Category Archives: thiruvAimozhi 5th centum

thiruvAimozhi – 5.1.3 – uLLana maRRuLavAy

Published by:

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “I who attained you by praising you through my speech while my heart was elsewhere, will not desire for any other purushArtham (goal)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The artificial nature in my heart which deceived even you, the omniscient, is gone and I have seen you; is there any shelter other than you who are such a benefactor?”.

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

uLLana maRRuLavAp puRamE sila mAyam solli
vaLLal maNi vaNNanE enRenRE unnaiyum vanjikkum
kaLLa manam thavirndhE unnaik kaNdu koNduyndhozhindhEn
veLLaththaNaik kidandhAy ini unnai vitten koLvanE

Listen

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

uLLana – internal aspects [senses]
maRRu – worldly aspects other than you
uLavA – while being engaged
puRamE – outside, just in the mouth [without heart’s intent]
vaLLal – Oh generous one!
maNi vaNNanE – Oh one with distinguished form!
enRu enRu – repeatedly saying so
sila – some
mAyam – deceptive speeches
solli – engaging
unnaiyum – you who are sarvagya (omniscient)
vanjikkum – to bewilder
kaLLam – artificial nature
manam – heart
thavirndhu – having eliminated
unnai – you (who acknowledge just the favourable presentation)
kaNdu koNdu – having enjoyed in front
uyndhu ozhiundhEn – I who was as good as asath (matter) have become uplifted;

(in this manner, to reform me)
veLLam – in the milky ocean
aNaik kidandhAy – Oh one who rested!
ini – now that your efforts have fructified
unnai – you (who are always ready to help and perfectly enjoyable)
vittu – leaving aside
en – which temporary and difficult to attain goal
koLvan – will pursue?

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

While my internal aspects were engaged in worldly aspects other than you, outside, just from the lips, I was repeatedly saying “Oh generous one! Oh one with distinguished form!” and engaging in some deceptive speeches to bewilder you who are a sarvagya; such artificial nature of my heart was eliminated and having enjoyed you in front, I who was as good as asath (matter) have become uplifted. Oh one who rested in the milky ocean! now that your efforts have fructified, leaving you aside, which temporary and difficult to attain goal will I pursue?

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

  • uLLana – that which is inside the heart.
  • maRRuLavA – while focussed on elsewhere. That is, internal heart is attached to worldly pleasures.
  • puRamE sila mAyam solli – Externally speaking some flowery words. Here “kUththuchcholla” (from previous pAsuram) is explained.
  • vaLLal maNivaNNanE – Oh great benefactor! Oh one who gave me your priceless gem like adorable form!
  • enRu enRE – Repeatedly saying it in such a manner that even though it is said without heart’s intent, it appeared that AzhwAr is speaking with true emotions.
  • unnaiyum vanjikkum kaLLa manam – My mischievous mind which makes you think that I am saying the truth and bewilders even you who are sarvagya (omniscient) and sarvAntharyAmi (omnipresent), knowing every thought of everyone due to being present everywhere.
  • thavirndhEemperumAn is of the nature that, even those who pursue him without heart’s intent, will become fully attached to him.
  • unnai – You who say “na thyajEyam” (SrI rAma – I will not abandon) even if some one approaches you with “mithra bhAva” (as a friend). You who are a suitable master and enjoyable.
  • kaNdu koNdu – I who said “Can I see him once some how?”, got to see you, like finding treasure.
  • uyndhu ozhindhEn – I who was as said in thaiththirIya upanishath “asannEva” (he becomes non-existing), became uplifted. chAndhOgya upanishath “dhrushtvA thrupthyanthi” (become satisfied on just seeing).

When asked “What are you going to do now?”, AzhwAr says,

  • veLLaththu aNaik kidandhAy – Oh emperumAn who left paramapadham (spiritual realm), arrived at kshIrAbdhi (milky ocean) and is mercifully resting there being ready to protect me!
  • ini – After leaving paramapadham which is a perfect match for you and mercifully resting in this samsAram (material realm) which is no match for you, for protecting me.
  • unnai vittu – Other than you who will not leave me even if I left you.
  • en koLvanE – Will I pursue those aspects which accept the pursual but fail while giving the results? Will I pursue those who are difficult to worship and cannot bestow anything? [No – I will pursue nothing/none other than you].

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 – 5.1.2 – pOnAy mAmarudhin

Published by:

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

Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr says “While I was unfriendly towards emperumAn, and spoke the words of those asthAnEbhayaSankis (those who fear for his safety even after him being the most supreme), he who is sarvESvara along with his wealth/opulences, entered me”.

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

pOnAy mA marudhin naduvE en pollA maNiyE
thEnE in amudhE enRenRE sila kUththuch chollath
thAnEl emperumAn avan en Agi ozhindhAn
vAnE mAnilamE maRRumuRRum en uLLanavE

Listen

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

mA – having huge bodies, being possessed by demon, and was well prepared to kill
marudhin – [two] marudha (arjuna) trees
naduvE – in between
pOnAy – Oh one who went!

(due to the radiance acquired after destroying them)
pollA – not pierced
en maNiyE – (having great radiance like a precious gem) who attracted me with your form!
thEnE – Oh one who is having an enjoyable and beautiful form like honey!
in amudhE – Oh one who saves (me who lost my existence due to thinking about the strength of the enemy), like a nectar!
enRu enRE – individually in this manner
sila – few which are spoken (out of great love)
kURRu – words
solla – speaking repeatedly with emotions
em – for me
perumAn – one who is the lord
avan – him
thAnEl – what he did
en – in my care
Agi ozhindhAn – came to be;
vAn – sky
mAnilam – the five great elements starting with bhUmi (earth) and the whole leelA vibhUthi (material realm) which is an effect of those elements
maRRum – nithyavibhUthi (spiritual realm) which is having incomprehensible glory
muRRum – all
en – me
uLLana – conducted from being within.

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

Oh one who went in between the [two] marudha (arjuna) trees which were having huge bodies, being possessed by demons, and was well prepared to kill! Oh one who attracted me with your form which resembles a precious gem which is not pierced! Oh one who is having an enjoyable and beautiful form like honey! Oh one who saves me like a nectar! In this manner, individually I spoke about different aspects with emotions as spoken by your loving devotees. What did my lord do to me for that? He came to exist in my care/disposal; he conducted the five great elements starting with bhUmi (earth) and the whole leelA vibhUthi (material realm) which is an effect of those elements, nithyavibhUthi (spiritual realm) which is having incomprehensible glory and all, from being within 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

  • pOnAy mA marudhin naduvE – I repeated the deeply emotional words of mother yaSOdhA who was witnessing the incident of krishNa going in between the yamaLArjuna trees, without such emotions. Due to AzhwAr‘s knowledge being well blossomed, he does not realize that, this incident happened in the past. The full expansion of knowledge became the cause for worrying for emperumAn.
  • mA marudhin naduvE – They are demons with huge forms who are standing there [as the trees]. Knowing his childishness, they stand there with huge, stout and attractive forms, talking to each other [knowing the intent clearly], without leaving any gap between them. He went through them as if he went through a single tree. SrIvishNu purANam 5.6.16 “yamaLArjunayOr madhyE jagAma” (He went through the arjuna trees) is highlighting the danger.
  • en pollA maNiyE – As said in SrIvishNu purANam 5.6.18 “thatha: katakatASabdhasamAkarNathathpara: – jagAmakamalEkshaNa:” (Hearing the noise of the tree falling apart, the cowherd boys came joyfully running to see that), having escaped them and hearing the falling tree and seeing the unseen vision, emperumAn‘s divine appearance with reddish and broadly expanded eyes. He is explained as in periya thirumozhi “puNar marudham iRa nadandha poRkunRinai” (krishNa, the golden hillock, who walked through the arjuna trees breaking them). [Why is AzhwAr saying “pollA” (crazy/wild) instead of saying “azhagiya” (beautiful)?] To highlight the difference between worldly beauty and emperumAn’s beauty, he is saying “pollA maNi”; another explanation – he is condemning krishNa so that the evil eyes of the worldly people [looking at krishNa’s divine beauty] will be cancelled out by the condemning of AzhwAr. Another explanation – pollal – piercing; pollA maNi – unpierced gem; the gem which was never enjoyed by anyone. This too – mother yaSOdhA’s words in krishNa’s presence.
  • thEnE – When she came and picked him up, due to coming in contact with him and the childish blabbering, she is praising krishNa.
  • in amudhE – Words which came out of enjoyment at that moment. Also, that which is enjoyable forever, and the nectar, which can bring back lost life. As said in iraNdAm thiruvanthAdhi 85 “amudhenRum thEn enRum AzhiyAn enRum” (emperumAn who is like nectar, honey and having divine chakra), being infinitely enjoyable.
  • enRu enRE – Could I stop myself after saying these once thinking “Oh I have committed a mistake of reciting emperumAn’s glories”?
  • sila kUththuch cholla – kUththu means one person performing the thoughts and actions of another person. I who don’t have the affection of mother yaSOdhA, am saying her loving words.
  • thAnEl emperumAn – He is, sarvagya (omniscient) and sarva niyanthA (controller of all). He is not the one who does not know the inner heart of all [he knows the inner heart of all], and having known, he can abandon [those who lie].
  • avan – Such omniscient and omnipotent lord.
  • en Agi ozhindhAn – He is fully at my disposal. One who owns me became owned by me. The roles have reversed – the owner has become owned. What did his wealth do? As said in mahAbhAratham udhyOga parvam “yasyaithE thasya thadhdhanam” (to the one who owns a person, his property also belongs to the same owner), he made his wealth also to be at my disposal. He entered me along with all his wealth.
  • vAnE mAnilamE – upalakshaNam (sample) for pancha bhUthams (five great elements).
  • maRRum – The effects of the five great elements, that is, the oval shaped universes.
  • muRRum – nithya vibhUthi (spiritual realm) too.
  • en uLLanavE – He managed both spiritual and material realms from being within me.

Another explanation:

  • vAnE … – AzhwAr is saying “the wealth of spiritual and material realms came to me”. Just as one who is attached to worldly pleasures thinks that his object of liking is every wealth in this world, AzhwAr is thinking emperumAn is every wealth for him. As said in thiruvAimozhi 4.3.3un AgamuRRum agaththadakki” (consumed and enjoyed all your beautiful form).

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 – 5.1.1 – kaiyAr chakkaraththu

Published by:

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

Full series >> Fifth Centum >> First decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, AzhwAr becomes pleased thinking “While I was very much looking away from emperumAn and falsely said those words that are said by those who are attracted by his beauty etc, out of his own mercy, he mercifully bestowed me the benefit which is attained  by his great devotees”.

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

kaiyAr chakkaraththu en karu mANikkamE enRenRu
poyyE kaimmai sollip puRamE puRamE Adi
meyyE peRRozhindhEn vidhi vAykkinRu kAppArAr
aiyO kaNNa pirAn aRaiyO inip pOnAlE

Listen

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

kai – with the divine hand
Ar – well fixed
chakkaram – having divine chakra
en karu mANikkamE – one who made me enjoy your attractive blue gem like divine form!
enRu enRu – saying this repeatedly like those who are devoted to higher aspect (bhagavAn)
poyyE – while that love is absent [in me]
kaimmai – (to have even the enemy to believe) saying deceptive words
solli – saying

(contrary to those words)
puRamE puRamE – jumping from one thing to another in worldly pleasures
Adi – engaged constantly
meyyE – the benefit attained by those who have great love towards bhagavAn
peRRu ozhindhEn – have attained
vidhi – by your mercy (which is being the cause for such benefit, which makes you consider my lie to be truth, and which is indicated by the term “vidhi” which makes you  bless me even if you do not want to do that)
vAykkinRu – this (when materializing)
Ar – who can
kAppAr – avert?

(the reason for that)
kaNNan – being very easily approachable
pirAn – you who favoured me

(being capable, due to your independence)
ini – after your mercy leading to the benefit
pOnAlE – can you withdraw?
aiyO – alas!
aRaiyO – if you are capable, try to leave me

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

I was repeatedly saying the deceptive words  “one who made me enjoy your attractive blue gem like divine form with the divine chakra which is well fixed in your divine hand!” like those who are devoted to higher aspect (bhagavAn) while that love is absent and was jumping from one thing to another in worldly pleasures and was engaged constantly in those pleasures. By your mercy, I have attained the benefit attained by those who have great love towards bhagavAn; who can avert this? Oh you who are very easily approachable and who favoured me! After your mercy leading to the benefit for me, can you withdraw? Alas [saying joyfully in a challenging mood to see emperumAn can withdraw]! If you are capable, try to leave me [saying pridefully, knowing well that emperumAn will not leave].

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

  • kaiyAr chakkaraththu – He held up the divine chakra in the divine hand which should be rid of evil eyes even as it is. This acts as both weapon when there is danger and ornament [otherwise]. In one hand, it is like an army [on its own]. This the cause for the love of favourable persons [devotees] towards emperumAn as said in thiruvAimozhi 6.9.1 “kUrAr Azhi veN sangEndhi vArAy” (Come to us carrying the sharp chakra and white conch), and it is also the one which destroys the enemies.
  • kaiyAr chakkaraththu en karu mANikkamE – “aththu” is an extraneous suffix and has no specific meaning. Same can be understood wherever it occurs.
  • en karu mANikkamE – After enjoying the beautiful combination of the divine hand and the chakra, he is not able to move on to the divine conch in sequence, yet he fell in love with the beauty of the divine form. He would not crossover the divine form and go to something else. Oh one who fully gave your invigorating, blue gem like invaluable divine form for my enjoyment.
  • enRu enRu – Did I tell this once and leave it? Everything is good in bhagavAn‘s matters. Why is AzhwAr feeling bad for repeating this multiple times? Since he feels that “there is not enough love in it”. AzhwAr saying – If I were telling this with true emotions, it is good [but I was only faking it].
  • poyyE kaimmai solli – poy and kaimmai are synonyms for lie. This implies – Not that, I was making others believe what I say, I was able to convince sarvagyan (omniscient lord) himself to make him think that “This is truth”. I did not even speak partial truth and partial lie [it was pure lie].
  • puRamE puRamE Adi – Here puRam (external) means worldly pleasures acquired through Sabdha (sound) etc. Even after saying that “I don’t have enough love towards bhagavAn” and declaring that his love is fake, worldly pleasures seem external to AzhwAr; [it is because] AzhwAr is of the nature in saying in thiruvAimozhi 6.9.9 “pAviyEnaip pala nI kAttip paduppAyO” (will you divert this sinner from you by showing worldly pleasures). As a species is pervading all the forms of that species, AzhwAr is saying that his love for worldly pleasures is spread over every aspect of them. If we enquire “which state of his, is he talking about?”, we can either say – as he says past, present and future clearly, he is talking about his past. Or, it can be said that – as he has acquired full knowledge and devotion towards emperumAn, he considers his love is not matching emperumAn’s greatness and saying this.

When asked  “If this is the case, what is the nature of the benefit/result you attained?”, AzhwAr says,

  • meyyE – Just as whatever comes from me is false only, whatever comes from him is truth only. There is no shortcoming in the benefit/result.
  • peRRu ozhindhEn – Even after reaching paramapadham, I will keep recalling this result.  emperumAn cannot do anything more than this to me.

When asked “You said that there is no reason, but the result is great; what is the reason for this?”, AzhwAr says,

  • vidhi vAykkinRu – If bhagavAn‘s mercy crosses over the boundaries, what can we do? vidhi – bhagavAn’s mercy. After thiruvAimozhi 2.8 “kEsavan thamar” decad, whenever AzhwAr says “vidhi”, he means bhagavAn’s krupA (mercy). Reason for saying so is – he cannot escape that mercy.
  • vAykkinRu – When the flood of bhagavAn’s mercy crosses over the dam of his independence.
  • kAppAr Ar – Who can stop that? Why is AzhwAr saying “kAppAr Ar” instead of saying “kAppadhu edhu [what can stop]” [kAppAr and Ar indicate chEthanas [sentient beings]? That is to indicate that, neither the jIvAthmA, who is subservient, nor the paramAthmA, who is independent, can stop this mercy from flowing. Neither the enjoyer of the benefit (jIvAthmA), nor the provider of the benefit (paramAthmA) can stop the mercy from flowing.
  • kAppAr Ar – Can she who is the instigator of [bhagavAn’s] krupA (mercy) stop it? Can you who are bound by your own mercy stop it? Can I who am the target of your mercy stop it? While explaining SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach SrI rAma as a friend) SlOkam, embAr mercifully explains “Even for emperumAn who is sarvagya (omniscient), there is one ignorance and forgetfulness, even for him who is sarvaSaktha (omnipotent), there is one incapability”. When some one surrenders to emperumAn, emperumAn will forget his previously committed intentional offenses, in the mistakes committed unintentionally after acquiring true knowledge, emperumAn manifests ignorance and when it comes to giving up such person, emperumAn manifests incapability; the reason for this behaviour of emperumAn is his eternal motherly relationship with all AthmAs.

emperumAn asks “Why are you saying ‘Ar’? Me being independent, why can’t I stop the flow of my mercy?”,and AzhwAr says

  • aiyO – You can try to do it if it is possible for you. It is said out of great joy.
  • kaNNa pirAn – Oh krishNa who is a benefactor! Are you, who did not leave being bound by bodily relationship, going to leave me due to my fake words? Are you, who did not know how to escape when tied by a cowherd girl, going to leave me now? (Implies that emperumAn who did not untie the honest bondage, will also not untie the deceptive bondage).
  • aRaiyO inip pOnAlE – If you go now, that is it [“aRaiyO aRai” is a victorious chant recited by the winner usually]. After accepting my fake words as truth, if you leave me, that will be victory for me. Depending upon bhagavAn‘s krupA, he is challenging ISvara’s svAthAnthriyam (independence). “kaNNa pirAn” is treated as sambudhdhi (calling out); alternative explanation – if kaNNa pirAn leaves me, then it is victory.

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 – 5.1 – kaiyAr chakkaram

Published by:

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

Full series >> Fifth Centum

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, after mercifully instructing others “surrender unto emperumAn”, further mercifully explains, how emperumAn, without seeing any of the unfavourable aspects in him, unconditionally and mercifully bestowed the knowledge about emperumAn’s supremacy and kainkaryam to emperumAn as the goal, and how emperumAn made AzhwAr to have emperumAn’s experience as dhAraka (that which sustains), pOshaka (that which nourishes) and bhOgya (that which gives enjoyment) and how emperumAn out of great love towards him, united with him.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first decad – AzhwAr setting out to explain how ISvara, the means [to attain him] is being bound by his own compassion, highlights the following aspects:

  1. how emperumAn‘s compassion will work well even in case of those who disguise as favourable persons.
  2. due to being controlled by such compassion, how emperumAn himself attracts even those who say sweet words without real intent.
  3. how he removes the kinnathA of the devotees and makes them enjoy him.
  4. how he removes the faults which are hurdles in such enjoyment.
  5. how the body etc which are faults/hurdles, are totally at the disposal of emperumAn.
  6. how he makes us enjoy his distinguished divine forms, while we are being with the faulty body in this world.
  7. how emperumAn instigates love towards him in the AthmA without considering the faults in the AthmA and he too will engage fully with the AthmA.
  8. how he interacts and makes one enjoy as all types of relationships, while engaging with the AthmA.
  9. the form in which he makes one enjoy with such relationships, with distinguished forms and symbols.
  10. how he assumes different incarnations even at the cost of giving up such distinguished original form.

Meditating upon these aspects, AzhwAr enjoys the upAyabhUtha (means to attain him), ISvara’s submissive nature towards his own compassion.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, meditating the suffering of samsAris in thiruvAimozhi 4.9naNNAdhAr muRuvalippa“, AzhwAr, as a remedy to that, instructed about bhagavAn’s supremacy thinking “let us create the knowledge about bhagavAn’s supremacy”; while there are two metal pieces, one among them is gold; similarly while being among the samsAris, AzhwAr himself got the goodness of reforming others – thinking about the cause for this, AzhwAr says “emperumAn did this out of his nirhEthuka krupai (unconditional grace)”. AzhwAr explaining the greatness of the benefit he got as “Since time immemorial assuming many births, knowingly desiring only worldly pleasures, while I have towards him mere words without heart’s intent, forgetting those unfavourable acts which were intentionally committed by me, ignoring those [undesirable] acts which were done after acquiring true knowledge, he pursued me and made me like this; he also made me reform others” and becomes very pleased.

AzhwAr thinks about the following aspects:

  • how emperumAn registered the knowledge about his supremacy in AzhwAr’s heart.
  • how AzhwAr himself did not have any goodness in him to receive such knowledge.
  • how since time immemorial, AzhwAr engaged in sinful acts only.
  • how AzhwAr did not even dream about the upAyams (means) which are explained in SAsthram to attain the ultimate goal.
  • (while having not attained the goal) not even having the desire to attain the goal.
  • while being drowned completely in samsAram and thereby suffering in here, not even having the realisation that he is suffering.
  • as those who desire for poison while nectar is readily available, desiring for worldly pleasures while bhagavAn, the unending nectar is readily available.
  • on top of this, while AzhwAr is not having real desire towards emperumAn, he says the words that are said by those who have great love for emperumAn.

Meditating upon these aspects, AzhwAr speaks about the great benefit he acquired thinking “While I am being very lowly in all manners, instead of seeing any of that, emperumAn registered ‘I am SEshi (lord)’ and ‘service at my divine feet is the ultimate goal’ in my heart and united with me with great love towards me” and becomes very joyful.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 5th centum

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

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Focus of this centum – kAruNikathva – bhagavAn’s compassion towards everyone (emperumAn as seen in vAnamAmAlai dhivya dhESam)

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first two centums, AzhwAr explained the rakshakathva (saviourship) and bhOgyathva (enjoyability) of emperumAn who is the attainable goal; subsequently in the 3rd and 4th centums, AzhwAr explained the thadhEka anubhavathva (experiencing bhagavAn only) and thadhEka priyathva (loving bhagavAn only) of the AthmA who is the servitor of bhagavAn and the one who attains bhagavAn; thus, in the first four centums the intrinsic nature of the ever existing jIvAthmA and paramAthmA have been mercifully explained by AzhwAr; now, in the 5th and 6th centums, AzhwAr mercifully explains the upAya svIkAram (pursuit of the means) by the chEthana (sentient being) to attain ISvara (lord) who is sidhdhOpAyabhUtha (the already established and available means to attain him). In that, in this fifth centum, the intrinsic nature of the already established upAyam (means [that is bhagavAn]) is explained. Considering the loving affection towards bhagavAn only which was explained previously, AzhwAr thinking about the great love dawned in him towards emperumAn which made him instruct others “serving lord is the only goal” and determining that “the cause for this [acquired love] is, his being the means [for us to attain him]”, explains the following aspects (in each decad):

  1. emperumAn, who is the means, being bound by compassion.
  2. Due to that compasssion, how he reforms his [new] devotees through other bhAgavathas.
  3. In those reformed devotees, how he creates unlimited love [towards him] and the great desire to attain the goal.
  4. His ability of being the protector towards those who are suffering due to not attaining the goal.
  5. His ability to create pleasure and pain equally in his devotees due to them going through suffering in not attaining the goal and experiencing bhagavAn simultaneously.
  6. His ability to make his devotee confusing self to be bhagavAn and to enact bhagavAn’s actions out of great suffering in separation.
  7. His bright manifestation of being the means for those who are suffering in separation and considering themselves to be devoid of anything.
  8. His creating full faith in such means (himself) for those who are desirous of enjoying him.
  9. His creating full faith in such means for those who have acquired complete desire in enjoying him.
  10. His enabling continuous faith in such great means until the goal is attained for those who are desirous in this upAyam (means).

With these aspects, AzhwAr mercifully explains the intrinsic nature of bhagavAn, the safest means [to attain him].

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 5th centum – audio

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thiruvAimozhi

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emperumAn as seen in vAnamAmAlai dhivya dhESam

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SrIvaishNava education/kids portal – http://pillai.koyil.org