Category Archives: thiruvAimozhi 7th centum

thiruvAimozhi – 7.1.8 – innamudhu

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

Full series >> Seventh Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “You should bestow your mercy to sever my relationship with this material realm and ensure that I enjoy you eternally through my mind, speech and body”.

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

in amudhenath thOnRi Or aivar yAvaraiyum mayakka nI vaiththa
munna mAyam ellAm muzhu vErarindhu ennai un
chinnamum thirumUrththiyum sindhiththEththik kai thozhavE aruL enakku
en ammA! en kaNNA! imaiyOr tham kula mudhalE!

Listen

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

en – for me
ammA – being the natural lord

(due to that relationship)
en kaNNA – manifesting your simplicity to me
imaiyOr tham kulam – for the group of nithyasUris
mudhalE – Oh one who is the cause for the sustenance etc!
Or – distinguished
aivar – by the five senses
in – sweet
amudhu – nectar
ena – appear to be enjoyable like
thOnRi – manifesting
yAvaraiyuum – even brahmA et al who are very knowledgeable
mayakka – to cause bewilderment
nI – you (who are omnipotent)
vaiththa – (created and) placed
munnam – since time immemorial
mAyam – matters known by the term mAyA, since they cause ignorance
ellAm – all
muzhu – fully
vEr – root
arindhu – sever
ennai – me who is fearful of samsAram
un – your
chinnamum – distinguished symbols such as Sanka, chakra etc
thiru – decorated by them
mUrththiyum – the divine form
sindhiththu – think with my mind
Eththi – praise with my speech
kai – with the hand
thozha – to worship
enakkE – specially for me
aruL – bestow your mercy.

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

Oh one who is my natural lord. who is manifesting your simplicity to me and who is the cause for the sustenance for the group of nithyasUris! Since time immemorial you have placed matters known by the term mAyA, since they cause ignorance, and are manifesting the five distinguished senses which appear to be enjoyable like sweet nectar to cause bewilderment even in brahmA et al who are very knowledgeable; you bestow your mercy specially for me who is fearful of samsAram, to fully sever all those matters along with their root, and let me think with my mind, praise with my speech and worship with my hand(s) your distinguished, divine form which is decorated with symbols such as Sanka, chakra etc

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • in amudhu enath thOnRi – If the end result matches the initial appearance, I could give it up. It is said in SrI bhagavath gIthA 18.38agrE’mruthOpamam” (in the beginning stages (of enjoyment), it feels like nectar); at the end, it turns out to be poison. If the true nature is visible in the beginning, one can at least avoid indulging in it. Even if one is to acquire blame, neglect of duty and subsequent attainment of hell, it is difficult to avoid indulging in them. All the worldly matters have this nature; similar to dhrudharAshtra. While he lacked virtuous inclination in his heart, he too spoke favourable words.
  • Or aivar – The five worldly pleasures acquired through Sabdha etc [Sabdha, sparSa, rUpa, rasa, gandha] which are very strong individually.
  • yAvaraiyum mayakka – To bewilder everyone from the lowly human beings to the wisest brahmA et al.
  • nI vaiththa – Placed by you who are omnipotent. brahmA himself becomes attracted to these worldly pleasures thinking “there is something enjoyable in them” without realising that they were created by him in first place.
  • munna mAyam ellAm – all of samsAram which are anAdhi (beginning-less)
  • muzhu vEr arindhu – eliminating with the vAsanA (inclination)
  • ennai – I who am fearful of samsAram. emperumAn is satisfied with whatever he has already done. He remains thinking “we have bestowed knowledge”; but that is not sufficient; AzhwAr desires to be fully freed from samsAram.
  • un chinnamum thirumUrththiyum – The divine weapons and the matching divine form as said in thiruvAimozhi 6.5.1thavaLa oN sangu chakkaram” (white coloured radiant conch and chakra), thiruvAimozhi 6.4.9valakkai Azhi idak kaich changam” (chakra in right hand and conch in the left hand) and thiruvAimozhi 6-5-10aravindha lOchanan” (lotus eyed lord).
  • sindhiththu … –  You should mercifully enable me to meditate upon these in my heart, praise you with my speech as a result of the overwhelming experience and to fall at your divine feet. You should mercifully ensure that my mind, speech and body are engaged in you instead of the mouth saying something and the heart thinking something else, or the mouth saying “I am your servitor” but the body serving someone else.
  • en ammA – Oh one who is caring towards me like a mother! “ammE” is generally used to call out (sambhOdhana (samskrutham), viLi (thamizh)) and also to refer to sentient entity; here ammA is used in place of ammE.
  • en kaNNA – Oh one who gave meaning to that word (ammA) by practically manifesting it [as krishNa]!
  • imaiyOr tham kula mudhalE – Are you not presenting yourself to the [spiritual] world? Can you not present yourself to me who has the desire of everyone put together?
  • en ammA … – Being my lord, who appeared as krishNa thinking “I cannot let others harm my belongings” and protected me! While emperumAn’s incarnation is common for all, AzhwAr thinks it was done specifically for him. While you have engaged the mind, speech and body of the entire [spiritual] world in you, what stops you from engaging me in the same manner?

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 – 7.1.7 – onRu solli

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

Full series >> Seventh Centum >> First 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 “If you abandon me, would I have any means to win over the most powerful senses?”

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

onRu solli oruththinil niRkilAdha Or aivar van kayavarai
enRu yAn velgiRpan un thiruvaruL illaiyEl
anRu dhEvar asurar vAnga alai kadal aravam aLAvi Or
kunRam vaiththa endhAy! kodiyEn parugu innamudhE!

Listen

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

anRu – on that day (when he surrendered unto you having faith in your nithyathva (eternity))
dhEvar – dhEvas
asurar – asuras (who united with them for the nectar)
vAnga – to pull
alai – having rising waves
kadal – in the ocean
aravam – snake named vAsuki
aLAvi – coiled around
Or – distinguished
kunRam – manthara mountain
vaiththa – manifesting the magnanimity of how you anchored it firmly
endhAy – being my master
kodiyEn – having the anguish (of desiring to enjoy you only) unlike them who were satisfied with getting the nectar
parugu – to drink
in amudhE – Oh one who is eternally enjoyable!
un – your
thiruvaruL – infinite mercy
illaiyEl – if not present
onRu – find something and give
solli – saying

(until I get it and enjoy the same)
oruththinil – in a steady manner
niRkilAdha – without being focussed
Or – individually independent and not matching together
aivar – five senses
van – very strong
kayavarai – though being together [with me], the unknown evil entities
yAn – I who am weak

(further, as it was not accomplished before)
enRu – when
velgiRpan – will win over?

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

emperumAn anchored the distinguished mountain manthara firmly in the ocean with rising waves and coiled it around with the snake named vAsuki, to be pulled by dhEvas and asuras on that day; oh my master who manifested such magnanimous act and is eternally enjoyable to drink for me who is having the anguish unlike them who were satisfied with getting the nectar! When will I who am weak, win over my very strong, five senses which are individually independent and not matching together and though being together [with me], they [sense] are the unknown evil entities, without a steady mind saying “find something and give, if not present”, .

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

  • onRu solli – Am I fearful even after having surrendered to emperumAn who is said as in SrI rAmAyaNam ayOdhyA kANdam 18.30 “rAmO dhvirnAbhibhshathE” (SrI rAma is not double-tongued , i.e. does not change his stand)? Since it is said so (that he does not change his stand), his statement in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow) will not go waste.
  • onRu solli oruththinil niRkilAdha – When a word is said, but even the meaning of the word is not followed. A word is said, and even before it is realised, it will not remain there. oruththu – concentration/focus.
  • Or aivar – There are many who are like this.
  • van kayavarai – Those who became cruel while getting friendly/used to them.
  • enRu yAn velgiRpan – Are you (emperumAn) thinking “If he (AzhwAr) does not win over them today, he will win tomorrow. He will come here, after winning over them, on his own”?
  • un thiruvaruL illaiyEl – If his mercy is there, we can win over them. periya thirumozhi 6.2.4 “aruL ennum oL vAL uruvi eRindhEn aimpulangaL” (I pulled out the shining sword of his mercy and threw out the five senses). Only when pANdavas could win dhuryOdhana et al without your help, can I win over my senses. arjuna won over his enemies by taking shelter of krishNa. mahAbhAratham dhrONa parvam “krishNASraya: krishNa balA: krishNa nAthAScha pANdavA:” (for the pANdavas, krishNa is the final goal to be attained, krishNa is their strength and krishNa is their Lord).
  • anRu dhEvar asurar vAngaemperumAn [again] asks “Is there anyone [else] who became victorious after getting my mercy?” AzhwAr says “When dhurvAsa cursed dhEvas, did they not churn the ocean after having your mercy? Implies that when dhEvas and asuras gave up, he churned the ocean. Alternative explanation – vAngudhal – pulling. He facilitated them to churn the ocean.
  • alai kadal … – In the ocean with high waves, having a sentient snake vAsuki as the rope and an unshakable manthara mountain as the mortar, he coiled vAsuki around the manthara and made it easy for everyone to churn; [everyone includes us too] even we would have been able to churn it.
  • endhAy – Since AzhwAr is also seeking some benefit (kainkaryam), he is considering it [such favour of emperumAn to dhEvas] as a favour to himself.
  • kodiyEn parugu in amudhE – I am not satisfied with accepting what came out of the churning effort. While I should be satisfied with whatever you have done, I am having the sin to insist you as in the case of [rudhra saying] “attadhu ozhiyach chuttadhu koNdu vA” (place this flesh aside and bring what is burning in the stove) [rudhra tested the faith of one of his devotees, to make him cook the flesh of his own son and offer as feast].

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 – 7.1.6 – viNNuLAr

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

Full series >> Seventh Centum >> First 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 “If you abandon me who is very weak, would the senses which can torture even the most knowledgeable, not lead me to total disaster?”.

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

viN uLAr perumARkadimai seyvAraiyum seRum aimpulan ivai
maN uL ennaip peRRAl en seyyA maRRu nIyum vittAl?
paN uLAy! kavi than uLAy! paththiyin uLLAy! param IsanE! vandhen
kaN uLAy! nenjuLAy! sol uLAy! onRu sollAyE

Listen

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

viN uLAr – being residents of paramapadham
perumARku – to you who are greater than all
adimai seyvAraiyum – those who serve, like vainadhEya (garudAzhwAn)
maN uL – this world, which is a natural habitat [for the senses]
seRum – overcome and torment
ivai – these
aimpulan – five senses
ennai – me who lacks strength to overcome them
peRRAl – when they find
maRRum – further
nIyum – you (who are the controller)
vittAl – if abandon me

(they)
en – what
seyyA – will not do?
en – my (who is calling you with involvement)
paN – the tune of my wailing
uL Ay – being inside
kavi than – the poem which is the placeholder for the tune
uL Ay – being inside
paththiyin – of the desire (which is the cause for such poem)
uLLAy – being the object

(further)
param – being supreme (so that everything is at your disposal)
IsanE – being the controller (lord)

(as the individual ones which are controlled as said in “chakshushi thishtan manasi thishtan“)
kaN – eye
uLAy – being inside
nenju – heart
uLAy – being inside
sol – speech
uLAy – being present inside
vandhu – arriving here

(to remove my weakness)
onRu – a word
sollAy – mercifully speak.

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

These five senses will overcome and torment in this world, which is a natural habitat [for the senses], even the residents of paramapadham like vainadhEya et al [when they descend here] who serve you who are greater than all; what will they not do when they find me who lacks strength to overcome them and if you abandon me too? Oh one who is inside the tune of my wailing, the poem which is the placeholder for the tune and is the object of my desire! Being inside my eyes, heart and speech, you arrive here [physically] and mercifully speak a word. “sollAyE” implies “why are you not speaking?” highlighting how emperumAn abandoned AzhwAr. “en seyyA” indicates “they will do anything, just as a leaderless country will be tormented by evil people”.

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 uLAr perumARku … – These senses will even torment those who serve the lord of nithyasUris.
  • perumARku adimai seyvAraiyum seRum – There are those who are born along with emperumAn and serve him continuously like iLaiya perumAL (lakshmaNa). These senses made even thiruvadi (garuda) think “For me” [with ego]. When a snake named sumuka took refuge of emperumAn’s divine feet, periya thiruvadi (garuda) ran to emperumAn and said “Why are you protecting this snake which is my prey?” Feeling upset he further said “I carried your highness and your consorts for a long time and travelled around; what have I received in return?” This is the nature of this samsAram (material realm). Just as emperumAn incarnates and feels anguished, bewildered etc [i.e. pretending to be so], they [nithyasUris] too feel anguished, bewildered etc. Alternative explanation – These are the senses which can torment even the mumukshus (liberation seekers) in this samsAram who are fully engaged in service to the lord of nithyasUris. We have seen that in viSvAmithra, sugrIva et al. Even the very wise sage viSvAmithra had fallen in the trap of worldly pleasure for a long duration; sugrIva mahArAja who was caring towards perumAL (SrI rAma), captivated in sensual enjoyment and even forgetting the route to SrI rAma’s residence, let perumAL suffer in lightning and thunder during the four months of rainy season.
  • maN uL … – Is AzhwAr not someone from the paramapadham? [No – it appears like that based on his glories] This is the natural habitat for the senses; I have placed myself in this trap and tightened the noose; when they catch me in this manner, what would they not do?
  • maRRu nIyum vittAl – When everyone else abandons, one would fall upon you who will sustain; but if you too abandon there is no hope. Had you protected me, could I not have won over the senses as sugrIva won over vAli? arjuna too said in SrI bhagavath gIthA 6.34thasyAham nigraham manyE vAyOr iva sudhushkaram” (I think that it is very difficult to restrain it, like controlling a fierce storm). Only if we can bind wind in a particular place, could the mind be controlled. If you who said “If you say ‘it is difficult to control my senses’, then place your mind in me”, abandon me now?

emperumAn said “I have not abandoned you! How can I abandon you?”; AzhwAr says “am I losing you due to your absence or lack of ability?”

  • paN uLAy – You are not deaf to the tune of my anguished wail!
  • kavi than uLAy – You are not deaf to the words which are filled with my anguish.
  • paththiyin uLLAy – You are not ignorant about the root cause of my anguish.
  • param IsanE – There is nothing which is impossible for you. Is there any place where your lordship does not rule?

(You are also the lord of the senses) AzhwAr is saying “Aside, is there anything you have not done previously?” emperumAn says “but, there is nothing more to do”; AzhwAr says “I am not blaming you in what you have already done; but I am just highlighting what you have not done yet”.

  • en kaN uLAy nenjuLAy sol uLAy – Is there any other target for my external and internal senses? They always remain as said in thiruvAimozhi 3.9.1nediyAnE” (Oh great lord!), thiruvAimozhi 3.8.4unnai mey koLLak kANa virumbum” (desire to see you in front of me), thiruvAimozhi 3.8.2vanjanE” (Oh mischievous one!) “kavi than uLAy” indicates the pAsuram (poem); “sol uLAy” indicates the sense of speech.

When emperumAn asked “what should I do?”,

  • vandhu – onRu sollAyE – You take a few steps towards me, and drive away my fear saying as in SrI bhagavath gIthA 18.66mA Sucha:” (do not grieve). AzhwAr says “Is there any doubt in me about your existence? [No] My only desire is see you arriving in front of me and speaking to me”.

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 – 7.1.5 – thIr marundhu

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

Full series >> Seventh Centum >> First 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 “Will there be any other protector for me if you leave me to become unresponsive by tormenting me with the worldly pleasures and senses?”.

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

thIr marundhinRi aindhu nOyadum sekkil ittuth thirikkum aivarai
nEr marungudaiththAvadaiththu negizhppAnokkinRAy
Ar marundhini AguvAr! adalAzhi Endhi asurar vankulam
vEr marungaRuththAy! viNNuLAr perumAnEyO!

Listen

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

adal – being set out to fight (to destroy the enemies of devotees)
Azhi – thiruvAzhi (divine chakra)
Endhi – holding
asurar – asuras (demons) who are unfavourable
van – very strong
kulam – groups
marungu vEr – with the roots in sideways
aRuththAy – being the one who severed
viNNuLAr – for the residents of paramapadham
perumAnE – Oh leader who is infinitely enjoyable!

(any other)
thIr – pacifier
marundhu – remedial medicine
inRi – to not have
aindhu – five types of
nOy – by diseases (subtle elements such as Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell))
adum – which can finish
sekkil – in the mortar of body, which can cause bewilderment
ittu – placing
thirukkum – bewildering
aivarai – five senses
nEr – in front of me
marungu – in the side
udaiththA – to have
adaiththu – placing
negizhppAn okkinRAy – you are breaking me;
ini – now (after you who are the eliminator of hurdles, are nurturing the hurdles)
marundhu – medicine
AguvAr – be
Ar – who?

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

Oh leader who is infinitely enjoyable for the residents of paramapadham, who held the divine chakra which is set out to fight and severed the groups of very strong asuras along with their roots even in sideways! You are breaking me by placing  the five types of diseases [pleasures derived from Sabdha etc] which are not having any pacifier which is a remedial medicine, in the mortar of body, which can cause bewilderment, and the bewildering senses in front of me, and in the sides; now, who will be my medicine? Will the sensual pleasures which are the diseases be the medicine? Will I, the sufferer be the medicine? Will the senses which torment me, be the medicine? AzhwAr becomes very anguished thinking “being comparable to nithyasUris to enjoy emperumAn, I am being inflicted with diseases and experiencing the trouble” and highlights it with “O”.

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

  • thIr marundhu inRi – If there is any other option, one can be pacified; even if sarvaSakthi (emperumAn who is all capable) tries, it is not possible to eliminate [i.e. the disease is so powerful].
  • aindhu nOy adum sekkil ittu – With the disease of pleasures which are derived from Sabdha (sound) etc, placing in the body which finishes the soul.
  • thirukkum aivarai – Senses such as SrOthra (ear), eye, nose, tongue and skin which torment. Placing the soul in the body, showing the pleasures and tormenting with the senses.
  • nEr marungu udaiththA adaiththu – Being placed in front and the sides [fully surrounding]. Just as many great warriors/charioteers surrounded to attack the child abhimanyu, [emperumAn] had the senses under his control.
  • negizhppAn okkinRAy – You appear to be diminishing my faith in you while I was thinking “Would this torment remain forever?”, “Would this suffering go on forever?” [i.e. the senses will naturally torment and this will stop after some time surely].

emperumAn said “This being my state now, why don’t you seek out for some remedy?”.

  • Ar marundhu ini AguvAr – Would I seek any other protector? When others and I cannot protect myself, you are there; who will protect when you abandon? [another explanation] emperumAn asks “Can you not protect yourself?”; can I not protect myself if I too have divine chakra in my hand? Would we not need a chEthana (sentient being) to become the medicine? [no other insentient means could remedy my situation]. As said in mUnRAm thiruvandhAdhi 4 “marundhum poruLum amudhamum thAnE” (medicine, that which will bestow the result and nectar are all emperumAn), everything is emperumAn only.
  • adal Azhi Endhi asurar van kulam vEr marungu aRuththAy – Oh one who is holding up the divine chakra which is set out to fight, and destroyed the clan of asuras along with their roots! Is that habit [of tormenting the enemies of devotees] making you torment me?
  • viNNuLAr perumAnEyO – Just as an imprisoned person would feel anguished due to his absence from his family, when his parents and brothers engage in joyful activities, AzhwAr ponders over emperumAn‘s presence along with pirAtti and nithyasUris in paramapadham and calls out to make them his hear his plight. Just as sIthAp pirAtti cried out when she was alone as said in SrI rAmAyaNam sundhara kANdam 28.8 “hA rAma hA lakshmaNa hA sumithrE” (Oh rAma! Oh lakshmaNa! Oh sumithra!), AzhwAr is calling out to shake the grand assembly in paramapadham.

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 – 7.1.4 – sUdhu nAn

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

Full series >> Seventh Centum >> First 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 bewildering me by manifesting the sensual pleasures through Sabdha (sound) etc to make me not know that you are the infinite goal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are able to accomplish impossible tasks, are bewildering my mind with the senses and are ensuring that I don’t reach your enjoyable 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

sUdhu nAn aRiyA vagai suzhaRRi Or aivaraik kAtti un adip
pOdhu nAn aNugA vagai seydhu pOdhi kaNdAy
yAdhum yAvarum inRi nin agampAl odukki Or AlinILilai
mIdhu sEr kuzhavi! vinaiyEn vinai thIr marundhE

Listen

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

yAdhum – all achEthanas (insentient entities)
yAvarum – all chEthanas (sentient beings)

(without any expectation)
inRi – without leaving anything behind
nin – your
agampAl – inside your divine stomach
odukki – placing them in a corner
Or – a (one which cannot be traced to a location where it sprouted from)
Alin – peepal tree’s
nIL – stretched out (due to having blossomed)
ilai – the leaf
mIdhu – on top of
sEr – reclining (without realising that he is in the dangerous deluge)
kuzhavi – having childishness
vinaiyEn – my, who is embodiment of sin
vinai – sin
thIr – eliminating
marundhE – oh one who is the medicine!
Or – having distinguished strength
aivarai – the five senses
kAtti – showing
nAn – I (who am having the qualification for the ultimate goal)
sUdhu – apt goal
aRiyAvagai – to not know
suzhaRRi – to bewilder in the worldly pleasures
un – your (you, the companion in dangerous times)
adip pOdhu – infinitely enjoyable divine foot which is like a lotus
nAn – I (who has no other refuge)
aNugA vagai – to not reach
seydhu – do
pOdhi kaNdAy – moved away from my vision

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

emperumAn is placing all achEthanas and chEthanas in his divine stomach in a corner, without leaving anything behind and is reclining on top of a peepal tree’s leaf, with childishness; oh such emperumAn who is the medicine for eliminating the sin of me, who is an embodiment of sin! You are showing me the five senses which have distinguished strength, to not know the apt goal and to bewilder me in the worldly pleasures; you ensured that I do not reach your infinitely enjoyable divine foot and have moved away from my vision.

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

  • sUdhu …. – apt goal. That is “For this AthmA, attachment towards worldly pleasures will lead to destruction and experiencing bhagavAn will uplift”. To ensure that I do not realise this.
  • Or aivaraik kAtti – suzhaRRi – Manifesting the worldly pleasures derived from Sabdha (sound) etc, and bewildering me; like consuming bewilderment-inducing food item.
  • un adip pOdhu nAn aNugA vagai seydhu – Ensuring that I don’t reach your divine feet, which are like fresh flowers. Like someone who stops a person, who washed his/her hair to decorate with flowers, from wearing those flowers.
  • pOdhi kaNdAy – If you remain in close proximity, I will not suffer like this! Like those who move away thinking “if we remained here, we cannot avoid showing compassion”.

emperumAn says “It is difficult for me to do whatever you are saying”; AzhwAr responds “Yes, [as if] you have never accomplished any difficult task”.

  • yAdhum yAvarum … – Placing all chEthanas and achEthanas in your stomach, reclining on a closed [non-blossomed] peepal tree leaf, you assumed a form and rested there, as if you need a protector. Did you not do that?

Do we need to highlight a historical incident to prove that you can do the impossible tasks? [We have one example in myself]

  • vinaiyEn vinai thIr marundhE – Oh one who is the medicine to cure the sin of me who is an embodiment of sin! Have you not eliminated my attachment towards the worldly pleasures through Sabdha etc, and made me suffer [in separation like this]!

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 – 7.1.3 – vEdhiyA niRkum

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

Full series >> Seventh Centum >> First 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 “While you are the protector for the universe in all manner, what benefit is there for you to torment me with the senses and stop me from attaining your divine feet?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

vEdhiyA niRkum aivarAl vinaiyEnai mOdhuviththu un thiruvadich
chAdhiyA vagai nI thaduththu en peRudhi! andhO!
AdhiyAgi agalidam padaiththu uNdumizhndhu kadandhidandhitta
sOdhi nIL mudiyAy! thoNdanEn madhusUdhananE!

Listen

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

Adhi – the root cause
Agi – being
agal – very expansive
idam – universe
padaiththu – create
uNdu – protect by placing in stomach (during deluge)
umizhndhu – spit out (subsequently)
kadandhu – measured (to eliminate others’ claim of ownership)
idandhu – dig out (as varAha during intermediary deluge)

(due to these)
sOdhi – radiance (revealing his supremacy over all)
nIL – having tallness
mudiyAy – one who is wearing the crown
thoNdanEn – to me who is desirous of enjoying you
madhusUdhananE – oh one who is capable of eliminating my hurdles like you eliminated [the demon] madhu!
vEdhiyA niRkum – those who pierce through me to torment me
aivarAl – with the five senses
vinaiyEnai – me who is sinner (in being unable to be protected by you)
mOdhuviththu – to be affected
un – you (who is protector of all)
thiruvadi – divine foot
sAdhiyA vagai – to not attain
nI – you
thaduththu – stopping
en – what benefit
peRudhi – you get?
andhO – alas! Implying “the saviour has turned to be the tormentor”

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

emperumAn being the root cause of the expansive universe, created it, protected by placing in his stomach, spat it out, measured it and dug it out; oh one who is wearing the tall, radiant crown! Oh one who is capable of eliminating my (me who is desirous of enjoying you) hurdles like you eliminated madhu! What benefit do you get by having me, the sinner, affected with the five senses which pierce through me to torment me and stopping me from attaining your divine feet? Alas! Implying “the saviour has turned to be the tormentor”.

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

  • vEdhiyA niRkum – I happily desired to serve him in all manners. Whatever I prayed for in thiruvAimozhi 3.3.1udanAy manni” (staying together), is to serve these senses!
  • vEdhiyA niRkum – Those which engage in constant torture. While it is said in yajur vEdham “yAvajjIvam agnihOthram juhuyAth” (as long as one is alive, one should do agni hOthram (fire ritual)), it also allocates certain times of the day for doing that, as in “sAyam prAtha:” (morning and evening); unlike that, whatever I spoke of desiring to serve in all manners to emperumAn, have ended up with these senses.
  • vinaiyEnai – Whatever I longed for enjoyment, has become the cause for suffering.
  • un thiruvadich chAdhiyA vagai nI thaduththu – What a strong relationship! Their [AzhwAr – emperumAn] relationship is such that, AzhwAr can blame emperumAn for his own fault. AzhwAr is speaking as if he performed sAdhanam [bhakthi yOga etc] and someone is holding up the results. Stopping me from attaining your divine feet.
  • en peRudhi – Do you want to only destroy my nature? If you attain some benefit by my suffering, that is what I need; my aim is to live for you only. iLaiya perumAL (lakshmaNa) who previously said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “muhUrtham api jeevAva: jalAn mathsyA vivOthruthau” (if we separate from you we will die like a fish out of the water), when sage dhurvAsa arrived [and wanted lakshmaNa to interrupt SrI rAma’s meeting which will finish him], he bid farewell without seeing self’s suffering, saying “I cannot allow disrepute to perumAL (SrI rAma)”.
  • en peRudhi – You separated SrI bharathAzhwAn to prove that you abide by your promises; what is the benefit in my case?
  • andhO – I have taken such a birth that I am tormented only for the sake of causing disaster to others instead of being at your service. emperumAn who is having “protection of others” as his sole aim, is now acting like cruel person!

[Following section is as per piLLai thirunaRaiyUr araiyar’s view which was highlighted in the pravESam]

  • Adhi … – Are you not of the nature that you will protect someone even if there is no benefit for you in doing so! This being the case, does your act fit your nature? While you wear divine ornaments such as the divine crown etc which reveal your supremacy and remain amidst the nithyasUris, being the root cause for the universe, you created the expansive earth, you placed it in your stomach and protected it when the danger of deluge loomed, subsequently you spat them out, and then you measured the boundaries and reclaimed it when mahAbali claimed ownership of it, dug it out during intermediary deluge; are you not having the nature to protect everyone in these manners?
  • thoNdanEn … – Do we have to seek out for previous incidents to prove that he is the protector?  Is he not the one who eliminated my attachment towards my senses, just as he eliminated madhu, the demon? thoNdan – one who is attached to sensual pleasures. My only complaint is, after manifesting his greatness and eliminating my attachment towards other aspects, now he is still out of my reach.

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 – 7.1.2 – ennai ALum

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

Full series >> Seventh Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “You are tormenting me who is weak, with the senses throughout the day and night to stop me from reaching you and you are not even present to be informed about my suffering”.

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

ennai ALum vankO Oraindhivai peydhu irAp pagal mOdhuviththittu
unnai nAn aNugA vagai seydhu pOdhi kaNdAy
kannalE! amudhE! kAr mugil vaNNanE! kadal gyAlam kAkkinRa
minnu nEmiyinAy! vinaiyEnudai vEdhiyanE!

Listen

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

kannalE – having complete sweetness
amudhE – not just that, but being the sustainer, and with enjoyability

(while being enjoyable like this)
kAr mugil vaNNanE – having the generosity without any restriction like dark clouds which help everyone

(while helping)
kadal – surrounded by ocean
gyAlam – world
minnu – radiant
nEmiyinAy – having divine chakra
kAkkinRa – being the protector, nourisher
vinayEnudai – to be heard by me who is having the sin which stops me from attaining you
vEdhiyanE – oh one who is revealed by vEdham only!
ennai – me (who is your servitor)
ALum – to be ruled over by them to be obedient

(being my senses)
van – very strong
kO – having independence
Or – distinguished
ivai – these
aindhu – five senses
peydhu – using them against me to harm me
irAp pagal – continuously throughout day and night
mOdhuviththittu – to be affected
unnai – you who are apt and enjoyable
nAn – I (who know your greatness)
aNugAvagai – to not reach
seydhu – do
pOdhi kaNdAy – gone away from me

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

Oh one who is having complete sweetness, not just that, but being the sustainer, and with enjoyability, who is having the generosity without any restriction like dark clouds which help everyone, who is having divine chakra which is radiant in the world surrounded by ocean, who is being the protector and nourisher, who is revealed by vEdham only, to be heard by me who is having the sin which stops me from attaining you! You are using these distinguished, very strong, independent five senses against me to harm me continuously throughout day and night and to be ruled over by them, to be obedient towards them; being affected by them, you who are apt and enjoyable, have affected me and stopped me from reaching you and have gone away 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

  • ennai ALum van kO – While you care for my sustenance, there are others who are using my service. While the fact is, there is ISvara, AthmA is subservient to such ISvara, manas (mind) is a confidential instrument for the AthmA, and indhriyas are subservient to the mind, here the senses are ruling over me as it happens during chaotic scenarios.
  • van kO – I am disgusted having served the very strong senses who are unnatural inhabitants on my body. vanmai – forceful. periya thirumozhi 7.7.9 “kOvAy aivar en mey kudiyERik kURai sORivai thAvenRu kumaiththup pOgAr” (these five senses occupied my body as rulers, and pestered me for clothing, food etc). Why is emperumAn who has good qualities, avoiding to be the SEshi (master)! vanmai – hard-hearted. Instead of emperumAn who is with all auspicious qualities being the master, these cruel senses became the masters.
  • Or aindhu – Instead of each sense individually tormenting based on its own nature, they are together tormenting me. The state of being the servitor of the apt lord is gone. emperumAn who is said in nArAyaNa sUktham as “pathim viSvasya” (the lord of the universe) and thiruvAimozhi 6.7.10anaiththulagum udaiya aravindhalOchanan” (the lotus-eyed lord who owns all the worlds) is not the master.
  • aindhu – That we are servitors to one single master is no longer true.
  • ivai peydhu – How can we blame the senses? Aren’t you the one who is tormenting us with them? Just as hiraNya sent the snakes to torment SrI prahlAdha, you are tormenting me with these senses.
  • irAp pagal mOdhuviththittu – What a [bad] way to spend my time! I desired to serve you as said in thiruvAimozhi 3.3.1 “ozhivil kAlam ellAm” (at all times, without a break). I prayed in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (When will I be amidst the nithyasUris?), but now I have been united with these senses!
  • unnai nAn – You who are to be attained to survive, and I who cannot survive without reaching you. You who are infinitely enjoyable and I who cannot sustain without enjoying you.
  • aNugA vagai seydhu – Stopping me from reaching you.
  • pOdhi kaNdAy – This is similar to how you separated sIthAp pirAtti, who was fully inclined to enjoy you, from you by showing her the mystical deer, and led her to the EkAkshi (one-eyed rAkshasi), EkakarNikA (one-eared rAkshasi) et al.
  • kannalE amudhE – Am I satisfied with just some sort of enjoyability? He is said in “sarvagandha: sarvarasa:” (root of all fragrance and taste), being unlimited as in thiruvAimozhi 4.7.2koLLa mALA inba veLLam” (flood of bliss which cannot be easily held). kannal – block of sugar. amudhu – enjoyable and that which leads to immortality.
  • kAr mugil vaNNanE – He bestows such enjoyability for his own sake [without any other expectation]. He is said to be most generous. Alternative explanation – saying “like clouds in rainy season, oh one who is having an attractive form!”.
  • kadal gyAlam … – Now you are away – but did you protect the worlds on anyone’s request! Did anyone pray to you saying “we are tormented by the senses” to have you protect them! Would you not protect even those who don’t know that you are enjoyable? Are you not having the nature of protecting the world which is surrounded by ocean, under your watchful eyes?
  • kAkkinRa – Is protecting others an occasional activity for you?
  • minnu nEmiyinAy – As you have the ability, would you simply protect using your vow? Don’t your protect with your hand readily holding the weapon! It is said in thiruviruththam 33 “aruLAr thiruchcharaththAl agal visumbum nilanum iruLAr vinai kedach chengOl nadAvudhir” (With your merciful divine chakra, you are conducting the vast sky and earth by removing the ignorance and thus having your sceptre ruling over everything). Would you not protect by not placing the sword in it’s sheath? The shining divine chakra.
  • vinaiyEnudai vEdhiyanE – While you are equally placed towards everyone as said in jithanthE sthOthram 2 “dhEvAnAm dhAnavAm cha sAmAnyamadhidhaivatham” (emperumAn is equal toward dhEvas [celestial persons] and demons) and mUnRAm thiruvandhAdhi 88podhu ninRa ponnam kazhal” (the divine feet which are equal towards everyone), when it comes to me, you are being vEdhaikasamadhigamyan (known through vEdham only), and I am being sinful to hear about you only through the scriptures [and not having your dharSan].

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 – 7.1.1 – uNNilAviya

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

Full series >> Seventh Centum >> First decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr becomes upset saying “Why are you tormenting me with the senses even after I have surrendered unto your divine feet, being unable to sustain myself without you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are having the relationship [with me] to eliminate my hurdles, are tormenting me with the senses and making me not 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

uNNilAviya aivarAl kumai thIRRi ennai un pAdha pangayam
naNNilA vagaiyE nalivAn innam eNNuginRAy
eNNilAp peru mAyanE! imaiyOrgaL Eththum ulagamUnRudai
aNNalE! amudhE! appanE! ennai ALvAnE!

Listen

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

uL – inside
nilAviya – being the internal enemy due to residing permanently
aivarAl – with the senses
kumai thIRRi – torture
ennai – me (who surrendered unto you fearing them)
un – you who are apt, enjoyable
pAdha pangayam – divine feet
naNNilA vagaiyE – to not reach
innam – even after having acquired the urge (as said in thiruvAimozhi 6.9.9kAttip paduppAyO” (are you planning to finish me by revealing varieties of pleasures?))
nalivAn – torment (by placing in samsAram)
eNNuginRAy – you are thinking;
eNNilA – countless
peru – unlimited
mAyanE – having the amazing prakruthi thathvam (matter) as prakAram (form)
imaiyOrgaL – by nithyasUris (who are untouched by samsAram and have unfailing knowledge)
Eththum – praised
mUnRu ulagam – three types of chEthanas (sentient beings) and achEthanas (insentient entities)
udai – having them as subservient entities
aNNalE – being the lord
amudhE – naturally having eternal enjoyability
appanE – being a benefactor right from the beginning
ennai – me
ALvAnE – one who controls in all of these aspects!

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

Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form, who is praised by nithyasUris, who is having the three types of chEthanas and achEthanas as subservient entities! Oh lord who is naturally having eternal enjoyability! Oh one who is a benefactor right from the beginning and who controls me in all of these aspects! You who are apt and enjoyable, are thinking to torture me with the senses which are internal enemy due to residing inside permanently and are stopping me from reaching your divine feet. AzhwAr is blaming emperumAn who is the benefactor, out of his relationship with emperumAn. The senses are addressed as sentient entities, due to their ability to act. eNNilAp peru mAyanE could also mean one with countless, unlimited, amazing 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

  • uNNilAviya … – Instead of having the presence of the saviour I am having the presence of the tormentor. Is your highness thinking that you have placed my enemies outside?
  • nilAviya – Though they are inside, if they travel outside and return, we can fight with them at the right time.
  • nilAviya – Residing. The tormentors are remaining in close proximity and hurting. AzhwAr is not realising “there is AthmA (soul) which is different from dhEham (body)”; he is thinking that the senses are only residing.
  • aivarAl – Even if being tormented, we can remedy the situation if it is just one or two persons. But we have four of them [eyes, ears, nose, tongue] tormenting together and one [skin] is present all over the body. While the saviour is one, tormentors are five in number. While the senses are insentient, AzhwAr uses the term “aivar” (five persons) instead of “anju” (five objects), due to their resembling chEthanas (sentient beings) in tormenting. AzhwAr is not realising that there is an AthmA (self), that the mind is the gateway for the self’s knowledge and that these senses are subservient to them.
  • kumai thIRRi – tormenting [being consumed]. Just as the one who insists those who tied a slingshot loosely to tighten it up, AzhwAr is thinking that emperumAn is not letting the senses relax and is making them torment him heavily. Based on the way they torment, if we address them like addressing sentient beings, is there any fault in them? Even when they are tormenting, he [emperumAn] is not absent. Nor are they uncontrollable by him. Is he not known as hrushIkESa (one who controls everyone’s senses)?
  • ennai – Me who will be finished in their [senses’] presence as said in thiruvAimozhi 6.9.9pala kAttip paduppAyO” (are you planning to finish me by revealing varieties of pleasures?) and , thiruvAimozhi 6.9.8innam keduppAyO” (will you torment me further?).
  • un pAdha pangayam – Your divine feet which are said as in thiruvAimozhi 6.9.9 “thAvi vaiyam koNda thadam thAmaraigaL” (The expansive divine feet which measured the world) and thiruvAimozhi 6.10.4 “pUvAr kazhalgaL” (divine feet filled with flowers).
  • un pAdha pangayam – Should I not highlight my helpless state? You don’t know your own greatness [i.e. enjoyability of your divine feet]! Are you pushing me away without knowing about you! [Your divine feet] periyAzhwAr thirumozhi 1.2.1 “pEdhaik kuzhavi pidiththuch chuvaiththuNNum pAdhak kamalam” (The divine foot which is joyfully suckled by the ignorant toddler (krishNa)). The enjoyable divine feet which cannot be discarded by even those who have not given up the inclination towards samsAra. The divine feet are said as in thiruvAimozhi 1.5.5thEnE malarum thiruppAdham” (the divine foot which is the origin for honey).
  • naNNilA vagaiyE – Not just occassionally to stay away, but doing that [staying away] as natural act. AzhwAr thinks “Can I ever reach emperumAn ?”.
  • nalivAn – For AzhwAr, “not reaching him” and “being tormented” are not two separate aspects; they both are the same; not reaching emperumAn‘s divine feet is the real torture for AthmA. This is what is torture.
  • innam – Even after saying in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum enRu alarmEl mangai uRai mArbA … un adik kIzh amarndhu pugundhEn“.
  • eNNuginRAyAzhwAr thinks “ISvara has nothing else to do [other than torturing me]”. As he cared for pANdavas as said in mahAbhAratham rAjasUya parvam “yasya manthrI cha gOpthA cha suhruchchaiva janArdhana:” (janArdhana who is the lord of all the worlds and is the minister, protector and friend of arjuna), he is thinking about tormenting me while I am actually being tormented as well. AzhwAr thinks “emperumAn is thinking how to push AzhwAr away”.
  • eNNilAp peru mAyanE – Oh you who are able to perform many activities as said in upanishath “asmAn mAyI srujathE viSvamEthath” (ISvara creates the universe from the primordial matter) and in SrI bhagavath gIthA 7-13mama mAyA dhurathyayA” (it is difficult to crossover my primordial matter), are having the prakruthi (material realm) as the prison to torment those whom you don’t like! Alternative explanation – pILLAn used to explain it as “Oh one who is having countless, amazing qualities!”. How does it fit your having such qualities and tormenting me? [Why is he praising emperumAn who is tormenting him] While someone is tormented using slings, in between they would be offered water, similarly, AzhwAr is praising emperumAn’s qualities here [while blaming him].
  • imaiyOrgaL Eththum – Is the nithya vibhUthi present to praise emperumAn saying “Oh here is someone [emperumAn] who has abandoned one [AzhwAr] who cannot sustain without him”? AzhwAr is thinking “Because of their [nithyasUris] favourable attitude towards empeurmAn, he has not arrived here”. Had his grand assembly protested like thrisangu’s assembly did, could he stay away from me? [thrisangu reached svarga (heaven) on the order of viSvAmithra eventually to be pushed down and a new heaven was constructed by viSvAmithra for him in the sky]
  • ulagam mUnRu udaiya aNNalEemperumAn manifested his greatness thinking that AzhwAr would remain patiently knowing “emperumAn will act when he wishes to”; AzhwAr thinks “He manifested his greatness to make me think ‘would such saviour torment me?’ and then tormented me”.
  • amudhE – AzhwAr thinks “He did not manifest his enjoyability to let me enjoy him, but to make me suffer not liking anything else”.
  • appanE – AzhwAr thinks “Making me believe ‘such benefactor will not torment me’ and then caused me suffering”.
  • ennai ALvAnEAzhwAr thinks “He manifested his lordship to prove that he previously helped me. He did those to make me think ‘Did he rule over me previously based on any of my effort/act? [No – he voluntarily did] Similarly, he will care for me’; but his actual intent is different”.
  • ennai ALvAnE – [Alternative explanation based on piLLai thirunaRaiyUr araiyar’s view which was explained in the pravESam] Being my lord, why are you thinking to torment me?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 7.1 – uNNilAviya

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

Full series >> Seventh Centum

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 first decad – AzhwAr surrendered unto emperumAn previously with an eye on the goal; emperumAn manifested the severity of the hurdles in order to eliminate them; AzhwAr who was already frightened as in thiruvAimozhi 6.9.9kAttip paduppAyO” (are you planning to finish me by revealing varieties of pleasures?), thiruvAimozhi 6.9.8innam keduppAyO” (will you torment me further?), on seeing the severity of the hurdles such as body, senses etc as said in “samsAra Srama parithApa thaptha chEthA:“, becomes even more sorrowful and highlights the following aspects:

  1. the completeness of the relationship with emperumAn who is the eliminator of the hurdles and emperumAn’s other qualities
  2. his great enjoyability
  3. his acts for the protection [of others]
  4. his ability to accomplish impossible tasks
  5. eliminating hurdles as his nature
  6. his presence in all forms
  7. his engagement in great tasks to fulfil the needs of his devotees
  8. his being with distinguished symbols
  9. his being the creator, etc of all worlds
  10. his ability to absorb everything

Meditating upon these aspects, AzhwAr calls out with great sorrow due to his relationship with emperumAn saying  “You who are of such nature, even after seeing the torture given by the senses etc which are at your disposal, are not eliminating them”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr pursued emperumAn as much as it was possible for him  [i.e. properly surrendered to him] saying “amarndhu pugundhEn“.  But he did not see that the hurdles were eliminated and the goal was attained. He thinks “he is planning to abandon me”. falling on the ground and staying there, calls out for him. When one pursues the means (emperumAn) where there is no scope for delay, he would call out until the goal is attained. What he did previously was – he highlighted his own Akinchanyam (lack of anything in self), surrendered unto the divine feet of thiruvEngadamudaiyAn in the presence of periya pirAttiyAr. But, he did not see that surrender leading him to the result as said in SrI bhagavath gIthA 7.14mAm Eva yE prapadhyanthE mAyAm EthAm tharanthi thE” (Only those who surrender unto me, will cross over this material nature/realm [by my grace]). Now, he becomes upset thinking “he may be planning to abandon me”. After pondering upon the nature of samsAram (material realm) and feeling helpless, and even after surrendering unto the divine feet of emperumAn, as his desire was not fulfilled, AzhwAr, being scared, considers emperumAn as a cruel person who would send his armed servants to torture those who surrender unto him.  To have ISvara bestowing his mercy, one needs to have a) realisation of the defects of the samsAram (material realm) and b) meditation of the distinguished nature of emperumAn. There is nothing further needed than surrendering unto him. Since even after doing all of these, his desire is not accomplished, AzhwAr calls out thinking “even my best option is exhausted”. Now there are only two options as said in SrI bhagavath gIthA 16.19kshipAmi” (I push them [in demoniac births]) and SrI bhagavath gIthA 10.10dhadhAmi” (I bestow [the knowledge]); AzhwAr thought “let us not become the target of kshipAmi”. Why is this? Hasn’t emperumAn already given him the budhdhi yOgam (knowledge) which is [part of] “dhadhAmi“? AzhwAr is feeling “emperumAn gave me such knowledge only to torment me”. He is neither aiming to fulfil his desire based on his own strength; nor is he willing to lose it based on the lack of strength in emperumAn; whatever is required for the goal, was already performed by him; so, there is no reason for him to lose it. But why has he not attained the goal? emperumAn thought “Only if there is some fault in AzhwAr, the ultimate goal is said to be not attained; as he exists for my sake, it is better if he remains here for now”. emperumAn had something in his mind to have it accomplished by AzhwAr. Further, since this is AzhwAr‘s final body [birth in this material realm], though he has surrendered, due to his great love for AzhwAr’s divine form, he has not liberated it. It is his attachment towards AzhwAr’s divine form, which made AzhwAr fall at his feet and say in thiruvAimozhi 10.7.10 “mangavottu” (you should agree to relieve me). With true love [of emperumAn towards AzhwAr], there cannot be any other reason. Isn’t this [AzhwAr’s body] his body too; but AzhwAr is thinking “if he has something to be accomplished through me, could he not get it done by those who would comfortably live here”. emperumAn thought that the knowledge he bestowed will help AzhwAr sustain himself; but the same knowledge became the reason for his urge towards emperumAn. emperumAn thought “let me act in proper order”; AzhwAr considered “he is planning to abandon me” due to emperumAn‘s such attitude. For AzhwAr who has visualised nithya vibhUthi (paramapadham) and emperumAn’s auspicious divine form and who is having the urge to go and enjoy emperumAn there, it is impossible to sustain with the knowledge “samsAram is also a form of his wealth”. He remains as said in thiruvAimozhi 8.1.9 “yAnum nIdhAnAyth theLithoRum nanRum anjuvan naragam nAnadaidhal” (As I realise my servitude towards you, I become fearful about reaching the hellish material realm). AzhwAr meditated upon his own state as mentioned here, emperumAn having many persons to protect, being a protector being his nature, self having the aptness to be protected, self’s own lack of interest in these [protecting self, and worldly matters], the qualities such as sathvam (goodness), rajas (passion) and thamas (ignorance) and the cause for these qualities viz virtues, body, senses etc, and the cause for these such as mUla prakruthi (primordial matter), mahAn, ahankAram etc and the result of which such as avidhyA (ignorance), karma (deeds), vAsanA (impressions), ruchi (inclination) etc all of these being at the disposal of emperumAn; he then determined “He placed me in this samsAram where sensual pleasures and senses are present, only to abandon me after I become a prey for them; now we have entered the group which is the target of ‘kshipAmi‘. In this his instruments were seen, to abandon me. In that, his presence in the grand assembly in paramapadham is to laugh along with the residents there, at my sufferings. He has the samsAram as a prison for me. He bestowed unblemished knowledge/devotion to make me tremble and suffer unlike others [who joyfully live in ignorance]”, placed his head at emperumAn’s divine feet, and wailed from there to be shown pity by all those who heard him.

In thiruvAimozhi 6.2minnidai madavAr” – AzhwAr assumed a feminine form and spoke in romantic anger. But since it felt like speaking through someone else’s mouth, AzhwAr in his own mood, attained a state where he was upset. He is totally comparable to sIthAp pirAtti, the divine daughter of SrI janakarAja. That is, instead of blaming anyone else, he would say “My own sin is the cause for all of these”. But why is such a person, blaming emperumAn now? When one realises the aptness [of the relationship], one can ascertain the aspects which are on himself to be on emperumAn. When a child falls in a well, it can be said “the mother pushed him in”. The reason for that is “If the mother carefully looked after the child, would he fall into the well? It is her carelessness which caused the disaster” and hence the mother could be blamed. udhanga came to krishNa and told him “When both the groups are related to you in the same manner, why did you protect pANdavas and let dhuryOdhana et al to be destroyed; can you act like this with partiality?”, krishNa highlighted their faults and said “they didn’t have the inclination towards dharma (virtues)”. And udhanga asked “Why didn’t you instill that inclination in them?”.

But, AzhwAr hates the worldly pleasures so much to as say in thiruvAimozhi 6.9.9pala nI kAttip paduppAyO” (are you planning to finish me by revealing varieties of pleasures?), thiruvAimozhi 6.9.8kiRi seydhennaip puRaththittu innam keduppAyO” (will you trick me into placing me away and torment me further?) and even without his knowledge his senses are attracted towards bhagavAn as seen in thiruvAimozhi 3.8mudiyAnE“. Wouldn’t it be contrary to say such AzhwAr is under the clutches of his own senses? When the neighbouring house is on fire, one would naturally fear for one’s own house; when one sees a rope near an anthill, one would confuse it with a snake naturally. AzhwAr saw that the worldly people and self are having similar bodies; he saw that everyone is under the clutches of his/her senses and is suffering; he becomes frightened thinking “what if we also suffer?” and calls out.

[Three examples are cited for surrendering in distress]

[Example 1 – SrI rAmAyaNam yudhdha kANdam 59.45 is explained here – Monkey warriors surrendered to SrI rAma on seeing rAvaNa’s valour]

  • SAkAmrugA: – Even after entering the battle, not having the focus there. Aren’t they just jumping from one branch to another?
  • rAvaNa sAya kArthA: – The arrows in the hands of rAvaNa who even frightened the protectors of various directions.
  • jangmuS SaraNyam SaraNam smarAmam – They surrendered to the one who can relieve them from their danger.

[Example 2] As seen in SrI rAmAyaNam yudhdha kANdam 94.17 “rAkshasair vadhyamAnAnAm vAnarANAm mahachamU: | SaraNyam SaraNam yAthA rAmam dhaSarathAthmajam ||” (The great army of monkey warriors who were tormented by the army of demons, surrendered unto SrI rAma, the son of dhaSaratha), just as the monkey elders who were tormented by the demons, surrendered unto perumAL, AzhwAr too feared his senses which are explained in periya thiruvandhAdhi 51 “manamALum Or aivar van kuRumbar” (the cruel, five senses which dominate the mind), and is calling out to emperumAn.

[Example 3] She is going through the same suffering as sIthAp pirAtti, the divine daughter of SrI janakarAja as said in SrI rAmAyaNam sundhara kANdam 15.24 “priyam janam apaSyanthIm paSyanthIm rAkshasIgaNam svagaNEna mrugIm hInAm SvagaNai: AvruthAmiva” (One who is not seeing any of her dear ones, and who is seeing the demoniac people, and one who resembles a baby deer who was caught in a herd of wolves).

piLLai thirunaRaiyUr araiyar used to explain “in these ten pAsurams, the first half indicates how a child who was caught by a tiger [in the dream] would suffer when woken up in the hands of the mother”. As said in SrIvishNu purANam “thAvadhArthi” SlOkam [explained already in thiruvAimozhi 6.10 pravESam], after surrendering one cannot be upset with self; one can only be upset with emperumAn. Even surrendering unto emperumAn in thirumalA caused him to cry out instead of getting him the goal accomplished.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 7th centum

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

Full series

Previous Centum

Audio

Focus of this centum – sathyakAmathvam – bhagavAn being able to fulfil all his desires

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted the nature of the means (bhagavAn) and pursuit of that means in the previous two centums; he subsequently speaks about the nature of the hurdles which are removed by bhagavAn in the seventh centum and the manner in which the hurdles are removed in the eighth centum. In this seventh centum which speaks about the nature of the hurdles, the following aspects are highlighted:

  1. the body, senses etc which are the hurdles to be removed, are at the disposal of ISvara who is the eliminator of these hurdles
  2. when the hurdle is not removed, the desire to attain the goal will lead to anguish
  3. the anguish will be subdued when one reaches the divine abode of ISvara who is determined to accept his servitors
  4. the hurdles which cause anguish, can only be eliminated by the omnipotent emperumAn who has victorious acts of protecting the universe
  5. it is agreeable to all that there is no rakshaka (saviour) other than emperumAn
  6. one should surrender unto the divine feet of the creator of all, to eliminate one’s hurdles
  7. while one is having virtual experience of emperumAn, the anguish caused by not attaining emperumAn truly will itself lead to hurdles
  8. only emperumAn who is with variegated opulences and abilities, can eliminate the variegated hurdles
  9. the bliss of turning the hurdles to be helpless by the great joy of being accepted [by emperumAn] to perform service by speech (pAsurams) even while being with the hurdles
  10. when the desire to attain the goal becomes manifold, emperumAn who is the means, will eliminate the hurdles

With these aspects, AzhwAr mercifully examines the nature of the hurdles.

We will see each thiruvAimozhi (decad) in detail.

  • mudhal thiruvAimozhi – First decad – “uNNilAviya (e-book –  )
  • iraNdAm thiruvAimozhi – Second decad – “kangulum pagalum“ (e-book – )
  • mUnRAm thiruvAimozhi – Third decad – “veLLaichchurisangu“ (e-book –  )
  • nAngAm thiruvAimozhi – Fourth decad – “Azhiyezha” (e-book –   )
  • aindhAm thiruvAimozhi – Fifth decad – “kaRpAr” (e-book – )
  • ARAm thiruvAimozhi – Sixth decad – “pAmaru” (e-book –   )
  • EzhAm thiruvAimozhi – Seventh decad – “Ezhaiyar“ (e-book –  )
  • ettAm thiruvAimozhi – Eighth decad – “mAyA vAmananE“ (e-book –   )
  • onbathAm thiruvAimozhi – Ninth decad – “enRaikkum“ (e-book – )
  • paththAm thiruvAimozhi – Tenth decad – “inbam payakka” (e-book – )
  • Full centum – e-book –

adiyen sarathy ramanuja dasan

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