Category Archives: thiruvAimozhi 5th centum

thiruvAimozhi – 5.7.5 – eydhak kUvudhal

Published by:

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 fifth pAsuram, emperumAn asks “We have shown you our presence in SrIvaramangA dhivyadhESam, why are you being ungrateful?” and AzhwAr replies “that is not sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “I have seen you who are of the nature of destroying the enemies of your devotees, descended here to be enjoyed by your devotees; is it apt for me to engage in self-efforts to attain you who are of such nature?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. emperumAn says “I have manifested you my partiality towards my devotees and my presence in SrIvaramangala nagar. Why are you calling out saying ‘engu eydhak kUvuvan‘, as if you have not received anything?”, and AzhwAr says “I understand what you have bestowed on me so far, but I am not satisfied with that”.

pAsuram

eydhak kUvudhal AvadhE enakku? evvadhevvath thuLAyumAy ninRu
kaithavangaL seyyum karumEni ammAnE!
seydha vELviyar vaiyath thEvar aRAch chirIvaramangala nagar
kai thozha irundhAy adhu nAnum kaNdEnE

Listen

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

enakku – for me (having the nature of not seeking any other protector)
eydha – as means (for the attainment of my goal)
kUvudhal – desiring
AvadhE – does it match?

(without any expectation, the enemies of devotees of emperumAn)
evva – any type
thevaththuL – the demoniac group who are inimical
AyumAy – assumed the forms such as budhdha et al and mingled
ninRu – stood
kaithavangaL – deceptive acts (of decreasing their attachment in vEdham and increasing their attachment in worldly matters)
seyyum – performed
karumEni – having dark forms (which bewilders their heart)
ammAnE – Oh lord!

(since there is no scope for presence of hurdles)
seydha vELviyar – being kruthakruthya (one who has fulfilled all duties)
vaiyam – on earth
thEvar – comparable to nithyasUris (eternal residents of paramapadham) in their wealth of gyAnam (knowledge etc)
aRA – living without any break
sirIvaramangala nagar – all of SrIvaramangala nagar dhivyadhESam
kai thozha – to be served
irundhAy – remained there as the master;
nAnum – I too (who have comparable knowledge as they)
adhu – that presence
kaNdEn – have seen.

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

Does it match me to consider my desire as means to attain you? Oh lord who assumed the forms such as budhdha et al and mingled and stood amidst any type of demoniac groups who are inimical, and performed deceptive acts and who is having dark forms! You remained as the master of those who are kruthakruthya and are comparable to nithyasUris on earth and are living without any break in SrIvaramangala nagar dhivyadhESam and to be served by all of them; I too have seen that presence. It is implied by AzhwAr “Hence, it is your duty to remove my hurdles and make me enjoy you”.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • eydhak kUvudhal AvadhE enakku – Leave it. Let it be so. Look at me, who am a Sriya:pathi [This is explained as viparItha lakshaNai, which means speaking the opposite while trying to explain something. AzhwAr is citing himself as one who is having all the wealth/capabilities in a sarcastic way], does it appear to you that “He (AzhwAr) can engage in sAdhanam (means)”? I can only desire to attain you. I know myself better than you! Since AzhwAr always considers his gain to be the result of emperumAn‘s mercy, he says “is there anything I can do [No]?”; when you give up on me, do I appear like you, who are Sriya:pathi (lord of SrI mahAlakshmi) to engage in some means [to attain you]?
  • enakku – [When emperumAn says “why don’t you pursue your own means to attain me?”] AzhwAr feels as if a mountain was placed on a weak person’s head. If you said as in SrI bhagavath gIthA 9.34 “mAm namaskuru” (worship me), AzhwAr will cease to exist [In this SlOkam, krishNa tells arjuna to practice bhakthi yOgam. Since practicing bhakthi yOgam is contrary to the true nature of the soul which is totally dependent on lord, and only lord himself can be the means, AzhwAr will not be able to accept that and survive]. Now, one who is strong should discard those means, and tell “do not fear”.
  • evva … – You broke the faith [of being devoted to vEdham] of those who were not devoted to you. Similarly, are you intent on breaking the faith of me [of being who has no other refuge than you? [simple meaning of the phrase] Entering into any type of enemy camps.
  • evva – any type. thevvar – enemies. thevvam – groups of enemies. It is said in perumAL thirumozhi 10.3 “thevvar anja” (to frighten the enemies).
  • kaithavangaL seyyum – Will perform deceptive acts. That is, emperumAn entering the enemy camp as budhdha, standing in their amidst and eliminating their faith in vEdham [As budhdha, emperumAn preached against vEdham, to deceive the leaders of three towns who were demoniac yet were faithful towards vEdham and hence were drawing their strength from their practice of vaidhika principles. Eventually rudhra destroys the three towns and their leaders, by the grace of emperumAn].
  • kaithavangaL seyyum karu mEni ammAnE – By deceiving them through his speeches and tricks, and eliminating their faith in vEdham. For those who did not listen to him, he showed his [beautiful] form and shut them up. Through his speeches, he made them like dead bodies and made them the target of rudhra’s arrow [Though rudhra shot the arrow, it was emperumAn who facilitated the whole process and rudhra was merely an instrument in the hands of emperumAn] .
  • ammAnE – Did you not finish those who are not devoted to you, for your devotees, while your relationship is the same with everyone? You are telling me who said “there is no other God” to do this [engaging in bhakthi yOgam] just as you destroyed those who are saying “there are other Gods”. AzhwAr said in thiruvAsiriyam 7 “oru mA theyvam maRRudaiyamO yAmE” (Do we have any other greater God than you?). emperumAn‘s act of engaging AzhwAr in other means [such as bhakthi yOgam] after reducing his faith in sidhdha sAdhanam (bhagavAn, who is already existing/established means) is similar to his act of eliminating faith in vEdham for those demoniac people.
  • seydha vELviyar – mahAbhAratham says “vidhu: krishNam brAhmaNAs thathvathOyE thEshAm rAjan sarva yagyAssamApthA:” (Those brAhmaNas who know krishNa truly, have completed all the yagyas (sacrifices) they were to perform). While engaging in any other means, there will always be something which is left to be done. But those who accepted bhagavAn as their means, are known as kruthakruthya (one who has fulfilled all duties).
  • vaiyath thEvar – bhUsura (celestial beings of this world). You remained in SrIvaramangala nagar which is occupied by such devotees and you considered their service as your sustenance. When emperumAn asked “I who have the great abode of SrIvaikuNtam, have descended here for your sake and why are you still saying that I have not done anything?”, AzhwAr replies “I am not saying that I have not enjoyed anything; I am just saying that I am not satisfied with what I have enjoyed [and I need more]”.
  • adhu nAnum kaNdEnE – Your highness have done a lot, there is no shortcoming in it; but that is not enough for me. The remainder of the pAsuram [to be assumed] is – I should perform continuous kainkaryam (service) at your divine feet.

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 – 5.7.4 – mARu sEr padai

Published by:

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 fourth pAsuram, AzhwAr shows some examples where emperumAn protects without any expectation and says “unless you protect me like that I cannot do anything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How can I attain you who are the saviour of your devotees, through my desire as means?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. emperumAn says “You say that I should protect you with my causeless grace; have I done that anywhere before?” and AzhwAr highlights a couple of examples and says “Did you not do those? You should do the same for me too”.

pAsuram

mARu sEr padai nURRuvar manga Or aivarkkAy anRu mAyap pOr paNNi
nIRu seydha endhAy nilam kINda ammAnE!
thERu gyAnaththar vEdha vELvi aRAch chirIvaramangala nagar
ERi vIRRirundhAy unnai engeydhak kUvuvanE?

Listen

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

mARu – being inimical
sEr – gathered
padai – having armies
nURRuvar – dhuryOdhana and his brothers, one hundred of them
manga – to die
Or – lonely
aivarkku – the five pANdavas
Ay – determined to help
anRu – back then (when they were affected by dhuryOdhana et al)
mAyam – amazing acts (such as changing day into night)
pOr – battle
paNNi – performed

(as said in thiruvAimozhi 3.2.3ellAch chEnaiyum” (all the armies))
nIRu – to become dust
seydha – made
endhAy – being great benefactor
nilam – bhUmi (earth, which could do nothing like the pANdavas)
kINda – lifted it up during the danger of total deluge
ammAnE – being the lord

(for people like me who are subsequent to those times)
thERu – having clarity (in prAypyam (goal) and prApakam (means))
gyAnaththar – of those who have knowledge
vEdham – vaidhika (as per vEdham)
vELvi – worship of bhagvAn [vELvi – yAgam – worship of bhagavAn]
aRA – happening continuously
sirIvaramangala nagar – in SrIvaramangala nagar
ERi – entered there (just as they have entered there)
vIRRu – showing distinction (that he is worshippable and they are the ones who worship him)
irundhAy – Oh one who is present!
unnai – you (who are engaged in protection without any expectation and who cannot be attained by any other means)
engu – where
eydha – attain
kUvuvan – will I call out?

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

Being great benefactor, back when dhuryOdhana et al were inimical towards pANdavas, you performed the battle with amazing acts with determination to help the lonely pANdavas and kill dhuryOdhana et al and changed them to dust; being the lord you lifted bhUmi up during the danger of total deluge; Oh one who entered SrIvaramangala nagar where worship of bhagavAn is performed continuously as per vEdham by those who have clear knowledge, and is present there showing distinction! [without your help] How will I call out for you and attain you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • mARu sEr padai nURRuvar – The hundred brothers who arrived with an inimical army. The army did not just come to help them, but were individually inimical towards krishNa. padai – Army. Alternative explanation –  The hundred brothers who are inimical [towards krishNa] with their weapons. padai – weapon. As said in mahAbhAratham “dhvishadhannam na bhOkthavyam …” (krishNa said – Neither should one accept food from enemies nor should serve them food; Oh dhuryOdhana! since you considered pANdavas as your enemies and as pANdavas are my life [you are my enemy]”), krishNa considered them as his own enemies.
  • manga – to die. He destroyed them to be not seen similar to darkness [which cannot be seen].
  • Or aivarkkAy – Though both kauravas and pANdavas are equally related to krishNa, he sided with the humbler side of pANdavas. The five brothers who were so lonely that even krishNa, their own sArathi (charioteer), placed himself as secondary having vowed not to take up arms.
  • aivarkkAy – kaNNan emperumAn remained fully at their disposal.
  • anRu – Back when the kauravas were ready to attack in the war.
  • mAyap pOr paNNi – It is said as amazing war as well as mischievous war; that is, his acts of changing day into night, vowing not to take up arms and still taking up arms, and showing the lifelines of the enemies.
  • nIRu seydha – Turned them (enemies) to ashes. As said in thiruvAimozhi 6.10.2 “kURAy nIRAy nilanAgi” (first will cut them, turn them into ashes and then flatten them fully to the ground).
  • endhAy – His considering the destruction of kauravas for the sake of pANdavas, as his own gain.

emperumAn says “Whatever you said is correct. But were they [pANdavas] all not obedient towards me?”, and AzhwAr replies “You protected the earth, without even looking for such obedience”.

  • nilam kINda ammAnE – Alright, you can leave that aside since you can cite a reason in the case of pANdavas; what can you say about this earth [which is considered as an achEthana – insentient, and hence cannot show obedience towards you], which was consumed by deluge?
  • nilam kINda – Did you not help earth which neither requested you to help to start with nor showed gratitude for your help? In this case, only you have attachment towards earth and the earth on its own cannot reciprocate.
  • ammAnE – Did you not help the earth out of your own mercy thinking “I cannot lose my property”?
  • thERu gyAnaththar … – Those who are very clear in being able to treat anushtAnam (practice of principles) and ananushtAnam (disregard for principles and not putting them into practice) equally. That is, anananushtAnam is not the means [to attain bhagavAn]. Just as knowing well that “engaging in forbidden activities is not a means to liberation”, they would remain “engaging in ordained activities is not a means to liberation”. But then, why do they practice ordained activities [only]? That is, to fulfil the orders of ISvara. Now, just as forbidden activities will stimulate one’s rajas (passion) and thamas (ignorance), ordained activities will stimulate one’s sathvam (goodness); since a chEthana cannot survive without engaging in actions [it is better to engage in ordained activities]. As said in SrI bhagavath gIthA 14.17 “sathvAth sanjAyathE gyAnam” (activities in sathva guNam (mode of goodness) will lead to true knowledge), since sAthvika activities lead to gyAnam, these must be performed.
  • sirIvaramangala nagar ERi vIRRirundhAy – He too has arrived in this dhivyadhESam like those knowledgeable persons and is residing there amidst them.
  • vIRRirundhAy – Being seated joyfully, thinking “How fortunate am I to be living amidst these people!”.
  • unnai – You who cannot be attained by any means other than yourself.
  • engu eydhak kUvuvanE – Only if I have done anything to have you in this manner in this dhivyadhESam, I can do something to attain my goal. As you have done so much until now, you should fulfil my subsequent desires too, out of your own 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 – 5.7.3 – karuLap putkodi

Published by:

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 third pAsuram, emperumAn asks “What is the gain for me to accept you?”, and AzhwAr replies “I cannot see any gain for you who are complete in all manner, in accepting me who am very inferior; you did only out of your mercy. In the same manner, please fulfil my desires too”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I have not done any favour in return for the your favour of accepting me and engaging me in service of you who have distinguished symbols which manifest your supremacy”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsruam. emperumAn says “You said ‘show me mercy’; Alright, we will do; nothing to worry there; but as said in pUrva mImAmsA “SAsthrapalam prayOkthari” (When AthmA becomes karthA (doer), SAsthram is of use) and in brahma sUthram “karthA SAsthrArthavathvAth” (If SAsthram is of use, AthmA should be the doer), those who receive the mercy should also have something in them”, and AzhwAr replies “is this a rule only for what is to come? did I have anything previously [when you blessed me originally]? hence, give up the expectation of even a little bit from me and just do it out of your mercy”. AzhwAr says “Just as you have acknowledged me out of your causeless mercy to get me thus far, you have to mercifully do the rest as well”.

pAsuram

karuLap putkodi chakkarappadai vAna nAda em kAr mugil vaNNA
poruL allAdha ennaip poruL Akki adimai koNdAy
theruL koL nAn maRai vallavar palar vAzh sirIvaramangala nagarkku
aruL seydhangirundhAy! aRiyEn oru kaimmARE

Listen

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

karuLan – garuda
puL – bird
kodi – as flag
chakkaram – divine chakra (disc)
padai – as weapon
vAnam – paramapadham (spiritual realm)
nAda – have as kingdom

(you who are ultimately apt in this manner)
kAr mugil – like a dark cloud (which does not expect anything from the recipient of its rain)
em – bestowed for me
vaNNA – having a form

(with that beautiful form)
poruL – as an entity
allAdha – cannot be considered, as said in “asannEva” (non-existent)
ennai – me
poruL – to realize my nature
Akki – acknowledge

(furthermore)
adimai – vAchika kainkaryam (service by speech)
koNdAy – being the one who accepted

(to conduct that fully)
theruL – great knowledge
koL – having
nAl – four types
maRai – vEdhams [sacred texts]
vallavar – who have mastered (at their will)
palar – many
vAzh – living (endowed with bhagavath anubhavam (experience of lord))
sirIvaramangala nagarkku – to SrIvaramangala nagar
aruL – infinite mercy
seydhu – showed
angu – there
irundhAy – oh one who is residing!

(in this manner, for the favours you have done previously)
oru – a
kaimmARu – gratitude, return of favour
aRiyEn – do not know that I have done.

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

emperumAn is having garuda bird as his flag, divine chakra as his weapon and paramapadham as his kingdom; he is having a dark cloud like form which he bestowed to me; with that form, he transformed me who cannot be considered as an entity as said in “asannEva” (like achith) to realize my nature; he acknowledged and accepted my vAchika kainkaryam; Oh you, who are residing in SrIvaramangala nagar where many who have mastered the four vEdhams, having great knowledge, are living and showed your mercy there; I do not know of any gratitude, return of your favour, which I have done.

The remainder of the sentence [which is to be assumed] is – this being the case, please show your mercy to fulfil the rest of the aspects too and to be recited along with previous pAsuram’s ending “thamiyEnukku aruLAy” (bless me who is lonely). “karuLap puL” also means dark-nosed garuda. “theruL koL nAnmaRai” – “theruL koL” (having clarity) can be seen as an adjective to vEdham itself.

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

  • karuLap putkodi – did you bestow your mercy earlier upon me knowing you [your greatness] or me [my lowliness]!
  • karuLap putkodi – Is your supremacy such that, it needs anything more? Your supremacy is such that you have periya thiruvadi (garudAzhwAr) as your flag. garudAzhwAr is known as said in thiruvAimozhi 1.4.6aruL Azhip puL” (garudAzhwAr who is an ocean of mercy).
  • chakkarap padai – Is the chakra present such that, there is need for garudAzhwAr to appear [No, chakra itself is sufficient to prove his supremacy]? sudharSana chakra is said as in thiruviruththam 33 “aruLAr thiruchchakkaraththAl” (the chakra which is filled with mercy).
  • vAna nAda – Should he be carried by something (garudAzhwAr) or hold something (chakra)? Is his residence itself not sufficient? He is having periya thiruvadi as flag, divine chakra as weapon and paramapadham as residence. Riding on periya thiruvadi, holding chakra without getting tired and having paramapadham as his residence – these are the identification marks of the supreme lord; though just one of these is sufficient for him, it is explained here that he is complete in all aspects here.
  • karuLap puL – puL indicates bird species, and it is specifically highlighted as garuda bird. As “IdE” is written as “ILE” in thamizh, garuda is written as karuLa. Alternative explanation – karuL indicates black, which means anger and hence saying “garuda who is angry on the enemies”. It is said in periyAzhwAr thirumozhi 4.9.3 “karuLudaiya pozhil marudhu” (the two angry marudha trees appearing like a garden).
  • em kAr mugil vaNNA – Did you see your supremacy or the entity [me] on which you are showering your mercy! Oh one who manifested your magnanimity all the way down to me! You did this without any expectation, without seeing my [lowly] nature.

When asked “What is the favour done by emperumAn?”, AzhwAr says,

  • poruL allAdha … – Did you elevate a pre-existing entity? Prior to your acceptance, I was as said in thaiththirIya upanishath “asannEva sa bhavathi” (one who is ignorant of God, is considered to be non-existent) and you uplifted such me as said in the same passage “santhamEnam” (the learned people accept him to exist).
  • adimai koNdAy – You engaged me in service which is performed by nithyasidhdhars (eternally free souls) as said in thiruvAimozhi 3.7.5peru makkaL uLLavar” (for the nithyasUris who have greatness of having parama sAmyApaththi (having similar qualities to those of bhagavAn‘s)). Not only you created me, you also helped me live. This is how [by accepting my service] what he said in “kArmugil” (dark cloud), materialized [like a cloud will give life to the crops etc]. AzhwAr indicates what is said in thiruvAimozhi 1.1.1adi thozhudhezhu” (worship his divine feet and rise) by the term “adimai koNdAy“. As AzhwAr who was divinely blessed by emperumAn with knowledge and devotion speaks in this manner [i.e., very lowly of himself], it is to be understood that the result of true knowledge will make one highlight his/her own faults; being egotistic as said in “ISvarOham” (I am God) is the result of ignorance.
  • theruL koL nAnmaRai vallavar – Those who have understood the essence of vEdham clearly. Those who are having great wisdom, and are able to excel in vEdham which is divided into four categories (namely rig, yajur, sAma, atharvaNa).
  • palar – Not just one or two, but many groups as seen in SrIvaikuNtam (the spiritual realm).
  • vAzh – Those who visualise and enjoy emperumAn who is the essence of vEdham. Though many creatures live in holy rivers, their sins do not get washed up since they lack knowledge [about self, bhagavAn, the sacred nature of the river they live etc]; unlike these creatures, the residents of this dhivyadhESam have both knowledge and adequate practice.
  • sirIvaramangala nagarkku aruL seydhu angu irundhAy – He is residing there giving himself to the residents there and considering such act of his as his own gain. It was not that the residents of sirIvaramangala nagar requested emperumAn to come and stay there, but out of his own natural compassion, he descended there.  Also explained as – you descended there to accept my [AzhwAr‘s] service. You thought “We have brought AzhwAr up to kainkaryam, and hence there should not be any break” and descended there.
  • aRiyEn oru kaimmARE – For all that you have done, I do not know if I have done anything [in return]. If you say that I have done something to trigger your mercy [since I do not know what I have done], still you have to fulfil the subsequent aspects. You cannot say “I helped you since you existed”, since I have already mentioned “poruL allAdha ennaip poruLAkki adimai koNdAy” (You made me exist as an entity, when I remained like a non-existent entity, and then accepted my service).

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 – 5.7.2 – anguRREn allEn

Published by:

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 second pAsuram, AzhwAr says “If there are hurdles in attaining your divine feet, you have to remove those yourself and protect me out of your own mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. emperumAn says “Just by saying ‘ARREn’, what will you get? Hurdles still exist”; AzhwAr says “As you eliminated the hurdles for sIthAp pirAtti, you should mercifully eliminate my hurdles too”.

pAsuram

anguRREn allEn inguRREn allEn unnaik kANum avAvil vIzhndhu nAn
enguRREnum allEn ilangai seRRa ammAnE
thingaL sEr maNi mAda nIdu sirIvaramangala nagar uRai
sangu chakkaraththAy thamiyEnukkaruLAyE

Listen

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

anguRREn – entered into your apt abode, having you as ready means
allEn – I have not

(being desireless thinking “One who does not have any upAyam (means), should remain patient”)
inguRREn – remaining patiently where I am now
allEn – I am not;
unnai – you (who are infinitely enjoyable)
kANum – to enjoy
avAvil – due to love
vIzhndhu – being captivated
nAn – I (who am grieving)
enguRREnum – in the state of worldly people too
allEn – not present;
ilangai – lankA which was a hurdle for your devotee (sIthAp pirAtti)
seRRa – destroyed and attained
ammAnE – Oh my distinguished lord!

(to help people who are succeeding)
thingaL – moon
sEr – to reach
maNi – abundance of emeralds
mAdam – mansions
nIdu – rising
sirIvaramangala nagar – in SrIvaramangala nagar
uRai – residing eternally
sangu chakkaraththAy – one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees
thamiyEnukku – I who am lonely without anyone other than you as companion
aruLAy – mercifully bless me

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

I have not entered into your apt abode, having you as ready means; I am not remaining patiently where I am now; being captivated in love to enjoy you, I am not present in the state of worldly people too; Oh my distinguished lord who destroyed lankA which was a hurdle for your devotee (sIthAp pirAtti) and attained her! Oh one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees and who is residing eternally in SrIvaramangala nagar which has rising mansions which are with abundance of emeralds and reach up to the moon! Mercifully bless me who is lonely without anyone other than you as companion.

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

  • anguRREn allEn – I am not walking around [confidently] in this world as a sidhdha sAdhanan (one who is fully considering emperumAn as the means) just as mukthAthmAs were walking around in this material realm.
  • inguRREunum allEn – I am also unlike those people of this realm who are engaged in sAdhanA [bhakthi yOgam].

Alternative explanation:

  • anguRREn allEn – I am not the one who is fully enjoying you and not thinking about the worldly aspects as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
  • inguRREn allEn – I am also not living as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I forgot you previously), forgetting you and considering sensual pleasures as the goal as said in periya thirumozhi 1.1.1 “avar tharum kalaviyE karudhi” (considering the embrace of woman only). Since AzhwAr is protected by emperumAn as said in thiruviruththam 95 “yAdhAnum paRRi nIngum virdhaththai nalvIdu seyyum” (emperumAn will relieve jIvAthmA who has vowed to leave emperumAn by pursuing any other materialistic aspects), he would be forgetful of emperumAn.
  • unnai … – emperumAn asks “But in future, are you capable of doing anything?”, AzhwAr replies – I have already mentioned to you [in pAsuram 1] “unnai vittu onRum ARRagiRkinRilEn” (I am unable to sustain myself in separation from you). One who is able to do something will have strength to do so. Having become weakened as a result of the desire to see you, I cannot pursue any other upAyam now. This is the explanation given by pUrvAchAryas.

[This is explanation given by nampiLLai]

  • anguRREn allEn – I am not amidst nithyasUris [in paramapadham] being at par with them.
  • inguRREnum allEn – I am not just eating, wearing different clothes etc like the samsAris would do.
  • unnai … – This being the case, I cannot remain sustaining myself until you come and appear in front of me.
  • avAvil vIzhndhu nAn – I have fallen in this ocean of love [towards you] and unable to reach the shore as said in periya thirumozhi 4.9.3 “Asai ennum kadalil vIzhndhu angu ayarththOm” (fallen in the ocean of love and felt helpless).
  • ilangai seRRa ammAnEAzhwAr noticed that he has nothing in him, and hence looks up to sIthAp pirAtti who got her desires fulfilled; just as someone who has nothing in his hands, will look up to previously accumulated and available wealth.
  • ilangai seRRa ammAnE – Since emperumAn is called as ammAn (swAmy – lord), it is his gain if he delivers AzhwAr. When svarUpam (true nature) shines in oneself, his responsibilities can be pushed to bhagavAn, and he too has the aptness to eliminate the hurdles and embrace him just as he would do for his divine consorts.

When emperumAn said “Yes I have done all of that. But now, the times have changed. rAmAvathAram is over long ago”, AzhwAr says “you have solved that issue as well”.

  • thingaL … – Unlike the avathArams where you leave at a particular time, are you not permanently residing in SrIvaramangala nagar where gem studded tall mansions reaching up to the moon are present?
  • thingaL sEr maNimAda nIdu – The gem studded tall mansions appearing to be rising up to the moon.

When asked “Even if he is present there, does he have the tools [to eliminate the hurdles]?”, AzhwAr replies,

  • sangu chakkaraththAy – Can we highlight such limitation? He is having a weapon in each of his hands. Does he lack something as it was mentioned in SrI rAmAyaNam yudhdha kANdam 21.22 “chApamAnaya saumithrE” (Oh lakshmaNa! bring my bow) [No, he has all the weapons]? Do you need to look for someone’s help here [No]? Furthermore, do you need the help of any tools [weapons] to have your desires fulfilled [No]? Why am I still missing out? Is it due to you not being present in close proximity? or due to your not having the ability? or due to not having the weapons? or are those weapons not in your reach?

emperumAn says “Everything is perfect on my side; but you too should not be lacking in anything [i.e., you too should have the desire to attain me]”, AzhwAr replies,

  • thamiyEnukku – AzhwAr is saying “there is nothing lacking in me too”. I am unlike the residents of paramapadham who have never separated from you. And I am unlike the residents of this world who have never separated from you. For people of this world, since they have no knowledge about you, they don’t feel the separation from you.
  • thamiyEnukku – For me who has no companion other than you. You can discard me only if you consider my natural attachment towards you as my self-effort in pursuing you. Even if you remain the upAyam (means), should there not be someone who accepts you as upAyam [I am one such qualified person who accepts you as upAyam]?
  • thamiyEn – [lonely] AzhwAr is differentiating himself from sIthAp pirAtti. There was at least thrijadA who was favourable towards pirAtti. Here AzhwAr is so lonely that he says in thiruvAimozhi 5.1.9AvAr Ar thuNai” (who is my companion?).

emperumAn asks “Alright. What shall I do now?”, AzhwAr says,

  • aruLAyE – Did your mercy which was shown by you initially and which made me realise my emptiness and your completeness, disappear now? Did you, who bestowed your mercy when I did not ask for back then, do that to create the desire in me [towards you] and discard me? Can one person bestow the ruchi (taste) and another person perform the subsequent pursuit [as you bestowed the taste, you have to make sure that I am delivered too]? If you cannot show your mercy to me who remains as said in periyAzhwAr thirumozhi 5.4.1 “ninnaruLE purindhirundhEn” (I desired for your mercy only), who else are you planning to show it?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.7.1 – nORRa nOnbilEn

Published by:

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

Full series >> Fifth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr who is devoid of upAyams (means) such as karma yOgam etc and who is desirous of a saviour, sees emperumAn who is complete and is seeking those who seek his protection, and sets out to have his desire fulfilled.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “I am devoid of upAyams mentioned in SAsthram to attain you, and cannot survive without you; am I outside the purview of you who are a favourer in being together with your devotees and who are ready to help others?”.

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

nORRa nOnbilEn nuNNaRivilEn Agilum ini unnai vittonRum
ARRagiRkinRilEn aravin aNai ammAnE!
sERRuth thAmarai sennel Udu malar sirIvaramangala nagar
vIRRirundha endhAy! unakku migai allEn angE

Listen

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

nORRa – performed to attain the result
nOnbu – karma yOgam
ilEn – I do not have;

(hence)
nuN – in subtle form
aRivu – gyAna yOgam which is focussed on knowledge about self and god
ilEn – I do not have;

(hence)
Agilum – though not having bhakthi yOgam which is possible by having these two, i.e., karma yOgam and gyAna yOgam
ini – after meditating upon your qualities
unnai – you (who are the saviour)
vittu – other than
onRum – even for a moment
ARRa – to survive
kiRkinRilEn – unable;
aravu – AdhiSEsha who is your servitor
aNai – as mattress and favouring him by placing your divine body on him
ammAnE – being the distinguished lord
sERu – muddy field
thAmarai – lotus flower
sennel Udu – mingled with paddy crop
malar – attractive to be blossoming
sirIvaramangala nagar – in SrIvaramangala nagar
vIRRu – being distinguished, manifesting your readiness to protect well your devotees
irundha – being seated
endhAy – Oh benefactor for me!
angu – in your presence there
unakku – you who are the saviour
migai – outside the savable souls
allEn – I am not.

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

I have not performed karma yOgam to attain the result; I have not performed gyAna yOgam which is in subtle form and is focussed on knowledge about self and god; though not having bhakthi yOgam which is possible by having these two, i.e., karma yOgam and gyAna yOgam, I am unable to survive even for a moment without you after meditating upon your qualities; Oh benefactor for me who is seated in a distinguished manner manifesting your readiness to protect well your devotees in SrIvaramangala nagar [vAnamAmalai/thOthAdhri, also known as nAngunEri] where attractive lotus flower is blossoming while being mingled with paddy crop in muddy fields! In your presence there, I am not an outsider to the savable souls who are to be saved by you who are the saviour.

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

  • nORRa nOnbilEn nuNNaRivilEnAzhwAr is saying similar to what is said in sthOthra rathnam 22na dharma nishtOsmi na chAthmavEdhI na bhakthimAmsthvachcharaNAravindhE” [Though ALavandhAr appears after AzhwAr, here the commentator has stated that AzhwAr is stating similar to what is stated by ALavandhAr, to make us understand the similarity. In reality, ALavandhAr explained what is already explained by AzhwAr]. na dharma nishtOsmi – There are certain aspects which make people think “he is engaging in some pursuit on his own”, which in turn makes me bewildered thinking “we will attain something by this” and will lead you to give up on me [since you are the real means to attain you, you cannot tolerate any other means], but will not lead to the result [i.e., there is no guarantee that the result will be achieved by karma yOgam etc]. na cha Athma vEdhi – those who pursue gyAna yOgam will know about self – I don’t even have such knowledge. I don’t have knowledge about ISvara which is preceded by true knowledge about self as said in SrI vishNu purANam 6.5.57 “thath gyAnam agyAnam atha: anyath uktham” (Knowledge about bhagavAn is only identified as knowledge; everything else is ignorance only). na bhakthimAn – No need to separately say “I have no bhakthi” – only with karma yOgam and gyAna yOgam, bhakthi yOgam can be present.
  • nORRa nOnbilEn – Is it not sufficient to say nOnbilEn [to indicate that he is not engaged in karma yOgam]? Should AzhwAr say nORRa nOnbilEn? This is to indicate “I do not have any karma yOgam, which is performed perfectly to lead to the desired result”. [was there any one who waited for results after engaging in karma yOgam] I do not have karma yOgam like that which was practiced by dhaSaratha chakravarthy or SrI vasudhEva which leads to the result.
  • nuNNaRivilEn – In “na dharma nishtOsmi“, ALavandhAr says that he does not have “dharma nishtai” [faith in dharma] instead of saying “dharma” [dharma itself]. Similarly, here, AzhwAr says “nuNNaRivilEn” instead of saying “aRivilEn“. I do not have the knowledge through which one can first understand the true nature of the self and then go on to understand the true nature of bhagavAn. Why is AzhwAr not first highlighting and then discarding bhakthi as done in “na bhakthimAn” or in thirumAlai 25nin kaNum paththan allEn” (I am not your devotee)? bhakthi only occurs when karma yOgam and gyAna yOgam are present as said in Athma sidhdhi “ubhaya parikrimithasvAnthasya” (for the one whose mind is decorated with karma and gyAna); since both of those are not present, there is no need to first highlight it and then discard it. Now, in the same manner, when it is said that “there is no karma yOgam”, what is the need for separately saying “there is no gyAna yOgam”? Well, if one performs karma yOgam to its perfection in one birth and dies before starting gyAna yOgam, it will continue in the next birth. Can the same not be said for bhakthi yOgam? No – when karma and gyAna are practiced to their perfection, they will culminate in bhakthi immediately, and hence it is necessary to highlight karma and gyAna separately, but bhakthi need not be highlighted separately. When he says “unnai vittu onRum ARRagiRkinRilEn“, does it not mean bhakthi, since it is said “snEha pUrvam anudhyAnam bhakthi:” (meditation with affection is bhakthi); in this case, can this statement be considered as upAyam [AzhwAr‘s own pursuit to attain emperumAn]? That cannot be said. The parabhakthi (ultimate state of bhakthi) which is acquired by one who has perfected karma and gyAna yOgams is only called as sAdhanam (means) in SAsthram; but AzhwAr’s state of mind is acquired based on bhagavAn‘s mercy and hence it is just svarUpam [his nature is to be greatly devoted towards bhagavAn, and not as means to pursue him]. Alternative explanation – since karma and gyAna yOgams are explained as independent upAyams in purANams (ancient sacred texts), these statements can simply mean that AzhwAr does not have any of those means independently. [AzhwAr pursuing emperumAn here is explained generally as adhikAri viSEshaNam (a natural attribute of a jIvAthmA who has realized emperumAn as the master). It should not be treated as upAyam. As such, a jIvAthmA cannot pursue any upAyam other than emperumAn to attain emperumAn. So, here the desire to attain emperumAn is to be treated as natural attribute only and not otherwise]

When asked, like those who do not have any principal will not get any interest, if these don’t exist how would you get the result?

  • Agilum – Even if this is the case. Even if you [bhagavAn] considered “ARRagiRkinRilEn” as my upAyam (means), there is no meaning for my using the word “Agilum” [in spite of not having any means].

When emperumAn asked AzhwAr “But were you not patient all along?”, AzhwAr says,

  • ini – Is it not appropriate for me to miss out on you when I did not know you and myself? But should I still miss out on you after knowing your completeness and my defects? When a person has food in his hands and is willing to share it with others, and another person is needing food and is hungry, should the hungry person miss out?
  • ini – Am I having something in my hand and waiting for it to culminate in result? You may consider my saththai (that which sustains me) as upAyam (means) and discard me. Since time immemorial, I had forgotten my nature and lost the opportunity to serve you. Now that I have truly accepted your lordship, should I still miss out on the opportunity to serve you eternally?
  • unnai vittu – If you too are [incomplete] like me, will I not be relaxed [and not think about attaining you immediately]? Are you such that, I have to do something to attain you?
  • unnai vittu – How can the body sustain itself without the soul?
  • onRum ARRagiRkinRilEn – The knowledge about you, is not letting me sustain myself. sIthAp pirAtti had a way to sustain herself saying as in SrI rAmAyaNam sundhara kANdam 39.30 “thathdhasya sadhruSam bhavEth” (SrI rAma saving me and accepting me will match his stature) and relax, but for AzhwAr, emperumAn need not build a bridge on the ocean and kill rAvaNa [so he must come immediately].
  • aravin aNai ammAnE – Until now, AzhwAr highlighted his own incompleteness; from now on, he is highlighting emperumAn’s completeness.
  • aravin aNai – Can I be relaxed seeing your attachment towards bhOgam (bhOga means enjoyment as well as serpent)? While you are paramabhOgi (supreme enjoyer, supreme being on the serpent bed), can I be relaxed? ananthaSAyithvam (reclining on AdhiSEsha) is an indication of supremacy. Oh sarvESvara who is having serpent as your bed!
  • sERRuth thAmarai … – I can be relaxed and be patient if you are simply reclining on AdhiSEshan.
  • sERRuth thAmarai – The abode which will make one forget even paramapadham. In the muddy swamps, the lotus flowers standing close to the paddy crop, blossom appearing like umbrella to the crop. As the king descends to a place, his associates will follow [similarly, as emperumAn descended from paramapadham to SrIvaramangala nagar, nithyasUris too followed him and assumed various forms].
  • sirIvaramangala nagar – As said in “dhEvanAmbhU: ayOdhyA” (ayOdhyA [another name for paramapdham] is the abode of nithyasUris). emperumAn residing in this abode with more joy than in paramapadham. The abode where he permanently resides for the protection of the samsAris (worldly people).
  • vIRRirundha – Instead of residing with disgust thinking “I who resided in that great paramapadham, have to reside here now”, residing joyfully in a distinguished manner as a prisoner who was crowned in a kingdom would be.
  • endhAy – Just as his stay there is meant for the nithyasUris, the stay here is specifically meant for me. My father who is residing in sirIvaramangala nagar.
  • unakku migai allEn – If you resided in the distant abode of paramapadham, I can be patient and sustain myself, but you have specifically descended here for me, and hence, how can I miss out on you any more?
  • angE vIRRirundha unakku migai allEn – I am not outside the reach of you who are desirous of protection seekers. Alternatively,
  • unakku migai allEn – As said in SrI rAmAyaNam ayOdhyA kANdam 31.32 “vaidharmyam nEhavidhyathE” (there is no unrighteousness in this), I am not here for anything else. When I am beyond your reach, I will cease to exist.

When asked “what is the benefit for me?”, AzhwAr says,

  • angE – As said in “thavachArtha prakalpathE” (it is a gain for your highness only), the benefit is also for your highness only. As a nursing mother will be happy to see the satisfied face of a fully fed baby, the master will gain when the servitor realizes his true nature and engages in servitude.

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 – 5.7 – nORRa nOnbilEn

Published by:

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

Full series >> Fifth Centum

<< Previous decad

Audio

nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai‘s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the seventh decad – As AzhwAr‘s anukAram (enactment of emperumAn) did not lead to attaining the goal for him, his grief only increased, and as a result of the enactment which was due to deep emotions, AzhwAr became awakened and relaxed a little bit; at this stage, AzhwAr starts doubting “emperumAn who is the only means to attain him, did not appear in front of me, since he considered my enactment as upAsana (bhakthi yOgam) and is delaying his arrival thinking ‘let me visit AzhwAr when his bhakthi matures'” and firmly vows “If I desire to attain him highlighting my Akinchanyam (lack of anything worthy), he will accept me”; he then highlights the following aspects of emperumAn:

  1. his nature of uniting with his devotees which is desired by even those who have nothing worthy in them
  2. His ability to remove the unfavourable aspects
  3. His distinguished forms which reveal his great supremacy
  4. His nature of well protecting his devotees
  5. His nature of destroying the enemies of his devotees
  6. His radiance which is acquired by favouring his devotees
  7. His being the cause of sustenance for everything
  8. that the enemies of his devotees are fully at his disposal
  9. his special radiance which is acquired by eliminating the enemies of his devotees
  10. His revealing of the means (his divine feet) which eliminates the enemies

Meditating upon these aspects AzhwAr humbly presents to vAnamAmalaip perumAL (thOthAdhrinAthan) who is seated in close proximity in SrIvaramangA dhivya dhESam, the hope he acquired to lament “How will I show my gratitude and do something in return to you, who is with such qualities, who presented your divine feet as the means [to attain you] for me who is lacking in other upAyams [various other means/paths] and is in grief?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, AzhwAr tried to sustain himself by enacting emperumAn. He then thought “He has not arrived even when I am in such state that I have to sustain myself by enacting him. What is the reason for this? What is the reason for sarvESvaran who comes and protects those who have even slightest desire towards him, to be relaxed towards me?”; he further thought “It must be like this; due to my nature, I have great liking for emperumAn without whom I cannot survive; instead of knowing that to be my ‘svarUpam‘ (true nature), he must have considered that as ‘upAyam‘ (means to attain him)”; thinking this way, AzhwAr announces to emperumAn that he has nothing in his hands and surrenders at his divine feet.

When SrI rAma was mercifully seated on the seashore along with [sugrIva] mahArAja, sugrIva’s assistants, and his own younger brother lakshmaNa as said in SrI rAmAyaNam yudhdha kANdam 18.7 “lakshmaNam puNya lakshaNam” (lakhsmaNa who has virtue as his identity), SrI vibhIshaNAzhwAn arrived there highlighting his own defects as said in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa:” (I am the brother of rAvaNa, who is known for his evil deeds) and surrendered at the divine feet of SrI rAma; AzhwAr too is doing the same thing here; AzhwAr falls like an uprooted tree at the divine feet of vAnamAmalai emperumAn in SrIvaramangala nagar (vAnamAmalai dhivyadhESam) where emperumAn is seated on thiruvananthAzhwAn along with his pirAttis (divine consorts) and is happily relaxing along with his eternal servitors, unlike in the seashore where he was alone. How is AzhwAr insisting emperumAn to accept him? emperumAn is seeking for those who seek refuge in him, and AzhwAr has the desire to have someone who gives refuge; hence what more is needed?

Each pAsuram is discussed subsequently.

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 – 5.6.11 – kUndhal malar mangaikkum

Published by:

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

Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end pAsuram, AzhwAr says “Those who are well versed in this decad, will serve SrIvaishNavas”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains being honoured by the whole world and being specifically born to serve bhAgavathas, as the result of those who learn this decad.

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

kUndhal malar mangaikkum maN madandhaikkum kula Ayar kozhundhukkum kELvan thannai
vAyndha vazhudhi vaLa nAdan mannu kurugUrch chatakOpan kuRREval seydhu
Ayndha thamizh mAlai AyiraththuL ivaiyum oru paththum vallAr ulagil
Endhu perum selvaththarAyth thirumAl adiyArgaLaip pUsikka nORRArgaLE

Listen

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

kUndhal – having distinguished hair (as said in thiruvAimozhi 10.10.2 “vAsam sey pUm kuzhalAL“)
malar – being infinitely enjoyable due to having been born in the lotus flower
mangaikkum – for lakshmi (who is ever youthful)
maN madandhaikkum – for SrI bhUmip pirAtti (who is as distinguished in her beauty etc as SrI mahAlakshmi)
kulam – having high family heritage
Ayar – for cowherd clan
kozhundhukkum – for nappinnaip pirAtti (who is like a crown jewel)
kELvan thannai – towards sarvESvaran who is very dear
vAyndha – due to overwhelming emotions, having attained the mood of bhagavAn
vazhudhi vaLa nAdan – leader of vazhudhi vaLa nAdu (region covering AzhwArthirunagari)
mannu – firmly placed
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
kuRREval – as confidential service
seydhu – performed
Ayndha – spoken after analysis
thamizh mAlai – garland in thamizh
AyiraththuL – among the thousand pAsurams
ivaiyum oru paththum – this distinguished decad which is hailed as “what a decad is this!”
vallAr – those who can meditate upon (with the same emotions)
ulagil – in this world
Endhu – to be held high
perum selvaththarAy – having the great wealth of SrIvaishNavaSrI
thirumAl – for sarvESvaran who is Sriya:pathi (lord of SrI mahAlakshmi)
adiyArgaLai – bhAgavathas who are servitors
pUsikka – to worship
nORRArgaL – fortunate to do.

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

nammAzhwAr, the leader of AzhwArthirunagari which is part of vazhudhi vaLa nAdu (a region covering AzhwArthirunagari), due to overwhelming emotions, having attained the mood of bhagavAn, spoke after analysis, this distinguished decad.  This is hailed as “what a decad is this!” among the thousand pAsurams , which is on sarvESvaran who is very dear to lakshmi who is infinitely enjoyable having been born in lotus flower and who is having distinguished hair, to SrI bhUmip pirAtti and to nappinnai pirAtti who is the crown jewel of the cowherd clan which has high family heritage. Those who can meditate upon this decad, will be held high in this world, having the great wealth of SrIvaishNavaSrI and be fortunate to worship bhAgavathas who are servitors of sarvESvaran who is Sriya:pathi.

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

  • kUndhal malar mangaikkum … – periya pirAttiyAr who is the reason for sarvESvaran‘s wealth. periya pirAttiyAr who is the wealth of sarvESvaran as said in SrIvishNu purANam 1.8.17 “one who is the wealth of vishNu”. SrI bhUmip pirAtti who is the land on which such wealth grows [since she is considered as mother earth, here she is celebrated in this manner]. nappinnaip pirAtti (SrI nILA dhEvi) who is the resulting enjoyment of such wealth. “SriyA sArdham jagath pathi:” (bhagavAn, the lord of the universe, is graciously seated in SrIvaikuNtam along with lakshmI [includes bhUmi dhEvi and nILA dhEvi]).
  • kELvan thannai – bhagavAn who is the lord of these divine consorts. From this, we can understand that AzhwAr is not just enacting a particular avathAram (incarnation) of emperumAn, but is enacting the complete lord of ubhaya vibhUthi (spiritual and material realm).
  • vAyndha – vAykkai – attaining. Implying about attainment of this aspect of enacting emperumAn.
  • kuRREval seydhu – Recital of these pAsurams are the confidential service of AzhwAr at the divine feet of emperumAn. Service rendered in the form of speech. How can this enacting be considered as a service? If the lord who accepts it, considers it as service, what is inappropriate in considering so? His pleasure is the goal of our service. emperumAn will feel greatly joyful thinking “In this samsAram (material realm), there is some one who enacts my pastimes and sustains himself during separation from me”, and hence that will be considered as service to him.
  • Ayndha thamizh mAlai … – Those who can practice this decad among the thousand pAsurams in the form of a garland, which were spoken after analysis.
  • ulagil Endhu perum selvaththarAy – Having SrIvaishNavaSrI (wealth of kainkaryam) and be celebrated in this world itself by the people of this world. Alternative explanation – like a pot which keeps rising up from the well while fetching water, having infinite wealth in this world as said in perumAL thirumozhi 5.9 “ninnaiyEthAn vENdi nIL selvam thAn vENdAdhAn thannaiyE thAn vENdum selvam” (the wealth which willingly reaches the one who desires no other wealth than emperumAn).
  • thirumAl adiyArgaLaip pUsikka nORRArgaLE – They will get to worship [serve] the divine children of SrImahAlakshmi and SrIman nArAyaNan.  Worshipping the devotees of Sriya:pathi means – just as AzhwAr became dear to SrIvaishNavas by his enacting of emperumAn, those who learn this decad will also engage in activities that please SrIvaishNavas. That is – reciting these pAsurams. AzhwAr himself said in thiruvAimozhi 9.4.9 “thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I recited these garlands of words, to have the devotees drink them as nectar).

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 – 5.6.10 – kOlam koL

Published by:

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

Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki‘s mother says “My daughter said that all entities such as svargam (heaven) etc are all at her disposal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter said that all results such as svargam (heaven), naraka (hell) etc are at her disposal”.

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

kOlam koL suvarggamum yAnE ennum kOlam il naragamum yAnE ennum
kOlam thigazh mOkkamum yAnE ennum kOlam koL uyirgaLum yAnE ennum
kOlam koL thani mudhal yAnE ennum kOlam koL mugil vaNNan ERak kolO?
kOlam koL ulagaththIrkken sollugEn? kOlam thigazh kOdhai en kUndhalukkE

Listen

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

kOlam – enjoyability (in being attractive)
koL – having
suvarggamum – svargam (heaven)
yAnE – at my disposal
ennum – she said;
kOlam – having special features
il – not
naragamum – narakam (hell, which has great sorrow)
yAnE – at my disposal
ennum – she said;
kOlam – due to distinguished form (of unlimited bliss)
thigazh – shining
mOkkamum – mOksham [paramapadham, the spiritual realm]
yAnE – at my disposal
ennum – she said;
kOlam – these results
koL – putting efforts to attain
uyirgaLum – creatures
yAnE – at my disposal
ennum – she said;
kOlam – controlling all of these through his mind
koL – having
thani – not expecting help from anyone else
mudhal – the supreme causal entity
yAnE – I am
ennum – she said;
kOlam – fresh form, shining lightning and multi-coloured rainbow
koL – having
mugil – cloud like
vaNNan – one who is having a form
ERak kolO – is this how he entered her?
kOlam koL – being fixed on “we will not leave until we hear”
ulagaththIrkku – for you all
kOlam – beauty
thigazh – shining
kOdhai – having garland
en kUndhalukku – for my daughter who is having locks of hair
en – in what manner it was
sollugEn – how can I say?

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

My daughter said “enjoyable svargam is at my disposal”; she said “narakam which is not having special features is at my disposal”; she said “mOksham which is shining due to its distinguished form is at my disposal”; she said “all creatures which are putting efforts to attain these aforementioned results are at my disposal”; she said “I am the supreme causal entity who does not expect any help from anyone to control all of these through my mind”; Is this how emperumAn who is having form resembling a cloud which is having a fresh form, shining lightning and multi-coloured rainbow, entered her? How can I say to you all who are being fixed on “we will not leave until we hear”, the manner it [this experience] was for my daughter who is having beautiful shining locks of hair with garland?

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

  • kOlam koL … – svarga which is an abode of pleasure. Since it is impermanent [as being part of the material realm], the pleasure factor explained here is based on the superficial attractive nature of it. nanjIyar mercifully explained “See, though svargam is similar to narakam, the entrance will be nicely decorated”.
  • kOlam il … – She is saying narakam which does not have anything which makes us believe that it is joyful unlike svargam which misleads us to make us believe about [fake] joy [i.e., narakam has pure sorrow without even a trace of joy], is at her disposal.
  • mOkkamum … – She said “mOksham [paramapadham], from where there is no return, is also at my disposal”. She said “all of these aspects starting with srushti (creation) as said in the 1st pAsuram “kadal gyAlam seydhEn” upto mOksham (liberation), are all my own actions”.
  • kOlam koL uyirgaLum … – Like those who arrange stage-plays, assuming the forms of dhEva (celestial being), manushya (human); the jIvAthmAs who assume these variegated forms [they are all at my disposal]; alternative explanation – jIvAthmAs who are identified by their gyAnam (knowledge) and Anandham (bliss).
  • kOlam koL thani mudhal … – Identifying the mUla prakruthi (primordial matter) which is the cause for everything mentioned here, or identifying the sankalpa rUpa gyAnam (knowledge in the form of his will) [of bhagavAn]. That is, sarvESvaran who is filled with all auspicious qualities, and having prakruthi which is the cause for variegated effects and sankalpa rUpa gyAnam, as his prakAram (attributes, forms).
  • kOlam koL mugil vaNNan … – When citing the cloud as an example for emperumAn‘s divine form, the cloud should first be decorated [to try and match his beauty]. Cloud can be compared to his divine form only when it shining with lightning, roaring with thunder and is having a rainbow.
  • kOlam koL ulagaththIrkku … – For you all, who are fixated in hearing about my daughter. Alternative explanation – you all [materialistic people] who have groomed your hair and nails, and have your bodies decorated. What can I say to you all?
  • kOlam … – The emotions which occurred in my daughter who is having beautiful hair and garland. What can I say about my daughter who torments those who saw her beautiful hair and garland, herself being tormented here?

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 – 5.6.9 – kodiya vinai

Published by:

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

Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki‘s mother says “My daughter speaks bhagavAn‘s words starting with his not being affected by any karma, as her own words”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter said that all cruel karmas are at my disposal”.

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

kodiya vinai yAdhum ilanE ennum kodiya vinai AvEnum yAnE ennum
kodiya vinai seyvEnum yAnE ennum kodiya vinai thIrppEnum yAnE ennum
kodiyAn ilangai seRREnE ennum kodiya puL udaiyavan ERak kolO?
kodiya ulagaththIrkkivai en sollugEn? kodiyEn kodi en magaL kOlangaLE

Listen

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

kodiya – having cruelty (to torture the badhdha chEthanas (bound souls) who are bound by their karma)
vinai – karma (action – virtue/vice)
yAdhum – any
ilan – I don’t have
ennum – she said;

(since those cruel karmas are nothing but my anger)
kodiya vinai – that
AvEnum – one who becomes
yAnE – I am
ennum – she said;

(those unfavourable persons)
kodiya vinai – engaging them in those karmas
seyvEnum – make them perform
yAnE – I am
ennum – she said;
kodiya vinai – that karma
thIrppEnum – one who removes for the devotees
yAnE – I am
ennum – she said;
kodiyAn – the cruel person, rAvaNa – his
ilangai – lankA
seRREn – I destroyed
ennum – she said;
kodiya – cruel like death (for the enemies of devotees)
puL – periya thiruvadi (garudAzhwAr)
udaiyavan – one who has as vehicle
ERak kolO – is this how he entered her?
kodiya – having cruelty (of very much forcing instead of remaining “this cannot be understood by us”)
ulagaththIrkku – people of this world
kodiyEn – experiencing cruelty (of the sins which made me witness my disturbed daughter)
en – my
kodi – creeper like very slim girl
magaL – daughter’s
kOlangaL – attractive pastimes
ivai – these
en – what
sollugEn – shall I say?

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

My daughter said “I don’t have any cruel karma [which affects me]”; she said “I am the one who becomes those cruel karmas”; she said “I engage them in those karmas and make them perform the same”; she said “I am the one who removes that karma from the devotees”; she said “I destroyed lankA of cruel rAvaNa”; is this how emperumAn who has death-like cruel garudAzhwAr as his vehicle, entered her?”; Oh people of this cruel world! What shall I who am experiencing cruelty, say about the attractive pastimes of my creeper-like very slim daughter?

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

  • kodiya vinai yAdhum ilanE ennum – My daughter said – I do not have karmas which mercilessly torture bound souls. She is reciting the same which is explained as bhagavAn‘s nature in rig vEdham “anaSnannanyO abhiSAkaSIthi” (paramAthmA who is different from jIvAthmA is shining radiantly due to not experiencing the results of actions) and in SrI bhagavath gIthA 4.14na mAm karmANi limpanthi” (I am neither affected by the results of karma nor I am attached to them). Whatever is explained in thiruvAimozhi 7.5.2 “nAttil piRandhu padAdhan pattu” (being born in this material realm and going through sufferings), is based on his voluntary pursuit.
  • AvEnum … – She said – Not that I am unaffected by these, am I separate from them [sinful acts]? Those sins are nothing but my anger/displeasure.
  • seyvEnum … – She said – I am the one who creates these sins in those who are inimical towards devotees. seygai indicates his engaging the enemies of his devotees into sinful acts [to facilitate their downfall]. SrI bhagavath gIthA 16.19 “thAnaham dhvishtha: krUrAn” (I push those evil persons into demoniac births).
  • thIrppEnum – She said – I am the one who declares as in SrI bhagavath gIthA 18.66 “sarvapApEbhyO mOkshayishyAmi” (I will relieve you from all sins), to have them not affect those who are surrendered to me.
  • kodiyAn ilangai seRREnE ennum – nanjIyar mercifully explained the usage of the word “kodiyAn” (the cruel person) as done by the divine mother of parAnguSa nAyaki, since emperumAn himself did not consider him as a worthy enemy [so he did not describe him as cruel]; since parAnguSa nAyaki is possessed by him, she too would not say like that. periya thirumozhi 5.7.7 “surikuzhal kanivAyth thiruvinaip piriththa kodumaiyil kaduvisai arakkan” (the evil minded demon who separated pirAtti who has beautiful hairs and reddish lips).
  • kodiya puL … – Did sarvESvaran who has periya thiruvadi (garudAzhwAr) who is like death personified for the enemies of emperumAn’s devotees, enter her?
    • kodiya ulagaththIrkku … – Two explanations – 1) the people of this world who have gathered around to hear [about her daughter]; 2) those who are self-centered in asking her to explain without understanding whether the situation can be explained or not.  What shall I tell you?
  • kodiyEn … – I who have committed sins to hear words said by my daughter who is imitating emperumAn. [kOlangaLE] the actions of my daughter; the efforts of my daughter.

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 – 5.6.8 – uraikkinRa

Published by:

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

Full series >> Fifth Centum >> Sixth 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, parAnguSa nAyaki‘s mother says “My daughter says that brahmA et al who are explained as primary deities of the universe in SAsthram, are at her disposal”.

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

uraikkinRa mukkatpirAn yAnE ennum uraikkinRa thisaimugan yAnE ennum
uraikkkinRa amararum yAnE ennum uraikkinRa amararkOn yAnE ennum
uraikkinRa munivarum yAnE ennum uraikkinRa mugil vaNNan ERak kolO?
uraikkinRa ulagaththIrkken sollugEn? uraikkinRa en kOmaLa oN kodikkE

Listen

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

uraikkinRa – explained (as a form of bhagavAn in “saSiva:“)
mukkaN – three-eyed
pirAn – rudhran who is famously known as ISvaran
yAnE – is my prakAram (form)
ennum – she said;
uraikkinRa – explained (as in “sabrahmA“)
thisai mugan – chathurmukha (four-faced)
yAnE – is my form
ennum – she said;

(in the same manner)
uraikkinRa – explained (as bhagavAn’s wealth, as in “dhakshAdhaya:“)
amararum – dhEvas who are the ten prajApathis (progenitors)
yAnE – are my forms
ennum – she said;
uraikkinRa – explained (as in “sEndhra:“)
amarar kOn – indhra (who is the lord of thirty three crore dhEvathAs)
yAnE – is my form
ennum – she said;
uraikkinRa – explained (as in “dhEvarishINAm cha nAradha:“)
munivarum – rishis (sages)
yAnE – are at my disposal
ennum – she said;
uraikkinRa – explained (in vEdhAnthams as in “neela thOyatha madhyasthA“)
mugil – dark like a black cloud
vaNNan – one who is having a form
ERak kolO – is this how he has entered her?
uraikkinRa – who are telling (“tell us” repeatedly)
ulagaththIrkku – you who are part of this world
uraikkinRa – who is not speaking according to the limits of this world
en – my
kOmaLam – tender
oN – attractive
kodikku – for my daughter who is like a creeper which falls on the ground, when there is no support
ivai – these qualities
en – what
sollugEn – shall I say?

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

My daughter said “the three-eyed rudhran, who is explained in SAsthram and is famously known as ISvaran, is my prakAram (form)”; she said “chathurmukha who is explained in SAsthram is my form”; she said “the dhEvas who are explained in SAsthram and are the ten progenitors are my forms”; she said “indhra who is explained in SAsthram is my form”; she said “the rishis who are explained in SAsthram are at my disposal”; is this how he, who is explained in SAsthram and is having a black-cloud like dark form entered her? What shall I say about the qualities of my tender attractive daughter who is not speaking according to the limits of this world and is like a creeper which falls on the ground, when there is no support, to you who are all all part of this world?

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

  • uraikkinRa mukkatpirAn … – My daughter is saying – rudhran who is explained in portions of vEdham where bhagavAn‘s wealth is elaborately explained, in portions where simple glorifications are present as well as in thAmasa purANams (the purANams in the mode of ignorance), and who helps his own group, is at my disposal. Alternative explanation – He is explained as a prakAram (form) for ISvara (bhagavAn) as said in SrI bhagavath gIthA 10.23rudhrANAm SankaraSchAsmi” (I am Sankara among the rudhras).
  • uraikkinRa thisai mugan … – She said – as said in sAma vEdham “virUpAkshAya brahmaNa: puthrAya jyEshtAya SrEshtAya” (the first and best son of brahmA, with deformed eyes), brahmA who is popularly known through vEdham as the father of such rudhra is also at my disposal.
  • amarar – She said – the ten primary progenitors, who were created by brahmA, and are explained in SAsthram as those who are responsible for routine creation related activities are all at my disposal.
  • uraikkinRa amarar … – Also means that, as said in “brahmadhakshAdhaya:” (brahmA, dhaksha et al), those progenitors who are forms of bhagavAn.
  • uraikkinRa amarar kOn … – Saying that she is indhra as said in rig vEdham “nakirindhravadhuththara:” (Oh indhra! there is none superior to you). Also said as the one who is explained as a form of bhagavAn as said in SrI bhagavath gIthA 10.22dhEvAnAmasmi vAsava:” (I am indhra among dhEvas).
  • munivarum … – She said – those manu et al who meditate upon the meanings of vEdham and instruct what is to be done by those residents of the universe, are at my disposal.
  • mugil vaNNan … – As said in “neela thOyatha madhyasthA” (like a lightning amidst a dark cloud). Did sarvESvara who appears like a laden dark cloud which absorbed the water, making huge sound and lights, and who is having a beautiful form, enter her?
  • uraikkinRa ulagaththIrkku – What shall I say to you worldly people who do not discriminate between what can be expressed and cannot be, and keep insisting to answer you?
  • uraikkinRa ulagaththIrkku – Had she mercifully not spoken I would have explained about her. “kOmaLam” indicates her tender nature. “kodi” indicates her [tender] age where she does not sustain herself without a proper support just as a creeper does not stand on its own.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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