Category Archives: thiruvAimozhi 7th centum

thiruvAimozhi – 7.6.7 – en thirumArban

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

Full series >> Seventh 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 seventh pAsuram, AzhwAr says “Will I see emperumAn who is the cause for the enjoyment of brahmA et al starting with their wives, and their super-human activities?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Will I see emperumAn who protects in all manner, both directly and through other agents?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. The expected result is at emperumAn’s disposal. AthmA has pArathanthriyam (total dependence) which makes it inapt to try on its own; there is no shortcoming to acquire the result by emperumAn’s grace; looking at not having attained the result yet, AzhwAr says “Will I perish with this longing to get the result?”

pAsuram

en thirumArban thannai en malai magaL kURan thannai
enRum en nA magaLai agampAl koNda nAnmuganai
ninRa sasIpathiyai nilangINdeyin mUnReriththa
venRu pulan thurandha visumbALiyaik kANEnO?

Listen

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

en thirumArban thannai – one who revealed to me his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship.
en malai magaL kURan thannai – one who revealed to me his having rudhra who has pArvathi in half of his body, as prakAra (form)
enRum – always
en nA magaLai agampAl koNda nAnmuganai – one who revealed to me his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) as his confidential consort, as prakAra
ninRa – standing (in equality with them)
sasIpathiyai – one who is having indhra, the consort of sasI, as prakAra

(directly)
nilam kINdu – lifting up the earth

(being the antharyAmi (indwelling super-soul|) of rudhra)
mUnRu eyil eriththa – burning down the three towns

(as part of srushti, which is done by being the antharyAmi of brahmA)
pulan – senses
venRu – win over
thurandhu – driving away

(being the antharyAmi of indhra)
visumbu ALiyai – protecting by ruling the heaven
kANEnO – will I not see?

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

Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort.

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

  • en thiru mArban thannai – Here, “en” (my) is focussed on viSEshaNAmSam (attribute) [i.e., thiru is the attribute, and mArban is the entity]; as seen in thiruvAimozhi 7.2.9 “en thiru magaL sEr mArban“, here it means, one who has my lady lord periya pirAttiyAr in his divine chest.
  • en malai magaL … – Starting here, “en” is focussed on the viSEshyam (emperumAn, the underlying entity of the dhEvathAs). Except to speak about them as his wealth, AzhwAr who remains as said in nAnmugan thiruvandhAdhi 68maRandhum puRam thozhA mAndhar” (those who don’t worship any one other than emperumAn), will not consider these dhEvathAs to be related to him [to identify them with some relation saying “my …”].
  • en malai magaL kURan thannai – emperumAn who has at his disposal, rudhra, who has the daughter of himavAn, pArvathi on one side of his body.
  • enRum … – one who is the antharyAmi of four-headed brahmA who always has sarasvathi along with him.
  • ninRa sasIpathiyai – one who is the antharyAmi of indhra, who is comparable in wealth, to be counted along rudhra and brahmA. One who is the antharyAmi of indhra, who is recited along in nArAyaNa sUktham as “sEndhra:” (he is indhra) while reciting “sa:brahmA sa:Siva:” (he is brahmA, he is rudhra) and is supported to stand along with them. What is the purpose of highlighting these? Previously, their true nature and greatness were at emperumAn’s disposal; here, as a father would find a suitable bride for his marriage-ready son et al, their wives were also granted by sarvESvaran only and not acquired on their own.
  • nilam kINdu … – Further, it is explained that their activities too are at his disposal.
  • nilam kINdu – Just as when mother earth became drowned into the ocean of deluge and became stuck to the wall of the oval shaped universe, emperumAn assumed the form of a mahAvarAha (great wild-boar), lifted her up and had total control over the situation, their [rudhra et al] activities are also under his full control.
  • eyil mUnRu eriththa – One who burnt down three forts. It is said in mahAbhAratham karNa parvam “vishNur AthmA” (vishNu remained as the antharyAmi); that [act] was also at his disposal.
  • venRu pulan thuRandha – One who won over the senses, as part of creation. One who drove away the senses, winning over them.
  • visumbu ALiyai – One who fully rules svargam. (Here AzhwAr is reciting emperumAn along with the agents of this world to emphasise that since all actions are at his disposal, AzhwAr’s desire should also be fulfilled by him only).
  • kANEnO – [Will I not see?] Hence, it is concluded; attaining the desired goal is at his disposal; my actions are also at his disposal, to not let me try on my own. Now, only if the result is acquired by my effort, there is reason for delay; as the result is at his disposal, there should not be any delay. Even after this being the case, as AzhwAr is seeing himself not having attained the result, becomes anguished thinking “Will I perish with this longing?”

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 – 7.6.6 – vandheydhumARu aRiyEn

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

Full series >> Seventh 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 sixth pAsuram, AzhwAr says “I have no means in me to attain you who are infinitely enjoyable; you should accept me yourself”.

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

vandheydhumARu aRiyEn malgu neelach chudar thazhaippach
chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl
andharamEl sempattOdu adi undhi kai mArbu kaN vAy
senjudarch chOdhi vidavuRai en thirumArbanaiyE

Listen

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

malgu – in abundance
neelach chudar – bluish radiance
thazhaippa – spreading

(in between)
sem – reddish
sudar – having radiance
sOdhigaL – splendorous lustre
pUththu – blossomed
oru mANikkam – a bluish gem
sErvadhupOl – as fitting perfectly
andharamEl – in supreme sky (paramapadham)
sem – reddish
pattOdu – with the divine pIthAmbaram (yellow garment)
adi – divine feet
undhi – divine navel
kai – divine hand
mArbu – divine chest
kaN – divine eye
vAy – divine mouth
sem – reddish
sudar – having radiance
sOdhi – light
vida – to spread
uRai – his merciful presence
en – revealing to me
thirumArbanai – SrImAn (divine consort of SrImahAlakshmi)
vandhu – coming there and
eydhum – reaching
ARu – means
aRiyEn – don’t know.

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

I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me there”.

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

  • vandhu eydhum ARu aRiyEn – I don’t know the means to come and reach you there. When you yourself manifest your physical beauty, I should not reject it; but I cannot pursue any means and reach you. When asked “what if you lost me?”; AzhwAr responds “Is your form such that, I will lose you”.
  • malgu neelach chudar thazhaippa – Should I give up due to lack of physical beauty in him? Should I give up due to lack of purushakAram (recommendation) to attain him? Should I give up due to lack of desire in me?
  • malgu neelach chudar – abundant bluish radiance
  • thazhaippa – since it [radiance] is not acquired due to karma, it grows infinitely; it keeps growing to let us not define it within certain boundaries.
  • sem sudarch chOdhigaL pUththu – The lustre which is having reddish radiance, blossomed like a flower which blossoms at various times of the day.
  • oru mANikkam sErvadhupOl – To be enjoyed, like a gemstone resting. “malgu neelach chudar thazhaippa” indicates the beautiful complexion; “sem sudarch chOdhigaL pUththu” indicates the divine limbs; “oru mANikkam sErvadhupOl” indicates the divine form which is the abode for both the complexion and the limbs. It is seen here that, emperumAn‘s features are explained in a concealed manner, subsequently, AzhwAr is explaining them in an explicit manner.
  • andaramEl … –  andharam – middle portion. Middle portion for the body is waist. The divine feet with the divine waist decorated with the divine pIthAmbaram; divine navel, divine hands, the reddish divine chest which is comparable to these aforementioned limbs, due to the merciful presence of periya pirAttiyAr, divine eyes, divine mouth/lips.
  • sem sudarch chOdhi vida – to release the lustre with reddish radiance.
  • uRai en thirumArbanaiyE – this [presence of periya pirAttiyAr on his chest] also appears to be a divine ornament; one who has my lady lord, periya pirAttiyAr on his divine chest. As emperumAn mercifully reclines on thiruvananthAzhwAn (AdhiSEshan) having him as the mattress on thiruppARkadal (milky ocean) so that the water does not bother him, periya pirAttiyAr is staying on emperumAn [his chest] who is seen as a multi-coloured bed-spread.  It is said SrI rAmAyaNam sundhara kANdam 38.20 “paryAyENa prasuptha:” (Due to being very tired, I was resting on SrI rAma’s lap).

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 – 7.6.5 – ennudaik kOvalanE

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

Full series >> Seventh 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 fifth pAsuram, AzhwAr says “How will I, who am used to objects which are created by you, who are greatly distinguished, sever my attachment from them and reach your divine feet on my own?”.

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

Fifth pAsuram. emperumAn says – whatever may be said [about greatness of emperumAn], isn’t it said “SAsthrapalam prayOkthari” (SAsthram becomes purposeful only when jIvAthmA has doership)? As the result is for you, you should also not put in some effort. See nanjIyar‘s introduction.

pAsuram

ennudaik kOvalanE en pollAk karu mANikkamE
unnudai undhi malar ulagam avai mUnRum parandhu
unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu
ennudai AruyirAr enganEkol vandheydhuvarE

Listen

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

ennudaik kOvalanE – Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”!
pollA – unused
en karu mANikkamE – oh one who is enjoyable to me like a perfect blue gem!
unnudai – your
undhi – in the divine navel
malar – blossomed
ulagam avai mUnRum – in matters relating to the (popular) three-fold qualities [sathva, rajas, thamas] of the worlds
parandhu – immersed

(considering self to be the enjoyer of those aspects)
ennudai AruyirAr – my (dear) self
unnudai – your
sOdhi veLLam – glow which is in the form of collection of splendorous rays
agampAl – inside
unnai – you who are the ultimately attainable goal
kaNdu koNdittu – as said in “sadhA paSyanthi” (always seeing) (like someone who found a treasure)
vandheydhuvar – attaining
enganEkol – how is it possible?

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

Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”

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

  • ennudaik kOvalanE – He became to me as he was for pANdavas; this is how his simplicity is.
  • en pollAk karu mANikkamE – This is how his physical beauty is. If AzhwAr says “azhagidhu” (beautiful), then it will just be understood as worldly beauty, he is using a contrary word “pollA” (bad) [this is explained as viparItha lakshaNA – example – nalla pAmbu (very poisonous snake)]; alternatively – it is explained as a gem without a hole [i.e. previously unused]. Saying “a gem which is very worthy of enjoyment”.
  • unnudai … – While your nature/form is such, I became immersed in the beauty and qualities of objects other than you. I became individually attached to the three [layers of] worlds which blossomed from your divine navel. Due to my desire, I became immersed in every entity which is pervaded by you, by your omnipotence. This is my state now. On top of this, you were dwelling in a place which was unattainable for me.
  • unnudaich chOdhi … – You are present in SrIvaikuNtam which is your exclusive abode, which is greatly radiant and is as said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon); I have to sever my relationship with matter and material aspects, travel a long distance, acquire a fitting [spiritual] body [matching paramapadham’s nature], reach paramapadham and enjoy you who are in such abode; thus, this is my state and that is your state; this is how the desire [to reach you] is in my heart; this being the case, how quickly will my respected self reach you? (AzhwAr is using viparItha lakshaNA and chastising his own self as “respected self” due to his attachment to worldly pleasures) Thus, everyone’s svarUpam (true nature) is at your disposal; everyone’s greatness is also at your disposal; this is my state and that is your state; there is desire in my heart; this being the case, is there anything such as myself pursuing some means to reach you? [No, you have to make me reach you, seeing my helpless state, your greatness and my desire]

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 – 7.6.4 – enguth thalaippeyvan

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

Full series >> Seventh 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 fourth pAsuram, AzhwAr says “You are the one who granted greatness for brahmA, ISAna et al. Similarly you should fulfil my desires too as I cannot do anything on my own”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How will I who have nothing in me, reach you who are greater than all, who are obedient to your devotees and who are greatly enjoyable?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. In the previous pAsuram, it was said that the svarUpam (true nature) is at emperumAn‘s disposal; here it is said that the glories which result from such svarUpam are also at his disposal.

pAsuram

enguth thalaippeyvan nAn ezhil mUvulagum nIyE
angu uyar mukkaN pirAn pirama perumAn avan nI
vengadhir vachchirakkai indhiran mudhalAth theyvam nI
kongalar thaNNandhuzhAy mudi ennudaik kOvalanE

Listen

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

kongu – having honey
alar – blossomed
thaN am thuzhAy – decorated with fresh, beautiful thiruththuzhAy (thuLasi)
mudi – having hair
ennudai – manifesting to me (such beauty)
kOvalanE – oh obedient krishNa!
ezhil – having distinguished beauty
mU ulagum – world with three classifications
nIyE – at your disposal
angu – in that world
uyar – appearing to be great in gyAnam (knowledge) and Sakthi (power)
mukkaN pirAn – three-eyed rudhra (who considers himself to be lord)
piraman perumAnavan – the famous lord of such rudhra who is well known as brahmA
nI – at your disposal
vem kadhir – greatly radiant and unconquerable by enemies
vachchiram – vajra (thunderbolt weapon)
kai – having in hand
indhiran – indhra
mudhal A – starting with
dheyvam – group of dhEvathAs
nI – at your disposal;

(this being the case)
nAn – I
engu – how
thalaippeyvan – will reach?

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

Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; group of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • enguth thalaippeyvan nAn – If a weak person is told “lift the mountain”, would he able to complete that task?
  • ezhil mU ulagum nIyE – all the greatness in this three-fold world is at your disposal.
  • angu uyar mukkaN pirAn – In that universe, in comparison to other dhEvathAs, rudhra has special greatness. That greatness, is at your disposal.
  • pirama perumAn avan nI – brahmA has the greatness of being the father of such rudhra, and the lord of the fourteen layered universe. That greatness, is at your disposal.
  • vem kadhir … – As said in bruhath SauthrAmaNi “vajra hastha: purandhara:” (one who has vajrAyudha in his hand and is known as purandhara) – all the greatness of dhEvathAs starting with indhra who has hot, radiant vajra, are at your disposal.
  • kongu alar … – You who have at your disposal, the greatness of all entities other than yourself, have placed your greatness at my disposal. Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! By “kongu alar thaN am thuzhAy mudi“, the overwhelming enjoyability is explained; by “ennudaik kOvalanE“, obedience towards followers is explained.

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 – 7.6.3 – kAththa engUththAvO

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

Full series >> Seventh 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 third pAsuram, AzhwAr says “You who are the cause for brahmA et al, came to me without any reason, and made me fully sustain by you only; now, you should fulfil the remaining task as well”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will I reach you, while I cannot sustain without you who are easily approachable by all and greater than all?”

Highlights from periyavAchchAn piLLai‘s introduction

In the previous two pAsurams, his being the cause of the universe and his attractive nature are explained; previously, his being the goal is explained; now his being the means is explained. See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kAththa engUththAvO! malai Endhik kal mAri thannai
pUththaNduzhAy mudiyAy punai konRai anjenjadaiyAy
vAyththa en nAnmuganE! vandhu ennAruyir nIyAnAl
EththarungIrththiyinAy! unnai enguth thalaippeyvanE

Listen

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

malai – mountain
Endhi – holding
kal mAri thannai – hailstorm
kAththa – while protecting
em kUththA – one who has the attractive posture of an expert dancer
pU – wearing blossomed flower garland, which reveals supremacy
thaN – invigorating
thuzhAy – thiruththuzhAy (thuLasi) garland
mudiyAy – one who is having on your divine crown
punai – (similarly, considering to be like that) wearing
konRai – konRai flower garland
am – having acquired beauty due to that
sem – (revealing his penance to become such lord) reddish
sadaiyAy – one who is having rudhra who has matted hair, as your prakAra (form)
vAyththa – (being the father of such rudhra) born (from emperumAn himself)
en nAnmuganE – one who revealed the state of having brahmA as his prakAra (form)
Eththa – to praise (seeing the ultimate state of parathva (supremacy) and saulabhya (simplicity))
arum – difficult
kIrththiyinAy – oh one who is having glories!

(without my desire, you voluntarily came)
en – for me
Ar uyir – complete sustainer
AnAl – due to being
unnai – you (who are greater than all and easily approachable to all)
engu – how
thalaippeyvan – will reach and enjoy!
O – alas!

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

Oh one who has the attractive posture of an expert dancer, who held the mountain and protected [everyone] from hailstorm, who is wearing blossomed flower garland, which reveals supremacy and who is having invigorating thuLasi garland on his divine crown! Oh one who is having rudhra who is wearing konRai flower garland, who is having acquired beauty due to that and who has matted hair, as your prakAra! Oh one who revealed the state of having brahmA who is born from you, as your prakAra! Oh one who is having such glories which are difficult to be praised even by rudhra and brahmA! As you sustain me fully, how will I reach you and enjoy you! Alas! Implies “you who were attained by those who consider themselves to be lords and by those who are ignorant, are difficult to reach by me who is fully sustained by you and calling out for 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

  • kAththa em kUththAvO – previously, AzhwAr spoke about krishNa’s activities “Anirai mEyththu avai kAththa em kUththAvO“; after saying “eththiRam“, he would repeatedly say “eththiRam” and be immersed in it; being reminded by what he said previously, he is saying “kAththa em kUththAvO“.
  • malai Endhik kal mArithannai – As it was a hailstorm (raining stones/rocks), he lifted the mountain [stone] and protected; had he [indhra] rained with water, he would have lifted up the ocean and protected. Did the cows lift up the mountain to protect themselves? [Np]
  • pUth thaNduzhAy …AzhwAr is explaining the specific identity for each entity.
  • pUth thaN thuzhAy mudiyAy – this thuLasi garland is the most revealing aspect of his opulence; this garland is the identity for the entity [emperumAn] who has full control over its existence [and does not depend on anyone else]. What did he get by highlighting this point? AzhwAr is implying “Just as you have full control of your existence, my existence is also under your full control; hence, why should I engage in pursuing other means to reach you?”
  • punai konRai am sem sadaiyAy – Are the existence of others, free from your control? Just as the existence of the cows is under your control, isn’t the existence of those who consider themselves to be lords, under your control as well?
  • punai … – rudhra, who has beautiful, reddish matted hair which is decorated with konRai garland, is at your disposal.
  • vAyththa en nAnmuganE – Just as the garlands are distinguished identities for the respective entity, as explained in the previous phrases [for emperumAn and rudhra], for brahmA, his four faces are specifically given for the task he is set out for [i.e. creation]. Further, even if ISwara vows “let me create this way”, it will be impossible to do, looking at brahmA’s apt creation [vAyththa nAnmugan – brahmA, the apt person for creation].
  • en – for this, the focus is on viSEshya (emperumAn who is the object who has the viSEshaNa (attribute)). While speaking in context of vaiyadhikaraNam (dealing with different entities – i.e. emperumAn being the lord of different dhEvathAs), it will lead to bewilderment to separate him from the dhEvathAs and also to consider it to be talking about kEvala bEdham (simple difference) only; but when explained in context of sAmAnAdhikaraNam (dealing with different entities which have a common base – i.e. emperumAn being the antharAthmA of all these dhEvathAs), it will highlight the lord/servant relationship. So, the result of both vaiyadhikaraNam and sAmAnAdhikaraNam, is his total control over others; yet, there is special reason in explaining this in the context of sAmAnAdhikaraNam. As said in SrIrangarAja sthavam 2.87 “svam udhdhiSya“, emperumAn did all these for his own sake only. As said in this SlOkam “upAththE saththA sthithi niyamana Adhyai: chidhachithau svam udhdhiSya” (upanishaths are saying that SrIman nArAyaNan accepts the existence, protection and control of all chith (sentient beings) and achith (insentient entities), for his own sake), since starting from existence to everything else is at his disposal, one’s total dependence on emperumAn is such that one cannot engage in pursuing other means separately.
  • vandhu en Ar uyir – Should I speak about your favours towards others? Is it not sufficient to see the favours you have done for me? By revealing your form/nature to me, you brought me to the state where I cannot exist without you, whereas previously I was totally engaged in worldly activities and had not even see you in my dream.
  • AnAl – after this being the situation
  • Eththa arum kIrththiyinAy – When I who was made to exist by you, set out to praise you, would it be possible for me to praise you?
  • AnAl – That is your [superior] nature and this is my [inferior] nature; now
  • unnai enguth thalaippeyvanE – How will I pursue some means and reach you? Is there even anything like that [myself pursuing and reaching you]?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.6.2 – enRukol sErvadhu?

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

Full series >> Seventh 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 second pAsuram, AzhwAr calls out with great anguish saying “Even brahmA et al who are focussed on other goals, are attracted to your lotus feet; when will I reach there?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are the AthmA of all creatures and the companion during disasters; when will I reach your divine feet?”

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

enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya
nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir
enRivai thAm mudhalA muRRumAy ninRa endhAyO!
kunReduththu Anirai mEyththu avai kAththa em kUththAvO!

Listen

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

nilam nIr eri kAl viN – five elements which are earth, water, fire, air and ether
uyir – creatures with material bodies
enRu – viz
ivai thAm – these
mudhalA – starting with
muRRum – all entities
Ay – having as prakAra (form)
ninRa – be
endhAy – my lord

(not just this common protection for all, but special protection through incarnations)
Anirai – herds of cows
mEyththu – tending them

(to eliminate the suffering which was caused by rain)
kunRu – mountain
eduththu – lifted
avai kAththa – protected them
em kUththA – oh one who manifested heart-capturing activities!
aran – rudhra
nAnmugan – brahmA
Eththum – to praise
seyya – attractive
nin – your
thiruppAdhaththai – divine feet
yAn – I (who am devoted to you without any other expectation)
sErvadhu – reach
enRukol – when?
andhO – alas!

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

My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from 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

  • enRukol – In the previous pAsuram, AzhwAr was just saying “enRukol sErvadhu” (when will I reach), desiring to be touched by his divine hand; as, there was no response from him, now he is saying [again] “enRukol sErvadhu” with great anguish!
  • andhO – now, there will be no one who would call out saying “enRukol sErvadhu?” AzhwAr is saying that he will perish [soon]. By the tone of “andhO!“, he is revealing his deep distress.
  • aran nAnmugan Eththum seyya nin thiruppAdhaththai – The divine feet which give joy to the destroyer as well as creator, without any difference. When will I, an ananyaprayOjana (one who seeks no other benefit), reach your divine feet which captivate even the prayOjanAntharaparas (those who seek other benefits)? When will I, who am fully focussed on you, reach your attractive, reddish, divine feet which captivate and make brahmA et al who are engaged in their own tasks to be fully focussed on you and praise? When will I reach your reddish divine feet which are praised by rudhra and brahmA?
  • nilam nIr … – Unlike a step-mother who cares for the child which is already born, acting like a real [biological] mother who will prepare/suffer even prior to giving birth to the child, before srushti starts with thrivruth karaNam (mixing of 3 primary elements – earth, water and fire) and ends with panchI karaNam (mixing of five elements – earth, water, fire, air and ether, to engage in creation), creating them all, pervading into the created entities through jIvAthmAs, for their existence and differentiating by name [and form] and such aspects. By “muRRum Ay ninRa” (being fully themselves), his being the meaning for the combination of achith (matter), jIvAthmA (soul) who is the caretaker for achith and the paramAthmA (emperumAn) who is the antharyAmi of jIvAthmA, and how any of those achith will eventually lead to the paramAthmA who is pervading inside, is indicated.

When asked, “while they don’t realise his presences, why is he toiling for their benefit?”, AzhwAr says,

  • endhAyO – The relationship which is the cause for such care is explained. AzhwAr is saying that after creating the entities, emperumAn does not leave them to fend for themselves during dangers; instead, he toils to a great extent for their protection.
  • kunReduththu – He lifted the mountain and protected them.
  • Anirai mEyththu – While protecting, he protected the cows fully without any restrictions.
  • avai kAththa em kUththAvO – he lifted the mountain to protect the cows which were affected by the rain; at that time, he stood in a thribangi [with three bends] form; as that form looks very attractive like that of an expert dancer, for AzhwAr, he says “em kUththAvO“.

Thus, with the previous pAsuram and this pAsuram, his attractive nature and being the goal is explained; with the next five pAsurams, his being the means will be explained.

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 – 7.6.1 – pAmaru mUvulagum

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

Full series >> Seventh Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr is calling out for emperumAn saying “When will I reach you who are infinitely enjoyable due to your favours such as creation etc?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “When will I reach you who have distinguished relationship with me due to being the cause etc?”

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

pAmaru mUvulagum padaiththa paRpanAbAvO!
pAmaru mUvulagum aLandha poRpapAdhAvO!
thAmaraik kaNNAvO! thaniyEn thani ALAvO!
thAmaraik kaiyAvO! unnai enRukol sErvadhuvE!

Listen

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

pA – vastness
maru – having
mUvulagam – the universe which has three types of worlds such as kruthaka, akruthaka, kruthAkruthaka
padaiththa – created
paRpam – having lotus flower
nAbA – oh one who has divine navel!
pA maru mUvulagam – such universe
aLandha – measured to claim exclusive ownership
paRpam – infinitely enjoyable like lotus flower
pAdhA – oh one who has divine feet!

(to acknowledge and protect those who are totally existing for him)
thAmarai – attractive like lotus
kaNNA – oh one who has divine eyes!

(to give bliss by his touch)
thAmarai – distinguished like a lotus
kaiyA – oh one who has hands!
thaniyEn – due to abundance of hurdles I am helpless, my
thani – being unique in eliminating hurdles
ALA – oh master who can rule me!
unnai – you who are apt, enjoyable and protector, in this manner
enRu kol – when
sErvadhu – reach?

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

Oh one who has divine navel which is having lotus flower, and who created the vast universe which has three types of worlds such as kruthaka, akruthaka, kruthAkruthaka! Oh one who has the infinitely enjoyable lotus flower like divine feet which measured such universe to claim exclusive ownership! Oh one who has attractive lotus like divine eyes! Oh one who has distinguished lotus like hands! Oh master who is unique in eliminating hurdles and can rule me, who is helpless due to abundance of hurdles! When will I reach you who are apt, enjoyable and protector, in this manner? The presence of “O!” at the end of each line indicates the great sorrow.

Note: kruthaka [The bottom seven layers of the universe – athala to pAthAla and the three middle layers – bhUr lOka, bhuva lOka and svarga lOka; these are completely destroyed as part of avAnthara praLayam (intermediary deluge at the end of brahmA’s day) and subsequently recreated], akruthaka [The top three layers of the universe – sathya lOka, thapa lOka and jana lOka; these remain in tact during avAnthara praLayam with their residents] and kruthAkruthaka [mahar lOka; this remains in tact during avAnthara praLayam, but the residents shift to higher layers at that time]

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

  • pAmaru mUvulagum padaiththa paRpanAbAvO – pA indicates an entity, implying abundance of entities; that is – the three worlds which have abundance of entities. pAmaru can be seen as a single word, and in that case, it would mean the three worlds which are filled with pApa (sins). (another explanation – pA indicates vast, indicating worlds which have vastness). mUvulagam indicates the worlds which are in the top, middle and bottom layers; alternatively, it could mean kruthaka, akruthaka and kruthAkruthaka.
  • padaiththa paRpanAbAvO – Like calling out “oh my mother!” Does he only have the aptness [natural relationship]? Would I not be relaxed if he did not have the enjoyability? [i.e. he has an enjoyable form with beautiful lotus flower in his divine navel] Did you create these only to destroy them? Why are you destroying the existing entity [me], while you are creating new entities [during creation]?
  • pAmaru mUvulagaLandha – Would I not be relaxed if you created them and let them fend for themselves? You are carefully protecting them, like a mother. While I who have great desire as said in thiruvAimozhi 9.2.2 “padikkaLavAga nimirndha nin pAdha pangayamE thalaikkaNiyAy” (Your divine, lotus feet which rose matching your form are the decoration on my head), you are placing your divine feet on those who have no desire! Are you not the one who would redeem this earth by crossing the boundary, when those persons such as  mahAbali et al capture the worlds like an eagle catching its prey?

emperumAn asks “Yes, I have done that. What do you need now?” AzhwAr says,

  • thAmaraik kaNNAvO – We depend on you for our creation, nurturing and life on you only; AzhwAr is saying to emperumAn that he should glance with his divine eyes as said in SrIvishNu purANam 1.20.16 “avalOkana dhAnEna bhUyOmAm pAlaya” (Oh lord! protect me with your glance). So, he meditated upon the beauty of the divine eyes; but he did not see his presence amidst the nithyasUris who consider the beauty of those divine eyes as their life; so, he identifies himself to be thaniyEn (lonely one).
  • thaniyEn thani ALAvO – Oh one who rules me by placing in a third position beyond the material realm where everyone sustains himself by the glance of women and the spiritual realm where everyone sustains himself by your divine glance! Alternative explanation – as I am fully dependent on your mercy, you made me the full (lone) target of your eyes and are ruling me!
  • thAmaraik kaiyAvO – Would I get like akrUra? SrIvishNu purANam “sOpyEnam …” (akrUra kept thinking about krishNa’s features throughout his travel and was embraced by krishNa when they met) – krishNa touched him such that all the features of his divine hands were imprinted on akrUra’s body and as akrUra stood dumbfounded by that touch, he himself picked up akrUra’s hand, and embraced him so tightly that two persons were not seen there. As said in hari vamSam 275.15 “karENa mrudhunA dhEva: pApAnni: mOchayan hari:” (With his tender hand, krishNa touched the body of gaNtAkarNan).
  • unnai enRukol sErvadhuvE – Would you only fix a date for your younger brothers as in SrI rAmAyaNam yudhdha kANdam 127.1 “pUrNE chathurdhaSE varshE panchamyAm” (on the panchami (fifth day) after fourteen years)? Should you not specify a date for your distinguished servitors saying “you will get it on this particular day”? A servitor should wait for the master to grant it on the day he (master) wishes. But I am unable to be patient in that manner.
  • thaniyEn – unnai enRukol sErvadhuvE – A nAra (sentient) cannot live being separated from nArAyaNa (the lord); now, reaching/uniting means – uniting with the assembly of nithyasUris as said in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu“. How will we derive this meaning when AzhwAr says “unnai enRukol sErvadhu” (when will I reach you)? Since it is said in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE nilA niRpa” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone), this meaning will be naturally derived [i.e. in paramapadham, while innumerable nithyasUris (eternal associates) including other consorts of emperumAn and mukthAthmAs (liberated souls) are present, in this pAsuram only emperumAn and pirAtti are said to be present – this implies that everyone is subservient to them. Similarly, when emperumAn is mentioned, it implies the assembly of his devotees].

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 – 7.6 – pAmaru

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

Full series >> Seventh Centum

<< Previous decad

Audio

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 fifth decad – in this manner, after having meditated upon the great qualities of sarvESvaran who is obedient towards his devotees and is the eliminator of hurdles, due to the absence of anyone else who can eliminate the hurdles, AzhwAr highlights the following aspects:

  1. his special relationship with everyone due to his being the cause etc
  2. the resulting omnipresence
  3. his supremacy and simplicity which are specific reasons for his protection
  4. his great enjoyability which accompanies such supremacy and simplicity
  5. his being the greatly splendorous goal due to such enjoyability
  6. his greatly beautiful form which highlights his being the goal
  7. his ways of protecting both directly and indirectly
  8. the destruction of mAli et al which are part of such protection
  9. his partiality towards SrI vibhIshaNa, and
  10. his protection of his own people

Meditating upon these aspects, AzhwAr depending upon such sarvESvaran’s natural aptness and partiality. is calling out to him to attain him with great sorrow.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As he becomes clear, subsequently he will end up calling out only; otherwise, he would be one of those bewildered persons who think “samsAram (material realm) is a good place”. AchAryas would mercifully explain “ammangi ammAL used to say – on top of hearing the recital of this thiruvAimozhi and enjoying it, we cannot explain through words, the underlying sorrow in the pAsurams”.

Previously – In thiruvAimozhi 7.4 “Azhi ezhach changum” – as sarvESvaran manifested his victories to AzhwAr, he meditated upon his activities as part of that; in relation to that, he meditated upon emperumAn’s incarnations and the qualities such as krupA [mercy] etc which are the cause for such incarnations [in thiruvAimozhi 7.5], and became amazed thinking “while these qualities are manifested, and while having the opportunity, and while they are sentient (having consciousness), these samsAris are still missing out on them!” He thought “They are losing it due to lack of desire; having desire, we won’t lose it;  let us enjoy his incarnations and physical beauty”, but did not get to enjoy immediately; hence he became very anguished, to make sarvESvaran’s presence in paramapadham intolerable for him, with great sorrow, like a troubled ocean which will rise and make noise; to make emperumAn leave that abode at once on hearing his cry and manifest himself here, he is calling out with very loud voice highlighting how he is the goal, how he is the means and how he will remove the hurdles, and to be pitied by those who heard his cry.

SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” – dhaSaratha chakravarthi, planned to perform coronation for perumAL (SrI rAma), thought “for sixty thousand years, we carefully ruled the kingdom in a noble manner; if I place the responsibility on a small child [young SrI rAma], will that be reasonable or not?”, and thought “let us analyse this in the people’s assembly”, gathered everyone and announced “I am planning to perform coronation for perumAL; is it acceptable for you or not?”, subsequently the assembly of people said “oh old man! leave”; SrI rAmAyaNam ayOdhyA kANdam 2.25 “kathamnu mayi dharmENa pruthivIm anuSAsathi | bhavanthOdhrashtum ichchanthi yuvarAjam mamAthmajam ||” – he became blissful thinking “our desire is fulfilled nicely; the whole assembly is so eager!”, but concealed the bliss in his heart and thought “we should listen to the reason from them directly”, and asked “Come on! While ruling over the kingdom for sixty thousand years, I have not looked out for any personal joy, and always protected you; this being the case, when asked your opinion [on my retiring], you could have said ‘what is the urgency to leave? let the succession happen naturally over time’ or you could have said ‘if that is your desire, you could do that’ and consoled yourself; instead you are accepting the proposal so quickly as if you are escaping from a murderer; what is the mistake I have committed to deserve this?”, they said as in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa kalyANa guNA: puthrasya santhithE” (Oh emperor! You son (SrI rAma) has many auspicious qualities) – your fame did not get destroyed by the arrows of the enemies; but we were won over by your son’s auspicious qualities. We said these words being won over by his qualities and did not say with any other intention [like to bid farewell to you]; SrI rAmAyaNam kishkindhA kANdam 15.21 “dhAthUnam iva SailEndhrO guNAnAm AkarO mahAn” (as the minerals will be valued based on the mountains they were found), if one sees a particular quality in other persons, it gets valued based on “this is a quality found on perumAL” – subsequently it is valued due to being present on SrI rAma; AzhwAr is calling out highlighting such emperumAn’s qualities.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 7.5.11 – theLivuRRu vIvinRi

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

Full series >> Seventh Centum >> Fifth 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 practice this decad, are pure-natured even while being in samsAram”.

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

theLivuRRu vIvinRi ninRavarkku inbak kadhi seyyum
theLivuRRa kaNNanaith then kurugUrch chatakOpan sol

theLivuRRa AyiraththuL ivai paththum vallAr avar
theLivuRRa sindhaiyar pAmaru mUvulagaththuLLE

Listen

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

theLivu – clarity (that emperumAn is both upAyam (means) and upEyam (goal))
uRRu – acquire

(for that)
vIvu – break
inRi – without
ninRavarkku – those who remain (firm)
inbam – in the form of unlimited bliss
gathi – goal
seyyum – one who grants
theLivuRRa – (even when AthmAs are unclear in this principle) he who protects with clarity in this principle
kaNNanai – krishNa who is easily approachable for his followers
then – attractive
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoken
theLivuRRa – which bring clarity in those who relate to [by learning, reciting]
AyiraththuL ivai paththum – this decad among the thousand pAsurams
vallAravar – those who are capable of practicing
pA – vastness restricted by karma
maru – having
mUnRu – having differences due to the three qualities (sathva, rajas, thamas)
ulagaththuLLE – in the universe
theLivu – full expansion of knowledge, which is a result of Sudhdha sathva guNam (pure goodness)
uRRa – having
sindhaiyar – will have the heart

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

Having acquired the clarify, those who remain without break in that state, are granted the goal in the form of unlimited bliss by krishNa who is easily approachable for his followers and who protects with clarity in this principle of his being the means/goal; nammAzhwAr, the leader of the attractive AzhwArthirunagari, mercifully spoke this decad among the thousand pAsurams which bring clarity in those who relate to them; those who are capable of practicing this decad, will have the heart which has full expansion of knowledge, which is a result of Sudhdha sathva guNam, while being in this universe which has vastness restricted by karma and having differences due to the three qualities.

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

  • theLivuRRu … –  For those who have firm faith in “Only emperumAn is the prApya (goal) and prApaka (means)”, and subsequently do not waver seeing the actions of the worldly people or superficial words [of other philosophers]. In mahAbhAratha war, [after explaining the important principles in SrI bhagavath gIthA] krishNa asked arjuna “Did you understand what I explained or not?”, arjuna replied in SrI gIthA 18.73sthithO’smi” (standing firm, with realisation of truth); emperumAn asked “So, how are you going to perform my work?”, arjuna replied “karishyE vachanam thava” (will act according to your instructions) – “I will act according to the orders of your highness”. nampiLLai asked nanjIyar “Did arjuna get emperumAn [i.e. did he get liberated]?” nanjIyar mercifully replied “How does it matter to you? As the one [emperumAn] who spoke this, is common to all, and as bhagavAn’s words are certain, one will get according to their acts and desire; we are not trying to surrender unto him analysing who else has got it”. When a thirsty person sees cool water, to drink it and quench his thirst, he does not wait for someone else to quench his thirst first.
  • inbak kadhi seyyum – he will grant the reward of unlimited bless.
  • theLivuRRa kaNNanai – To compensate the lack of clarity in him (AthmA), krishNa who is very clear in granting eternal kainkaryam to him. As said in varAha charama SlOkam “… aham smarAmi …” (When my devotee surrenders to me when he is stable, I will think about him and uplift him at the time of death when he can neither think nor say my names).
  • theLivuRRa Ayiram – Just as water, which is muddy in mountain, will become clear after travelling and reaching certain spots, and be usable for everyone, the principles of vEdham which are to be pursued only by qualified persons [brAhmaNa, kshathriya and vaiSya – males], and are mixed with chaff and sticky substances which makes it difficult to separate the real principles from the extraneous ones, became pursued by all, and cleared of all doubts, only after being revealed by AzhwAr.
  • ivai paththum vallAravar theLivuRRa sindhaiyar –  Those who can practice this decad, will have a clear heart/mind like this AzhwAr.

When asked “Would we have such clarity once we reach paramapadham?” AzhwAr says,

  • pAmaru mUvulagaththuLLE – “pApa” is shortened to be “pA” – implies the land which has abundance of sins. The clarity one will acquire after reaching paramapadham, will be acquired in this samsAram itself, which is contrary to paramapadham; those who will acquire clarity in this samsAram itself where even when sarvESvaran descends, he is put through sorrows and bewilderment; they will become pure-natured while being in this samsAram which will bring emperumAn himself who is opposite to all defects, in line with its nature.

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

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