Category Archives: thiruvAimozhi 5th centum

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 23 “kidandhadhOr 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

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 thORum – AzhwAr‘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

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 fourth pAsuram, AzhwAr says “emperumAn‘s incarnation as budhdha is tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “His act of destroying the demons who were residing in thripuram (three towns), is breaking my AthmA”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

See nanjIyar‘s introduction. Previously AzhwAr explained his stealing from favourable ones; here he is explaining the stealing from unfavourable ones.

pAsuram

kaLLa vEdaththaik koNdu pOyp puram pukkavARum kalandhasurarai
uLLam bEdham seydhittu uyir uNda upAyangaLum
veLLa nIrch chadaiyAnum ninnidai vERalAmai viLanga ninRadhum
uLLam uL kudaindhu en uyirai urukki uNNumE

Listen

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

(being known through vEdham)
kaLLa vEdaththai – deceptive form (of budhdha who is outside the tenets of vEdham)
koNdu – assuming
pOy – going (to become trustworthy by his beauty and maturity)
puram – in thripura
pukka – enter
ARum – way;
asurarai – the demoniac residents there
kalandhu – mingling inside
uLLam bEdham – confusion in mind
seydhittu – created

(by rudhra who is worshipped by them)
uyir – their life
uNda – taking away
upAyangaLum – ways
veLLam – abundant
nIr – gangA water
sadaiyAnum – rudhra who is having in his matted hair
ninnidai – in you
vERalAmai – being inseparable (by SarIra SarIri bhAvam – body soul relationship)
viLanga – well known through SAsthram
ninRadhum – stood
uLLam – in my heart
uL – all my intellectual acts (thoughts)
kudaindhu – engrossed
en – my
uyirai – AthmA
urukki – melting it into fluid state
uNNum – consumed.

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

The way in which you assumed the deceptive form [of budhdha] going to thripura and entered there, the way you mingled with the demoniac residents of the town and created confusion in their minds and taking their lives away; the way you remain inseparable from rudhra who is having abundant gangA water in his matted hair to be well known through SAsthram; these aspects engrossed in my intellectual thoughts in my heart and is melting my AthmA into a fluid state.

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

• kaLLa vEdaththaik koNdu – As said in SrI rAmAyaNam ayOdhyA kANdam 109.34 “yathAhi chOras sathathAhibudhdha:” (Just as a thief should be driven out, one who rejects vEdham should also be driven out), assuming a mischievous form. emperumAn who is said as in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (the whole of vEdham speaks about me), assuming a form which rejects vEdham. Here AzhwAr is thinking the attractive form of budhdha which captures the hearts of those who see him, form which is dark, well built, stretched ears and holding a book. He captures them by his beauty to make them think that there is no other truth beyond what is explained by him.
• pOy – That is – walking very carefully fearing “whatever I step on will suffer”. While they (followers of budhdha) preach what is contradictory to [vEdha] SAsthram, to make it appear similar to vEdham, they will say “one cannot hurt others; one should not serve lowly entities; one should not speak mischievously; worldly attachment is not good etc”; these words match their deceptive form. perumAL (SrI rAma) mercifully set out to go in exile to the forest, jAbAlika spoke a few words [contradictory to vEdham] convincing him to return to the kingdom; perumAL angrily closed his ears and said “come on! you are arguing in favour of atheism in front of me to eliminate my faith in righteousness! what is the point in blaming you, when I should really be blaming my father who engaged you in his court”; jAbAli responded “my lord! when you return and accept the throne, to have the tears removed from SrI bharathAzhwAn’s eyes, you can see that I change from an atheist to a theist”; at that time everyone hailed as in SrI rAmAyaNam ayOdhyA kANdam 108.1 “jAbAlir brAhmaNOththama:” (jAbAli is best among brAhmaNas); [they further said] since we are wearing yagyOpavIdham, we are known as brAhmaNas; as said in “brahma sambandhI brAhmaNa:” (one who is related to brahmam, is known as brAhmaNa) – and only he is truly having that quality of being related to you. In this manner, jAbAli explained lOkAyatha (baudhdha) philosophy.
• puram pukka ARum – AzhwAr is thinking about the acts of budhdha after reaching the town. That is – since emperumAn is set out to equate vaidhika himsA [hurting which is allowed in vEdham for higher purpose] to sAmAnya himsA [hurting which is done without the sanction of vEdham], he walks carefully even while stepping over grass, not to hurt it.
• kalandhu – He mingled as one amongst them and preached to them. To gain their trust, he mingled with them completely.
• asurarai uLLam bEdham seydhittu – He preached them avaidhika [contrary to vEdham] philosophy and eliminated their faith in vEdham. Did they have faith in vEdham? It is said in SrI rAmAyaNam “agnihOthrAScha vEdhAScha rAkshasAnAm gruhEgruhE” (fire sacrifices and reciting of vEdham is seen in every rAkshasa’s house). Everyone has some good aspects. emperumAn caused confusion in their minds and eliminated whatever faith they had in righteousness [only after faith in vEdham is eliminated, they can be easily defeated].
• uyir uNda upAyangaLum – The ways through which he finished them. Eliminating their faith in vEdham, he made them to be as good as dead bodies and can be easily defeated even by a bikshuka (beggar) and can have him glorified saying “I killed them”. Though emperumAn did all of these, he ensured that he is not glorified for it! mahAbhAratham karNa parvam “vishNurAthmA bhagavathO bhavasya amithathEjasa: thasmAth dhanurjyA samsparSam savishEhE mahESvara:” (The omnipresent vishNu is the antharyAmi for Siva who is infinitely valourous and worshippable; due to this fact, Siva was able to launch the arrow on the bow during the destruction of the three towns). For sarvESvaran, there is no difference in getting things done through a chEthana [rudhra] or achEthana [bow and arrow]. For emperumAn, there is no difference between rudhra and the bow in his hands. This is similar to how emperumAn has chith and achith as the material cause in subtle state to effect their gross state [during creation, the souls and matter from subtle state are transformed to gross state by emperumAn]. Previously, rudhra tried to accomplish this himself; but he could not do it, and then emperumAn as antharyAmi helped him accomplish it. Once a king had “rudhra is supreme” written in a palm leaf and ordered the scholars to accept it and sign it. While many obliged, one scholar [kUraththAzhwAn] said “come on! can you establish rudhra’s supremacy by preserving the palm leaf! SAsthram is explaining that the greatness of your dhEvathA is due to sarvESvaran’s will; that being the case, I may write and agree what you say; but long after our time, a scholar may see this and will say ‘who is this fool to have written and signed this?’ and I don’t want to be laughed at; so you can do whatever you want”.
• upAyangaLum – AzhwAr is thinking about emperumAn‘s different thoughts from back then.
• veLLa nIr … – thirumAlai ANdAn explained as heard from ALavandhAr – this is explaining emperumAn’s mischievous act of being present amidst brahmA and rudhra. That is, emperumAn appearing to be at par with brahmA and rudhra. emperumAnAr mercifully heard this and said – that is nice; but do we have to go back in time so far? just see his great favour while destroying the three towns – is there any limit for such favours? is this not sufficient?
• veLLa nIr … – Your being present appearing inseparable from rudhra who is having gangA water in his matted hair. That is – rudhra being SarIram (body/form) for emperumAn. Why should it be explained like this? Why can’t rudhra be explained as the same as vishNu? If we did that, the statement “vishNurAthmA” will become useless. periyAzhwAr thirumozhi 4.7.2 “nalam thigazh sadaiyAn mudik konRai malarum nAraNan pAdhath thuzhAyum kalandhizhi punalAl pugar padu gangai” (the gangA river which is shining with the water flowing down carrying konRai flower from the pious rudhra who is having matted hair and the thuLasi from the divine feet of SrIman nArAyaNan). AzhwAr is saying “this flooding gangA river is the proof for rudhra’s servitorship and emperumAn’s lordship”. The konRai flower from the matted hair of rudhra and thuLasi from the divine feet of sarvESvaran are coming together.
• uLLam uL kudaindhu – Entering into my heart and overwhelming it, and tormenting the AthmA which is said in SrI bhagavath gIthA 2.24 “achchEdhya: … adhAhya:” (cannot be cut, burnt). Entering through the mind which is the gateway for knowledge and melting the AthmA into fluid and finishing it.

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

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 third pAsuram, AzhwAr says “Your childhood activities are greatly tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. AzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees.

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

See nanjIyar‘s introduction.

pAsuram

peyyum pUm kuzhal pEy mulai uNda piLLaith thERRamum pErndhOr sAdiRach
cheyya pAdham onRAl seydha nin siRuch chEvagamum
ney uN vArththaiyuL annai kOl koLLa nI un thAmaraik kaNgaL nIr malga
paiyavE nilaiyum vandhu en nenjai urukkungaLE

Listen

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

(due to assuming the form of yaSOdhA and having decorated herself nicely)
peyyum – wearing
pU – having flower
kuzhal – having hair
pEy – demon
mulai – bosom
uNda – consumed [milk]
piLLai – in childish act
thERRamum – clearly knowing it is not his mother’s bosom;
Or – being possessed by demon
sAdu – wheel
pErndhu – to be thrown
iRa – and be finished
seyya – reddish
pAdham – divine foot
onRAl – by one
seydha – mercifully done [kicked]
nin – your
siRuch chEvagamum – childish yet valourous act;
ney – ghee [clarified butter]
uN – ate
vArththaiyuL – when such discussion came up
annai – mother yaSOdhA

(in hand, with care)
kOl – stick
koLLa – having
nI – you (the omnipotent who controls everything under your sceptre)
un – matching your stature
thAmarai – lotus like
kaNgaL – eyes
nIr – tears
malga – to flow
paiya – standing with fear
nilaiyum – that state
vandhu – coming (from those days up to me)
en – my
nenjai – desirous heart
urukkungaL – melting.

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

Your act of consuming milk from the bosom of the demon who is having flower decorated hair, in a childish act, while clearly knowing it is not your mother’s bosom; your childish valourous act of mercifully kicking the wheel possessed by the demon, by your reddish divine foot, to be thrown up and be finished; your act of standing with fear and tears flowing from your lotus like eyes which match your stature when mother yaSOdhA held a stick when the discussion about your eating of ghee came up; these acts are coming up to me and are melting my desirous heart.

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

• peyyum pUm kuzhal pEy mulai uNda – AzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees. Mother yaSOdhA gave a bath to krishNa, decorated him, made him sleep and went away. At that time, pUthanA arrived.
• peyyum pUm kuzhal – This can be considered as an adjective for “piLLai” (baby krishNa); alternatively, it can be seen as an adjective for “pEy” (demoniac pUthanA). She decorated herself and arrived there only to be killed. The mothers usually would decorate themselves nicely to avoid upsetting their toddlers. So, she too decorated herself nicely; she is said in periya thirumozhi 1.3.1 “peRRa thAy pOl vandha pEychchi” (she came dressed like his mother). The demon which was having hair decorated with flowers.
• pEy mulai uNda piLLaith thERRamum – Instead of having knowledge about his control over everything etc, here it is talking about the knowledge of distinguishing between mother’s bosom and others’ bosom. Even at very toddler state, the babies would know their mothers’ bosom. Still, emperumAn consumed the milk considering her to be his mother.
• piLLaith thERRamum – His clarity in that toddler state. That is – he performed the acts towards pUthanA which he would normally do after being pleased on consuming milk from mother yaSOdhA. He both knows and knows not that she is dangerous for him, and his nature is such that whoever is inimical towards him, when they approach him, they will naturally be finished.
• pErndhu – Furthermore.
• Or sAdiRa – It [the wheel] cannot even be doubted to be inimical. At least in the case of pUthanA, one can doubt who she is, but this wheel was placed as protection for him. When some one sees [real] yaSOdhA, one would at least doubt the identity of pUthanA.
• Or sAdu – There is no comparison for the enmity of the wheel towards krishNa.
• iRa – To break. As said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum …” (weakening and breaking into pieces).
• seyya pAdham – Reddish divine feet. He eliminated the enemies using my [AzhwAr’s] life. His life is always resting on emperumAn‘s divine feet.
• onRAl – We cannot say which divine foot he used. It is not that he was doing it with hatred/intent.
• seydha nin siRuch chEvagamum – This is how you set out to perform valorous acts. As SrI rAma, you appeared as a prince, attained the right age, learned weaponry, followed vaSishta et al, acquiring weapons from viSvAmithra et al and then only destroyed thAdakA, mArIcha, subAhu et al; all of those are happening without reaching mature age, here in krishNAvathAram, with the mouth and feet. For one whose mouth is capable, he does not need anything more. There is no one who has stronger feet than him. That is why a flag is hoisted on his feet as said in sthOthra rathnam 31 “dhvajAravaindhAnkuSavajralAnchanam | thrivikrama! thvachcharNAmbujadhvayam” (Oh my lord who incarnated as thrivikrama! Having Sankha (conch), chakra (disc), kalpaka vruksha (kalpaka tree), dhvaja/kodi (flag), arvaindha/thAmarai (lotus), ankuSa (hook), vajrAyudham (a weapon) as identity! your two divine feet). Even at that time, it was his divine feet which rose against everything as said in thirunedunthANdagam 5 “avuNan uLLahthu eN madhiyum kadandhu aNdamIdhu pOgi” (reaching beyond the thoughts of the demoniac king and up to the end of the oval shaped universe).
• ney uN … – Just as he frightened his enemies even in his childhood, as he grew up, he was fearing his devotees.
• ney uN vArththaiyuL – Mother yaSOdhA had placed the ghee safely with specific markings and had gone out; on returning she noticed that the markings were changed and said that it was stolen; at that time, krishNa started looking at her with fear.
• annai kOl koLLa – Being a child, he does not understand that it was just his mother who has taken up the stick; it was her own words in periya thirumozhi 10.4.8 “un tham adigaL munivar” (Your father will be angry) – dear child, if your father hears about your actions, he will be angry; her anger is as said in “unnai nAn en kaiyil kOlAl nondhida mOdhavum killEn” (I cannot beat you with the stick in my hand, to hurt you); for one who is capable, they can use this stick to punish you and stop you from engaging in mischief further, but I am not capable to do so. As said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukku uLaindhOdi” (fleeing out of fear for the small stick (straw) which his mother took up to beat him). He does not realise that his mother just tries to frighten him and even if he was beaten with that stick it will not hurt. [krishNa’s thinking] Even if the father takes up a stick, one can relax since it is apt due to his being intent on krishNa’s well being. But if the mother who is always showering love, takes up a stick with anger, he could not bear it. But why did mother yaSOdhA do this? When the ghee was stolen, there is no one to stop her anger which will make her take up the stick to beat him.
• nI un thAmaraik kaNgaL nIr malga – As it is you deserve to be enjoyed, and if your eyes are well blossomed [like a lotus flower], shall we be patient!
• un thAmaraik kaNgaL – Eyes matching your stature as said in SrI rAmAyaNam sundhara kANdam 16.15 “rAghavOrhathivaidhEhIm” (SrI rAma who matches sIthA). It is said in thiruvAimozhi 5.5.5 “thakka thAmaraik kaN” (matching lotus like eyes).
• paiyavE nilaiyum – When she lifted the stick in her hand to beat him, his state of looking at her and shedding tears, becoming pale and being anguished. Alternative explanation – when fearfully looking at her face, his mischievous acts being restless due to neither being able to step back nor being able to stay put.
• vandhu … – These acts are tormenting me. At least you can escape from your situation, but in my case, they chase me wherever I go and torment me.
• paiyavE nilaiyum vandhu en nenjai urukkum – AzhwAr says – They are binding my feet to make them not step away.
• nenjai urukkum – This is how those acts banged on AzhwAr’s heart.
• urukkum – This is how emperumAn melted AzhwAr’s heart.

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

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 second pAsuram, AzhwAr says “All your activities such as fighting the bulls etc have weakened me. You should make me sustain myself to 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

Second pAsuram. See nanjIyar‘s introduction. [Why AzhwAr is focussing on krishNa’s growing up instead of his birth or other incarnations?] If we analyse the other incarnations, they too would have similar qualities only and hence AzhwAr would not go behind them and would not focus on krishNa’s birth too and hence would engage in his growing up only; this is explained in periya thiruvanthAdhi 16 “sIrAl piRandhu” (born in a royal manner). AzhwAr cannot do anything when it comes to emperumAn‘s birth since it is his choice; now, the devotees can care for him only in his growing up; so he is explaining that now.

pAsuram

vadhuvai vArththaiyuL ERu pAyndhadhum mAya mAvinai vAy piLandhadhum
madhuvai vAr kuzhalAr kuravai piNaindha kuzhagum
adhu idhu udhu ennal Avana valla ennai un seygai naivikkum
mudhuvaiya mudhalvA! unnai enRu thalaip peyvanE?

Listen

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

vadhuvai vArththaiyuL – when the marriage plan [for nappinnaip pirAtti] came up
ERu – bulls
pAyndhadhum – jumped on them and killed them
mAyam – deceptive and being possessed by demoniac qualities
mAvinai – horse named kESi

(to eliminate the fear of cowherd girls)
vAy – mouth
piLandhadhum – tore
madhuvai – honey
vAr – flowing
kuzhalAr – with girls who are having hair
kuravai – rAsa krIdA
piNaindha – playing together
kuzhagum – performing sweet activities
adhu – that
idhu – this
udhu – the other thing
ennalAvana – to be specifically said
alla – not
ennai – me (who is greatly attached to you)

(infinitely enjoyable)
un – your
seygai – activities
naivikkum – weakens;
vaiyam – for the universe
mudhu mudhalvA – oh primordial cause!
unnai – you
enRu – when
thalaip peyvan – will I reach?

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

Your acts of jumping on and killing the bulls when the marriage plan [for nappinnaip pirAtti] came up, tearing the mouth and killing the horse named kESi which is deceptive and is possessed by demoniac qualities, your playing rAsa krIdA together with girls who are having hair with flowing honey and performing sweet activities, are all weakening me without distinguishing between that activity, this activity or the other activity; oh primordial cause of the universe! when will I reach you? Implies – just as you created the universe which was destroyed in deluge, you should make me who is weak to stay steady.

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

• vadhuvai vArththaiyuL – vadhuvai – marriage.
• vArththaiyuL – The popular discussion of “one who kills the seven bulls will be given nappinnaip pirAtti in marriage”.
• ERu pAyndhadhum – Jumping on the bulls. AzhwAr feels that emperumAn had jumped in to the jaws of death, but emperumAn feels that he had jumped into a pond. nappinnaip pirAtti”s enjoyability is such that one will even jump into karumAri [In the olden days, in kAmAkshi temple, to fulfil one’s desire, one will jump into the pond which is planted with spears. If the person avoids the spears and jumps into the water, his desires will be fulfilled].
• mAya mAvinai vAy piLandhadhum – Sent by kamsa, assuming a deceptive form, the horse kESi arrived. A demon appeared assuming the form of a deceptive horse with an open mouth. Just as small children would poke their hand into holes, he placed his hand into its mouth; due to the [amazing] unseen sight, his hands grew bigger and ended up tearing its mouth and it fell down in two pieces. AzhwAr feels similar to how SrI nAradha bhagavAn fell unconscious saying in SrIvishNu purANam “jagadhasmitham” (the world is ending). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahA raudhras sOsura:krishNabAhunA | nipapAthadhvithAbhUthO vaidhyuthEnayathAdhruma: ||” (That fearsome demon with widely opened mouth fell down broken into two pieces by the divine hands of krishNa just as a tree was cut into two by thunder bolt). In this way, emperumAn eliminated the hurdles for the girls of SrIvrindhAvanam.
• madhuvai vAr kuzhalAr … – Girls who have honey-flowing hair. madhuvAr kuzhalAr is written as madhuvaivAr kuazhalAr. In rAsakrIdA sport, emperumAn made himself one in the game.
• kuzhagum – Eliminating their [independent] thinking and pride, and mingling as one amongst themselves. That is instead of being an outsider, he entered and stood in the group of cowherd girls as one amongst them.
• adhu idhu udhu ennalAvana alla – I have not specific requirement on this, that or the other activity.
• ennai un seygai naivikkum – Whichever activity, it does not make any difference to me; all it takes is them being your activities and me being there, to torment me. piLLAn explains – “With this, three concepts are explained in this pAsuram; that is – his togetherness with his devotees [embracing nappinnai], his killing of the enemies [kESi] and the protection of neutral persons [cowherd girls who are not as dear as nappinnai yet not inimical as kESi] are explained as adhu, idhu and udhu”.
• mudhuvaiya mudhalvA – His state is similar to that [the universe which was consumed in deluge]. Just as the universe which was consumed by deluge, AzhwAr too is totally broken, and he needs to be fully recreated. [Two direct meanings] The cause of ancient universe; the ancient cause of the universe.
• unnai enRu thalaippeyvanE – Instead of becoming weakened meditating upon you, you should make me sustain myself and meditate upon you. Also explained as – when will I reach 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

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

Full series >> Fifth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the meaning of this decad briefly in this pAsuram saying “your birth etc touch my internal spot [heart] and weakens me; when will I be removed of this weakness and sustain myself to enjoy you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the birth and activities of krishNa briefly.

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

piRandha ARum vaLarndha ARum periya bAradham kai seydhu aivarkkuth
thiRangaL kAtti ittuch cheydhu pOna mAyangaLum
niRandhanUdu pukkenadhAviyai ninRu ninRu urukki uNginRa ich
chiRandha vAn sudarE! unnai enRu kol sErvadhuvE

Listen

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

piRandha – (as said in “ajAyamAna:“, “nArAyaNAth” and “ajOpisan“, though being not bound by karma and having unfailing nature, born for the sake of protecting his devotees as one amongst the [worldly] species) born
ARum – way
vaLarndha – grew (to have his enemies destroyed and to sustain himself with the materials which are dear to his devotees)
ARum – way
periya bAradham – in mahAbhAratha [war]
kai seydhu – arranging the armies
aivarkku – for the five pANdavas
thiRangaL – the means for victory
kAtti ittu – revealing
seydhu – completing the purpose of his incarnation (by favouring his devotees and destroying the others)
pOna – returning to his own radiant abode
mAyangaLaum – amazing ways
niRandhan – for the inner region of my heart
Udu – inside
pukku – entered
enadhu – my
Aviyai – AthmA
ninRu ninRu – moment after moment
urukki – melting to be fluid
uNginRa – consuming;
i – being present for me always
siRandha – matching
vAn – infinite
sudarE – Oh one who is having radiance!

(to enjoy these without being weakened by these aspects)
unnai – you
enRu kol – when
sErvadhu – will I reach?

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

The way krishNa was born, the way he grew up, the way he arranged the armies in mahAbhAratham for the five pANdavas and revealed the means for their victory, and the amazing ways of completing the purpose of his incarnation and returning to his own radiant abode have all entered inside the inner region of my heart and are melting my AthmA moment after moment to become fluid and consume me; oh one who is being present for me always, is having matching and infinite radiance! when will I reach 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

• piRandha ARum – He was born to break the shackles of his parents. Is there anyone who takes birth eliminating the bondage of the parents who give birth to him? They (vasudhEva and dhEvaki) thought that he was the one who was binding them [just as anyone would think about a child bringing in restrictions in their lifestyle]; unable to bear it, he eliminated their bondage. As said in periya thirumozhi 8.5.1 “thandhai kAlil vilangaRa”, did he not take birth to remove the knot in the feet of his parents?
• piRandha ARum – Dear child! Should there at least not be a lamp lit! you were yourself born as the light. As said in thiruppAvai 5 “Ayar kulaththil thOnRum aNi viLakku” (the beautiful lamp which appeared in the cowherd clan).
• piRandha ARum – AzhwAr is thinking about emperumAn who is not bound by karma, is taking birth as an individual bound by karma, having the protection of his devotees as his purpose while assuming such births, having their time of danger as the time for his birth, taking birth without minimizing any of his opulence, making his divine spiritual form available for everyone to enjoy and eliminating the birth of those who meditate upon his birth. AzhwAr thinks about the various aspects such as “they [parents of krishNa] being imprisoned and emperumAn to be born to them, for our sake”.
• piRandha ARum – As said in SrIvishNu purANam 5.3 “AvirbhUtham“, why is AzhwAr not saying “thORRinavARum” (appearing) [piRandha is casual, thORRina is more poetic and signifies divinity]? AzhwAr is using the term “piRandhvARum” since while samsAris live in womb for 10 months, emperumAn as SrI rAma lived in the womb for 12 months as said in SrI rAmAyaNam bAla kANdam 18.8 “thadhaScha dhvAdhaSEmAsE” (in the 12th month of chaithra), since his mother kausalyA suckled him and since SrI rAma suffered when he could not get mother’s milk, and since he placed himself in a humble position to be bound and beaten by his mother [yaSOdhA]. Just as one who saw a pit in the morning, would fall in it in the night, AzhwAr is so bewildered that he became unconscious thinking about krishNa’s grown up [growing up] stage by saying previously in thiruvAimozhi 1.3.1 “eththiRam” (how is it possible?); he is now getting to that same state by going further back [up to  the stage of krishNa’s birth]. It is well known that AzhwAr fell unconscious there saying “eththiRam” and here saying “piRandhvARum“. SrI bharathAzhwAn while being separated from SrI rAma, fell unconscious and was helplessly surrounded by his mothers and all, and SrI SathrugnAzhwAn became frightened to near him and became dumb-founded on seeing his state as said in SrI rAmAyaNam ayOdhyA kANdam 87.4 “Sathrugna: anantharasthitha:” (Sathrugna stood helplessly); similarly, AzhwArthirunagari is praised in thiruviruththam 100 “nallAr navil kurugUr” (kurugUr which is the abode for noble people), all the wise people (devotees) from all over the world came there and became bewildered seeing AzhwAr‘s state.
• vaLarndha ARum – If one thinks about krishNa’s growing up, his birth seems relaxing. While he was born in the prison cell, was he given birth to be raised as one amongst the worldly children?
• vaLarndha ARum – He grew up to kill pUthanA et al and to nourish the devotion of yaSOdhA et al as said in periyAzhwAr thirumozhi 1.7.11 “thAyar magizha onnAr thaLarath thaLar nadai nadandha” (emperumAn who walked like a child for the joy of his devotees and to weaken the others). They relished his actions as said in periyAzhwAr thirumozhi 3.2.6 “midaRu mezhu mezhuththOda veNNey vizhungip pOy padiRu pala seydhippAdi engum thiriya” (Eating butter which is best for the throat and roaming around in this town).
• vaLarndha ARum – As he stretched his divine feet, both the unfavourable ones and favourable ones were freed from their bodies [in case of unfavourable ones, they were killed; in case of favourable ones, their belongings were taken away and were eventually liberated to serve him eternally]; as said in periyAzhwAr thirumozhi 3.5.1 “pottaththuRRi” (consuming quickly) and periyAzhwAr thirumozhi 2.9.1 “veNNey vizhungi veRum kalaththai veRpidai ittu” (consuming the butter and breaking the pots by throwing them on the ground), he consumed the belongings of the favourable ones. In this manner he mercifully grew up to have the enemies bite the dust, himself consume ghee and his devotees enjoy by having his dharSan.
• periya bAradham – Popularly known as mahAbhAratham.
• kai seydhu – AzhwAr is thinking about kaNNan emperumAn himself setting the army etc and other warfare activities.
• aivarkkuth thiRangaL kAtti ittu – In his childhood days, his existence itself caused the enemies to die; darkness and light cannot co-exist; once he grew up, he became subservient to his favourable ones.
• thiRangaL kAtti ittu – AzhwAr is explaining various acts of krishNa [during the war] such as going as messenger, being the charioteer, picking up arms after vowing not to do so, changing day into night, revealing the life spots of enemies etc.
• seydhu – doing so
• pOna mAyangaLum – The amazing act of leaving this samsAram (material realm) after some time instead of [permanently] residing here, where though he descended for the protection of his devotees and favour them by eliminating their dangers, they would fight with him instead of being grateful towards him. As said in mahAbhAratham “kruthvApArAvatharaNam pruthivyA: pruthulOchana: mOhayithvAjagathsarvam kathassvamsthAnam uththamam” (The wide-eyed krishNa, eliminated the burden of the earth, mesmerized the whole world and ascended to his divine abode) – mercifully incarnating here, fulfilling all the tasks for his favourable ones, smashing all his enemies with his stick, capturing his devotees with merciful glances, and [in turn] tormenting both favourable and unfavourable ones and finally leaving this abode! svam sthAnam uththamam – Just as everyone opposes emperumAn here [in this material realm], everyone accepts emperumAn there [spiritual realm].
• niRandhan Udu pukku – It is not a superficial thing, it pierces the internal/confidential heart and torments.
• enadhu Aviyai – Others, even after hearing about these subject matters, spent their lives eating, dressing up and roaming around.
• Aviyai ninRu ninRu urukki – AthmA which is said in SrI bhagavath gIthA 2.24 “achchEdhya: … adhAhya:” (cannot be cut, burnt), is constantly being broken here.
• ninRu ninRu urukki uNginRa – Though these activities happened once, they are tormenting me repeatedly.
• ich chiRandha vAn sudarE – Oh one who is having matching infinite beauty! emperumAn acquires  more radiance as he takes on more births.
• ich chiRandha – Though it happened in the past, for AzhwAr everything appears in front of his eyes, as if it is happening in the present. Also said as, the bright light (emperumAn) of the spiritual sky became the best after descending here. Everything upto “ich chiRandha vAn sudarE” can be construed as adjective for that [ich chiRandha vAn sudarE]. Another explanation is by saying “urukki uNginRa“, these are highlighted as qualities – that is, all these aspects are making AzhwAr melt. This is the preferred explanation.
• unnai enRu kol sErvadhuvE – AzhwAr is praying to emperumAn to mercifully allow him to enjoy emperumAn by sustaining himself. Alternative explanation – “sErugai” is construed as uniting of emperumAn and AzhwAr, and as AzhwAr asking “when will I be free from getting weakened by meditating upon you in separation and unite with you without ever being separated?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

 

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are experts of this decad, are best among everyone even while being in samsAram (material realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the end, AzhwAr explains the result of this decad as those who can recite this decad are born with qualification to enjoy bhagavAn.

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

nAmangaL Ayiram udaiya namperumAn adi mEl
sEmam koL then kurugUrch chatakOpan therindhuraiththa
nAmangaL AyiraththuL ivai paththum thiruvallavAzh
sEmam koL thennagar mEl seppuvAr siRandhAr piRandhE

Listen

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

nAmangaL Ayiram udaiya – having thousand names (which are amSam (representation) of the priamary name “nArAyaNan”, as said in “pErAyiram koNdadhOr pIdudaiyan nArAyaNan“)
nam perumAn – sarvESvaran who can be surrendered by everyone claiming “our lord”, his
adi mEl – on divine feet

(while AzhwAr could not enjoy him as desired)
sEmam – the firm faith in the form of intelligence of being the bestower of tranquillity
koL – having
then – orderly
kurugUr – the leader of AzhwArthirunagari
satakOpan – nammAzhwAr
therindhu – analysed and determined (that “these divine feet are the refuge”)
uraiththa – mercifully spoke
nAmangaL – like divine names which describe him
AyiraththuL – among the thousand pAsurams
ivai – these
paththum – ten pAsurams
thiruvallavAzh – thiruvallavAzh
sEmam koL – protective
then – beautiful
nagar mEl – on this town
seppuvAr – those who can recite
piRandhu – being connected with the material body
siRandhAr – having the greatness of being able to enjoy bhagavAn

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

sarvESvaran who is having thousand names, can be surrendered to by everyone claiming “our lord”. nammAzhwAr, the leader of the orderly AzhwArthirunagari, having firm faith in the form of intelligence of such sarvESvaran’s divine feet being the bestower of tranquillity, analyzed, determined and mercifully spoke the thousand pAsurams which resemble the [thousand] divine names which describe him. Those who can recite these ten pAsurams which are on the protective and beautiful town thiruvallavAzh, will have the greatness of being able to enjoy bhagavAn even while being connected with the material body.

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

• nAmangaL … – As said in mahAbhAratham “dhEvO nAma sahasravAn” (The shining emperumAn who has thousand names), as he is having many divine names which describe his qualities and activities, he is well known as sarvESvaran. nam – familiarity. perumAn – sarvESvaran.
• adi mEl sEmam koL – AzhwAr who gave up all other bondage and held emperumAn’s divine feet as his refuge.
• therindhuraiththa nAmangaL AyiraththuL ivai paththum – Analysed and spoken from the thousand pAsurams which reveal his qualities and activities as revealed by his divine names. Just as one will experience the divine qualities when reciting the thousand names, these pAsurams will also give the same experience. For those who recite this decad which is on the noble town of thiruvallavAzh. thennagar – beautiful town.
• siRandhAr piRandhE – For an AthmA, accepting birth is the lowest point [since he is forced into it by his karma (deeds)], but for emperumAn, his birth leads to increasing his radiance; similarly since these devotees are engaged in enjoying bhagavAn right here, they too are the best. Is it not said in thiruviruththam 79 “sIdhanaiyE thozhuvAr viNNuLArilum sIriyarE” (those who worship the cool emperumAn, are greater than the nithyasUris)? Those who can practice this decad, will enter the dhivya dhESams and enjoy emperumAn unlike me who set out to go to his dhivya dhESam and suffered enroute due to lack of strength. Though their birth is due to their karma, since they are meant for him, their bodies are greater than that of mukthAthmAs (liberated souls). They are as great as bhagavAn’s incarnations which are meant for his devotees.

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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

Full series >> Fifth Centum >> Ninth 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, parAnguSa nAyaki says “Will I be able to see emperumAn and recite his divine names out of love, by his natural mercy?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will it be possible for us to recite the divine names of nArAyaNa who is naturally related to us and is residing in thiruvallavAzh which is the abode of distinguished personalities, by his mercy?”.

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

thol aruL nal vinaiyAl solak kUdum kol? thOzhimIrgAL!
thol aruL maNNum viNNum thozha ninRa thirunagaram
nal aruL Ayiravar nalan Endhum thiruvallavAzh
nal aruL nam perumAn nArAyaNan nAmangaLE

Listen

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

thol – natural
aruL – his benefactorship
maNNum – residents of samsAram (material realm)
viNNum – residents of paramapadham (spiritual realm)
thozha – to worship and enjoy
ninRa – where he descended to and stood in
thiru – having prosperity
nagaram – town
nal – caring towards his devotees even more than himself
aruL – having mercy
Ayiravar – thousand devotees
nalan – goodness in the form of knowledge about him, love towards him etc
Endhum – beholding
thiruvallavAzh – in thiruvallavAzh
nal – well
aruL – having mercy
nam – making us enjoy
perumAn – being lord
nArAyaNan – nArAyaNan who is with all auspicious qualities and wealth, his
nAmangaL – divine names which express those qualities, wealth etc
thOzhimIrgAL – Oh friends (who are joyful to recite such divine names)!

(his)
thol – natural
aruL – mercy
nal vinaiyAl – virtuous aspects
solak kUdum kol – will we be able to recite?

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

sarvESvaran descended to and stood in prosperous thiruvallavAzh to have the residents of both samsAram and paramapadham worship and enjoy his natural benefactorship. There are thousand devotees who are caring towards his devotees even more than himself, who behold the goodness in the form of knowledge about him, love towards him etc. He is nArAyaNan who is with all auspicious qualities and wealth, having mercy and letting us enjoy him. Oh friends! will we be able to recite his divine names which express those qualities, wealth etc, by the virtuous aspects which are his natural mercy? Also explained as – aruL also implies his favour. Will we be able to praise him by his virtuous deeds out of his mercy?

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

• thol aruL – By his natural mercy.
• nal vinaiyAl – That is, by seeing him and as a result of that joy, will we be able to recite [his divine names]? Explained as – seeing him by his natural mercy, and being pleased with that, will we be able to recite his divine names; nalvinai – joy. Alternative explanation – By the virtuous deeds which are a result of his natural mercy, will we see him and recite his names? ammangi ammAL (an AchArya) would explain the meaning of the whole sentence as – “due to one’s sin, one’s tongue will be dry; parAnguSa nAyaki is saying ‘will we be fortunate to have saliva in our tongue and be able to recite his divine names?'”.
• thol aruL – The great town where he stood to have his unblemished mercy be worshipped by the residents of both samsAram and paramapadham.
• nal aruL Ayiravar – Those who are even more caring than emperumAn in protecting the citizens/children.
• nalan … – The town which lives by praising his auspicious qualities; the town which lives by performing mangaLASAsanam [benediction] out of love towards him.
• nal aruL nam perumAn – emperumAn who is having good mercy and is being our lord. good mercy – vAthsalyam (motherly care). The meaning of the word nArAyaNa includes vAthsalyam [his motherly care of being the antharyAmi of every entity] and svAmithvam [his supremacy of being the support for every entity]. First AzhwAr explains the meaning of the word nArAyaNa and then recites the word “nArAyaNa”.
• nArAyaNan nAmangaLE – The word “nArAyaNa” ascertains bhagavAn [his true nature of being the antharyAmi and the support for all entities]. All other names explain the qualities and activities of such emperumAn who is established by such specific aspects [of being the antharyAmi and the support for all entities].

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

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

Full series >> Fifth Centum >> Ninth 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, parAnguSa nAyaki says “Will it be possible to receive his mercy to worship him, to retain the bangles which are slipping from my hands?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will we be able to enjoy him, by the mercy of sarvESvaran who is having the divine chakra in his hand, in thiruvallavAzh where the beetles who have drunk the honey, are swaying?”.

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

kazhal vaLai pUrippa yAm kaNdu kai thozhak kUdum kolO?
kuzhalenna yAzhumennak kuLir sOlai uL thEnarundhi
mazhalai vari vaNdugaL isai pAdum thiruvallavAzh
suzhalin mali chakkarap perumAnadhu thollaruLE

Listen

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

kuLir – cool
sOlaiyuL – in the garden
thEn – honey
arundhi – drink
mazhalai – young
vari – having stripes
vaNdugaL – beetles
kuzhalenna – to be said as flute
yAzhumenna – to be said as yAzh (a string instrument)
isai – music
pAdum – sing
thiruvallavAzh – one who is standing in thiruvallavAzh
suzhalil – due to radiance of self
mali – greatly shining
chakkaram – one who is having the divine chakra (disc)
perumAnadhu – sarvESvaran’s
thol – natural
aruL – mercy
kazhal – slipping from hands
vaLai – bangles
pUrippa – to become complete (and remain on the hands)
yAm – us
kaNdu – see him
kai thozha – to worship him with our hands
kUdum kolO – will it be possible?

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

thiruvallavAzh is having cool gardens where young beetles which are having stripes, have drunk honey and are singing music which can be said as the sound of flute and yAzh. sarvESvaran is standing in such thiruvallavAzh, having divine chakra which is greatly shining due to radiance of self. Will it be possible that his natural mercy will make us see him and worship him with our hands to make my bangles complete and stop them from slipping from my hands?

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

• kazhal vaLai – Like “veL vaLai” (white bangles), here it is said as “kazhal vaLai” (bangles which are slipping from hands). “Slipping from hands” has become the adjective for the bangles. It is because of his abandoning of her, this slipping from hands is said as adjective for the bangles. pUrippa – to become complete. If he arrives, these bangles can be seen on her hands.
• yAm kaNdu kai thozhak kUdum kolO – Subsequently comes the verb [her action].
• yAm – [Reason for saying yAm in plural instead of yAn] Though only her bangles are slipping during separation, the situation is common for all.
• kuzhalenna yAzhumenna – The sound of the beetles can be compared to that of flute and yAzh. One would feel that they heard everything that is sweet in the world. As said in SrI rAmAyaNam bAla kANdam 1.18 “vishNunA sadhruSO vIryE sOmavath priya dharSana:” (SrI rAma is similar to vishNu in his valour and in his looks he is attractive to see like the moon).
• kuLir sOlaiyuL thEn arundhi – [The beetles] drinking the honey to warm them up in the cool and invigorating gardens.
• mazhalai vari vaNdugaL – thiruvallavAzh where young and attractive beetles, singing to express their joy. One who is standing there [emperumAn].
• isai pAdum – Just as those prideful and tender persons [sons of very rich persons] would wander around discarding sandalwood as waste wood and applying fragrant essences, these beetles will discard prose and will only sing the music.
• suzhal … – sarvESvaran who is having the divine disc which is rotating fiercely with the intent of destroying the enemies.
• suzhalin mali chakkaram – Also explained as the disc which is shining like rotating.
• thol aruL – Due to the natural mercy – will it be possible for me to worship him with my hands and have my bangles be complete [that is, remaining in my hands].

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