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thiruvAimozhi – Simple Explanation – 5.5 – enganEyO

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kOyil thiruvAymozhi

<< 4.10

AzhwAr assumed the mood of parAnguSa nAyaki, set out to perform madal (publicly announcing that emperumAn abandoned her), suffered greatly in the night and acquired some clarity in the dawn. Subsequently her mothers and friends started giving her advice. She did not listen to those words and was feeling joyful on thinking about him and feeling sad on not seeing him physically. This decad is an outcome of such joy/sorrow of AzhwAr. This decad is sung in the form of uruveLippAdu (visualisation) as if AzhwAr were seeing emperumAn directly. AzhwAr is fully enjoying nambi emperumAn’s beautiful form in here.

First pAsuram. parAnguSa nAyaki says “My heart is attached to the AzhwArs (nithyasUris in the form of Sankam, chakram etc) which are nambi’s distinguished symbols and his predominant physical beauty”.

enganEyO annaimIrgAL! ennai munivadhu nIr
nangaL kOlath thirukkuRungudi nambiyai nAn kaNda pin
sanginOdum nEmiyOdum thAmaraik kaNgaLOdum
senganivAy onRinOdum selginRadhen nenjamE

Oh mothers! Why are you all showing anger towards me instead of showing your love when you are supposed to be joyful? After having enjoyed the attractive nambi of thirukkuRungudi, who is a distinguished person matching the greatness of our clan and who is complete with all auspicious qualities, along with SrI pAnchajanyam, the divine chakram, lotus like attractive divine eyes and reddish fruit like unique divine lips, my heart has become attached [to him]. kOlam (attractive) is also explained as an adjective for thirukkuRungudi.

Second pAsuram. parAguSa nAyaki says “nambi’s natural beauty in his divine chest and divine shoulders and his divine ornaments, surround me and torment me”.

en nenjinAl nOkkik kANIr ennai muniyAdhE
thennan sOlaith thirukkuRungudi nambiyai nAn kaNda pin
minnu nUlum kuNdalamum mArbil thirumaRuvum
mannu pUNum nAngu thOLum vandhengum ninRidumE

Instead of ordering me you should experience nambi through my heart and see; after seeing nambi in thirukkuRungudi which is located in south direction and  is having nice garden [around it], his divine yagyOpavIdham which reveals his splendour, his divine ear rings, the inseparable ornament in his chest named SrIvathsa, various other ornaments which are permanently fixed and his four divine shoulders are following me and stand with me where I go.

Third pAsuram. parAnguSa nAyaki says “nambi’s divine weapons starting with SrI SArngam (bow) appear eternally inside and outside me everywhere”.

ninRidum thisaikkum naiyumenRu annaiyarum munidhir
kunRa mAdath thirukkuRungudi nambiyai nAn kaNda pin
venRi villum thaNdum vALum chakkaramum sangamum
ninRu thOnRik kaNNuL nIngA nenjuLLum nIngAvE

You, the mothers who first instigated me into this love, are speaking unsavoury words saying that I am standing dumbfounded, I remain bewildered and have become weakened; after enjoying thirukkuRungudi nambi who is having hill-like mansions [in the holy-abode], his victorious bow, mace, sword, disc and conch are standing together inside my eyes and do not leave; similarly, they do not leave from inside my heart too.

Fourth pAsuram. parAnguSa nAyaki says “nambi‘s divine and distinguished attire which reveals his supremacy, stays close to me”.

nInga nillA kaNNa nIrgaL enRu annaiyarum munidhir
thEn koL sOlaith thirukkuRungudi nambiyai nAn kaNda pin
pUndhaN mAlaith thaNduzhAyum pon mudiyum vadivum
pAngu thOnRum pattum nANum pAviyEn pakkaththavE

You who engaged me in nambi to start with, are scolding me saying “her flowing tears are not stopping”; after enjoying nambi of thirukkuRungudi which is having gardens containing honey, his fresh thuLasi which is in the form of an enjoyable invigorating garland, his attractive crown which is highlighting his supremacy, his silk garment which is appearing to be fitting well for his form, his waist string etc came in close proximity to me,who is a sinner.

Fifth pAsuram. parAnguSa nAyaki says “nambi‘s facial beauty etc appears to be reaching my AthmA”.

pakkam nOkki niRkum naiyum enRu annaiyarum munidhir
thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin
thokka sOdhith thoNdai vAyum nINda puruvangaLum
thakka thAmaraik kaNNum pAviyEn Aviyin mElanavE

You [mothers] are angrily scolding me saying that I am standing and seeing the side [from where he may arrive] and becoming weakened [due to his non-arrival]; after enjoying thirukkuRungudi nambi who is having matching fame, his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance, his long divine eyebrows and lotus like attractive divine eyes which are equally long (like the eyebrows) are reaching to my self, who is having the sin to not enjoy him as desired.

Sixth pAsuram. parAnguSa nAyaki says “His distinguished physical features and shoulders along with his facial beauty, entered my heart and filled it”.

mElum van pazhi nam kudikkivaL enRu annai kANa kodAL
sOlai sUzh thaN thirukkuRungudi nambiyai nAn kaNda pin
kOla nIL kodi mUkkum thAmaraik kaNNum kani vAyum
neela mEniyum nAngu thOLum en nenjam niRaindhanavE

Mother of parAnguSa nAyaki does not allow her to see nambi saying that she is an embodiment of ridicule forever; after seeing nambi of thirukkuRungudi which is surrounded by invigorating garden, his beautiful long divine nose which resembles a kalpaka creeper, his divine eyes which resemble a lotus, his divine lips which resemble ripened fruit, his divine form which is having a blue complexion and his four divine shoulders filled my heart.

Seventh pAsuram. parAnguSa nAyaki says “nambi, along with his divine form which is infinitely radiant, splendid and attractive, stood in my heart with his divine chakra in his hand”.

niRaindha van pazhi nam kudikkivaL enRu annai kANa kodAL
siRandha kIrththith thirukkuRungudi nambiyai nAn kaNda pin
niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum
niRaindhennuLLE ninRozhindhAn nEmiyangaiyuLadhE

The mother is not allowing parAnguSa nAyaki to see nambi saying “she is a complete and very strong ridicule to the whole clan”; after enjoying thirukkuRungudi nambi who is having glorious fame, he stood in my heart with his splendid attractive divine form which is surrounded by complete flood of radiance; the divine chakra is also present in his beautiful divine hand.

Eighth pAsuram. parAnguSa nAyaki says “His shoulders which are touched by his beautiful hair and his other beautiful features appear in front of me and hurt me”.

kaiyuL nanmugam vaikkum naiyum enRu annaiyarum munidhir
mai koL mAdath thirukkuRungudi nambiyai nAn kaNda pin
seyya thAmaraik kaNNum algulum siRRidaiyum vadivum
moyya nIL kuzhal thAzhndha thOLgaLum pAviyEn mun niRkumE

Saying that I am placing my beautiful face in my hand and becoming weakened, you mothers, who put in the efforts initially leading to this weakness in me, are showing your anger; after seeing nambi of thirukkuRungudi which is having black coloured mansions, his reddish lotus like divine eyes, hip, slender waist, his form, his dense lengthy tresses which are lowering on his shoulders are all standing in front of me who is a sinner.

Ninth pAsuram. parAnguSa nAyaki says “nambi has entered my heart with all his beauty and never leaves from there even for a moment so that I don’t forget him”.

mun ninRAy enRu thOzhimArgaLum annaiyarum munidhir
mannu mAdath thirukkuRungudi nambiyai nAn kaNda pin
senni nIL mudi AdhiyAya ulappil aNigalaththan
kannal pAl amudhAgi vandhu en nenjam kazhiyAnE

Friends and mothers are angry at me saying that I am standing in front; after seeing nambi of thirukkuRungudi which is having firmly rooted tall mansions, he came with his tall divine crown on the head and countless ornaments, being infinitely enjoyable like sugar, milk and nectar, into my heart and is not leaving [from there].

Tenth pAsuram. parAnguSa nAyaki says “The divine form which is enjoyed by nithyasUris (eternal residents of paramapadham), is very radiant and an apt goal, is shining in my heart to be comprehended by none”.

kazhiya mikkadhOr kAdhalaL ivaL enRu annai kANa kodAL
vazhuvil kIrththith thirukkuRungudi nambiyai nAn kaNda pin
kuzhumith thEvar kuzhAngaL kai thozhach chOdhi veLLaththin uLLE
ezhuvadhOr uru en nenjuL ezhum Arkkum aRivaridhE

My mother does not allow me to see nambi saying that she is having great love which cannot be eliminated; after seeing thirukkuRungudi nambi who is having unimpaired glories, his divine form which is the apt destiny to be served and enjoyed by groups of nithyasUris associating with each other and which appears in a raised manner amidst a flood of radiance, appeared in my heart; it is difficult to know for even those who are very wise.

Eleventh pAsuram. AzhwAr explains the realisation of true nature, i.e. having servitude towards bhagavAn, as the result of practicing this decad.

aRivariya pirAnai AzhiyangaiyanaiyE alaRRi
naRiya nanmalar nAdi nankurugUrch chatakOpan sonna
kuRi koL AyiraththuL ivai paththum thirukkuRungudi adhan mEl
aRiyak kaRRu vallAr vaittaNavar Azh kadal gyAlaththuLLE

thirukkuRungudi nambi is the supreme lord, who is impossible to be known and is having divine chakra in his beautiful divine hand; nammAzhwAr who is the leader of AzhwArthirunagari and is having distinguished gyAnam etc which give qualification to enjoy [bhagavAn], talking unceasingly, seeks out such emperumAn like seeking out for the best flowers having ultimate fragrance, blessed this decad among the thousand pAsurams; those who can learn and meditate upon the meanings of this decad to have their knowledge shining, will live, having distinguished relationship with bhagavAn and experience of him on this earth which is surrounded by deep ocean.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-5-5-tamil-simple/

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திருவாய்மொழி – எளிய விளக்கவுரை – 5.5 – எங்ஙனேயோ

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கோயில் திருவாய்மொழி

<< 4.10

ஆழ்வார் பராங்குச நாயகியாக மடலூரப் பார்த்து, இரவிலே மிகவும் வ்யசனப்பட்டு, பின்பு விடிந்தவுடன் சிறிது தெளிவு பெற்றாள். பின்பு தாய்மார்களும் தோழிமார்களும் இவளுக்கு அறிவுரை சொல்லப் பார்க்க, இவள் அவர்கள் சொல்லைக் கேட்காமல், அவனை நினைப்பதால் ப்ரீதியுடனும் அவனை நேரில் காணப் பெறாததால் அப்ரீதியுடனும் பாடக்கூடிய பாசுரங்களாக இவை அமைந்துள்ளன. இது உருவெளிப்பாடு என்னும் க்ரமத்தில் ஆழ்வாரால் எம்பெருமானை நேரே காண்பதைப் போலே அனுபவிக்கப்பட்டது. இதில் நம்பி எம்பெருமானின் திருமேனி அழகை ஆழ்வார் பூர்த்தியாக அனுபவிக்கிறார்.

முதல் பாசுரம். நம்பியின் தனித்துவம் வாய்ந்த அடையாளமான திருவாழி திருச்சங்கத்தாழ்வார்களிலும், ப்ரதானமான அவயவ அழகிலும் என் நெஞ்சு ஈடுபடுகிறது என்கிறாள்.

எங்ஙனேயோ அன்னைமீர்காள்! என்னை முனிவது நீர்
நங்கள் கோலத் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
சங்கினோடும் நேமியோடும் தாமரைக் கண்களோடும்
செங்கனிவாய் ஒன்றினோடும் செல்கின்றதென் நெஞ்சமே

அன்னைமீர்காள்! என்னைப் பெற்ற நீங்கள் எனக்கு விருப்பமானதைச் செய்யாமல், என்னை நினைத்து உகக்க வேண்டியிருக்க இப்படிக் கோபப்படுவது ஏன்? நம் குடிக்குத் தனித்துவம் வாய்ந்தவராய், அழகிய திருமேனியுடையவராய், திருக்குறுங்குடியில் கல்யாணகுண பூர்த்தியையுடைய நம்பியை நான் அனுபவித்தபின் அவருடைய சங்கினோடும், திருவாழியோடும், தாமரைபோலே அழகாய் இருக்கும் திருக்கண்களோடும் சிவந்த கனிபோலே தனித்துவமாய் இருக்கும் திருவதரத்தோடும் என் நெஞ்சு ஆசையுடன் செல்கிறது.

இரண்டாம் பாசுரம். நம்பியுடைய ஒப்பனை அழகும், தோளும் எல்லாவிடத்திலும் வந்து நின்று அனுபவத்துக்கு விஷயமாகிறது என்கிறாள்.

என் நெஞ்சினால் நோக்கிக் காணீர் என்னை முனியாதே
தென்னன் சோலைத் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
மின்னு நூலும் குண்டலமும் மார்பில் திருமறுவும்
மன்னு பூணும் நான்கு தோளும் வந்தெங்கும் நின்றிடுமே

என்னை ஆணையிடாமல் என் நெஞ்சினாலே அனுபவித்துப் பாருங்கள். தெற்குத் திக்கிலே அழகான சோலையையுடைய திருக்குறுங்குடியில் நம்பியை நான் கண்டபின்பு ஒளிவிடும் திருயஜ்ஞோபவீதமும், திருமகர குண்டலங்களும், திருமார்பில் ஆபரணமான ஸ்ரீவத்ஸமும், எப்பொழுதும் கழற்றாத ஆபரணங்களும் நான்கு திருத்தோள்களும் நான் போகுமிடமெல்லாம் வந்து நிற்கின்றன.

மூன்றாம் பாசுரம். நம்பியின் அழகை காப்பாற்றி வளர்க்கும் ஆயுதங்கள் எல்லாவிடத்திலும் ஒளிவிடுகின்றன என்கிறாள்.

நின்றிடும் திசைக்கும் நையுமென்று அன்னையரும் முனிதிர்
குன்ற மாடத் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
வென்றி வில்லும் தண்டும் வாளும் சக்கரமும் சங்கமும்
நின்று தோன்றிக் கண்ணுள் நீங்கா நெஞ்சுள்ளும் நீங்காவே

வாயடைத்து நிற்கும், அறிவை இழக்கும், சிதிலையாகும் என்றுகொண்டு பெற்ற தாய்மார்களான நீங்கள் முன்பு நம்பி விஷயத்தில் ஈடுபடுத்தி இப்பொழுது கோபப்படாதீர்கள். மலைபோலே இருக்கிற மாடங்களையுடைய திருக்குறுங்குடியில் நம்பியை நான் அனுபவித்தபின் வெற்றியையுடைய வில்லும், கதையும், வாளும், சக்கரமும் சங்கமும் ஒன்றாக நின்று என் கண்ணுக்குள் தோன்றி விலகிப்போகாமல் இருக்கின்றன. நெஞ்சுக்குள்ளும் இருந்து விலகிப்போகாமல் இருக்கின்றன.

நான்காம் பாசுரம். மேன்மை பொலியும் நமபியின் திருமேனி அழகின் உயர்த்தி என் அருகில் வந்தது என்கிறாள்.

நீங்க நில்லா கண்ண நீர்கள் என்று அன்னையரும் முனிதிர்
தேன் கொள் சோலைத் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
பூந்தண் மாலைத் தண்டுழாயும் பொன் முடியும் வடிவும்
பாங்கு தோன்றும் பட்டும் நாணும் பாவியேன் பக்கத்தவே

இவள் கண்ணீர் குறையவில்லை என்று நம்பி விஷயத்தில் மூட்டின தாய்மார்களான நீங்களும் கோபப்படுகிறீர்கள். தேனையுடைய சோலைகளைக்கொண்ட திருக்குறுங்குடியில் நம்பியை நான் அனுபவித்த பின்பு அனுபவிக்கத் தகுந்ததாய் குளிர்ச்சியாய் மாலை வடிவில் இருக்கும் செவ்வித் திருத்துழாயும் அவன் பரத்வத்தைக் காட்டும் விரும்பத்தக்க கிரீடமும் திருமேனியும் அதற்குத் தகுந்த பட்டாடையும் அரைநாணும் அருகிலே சென்று அனுபவிக்க முடியாத பாபத்தையுடைய என் அருகில் வந்தன.

ஐந்தாம் பாசுரம். நம்பியின் திருமுகத்தின் அழகு என் ஆத்மா வரை செல்கிறது என்கிறாள்.

பக்கம் நோக்கி நிற்கும் நையும் என்று அன்னையரும் முனிதிர்
தக்க கீர்த்தித் திருக்குறுங்குடி நம்பியை நான் கண்டபின்
தொக்க சோதித் தொண்டை வாயும் நீண்ட புருவங்களும்
தக்க தாமரைக் கண்ணும் பாவியேன் ஆவியின் மேலனவே

அவன் வரும் பக்கத்தை நோக்கி நிற்கும், சிதிலையாகும் என்று தாய்மார்களான நீங்களும் கோபித்து வார்த்தை சொல்கிறீர்கள். பூர்த்திக்குத் தகுதியான கீர்த்தியையுடைய திருக்குறுங்குடி நம்பியை நான் அனுபவித்தபின்பு திரண்ட ஒளியையுடைய தொண்டைப்பழம் போலிருக்கிற திருவதரமும் நீண்ட திருப்புருவங்களும் அதற்குத் தகுதியான நீட்சியையுடைய தாமரை போன்ற திருக்கண்களும் நினைத்தபடி அனுபவிக்கப்பெறாத பாபத்தையுடைய என் ஆத்மாவின் வரை செல்கிறது.

ஆறாம் பாசுரம். நம்பியின் திருமுகத்தின் அழகும், ரூபம், புஜம் முதலியவற்றின் உயர்த்தியும் என் நெஞ்சிலே பூர்ணமாக நிறைந்தது என்கிறாள்.

மேலும் வன் பழி நம் குடிக்கிவள் என்று அன்னை காண கொடாள்
சோலை சூழ் தண் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
கோல நீள் கொடி மூக்கும் தாமரைக் கண்ணும் கனி வாயும்
நீல மேனியும் நான்கு தோளும் என் நெஞ்சம் நிறைந்தனவே

அவன் வந்து கைக்கொள்ளும் வரை காத்திருக்கும் நம் குடிக்கு, தானாகக் காண ஆசைப்படும் இவள், உள்ளதனையும் பெரியதான பழி ஒரு வடிவெடுத்தாப்போலே இருக்கிறாள் என்று தாயாரானவள் நம்பியைக் காண அனுமதிப்பதில்லை. சோலை சூழ்ந்த குளிர்ச்சியான திருக்குறுங்குடியில் நம்பியை நான் கண்டபின்பு, மிகவும் அழகாய் நீண்ட கற்பகக் கொடி போலேயிருக்கிற திருமூக்கும், தாமரைப் பூப்போன்ற திருக்கண்களும், பழுத்த திருவதரமும் நீல நிறத்தையுடைய திருமேனியும் நான்கு திருத்தோள்களும் என் நெஞ்சிலே வந்து நிறைந்தன.

ஏழாம் பாசுரம். மிகவும் ஒளிமயமான ஓங்கிய விரும்பத்தக்க திருமேனியுடன் நம்பி என் நெஞ்சுக்குள்ளே கையும் திருவாழியுமாய் நின்றார் என்கிறாள்.

நிறைந்த வன் பழி நம் குடிக்கிவள் என்று அன்னை காண கொடாள்
சிறந்த கீர்த்தித் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
நிறைந்த சோதி வெள்ளம் சூழ்ந்த நீண்ட பொன் மேனியொடும்
நிறைந்தென்னுள்ளே நின்றொழிந்தான் நேமியங்கையுளதே

நம்முடைய குடிக்கு இவள் பூர்ணமான, வலிமையான பழி என்று தாயார் நம்பியைக் காண அனுமதிக்கவில்லை. சிறந்த கீர்த்தியையுடைய திருக்குறுங்குடி நம்பியை நான் அனுபவித்தபின்பு, பூர்ணமான ஒளிக்கற்றையாலே சூழப்பட்டு ஓங்கிய விரும்பத்தக்க திருமேனியோடு என் நெஞ்சுக்குள்ளே நிறைந்து நின்றுவிட்டான். அந்நிலையில் அழகிய திருக்கையிலே திருவாழியும் இருந்தது.

எட்டாம் பாசுரம். நம்பியினுடைய எல்லா அவயங்களின் அழகும் என் முன்னே நிற்கின்றன என்கிறாள்.

கையுள் நன்முகம் வைக்கும் நையும் என்று அன்னையரும் முனிதிர்
மை கொள் மாடத் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
செய்ய தாமரைக் கண்ணும் அல்குலும் சிற்றிடையும் வடிவும்
மொய்ய நீள் குழல் தாழ்ந்த தோள்களும் பாவியேன் முன் நிற்குமே

கையுள் அழகிய முகத்தை வைக்கும், சிதிலையாகும் என்று இதற்குக் காரணமான தாய்மார்களான நீங்களும் கோபிக்கிறீர்கள். கரிய நிறத்தையுடைய மாடங்களையுடைய திருக்குறுங்குடியில் நம்பியை நான் கண்டபின் சிவந்த தாமரை போன்ற திருக்கண்களும், அரை ப்ரதேசமும், சிறுத்த இடையும், அழகிய திருமேனியும், செறிவையுடைய நீண்ட திருக்குழல்கள் (கூந்தல்) தாழ்ந்த திருத்தோள்களும் ஆசைப்படி அனுபவிக்கமுடியாத பாபத்தையுடைய என் முன்னே நிற்கின்றன.

ஒன்பதாம் பாசுரம். நம்பி கணக்கற்ற அழகுகளுடன் கூடியிருந்து எல்லையில்லாத இனிமையையுடையவனாகக் கொண்டு என் நெஞ்சை விட்டுப் போகாமல் இருக்கிறார் என்கிறாள்.

முன் நின்றாய் என்று தோழிமார்களும் அன்னையரும் முனிதிர்
மன்னு மாடத் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
சென்னி நீள் முடி ஆதியாய உலப்பில் அணிகலத்தன்
கன்னல் பால் அமுதாகி வந்து என் நெஞ்சம் கழியானே

எல்லோரும் காணும்படி முன்னே வந்து நின்றாய் என்று தோழிகளும் தாய்மாரும் கோபிக்கிறீர்கள். பொருந்தி இருக்கும் மாடங்களையுடைய திருக்குறுங்குடியில் நம்பியை நான் கண்டபின்பு, தலையில் அவன் மேன்மையைக் காட்டும் ஓங்கிய கிரீடம் முதலான கணக்கற்ற அணியப்பட்ட ஆபரணங்களையுடையவன் சர்க்கரை, பால், அமிர்தம் ஆகியவைபோலே மிகவும் இனிமையானவனாக வந்து என் நெஞ்சைவிட்டுப் போகாமல் இருக்கிறான்.

பத்தாம் பாசுரம். நித்யஸூரிகளுக்கு இனிமையான, மிகவும் ஒளி படைத்த, அடைய வேண்டிய திருமேனியானது, மற்றவர்களுக்குப் பார்க்க முடியாதபடி என்னுளே ஒளிவிடுகிறது என்கிறாள்.

கழிய மிக்கதோர் காதலள் இவள் என்று அன்னை காண கொடாள்
வழுவில் கீர்த்தித் திருக்குறுங்குடி நம்பியை நான் கண்ட பின்
குழுமித் தேவர் குழாங்கள் கை தொழச் சோதி வெள்ளத்தின் உள்ளே
எழுவதோர் உரு என் நெஞ்சுள் எழும் ஆர்க்கும் அறிவரிதே

இவள் கைகழிய விஞ்சின காதலையுடையவளானாள் என்று தாயானவள் நம்பியைக் காண அனுமதிப்பதில்லை. குறைவற்ற கீர்த்தியையுடைய திருக்குறுங்குடி நம்பியை நான் கண்டபின் ஸூரிஸங்கங்கள் பரஸ்பரம் கூடியிருந்து தொண்டு செய்து அனுபவிக்கும்படி ஒளிக்கற்றையின் நடுவில் உயர்ந்து தோன்றுகிற தனித்துவம் வாய்ந்த திருமேனியானது அப்படியே என் நெஞ்சுக்குள்ளே தோன்றுகிறது. எத்தனையேனும் அறிவுடையார்க்கும் இது தங்கள் முயற்சியால் அடைய அரியது.

பதினொன்றாம் பாசுரம். இதிதிருவாய்மொழியைச் சொன்னவர்களுக்கு தான் பகவானுக்கு அடிமை என்ற உண்மைத் தன்மையைப் புரிந்து கொள்வதே பலம் என்று அருளிச்செய்கிறார்.

அறிவரிய பிரானை ஆழியங்கையனையே அலற்றி
நறிய நன்மலர் நாடி நன்குருகூர்ச் சடகோபன் சொன்ன
குறி கொள் ஆயிரத்துள் இவை பத்தும் திருக்குறுங்குடி அதன் மேல்
அறியக் கற்று வல்லார் வைட்டணவர் ஆழ் கடல் ஞாலத்துள்ளே

தங்கள் ஸாமர்த்யத்தால் அறிய ஒண்ணாதபடியான ஸ்வாமியாய் திருவாழியை அழகிய திருகையிலேயுடையவனைக் காதலால் அலற்றி, உயர்ந்த பரிமளத்தையுடைய சிறந்ததான புஷ்பங்களைப்போலே ஆராய்ந்து, சிறந்த குணங்களையுடையவராய் திருநகரிக்குத் தலைவரான ஆழ்வார் அருளிச்செய்த ஆயிரத்துள் ஆயுத அவயவ ஆபரண ரூப அடையாளங்களையுடைய திருக்குறுங்குடியில் நம்பி விஷயமாக உள்ள இந்தப் பதிகத்தையும் ஞான ஒளி பிறக்கும்படிக் கற்று அர்த்தத்தையும் நினைத்துப் பார்க்க வல்லவர்கள் ஆழமான கடல் சூழ்ந்த பூமியில் பகவத் ஸம்பந்தத்துடன் வாழ்வார்கள்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –  http://divyaprabandham.koyil.org

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://srivaishnavagranthams.wordpress.com
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thiruvAimozhi – 5.10.11 – nAgaNai misai

Published by:

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

Full series >> Fifth Centum >> Tenth 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 learn this decad will reach SrIvaikuNtam and will eternally enjoy emperumAn there”.

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

nAgaNai misai nampirAn saraNE saraN namakkenRu nAdoRum
Eka sindhaiyanAyk kurugUrch chatakOpan mARan
Aga nURRavandhAdhi AyiraththuL ivaiyum Or paththum vallAr
mAga vaikundhaththu magizhveydhuvar vaigalumE

Listen

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

nAgaNai misai – resting on [the lap of] thiruvananthAzhwAn (AdhiSEshan)
nam – our
pirAn – lord
saraNE – charaN (divine feet) only
saraN – SaraNam, upAyam (means)
namakku – for us
enRu – that
nAL thoRum – always
Eka sindhaiyanAy – having the desire in his mind
kurugUrch chatakOpan mARan – nammAzhwAr [the leader of AzhwArthirunagari]
Aga – to survive
nURRa – mercifully spoke
andhAdhi – in the [poetic] form of anthAdhi [ending of one pAsuram connecting with the beginning of the next pAsuram]
AyiraththuL – among the thousand pAsurams
Or – distinguished
ivai – these
paththum – ten pAsurams
vallAr – those who can practice
mAgam – the great spiritual sky
vaigundhaththu – in SrIvaikuNtam
vaigalum – forever
magizhvu eydhuvar – will remain blissfully.

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

nammAzhwAr always having the desire in his mind that only the divine feet of our lord who is resting on thiruvananthAzhwAn are our upAyam and mercifully spoke these distinguished ten pAsurams among the thousand pAsurams in the form of anthAdhi. Those who can practice this decad will forever remain blissfully in the great spiritual sky, SrIvaikuNtam.

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

  • nAgaNai … – That, the divine feet of sarvESvaran who is having thiruvananthAzhwAn as his bed, are the means for us. Since ananthaSAyithvam (resting on AdhiSEshan) is a characteristic of the supreme lord, here AzhwAr indicates that the supreme lord is the refuge (Here, it can be said that AdhiSEshan’s purushakArathvam (being the recommending authority) is highlighted [highlighted explicitly in 24000 padi]). Only those who are part of her (SrI mahAlakshmi‘s) entourage, can do purushakAram when emperumAn remains the upAyam. The bed (AdhiSEshan) is available in the antha:puram (private quarters) [where SrI mahAlakshmi resides].
  • nam pirAn – One who is the benefactor for his devotees.
  • saraNE saraN enRu – [charaNE SaraN] By the avathAraNam (exclusivity – “E” in saraNE), upAya nairapEkshyam (bhagavAn not accepting any one/thing else as means) is explained. AzhwAr‘s nature is such that even when tormented by materialistic sufferings, he will never give up the core principle. Not engaging in any other means is explained as mahAviSvAsam (unflinching faith). With this, “Eka” word [of SrI gIthA charamaSlOkam] is explained.
  • nAL thoRum Eka sindhaiyAnAy – Eliminating other thoughts, having a singularly focussed mind. Those who go in search of wealth, remain faithful on a ship for four years, ten years etc [in those days, merchants travelled in ships for long duration], and if we look at the benefit that is received [that is, kainkaryam to bhagavAn], should we not have as much faith [in bhagavAn]? The true nature [of a jIvAthmA] is to remain faithful even when tormented by worldly pains which is natural for this material world.
  • kurugUrch chatakOpan mARan – His [AzhwAr‘s] birth [in AzhwArthirunagari] is the root cause for all his firm faith.
  • Aga nURRu andhAdhi – Those who can recite and practice this decad which was recited by AzhwAr to sustain himself.
  • mAga … – in SrIvaikuNtam which is known as paramAkASam.
  • vaigalum – magizhvu eydhuvar – Will eternally enjoy forever. Leaving behind the samsAram (material realm) where one needs to pray to have continuous experience, will reach paramapadham where there is no break for enjoying bhagavAn.

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 centum.

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 – 5.10.10 – kUdi nIrai

Published by:

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr prays to emperumAn saying “I become weakened thinking about your amusing activity of churning the ocean; you should let me know the way to sustain myself and enjoy you”.

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

kUdi nIraik kadaindha ARum amudham dhEvar uNNa asurarai
vIdum vaNNangaLE seydhu pOna viththagamum
Udu pukkenadhAviyai urukki uNdiduginRa nin thannai
nAdum vaNNam sollAy nachchu nAgaNaiyAnE

Listen

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

kUdi – being together with dhEvas (celestial persons) and asuras (demoniac persons)
nIrai – making arrangements such as mortar, rope and base to churn the fluid in the milky ocean
kadaindha – churned
ARum – way
amudham – the amrutham (nectar) which appeared there
dhEvar – dhEvas
uNNa – to drink
asurarai – demons
vIdum – driving away
vaNNangaL – assuming the beautiful form of a damsel etc
seydhu pOna – performed
viththagamum – amazing aspects
Udu – inside
pukku – entered
enadhu – my
Aviyai – AthmA
urukki – melting to become fluid
uNdiduginRa – consumed;
nanju – hurdles for the experience

(one who is having the poison to destroy)
nAgam – with thiruvananthAzhwAn (AdhiSEshan)
aNaiyAnE – one who is eternally together
nin thannai – you
nAdum – enjoying eternally
vaNNam – way
sollAy – mercifully tell

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

You remained together with dhEvas and asuras, made arrangements such as mortar, rope and base to churn the fluid in the milky ocean and churned the ocean; the amazing aspects of your assuming the beautiful form of a damsel to let the dhEvas drink the amrutham which appeared there and driving away the asuras; these amazing aspects entered inside my heart and melted my AthmA to become fluid and consumed it [the AthmA]. Oh one who is eternally together with thiruvananthAzhwAn who can destroy the hurdles for my experience with you! Mercifully tell me the way to enjoy you eternally.

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

  • kUdi nIraik kadaindha ARum – The way emperumAn brought dhEvas and asuras together telling them “we will divide the nectar amongst ourselves and consume it”. Only by churning the ocean, emperumAn melted his heart.
  • amudham dhEvar uNNa … – When the result was to be reaped, emperumAn fed the nectar to the dhEvas and made the asuras ignore the nectar saying “throw that nectar to dogs [with disregard]”, by assuming a divine damsel form and have them [asuras] chasing that form – such amazing acts of emperumAn. SrIvishNu purANam “mAyayA mOhayithvA thAn vishNus sthrI rUpamAsthitha:” (vishNu mesmerized the asuras with his mAyA by assuming the form of a damsel). periya thirumozhi 2.6.1 “vAnavaraip peNNAgi amudhUttum perumAnAr” (the great lord who assumed the form of a damsel to feed the nectar to the dhEvas). By the way he churned the ocean and his other amazing acts.
  • Udu pukku – Instead of just being at the outer layer, entering into the inner most layer (heart).
  • enadhu Aviyai – The AthmA which is explained as in SrI bhagavath gIthA 2.24achchEdhya: … adhAhya:” (cannot be cut, burnt).
  • urukki uNdiduginRa nin thannai – You who melted me to become fluid and finished me. I became weakened thinking about your auspicious qualities, wondering “why is the purushOththama (best among men) doing like this?”. You should tell me a good means to sustain myself and enjoy you. When emperumAn asks “Can I sustain you?”, AzhwAr responds – Have you not let AdhiSEshan (parambhOgi – great snake, great enjoyer) sustain and enjoy you? Similarly, you should mercifully let me also sustain and enjoy 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 – 5.10.9 – adiyai mUnRai

Published by:

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “I have become very weak thinking about your incarnation of thrivikrama. When will I sustain myself and enjoy you?”.

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

adiyai mUnRai irandha ARum angE ninRAzh kadalum maNNum viNNum
mudiya IradiyAl mudiththuk koNda mukkiyamum
nodiyumARavai kEtkum thORum en nenjam ninRanakkE karaindhugum
kodiya val vinaiyEn unnai enRu kol kUduvadhE?

Listen

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

(Instead of asking for the three worlds)
mUnRu – three
adiyai – feet
irandha – humbly requested so that he [mahAbali] cannot refuse
ARum – way
angu – in that yagyavAtam (the place of fire sacrifice) where he agreed and promised on water
ninRE – standing
Azh – deep
kadalum – oceans
maNNum – the earth which has seven islands
viNNum – the sky going up to brahma lOkam (the abode of brahmA)
IradiyAl – with two feet
mudiya – to cover
mudiththuk koNda – fulfilled his desire
mukkiyamum – predominance
avai – those
nodiyum – to say
ARu – way
kEtkum thORum – every time I hear
en – my
nenjam – heart
nin thanakkE – Being avAptha samastha kAma (one how is having no unfulfilled desires), you became a seeker for the sake of your devotee – your qualities such as simplicity
karaindhu – melt
ugum – flowing away;
val – too strong to be atoned
kodiya – which cannot be wished away other than by experiencing
vinaiyEn – me who am having sin in the form of love (to not become broken), to steady myself and enjoy you
unnai – you
enRu kol – when
kUduvadhu – will I reach?

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

The way emperumAn humbly requested three feet [of land] so that he [mahAbali] cannot refuse; his predominance of standing right in that yagyavAtam and fulfilling his desire by covering with two feet the deep oceans, the earth which has seven islands and the sky going up to brahma lOkam; every time I hear anyone telling those aspects, my heart is melting and flowing away towards the qualities such as simplicity of yours, who are avAptha samastha kAma yet became a seeker for the sake of your devotee. When will I, who am having very strong unatonable sin in the form of love (to not become broken), reach you to steady myself and enjoy 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

  • adiyai mUnRai irandha ARum – Though these (worldly entities) do not pray for your mercy, not only you show your care towards them, you also ensure that the strong do not trouble the weak.
  • adiyai mUnRai irandha ARum – Instead of directly attacking mahAbali, emperumAn prayed for three feet. Had emperumAn only prayed for two feet, he could not have imprisoned mahAbali [The third step was placed on the head of mahAbali to imprison him].
  • angE ninRu – If he stepped away from the hermitage where the fire sacrifice was happening, some one could blame him “he cheated” [hence, he scaled the worlds from right there].
  • Azh kadal …emperumAn started taking the first step to melt AzhwAr‘s heart. He scaled the earth and the sky in his two steps and covered them all.
  • mukkiyamum – Greatness (predominance). The greatness acquired due to cheating [others] for the sake of his devotees. Alternative explanation – the greatness of having everything other than himself under his divine feet.
  • nodiyumARu … – nodidhal – solludhal (speaking). The great incident of thrivikrama incarnation is narrated by great sages such as vyAsa et al – everytime I hear the way they explain it. I don’t need to speak about it [just hearing is sufficient to melt me].
  • en nenjam nin thanakkE karaindhugum – I am neither having generosity like mahAbali nor ruling the worlds like indhra; but my mind is becoming very weak towards you.
  • kodiya val vinaiyEn – As said in SrIvishNu dharmam mangalyasthavam “yannAma sankIrthanathO mahAbayAth vimOkshamApnOthi” (On reciting whose names, one becomes freed from great fear), while it is said that chanting of the divine names will relieve one from great sins, I am such a great sinner that, the same [chanting of the divine names] is causing my weakness.
  • unnai enRu kol kUduvadhE – When will I sustain myself and enjoy you? When I reach you to enjoy 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 – 5.10.8 – thiru uruvu

Published by:

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “Everytime I hear your qualities and activities, I am becoming weakened; what shall I do?”.

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

thiru uruvu kidandha ARum koppUzh sendhAmarai mEl thisaimugan
karu uL vIRRirundhu padaiththitta karumangaLum
poruvil un thani nAyagam avai kEtkundhORum en nenjam ninRu nekku
aruvi sORum kaNNIr en seygEn adiyEnE

Listen

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

(In the causal ocean)
thiru – beautiful
uruvu – divine form
kidandha ARum – the way he reclines
koppUzh – in the navel in such form
sem – reddish
thAmarai mEl – on lotus flower
thisai mugan – four headed brahmA
karu uL – inside the womb
vIRRu – being seated as the distinguished antharAthmA (super-soul)
irundhu – present
padaiththitta – (you) created (the universe to make it appear as “brahmA created it”)
karumangaLum – activities
poru – opponent
il – not having
un – your
thani nAyagam – highlighting your distinct supremacy
avai – those
kEtkum thORum – every time I hear (through pramANam (authentic texts))
en – my
nenjam – heart
ninRu – remaining focussed
nekku – loosened up
kaNNIr – tears
aruvi – like waterfall
sOrum – falling;
adiyEn – I (who am totally subservient to you)
en – what
seygEn – shall do?

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

The way you are reclining with a beautiful divine form, and how four headed brahmA is seated in the lotus flower which is sprouting from your navel and how you are present inside such brahmA [having him as the womb] and created; every time I hear about such activities of yours, who is not having a matching opponent, and those activities which are highlighting your distinct supremacy, my heart remaining focussed, loosens up and tears are falling like waterfall; what shall I do?

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

  • thiru uruvu kidandha ARum – How he is reclining and resting in the causal ocean with a radiant/attractive form.
  • koppUzh … – emperumAn rested in the causal ocean with the intent to engage in creation and when the time was ripe, he created everything. He himself directly created up to the aNdams (universes) and created brahmA in the lotus in his divine navel, being the support for brahmA and subsequently he had brahmA as his support [that is, being the antharyAmi, in-dwelling super soul of brahmA], engaged in variegated creation [creation of various entities such as celestial beings, humans, animals and plants, land masses, oceans etc]. All these aspects overwhelm AzhwAr.
  • thisai mugan karu uL vIRRu irundhu – Assuming the form of chathurmukha (four-headed) brahmA. As said in vishNu dharmam “srushtim thatha:karishyAmi thvAmAviSya” (Oh brahmA! I will enter you and perform creation), and as said in nArAyaNIyam nAmanirvachana adhyAyam “Ethau dhvau vibhuthaSrEshtau” (these two namely brahmA and rudhra are best among dhEvathAs), as said in “having this particular throne” [emperumAn assumed the form of brahmA to engage in creation].
  • vIRRu irundhu – Being seated manifesting his greatness due to his opulence. Like a precious gem in a golden box.
  • padaiththitta karumangaLum – The activities which were done by emperumAn.
  • poruvil … – Every time I hear about the activities which reveal the opulence of yours, who are matchless and distinguished, my heart loosens like a mountain loosening and tears flow like waterfall from my eyes.
  • en seygEn adiyEnE – Are you letting me, a parathanthran (one who is totally existing for you) to fulfil my own desires? Or can I engage in any other activity to sustain myself? What shall I do?

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 – 5.10.7 – oNsudarOdu

Published by:

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “Instead of becoming weak by only having internal experience and not seeing you physically, kindly bless me to see you to sustain myself and enjoy you”.

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

oNsudarOdiruLumAy ninRavARum uNmaiyOdinmaiyAy vandhu en
kaN koLA vagai nI karandhennaich cheyginRana
eN koL sindhaiyuL naiginREn en kariya mANikkamE! en kaNgatkuth
thiN koLLa oru nAL aruLAy un thiruvuruvE

Listen

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

uNmaiyOdu – being present with the form which is shining in my heart
inmaiyAy – non-existing due to not being seen physically in a shining manner
vandhu – came
oN – shining
sudarOdu – with radiance
iruLumAy – as darkness
ninRa – stood
ARum – ways

(by those ways)
en – my
kaN – eyes
koLA vagai – to not enjoy you
karandhu – hiding inside
nI – you
ennai – me
seyginRana – these actions which you perform
eN – to think
koL – having
sindhaiyuL – with heart
naiginREn – becoming weak;
en – being the cause for my such weakened state
kariya mANikkamE – Oh one who is having a form which resembles a blue gem!
un – your
thiru – apt and enjoyable
uru – form

(desired by)
en – my
kaNgatku – for the eyes
thiN – having firmness
koLLa – to see
oru nAL – once
aruLAy – kindly bless me.

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

Your ways of being present with the form which is shining in my heart and being non-existing due to not being seen physically in a shining manner, you came, stood as shining radiance with darkness; I am becoming weak as my heart thinks about your actions such as your hiding inside me to make my eyes not enjoy you; oh  one who is having a form which resembles a blue gem which is the cause for my such weakened state! you should kindly bless me to have firmness in my eyes to see your apt and enjoyable form once.

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

  • uNmaiyOdinmaiyAy vandhu – oNsudarOdu iruLumAy ninRa ARum – Being truthful towards me, he would remain in my heart in a radiant manner; in my desire to see him externally, he remains non-existing and dark. Alternative explanation – he manifests all his aspects fully for his devotees and remains radiant and measurable by them; for others, he hides all his aspects and make them believe that he does not exist and remains dark to them. For the devotees he remains present with shining radiance and for the others he remains non-existing and dark.
  • vandhu en kaN koLA vagai nI karandhu ennaich cheyginRana – Furthermore, the distinguished interactions of yours towards me. I am neither enjoying your radiance nor seeing the dark, but suffering in the middle. He [AzhwAr] is neither in the group of mukthars (liberated souls in paramapadham) nor in the group of samsAris (bound souls in this material realm), he is standing outside both the groups. Your tormenting of me by entering my heart and yet hiding from my eyes.
  • eN koL sindhaiyuL naiginREn – I am not satisfied with what I have attained [the internal experience]. And I am unable to see the means to attain the remaining aspects [physical vision] with what I already have. I become weak as soon as I start thinking about you.
  • en kariya mANikkamE – You revealed your beautiful form so that I don’t waste my time using my eyes in worldly matters.
  • en kariya mANikkamE – Did you think that those who separated from this form of yours can survive?
  • en kaNgatku – You know the thirst of my eyes; my eyes won’t remain happy, even if I experienced you – they have to see for themselves. They cannot be given something else to keep them happy.
  • thiN koLLa – If you are saying “I have given you internal experience which is as good as physical experience”, I will not accept it.
  • thiN koLLa – I have to firmly see you, and cannot just accept dream-like internal experience. When emperumAn asked “is that possible?”, AzhwAr says “you remained always physically visible to some [for nithyasUris (eternally free souls in paramapadham) and mukthAthmAs (liberated souls), as said in vishNu sUktham ‘sadhA paSyanthi sUraya:’]”.
  • oru nAL aruLAy – He is not saying that it is sufficient to see emperumAn once, but just saying how great his thirst to see emperumAn is; just as a very thirsty person would say “let me wet my tongue with a little bit of water”. AzhwAr is saying “once I attain you, I will let you go subsequently”.
  • un thiru uruvE – Are these [forms, qualities etc] for your sake to carefully hide them! As said in jithanthE sthOthram “na thE rUpam … bhakthAnAm” (your form, qualities etc are not for your sake but for your devotees only).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.10.6 – ninRa ARum

Published by:

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “I who have not seen all your activities, am not even capable of thinking about them; so, you should mercifully make me sustain myself and meditate upon you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram, AzhwAr says “I desired to see all your activities, and am not even capable of thinking about them; so, just as you protected the universe, you should mercifully protect me and make me meditate upon you”.

pAsuram

ninRavARum irundhavARum kidandhavARum ninaippariyana
onRalA uruvAy aruvAya nin mAyangaL
ninRu ninRu ninaiginREn unnai enganam ninaigiRpan? pAviyERku
onRu nanguraiyAy ulagam uNda oN sudarE

Listen

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

(In thiruvUragam, thiruppAdagam, thiruvekkA) [dhivyadhEsams or divine abodes of perumAL in kAnchipuram]
ninRa ARum – his standing ways
irundha ARum – his sitting ways
kidandha ARum – his resting ways

(similalry, in the heart of his devotees, as said in “thishtan” (standing firmly), “AsathE” (being seated) and “chEthE” (resting)), living as established in pramANam (SAsthram))
ninaippu – to think about
ariyana – difficult;

(in this manner)
onRu – any single
alA – not restricted to
uruvAy – having form
aruvAya – not seen for me to experience
nin – your
mAyangaL – amazing activities
ninRu ninRu – tormenting the already weakened heart at every stage
ninaiginREn – trying to fully think about;
unnai – you (who are performing the activities which weaken me)
enganam – how
ninaigiRpan – can think about in a focussed manner?
pAviyERku – for me who am having sin (which stops me from meditating in a focussed manner)
ulagam – universe which was getting destroyed in the deluge
uNda – consumed and protected
oN sudarE – Oh one who became radiant!

(to save me from drowning in this ocean of weakness and to have me say “sthithOsmi” (I am stable))
onRu – unique
nangu – distinguished means
uraiyAy – you should mercifully indicate.

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

Your ways of standing, sitting, and resting are difficult to think about; I am trying to fully think about the amazing activities of yours,  who are not restricted to having a single form, which are tormenting the already weakened heart at every stage; how can I,  who am a sinner, think about you in a focussed manner? ; oh one who became radiant by consuming and protecting the universe which was getting destroyed in the deluge! You should mercifully indicate the unique and distinguished means to save me. “ninRavARum, irundhavARum, kidandhavARum” also is explained in context of krishNa standing, sitting and resting in his cradle.

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

  • ninRa … – Whatever AzhwAr is going through in bhagavath vishayam, we go through the same in worldly matters. A very good singer from North arrived in SrIrangam to worship the divine feet of SrIranganAthan. That day being the thIrthavAri (the concluding day of brahmOthsavam), AzhwAr thiruvarangap perumAL araiyar sang thirumAlai in a melodious tune and praised emperumAn like taming an elephant and had him mesmerized; at the time he requested emperumAn “My lord! A very good devotee of yours has arrived from a distant place to worship your divine feet; you should accept him and honour him”. perumAL obliged and invited him through the archaka; emperumAn mercifully ordered the archakas to perform thirukkaiththala sEvai (archakas carrying emperumAn with their bare hands) from thiruppunnai tree [the divine tree at the banks of chandhra puskhariNi, the ceremonial pond inside the temple campus] up to where the devotee was standing, for a few meters. On completing the act, emperumAn mercifully asked “Is this sufficient for this devotee who has arrived from distant location?” [This explains emperumAn’s divine walking activity]. This is how you should console my heart by mercifully performing some acts. Once, the SrIvaishNava washerman of the SrIrangam temple, washed the divine clothes of emperumAn nicely, dried them, folded them and presented them to emperumAnAr. Being very pleased, emperumAnAr at once took him along to perumAL and told him “My lord! Please see how neatly he has washed your divine clothes”; seeing that, emperumAn mercifully speaks to emperumAnAr “for the sake of this washerman, I am forgiving the washerman of kamsa who committed offense towards me [during krishNAvathAram]”.
  • ninRa ARum … – Standing with the bow in his hand at the entrance of lankA; or standing with the bow in his hand after killing vAli; SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabya cha thishtantham dhadharSa dhanurUrjitham – SubhA” (thArA saw SrI rAma who is standing majestically holding the bow, along with lakshmaNa and sugrIva) – Due to the bow in his hand [or liking towards him], thArA felt pleased at her heart instead of seeing SrI rAma who killed her husband vAli and standing victoriously, along with lakhmaNa who helped in that effort, and sugrIva who served them and is going to be crowned, as “they are our enemies”. Since vAli was demoniac by nature, he got destroyed by his own actions, just as some one will tie a rock in their neck and jump into a lake to kill oneself, while the lake was built to provide water for everyone. She remained “Did he (SrI rAma) commit any mistake?”. Would emperumAn let live anyone who attacked the one [sugrIva] who is as dear to him as his own life?
  • irundha ARum – Seated as said in SrI rAmAyaNam ayOdhyA kANdam 99.25 “utajE rAmAm AsInam” (SrI rAma who was seated in the hermitage).
  • kidandha ARum – His reclining at the seashore as said in SrI rAmAyaNam yudhdha kANdam 21.1 “anjali prAng muka: kruthvA prathiSiSyE mahOdhadhE” (SrI rAma remained prostrated towards east direction with joined palms). “prathiSiSyE” – it appears that two oceans are present right across each other; kambanAttAzhwAn [poet kamban] said “an ocean of mercy is facing the ocean of water”. That is, the arrow [brahmAsthram] which he launched could have been easily shot by SrI rAma even previously; though he was having such arrow and well built shoulders, he was patiently reclining in front of the undeserving ocean [king] – such reclining is explained by AzhwAr here; while it could have been said “ninRum irundhum kidandhum” [together], AzhwAr said “ninRa ARum”, “irundha ARum”, “kidandha ARum” individually since they tormented him individually. Alternate explanation – krishNa’s lifting up of gOvardhana hill can be considered for ninRavARum, his being together with the cowherd girls before rAsakrIdA can be considered for irundhavARum, and his subsequent resting on the laps of the cowherd girls can be considered for kidandhavARum. When he stands, it is as said in periya thirumozhi 6.9.8 “nilaiyAra ninRAn” (one who is standing firm) and will make one fear for his sitting and reclining postures [that they will be even more attractive]. While he is seated, it is said in thiruvAimozhi 6.5.5 “pirAn irundhamai kAttinIr” (you showed the seated posture of the benefactor, krishNa); when he is reclining, it is as said in thirumAlai 23kidandhadhOr kidakkai” (the unique reclining posture). As said in thiruchchandha viruththam 65 “niRpadhum Or veRpagaththirippa viN kidappadhum naRperum thiraik kadaluL“, his standing posture in thirumalA (thiruppathi), sitting posture in paramapadham and resting posture in thiruppARkadal (milky ocean) can also be considered. Another explanation – as said in thiruchchandha viruththam 65 “niRpadhum iruppadhum kidappadhum en nenjuLE” (he is standing, sitting and resting in my heart), in AzhwAr‘s divine heart, emperumAn is standing in AzhwAr’s heart as said in thiruvAimozhi 8.7.5 “thigazhumaNikkunRam onRE oththu ninRAn” (he is standing like a shining hill made of precious gems), sitting as said in thiruvAimozhi 8.7.7 “sevvAy muRuvalOdu enadhuLLaththirundha avvAy anRi yAnaRiyEn maRRaruLE” (I won’t know any other grace than that of the divine reddish smiling lips [of emperumAn who is seated in my heart]) and resting as said in periya thiruvandhAdhi 35 “ninRum irundhum kidandhum” (standing, sitting and resting). Yet another explanation – while AzhwAr thiruvarangap perumAL araiyar explains as said in thiruchchandha viruththam 64 “ninRadhendhai Uragaththu irundhadhendhai pAdagaththu anRu vekkaNaik kidandhadhu” (my lord is sitting in thiruvUragam, seated in thiruppAdagam and is reclining in thiruvekkA), emperumAnAr mercifully explained [matching the context of the padhigam which is focussed on krishNAvathAram], all of these are seen in the cradle [of krishNa]. Baby krishNa standing inside the cradle having the beam in the cradle as support, unable to stand after a while falling down and sitting, and even after unable to sit for a while, reclining and falling asleep – are explained here. Yet another explanation, as said in siRiya thirumadal “pOrAr vER kaN madavAL pOndhanaiyum poy uRakkam” (krishNa pretends to sleep until the spear-eyed yaSOdhA leaves), his rising up and standing after she left, his sitting on hearing the sound of her return and reclining on seeing her approaching closer as said in “mun kidandha thAnaththE OrAdhavan pOl kidandha” (krishNa pretending to sleep at the same spot where he was before as if he knows nothing).
  • ninaippu ariyana – Though these incidents occurred once, AzhwAr is unable to think about these even today. He himself previously said in thiruviruththam 98 “imaiyOr thamakkum – sevvE nenjAl ninaippaRidhAl veNNey UNennum Inach chollE” (even for the residents of paramapadham emperumAn‘s butter eating activities are difficult to comprehend).
  • onRalA uruvAy – For AzhwAr, just one such incident is enough to torment him forever. [But here] not just one, many such incidents are present.
  • aruvAya nin mAyangaL – Your amazing activities which are not visible to my eyes.
  • ninRu ninRu ninaiginREn – Neither can he complete thinking about him nor can he avoid thinking about him. I will try hard to think about you, but unable to do so. Alternative explanation – while I desire to think about you, and hence am analysing “which is the means to think about you?”.
  • unnai enganam ninaigiRpan – You who are omniscient and omnipotent, are not showing me the means through which I can think about you. As said in periya thirumozhi 8.2.8 “thoNdellAm nin adiyE thozhudhu uyyumAkaNdu” (Seeing that all your servitors are redeemed by worshipping your divine feet) – that is all servitors, those who are desirous of wealth, those who are desirous of self-enjoyment and those who are desirous of serving your eternally including AzhwAr himself go to emperumAn, pray for what they require, acquire them and leave him after getting their desires fulfilled, went to emperumAn as said in same pAsuram “thAn kaNapuram thozhap pOyinAL” (parakAla nAyaki went to worship emperumAn at thirukkaNNapuram), thinking that “let me also be with emperumAn, enjoy him and return”; would the self see emperumAn only, and should it not see self too? Well, if one is going to emperumAn seeking some benefits, one can return once that desire is fulfilled, but if one goes to emperumAn considering emperumAn only as the goal, there is no way they can return. This is the state of those who have extreme love towards bhagavAn [Here it is explained that, for those with self-interest, they can easily think about emperumAn, pray to him, attain what they need and get back to their activities; but for devotees who are exclusively focussed on emperumAn, cannot even think about emperumAn easily since they don’t have any self interests].
  • pAviyERku – Except for me [who has sins], everyone else is able to think about you and have their desires fulfilled; everyone in the world as said in SrIvishNu purANam 1.17.78 “smruthO yachchathi SObanam” (one who bestows auspiciousness for those who think about him).
  • onRu nangu uraiyAy – Why can’t you tell me like you told a pacifying statement to arjuna [as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not worry)]? AzhwAr‘s grief is much greater than arjuna’s grief. emperumAn declared “I am responsible for the attainment of the goal and the elimination of hurdles”. That is all which is required, and everything else will naturally follow. The real goal is realizing one’s own true nature, the result of such realisation is kainkaryam [eternal service to emperumAn in paramapadham] and need not be explicitly explained and hence SAsthram stops with highlighting the realisation of true nature [as the initial goal]. Whatever happens subsequent to that is not meant to be explained [it is supposed to be experienced personally]. In this manner, could you not tell me “I will accept responsibility for you”.
  • ulagam uNda oN sudarE – If one consumes food, the body will reflect that. Is desiring to think about, a mistake? Even if such thinking is difficult to do, should you not make that happen? When the universe was in great danger of being consumed by deluge and no one asked you for protection, you yourself consumed it and protected it by placing it in your stomach; while the universe does not realise the favour you did, you considered it as personal gain and remained radiant due to that.
  • ulagam uNda on sudarE – “You protected the universe considering it to be your personal gain” is truly revealed by your radiant form itself.

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 – 5.10.5 – uNNa vAnavar

Published by:

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “Whenever I think about your activities which are done for the sake of your devotees, my mind melts”.

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

uNNa vAnavar kOnukku Ayar oruppaduththa adisil uNdadhum
vaNNamAl varaiyai eduththu mazhai kAththadhum
maNNai mun padaiththuNdumizhndhu kadandhidandhu maNandha mAyangaL
eNNum thORum ennenju erivAy mezhugokkum ninRE

Listen

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

vAnavar kOnukku – for indhra who is with his assistants
uNNa – to eat
Ayar – cowherd people (who are engaged in herding cows)
oruppaduththa – prepared with intent
adisil – food
uNdadhum – consuming it (assuming the form of gOvardhana hill)
vaNNam – colourful due to the presence of different minerals
mAl – huge
varaiyai – hill
eduththu – lift
mazhai – rain (caused by indhra having lost his worship)
kAththadhum – protected

(unlike these specific cases)
maNNai – universe (which is indicated by earth)
mun – initially
padaiththu – created
uNdu – protecting it by placing it in his stomach during deluge
umizhndhu – (subsequently) spitting it out
kadandhu – scaling it (to eliminate the ownership claim by others)
idhandhu – rescuing it (during intermediary deluge, with the form of varAha)
maNandha – united with mother earth who was rescued from the deluge
mAyangaL – these amazing qualities and activities
eNNum thORum – every time I meditate upon
en – my
nenju – heart
ninRu – in a singular manner
erivAy – in fire
mezhugokkum – melting like wax

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

You consumed the food which was prepared with intent by the cowherd people for indhra to eat; you lifted the huge gOvardhana hill which is colourful due to the presence of different minerals and protected [everyone] from rain; you initially created the universe, protected it by placing it in your stomach during deluge, spat it out, scaled it, rescued it and united with mother earth who was rescued from the deluge; every time I meditate upon these amazing qualities and activities, my heart is melting like wax in fire in a singular 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

  • uNNa … – The event where in his birth-place, some people were preparing food to offer to indhra praying for rains, and he ate them. It is due to the jealousy of krishNa thinking “who else can be worshippable in the town where I was born?”; krishNa said “come on! who is indhra! Is one who is not seen by anyone, going to favour us? This being the case, this [gOvardhana] hill which is the shelter for the clouds, having grass and water, and giving place for the cows, should be our worshippable deity”. Since they are cowherds, they would listen to others, and whatever he said could not be refuted; he said “place all your food offerings in front of the hill” and they mounted everything there; he then entered there and ate them all. Giving one’s exclusive belongings to others is similar to a king letting others enjoy the queen’s sweat. indhra along with assistants, was waiting to consume the offering and be satisfied, but emperumAn consumed them all, in between. Out of rage, he started the heavy rains.
  • vaNNa mAl varai … – emperumAn is not someone who gives false promise for protection and shies away from doing that. The act of protecting the cows and the cowherds without even a drop of rain touching them for seven days by lifting up the inconceivable, huge mountain which appears colourful due to many minerals and holding it up, instead of going away after having his desire fulfilled [that is, eating all the offerings]. He also manifested compassion towards indhra thinking “I cannot punish this celestial person indhra; he acted like this due to his anger in losing his food; he himself will give up after a little while; until then let me protect my dependents”. indhra was appointed as the administrator of the earth by krishNa thinking that he is merciful and will protect them; but he became merciless [being blinded by his ego] and ended up committing this mistake.
  • maNNai … – Now, AzhwAr is talking about the favours done by emperumAn towards the whole universe instead of just a town where the residents set out to worshipping indhra. Creating the universe without anyone asking for it, protecting the AthmAs by keeping them in his stomach during the imminent danger of deluge, releasing them thinking “they cannot vanish being inside”, redeeming the universe by scaling it when persons like mahAbali claim ownership, rescuing the earth during intermediary deluge assuming the form of mahA varAha (great wild-boar) and since the earth is the abode of bhUmip pirAtti, doing what is dear to her and uniting with her – such amazing activities.
  • maNandha – enjoying together.
  • eNNum thORumAzhwAr‘s eagerness to enjoy these activities is greater than emperumAn‘s protection. AzhwAr will neither think about him [since he is totally weakened thinking about him] nor avoid thinking about him [as he cannot sustain himself without thinking about him]. Just as emperumAn is naturally set out for protecting others, AzhwAr is set out to become finished.
  • en nenju – Worldly people should have also constantly meditated upon these activities and spent their time [but they did not do, only AzhwAr‘s heart was constantly thinking about it].
  • erivAy mezhugu okkum – Melted like wax placed near fire.
  • ninRE – It is not that it melts sometimes and becomes steady other times, it is constantly melting.

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