Category Archives: thiruvAimozhi 5th centum

thiruvAimozhi – 5.8.11 – uzhalai enbil

Published by:

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

Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “those who learn this decad without any faults will be very enjoyable for SrIvaishNavas just as a kAmuka (beloved boy) is desired by kAminis (beloved girls)”.

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

uzhalai enbin pEychchi mulaiyUdu avaLai uyir uNdAn
kazhalgaL avaiyE SaraNAgak koNda kurugUrch chatakOpan
kuzhalin maliyach chonna OrAyiraththuL ippaththum
mazhalai thIra vallAr kAmar mAnEy nOkkiyarkkE

Listen

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

uzhalai – resembling collection of wooden bars
enbu – having bones
pEychchi – demoniac lady
mulaiyUdu – through her bosom
avaLai – her
uyir uNdAn – krishNa sucked her life and eliminated the enemy/hurdle, his
avai – those which were revealed to AzhwAr as means
kazhalgaLE – divine feet only
saraNAga – means to fulfil the desire
koNda – considered
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
kuzhalil – more than the flute which is the source for the sound and tune
maliya – having more sweetness
sonna – mercifully spoken
Or – distinguished
AyiraththuL – among the thousand pAsurams
ip paththum – this decad
mazhalai – their childishness, ignorance
thIra – to be rid of
vallAr – those who can recite with the same emotion as AzhwAr
mAnEy – like a deer
nOkkiyarkku – those having eyes, i.e., divine celestial damsels who have beautiful moon like face
kAmar – will be cared by, while doing brahmAlankAram [when the liberated soul reaches paramapadham, many beautiful divine damsels will decorate the liberated soul before bringing that soul to bhagavAn]. This is also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

krishNa sucked the life through the bosom of the demoniac lady who had bones which resembled a collection of wooden bars and eliminated the enemy/hurdle; nammAzhwAr, the leader of AzhwArthirunagari considered such krishNa’s divine feet which were revealed to him as the only means to fulfil his desire; such AzhwAr mercifully spoke this distinguished decad which is sweeter than the flute which is the source for the sound and tune, among the thousand pAsurams. Those who can recite this decad having been rid of their ignorance, with the same emotion as AzhwAr, will be cared by those [celestial damsels] who are having eyes like that of deer, while doing brahmAlankAram [decorating the liberated soul]. Also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

  • uzhalai enbil … – krishNa sucked through her bosom, the life of pUthanA who was having bones resembling wooden bars which were strung together.
  • kazhalgaL avaiyE saraNAgak koNdaAzhwAr who firmly considered the divine feet of emperumAn who eliminated the enemies. avadhAraNam (“avaiyE“) explains the divine feet as the only means for both ishta prApthi (fulfilling the desire) and anishta nivruththi (elimination of unfavourables).
  • kazhalgaL avaiyE saraNAgak koNda – Whether the divine feet fulfil the desire or not, AzhwAr will not give up on them.
  • kuzhalil maliya – Even more than the music from the flute, will pierce the heart of those who hear it. There [in krishNa’s case], it is said in periyAzhwAr thirumozhi “marangaL ninRum madhudhAraigaL pAyum” (stream of honey will flow from the trees), but here [in AzhwAr‘s case] it is said in thiruvAimozhi 6.5.9 “marangaLum irangum vagai” (even the trees will pity); here the greatness of this decad is that it makes even us [who are as hard-hearted as wood] to melt. This distinguished decad among the thousand pAsurams.
  • mazhalai thIra vallAr – Those who are free of lethargy. That is, instead of remaining “if it comes, I will accept; but I won’t search for it myself”, those who can recite this decad with the same grief as AzhwAr. His grief was as explained in thiruvAimozhi 5.8.5azhuvan thozhuvan Adik kANban” (cry, worship, dance and see).
  • kAmar mAnEy nOkkiyarkkE – They will be like the dear beloved person for damsels who have the eyes resembling that of a deer’s. What does this mean? This is contradictory to what AzhwAr himself said before in thiruvAimozhi 5.8.6thUrAk kuzhi thURRu enai nAL aganRiruppan” (How long do I have to stay in this endless pit). So what does he imply? Just as one who is addicted to worldly pleasures will pursue that even after knowing “subsequently we will have to experience the results in hell”, those who learn this decad will be pursued as enjoyable entities by emperumAn and SrIvaishNavas. If this is not the case, these will be a cheat’s words. AzhwAr is a very bonafide person. So, the conclusion matches the context [where emperumAn descended to thirukkudandhai for the sake of his devotees]. But why is the word “pOl” (like) missing [in the last line]? That is because, this is of the style called “muRRuvamai” [in thamizh grammar], where the object which is explained through an example is cited as the example itself. AzhwAr himself said in thiruvAimozhi 6.9.9 “thAvi vaiyam koNda thadam thAmaraigatkE” (for the broad lotus flowers which scaled and accepted the world) [Here, lotus flowers directly imply the divine feet of emperumAn].

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.8.10 – vArA aruvAy

Published by:

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

Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr reached thirukkudandhai thinking that all the sorrows will be removed and all his desires will be fulfilled; but that did not happen. So, he says “where else do I have to go and knock the doors?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are present inside me and are greatly tasteful, but I am unable to see you physically; though you are present as the easily approachable archAvathAram and I have surrendered to you, how long do I have to suffer in grief like this?”.

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

vArA aruvAy varumen mAyA mAyA mUrththiyAy
ArA amudhAy adiyEn Avi agamE thiththippAy
thIrA vinaigaL thIra ennai ANdAy thirukkudandhai
UrA unakkAtpattum adiyEn innam uzhalvEnO

Listen

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

vArA – instead of walking towards us with your  beautiful form to be seen by the eyes and enjoyed
aruvAy – without a [physical] form
varum – appearing inside me
en mAyA – revealing your amazing qualities

(not just antharAthmA, indwelling soul)
mAyA – free from decay and destruction
mUrththiyAy – having eternal auspicious form
ArA – unsatiated even after enjoying
amudhAy – being enjoyable like nectar
adiyEn – me who am your servitor, my
Avi – the abode of my soul
agam – inside the heart
thiththippAy – one who triggers great taste

(the beginningless hurdles which are impediments for such internal experience)
thIrA – inexhaustible
vinaigaL – sins
thIra – to destroy
ennai – me
ANdAy – who accepted my service by speech

(not stopping with that, and to see and enjoy)
thirukkudandhai – thirukkudandhai
UrAy – one who is having it as your distinguished abode and being present there
unakku – for you (who has such saulabhyam (easy accessibility) and saundharyam (beauty))
AL pattum – though being your servant
adiyEn – I who am existing exclusively for you and have no other refuge
innam – still, in future
uzhalvEnO – should I suffer with no interaction with you as desired?

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

Instead of walking towards us with your  beautiful form to be seen by the eyes and enjoyed, you are appearing inside me without a [physical] form revealing your amazing qualities; [on top of that] you are also triggering great taste inside the heart of me who am your servitor, the heart which is the abode of my soul, with an eternal auspicious form which is free from decay and destruction; you accepted my service by speech to destroy my inexhaustible sins; oh one who is having thirukkudandhai as your distinguished abode and being present there! Though being your servant, should I, who am existing exclusively for you and have no other refuge, still suffer with no interaction with you as desired?

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

  • vArA aruvAy – The formless lord [that is, in the form that can not be perceived by our eyes] who is not coming. emperumAn who is appearing in a form that is not perceivable by our eyes, but is not appearing for external/physical experience.
  • varum en mAyA –aruvAy” should be recited with “varum en mAyA” [to indicate that he has come and made himself present internally as antharAthmA which is not perceivable by our eyes]. Oh amazing lord who is shining brightly in my heart to not let me forget and survive [remembering emperumAn but not seeing is unsustainable for AzhwAr].
  • mAyA mUrththiyAy – One who is having eternal divine auspicious form. Every other entity’s (AthmA’s) body goes through different stages such as birth, death etc [but emperumAn’s forms do not go through such transformations].
  • ArA amudhAy – Being infinitely enjoyable and hence cannot be forgotten by me.
  • adiyEn Avi agamE thiththippAy – You who have me as your belonging always and who manifested your enjoyable nature in my heart and let me enjoy that.
  • thIrA vinaigaL thIra ennai ANdAy – Oh one who eliminated those sins which are impediments to enjoy you and which can only be exhausted either by experiencing their effects or by your mercy, and made me say “adiyEn Avi agamE thtiththippAy“. Another explanation – You who eliminated my hurdles which are explained in thiruvAimozhi 4.6thIrppAraiyAmini” etc as said in thiruvAimozhi 4.6.6piNiyum ozhiginRadhillaip perugum idhuvallAl” (her disease is only worsening and she is not getting cured), and engaged me in your service.
  • thirukkudandhai UrAy – You who descended to thirukkudandhai to engage me in your service. Here it is highlighting the greatness of archAvathAram in comparison to parathvam (his form in paramapadham), vyUham (his form in kshIrAbdhi) etc. While I have not come to you, you have come here and are resting for me. Have I surrendered to someone who does not even have a naththam (a town, as his belonging)? [No – emperumAn has thirukkudandhai].
  • unakku AL pattum – Even after being captured by you who have descended to make the worldly people enjoy you.
  • adiyEn – Whose belonging is suffering like this? [I am your servant/belonging].
  • innam uzhalvEnO – I who have placed all my responsibilities at your divine feet and am considering that you would take care of those; how many dhivyadhESams should I go and knock at the door [for your mercy]?

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 – 5.8.9 – isaiviththu ennai

Published by:

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

Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “You being the sarvESvaran, who descended to and mercifully rested in thirukkudandhai to be surrendered to by everyone and made me accept your lordship and made me not to survive without servitude towards you, should also appear in front of me to be seen by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who bestowed me acceptance towards you and enjoyed me to consider your divine feet as the goal for me, should show me your beautiful walk just as you showed the beautiful reclining posture”.

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

isaiviththennai un thALiNaik kIzh iruththum ammAnE
asaivil amarar thalaivar thalaivA Adhip perumUrththi!
thisai vil vIsum sezhu mA maNigaL sErum thirukkudandhai
asaivil ulagam paravak kidandhAy kANa vArAyE

Listen

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

ennai – me (who have turned away from you since time immemorial)
isaiviththu – to accept (my true nature of being your servitor)

(for that)
un – your
thAL iNaik kIzh – at divine feet, with the knowledge of them being both the means and the goal
iruththum – placing (me to exist exclusively for you)
ammAnE – being the lord

(to be the goal for those who acquired true knowledge, in experience of bhagavAn, without any)
asaivu – disturbance
il – not having
amarar – nithyasUris [eternal residents of paramapadham]
thalaivar – leaders such as anantha [AdhiSEshan] , garuda, vishvaksEna et al
thalaivA – being the leader
Adhi – being the cause for everything
peru – greater than all
mUrththi – having a form

(for the enjoyment of his devotees)
thisai – in all directions
vil – radiance
vIsum – spreading
sezhu – attractive
mA – most expensive
maNigaL – precious gems
sErum – reaching
thirukkudandhai – in thirukkudandhai
asaivu – shakiness due to doubt of difficulty [in attaining him]
il – being removed
ulagam – world
parava – to praise
kidandhAy – oh one who is mercifully resting

(just as you showed your beauty in reclining posture to the world)
kANa – to see (your beauty in walking posture)
vArAy – should come.

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

You being the lord, made me to accept by placing me at your divine feet with the knowledge of them being the means and the goal; you are the leader of the leaders of nithysUris such as anantha, garuda, vishvaksEna et al who are free from disturbances; you are the cause for everything; you are having a form which is greater than all; oh one who is resting in thirukkudandhai which is reached by most expensive, attractive precious gems which are spreading their radiance in all directions to be praised by the world which is removed of the shakiness due to doubt of difficulty  [in attaining him]! You should come for me to see. asaivu il ulagam – asaivu – the world that is swaying in the ocean of sorrow gets captivated in his beauty and praises him. It can also indicate the paramapadham which is unshakeable. Or the world can said to be praising emperumAn who is moving his divine body from left to right, while reclining.

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

  • isaiviththu ennai – Making me accept. Making me who was turning away from you since long, accept in your service. While you can convince me, who was unconvinced, why is it difficult for you who are already favourable towards me, to help me [now]?
  • ennai – I who am lower than nithya samsAri (eternally bound soul).
  • un thAzhiNaik kIzh iruththum – Oh one who placed me at the divine feet which are served by nithyasUris. emperumAn who can place me at his divine feet to remain peaceful instead of craving for them [due to not being there]. Making AzhwAr as his pAdhukA (sandals), that is, SrI SatakOpam (SrI SatAri) as said in periya thiruvandhAdhi 31 “nizhalum adithARum AnOm” (we became your shadow and footprints). Like a small particle in a storm, AzhwAr was previously as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradham” (leaving emperumAn by holding on to anything else).
  • ammAnE – While the benefit is for AzhwAr, emperumAn is making him accept, due to his eternal relationship with AzhwAr.
  • asaivil amarar thalaivar thalaivA – There are amaras (immortal persons) who have no disturbances. They are the nithyasUris. The activities of SrI sEnApathi AzhwAn (vishvaksEnar) who is the leader of nithyasUris, are also at emperumAn’s full disposal. Not having asaivu means – the immortality of nithyasUris is unlike that of brahmA et al which are dependent on others. That is, they are only immortal until the mahA praLayam [total deluge]. Not having asaivu also means – their knowledge being always expanded unlike that of dhEvathAs whose knowledge expands/contracts.
  • Adhip peru mUrththi – One who is the cause for sustenance of everyone. The supreme lord who is the cause of the universe. mUrththi – svAmi (lord).
  • thisai vil … – He protected everyone; and instead of leaving it for them to take care of the subsequent aspects, he himself descended to take care of the subsequent aspects too. In thirukkudandhai, which is reached by most expensive attractive  precious gems, the radiance of those, spreading in all directions. vil – thEjas (radiance).
  • asaivil ulagam paravak kidandhAy – You mercifully rested to let the world surrender unto you without any difficulty. To stop the shakiness of the world which was due to the doubt of the difficulty in attaining emperumAn. Alternative explanation – there is an unshakeable world, i.e., paramapadham. emperumAn rested here to facilitate the residents of paramapadham too to approach him. Another explanation – asaivu – changing posture from left side to right side. Seeing that, the world praised you and you remained accepting such praises.
  • kidandhAy kANa vArAyE – I enjoyed your beautiful reclining posture, and now please walk towards me to let me see your beautiful walking posture.
  • sezhu mA maNigaL sErum thirukkudandhai – This is also explained as “thirukkudandhai which is approached by purusharathnams (gem among men) such as ArAvamudhAzhwAr (emperumAn himself), thirumazhsaip pirAn et al”.

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 – 5.8.8 – kaLaivAy thunbam

Published by:

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

Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr became so perplexed that he could not think about emperumAn since emperumAn did not appear even after AzhwAr saying “thariyEn” (I cannot sustain); he says “it does not matter whether you protect me or not; let that be so; but you should mercifully see that I am able to meditate upon your divine feet; this is what I need now”.

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

kaLaivAy thunbam kaLaiyAdhozhivAy kaLaikaN maRRilEn
vaLai vAy nEmip padaiyAy kudandhaik kidandha mA mAyA
thaLarA udalam enadhAvi sarindhu pOm pOdhu
iLaiyAdhuna thAL orungappidiththup pOdha isai nIyE

Listen

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

thunbam – sorrow (of not enjoying you)
kaLaivAy – eliminate
kaLiyAdhozhivAy – not eliminate
kaLaikaN – eliminator of sorrows
maRRu – any other
ilEn – not having;

(tool for eliminating the sorrows)
vaLai – round
vAy – having mouth
nEmi – divine chakra
padaiyAy – one who is having as weapon

(for the sake of his devotees)
kudandhai – in thirukkudandhai
kidandha – mercifully resting
mAmAyA – oh one who is very amazingly beautiful!

(due to the grief of not enjoying you)
udalam – body
thaLarA – weakened
enadhu – my
Avi – prANa (life)
sarindhu – becomes shaken
pOm pOdhu – the final stage of leaving the body arrives

(at this juncture)
iLaiyAdhu – without losing the mental strength
una – your
thAL – divine feet
orunga – in a singular manner (as upAyam (means) and upEyam (goal))
pidiththu – holding on
pOdha – to conduct
nIyE – you only
isai – allow.

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

I am not having any other protector, whether you eliminate my sorrow or not; oh one who is very amazingly beautiful, who is mercifully resting in thirukkudandhai and is having the divine chakra with rounded mouth as weapon; when my body becomes weakened, prANa becomes shaken and the final stage of leaving the body arrives, you only have to allow me to conduct myself holding on to your divine feet in a singular manner without losing the mental strength.

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

  • kaLaivAy thunbam kaLaiyAdhu ozhivAy kaLaikaN maRRilEn – Whether you do your duty or not; I am not worried; I have no doubt in the principle of “thvamEva upAya bhUthOmE bhava”  (Let you be my only means);  whether you do or do not do your duty as said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sins).

Since emperumAn is not confirming that he will do so, AzhwAr highlights that emperumAn’s presence is for AzhwAr’s protection only.

  • vaLai vAy nEmip padaiyAy – Having the divine chakra which has mouth everywhere it is seen, as the weapon. Is there any limitation in your not eliminating my sorrows? Is there any part of the weapon in your hand, where there is no mouth? Don’t you need to have the purpose of having those mouths fulfilled? Can you say that you don’t have the tool [to protect me]? Is there the limitation of “I have nothing in my hands; I need to gather my weapons/army”?
  • nEmip padaiyAy kaLaikaN maRRilEn – Is there a weapon like that in my hand or in others’ hands or don’t you have any weapon?
  • kudandhaik kidandha mAmAyA – You see this greatness [of archAvathAra emperumAn] for yourself after saying in SrI bhagavath gIthA 18.66 “mAm” [krishNa pointing to himself, saying “me” and revealing his ultimate simplicity]. With this, AzhwAr is establishing that emperumAn‘s archAvathAram (deity form) is even more easily accessible than his vibhavAvathArams (such as SrI rAma, krishNa). Isn’t his merciful resting with amazing beauty in thirukkudandhai is for the sake of his devotees? He cannot be said to be lacking in abilities. He cannot be said as “not easily accessible”. He cannot be said as “not the one who triggers our ruchi (taste towards him)”.
  • thaLarA udalam – when the body weakens.
  • enadhu Avi sarindhu pOm pOdhu – I have reached the stage where my life is going to end.
  • pOm pOdhu – The time of departure has arrived. Is this anthima smruthi [thoughts [about emperumAn] during the final moments is indicated as a means to attain the desired goal]? It is not that AzhwAr does not know [i.e., AzhwAr knows] varAha emperumAn‘s vow “kAshta pAshANa sannibam” (one who is unconscious like wood or stone) and “aham smarAmi” (during the last moments of such AthmAs who had previously surrendered unto me, I will think about them and deliver them); he is also unlike such persons [who use other means to attain emperumAn]. It is just due to the sorrow of separation from emperumAn, now AzhwAr’s body has become weakened and the AthmA has reached the stage of departing from the body.
  • iLaiyAdhu … – Even if I don’t have my desire fulfilled, you should mercifully ensure that my faith in your holding on to your divine feet to have my desire fulfilled, remains intact. Since he did not acquire the experience, he became fearful thinking “is my firm faith in the means which will fulfil the desire, diminishing?”, he asks emperumAn to mercifully ensure that such faith remains intact.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.8.7 – ariyERE

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Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “Just out of your mercy, you manifested your beauty etc and made me exist purely by serving you; now, as I cannot exist without your divine feet, please bestow me your divine feet and eliminate samsAram (my connection with this material realm) for me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ariyERE ennam poRchudarE sengatkarumugilE
eriyE pavaLak kunRE nAl thOL endhAy unadharuLE
piriyA adimai ennaik koNdAy kudandhaith thirumAlE
thariyEn ini un saraNam thandhu en sanmam kaLaiyAyE

Listen

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

ariyERE – one who is appearing majestic due to his uncontrollable independence

(not just independence)
am – attractive
pon – like gold
sudar – radiance in his form
en – one who let me enjoy

(showering the nectar of vAthsalyam (motherly affection) on his devotees)
sem – reddish
kaN – having divine eyes
karu mugilE – having dark cloud like form which is the abode for previously explained radiance
eriyE – reddish like fire
pavaLak kunRE – having a tall firm form like that of a pearl mountain
nAl thOL – manifesting four shoulders along with that form
endhAy – being my lord who accepted me as his servant
unadhu – your
aruL – mercy
piriyA – to never separate

(eternally)
adimai – services through speech etc
(ennai) koNdAy – accepted (me), and as the recipient of such service
kudandhai –  in thirukkudandhai
thirumAlE – oh one who appeared along with lakshmI!
ini – after (you being the benefactor along with pirAtti)
thariyEn – will not remain relaxed.

(my goal)
un – your
saraNam – charaNam, the divine feet
thandhu – bestow
en – my
sanmam – connection with this body
kaLaivAy – eliminate with the traces.

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

emperumAn is appearing majestic due to his uncontrollable independence, is having reddish divine eyes, is having dark cloud like form which is the abode for previously explained radiance, is having a fire like reddish tall firm form like that of a pearl mountain, is my lord who manifested four shoulders along with that form and accepted me as his servant; you accepted my services through speech etc to have me never separated from your mercy; oh one who is the recipient of my such service in thirukkudandhai appearing along with lakshmI! I will not remain relaxed after this [seeing you being the benefactor along with pirAtti]. Bestow me your divine feet and eliminate my connection with this body along with the traces.

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

  • ariyERE – The pride he acquired due to being the controller of all entities other than him.
  • en am pon sudarE – When seen through that pride, one who is having attractive radiance similarly to that of distinguished and attractive gold. One who announced that greatness of that form to me.
  • sem kaN karu mugilE – The cause for such radiance – the divine eyes and the divine body.
  • eriyE pavaLak kunRE – eri – kEttai (jyEshta) star. His divine collective beauty appears like a tall pearl mountain risen up to the position of stars. Another explanation – appearing like reddish (fire like) pearl mountain. The thought behind such example is – splendour and attractiveness. For those who are unfavourable, he is like fire and for those who are favourable, he is attractive due to his splendour.
  • kunRE – immeasurable.
  • nAl thOL endhAy – Oh one who captured me to exist exclusively for you by manifesting your divine shoulders which appear like beautiful branches of kalpaka tree (a celestial tree). AzhwAr was captivated by the same beautiful feature as thiruvadi (hanuman) was captivated.
  • unadhu aruL … – With your unconditional mercy, you have won over me as your servant fully.
  • aruLE – by the mercy.
  • kudandhaith thirumAlE – Oh one who descended along with periya pirAttiyAr to thirukkudandhai and mercifully rested there to accept me as your servant. Since it is not in the special abode of paramapadham [and is in thirukkudandhai], there is no shortcoming in the place, and since he is Sriya:pathi [emperumAn along with pirAtti], there is no shortcoming in the aptness of the goal. AzhwAr is also surrendering to emperumAn, having pirAtti as purushakAram (one who recommends) as done by iLaiya perumAL (lakshmaNa) in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways).
  • thariyEn ini – After seeing that togetherness, how can I sustain myself in separation? When the mother and father are present, and if they are wealthy and generous too, can their child remain hungry?

When asked “How long can you not sustain?”, AzhwAr says,

  • un saraNam thandhu en sanmam kaLaiyAyE – Just as a mother will first suckle an ailing child and then give treatment for the child’s disease, AzhwAr is saying “first bestow me your divine feet and then eliminate my bondage in this material realm”. emperumAn is going to treat the wounded body and eliminate the karma (deeds); to do that, he should first sustain AzhwAr (by bestowing his divine feet) and then eliminate it.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mudhal thiruvandhAdhi – 78 – idar Ar paduvAr

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avathArikai

AzhwAr says in this pAsuram that we cannot but carry out all kainkaryams (services) to emperumAn as said by lakshmaNa in SrI rAmAyaNam yudhdha kANdam 31-25 “aham sarvam karishyAmi” (I will carry out all kainkaryams), if we think about all the deeds carried out by emperumAn for our sake.

Let us go through the pAsuram and its meanings:

idar Ar paduvAr ezhu nenjE vEzham
thodarvAn kodu mudhalai sUzhndha padamudaiya
painnAgap paLLiyAn pAdhamE kai thozhudum
koinnAgap pUm pOdhu koNdu

Word by Word Meanings

vEzham – elephant [by name gajEndhra AzhwAn]

thodar – following (to swallow it)

vAn – having strength

kodu mudhalai – cruel crocodile

sUzhndha – one who destroyed

padam udaiya – having spread hood

pai nAgam paLLiyAn – emperumAn who has as his mattress, the expansive thiruvananthAzhwAn (AdhiSEshan)

pAdhamE – divine feet

nAgam koy pUm pOdhu koNdu – with beautiful flowers plucked from punnai tree [a kind of flower bearing tree]

kai thozhudhum – we shall worship

nenjE – Oh heart!

ezhu – arise (to worship like this)

(if worshipped like this)

Ar idar paduvAr – who will experience sorrows?

vyAkyAnam

idar Ar paduvAr – who is capable of bearing the sorrow of separation from emperumAn? Just as looking for people who are hungry when food is available, AzhwAr is asking who will suffer in separation from emperumAn when he is available.

ezhu nenjE – Oh my intelligent heart! Rise immediately and set forth. If sorrows come our way, they [the sorrows] will suffer the same consequence that the crocodile suffered.

vEzham thodar vAn kodu mudhalai sUzhndha – the crocodile followed the elephant; it thought that it was very powerful; emperumAn killed that crocodile which did  not have any mercy in its heart and hence was cruel.

padam udaiya pai nAgap paLLiyAn pAdhamE kai thozhudhum – let us worship the divine feet of emperumAn who has the characteristic of having given his divine form to thiruvananthAzhwAn (AdhiSEshan), who in turn is extremely happy since he is with emperumAn and due to which he has spread his hoods fully. Since both killing of crocodile and offering himself to thiruvanthAzhwAn have been mentioned, this verse clarifies the way emperumAn conducts himself in matters relating to his enemies and his followers. It says that emperumAn will remove our enemies and make us servitors similar to thiruvanthAzhwAn.

With what will the service be carried out?

koynnAgap pUm pOdhu koNdu – worship with the sweet flowers plucked from (pun)nAga tree. One need not look for an exalted flower like nAgappU. AzhwAr says that any flower from the forest is sufficient to worship him. nanjIyar (disciple of parAsara bhattar and AchArya of nampiLLai (one of the commentators for this prabandham)) would say mercifully “since this AzhwAr was spending lot of time in the forest, he would have known about the flowers in the forest too”. In an earlier time, he showered mercy on gajEndhra AzhwAn (the elephant gajEndhra) who wanted to offer him flowers, by removing his hurdle and making him his servitor. He will remove our hurdles too if we offer him flowers and worship him.

We shall move on to the 79th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.8.6 – sUzh kaNdAy

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Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, AzhwAr says “Since I having been captivated in your enjoyable nature and cannot exist with other worldly aspects, you have to eliminate the hurdles for me in attaining you, and find out the means to attain you and mercifully see to making it work for me even without my knowledge”.

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

sUzh kaNdAy en thollai vinaiyai aRuththu un adi sErum
Uzh kaNdirundhE thUrAk kuzhi thUrththu enai nAL aganRiruppan
vAzh thol pugazhAr kudandhaik kidandhAy vAnOr kOmAnE!
yAzhin isaiyE amudhE aRivin payanE ariyERE

Listen

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

vAzh – due to enriched living (of experiencing bhagavAn)
thol – natural
pugazhAr – of those who are having glories
kudandhai – in thirukkudandhai
kidandhAy – mercifully resting (to be enjoyed by them)

(in the same manner)
vAnOr – for nithyasUris
kOmAnE – being the controller (and enjoyed by them)
yAzhin – the musical instrument yAzh (an ancient string instrument, which is unlike the throat which may not function well at times)
isaiyE – like the tune (enjoyable to the ears)
amudhE – like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis (praising songs) etc.
aRivin payanE – being enjoyable to the mind, since you are the result of knowledge

(though enjoyed by both external and internal senses in this manner)
ariyERE – like the best among the lions, one who is great and hence cannot be comprehended
(nAn) un – (I) your
adi – divine feet
sErum – to reach and exist exclusively for you
Uzh – ancient aspect
kaNdirundhE – having seen
thUrA – difficult to fill
kuzhi – the pit of inappropriate desires
thUrththu – dug (through inappropriate pleasures)
enai – how many
nAL – days
aganRu – being separate
iruppan – can I exist

(the cause for such state)
en – my
thol vinaiyai – ancient sins
aRuththu – sever
unnadi sErumpadi – to reach your divine feet which is apt for my true nature
sUzhkaNdAy – mercifully do it.

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

You are mercifully resting in thirukkudandhai which is of those who are having natural glories due to enriched living (of experiencing bhagavAn); you are the controller for nithyasUris; you are like the most enjoyable tune of  the musical instrument yAzh; you are like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis; you are enjoyable to the mind, since you are the result of knowledge; still, you are like the best among the lions, one who is great and hence cannot be comprehended; (I) having seen the ancient aspect of reaching your divine feet and existing exclusively for you, how many more days do I have to exist separated [from you] in this pit of inappropriate desires which is difficult to fill and is dug (through inappropriate pleasures)? Mercifully sever my ancient sins and help me reach your divine feet which is apt for my true nature.

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

  • sUzh kaNdAy en thollai vinaiyai aRuththuAzhwAr says “Please sever my ancient sins with their traces and ensure that you mercifully find out the means for me to reach your divine feet “. When emperumAn says “I will do it in proper sequence/order”, AzhwAr asks “what is the reason for that?”.
  • un adi sErum Uzh kaNdirundhE – Unlike the people of this world who don’t know about you, I know the means (Uzh – path) to reach your divine feet.
  • thUrAk kuzhi thUrththu – Feeding the sense organs which can never be satisfied.
  • enai nAL aganRiruppan – How long do I have to be here? Will you give a set date only for those who are like SrI bharathAzhwAn?
  • vAzh thol pugazhAr kudandhaik kidandhAy – Those who don’t have the necessity to ask “how many days do we need to remain separated from you?”. Having the great glory of living in his vicinity. thol pugazhAr is also explained as “ancient glory”. When asked “Though AzhwAr and they [the residents of thirukkudandhai] have equal exposure to worldly pleasures, why is AzhwAr celebrating them to be living gloriously?”. he explains that they need not call out for emperumAn as he is readily available for them.
  • vAnOr kOmAnE – nithyasUris are the residents of paramapadham which is not controlled by time.
  • yAzhin isaiyE – The tune of yAzh is unlike the throat, which gets troubled with infection etc at times due to one’s own karma. He is already explained in thiruvAimozhi 2.3.7yAzh payil nUl narambin mudhir suvaiyE” (unlimitedly enjoyable like matured music played from the string of the musical instrument yAzh, as per gIthA SAsthram (the set of sacred texts relating to music)).
  • amudhE – While he is pleasing to the ears, he is also enjoyable to the tongue, so that one need not search for something else for the tongue.
  • aRivin payanE – The joy which is the result of [true] knowledge. Being enjoyable for the mind.
  • ariyERE – One who is great due to being different from all species. Also explained as one who is having great enjoyability which cannot be held by our eyes. While you are greatly enjoyable having given yourself to those who are here (in thirukkudandhai) and there (paramapadham), how long do I have to remain separated, feeding my sense organs?

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 – 5.8.5 – azhuvan thozhuvan

Published by:

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Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “Having the desire to see you, I have done many acts to invoke your mercy and yet I have not seen you; you should yourself see that I attain your divine feet”.

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

azhuvan thozhuvan Adik kANban pAdi alaRRuvan
thazhuval vinaiyAl pakka nOkki nANik kavizhndhiruppan
sezhu oN pazhanak kudandhaik kidandhAy sendhAmaraik kaNNA
thozhuvanEnai una thAL sErum vagaiyE sUzh kaNdAy

Listen

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

azhuvan – (due to being bewildered) cry
thozhuvan – (due to having clarity) worship

(due to confusion)
Adi – dance
kANban – see
pAdi – (being overwhelmed with [emperumAn‘s] qualities) sing
alaRRuvan – (due to grief) blabber

(thinking that “he should not avoid coming in such state”)
thazhu – embracing me

(not leaving)
val vinaiyAl – this powerful sin of love
pakkam – directions (from where he can arrive)
nOkki – look

(due to not seeing his presence there)
nANi – feeling ashamed (due to not retaining the true nature [having done all of these] and not attaining the desire [of emperumAn‘s arrival])
kavizhndhiruppan – hang my head down;
sezhu – abundant
oN – attractive
pazhanam – having water rich fields
kudandhai – in thirukkudandhai
kidandhAy – resting there (for the sake of your devotees)

(that which is protective and enjoyable for them)
sem – reddish
thAmarai – lotus flower like
kaNNA – oh one who is having divine eyes!
thozhuvanEnai – (due to lacking any other refuge) I who am very needy [of your protection]
un – (you who are apt) your
thAL – (enjoyable) divine feet
sErum vagai – to reach
(nIyE) sUzh kaNdAy – find out the appropriate means.

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

I cry, worship, dance and see, sing, blabber, look around in all directions due to this powerful sin of love which has embraced me, and hang my head down feeling ashamed. Oh one who is having reddish lotus flower like divine eyes, and resting in thirukkudandhai which is having abundance of attractive water rich fields! You find out the appropriate means to reach your divine feet for me who am very needy [of your protection].

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

  • azhuvan thozhuvan – I am doing what is done by children [crying] and by those who have knowledge in vEdhAntham (worship/surrender). It is said in perumAL thirumozhi 5.1 “maRRavaL than aruL ninaindhE azhum kuzhavi” (the child which will cry and seek its mother’s mercy).
  • Adik kANban – Just as a hungry person will dance if told “we will give you food, can you dance for us?”, I too will dance [to seek his attention]. [kANban – dance and then see if it helped in attaining emperumAn] AzhwAr does not know how he will reach emperumAn.
  • pAdi alaRRuvan – Overflowing love leading to singing, and that too in a disorderly manner.
  • thazhuval vinaiyAl – This powerful sin which has come all along with me and stops me from seeing him, even after trying in so many ways like this. This powerful sin of love which stops me from embracing him. Here bhakthi (loving devotion) is cited as sin, since sin is that which leads to unfavourable results.
  • pakkam nOkki – Since AzhwAr considers “emperumAn will arrive just on seeing AzhwAr’s suffering”, he is looking at the direction of his arrival.
  • nANik kavizhndhiruppan – Since emperumAn does not arrive there, “I desired for him only to be dejected” and hangs his head in shame. Alternative explanation – pakkam nOkki nANik kavizhndhiruppan – AzhwAr is feeling shy thinking about how emperumAn will be censured by those who are there saying “this is how he helps those who desire him”.
  • sezhu oN pazhanak kudandhaik kidandhAy – Oh one who is mercifully resting in thirukkudandhai which is having huge beautiful water bodies.
  • sem thAmaraik kaNNA – My life is sustained not by mukAntharam [different face, different person/means]. My life is sustained by your face with the reddish lotus flower like eyes. You are like the one who is having wealth [here, emperumAn‘s face, eyes etc], but not giving it to others.
  • thozhuvanEnai – Two meanings. 1) krupaNa – needy of your protection due to not having any other refuge and cannot exist without you; 2) I who am full of defects with interest in worldly pleasures.
  • una thAL … – You should mercifully find out the means for me to reach your divine feet. Even I don’t need to know that means, I only need to reach you. AzhwAr is thinking that his urge/haste in attaining emperumAn is just his nature and not the means to reach emperumAn. He considers the goal to be attained by emperumAn only.
  • sUzh kaNdAy – Towards ananya prayOjanar (those who have no other desire than serving emperumAn), even thinking about their uplifting is emperumAn’s task.

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
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thiruvAimozhi – 5.8.4 – selak kANgiRpAr

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Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “I am suffering having not been able to see you who have descended in thirukkudandhai and resting here even after your being sarvESvara (supreme lord) and I am having the desire to see 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

selak kANgiRpAr kANum aLavum sellum kIrththiyAy!
ulappilAnE! ellA ulagum udaiya oru mUrththi!
nalaththAl mikkAr kudandhaik kidandhAy unnaik kANbAn nAn
alappAy AkAsaththai nOkki azhuvan thozhuvanE

Listen

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

sela – to go further
kANgiRpAr – those who have the ability to see
kANum aLavum – as far as they can see
sellum – having greatness of going beyond the reach
kIrththiyAy – one who is having qualities, wealth etc

(for those qualities and wealth)
ulappu – end
ilAnE – one without having
ellA ulagum – all of the world
udaiya – having at his service
oru – distinguished
mUrththi – having a form, which is the goal
nalaththAr mikkAr – of those who have great love towards you
kudandhai – in thirukkudandhai
kidandhAy – Oh one who is resting (for their enjoyment)!
unnai – you (who is greater than all, yet easily accessible for all)
nAn – I (who am very determined)
kANbAn – to see and enjoy as desired
alappAy – grieved
AkAsaththai – the sky (from where you can descend)
nOkki – looking at
azhuvan – crying out like those who have great devotion
thozhuvan – worshipping you (like those who have surrendered to you).

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

emperumAn is having endless qualities, wealth etc and greatness of going beyond the reach of those who have the ability to see further [and further], as much as they can see; he is having all of the world at his service; he is having a distinguished form which is the goal; oh such emperumAn who is resting in thirukkudandhai which is [made up] of those who have great love towards you! To see you and enjoy as desired, I am grieving and looking at the sky, crying out like those who have great devotion and those who worship you. Also explained as crying like a child and worshipping like a matured person.

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

  • sela … – All your glories which were acquired through your auspicious qualities are going to be destroyed.
  • selak kANgiRpAr kANum aLavum sellum kIrththiyAy – Even if greatly knowledgeable persons acquire more knowledge and try to reach you, you will prove to be beyond their reach. As said in mUnRAm thiruvanthAdhi 21 “pEsuvAr evvaLavu pEsuvar avvaLavE … vakkaranaik konRAn vadivu” (emperumAn the one who is wearing fragrant flower and thuLasi garland, who is having radiant divine disc, divine conch, divine bow and the one who killed dhanthavkthra; the nature and qualities of such emperumAn match the ability of those who praise him) – his greatness keeps rising up to that level to which people speak of the greatness of his divine auspicious forms
  • ulappilAnE – While his true nature, form, qualities are beyond the reach of an individual’s intelligence, will he himself be limited in any sense? [No] “ulappilAnE” (endless) – even he himself cannot see the boundary of his qualities [This is an important point to understand clearly – if he does not know his boundary, it will be construed as a shortcoming of “his not knowing something”. But since there is no boundary for his greatness, he does not know of something which does not exist. So it is not a shortcoming, it only adds to his greatness of having endless glories]. AzhwAr himself explains in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (emperumAn does not know his own greatness].
  • ellA ulagum udaiya oru mUrththi – One who manifests his beautiful form, captures all creatures and places them at his divine feet. When people see his form, they will know that he is the controller of everything. The term “mUrththi” indicates both vigraham (form) and aiSvaryam (control, wealth); in that case, this is understood as – distinguished sarvESvaran who is the controller of all the worlds. What is the purpose of explaining these? AzhwAr is saying “you are setting out to destroy your own glories”; emperumAn cannot say “the place wherein you are suffering is not within my reign” [since everything is his].
  • nalaththAl mikkArk kudandhaik kidandhAy – Had you remained put in your distinct nature, form etc in paramapadham, I would have remained relaxed. But you are holding on firmly to the divine abode [of thirukkudandhai] which is dear to those who cannot exist without you.
  • nalaththAl mikkAr – Those who are affectionate towards you without being able to follow the rules [due to overwhelming devotion towards you]. nalam – snEham – affection.
  • unnaik kANbAn nAn – I am suffering with desire to see you who has SrIvaikuNtam as your divine assembly yet resting in thirukkudandhai without leaving your devotees, in the manner in which you desire to see me. I who am greatly determined.
  • unnaik kANbAn nAn – It is I who am seeing you; and you who are seen; in this case, how can I remain relaxed.
  • unnai – Also explained as, you who are enjoyable as previously explained.
  • alappAy – Being grieved. This (emperumAn) is unlike casual sports/games like gambling, chess etc., which can be enjoyed sometimes and disregarded in other times. It is the unbearable suffering due to not seeing emperumAn.
  • AkAsaththai nOkki – Three explanations – 1) Though thiruvadi’s (hanuman’s) voice was heard in one direction, sIthAp pirAtti looked around everywhere out of anxiety as said in SrI rAmAyaNam sundhara kANdam 31.19 “sA thiryak Urdhvam cha” (while the voice of hanuman came from up). While saying “unnai” (you, who are in front), why is he saying “AkAsaththai nOkki“? This is the reaction of being bewildered as said in “alappAy” (being grieved). While emperumAn is right in front of AzhwAr, AzhwAr is looking up in the sky since his desire was not fulfilled. He is looking up thinking “emperumAn will come for my rescue seeking my state, as he came for SrI gajEndhrAzhwAn”. 2) ANdAn explains this as “seeing my helpless state” [here AkASam is cited to say that AzhwAr is having no other support/refuge]. 3) As said in SrI rAmAyaNam ayOdhyA kANdam 13.16 “gaganAsaktha lOchana:” (dhaSaratha’s state after hearing kaikEyi’s words – having eyes pointing towards the sky), he is in such a sorrow state that his eyes cannot focus on emperumAn who is in front of him.
  • azhuvan thozhuvanE – I am doing what is done by both upAsakas (bhakthi yOga practitioners – crying out) and prapannas (those who have nothing in them and are fully surrendered – worshipping); I am doing what is done by those who are having unfulfilled desires [crying] and also those who are having detachment [worshipping].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 5.8.3 – en nAn seygEn

Published by:

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

Full series >> Fifth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, since AzhwAr did not have his desires fulfilled even after calling out like this, he thinks “Hopefully emperumAn is not thinking that I will conduct my activities on my own” and says to emperumAn “you should mercifully fulfil my desires”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who am an akinchana (empty handed), do not want my desires fulfilled from anyone other than you; you who made me like this, should see that I serve at your divine feet forever”.

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

en nAn seygEn yArE kaLaikaN ennai en seyginRAy
unnAl allAl yAvarAlum onRum kuRai vENdEn
kannAr madhiL sUzh kudandhaik kidandhAy adiyEn aruvANAL
sennAL ennAL annAL una thAL pidiththE selakkANE

Listen

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

nAn – I (who have no control over my doership)

(to protect myself)
en – what activity
seygEn – shall do;

(others, among the chEthanas (sentient entities) who don’t even know their own actions)
kaLaikaN – protector
yAr – who?
ennai – me (who am incapable)
en seyginRAy – what are you planning to do? (are you planning to engage me in difficult upAyams (means)? or are you considering to accept responsibility for me?)
unnAl allAl – other than you (who are protector of all, apt and capable)
yAvarAlum – anyone else (who is not a protector, inapt and incapable)
onRu – anything
kuRaiyum – desire

(to have fulfilled)
vENdEn – I will not pray;
kan – firmness
Ar – abundant
madhiL – fort
sUzh – surrounded
kudandhai – in thirukkudandhai
kidandhAy – Oh one who is mercifully resting!
adiyEn – I who am your servitor
aru – AthmA
vAzh – uplifting
nAL – time
sel – happening
nAL – day
e – how many
nAL – days
annAL – those days
una – your
thAL – divine feet
pidiththE – holding on
sela – to be
kAN – kindly see to it.

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

What activity shall I do [to protect myself]! Who [else] is the protector! what are you planning to do to me? I won’t pray to anyone else other than you to fulfil any of my desires. Oh one who is mercifully resting in thirukkudandhai which is surrounded by abundantly firm fort! You kindly see to it that I who am your servitor hold on to your divine feet until the time I am uplifted, for as many days as it may take. aru indicates AthmA which is atomic in nature.

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

[In SrIvachana bhUshaNa dhivya SAsthram sUthram 46, “en nAn seygEn” is quoted. In the previous sUthrams it is explained that one may surrender to archAvathAra emperumAn due to agyAnam (not having knowledge to practice other means), adhika gyAnam (being greatly knowledgeable about the nature of self being totally dependent on emperumAn) and bhakthi pAravaSyam (overwhelming devotion). This sUthram explains that AzhwAr exhibits all these three qualities while surrendering to emperumAn. Let us see how this is explained by piLLai lOkAchAryar and maNavALa mAmunigaL.

  • First, AzhwAr says “what can I do?” to indicate that he has no knowledge to practice other means and hence he is surrendering to emperumAn.
  • emperumAn asks “But I have bestowed you unblemished knowledge, so why don’t you use that and practice any of the means such as karma yOgam, gyAna yOgam, bhakthi yOgam etc?”. For that, AzhwAr says, “As you have bestowed me with unblemished knowledge, I realise that I am fully dependent on you and so I cannot practice any other means which are contrary to the total dependence; so, what can I do?”.
  • Finally, he says “Had you just bestowed knowledge, even if it is contrary to the nature of the self, I could have practiced other means [to attain you]. But you have bestowed devotion which is a matured state of knowledge. So, every time I think about you I become overwhelmed with devotional emotions; so, what can I do?”

So, in this “en nAn seygEn” itself, all these three moods are manifested by AzhwAr in showing his helpless situation]

  • en nAn seygEn yArE kaLaikaN ennai en seyginRAy – Have you left it to me to take care of myself? Are you leaving to others to protect me? Or are you planning to protect me yourself?
  • en nAn seygEnAzhwAr is not asking “what can I do?”, [he is thinking] there is no match between me and the actions that are to be done by me.
  • yArE kaLaikaN – Can a drowning person rescue another drowning person? How can those who are not even qualified for sharing of mutual experience as said in SrI bhagavath gIthA 10.9bOdhayantha parasparam” do anything?
  • ennai en seyginRAy – As said in periya thiruvandhAdhi 6 “neRi kAtti nIkkudhiyO nin pAl karumA muRi mEni kAttudhiyO” (Would you lead me to other upAyams and shun me, or would you show your beautiful form resembling dark leaf and uplift me?), what are you thinking to do?
  • en nAn seygEn yArE kaLaikaN ennai en seyginRAy -Don’t you know me? Don’t you know others? Don’t you know yourself? Looks like you are thinking of me to be an independent person who is capable of accomplishing his own goals!
  • yArE kaLaikaN – How can those who are not up to my level [in attaining your mercy, or in knowledge/devotion], protect me?
  • ennai en seyginRAy – Are you planning to fulfil my desires? Or, are you going to shun me by telling me “engage in some sAdhanam (means) and attain me” as naLa led dhamayanthi [to her parents’ place].
  • en nAn seygEnAzhwAr is withdrawing from his own protection.
  • yArE kaLaikaN – AzhwAr is withdrawing from accepting others’ protection.
  • ennai en seyginRAy – Are you planning to tell me as in SrI bhagavath gIthA 9.34mAdhyAji mAm namaskuru” (worship me, bow down to me) [i.e., engage me in bhakthi yOgam]? Or are you planning to tell me as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not worry) [krishNa telling “I will be your means”]?
  • unnAl allAl yAvarAlum onRum kuRai vENdEn – If you told me “mAm namaskuru“, my grief will not disappear. Even to attain you, I would only do that through you; I would not want to attain you by me (my own efforts) or through others. Some explain this “unnAl allAl” in context of upEyam (goal) and say this as “Except for attaining you, I have no other desire”.
  • yAvarAlum – Instead of saying “yAvaiyAlum” (by any means), AzhwAr is saying “yAvarAlum” (by any one) due to the fact that upAyam is associated with a chEthana (sentient) [only a conscious person can be the trigger for any means and the means are simply processes which on their own have no standing].
  • onRum kuRai vENdEn – Though other processes can [eventually] lead to fulfilment of one’s desires, since pursuing them is like having the deity of death decorating our finger with a ring, it is contrary to our nature, so I will not accept that. [AzhwAr is ] Just like sIthAp pirAtti who did not reach SrI rAma riding on hanuman who was ready to cross the ocean and take her to SrI rAma [attaining the goal through others] or by cursing [rAvaNa to be destroyed, that is by her own efforts/abilities]. That is, destroying the true nature of both [bhagavAn and AthmA, by doing what is contrary to their nature]. I do not want anyone to remove any of me worries.
  • kannAr madhiL sUzh kudandhaik kidandhAy – The manner which AzhwAr’s means (emperumAn) is securely present. [AzhwAr is happy about emperumAn being protected in the fort] It is the responsibility of those who remain with emperumAn as the upAyam and upEyam, to protect him due to overwhelming care towards him. As said by periyAzhwAr in thiruppallANdu 1sevvadi sevvi thirukkAppu” (let his divine reddish feet be protected].
  • kannAr madhiL – The fort which has abundance of activities, copper and firmness [kan has these three meanings].
  • adiyEn aru – This AthmA which exists exclusively for you without even a tinge of self-interest.
  • vAzh nAL sen nAL en nAL – The day in which I will be uplifted.
  • an nAL – Until that day.
  • una thAL pidiththE selak kANE – You should mercifully see that I am constantly beholding your divine feet. You should mercifully ensure that I don’t even leave them for a fraction of a second. AzhwAr is saying – you did not come and fulfil my desire when I said “I don’t want anything from anyone”; I may get that experience some day; but until then you mercifully ensure that my faith does not diminish as said in “unnAl allAl yAvarAlum onRum kuRai vENdEn“. If he lets go of the divine feet, then his faith will diminish. One who lived by holding on to his divine feet, will not let them go now [also, explained as, from the beginning, AzhwAr was holding on to his divine feet and will not let go of them now]. With this faith, AzhwAr is a parama bhakthi yukthar (fully situated in ultimate devotion), and so what is the reason for [emperumAn‘s] delay? emperumAn is keeping him here to nurture his bhakthi further and to reform the world with his love-filled words.

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