Category Archives: thiruvAimozhi 5th centum

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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

archived in http://divyaprabandham.koyil.org

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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 >> 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 seygEn – AzhwAr 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 10.9 “bOdhayantha 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 seygEn – AzhwAr 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 9.34 “mAdhyAji 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 1 “sevvadi 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

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 second pAsuram, AzhwAr informs emperumAn the favours he mercifully did towards AzhwAr himself and the favours he mercifully does to his devotees. and calls him out telling him “You, who are of such nature, are not mercifully fulfilling my desire” with grief.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who assumed many incarnation for the sake of your devotees, are not mercifully glancing at me; what shall I do?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. Even after AzhwAr calling out in this manner [as seen in previous pAsuram], emperumAn did not respond to him; seeing that AzhwAr thinks that emperumAn is thinking “You take care of your needs yourself”, and calls him out citing his previous favours.

pAsuram

emmAnE en veLLai mUrththi! ennai ALvAnE!
emmA uruvum vENdum ARRAl AvAy ezhilERE!
semmA kamalam sezhunIr misaik kaN malarum thirukkudandhai
ammA malark kaN vaLarginRAnE! ennAn seygEnE?

Listen

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

emmAnE – being my lord (to have my activities at your disposal)
en – for me to acquire sathva guNam (goodness)
veLLai – very pure
mUrththi – having a form

(showing that form)
ennai – to ensure that I don’t lose my existence
ALvAnE – one who lets me enjoy him
e – in all species (such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant), for the sake of his devotees)
mA – great
uruvum – incarnations
vENdum ARRAl – out of desire
AvAy – one who assumes
ezhil – with the beauty in those forms, capturing the hearts as said in “pumsAm dhrushti chiththApahAriNAm”
ERE – appears majestic
sem – reddish
mA – big
kamalam – lotus flowers
sezhu – abundance
nIrmisai – on the water
kaN – everywhere
malarum – blossoming
thirukkudandhai – in thirukkudandhai
a – that
mA – distinguished
malar – lotus flower like
kaN – divine eyes
vaLargiNrAnE – oh one who is resting [with your closed eyes]!
nAn – I

(for this)
en – what
seygEn – shall I do?

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

emperumAn who is my lord, is having a pure form for me to acquire sathva guNam; he is showing that form to let me enjoy him and to ensure that I don’t lose my existence; he assumes various incarnations in all species out of his own desire; with the beauty in those forms, capturing the hearts as said in “pumsAm dhrushti chiththApahAriNAm” he appears majestic; oh one who is resting with your distinguished lotus flower like divine eyes in thirukkudandhai where there is abundance of reddish big lotus flowers blossoming everywhere on the water! what shall I do? Implies that – while all lotus flowers are blossoming, your two lotus like flowers [eyes] are not blossoming on looking at me.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

• emmAnE – Who will conduct the owned – will it be the owner or the owned on its own? To have you say “You manage your own activities”, am I an independent person? emmAnE – my nAtha! [my lord]
• emmAnE en veLLai mUrththi – AzhwAr asks – Did I know that he is my lord through pramANams (authentic quotes from SAsthram) such as in nArAyaNa sUktham “pathim viSvasya” (lord of the universe) and “yasyAsmi” (I am the servant of sarvESvaran)? When asked “So, how did you know?”, he says – since emperumAn is of pure nature, he himself showed all his qualities fully, considering it as his own gain, and I saw (understood) it. Had you left a little bit ignorance in me, while you bestowed unblemished knowledge, I would have remained relaxed.
• ennai ALvAnE – Bestowing full knowledge initially, will you discard me now by making me work on my own? [No] It was emperumAn who sustained AzhwAr by giving knowledge about his qualities and ridding AzhwAr’s sorrows in thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, thiruvAimozhi 5.3 “mAsaRu sOdhi” etc.
• em mA uruvum – Don’t you know all the hardships you take up for me and your devotees? Another explanation – Distinguished form in all aspects. As said in SrI bhagavath gIthA 4.6 “prakruthim svAm adhishtAya” (accepting distinguished forms (made of spiritual matter)), having divine forms.
• vENdum ARRAl – Two explanations – 1) as said in thiruvAimozhi 6.4.7 “thanakku vENduruk koNdu” (accepting forms which he likes), out of his own desire 2) as said in mudhal thiruvandhAdhi 44 “thamar ugandhadhevvuruvam avvuruvam thAnE” (he accepts the forms which are desired by his devotees), out of the desire of his devotees.
• evvurum vENdum ARRAl AvAy – Is there any form which you have not accepted for the sake of your devotees as said in thiruviruththam 1 “enninRa yOniyumAyp piRandhAy” (You have appeared in every species).
• em mA uruvum – Because these forms are accepted by emperumAn, they are glorious.That is, as said in SrIvishNu purANam 5.3.2 “AvirbhUtham” (appearing), emperumAn super-imposes his divine spiritual form into this worldly species. It is said in SrIvishNu purANam 6.7.70 “rUpam anyaththarEr mahath” (bhagavAn‘s spiritual form is different from worldly matter).
• vENdum ARRAl AvAy – Just as the AthmA accepts births based on its karma [past deeds], emperumAn appears based on his own mercy. Both (bhagavAn and AthmAs) have births. When AthmA’s karma is exhausted, his birth will stop; AthmA’s karma will be eliminated when it surrenders at the divine feet of emperumAn; but for emperumAn, his births will go on forever. For emperumAn, his anugraham (mercy) is the karma [which triggers his birth], and his mercy is eternal for him [hence he will also be born repeatedly forever]. For the AthmA, his birth is limited to his own scope; but emperumAn is born for [the uplifting of ] everyone. Since the AthmA’s birth is out of karma, it will be for his own sake; but since emperumAn’s birth is out of his mercy, it will be for the sake of others. This is explained in SrI bhagavath gIthA 4.5 “bahUni mE vyathIthAni janmAni thavacha” (You too have many many births). thavacha (yours too) indicates the similarity in the births of both; emperumAn is saying “just as your births are real, mine too are”. If this is not the case, the AthmA cannot be confident [in emperumAn’s protection].
• ezhil ERE – When emperumAn assumes births for his devotees would he lose his radiance? [No] He will acquire new radiance which was not present before. Only when one is born out of karma, it leads to a shortcoming. thiruvAimozhi 1.3.2 “pala piRappAy oLi varu muzhu nalam” (by assuming many births, his qualities acquire new radiance). yajur vEdham 3.6.1 “sa u SrEyAn bhavathi jAyamAna:” (He becomes more radiant by accepting new births) – for everyone as they accept new birth their radiance will diminish, but for emperumAn, it increases with every birth. He would externally look radiant, but would he feel sad for having to accept such births? [No] He would feel prideful thinking “Yes, I have accepted this birth”. emperumAn remains restrained like a prince as said in periyAzhwAr thirumozhi 3.6.3 “vAniLavarsu” (prince of paramapadham (spiritual realm)) due to protocol there in paramapadham. But here in this samsAram (material realm), as said in nAchchiyAr thirumozhi 14.1″patti mEyndhOr kArERu” (A dark coloured bull like emperumAn who is roaming around everywhere), he would give up all inhibitions and happily roam around. Hence, only after being born here, he acquires beauty [and radiance]. When one who knows emperumAn’s nature tells him as in SrI rAmAyaNam yudhdha kANdam 120.13 “bhavAn nArAyaNO dhEva:” (You are that SrIman nArAyaNan), you are so attached to your incarnation that you reply to them as in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (I consider myself as a human being) and as in SrIvishNu purANam 5.13.12 “ahamvO bAndhavO jAtha:” (I am your relative).
• sem mA … – emperumAn descends to kOyils (dhivyadhESams, divine abodes) and rests there to help those who missed his help during his incarnations.
• semmA kamalam … – As the fragrance [of the lotus flowers] hits the face, he sleeps in a relaxed manner. As the reddish big lotus flowers come out of the attractive water bodies and blossom, [that light] reveals his ocean-coloured form and his limbs.
• sem mA kamalam – The lotus flower which withers within a fraction of a moment cannot be a match for emperumAn‘s eyes – so when it is cited as an example, lots of adjectives [such as sem, mA etc] need to be added.
• am mA malark kaN vaLarginRAnE – I am not seeing the opening [blossoming] of his beautiful lotus flower like divine eyes.
• am mA malar – These two eyes appear to be the same species as those lotus flowers, and I am not seeing these eyes blossom [while the lotus flowers blossom].
• en nAn seygEnE – What shall I who cannot sustain without the blossoming of these eyes, do? In thirukkudandhai, the beetles drink the honey from the blossomed lotus flowers and are happy, but I who can drink the honey from his blossomed eyes, remain hungry.
• en nAn seygEnE – Are you thinking “this calling out will go on forever” ? [No] It is at the finishing stage. AzhwAr is suffering like this because he thinks “I will not drink any other honey [than from emperumAn‘s blossomed eyes]”. Blossoming [opening] of his eyes means, bestowing his special and merciful glance. When he is not opening his eyes, AzhwAr too would not [if emperumAn is not conscious, AzhwAr too would be unconscious].

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

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

Full series >> Fifth Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen you who are melting me with your beauty etc, mercifully reclining; but I have not seen you showering your merciful glance, embracing me etc”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “I have seen you reclining in thirukkudandhai, making me melt being infinitely enjoyable by me with your beauty and your unconditional relationship”.

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

ArAvamudhE adiyEn udalam ninpAl anbAyE
nIrAy alaindhu karaiya urukkuginRa nedumAlE!
sIrAr senneRkavari vIsum sezhunIrth thirukkudandhai
ErAr kOlam thigazhak kidandhAy kaNdEn emmAnE

Listen

 

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

emmAnE – one who is my unconditional lord

(as a result of that relationship)
ArA – unquenchable (even after eternally enjoying)
amudhE – being eternally enjoyable
adiyEn – my (me who were captivated by such enjoyability)
udalam – body
ninpAl – towards you
anbAyE – having love as the mood/form

(due to that)
nIrAy – losing firmness to become watery
alaindhu – agitated (and not being steady)
karaiya – to dissolve
urukkuginRa – making it melt
nedumAlE – Oh one who is having infinitely enjoyable greatness!
sIr – by weight
Ar – abundance
sennel – paddy crops
kavari vIsum – appearing like fans swaying

(the cause for that being)
sezhu – rich
nIr – having water
thirukkudandhai – in thirukkudandhai
Er – beauty
Ar – abundance
kOlam – decoration
thigazha – shining
kidandhAy – resting;
kaNdEn – enjoyed by seeing with my own eyes.

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

emperumAn who is my unconditional lord, where my quench is never fulfilled even after eternally enjoying him; oh one who is having infinitely enjoyable greatness! You are agitating me to dissolve and melt my body which is having love as the mood/form towards you, losing firmness to become watery; you are resting in thirukkudandhai which has abundance of heavy paddy crops which appear like fans swaying and having rich water; your abundant beauty and decoration are shining; I enjoyed these by seeing with my own eyes. This implies – AzhwAr has only seen emperumAn and has not interacted with him yet.

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

• ArAvamudhE [ArA amudhE]- Even if one enjoys, how can one be relaxed when separated from an entity who cannot be simply enjoyed in order. The order of experience is – first to see, then to approach closely and then come in physical contact; emperumAn is such that one cannot wait to these in order.
• ArAvamudhE – To drink the salt water [nectar retrieved from milky ocean], one should be born as a celestial being, should practice celibacy and even after that it will be given only once; but this [emperumAn, the nectar], is open for all, eternally enjoyable, even if there is shortcoming in one’s celibacy vow, it [emperumAn, the nectar] will eliminate the shortcomings [and accept the person who desires for him]. lOkasArangamunigaL was residing in the uththara bhUmi (northern part of bhAratha dhESam). A person [devotee] from here [dhakshiNa bhUmi (southern part of bhAratha dhESam)] went there. lOkasArangamunigaL enquired from him “what is special in the dhakshiNa bhUmi?”, and he replies “a prabandham named thiruvAimozhi has apppeared [from AzhwAr], and the elders have accepted it and are greatly celebrating it”; lOkasArangamunigaL says “why don’t you recite a verse from what you know in it?” and he replied “I can recite this decad starting with ‘ArAvamudhE‘”. Hearing that lOkasArangamunigaL said “While there are abundant names like nArAyaNa etc for emperumAn, how amazing that AzhwAr is presenting us this beautiful name”, felt dissatisfied with his stay there and at once left for thirukkudandhai saying “Let me go to the abode where these verses are recited”.
• ArAvamudhE – [SrI rAmAyaNam ayOdhyA kANdam 6.1 is explained here] sahapathnyA – Just as one who steps into deep water will hold on to a support [Along with sIthAp pirAtti, SrI rAma is worshipping SrIman nArAyaNan emperumAn who is his family deity]. pathnyA saha – Just as a person who is stepping into a river, will take the help of an expert, perumAL (SrI rAma) is setting out to worship periya perumAL [SrIranganAthan, SrIman nArAyaNa, who is the family deity of SrI rAma’s clan], with the help of sIthAp pirAtti. visAlAkshyA – sIthAp pirAtti became blissful seeing perumAL’s great love towards periya perumAL and her eyes expanded in wonder so much, even more than his embrace of her. nArAyaNamubAgamath – But SrI rAma’s total control over his senses is such that he is not getting disturbed by her glance, and instead was focussed on periya perumAL. From this, it is explained – emperumAn‘s unquenchable nature is such that, even when he sets out to enjoy himself, he needs to have a companion.
• ArAvamudhE – This word [this nature of emperumAn] is the seed [root cause] for AzhwAr‘s craving in this decad.
• adiyEn – Here AzhwAr is not identifying himself to be a servitor due to being bestowed unblemished knowledge [as done in thiruvAimozhi 1.1.1] by emperumAn, but is doing this being defeated by emperumAn’s enjoyability. This is similar to lakhsmaNa who first said in SrI rAmAyaNam AraNya kANdam 15.7 “paravAnasmi” (I am a servant), subsequently said in SrI rAmAyaNam kishkinthA kANdam 4.12 “guNair dhAsyamubAgatha:” (I am his servant due to his auspicious qualities).
• udalam nin pAl anbAyE – When SEshathvam (servitorship) is the nature of AthmA [and is realised], the body being a hurdle for such servitude, is quashed. AzhwAr who was thinking “aham” (the independent, I am), is now saying “adiyEn” due to the enjoyable nature of emperumAn; similarly, the body too, melted due to emperumAn’s nature. The body, instead of pulling the AthmA which is the abode for servitude, towards it [body], followed the desire of AthmA. Not just the AthmA which is an embodiment of gyAnam (knowledge) and Anandham (bliss, not just the mind which is the gateway of AthmA for the gyAnam, but even the body which is made of skin, flesh etc also melted [out of love for emperumAn]).
• nin pAl anbAyE – Towards you who can weaken both chEthana (sentient beings) and achEthana (insentient entities) with your love, the body, instead of being the abode of love, became an embodiment of love.
• nIrAy alaindhu – The body became [an embodiment of ] love, and that love became perturbed like water. First it starts with SravaNam (hearing), then mananam (meditation), subsequently bhAvanA (deep contemplation) and finally it leads to visualisation which matches real experience; all of these happen due to emperumAn‘s enjoyability.
• nIrAy alaindhu karaiya – Water will dissolve the substance which falls in it, but will not dissolve itself; here it is unlike that, water (body which became like water) itself is dissolving. If love can become water, why can’t water dissolve?

If this is the state of AthmA, what is the state of bhagavAn?

• urukkuginRa – He is set out to fully weakening AthmA. Just as a gold smith will melt the ornaments etc [disregarding their worth, beauty etc], emperumAn is melting and destroying AzhwAr. It is said in thiruvAimozhi 4.3.2 “thEsamAna aNikalanum en kai kUppuch cheygaiyE” (My salutations to him with joined palms are his ornaments).

Is it just emperumAn melting AzhwAr’s body after weakening it? [What happens to emperumAn himself?]

• nedumAlE – [Greatly loving] Only after seeing the other person’s total meltdown, emperumAn will start melting. If we consider emperumAn’s emotions, the emotions of AzhwAr will appear to be nothing. His melting cannot be explained using words as done for AzhwAr‘s melting and can only be said as “nedumAl“. mAl means vyAmOham (infatuation/love). nedumAl means great infatuation/love. Alternate explanation – mAl means great person, and when asked if he is like brahmA, rudhra et al, no, he is as said in thiruvAimozhi 8.4.5 “manisarkkuth thEvar pOlath thEvarkkum thEvAvO” (as dhEvas (celestials) exist in a higher platform for manushyas (humans), emperumAn exists for dhEvas). nedumAl means sarvESvaran (supreme lord of all). His greatness is a tool to melt AzhwAr.
• sIrAr … – The fresh and heavy paddy crops, looking at the beautiful reclining posture of emperumAn, sway to the sides as if servitors are fanning him. sIr means heavy and beautiful. kavari means chAmaram (a type of fan). Alternatively, sIrmai (greatness) for the fresh paddy is that it is used in preparing food for ArAvamudhAzhwAr. In that case, it is the greatness as explained in thaiththirIya upanishath “aham annam” (I am the food).
• kavari vIsum – As said in SrI rAmAyaNam yudhdha kANdam 127.17 “akAla palinO vrukshA:” (let the trees blossom even during non-season). vIsum is a term in present tense, indicating it is already serving emperumAn [no need to wait for harvest]. Like those who read his mind and serve him accordingly. The master [emperumAn] considers all the activities of his servant as a task done to please him [Even the paddy crop naturally swaying is considered as a service by emperumAn].
• sezhu nIr – In thirukkudandhai which has abundance of water bodies matching emperumAn’s beautiful reclining posture. sezhu nIr also implies peru nIr (huge water body).
• Er Ar kOlam … – You reclined and rested to give more shine to your beautiful decorations. People of this world will have their bodily shortcomings hidden while they are roaming around; but when they settle and start sleeping, their ugliness will manifest to those who look at them; but in emperumAn‘s case, it is unlike that; as said in SrI rAmAyaNam sundhara kANdam 38.24 “samayAbOdhithaSSrImAn” (the prosperous lord who was sleeping, was awakened by me), even when he is in sleeping posture, he should be rid of evil eyes falling on him. He is such that one will fear “what will happen if he wakes up?” [we will not be able to enjoy his beautiful sleeping posture].
• kidandhAy kaNdEn – as said in the same SlOkam “sukhasuptha:” (blissfully resting), I have seen his beautiful sleeping posture, but did not enjoy the aspects which I desired. [Looking at me] Standing up, being seated, walking around, asking me “what did you do?”, embracing me etc did not happen.
• emmAnE – I can remain relaxed if I don’t think “emperumAn’s beauty is mine to enjoy”. Both emperumAn’s beauty and aptness [of being my master] are torturing me. Should you torture me showing this aptness?

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 >> Seventh 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 recite this decad with intent and joy, will be always enjoyed by nithyasUris”.

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

dheyva nAyagan nAraNan thirivikkiraman adi iNai misai
koy koL pUm pozhil sUzh kurugUrch chatakOpan
seydha AyiraththuL ivai thaN sirIvaramangai mEya paththudan
vaigal pAda vallAr vAnOrkkAravamudhE

Listen

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

dheyvam – leader of nithyasUris
nAyagan – sarvESvaran (supreme lord)
nAraNan – having motherly forbearance due to unconditional relationship [this is the meaning of the term nArAyaNa]
thirivikkiraman – one who measures [and accepts] his subordinate entities so that they don’t develop ownership
adi iNai misai – on the divine feet
koy koL – abundantly available to be plucked
pU – flowers
pozhil – gardens
sUzh – surrounded by
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
seydha – mercifully spoke
AyiraththuL – among the thousand pAsurams
thaN – invigorating
sirIvaramangai – sirIvaramangai
mEya – aimed at
ivai – these
paththu – ten pAsurams
udan – agreeing with the meaning
pAda vallAr – those who can sing
vAnOrkku – for the residents of paramapadham (spiritual realm)
vaigal – always
ArA – never-satisfying
amudhu – eternally enjoyable like nectar

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

sarvESvaran who is the leader of nithyasUris, having motherly forbearance due to unconditional relationship, measures [and accepts] his subordinate entities so that they don’t develop ownership; nammAzhwAr, leader of AzhwArthirunagari which is surrounded by abundant flowers ready to be plucked, mercifully spoke on the divine feet of such emperumAn, these ten pAsurams among the thousand pAsurams, aimed at the invigorating sirIvaramangai dhivyadhESam; those who can sing this decad agreeing with its meanings, will always be eternally enjoyable like never-satisfying nectar, for the residents of paramapadham.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

• dheyva nAyagan – sarvESvaran (the supreme lord)
• nAraNan – vathsalan (one who has motherly affection) who will not lose his belongings.
• thirivikkiraman – for those who begged him, he would fulfil their desires even at the cost of destroying his own supremacy.
• adi iNai misai – on the divine feet
• koy koL pUm pozhil sUzh – garden which is always pleasant. Flowers are always ready to be plucked.
• kurugUrch chatakOpan – Different from SrI bhagavath gIthA. [Recited by AzhwAr who is a servitor of emperumAn, instead of emperumAn himself reciting – so it has greater value]
• seydha Ayiram – Though the meanings are the same as in vEdham, unlike vEdham thiruvAimozhi is not authorless. vEdham is similar to [bhagavAn‘s] parathvam [supreme form in paramapadham]; ithihAsams (epics) and purANams (ancient historical texts) are like emperumAn‘s avathArams (incarnations); thiruvAimozhi is like his archAvathAram (deity forms). It is said as “seydha Ayiram” (thousand pAsurams which were created) – just as emperumAn became the son of dhaSarath to eliminate his worry of not having a father, here vEdham became a recital of AzhwAr to eliminate its worry of not having an author.
• udan – pAda vallAr – Those who can sing with intent. Those who can contemplate on AzhwAr’s upAyaSUnyathai (total lack of any other upAyams) and sing.
• vaigalum – vAnOrkku ArA amudhE – They will remain eternally enjoyable by nithyasUris. Just as the dhEvas (celestial beings) become satisfied while receiving amrutham (nectar), nithyasUris would become satisfied on receiving such persons. Since nithyasUris who have taste towards bhagavAn without attachment to any other means, like AzhwAr who is similar to them, those who are able to recite these pAsurams in the same mood will become enjoyable for nithyasUris.

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 >> Seventh 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 says “I cannot do anything in return for your favour of making me remain as ‘your divine feet are the only refuge’ even in dire situations”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, emperumAn shows to AzhwAr “My divine feet are the means to attain me” and  AzhwAr says “I cannot do anything in return for this favour”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr said “aruLAy uyyumARu enakku“, but he did not see emperumAn coming and showering his mercy; he then says “even in such dire situations you have made me remain as ‘your divine feet are the only refuge’ – there is nothing which I can do in return for this favour”.

pAsuram

ARenakku nin pAdhamE SaraNAgath thandhozhindhAy unakkOr
kaimARu nAn onRilEn enadhAviyum unadhE
sERu koL karumbum perunjennelum mali thaN sirIvaramangai
nARu pUnthaNduzhAy mudiyAy! dheyva nAyaganE

Listen

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

enakku – for me
ARu – means to attain the goal
nin pAdhamE – your divine feet only
SaraNAga – upAyam (means) which is the refuge
thandhozhindhAy – you have bestowed;
unakku – for you (who are such a benefactor)
Or – in any way
kaimARu – return favour
nAn – I (who am akinchana (empty-handed))
onRu – anything
ilEn – do not have
enadhu – my
Aviyum – AthmA
unadhu – (already) yours;
sERu – in muddy field
koL – present
karumbum – sugarcane
peru – growing tall (taller than sugarcane)
sennelum – paddy crop
mali – abundant
thaN – invigorating
sirIvaramangai – present in sirIvaramangai
nARu – very fragrant
pU – having freshness
thaN – invigorating
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudiyAy – having divine crown
dheyvam – for nithyasUris
nAyaganE – Oh leader!

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

Oh leader of nithyasUris who is in sirIvaramangai dhivyadhESam which has sugarcane and tall paddy crop in muddy field, wearing divine crown which is decorated with fresh invigorating thuLasi! You (emperumAn) have bestowed on me your divine feet only which are the means to attain the goal, as the upAyam (means) which is the refuge; I do not have anything to give you in return and my AthmA is yours.

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

• ARenakku … – ARu means vazhi (path). vazhi means upAyam (means/way). perumAL thirumozhi 9.2 “evvARu nadandhanai” (How did you walk?), nAchchiyAr thirumozhi 3.2 “ippoygaikku evvARu vandhAy” (How did you come to this pond?). SaraN[am] – upEyam (goal). You made your own divine feet as the upAyam and upEyam – this is piLLAn’s explanation. bhattar mercifully explains “both ARu and SaraNam indicate upAyam only”. You arranged such that your divine feet are my upAyam. ARu – upAyam. Since it is explained in  SrI pAncharAthram “… upAyArthaika vAchaka:” (SaraNam means upAyam (means), vIdu (house), rakshaka (protector); here it is explained as upAyam), SaraNam means upAyam. By saying “enakku“, AzhwAr is differentiating himself from followers of other upAyams [such as karma gyAna bhakthi yOgams]. Since, this decad is focussed on highlighting AzhwAr’s lack of any other means and establishing the real upAyam [emperumAn‘s divine feet] starting with “nORRa nOnbilEn“, here the same point is highlighted as the conclusion. By avadhAraNam [emphasis] (pAdhamE), AzhwAr thinks about [and reminds us of] “Eka” (only) padham in charama SlOkam. Instead of giving up other upAyams as a result of holding on to ISvara confidently, if we gave them up out of nAsthikyam (lack of faith in SAsthram), it will only lead to attachment towards worldly pleasures; one who has taken the antidote for serpent’s poison can boldly place his hand in serpent’s mouth; but if someone who has not taken the antidote and still places his hand in the serpent’s mouth, it will only lead to death. For you who bestowed this clarity in my mind, it is not just that there is no favour in return which matches your greatness, I who am an akinchana (empty-handed) do not see even a favour which slightly matches your greatness.

emperumAn asks “Alright, why don’t you give your AthmA (soul) then?”, AzhwAr replies,

• enadhu Aviyum unadhE – I would have satisfied myself doing that; had you not bestowed me with unblemished knowledge and devotion, as someone stealing “rAjamahEndhran padi” (a divine ornament which is worn by namperumAL), considering it one’s own and offering it to perumAL, such act of AthmasamarpaNam (presenting the AthmA to bhagavAn) will only reveal one’s robbery.

emperumAn asks “Why don’t you give your own AthmA?”, AzhwAr says,

• nin pAdhamE – enadhu Aviyum unadhE – AppAn thiruvazhundhUr aRaiyar would recite “nin pAdhamE!” here to make it sound like AzhwAr is vowing that his AthmA is emperumAn’s [in this case AzhwAr is saying “You have given your divine feet (charaN) as ARu (upAyam) – this is sathyam (nin pAdhamE!)”].
• sERu koL … – The cool sirIvaramangai, which has muddy fields of sugarcane, and abundance of  paddy crop which appears to be providing shade to the sugarcane.
• nARu pUm thaN thuzhAy mudiyAy … – Fragrant attractive thuLasi. Having a crown indicating that you are the leader of all these [natural riches of sirIvaramangala nagar, having a thuLasi garland as the crown]. You remain as the controller of even those nithyasUris who are very intelligent, and this being the case, what can I do anything in return for you? While you are favouring me greatly, I am not ignorant [having known that I am already yours]; even in this case, you are so complete that I cannot do something to satisfy you. Those who did not accept your favour [i.e., your bestowing of true knowledge about the upAyam], just roam around enjoying worldly pleasures; those who are ignorant [about the fact that the AthmA is already owned by bhagavAn] remained saying “I have done something in return for his favour”; only if you are incomplete, we can consider to have done something, but you are complete; this being the case, can I do anything worthy? [dheyva nAyagan] The leader of nithyasUris. dhevaym – nithyasUris.

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 >> Seventh 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 to emperumAn “You who have captivated me with your divine pastimes etc and accepted my service, and who have mercifully descended to sirIvaramangala nagar, should also mercifully fulfil my remaining desires”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “you who are shining very radiantly due to destroying your enemies, should mercifully uplift me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. emperumAn asks “What should I do to you who are fearing thinking ‘arunjERRil vIzththi kaNdAy’ (you have pushed me into this mud of samsAram (material realm) which is difficult to escape)“, AzhwAr says “You who are capable and present here, should remove my hurdles and mercifully engage me in service at your divine feet”.

pAsuram

puLLin vAy piLandhAy! marudhidai pOyinAy! erudhEzh adarththa en
kaLLa mAyavanE! karu mANikkach chudarE!
theLLiyAr thiru nAn maRaigaL vallAr mali thaN sirIvaramangai
uL irundha endhAy! aruLAy uyyumARenakkE.

Listen

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

puLLin vAy piLandhAy – (implying his elimination of the connection with samsAram for his devotees) killing bakAsura
marudhu idai pOyinAy – killing yamaLa and arjuna (to imply his removal of pairs of sufferings)

(to imply his destruction of seven states of existence like foetus state, toddler state, …, death)
Ezh erudhu – seven bulls
adarththa – killed
kaLLam – (in this manner, to have no one understand/know) confidential aspects
en – revealing to me
mAyavanE – being amazing person

(as a result of removing these hurdles)
karu – blackish
mANikka – carbuncle’s (precious gem)
sudarE – having beautiful form shining like
theLLiyAr – having clarity (in being protected by emperumAn only)

(cause for such clarity)
thiru – having the wealth that provides access to bhagavAn’s true nature etc
nAl – four
maRaigaL – the essence of vEdhams
vallAr – those who have them at their disposal
mali – living closely together
thaN – invigorating, not being affected by the heat of this material realm
sirIvaramangai – sirIvaramangai dhivyadhESam
uL – inside
irundha – mercifully present to let me enjoy you
endhAy – oh benefactor!
enakku – for me having no other refuge
uyyum – to uplift by attaining your divine feet
ARu – means
aruLAy – bestow on me mercifully

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

You (emperumAn), the amazing person, revealed confidential aspects by killing bakAsura, yamaLa and arjuna and seven bulls; you are having the beautiful shining form like a blackish carbuncle; oh benefactor who are mercifully present to let me enjoy you, inside the invigorating sirIvaramangai dhivyadhESam which is populated by those who are having clarity and expertise in the essence of four vEdhams (to have them at their disposal) which is having the wealth that provides access to bhagavAn’s true nature etc! For me, having no other refuge, mercifully bestow the means to make me attain your divine feet and have me uplifted.

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

• puLLin vAy piLandhAy – As a hungry person would recollect when he was fed by someone, AzhwAr is recollecting and saying emperumAn‘s previous assistance.
• puL … – You killed bakAsura, changed yamaLArjunas to pieces, strangled the seven bulls together.
• en kaLLa mAyavanE – You who are having amazing activities which cannot be comprehended by anyone, and revealed all those to me and captivated me.
• karu mAnikkach chudarE – Oh one who eliminated nappinnaip pirAtti’s hurdles, bestowed your divine form to her and also manifested the distinguished nature of that form to me!
• theLLiyAr … – As said in SrI rAmAyaNam 16.4 “rAmasya vyavasAyagyA lakshmaNasyA dhImatha:” (sIthA heard the opinion of lakshamaNa who is more knowledgeable than SrI rAma, and became pacified), this dhivyadhESam has many intelligent devotees who can correct you even if you are making some mistakes.
• theLLiyAr – Those who are fully dependent on him, even when they themselves are capable. This is the purpose of their consciousness [i.e., to be dependent on him]. Their clarity of mind is the same as that of sIthAp pirAtti even when she was captured and placed alone in aSOka vanikAm and as that of SrI vibhIshaNAzhwAn while he was surrendering to SrI rAma. [Explanation for the clarity of SrI vibhIshaNAzhwAn] SrI vibhishaNAzhwAn was looking at sugrIva mahArAja and his angry assistants and was joyfully speaking to them as said in SrI rAmAyaNam yudhdha kANdam 17.9 “sugrIvam thAmScha samprekshya” (He spoke to sugrIva beautifully), while they were saying “vadhyathAm” (he (vibhIshaNa) deserves to be killed); this is similar to how a child will joyfully look at her mother’s face even though she may be scolding the child.
• thiru nAn maRaigaL vallAr – Those who have understood the essence instead of running behind thousands of lines [of SAsthram]. Those who remain as said in iraNdAm thiruvandhAdhi 39 “mAdhavan pEr solluvadhE Oththin surukku” (the purpose of vEdham is to reveal the name of mAdhavan (SrIman nArAyaNan)).
• mali thaN … – Oh my lord who is residing along with those intelligent devotees who are in abundance in the invigorating sirIvaramangai dhivyadhESam.
• aruLAy uyyumARu enakkE – Look at me [enakkE – for me who is tormented in this samsAram], and you have to mercifully bestow me kainkaryam at your divine feet. kainkaryam (rendering service) and ujjIvanam (uplifting) are not two separate concepts for AzhwAr. If one does not have the urge [to leave this samsAram], it is implied that one does not have knowledge about emperumAn‘s distinguished greatness; if one is living comfortably in this samsAram, it is implied that one has not understood the inferior nature of this samsAram.

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 >> Seventh 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, emperumAn asks “Did I banish you?” and AzhwAr replies “You have placed me in this samsAram where the worldly pleasures such as Sabdha (sound) etc are active; is that not an act of banishing?”.

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

agaRRa nI vaiththa mAya val aim pulangaL Am avai nangaRindhanan
agaRRi ennaiyum nI arunjERRil vIzhththi kaNdAy
pagark kadhir maNi mAda nIdu sirIvaramangai vANanE! enRum
pugaRkariya endhAy puLLin vAy piLandhAnE!

Listen

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

agaRRa – to banish (those who are turning away from you)
nI vaiththa – those which are created by you
mAyam – having amazing nature (of not mixing with each other)
val – not defeatable (by anyone)
aim pulangaL Am avai – the five senses
nangu – (truly) well
aRindhanan – understood;
ennaiyum – me too (who understand these and am fearful about these)
agaRRi – pushing away (from you)
nI – you
aru – difficult (to recoup and escape)
sERRil – mud (of worldly pleasures)
vIzhththi kaNdAy – am fearing that you are pushing me into [that mud];
pagar – shining
kadhir – having light
maNi – carbuncles
mAdam – mansions
nIdu – tall
sirIvaramangai – for sirIvaramangai dhivyadhESam
vANanE – controller

(for those who are not considered by you)
enRum – ever
pugaRku – to enter
ariya – difficult
endhAy – being my lord
puLLin – bakAsura’s (who was a hurdle for those gOpikAs who are dear to you)
vAy – beak
piLandhAnE – Oh one who tore!

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

I have truly well understood the senses which are created by you, having amazing nature (of not mixing with each other) and not defeatable, to banish those who are turning away from you;  am fearing that you are pushing me away into the difficult mud; Oh controller of sirIvararamangai dhivyadhESam, which is having tall mansions with carbuncles which are having shining light. Oh one who being my lord, tore bakAsura’s beak; and who is difficult to enter. Implies that – AzhwAr is saying “though emperumAn is omnipotent in this manner, he did not help me and is pushing me away”.

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

• agaRRa nI vaiththa – You who are omnipotent, have placed this as said in SrI bhagavath gIthA 7.14 “mama mAyA dhurathyayA” (my creation is difficult to crossover) for those who are not attached to you.
• mAya aim pulangaL Am avai – The five senses which will capture everyone and which will engage all people of the world. You who are the sarvESvara, have placed these to drive away those who are not attached to you.

When asked “How did you know these?”, AzhwAr replies

• nangu aRindhanan – Since I received unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1 “mayarvaRa madhi nalam“, I have understood this well.

emperumAn asks “If I kept them to banish those who are not devoted me, why does it bother you?”, AzhwAr says,

• agaRRi ennaiyum nI arum sERRil vIzhththi kaNdAy – You seem to be intent on separating me from you and pushing me too who cannot sustain myself without you into this worldly pleasure without any option to escape. Why is AzhwAr who is seeking help from emperumAn, blaming emperumAn and highlighting him as a cruel person? AzhwAr thinks – those who are merciful [i.e., emperumAn] will help eventually thinking “this is going to cause great harm for my reputation”. While I have no connection [attachment] with my body, are you trying to keep me here and pushing me away from you?
• pagark kadhir – pugar and pagar mean radiance/splendour. Oh leader of sirIvaramangai dhivyadhESam which is having tall mansions having great radiance, and precious gems studded in them.
• pagaRkadhir – If said this way, this line will mean – the mansions which rise upto the sun and having radiant gems. pagal – Adhithya – sun.
• enRum … – Oh one who is unreachable for those who are not devoted to you. You banish those who are not devoted to you, and also destroy them!
• endhAy – Do you have to do this to me who am distinguished [i.e., having distinguished relationship with you]?
• puLLin vAy piLandhAnE – emperumAn asks “What is stopping you from reaching me?” and AzhwAr says “As you destroyed bakAsuran, you mercifully destroy my connection to this world as well”.

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