdle which is not liked by emperumAn who is having infinite greatness and who finished the hundred enemies, dhuryOdhana and his brothers, to reduce the burden on earth”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. parAnkuSa nAyaki says “What is the use of my girdle which is not liked by emperumAn who favours the whole world but disregards me who exclusively exists for him?”.

pAsuram

vari vaLaiyAl kuRaivillAp peru muzhakkAl adangArai
eri azhalam pugavUdhi irunilamun thuyar thavirththa
therivariya sivan biraman amarar kOn paNindhEththum
viri pugazhAn kavarAdha mEgalaiyAl kuRaivilamE

Listen

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

vari – having lines (on its face)
vaLaiyAl – made by SrI pAnchajanyam (conch)
kuRaivillAp peru muzhakkAl – great battle-cry
adangArai – enemies who did not surrender
eri – rising
azhalam – the fire of fear
puga – to enter inside
Udhi – blew
mun – in the olden days
iru nilam – the great earth’s
thuyar – the burden of suffering
thavirththa – eliminated

(due to this favour)
therivariya – having incomprehensible importance (of bewilderment as they consider themselves to be equal to emperumAn himself)
sivan – rudhra
biraman – bramhA
amarar kOn – indhra, the leader of dhEvas
paNindhu Eththum – to praise him out of great gratitude
viri pugazhAn – one who is having vast fame
kavarAdha – not liked
mEgalaiyAl – kAnchIguNa (girdle, waist string)
kuRaivilam – what is the use?

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

emperumAn eliminated the burden of suffering of the great earth in the olden days by the great battle-cry made by blowing the SrI pAnchajanyam which is having lines, to make the fire of fear enter inside the enemies who did not surrender. What is the use of my girdle which is not liked by such emperumAn  who is having vast fame and is praised by rudhra, brahmA, indhra who is the leader of dhEvas et al who are having incomprehensible importance, out of great gratitude? mEgalai indicates both waist string which holds the garment, and the garment itself.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vari vaLaiyAl – vaLai means conch. By SrI pAnchajanyam (which has lines on its face (upper part)).
  • kuRaivillAp peru muzhakkAl – By great battle-cry which is beyond the abilities of the enemies. As said in SrI bhagavath gIthA 1.19sa ghOshO dhArtharAshtrANAm” (The sound of the conches blown together that filled the sky and the entire earth, broke the hearts of the sons of dhrutharAshtra) and mahAbhAratham dhrONa parvam “jagath sa pAthAla viyadhdhigISvaram prakampayAmAsa” (The sound of that pAnchajanyam shook the hearts of the protectors of pAthAla [nether world], sky and all directions).
  • varivaLaiyAl … peru muzhakkAl – Similar to “hasthEna rAmENa” (By hand, by SrI rAma).
  • adangArai – those enemies who did not surrender.
  • eri azhalam puga Udhi – Blowing [the conch] in such a manner that, blazing fire entered their hearts. Made the fire of fear burn them. He blew the conch to eliminate the enemies of his devotees [second explanation – He blew the conch to eliminate the enemies of devotees, to please parAnkuSa nAyaki].
  • irunila mun thuyar thavirththa – In the vast earth, one who eliminated the previously existing suffering. If the one who previously was eliminating sufferings of others, lets me suffer now, what is the use of my belongings? The sound of SrI pAnchajanyam is dear for the favourable ones, and is the cause for the annihilation of the unfavourable ones, as explained in SrIvishNu purANam 5.23.26 “dhEvAnAm vavrudhEthEja: prasAdhaSchaiva yOginAm” (The dhEvas’ strength increased and the yOgis’ minds became clearer) and SrI bhagavath gIthA 1.19sa ghOshO dhArtharAshtrANAm” (The sound of the conches blown together that filled the sky and the entire earth, broke the hearts of the sons of dhrutharAshtra). This is specifically life saving for the divine daughter of periyAzhwAr [i.e., ANdAL]. nAchchiyAr thirumozhi 9.9 “pUkkoL …” – as ANdAL has the desire of the divine daughter of SrI jankarAja [sIthA] and rukimNip pirAtti, put together, she says, “I should get what was achieved by both of them”; nampiLLai says “I have heard this principle, mercifully explained by bhattar“. When SiSupAla set out to marry rukmiNi during her svayamvaram, she became perplexed thinking “if krishNa does not appear now, I cannot live anymore” – at that time krishNa blew his pAnchajanya [conch] from the garden outside and she survived; when rAvaNa showed the mAyASiras (fake head) of SrI rAma, sIthAp pirAtti became perplexed and at that time SrI rAma’s victorious blowing of the conch was heard by her and she survived too; since ANdAL has the anguish of both of them, she desires for both to happen for her too.
  • therivariya … – emperumAn having vast glories for being surrendered by dhEvathAs who give up their arrogance, fall at his feet and sing his praises; previously, these same dhEvathAs consider themselves not understandable by others, who don’t place their feet on this earth [considering it to be dirty] and were prideful. Just due to the presence of a group of mosquitoes, even a small portion of the milk ocean will not be fully occupied; similarly, even by their praises, his glories to be praised will remain at large and his glories which were praised remain a small portion [that is how vast his glories are].
  • kavarAdha … – What is the use of such mEgalai which is not liked by him and worn by me just out of self-desire? What is the use of the garment which does not have shrinkage [by putting it into use]? if emperumAn who appears as rakshaka [protector] and becomes famous due to that, remains “I don’t want the fame of protecting you, and it is ok to be condemned for not protecting you”, should I care for my garments where such act only leads to a shame for me?
  • vari vaLaiyAl – [First two lines are explained again] SrI pAnchajanyam, who stays at the tip of emperumAn’s mouth, burned down enemies. When the enemies set out to attack him, he stays at the tip of emperumAn‘s mouth and makes such noise that the enemies will be roasted fully. When the residents (divine consorts) of emperumAn’s private quarters complain to emperumAn “SrI pAnchajanyam is stealing our food [your nectar of lips]”, he would say “[what can I do?] he is always attached to my mouth”. He is with sound and radiance, he will just blow away the enemies. Though the other AzhwArs [weapons are also nithyasUris who are fully engrossed in emperumAn, so they are called AzhwArs] are sharper, and are known as thadiyar (heavy – mace etc), kazhundhar (bent – bow), but no one else is known as “sushi” (knowledgeable, having holes). Since they [enemies] are as said in thirumAlai 27 “marangaL pOl valiya nenjyu” (hardened heart like a tree), they are burned by blowing fire into them. What is the use of my mEgalai which is not like by such emperumAn who protected his devotees?

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 – 4.8.7 – kiLaroLiyAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, parAnkuSa nAyaki says “There is no use of my distinguished bangle which is not liked by emperumAn [as narasimhan] who kills hiraNya, an enemy of emperumAn’s devotee, by manifesting anger which is beyond hiraNya’s ability to handle, while destroying him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. parAnkuSa nAyaki says “For whom is my decoration with ornaments if he, who helped the child who became enemy for his own father, is not helping me who seeks his help only”.

pAsuram

kiLaroLiyAl kuRaivillA ari uruvAyk kiLarndhezhundhu
kiLaroLiya iraNiyanadhu agal mArbam kizhiththugandha
vaLaroLiya kanal Azhi valampuriyan maNi neela
vaLaroLiyAn kavarAdha vari vaLaiyAl kuRaivilamE

Listen

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

maNi – best
neelam – very radiant like blue gem
vaLar – distinguished
oLiyAn – one who is having vigraha thEjas (glowing divine form)

(changing his such divine form, for the sake of his devotees)
kiLar – (as said in “jvalantham” (blazing)) abundant
oLiyAl – with radiance
kuRaivillA – complete
ari uruvAy – assuming a lion’s form
kiLarndhu ezhundhu – set out to kill the enemy
kiLar oLiya – very radiant
iraNiyanadhu – hiraNya’s [hiraNyakashyap]
agal mArbam – broad chest
kizhiththu – (effortlessly) tearing
ugandha – became joyful (as the enemy of his devotee was finished)

(like a hungry snake’s angry hissing)
vaLar oLiya – having increasing flames
kanal Azhi – fire-like divine sudharSana chakra
valam puriyan – one who has SrI pAnchajanyam [divine conch]
kavarAdha – not supported (liked)
vari vaLaiyAl – bangle which has lines in it
kuRaivilam – what is the use?

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

emperumAn who is having distinguished vigraha thEjas, which is very radiant like the best blue gem, assumed a lion’s form which is complete with abundant radiance, set out to kill the very radiant enemy, hiraNya, tore his chest and became joyful. What is the use of my bangle which has lines in it, and which is not supported (liked) by such emperumAn who is having fire-like divine sudharSana chakra which has increasing flames and who is having SrI pAnchajanyam?

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

  • kiLar OLi … – Explaining the meaning of the narasimha manthram which says “jvalantham“. Being narasimha who has no shortcoming in blazing radiance.
  • kiLarndhu ezhundhu – Appearing with anger. As said in periya thirumozhi 2.5.8 “piRai eyiRRu anRu adal ariyAyp peruginAnai” (emperumAn who appeared as a fighting lion with crescent like teeth), as hiraNya started chastising his son, prahlAdha, emperumAn appeared with anger.
  • kiLar oLiya iraNiyan – Very radiant hiraNya. That is, demoniac radiance. The evil hiraNya’s radiance was such that, even narasimhan emperumAn himself stepped back for a moment .
  • agal mArbam – hiraNya’s broad chest, which was nourished with many dhEvathAs’ boons as food to be given as a deserving prey for the divine lion form.
  • kizhiththu – Seeing narasimha’s open face (mouth), folded tongue/lips, fist which was ready to punch him and the ostentatious laughter, he melted like a roasted pig; emperumAn, then just tore him effortlessly. When emperumAn appeared with fearsome lion form with big open eyes and eye-brows, like the fire inside wood, the fire inside one’s own body will burn the insides due to fear.
  • ugandha – Became joyful thinking “the enemy of this child is finished”.  As said in SrIvishNu purANam 1.20.21 “math pithus thath krutham pApam dhEvathasya praNaSyathu” (Oh lord! let the sins committed by my father towards me who worshipped you, be destroyed) – he became joyful that he did not have to beg prahlAdha to get his orders [to kill him], rather prahlAdha himself prayed for that.
  • vaLar oLiya kanal Azhi valam puriyan – As beasts will be well fed In the guarded fields, hiraNya who was nourished and well fed by the boons of dhEvathAs, became partly fulfilling food for the divine nails of narasimha; when there are many servitors depending on an individual [master/emperumAn], if a few [the nails] make a pact with the master, destroy the prey and consume it fully, others [sudharSana chakra (disc), SArnga (bow) etc] will be very angry and rise. So, the other divine weapons of emperumAn became angry.
  • maNi neela vaLar oLiyAn – Having radiance of a blue gem which is increasingly radiant. For those who did not get their food, they should be given their share every day; when that does not happen, they will not be patient even for half a moment [for those who are desirous of seeing emperumAn‘s divine form, they should be given that dharSan]; as said in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen and enjoyed his divine form?). They [devotees] sustain themselves by seeing emperumAn’s form. It is said in vishNu sUktham “sadhA paSyanthi” (always seeing emperumAn). Why is it said “maNi neela vaLAroLi“? Would his form not be pale in complexion? No, the divine form will be cooled down, thinking “happy to see the end of prahlAdha’s suffering”.
  • kavarAdha … – parAnkuSa nAyaki says “What is the use of such bangle which is worn when emperumAn with such divine form himself does not come and pursue 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 – 4.8.6 – aRivinAl kuRaivillA

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, parAnkuSa nAyaki says “emperumAn, after mercifully explaining the different means to attain him [as gIthAchArya], reformed/captivated those who were unable to be reformed by good advice, by showing his divine beauty as SrI vAmana; there is no use of my overall beauty which is not desired by such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my radiance when not desired by sarvagya (omniscient lord) who makes one exist for himself exclusively by giving advice and seeking out”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. parAnkuSa nAyaki says “What is the use of my beauty which is not desired by emperumAn who gives knowledge through instructions to those who are ignorant and who enslaves those who are unqualified to acquire knowledge by manifesting his overall physical beauty?”.

pAsuram

aRivinAl kuRaivillA agal gyAlaththavar aRiya
neRi ellAm eduththuraiththa niRai gyAnaththoru mUrththi
kuRiya mAN uruvAgik kodum kOLAl nilam koNda
kiRiyammAn kavarAdha kiLar oLiyAl kuRaivilamE

Listen

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

aRivinAl – not having desire for knowledge
kuRaivillA – without any limitation
agal gyAlaththavar – those who are in the vast earth
aRiya – to be known

(amidst the armies of the whole world)
neRiyellAm – all means (starting from karma yOga upto prapaththi (surrender))
eduththu uraiththa – (himself) mercifully explained (to be clear)
niRai gyAnaththu – one who is complete in knowledge
oru mUrththi – one who is having unmatched nature
kuRiya – Like bringing the whole mEru mountain into a small stone, being very attractive in vAmana (dwarf) form
mAN uruvAgi – having brahmachAri (celibate) form (which is identified by accepting alms)
kodum kOLAl – deceiving in a wicked manner (by showing his physical beauty and captivating mahAbali’s attention, by showing the small feet and convincing mahAbali)
nilam koNda – one who made the earth to be his own
kiRi – having good abilities
ammAn – sarvESvara (supreme lord)
kavarAdha – not liked
kiLar oLiyAl – glowing radiance
kuRaivilam – what is the use?

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

emperumAn [gIthAchAryan] who is complete in knowledge and who is having unmatched nature, mercifully explained all the means to be known by those who are in this vast earth which has no limitation. What is the use of my glowing radiance which is not liked by sarvESvaran who is having good abilities and who is being very attractive in a vAmana (dwarf) form which is like bringing the [beauty of the] whole mEru mountain into a small stone, and having a brahmachAri (celibate) form, deceiving [mahAbali] in a wicked manner?

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

  • aRivinAl kuRaivillA – People of this world are well aware and knowledgeable in matters of food, beverages etc; but when it comes to real knowledge they are not even aware that their knowledge is very limited. That is, they are not even worried that they are ignorant [when it comes to bhagavath vishayam]. They have no interest in real knowledge.
  • agal gyAlaththavar – In this vast world, there is no one who is full in knowledge without any shortcoming.
  • avar aRiya – To impress this in their heart is similar to drilling a hole in rock and preserving water in it [very much impossible].
  • neRi ellAm eduththuraiththa – As there are differences among chEthanas (sentient beings), there are as many different upAyams (means). Explaining clearly starting from karma yOgam up to prapaththi (surrender). That is, emperumAn who mercifully explained [many such means] in great detail – karma yOgam, gyAna yOgam, bhakthi yOgam, avathAra rahasya gyAnam (confidential knowledge about his incarnations),  purushOththama vidhyA (knowledge about the supreme lord), the true nature of the self, surrender to remove the obstacles, surrender to realize oneself, surrender to realize bhagavAn etc. When krishNa explained karma yOga, arjuna said “it is difficult to overcome the senses”, and krishNa says “in that case, you place your heart in me” and incidentally explain those who practiced karma yOga, and at that time explained the confidential knowledge about his own incarnations, and subsequently gyAna yOga and said “as part of gyAna yOga, place your heart in me”, and subsequently explained bhakthi yOga and said “to destroy the sins which are hurdles and to develop your bhakthi, place your heart in me”; subsequently he advised prapaththi (surrender) as an ancillary step for those (karma, gyAna, bhakthi yOgams) as said in SrI bhagavath gIthA 15.4 “yatha:pravruththi:prasruthA purAnI” (the lord, from whom the connection in this material world have existed since time immemorial), SrI bhagavath gIthA 18.62 “thamEva SaraNam gachcha” (You surrender unto that supreme lord only), SrI bhagavath gIthA 7.14 “mAmEvayE prapadhyanthE” (Only by surrendering unto me) and ignited the knowledge about self [in arjuna]; explaining all sentient beings and insentient entities as his own bodies, starting with SrI bhagavath gIthA 7.4bhUmirApOnalOvAyu:” (earth, water, fire wind etc are my bodies) and up to SrI bhagavath gIthA 7.5jIvabhUthAm” (jIvAthmAs are also controlled by me) and through that explaining that one cannot engage in any means on one’s own to achieve [the goal of eternal service to bhagavAn]; firmly impressing upon arjuna’s heart that none of these means is doable, giving a solution for what he already enquired, and also voluntarily explaining about what arjuna does not know and does not ask [i.e., explaining the charama SlOkam voluntarily, which explains the method/greatness of SaraNAgathi] – thus highlighting his explanation from karma yOga up to prapaththi.
  • niRai gyAnaththu oru mUrththi – When “someone says”, does it become authentic? Should it not be trustworthy? – emperumAn who is having such complete knowledge that even the ignorance of the AthmA is ineffective [to cause any harm to bhagavAn]; even the nithyathva (eternal nature), apaurushEyathva (not authored by any individual) of vEdham which gives elaborate knowledge to everyone by being authentic source of knowledge, remains under his full control such that he can recollect it and recite it [without any flaw] and explain the meanings of vEdham elaborately. One who is having unmatched nature of having complete knowledge.
  • kuRiya … – emperumAn enslaves those who don’t listen to his instructions by manifesting his beauty.
  • kuRiya – Like shrinking a vast land into a small place, the (vAmana) dwarf form is even more attractive than the well grown thrivikrama form.
  • mANuruvAgi – Since vAmana started accepting alms immediately after taking birth and continued doing that, it makes one think “has he known this [accepting alms] even before taking birth?”. He has mastered the art of accepting alms such that, he smiles beautifully in the same way when some one gives him alms or drives him away shutting the door on him.
  • kodum kOLAl – Showing his beauty and captivating him [mahAbali, to give whatever asked for]. Alternative explanation – kOdu has become kodu. That is, deception. Such as asking for three foot-length of land and measuring with two feet, showing small foot and measuring with huge foot. As some one who has taken unrighteous path should be dealt with accordingly, to deal with mahAbali’s dishonesty, emperumAn also took up dishonest means.
  • kiRi ammAn – sarvESvara who has great ability to accept knowing well how mahAbali will give. He is known as “perum kiRiyAn” as said in thiruviruththam 91.
  • kavarAdha … – Even by dishonest means, he will accept his belonging for himself; while he is not manifesting in front of me who is already desiring for him and not accepting me for himself, what is the use of this [radiance] for me? kiLaroLi – great radiance, collective beauty.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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