Category Archives: thiruvAimozhi 6th centum

thiruvAimozhi – 6.10 – ulagamuNda

Published by:

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

Full series >> Sixth Centum

<< Previous decad

Audio

srinivasan -ahzwar

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 tenth decad – AzhwAr who called out out of his great attachment, due to his sorrow which was caused by the greatness of emperumAn , determined “for the attainment of the result, there is no means other than the divine feet of emperumAn who is the refuge” and highlights the following aspects:

  1. his quality of protecting the entire universe, which highlights him as the refuge
  2. his being with the very radiant instruments  which are focussed on eliminating the enemies without a trace
  3. the great experience caused by his relishable form and qualities
  4. his richness in causing harm to the enemies of the universe
  5. his effortless activities in protecting the devotees
  6. his being worshippable by even the greatly wise personalities
  7. his commonly and greatly relishable nature
  8. his being the caring refuge for even those who fiercely consider themselves to be lords
  9. his very enjoyable beautiful, physical features
  10. his form of being the refuge

Meditating upon these aspects of thiruvEngadamudaiyAn who is the refuge, AzhwAr performs proper and complete surrender towards him and completes this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad – AzhwAr explained the nature of the goal perfectly; in this decad, he explains the nature of the means perfectly; though there is discussion about the means in previous decad, the discussion about the goal is prominent in that; though there is discussion about the goal in this decad, discussion about the means is prominent. Previous decad is like thirumanthram [which emphasises the goal] and this decad is like charama SlOkam [which emphasises the means]. But aren’t both the means and the goal present in one [bhagavAn] [why highlight separately]? Yes – that is by his potency [he remains both the means and the goal]. But since both are individual states, they are to be highlighted individually only.

AzhwAr became very depressed since emperumAn who is the protector of all, did not arrive even after AzhwAr cried loudly to be heard in paramapadham, with great sorrow. emperumAn is Sriya:pathi (lord of SrI mahAlakshmi), with no unfulfilled desires, with both [material and spiritual] realms as his wealth, with all auspicious qualities. As said in linga purANam “vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha (In the most noble abode of vaikuNtam the lord of the world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and followers) – sarvESvara while being in SrIvaikuNtam giving his audience to nithyasUris, thought “We should not be staying far away so that we are unreachable by many [in the material realm]” and mercifully incarnated as SrI rAma, krishNa et al and manifested his qualities and activities to those people who lived in those times. He also descended to thirumalA along with his consorts, for the benefit of the samsAris who are subsequent to the times of SrI rAma, krishNa et al, as the one who creates the taste [towards him] in them. Seeing that there is no restrictions based on the adhikAri (individual’s nature), kAlam (krutha yuga etc) and anga (ancillary steps before worshipping), and the sauSeelyam (simplicity) which makes emperumAn accessible easily, AzhwAr approaches thiruvEngadamudaiyAn through periya pirAttiyAr, highlights his own ananyagathithvam (lack of any other refuge) and surrenders unto emperumAn‘s divine feet and informs his firm faith.

Even previously AzhwAr performed prapaththi (surrender) in many places; on those occasions as per the rule of “wherever the entity is, his qualities will follow”, lakshmI’s presence was highlighted; here, AzhwAr is expressing the same explicitly. Previous acts of surrender are like thirumanthram [where SrI mahAlakshmi’s name is not explicitly present]; this surrender is like dhvayam [where SrI mahAlakshmi’s name is explicitly present]. Though emperumAn’s relationship with SrI mahAlakshmi is known through the meaning of the words in thirumanthram, it is only in dhvayam that this is explained explicitly; this decad is similar to that.

[The different types of persons who surrender are explained here] SrIvishNu purANam “thAvadhArthis thathA vAnchA thAvan mOhas thathAsukham” [SlOkam is explained here. This SlOkam is similar to SrI bhagavath gIthA 7.16]; thAvadhArthi: – Only goal is to redeem lost wealth; thathAvAnchA – Only desire is to attain inapt objects; thAvan mOha: – considering body and soul to be same; thathAsukham – Only those pleasures which are contradictory to that which is explained in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic). “yAvannayAthi SaraNam thvAmaSEshAganASanam” – aiSvaryam (worldly wealth), kaivalyam (eternal self-enjoyment) and hurdles for attaining kainkaryam to bhagavAn will all remain only until bhagavAn is reached. In this manner, AzhwAr considers that all his hurdles are removed and there is no shortcoming in having all his desires fulfilled,  surrenders at the divine feet of thiruvEngadamudaiyAn who is always present.

Now, for surrender to fructify, one should surrender to the one who is the true refuge [emperumAn being the refuge is explained by “ulagam uNda peru vAyA” etc]; one should also be qualified to surrender [AzhwAr being properly qualified person to surrender is explained by “kula thol adiyEn” etc]. When surrendered to an unqualified person, it would even lead to slaying of the one who surrenders [when dhaSaratha surrendered to paraSurAma, paraSurAma’s anger did not decrease but only increased]. This being the case, as we see the act of surrendering being successful in some cases [like the pigeon being protected by emperor Sibi, hunter being protected by pigeon and so on], it is obvious that AzhwAr‘s surrender is successful here. Now, for the one who surrenders, he/she should also be truly having no other refuge; while surrendering, if it is not successful, one cannot say as [SrI rAma said] in SrI rAmAyaNam yudhdha kANdam 21.20 “asamartham vijAnAthi” (This [king of] ocean is treating my patience as inability) [Such persons are not qualified to perform surrender. So, persons like AzhwArs are the real adhikAris for surrender]. As emperumAn blessed AzhwAr with unblemished knowledge and devotion, subsequently [when his desire to reach emperumAn was not fulfilled immediately], he performed madal [madal is the activity of crying out in public for a person to be accepted by him] so that emperumAn will himself fulfil the desire. When the result is delayed, if one can seek other refuges, the surrender will not work for such persons [like AzhwArs, one has to go to emperumAn only even in case of delays]. As seen in SrI rAmAyaNam yudhdha kANdam 21-22 “sAgaram SOshayishyAmi padhbhyAm yAnthu plavangamA:” (I shall dry up the ocean. The army of monkeys can walk through the ocean bed), considering the ocean king’s delay as the reason, SrI rAma said “I will destroy the entity named water and will work with the other four elements” [such persons do not qualify to perform surrender].

SrI rAmAyaNam yudhdha kANdam 21.20 is further explained here.

kshamayA hi samA yuktham – The [monkey] elders were puzzled at SrI rAma thinking “He showed patience towards kaikEyi who took away his kingdom; but here he prayed to varuNa to cross the ocean and when he did not oblige, he became angry and started launching his arrow on the bow [started binding varuNa’s hands and legs]. Why is it like this?” (There is place for his mercy, but in this case it is not applicable.) [kaikEyi was simply desirous of her son ruling the kingdom and did not think SrI rAma as incapable, but ocean king considered SrI rAma to be incapable].

[But why did SrI rAma not become angry initially and wait for three days?]

My anger was subdued by my patience  [initially] when he did not come just as thArA surrendered to vAli and subdued him initially from killing sugrIva.

mAm – as said in “supthamaththakupithAnAm svabhAva gyAnam dhrushtam” (Subsequent to sleeping, becoming mad and being angry, one will realise his true self), after being angered, he [SrI rAma] realised his heritage. He (varuNa) does not know that I [SrI rAma] am coming from a famous lineage, which does not seek help from others; he does not know that I am the son of dhaSaratha (suptha … – those who hid their nature, will reveal the same in dream state; SrI rAma too realised his regal heritage).

ayam – varuNa was thinking about the vastness of the ocean considering it to be a mahOdhadhi (great ocean); he does not realise who is angry at him. makarAlaya: – He (varuNa) is thinking himself to be on a par with the emperor of ayOdhyA, kOsalA etc; he does not realise that it is just a fish pond.

asamartham vijAnAthi – He does not realise that “I have reformed even those who were dishonest, and engaged them in service”.

What is to be done now?

dhikkshamAm – Now I don’t need patience. Should it not be used where it is applicable? Just like anger, I would put it to use when the time is right.

How can a descendant of ikshvAku dynasty not show compassion?

IdhrusEjanE – What is the use of it? Patience is not applicable here. For this ocean, the connection with rAvaNa et al on the other side has caused it to acquire their qualities.

While AzhwAr explains the qualities of emperumAn who is the SaraNya (refuge) in the first nine pAsurams, he surrenders in the tenth pAsuram.

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 – 6.9.11 – theridhal ninaidhal

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learned this decad will become confidential servitors for emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result as “This decad will make those who are connected to it to be unflinching servitors to the one who is the protector of all”.

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

theridhal ninaidhal eNNal AgAth thirumAlukku
uriya thoNdar thoNdar thoNdar satakOpan
theriyach chonna Or AyiraththuL ippaththum
uriya thoNdarAkkum ulagam uNdARkE

Listen

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

theridhal – having clarity (through hearing)
ninaidhal – thinking (firmly through contemplation)
eNNal – even if fixed in mind (through repeated meditation)
AgA – without any limit
thirumAlukku – for emperumAn who is the consort of SrI mahAlakshmi
uriya thoNdar – for those who became exclusive servitors
thoNdar – for those who are servitors
thoNdan – servitor
satakOpan – nammAzhwAr

(distinguished nature of bhagavAn and  that of other aspects)
theriya – in detail
sonna – mercifully spoke
Or AyiraththuL ippaththum – this decad among the thousand pAsurams

(those who practice it)
ulagam uNdARku – one who protected everything
uriya thoNdar – exclusive servitor
Akkum – will make.

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

Even if fixed in mind after having clarity and thinking upon, emperumAn who is the consort of SrI mahAlakshmi, is beyond limits; nammAzhwAr who is the servitor for those servitors of the exclusive servitors of such emperumAn, mercifully spoke in detail in this decad among the thousand pAsurams; one who practices this decad will be made an exclusive servitor of emperumAn who protected everything.

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

  • theridhal … – For SrIman nArAyaNa who cannot be restricted within any limits by SravaNa (hearing), manana (contemplation) and nidhidhyAsithavya (repeated meditation). As said in katOpanishath 1.2.23 “nAyamAthmA pravachanEna labhya:” (This paramAthmA cannot be attained by mere hearing, meditation etc without devotion) – he is beyond conception for mere hearing etc; otherwise (when hearing etc were performed with love) these will lead to experience.
  • thirumAlukku – The reason for this (his inconceivable nature) is his being the consort of SrI mahAlakshmi; this is the identity of being the supreme lord.
  • thirumAlukku uriya thoNdar thoNdar thoNdar satakOpanAzhwAr who is an exclusive servitor of sarvESvara who is the consort of SrI mahAlakshmi. Due to the cruelty of having contemplated upon the nature of this material realm and due to the overwhelming emotions of having immersed in bhagavath vishayam, just as a very thirsty person will plunge into a pond, AzhwAr is engaging in the ultimate stage of servitude (i.e. being the servitor of emperumAn‘s servitors). This is the nature of AzhwAr’s aham budhdhi (thinking about self). When one is a dhEhAthmAbhimAni (considering body as soul), one would have his/her aham budhdhi on the body; when one knows that there is something different from the body, one would have his/her aham budhdhi on AthmA; when one contemplates oneself to be a servitor of bhagavAn, one would stop at the layer of prakAra (forms/attributes) of emperumAn, and would leave after accepting wealth etc; when one considers “SEshathvam” (servitude) is the goal, one should consider oneself to be a servitor of emperumAn’s servitors. After thiruvAimozhi 3.7payilum sudaroLi“, AzhwAr’s aham budhdhi stretches upto being a servitor of servitors of emperumAn. Only if one reaches this stage, he is in ananyArha SEshathvam (exclusive servitude).
  • theriyach chonna … – This decad which explains the greatness of bhagavAn and the defect of this material realm in detail.
  • uriya thoNdarAkkum ulagam uNdArkkE – This decad will make one become an exclusive servitor of sarvESvara who is the protector of all.
  • uriya thoNdarAkkum – True servitors are those who will not discard bhagavath vishayam even if it turns bad and this material realm turns good.

In the next article we will enjoy the next decad.

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

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 – 6.9.10 – kuRugA nILA

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, emperumAn says to AzhwAr “If you think worldly pleasures are alpam (insignificant) and asthiram (temporary), why don’t you pursue kaivalyam (being freed from material realm to eternally enjoy the self)”, AzhwAr says “since that will not lead to kainkaryam at your divine feet, I don’t need it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is the distinguished benefit of enjoying the self a match to a momentary servitude towards you who are greatly distinguished?”.

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. AzhwAr says “I am not discarding something just because they are bad and pursuing something just because they are good; I am pursuing you because its you and I am discarding everything else, because they are not you”. He says “I got to see good qualities, beauty etc in the apt entity (i.e. emperumAn)”.

pAsuram

kuRugA nILA iRudhi kUdA enai Uzhi
siRugA perugA aLavilinbam sErndhAlum
maRugAl inRi mAyOn! unakkE ALAgum
siRu kAlaththai uRumO? andhO! theriyilE

Listen

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

kuRugA nILA – without expansion or contraction in true nature
iRudhi kUdA – without an end

(due to being eternal)
enai Uzhi – at all times
siRugA perugA – without decay and growth
aLavil – without any limit
inbam – bliss of self
sErndhAlum – even if attained
mAyOn – Oh the amazing one whose momentary experience is greatly distinguished!
theriyil – if analysed
maRugAl – repeat
inRi – not having
unakkE – for you only
AL Agum – being a servitor and enjoying that servitude
siRu kAlaththai – that small fraction of time
andhO – alas!
uRumO – is it a match?

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

Oh the amazing one whose momentary experience is greatly distinguished! Even if the bliss of self which has no expansion or contraction, which is endless, which is without decay or growth at all times, is attained; alas! If analysed, it is not a match for being a servitor to you only and enjoying that servitude even if attained for a small fraction of time without a repeat experience,.

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

  • kuRugA nILA – Not contracting and expanding.
  • iRudhi kUdA – Not having complete destruction.
  • enai Uzhi – Not having the contraction and expansion which are caused as an effect of time.
  • aLavil inbam sErndhAlum – In this manner, even if this endless bliss of self enjoyment is attained.
  • maRugAl inRi – bhagavath anubhavam (experiencing bhagavAn) is unique everytime.
  • mAyOn – Here emperumAn‘s being with auspicious qualities which make him undiscardable even if he is enjoyed only once.
  • unakkE AL Agum siRu kAlaththai uRumO – Considering “servitude at your divine feet is the goal” is irrevocable. Even if it is experienced for a fraction of a moment, would it be comparable to endless bliss of self enjoyment? [No, servitude to emperumAn‘s divine feet even for a fraction of a moment is much greater].

Seeing this [AzhwAr says],

  • andhO – [Alas!] Why am I in a situation of comparing a mountain with a small pebble!
  • theriyilE – When we speak without thinking, we cannot do anything; but if we speak after analysis, this can be the only situation. Why is this even needed to be instructed! [It is very obvious].

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 – 6.9.9 – Avi thigaikka

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr explains emperumAn‘s act to finish AzhwAr as “by showing the worldly pleasures and keeping me away from your divine feet”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Are you planning to keep me in this samsAram where the senses which are under your control, are rampant, and to finish me? Will the day I reach your divine feet not arrive soon?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram, AzhwAr expands upon his words from previous pAsuram “puRaththittu innam keduppAyO?” and says “Will the day I reach your divine feet not arrive soon?”.

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

Ninth pAsuram. emperumAn asks “How did I trouble you here?” and AzhwAr responds “If you keep me in this world where one gets sucked into the visually appealing aspects, is there anything you need to separately do to trouble me?”. He further says “When you decide to keep me here, is it not like you digging a pit and pushing me in there?”. As said in SrI bhagavath gIthA 16.19thAn aham dvishatha: krUrAn samsArEshu narAdhamAn | kshipAmi …” (I continuously push those (demoniac people) who are having hatred towards me (as explained previously), being cruel, being lowly amongst men, being inauspicious, in births (which contain repeated birth, death, old-age and disease), that too, in demoniac births).

pAsuram

Avi thigaikka aivar kumaikkum siRRinbam
pAviyEnaip pala nI kAttip paduppAyO?
thAvi vaiyam koNda thadandhAmaraigatkE
kUvik koLLum kAlam innam kuRugAdhO?

Listen

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

Avi – heart
thigaikka – to tremble
aivar – the five senses
kumaikkum – torturing saying “give me more”
siRu – insignificant
inbam – sweet pleasures
pala – in many varieties
kAtti – revealing
nI – you (who have the ability to destroy these)
pAviyEnai – me who is a sinner (to be residing in this sorrowful place while being qualified to be joyful endlessly)
paduppAyO – are you planning to finish me?
vaiyam – earth
thAvi – measured to claim full ownership
koNda – accepted
thadam – infinitely enjoyable
thAmaraigatku – to engage in the divine lotus feet
kUvik koLLum – to invite me
kAlam – the time
innam – even at this stage (when I have realised that even the sight of worldly pleasures is the cause to disaster)
kuRugAdhO – Will it not happen soon?

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

Are you planning to finish me who is a sinner, by revealing the many varieties of insignificant, sweet pleasures which are causing my heart to tremble by saying “give me more” and torturing the five senses? Your infinitely enjoyable, divine lotus feet measured the earth to claim full ownership and accepted it. Will the time to invite me to engage in those divine feet, not happen soon, even at this stage?

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

  • Avi thigaikka – To make the heart/mind, which is the root for the senses, tremble.
  • aivar kumaikkum – [Instead of saying “aindhu” (as non-living thing), “aivar” (as living thing) is used] Due to the level of cruelty, they are addressed like a chEthana (sentient). Just as a weak person will be tortured by five strong persons, each sense will try to extract the best for its interest. Even if they torture like this, at least if there is some taste, one can accept.
  • siRRinbam – Like [non-existing] honey in muLLi flower. They are as said in thiruvAimozhi 3.2.6aRpa sArangaL” (insignificant pleasures). Even if you were to be discarded, at least there should be a lot more to enjoy [even that is not there].
  • pAviyEnai – I who am born to enjoy endless great pleasure as said in thiruvAimozhi 10.9.11 “andhamil pErinbam“, am caught in enjoying such insignificant pleasures. AzhwAr who said in thiruvAimozhi 4.5.3vIvil inbam miga ellai nigazhndhanan” (one who is in the ultimate state of continuous bliss), is saying this now.
  • pala – I am not so weak to be just bound by one aspect – so there are many aspects.
  • nI kAttip paduppAyO – Are you, the saviour, yourself showing these to finish me?
  • kAttip paduppAyO – The same aspects without which the worldly people cannot survive, are causing AzhwAr bewilderment at the very sight of them. There is a particular species of birds named “asuNamA”. These birds cannot be easily caught. Those who try to catch them will first sing and hearing that, the birds will become attracted and melt. At that time, they will beat the drums loudly. Unable to tolerate the sound, they will fall. Similarly, AzhwAr melts on enjoying bhagavAn’s guNas (qualities). At that time, if he sees worldly matters, he will fall. The nature of worldly pleasures is such that – even after enjoying a pleasure for many days, when being away for some time from that, one cannot meditate upon that and explain the nature of that experience clearly; in spite of such nature, one becomes attracted to them due to the abundance of sins.
  • thAvi … – While speaking about something else (emperumAn‘s act of measuring the world), AzhwAr is establishing his goal.
  • thAvi vaiyam koNda – Explains the potency of emperumAn in fulfilling what he desires. Explains how effortlessly he measured the entire earth.
  • thadam thAmaraigatkE – In the divine feet which have infinite enjoyability. With this – the goal is explained. By saying “kUvik koLLum kAlam” (the time you will invite me), the nature of the means is explained. By saying “innam kuRugAdhO” (has it not arrived yet), AzhwAr‘s taste/craving is explained. Would you still delay even after the stage where I will be finished on seeing worldly matters and not giving up attachment to your divine feet knowing well their enjoyable nature? During the final days of piLLAn, nanjIyar goes to him to enquire about his health. piLLAn keeps saying ” kUvik koLLum kAlam innam kuRugAdhO?“. Hearing that nanjIyar starts crying. Seeing that piLLAn says to nanjIyar “Why are you crying? Does it appear that what I am going to get in paramapadham is any lesser than our current situation here?” [piLLAn indicates that nanjIyar should not be crying and should instead be relishing the thought that he will be in paramapadham soon].

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 – 6.9.8 – aRivilEnukku aruLAy

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, as AzhwAr‘s desire is not fulfilled immediately, he says “Are you trying to do something to keep me, who cannot survive without you, away? Instead of doing that, you should protect you by your mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Are you planning to push me into worldly matters and trouble me more instead of letting me enjoy your lustrous form?”.

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

aRivilEnukkaruLAy aRivAr uyirAnAy!
veRi koL sOdhi mUrththi! adiyEnedumAlE!
kiRi seydhennaip puRaththittu innam keduppAyO?
piRidhonRaRiyA adiyEn Avi thigaikkavE

Listen

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

aRivAr – for the distinguished wise persons
uyir – dhAraka (sustainer)
AnAy – you are;

(to sustain them)
veRikoL – totally fragrant
sOdhi – radiant
mUrththi – having divine form
adiyEn – you who made me totally exist for you to desire for you
nedumAlE – Oh one who is having great attachment!
aRivilEnukku – for me who does not know the means (to enjoy such beautiful form)
aruLAy – you should let me enjoy it by your mercy;

(instead of that)
piRidhu – other than you
onRu – any other goal
aRiyA – without knowing
adiyEn – me (who is having the nature to be at your disposal)
Avi – heart
thigaikka – to become worried
kiRi – by some means
seydhu – having planted the taste

(not providing the matching experience)
ennai – me (who knows the greatness of your beautiful form)
puRaththu – worldly matters
ittu – engage

(further to the loss since time immemorial)
innam – even today (when I have the desire for you)
keduppAyO – are you planning to torment me?

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

You are the sustainer for the distinguished wise persons; oh one who is having totally fragrant, radiant, divine form, who made me totally exist for you to desire for you and who is having great attachment! You should let me who does not know the means, enjoy such form by your mercy. You have planted the taste by some means in me to have my heart become worried without knowing any goal other than you; would you engage me in worldly matters and are you planning to torment me even today? veRi koL sOdhi – also implies radiance which blinds the eyes of the one who sees.

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

  • aRivilEnukku aruLAy – As said in periyAzhwAr thirumozhi 5.4.1 “nin aruLE purindhirundhEn” (I am looking for your mercy only), you should shower your mercy upon me who does not know anything other than your mercy, AzhwAr would remain as said in thiruvAimozhi 9.9.6 “avvaruL allana aruLum alla” (any other grace is not consider as grace). mudhal thiruvandhAdhi 15vaiyagaththup pallAr aruLum pazhudhu” (world’s many others’ grace is of no use). (For me who is having ignorance, you who are gyAnap pirAn should shower your grace).
  • aRivAr uyir AnAy – Saying “Oh life of the wise persons [great devotees]!”; saying “Oh the one who is having the wise persons as your life!”. As said in SrI bhagavath gIthA 7.18gyAni thvAthmaiva mE matham” (but the gyAni is the one who sustains me – this is my opinion). As said in SrI rAmAyaNam ayOdhyA kANdam 4.43 “dhvithIyammEntharAthmAnam” (You who are my second soul).
  • veRi koL sOdhi mUrththi – The beauty which will not let me give up on you even if you do not shower your mercy. As said in “sarvagandha:” (root of all fragrances). Oh one who is having the physical beauty with fragrance and endless radiance!
  • adiyEn nedumAlE – Saying “Oh one who is beyond my reach now!”; or saying “Oh one who manifested your beauty and created great attachment in me!”.
  • kiRi seydhu – As you are not helping now, whatever [favours] you have done previously appear to be a plan to torment me [by neither making me fit in this samsAram nor helping me reach you at once]!
  • ennaip puRaththittu – Like you let sIthAp pirAtti stay in aSOka vanam, you have left me in samsAram where bhagavath vishayam is not seen and sensual pleasures are rampant.
  • innam keduppAyO – Is whatever I have lost so far, not sufficient? Would you trouble me even after knowing “samsAram should be discarded” and “bhagavath vishayam is good”? Is it not said in SrI bhagavath gIthA 2.63budhdhi nASAth praNASyathi” (due to destruction of intelligence, the person himself perishes)?
  • piRidhonRu … – Confusing my mind, would you plan and keep me, who has no other refuge and no interest towards others, away and torment me further?

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 – 6.9.7 – ulagil thiriyum

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, emperumAn says “You too should put in some effort” and AzhwAr responds “Am I counted outside your vow of protecting everyone?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are the antharAthmA (in-dwelling super-soul) for all worldly entities which are doers or actions, should bestow your mercy upon me who do not know the means to attain you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.`

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

Seventh pAsuram. emperumAn says “There is a streak of independence in you based on the fact that you are grieving for this world” and AzhwAr responds “While the means and the doers are at your disposal, this grief is just a natural quality [in separation]”. Alternatively – see nanjIyar‘s introduction.

pAsuram

ulagil thiriyum karuma gadhiyAy ulagamAy
ulagukkE Or uyirum AnAy! puRa aNdaththu
alagil polindha thisai paththAya aruvEyO
alagil polindha aRivilEnukku aruLAyE

Listen

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

ulagil – in the world
thiriyum – engaged
karumam – leading to result
gathi – for the means
Ay – being the controller
ulagam – for the doers of those means
Ay – being the promoter (by being the antharAthmA)

(Not only being such promoter)
ulagukku – for all the worlds
Or uyirum – being the singular soul
AnAy – being the one
puRa aNdaththu – those who remain outside the oval shaped universe
alagil polindha – with countless (endless) nature

(by their dharmabhUtha gyAnam (knowledge))
paththu – ten
thisai – in directions
Aya – pervaded
aruvE – Oh one who is having the mukthAthmAs (liberated souls) as prakAram (form)!
alagil polindha – countless [endless]
aRivilEnukku – me who is not having the means to attain you, due to my ignorance
aruLAy – should shower your mercy (to have you as the means and end).

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

Oh emperumAn who is the controller of everything engaged in this world leading to result for the means! Oh one who is the promoter for the doers of those means! Oh one who is the singular soul for all the worlds! mukthAthmAs (liberated souls) who remain outside the oval shaped universe, with endless nature, pervaded in ten directions; oh one who is having such mukthAthmAs as prakAram (form)! You shower your mercy on me who is not having the means to attain you, due to my ignorance.

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

  • ulagil thiriyum karuma gathiyAy – The means which is practiced in this world. Is there any one other than you who can bestow the results?
  • ulagamAy – Are the practitioners independent? [They are controlled by you too] “ulagam enbadhu uyarndhOr mAdu” (the term world implies the learned elders residing in the world); this can also mean all residents of the world.
  • ulagukkE Or uyirum AnAy – Just as a body is considered as the possession of an AthmA, oh one who is the singular soul of all objects! yajur AraNyakam 3-11-21 “antha:pravishtaSSAstha janAnAm sarvAthmA” (emperumAn pervades all janas (those who are born) and controls them). One who bestows the result himself remains the doer, the action and the instruments. When both (karma and karthA) are at your disposal, how can we survive without you?
  • puRa aNdaththu – As said in “aNdAthbahi:” (outside the oval shaped universe).
  • alagil podhindha thisai paththAya aruvEyO – Oh one who is the controller for the countless AthmAs (mukthAthmAs) who pervade in all ten directions with their gyAnam just as emperumAn pervades everything with his true nature, who are without [material] form unlike entities with [material] form! Are the mukthas independent? [No] Would paramapadham have ten directions? Since AzhwAr is saying this from here, he is saying like that. Alternatively – when mukthas think about the leelA vibhUthi (samsAram), they will experience it as it is seen here.
  • alagil polindha aRivilEnukku – AzhwAr is saying that even if he can comprehend bhagavAn’s svarUpa, rUpa, guNa, vibhUthi etc, he cannot comprehend his own ignorance. This is the conclusion of the one who attained unblemished knowledge/devotion from bhagavAn himself.
  • aruLAyE – As I have the prerequisite (not having anything in me), what stops you from bestowing your mercy! As said in sthOthra rathnam 24 “anuththamam pAthram idham dhayAyA:” (You now have the best recipient for your mercy).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.9.6 – pAyOradi

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr thinks that emperumAn abandoned him saying “you are unqualified to see me”, and says “Is there anyone who can miss out on you who measured the whole universe without considering the qualification of anyone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I am melting like wax near fire, desiring to see you who mingled with those who were qualified and unqualified, without any distinction”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. emperumAn says “We will fulfil your desire. There is no doubt; still, since the benefit is for you, you should also put in some effort” and AzhwAr responds “Since when you started having this practice”. Alternatively – See nanjIyar‘s introduction.

pAsuram

pAyOradi vaiththu adhan kIzhp paravai nilam ellAm
thAy OradiyAl ellA ulagum thada vandha
mAyOn! unnaik kANbAn varundhi enai nALum
thIyOdudan sEr mezhugAy ulagil thirivEnO?

Listen

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

Or – one
adi – divine foot
pAy – spread
vaiththu – kept
adhan kIzh – to be underneath it
paravai – with the ocean
nilam ellAm – the whole earth
thAy – measured
Or – with the other
adiyAl – divine foot
ulagu – higher world
ellAm – all
thada vandha – touched
mAyOn – amazing lord!
unnai – you
kANbAn – to see
enai nALum – at all times
varundhi – grieved
thIyOdu – with fire
udan – near
sEr – present together
mezhugAy – like wax
ulagil – in this world
thirivEnO – will grieve?

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

Oh amazing lord who spread your one divine foot to keep the whole earth which is with the ocean, to be underneath it and measured and touched all of the higher world with the other foot! Will I grieve in this world to see you at all times like wax which is present together with fire?

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

  • pAy Or adi vaiththu – Did the worldly people grieve to have your divine feet placed on their heads? Did you not do that without discriminating between vaSishta (most learned) and chaNdALa (most downtrodden), purely out of your grace?
  • pAy Or adi vaiththu – Spreading one divine foot.
  • adhan kIzh – underneath that foot.
  • paravai nilam ellAm thAy – All of the world which is surrounded by ocean. thAvi – scaled, measured. He did not just do it out of his sankalpam (vow/will), but physically scaled by spreading his divine feet and measured the same. He is as said in thiruchchandha viruththam 32 “parakka vaiththu aLandhu koNda paRpapAdhan” (the one with lotus foot who spread it to measure).
  • Or adiyAl ellA ulagum thada vandha – Extended the other divine foot up to brahma lOkam and touched it.
  • ellA ulagum – all worlds in between [earth and brahma lOkam].
  • thada vandha – like how southerly wind gently caresses.
  • mAyOn – One who shows great love to touch his own belongings.
  • unnaik kANbAn varundhi – Why are you making me pray in my case? Have we changed roles [before you were desiring to touch everyone, now you are making me pray to be touched by you]?
  • enai nALum – at all times. The short period in between the day AzhwAr was blessed with “mayarvaRa madhi nalam” and the day he attains the goal [reaching paramapadham]. This short period looks like lengthy period, the time span before emperumAn tried to catch AzhwAr as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • thIyOdu udan sEr mezhugAy –  I am neither getting finished by entering into fire nor staying away and being safe; I am melting and grieving. Melting and grieving out of internal experience and due to lack of external (physical) experience. As the nasai (desire to attain) makes him grieve, Asai (the extreme situation caused by lack of experience which makes him unable to sustain himself) makes him melt.
  • ulagil thirivEnO – Unable to either be finished or survive happily, I am grieving here like a yAthanASarIram (the subtle body) which is tormenting in hell.

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 – 6.9.5 – viN mIdhiruppAy

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “While you are present everywhere, and are shining in my heart brightly too, can I sustain myself if you are not visible to my eyes?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Should you, who are letting your devotees enjoy you in the five forms starting with parathvam, hide your form from my eyes while revealing the same in my heart?”.

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

viN mIdhiruppAy! malai mEl niRpAy! kadaRsErppAy!
maN mIdhuzhalvAy! ivaRRuL engum maRiandhuRaivAy!
eN mIdhiyanRa puRavaNdaththAy! enadhAvi
uL mIdhAdi urukkAttAdhE oLippAyO?

Listen

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

(being enjoyed by the eternal followers)
viN mIdhu – in paramapadham (which is the ultimate manifestation of his supremacy)
iruppAy – residing there (superior to everyone)

(to present himself for the inferior ones)
malai mEl – in thirumalA (which is the ultimate manifestation of his simplicity)
niRpAy – standing there (in archA (deity) form)

(to be the refuge for brahmA et al)
kadal – in thiruppARkadal (kshIrAbdhi – milky ocean)
sErppAy – reclining mercifully (assuming the anirudhdha form)

(to attract the ignorant ones through his beauty, appearing in forms such as rAma, krishNa et al)
maN mIdhu – incarnating on earth
uzhalvAy – roaming around (along with the mortals there)
ivaRRuL – in this universe
engum – in all objects
maRaindhu – being invisible to the senses (being the antharAthmA (in-dwelling super-soul))
uRaivAy – residing
eN – count
mIdhu – beyond
iyanRa – to go
puRam – other
aNdaththAy – you who are present in oval shaped universes
enadhu – my
Avi uL – in the heart (which is the abode for prANa (vital air))
mIdhAdi – after being fully present
uru – form
kAttAdhE – not making visible for my eyes
oLippAyO – why are you hiding [from me]?

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

You (emperumAn) are residing in paramapadham; standing in thirumalA; reclining mercifully in thiruppARkadal; incarnating on earth and roaming around; residing in all objects in the universe being invisible to the senses; why are you, who are present in the other countless oval shaped universes, after being fully present in my heart, not making your form visible for my eyes and hiding from 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

  • viN mIdhu iruppAy – This is how he presents himself to those who see him constantly. For AzhwAr, emperumAn’s presence in paramapadham appears before his presence here [in samsAram].
  • malai mEl niRpAy – The abode where nithyasUris (eternal residents of paramapadham) and nithyasamsAris (bound souls) worship him together without any distinction. Being the one who initiates taste (towards himself) to make the residents of this world realise his greatness. He is said as in periya thirumozhi 2.1.9 “vEngadaththAdu kUththan” (one who dances in thiruvEngadam hill).
  • kadal sErppAy – Reached thiruppArkadal and reclined there for the benefit of brahmA, rudhra et al who are able to access this abode. By saying viN mIdhu iruppAy, AzhwAr highlighted his majestic sitting posture; and by malai mEl niRpAy, the distinguished standing posture is highlighted by him.
  • kadal sErppAy – the reclining beauty rests in the milky ocean.
  • maN mIdhu uzhalvAy – Oh one who descends and roams around in front of the samsAris (worldly people) who cannot reach such abodes!
  • uzhalvAy – This samsAram has those favourable ones and unfavourable ones who bind him as said in periya thiruvandhAdhi 18 “thAmbAl AppuNdAlum aththazhumbu thAn iLagap pAmbAl AppuNdARRalum” (He toiled by the binding of kALiya snake to make the binding by yaSOdhA look insignificant).
  • ivaRRuL engum maRaindhu uRaivAy – For those who show their anger when seeing him with their eyes, Oh one who resides within them without their being able to see you! Like a mother who would engage someone dear to her son who is interested only in worldly matters and says “I won’t be with you”, to care for him. That is – even when SiSupAla et al show their envy towards him, he resides inside them as their antharyAmi and protects them.
  • eN mIdhu iyanRa puRa aNdaththAy – Oh one who resides in the other countless such oval shaped universes! It is said in SrIvishNu purANam 2.7.97 “kOti kOti Sathanicha” (there are hundreds and hundreds  of crores of such universes).
  • enadhu Avi uL mIdhAdi – Saying “Roaming around in my heart without any shortcoming”; alternatively saying “roaming inside and outside my heart”.
  • uruk kAttAdhE oLippAyO – When not seeing your form, I cannot forget you and sustain myself too. Only for those who sustain themselves with the knowledge about his qualities, sustenance without seeing his form is possible!

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 – 6.9.4 – thaLarndhum muRindhum

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “If there are hurdles, you should mercifully eliminate them and appear in front of me to remove my sorrow”.

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

emperumAn says “Don’t grieve; though I can eliminate your sorrow, the hurdles are huge”; AzhwAr responds “Oh! Is my hurdle greater than SakatAsura?” AzhwAr says “as soon as they (hurdles) see your foot, will they not run away?”. The hurdles think “What will happen if the feet touch us?”, and run away as said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe).

pAsuram

thaLarndhum muRindhum sakatavasurar udal vERA
piLandhu vIyath thirukkAl ANda perumAnE!
kiLarndhu biraman sivan indhiran viNNavar sUzha
viLanga oru nAL kAN vArAy viNmIdhE

Listen

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

sakata asurar – SakatAsura’s
udal – body
thaLarndhum – losing firmness
muRindhum – splitting into two
vERA – to become different pieces
piLandhu – broke
vIya – to lose its form
thirukkAl – divine foot
ANda – engaged
perumAnE – Oh lord!
kiLarndhu – being active (with desire, giving up their ego of considering themselves as the lords)
biraman – brahmA
sivan – rudhra
indhiran – indhra
viNNavar – dhEvas
sUzha – surround and worship
viLanga – manifesting the splendour (of being their lord)

(like appearing for SrI gajEndhrAzhwAn)
oru nAL – one day
viN mIdhu – on the sky
kANa – to be seen
vArAy – you should appear!

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

Oh lord who engaged your divine foot to make SakatAsura’s body lose its form by losing firmness, splitting it into two to become different pieces and to break it! Just as you appeared manifesting the splendour to be surrounded and worshipped by brahmA, rudhra, indhra and dhEvas, you should appear on the sky one day to be seen [by 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

  • thaLarndhum … – To finish SakatAsura eliminating the firmness of his body, to split it and to turn it into pieces; SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham prabagnam Sasthra pIditham” (They saw the army of rAkshasas who were cut, blown away, burnt and destroyed by the arrows of SrI rAma). Subsequently disappearing to not even be able to see the particles. While he could have simply said “SakatAsura was destroyed”, he is saying “thaLarndhum”, “muRindhum” etc individually since he relishes the destruction of the enemies and each of those steps is sweet for him.
  • thirukkAl ANda – If the servitors (divine feet) are engaged, they will help when in danger. AzhwAr is saying “While he [chEthana, sentient entity] remained silent due to his infancy, it was the divine feet which protected us!”. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), out of anger in not getting fed by his mother with her milk, he [krishNa] lifted his divine feet; at that time, the wheel [came in contact with the divine feet and] turned into pieces; as said in periya thirumozhi 10.8.3 “uruLachchagadam adhu uRakkil nimirththIr“, he did not do it intentionally either. While knowingly engaging [in destroying the enemies], his divine weapons will help; if those are not there, his own hands will help; even if his hands are not helping, at that stage, the divine feet will come to the rescue. Not only for our dangers, even for his own danger, only his feet help him. As his divine form exists for his devotees, it remains the cause to eliminate their hurdles too.
  • perumAnE – For you [emperumAn’s divine feet] who protected the lord back then, is it a huge task to protect the servitor? As he is the prakAri (entity), the attributes will survive too.
  • kiLarndhu …AzhwAr is praying to emperumAn – being surrounded by ananyaprayOjanas (those who desire benefits other than emperumAn himself) who are said to be as mentioned in thiruvAimozhi 3.5.4 “kumbidu nattam ittAdi” (dancing up and down), being not in control of self, entities such as brahmA, rudhra, dhEvathAs et al, irrespective of superiority/inferiority, like a water body which surrounds everything, and like a lamp in darkness as said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance); with such radiant form, like you appeared for the elephant, you should appear covering the whole sky.
  • viLanga – In his presence, the radiance of brahmA, rudhra et al, is like darkness.
  • oru nAL – Did I pray for hundred years or thousand years!
  • kANa vArAy – Is he thinking that I am saying “nIL nagar nIL eri vaiththaruLAy“!
  • viN mIdhE – Did I ask you to descend to earth?

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