Category Archives: thiruvAimozhi 7th centum

thiruvAimozhi – 7.10.1 – inbam payakka

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

Full series >> Seventh Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr yearns thinking “this is the apt time to enter thiruvARanviLai and serve emperumAn blissfully”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “Will this be the apt time for me to enjoy and serve the perfect lord who is mercifully residing in thiruvARanviLai along with lakshmi”.

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

inbam payakka ezhil malar mAdharum thAnum ivvEzhulagai
inbam payakka inidhudan vIRRirundhu ALginRa engaL pirAn
anbuRRamarndhuRaiginRa aNi pozhil thiruvARanviLai
anbuRRamarndhu valanjeydhu kai thozhu nALgaLum AgungolO?

Listen

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

ezhil – having qualities such as saundharyam (beauty)
malar mAdharum – lakshmi who is enjoyable due to lotus being her residence
thAnum – him (who is distinguished to be pursued by such enjoyable persons)
inbam – (mutually) blissful act
payakka – to cause
inidhudan – in a joyful state
vIRRirundhu – present (manifesting his supremacy)
ivvEzhulagai – the worlds which are seven categories (four types of achEthanas namely vyaktha (manifested matter), avyaktha (unmanifested matter), kAla (time) and sudhdha sathva (matter made of pure goodness) and three types chEthanas namely nithya (eternally free), muktha (liberated), badhdha (bound) souls)
inbam payakka – to cause great bliss
ALginRa – accepting service
engaL pirAn – the great benefactor who accepted our service too
anbuRRu – desiring (that this is a peaceful abode to accept our service)
amarndhu – fitting well (even better than in paramapadham, kshIrAbdhi etc)
uRaiginRa – residing (forever)
aNi – beautiful
pozhil – garden
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
anbuRRu – desiring (that this is a nearby abode to serve him)
amarndhu – fitting well (instead of leaving away after being fulfilled with other desires)
valam seydhu – performing activities (which match our nature)

(being joyful)
kai thozhum – enjoying with joined palms
nALgaLum – days
Agum kol – will they occur?

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

lakshmi who is enjoyable due to lotus being her residence, and who is having qualities such as saundharyam and emperumAn himself, are seated in a joyful state to cause blissful acts; such great benefactor who accepted the service of the worlds which are in seven categories to cause bliss and our service too, is desirously residing in thiruvARanviLai fitting well, which is surrounded by beautiful garden; will those days of performing activities for him and enjoying him with joined palms occur for us?

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

  • inbam payakka – Just as emperumAn who is explained in vEdham “Anandhamaya:” (totally blissful), will acquire new bliss when he unites with samsAri chEthana (bound soul) who is filled with sorrow, he acquires bliss when he unites with pirAtti [who is equally enjoyable as himself]; he will be bewildered due to the union with pirAtti as said in thiruvAimozhi 3.10.8alli malar magaL bOga mayakkukkaLAgiyum  niRkum ammAn” (standing with blissful form due to union with SrI mahAlakshmi, the best among women, who is infinitely enjoyable due to having lotus flower as her abode). [SrI rAmAyaNam bAla kANdam 77.26 is explained here to highlight that there is great bliss when perumAL and pirAtti unites. The same is explained briefly in thiruvAimozhi 2.3 pravESam too] rAma: – SrI rAma was one who rid SrI paraSurAmAzhwAn of his pride, arrived at the capital city SrI ayOdhyA, remained obedient towards chakravarthi dhaSaratha and the great sages, and conducted himself most righteously. thu – After serving his parents etc, when he started romancing pirAtti, he was totally different to be thought “Has he previously learned vAthsyAyanam (a text on love life) and engaged in love making only!” Previously when we was engaged in righteous activities, he conducted himself to be thought “has he ever experienced love making?”, but now he makes one think “has he ever learned to conduct himself righteously?” sIthAyA sArdham – pirAtti, being unborn, was a great match for emperumAn in paramapadham in not having any shortcoming in the freshness after uniting with him; still, even when emperumAn minimising his own stature by incarnating as a human, he remained primary in enjoyment even pushing her to the background; what is the reason for that? It is due to his being a prince who is focussed on just enjoyment. vijahAra – It is just eagerness, and he has not even started the enjoyment; it took time to setup the scene; there was not enough time to even start. bahUnruthUn –  Though he enjoyed for twelve years as said in SrI rAmAyaNam sundhara kANdam 33.17 “samAdhvAdhaSa thathrAham“, he is using it identify using the word “ruthu” to imply how he enjoyed each season with the apt flowers etc; he is implying how he enjoyed with apt materials for winter and summer seasons. manasvI – When it comes to romance, her eagerness in comparison to his eagerness in his heart is like placing a horse infront of an elephant [though elephant can chase the horse, it can never reach it]. thatgatha: – Unlike an entity unity with another entity of the same kind, he united with pirAtti as jAthi (species) and guNas (qualities) remain together with an entity; both said as seen in SrI rAmAyaNam sundhara kANdam 21.6 “ananyA rAghavENAham” (I always remain united with SrI rAma) and SrI rAmAyaNam yudhdha kANdam 122.19 “ananyAhi mayA sIthA” (Does sIthA not remain united with me always?). “thasyAnithyam hrudhi samarpitha:” – As sIthA knew SrI rAma’s nature before he engaged with her, she thought “this great person is standing humbly in front of me, is the greatest! What a quality!” and since he is always thinking about her, and as she too is having her heart attached to him only, he remained in a manner that she offers herself to him fully. By “thathgatha:”, how he placed himself at her disposal, is explained. By “nithyam hrudhi samarpitha:“, how she placed herself at his disposal, is explained. In this manner, they were mutually enjoying each other every moment, as if a person who never enjoyed bliss before finds bliss.
  • ezhil malar mAdharum – sIthAp pirAtti has become as mentioned in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects),
  • thAnum – emperumAn too has become as mentioned in SrI rAmAyaNam AraNya kANdam 34.18 “yasya sIthA bhavEth bhAryA” (to whom, sIthA would become wife) and SrI rAmAyaNam AraNya kANdam 37.18 “yasya sA janakAthmajA” (janaka’s daughter sIthA, who is the wife of).
  • ivvEzhulagai inbam payakka – As said in samkshEpa rAmAyaNam 1.89 “rAmas sIthAm anuprApya rAjyam punar avApthavAn | prahrushtamudhithO lOka:” (After redeeming sIthA, SrI rAma also got back his kingdom; the world became joyful), when the mother and father remain together and care for the children, the children will have no worries. Thus, as there is joy in their union, and as the world becomes joyful seeing their togetherness, they [emperumAn and pirAtti] became [more] joyful seeing that just as a mother will become joyful seeing her child drink mother’s milk.
  • inidhudan vIRRirundhu ALginRa – emperumAn who brings great joy in the world by his presence, feels great joy as he has found something valuable, resides joyfully thinking “we have now got a divine abode which is suitable for us to hear thiruvAimozhi”.
  • engaL pirAn – [reason for “engaL” – plural] After [singing] thiruvAimozhi 2.7kESavan thamar” padhigam, he was no longer a loner [as he considered to be in association of many devotees]. The benefactor who engaged me in singing thiruvAimozhi.
  • anbuRRu – Manifesting his liking towards the dhivyadhESam thinking “we will get a divine abode to hear thiruvAimozhi”
  • amarndhu – desiring it so much that he did not expect anything other than residing there
  • uRaiginRa – Unlike avathArams (incarnations) where he leaves to paramapadham (in a short duration), residing eternally.
  • aNi pozhil sUzh thiruvARanviLai – thiruvARanviLai which appears similar to the apt abode (of paramapadham), having the vastness to let him and his associates from paramapadham to reside and hear, and which is surrounded by beautiful garden. Whatever abode is desirable for emperumAn will be desirable for his followers too as said in SrI rAmAyaNam ayOdhyA kANdam 17.15 “thEnathEtham anuvrathA:” (hence evreyone were devoted to SrI rAma).
  • anbuRRu – As emperumAn felt “we found a suitable place to hear thiruvAimozhi”, AzhwAr too became greatly attached to this dhivyadhESam thinking “we found a suitable place to make him hear thiruvAimozhi”.
  • amarndhu – Without seeking any other benefit than being in that abode.
  • valam seydhu – Performing circumambulation etc.
  • kai thozhu nALgaLum Agum kolO – SrI kausalyA said in SrI rAmAyaNam ayOdhyA kANdam 24.37 “apIdhAnIm sakAlssyAth” (It will be good, if the day of your return from the forest is today itself); just as seen there “if he cannot avoid his trip to the forest, let the day of his return be today”, AzhwAr is saying “would this day of yearning become the day of enjoyment?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 7.10 – inbam

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 tenth decad – AzhwAr became blissful meditating about the great favour of emperumAn who used AzhwAr as a tool to sing thiruvAimozhi; as he could not see any favour in return, he determined “there is nothing that can be done, other than acts of servitude which bring glories to the master” and highlights the following aspects of emperumAn:

  1. his being the recipient of our service and his completeness in Sriya:pathithva (being the lord of SrI mahAlakshmi) which reveals his lordship over everything
  2. the incident which reveals his exclusive lordship
  3. the manner in which he protects his devotees
  4. his being with enjoyable, divine form
  5. his reclining in AdhiSEsha which is the root of his incarnations which are for the purpose of enjoyment
  6. his bestowing the desirable aspects after eliminating the hurdles
  7. his quality of eliminating great hurdles
  8. his eliminating the internal sorrows
  9. the divine abode [of thiruvARanviLai] which is located nearby and desirable even after having the sins eliminated and reaching paramapadham
  10. his being the cause for our perfect faith

AzhwAr meditated upon these aspects, thinking that such emperumAn is present in the nearby thiruvARanviLai to eliminate our hurdles and accept our service, yearns for service at his divine feet, completes the decad by determining how emperumAn (the refuge) removes the hurdles by explaining the great strength of those hurdles first.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr became perplexed not finding a favour in return for the great favor of sarvESvaran who made him sing thiruvAimozhi; due to his bewilderment he became perplexed as there is nothing he could offer in reality; he is not desiring for anything and does not have any shortcoming which should be fulfilled; it is his gratitude which did not let him remain calm, which made him do that; yet, he will not remain satisfied. Now, there is one aspect, where we can offer him something and he will accept that from us. When we perform our natural kainkaryam (service) to him, he is of the nature to consider that as the favour in return; this being the case, AzhwAr thought “let us engage in eternal kainkaryam to him which is fitting our nature”. Now, vEdha vAkyams (sacred texts) will explain [the goal as] reaching brahmam as in chAndhOgya upanishath 8.12 “svEnarUpENa abinishpadhyathE” (he attains his natural and distinguished state) which is attaining the natural state of the AthmA, as kainkaryam which is beyond that, will be a natural culmination at that stage similar to avagAthasvEtham (when one works hard, sweating will be a natural outcome). Due to the attachment to the result of the realisation of true nature, which is kainkaryam, AzhwArs will always speak about kainkaryam as in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdunAm” (We should perform all types of services without leaving anything at all times without break/rest). Those [rishis/sages] who realised “samsAram [material realm] is to be given up; sarvESvaran is desirable” and surrendered to bhagavAn, stopped with explaining about reaching bhagavAn as in SrIvishNu purANam 6.5.59 “bEshajam bhagavath prApthi:” (reaching bhagavAn is the cure for the disease of samsAram); but the greatness of AzhwArs who were blessed with unblemished knowledge and devotion by bhagavAn’s mercy as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan“, is their focus on kainkaryam.

Now, his gratitude torments him to not remain satisfied thinking “we will serve him in paramapadham after the relationship with this [material] body is eliminated”. Hence, he yearns “just as SrI rAma along with his brothers sat in the great assembly in SrI ayOdhyA to hear SrI vAlmeeki bhagavAn’s SrIrAmAyaNam, emperumAn is seated along with his divine consorts on AdhiSEsha as explained in paryankavidhyA and divine associates, in thiruvARanviLai, to hear thiruvAimozhi. Let me go there and serve him, by making him hear thiruvAimozhi”; when sarvESvaran is the goal, just as archirAdhi gathi (the path which leads to him), the divine abode of paramapadham are part of the goal, the yearning too is part of the goal. That is, the ancillary results which were inapt previously [for one who desires for eternal kainkaryam, these ancillary aspects are of no interest generally], but when resulting as part of the pursuit of the means, they will all be part of the goal; similarly, AzhwAr now thinks “let us go and serve the divine feet of sarvESvaran who is residing in thiruvARanviLai; even that is not needed, just reaching that abode is sufficient; even that is not needed, this yearning to reach there is sufficient. Now, as we considered that abode as the goal, he too will consider our residence as his goal and arrive here; until then, we will worship him and then we will also enter that abode; that abode itself is our goal; as we enter into that abode, our hurdles for our kainkaryam, will be removed. Now, even if I desired for anything else, my heart will not think about anything other than that abode as said in SrI rAmAyaNam uththara kANdam 40.16 ‘bhAvO nAnyathra gachchathi’ (hanuman says – my mind will not focus on anyone else)” Thus, AzhwAr yearns about the ways he can enter thiruvARanviLai and serve there, and becomes blissful. The difference between SrI rAmAyaNam and this (thiruvAimozhi) is, here, the one who composed it himself [AzhwAr] recited it and the one who is the object of the composition himself [emperumAn] hears it. While SrI rAmAyaNam is glorified as “sIthAyAS charitham mahath” (the great history of sIthA), SrI rAma heard it alone without the presence of sIthA who is the object of SrI rAmAyaNam, and while it was composed by SrI vAlmeeki bhagavAn, it was recited by kuSa and lava.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.9.11 – ingum angum

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Whichever way this decad is recited, it will bring about pleasure”.

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

ingum angum thirumAlanRi inmai kaNdu
anganE vaN kurugUrch chatakOpan
inganE sonna Or Ayiraththippaththu
enganE sollilum inbam payakkumE

Listen

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

ingum – during the time of surrender, while in this leelA vibhUthi (material realm)
angum – during the time of kainkaryam (service), while in the nithya vibhUthi (spiritual realm)
thirumAl – one who has Sriya:pathithva (being the lord of SrI mahAlakshmi) which is part of both pUrva vAkya (first sentence) and uththara vAkya (second sentence) [of dhvaya mahA manthram]
anRi – other than
inmai – not present
kaNdu – thinking about
anganE – having such state
vaN – magnanimous
kurugUrch chatakOpan – AzhwAr
sol – accepting service by speech
inganE – in this manner
sonna – mercifully spoke
Or Ayiraththu – among the thousand pAsurams
ippaththum – this decad
enganE – leaving out the meaning in the form of his gratitude
sollilum – just recited the words

(by the glories of AzhwAr and the greatness of this decad)
inbam – endless bliss caused by experiencing bhagavAn
payakkum – will grant.

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

The magnanimous AzhwAr thinks about none other than the one who has Sriya:pathithva (being the lord of SrI mahAlakshmi) which is part of both pUrva vAkya (first sentence) and uththara vAkya (second sentence) [of dhvaya mahA manthram] being present during the time of surrender, while in this leelA vibhUthi and the time of kainkaryam (service), while in the nithya vibhUthi; and in that state, he mercifully spoke about emperumAn accepting his service by speech, in this decad among the thousand pAsurams; even if one recites the mere words of such decad, leaving out the meaning in the form of his gratitude, the decad will grant endless bliss caused by experiencing bhagavAn.

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

  • ingum angum thirumAl inRi inmai kaNdu – Meditating upon the principle that for the AthmA, both while pursuing the means and attaining the apt goal, in this realm and the other realm, there is no refuge other than Sriya:pathi; while engaging in service, one should approach bhagavAn through pirAtti as said in thiruvAimozhi 9.2.1 “paNdai nALAlE pangayaththAL thiruvaruLum nin thiruvaruLum koNdu nin kOyil sIyththu” (with the ancient, divine mercy of SrI mahAlakshmi who is seated on a lotus flower and your divine mercy, cleaning your temple); even while surrendering to emperumAn, one should approach him through her. She is the one with great compassion to place some goodness even on the rAkshasis (demoniac maids of rAvaNa) saying “Just because they troubled me as per rAvaNa’s orders, would they do it now?” as seen in SrI rAmAyaNam yudhdha kANdam 116.41 “hathE thasmin na kuryu:“.
  • anganE … – We too, when we are with a sadhAchAryan (true AchArya) who instructs that there is no refuge for us other than Sriya:pathi, we will hear and agree at that time [other times, we may deviate]; unlike that, AzhwAr has apt actions always matching that thought.

When asked “But, are the mind, speech and body in harmony?” AzhwAr says,

  • inganE … – All the thousand pAsurams were spoken with the same mood.

When asked “These pAsurams which were mercifully spoken by you with mind, speech and body in harmony; for those who recite these pAsurams, is it necessary that their mind, speech and body be withdrawn from worldly pleasures? You were in the state of being fully focussed as said in thiruvAimozhi 6.5.11sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha’ (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties); is the same expected from others who recite these pAsurams?” AzhwAr says “that restriction is only for me; those who learn this are not required to be so”.

  • enganE sollilum inbam payakkumE – It will cause bliss whichever way it is recited. Isvaran mercifully glances at those who learned my pAsurams just because they learned them; otherwise, if one can engage with his mind, speech and body, that is ideal; this is explained to emphasise that even when recited without such attitude, there is no difference in the result.
  • inbam payakkumE – As said in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic), the bliss acquired by eternal bhagavath anubhavam will be granted.

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 – 7.9.10 – udhavik kaimmARu

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr is feeling anguished for not being able to see a favour in return for emperumAn‘s great favour of engaging AzhwAr in singing thiruvAimozhi.

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

Tenth pAsuram. When asked “Instead of grieving that you don’t have enough time to show your gratitude to him, can you not do something in return with something you own and sustain yourself?” AzhwAr says “If I have to that, I should also have some belongings like ISvaran is having; but I don’t have any such belongings”.

pAsuram

udhavik kaimmARu en uyir enna uRReNNil
adhuvumaRRAngavan thannadhu ennAl thannai
padhaviya in kavi pAdiya appanukku
edhuvum onRum illai seyvadhu ingum angE

Listen

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

udhavi – for the favour of engaging me in singing thiruvAimozhi
kaimmARu – favour in return
en uyir – my soul
enna – as

(that)
uRRu – aptly
eNNil – if we tried to determine
Angu – in that state of favouring in return
adhuvum – that soul
maRRu – further
avan thannadhu – as it is exclusively subservient to him
ennAl – through me
thannai – him
padhaviya – soft
in – sweet
kavi – poem
pAdiya – sang
appanukku – for the benefactor
ingum – in this [material] realm
angum – in the spiritual realm
seyvadhu – can be done
edhuvum – anything even small

(favour in return)
illai – not present.

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

For emperumAn‘s favour of engaging me in singing thiruvAimozhi, if we aptly tried to determine [offering] my soul as the favour in return, in that state of favouring in return, since that soul is exclusively subservient to him, what small act can be done in this material realm and the spiritual realm for the great benefactor who made me sing soft, sweet poem on him? Implies, after acquiring knowledge, for the AthmA which is always subservient to bhagavAn, irrespective of whether in the state of being mumukshu (one who is desiring of liberation) or a muktha (one who is liberated), there is no eligibility for offering itself.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • udhavi – udhavi – favour; kaimmARu – favour in return for that.
  • en uyirenna – AthmA which is eternal, having gyAna (knowledge) and Anandha (bliss) as identity, and praiseworthy; can it be offered? Had he not blessed unblemished knowledge and devotion to start with, we can do that; first he gave knowledge; this act of seeking to do a favour in return on thinking about his favour, is similar to Athma samarpaNam (offering oneself) during bewildered state. While being bewildered, one should offer oneself; but on acquiring clarity, one cannot remain “I have offered myself to him”; considering “I have offered my belonging, i.e. myself to him” is lower than the AthmApahAram (illegal claiming of self as independent instead of considering self to be dependent on bhagavAn) which was being done since time immemorial. If that was done, the previous state of stealing of bhagavAn’s belonging continues; also, it is false to say that one has acquired real knowledge. To avoid sarva mukthi prasangArtham (to eliminate the question of everyone getting liberated, if such surrender is not performed); but when one acquires clarity in the heart/mind, one will accept bhagavAn’s belonging [AthmA] to be his. ALavandhAr too said in sthOthra rathnam SlOkams 52 and 53 “… mayA samarpitha: , … athavA kinnu samarpayAmi thE” (I have offered myself … (After knowing that everything is yours) what can I offer to you?) AzhwAr too said in thiruvAimozhi 2.3.4enadhAvi thandhozhindhEn” (I submitted my self unto him) and “enadhAvi yAr yAn Ar” (neither the actions of the AthmA nor the doership of the AthmA that is submitting are under my control). As one acquires true knowledge and get closer to the goal, one will observe both aspects. Hence, this explains the AthmA’s exclusive/deep subservience which highlights that it is inapt for the AthmA to offer itself and then show gratitude [since AthmA is always owned by bhagavAn].
  • uRReNNil – If one look at this superficially, one can offer oneself; but when a little bit of knowledge is acquired in the heart, and when the true nature of the self is analysed, one cannot offer oneself.
  • adhuvum – AthmA too.
  • maRRu – others, i.e. the belongings of the AthmA.
  • Angu avan thannadhu – It is emperumAn‘s, when one needs to sustain oneself by doing something in return.
  • ennAl … – By me who is not supposed to even to show gratitude, and he who is a great benefactor.
  • padhaviya in kavi pAdiya appanukku – The benefactor who sang this poem to cause new glories for himself who is the object of the poem.
  • edhuvum onRum illai seyvadhu – There is nothing to be done.

When asked “When one is here in this material realm, he cannot do anything due to limited knowledge [and ability]; but is there any restriction in doing something in return after being liberated and acquiring full knowledge [and ability]” AzhwAr says,

  • ingum angE – at least here in material realm, due to dhEhAthmAbhimAnam [identifying body with the soul], as one roams around thinking “I, mine”, one may think “there is something to be done”; but there in spiritual realm, after having eliminated all such limitations [with fully expanded knowledge], it is not necessary to explain that one need not do anything [it is obvious that one will have clear understanding of that]; as said in chAndhOgya upanishath 8-12-2 “svEnarUpENa abhinishpadhyathE” (realises his basic nature) – where one acquires true knowledge about self, hurdles will naturally be removed.

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 – 7.9.9 – thiRaththukkE thuppuravAm

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “Even if I enjoyed the great benefactor who made me sing his glories, with the ability of all chEthanas (sentient beings), I will not be satisfied”

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

thiRaththukkE thuppuravAm thirumAlin sIr
iRappedhir kAlam parugilum ArvanO?
maRappilA ennaith thannAkki ennAl thannai
uRappala in kavi sonna udhavikkE

Listen

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

(due to not remembering once before)
maRappu ilA – not having forgetfulness
ennai – me
thannAkki – granting knowledge which will ensure that I don’t forget him
ennAl – through me
thannai – him
uRa – continuous words [without break]
pala – in the count of thousand
in – sweet
kavi – poem
sonna – spoke
udhavikku – for the favour
thiRaththukku – the acts in which he engaged
Ey – matching
thuppuravu Am – one who has Sakthi (ability)
thirumAlin – Sriya:pathi’s (divine consort of SrI mahAlakshmi)
sIr – qualities such as audhArya (magnanimity), Seela (simplicity), saulabhya (easy approachability) etc
iRappu edhir kAlam – having the ability of all chEthanas from past and future
parugilum – even if enjoyed
ArvanO – will I be satisfied?

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

emperumAn spoke the sweet poem [prabandham] which has thousand continuous pAsurams through me who is not having forgetfulness [due to not remembering him previously] by granting knowledge which will ensure that I don’t forget him; for his such favour and the Sakthi who has matching the acts in which he engaged, will I be satisfied even if I enjoyed the qualities such as audhArya, Seela, saulabhya etc,  having the ability of all chEthanas from past and future?

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

Ninth pAsuram. Previously, AzhwAr said “Even if I enjoyed the great benefactor who sung him through me, with the enjoyability of all chEthanas forever, I will not be satisfied?” Here, he is saying “even if I enjoyed with that ability to enjoy, in past and future, I will not be satisfied”.

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

  • thiRaththukkE … – In any situation, if he needs to just use a blade of grass to complete a task, he has the ability to do so. thuppuravu – sAmarthyam – ability. What is the reason for such ability? Since he is Sriya:pathi, he has the ability to accomplish any task.  Such Sriya:pathi’s auspicious qualities [are to be enjoyed]. When a person starts a task and when it takes shape towards completion, people would say “he has auspicousness, when a SrImAn (auspicious person) starts something, it will complete successfully”.
  • iRappu edhir … – Even if I try to enjoy after acquiring the tools like speech etc of all chEthanas and their ability to enjoy etc, since the time left for me to live is short, there won’t be enough time to just show my gratitude. Instead of having to say as in thiruvAimozhi 7.9.7 “ennAL sindhiththArvanO” (when will I think and be satisfied?), will I ever be satisfied even if I have the tools of everyone and even if I enjoyed in the past and the future?

When asked “Which favour of his are you thinking about which will leave you unsatisfied even if you enjoyed with the tools of everyone forever?” AzhwAr says,

  • maRappilA … – I who am not forgetful. AzhwAr is mercifully saying in this manner to indicate that he has not thought about him [emperumAn] ever to start with, only then one can forget. But should he say “maRappilA“? Only where there is remembrance, there is forgetfulness. Hence, he is saying “I never think about him”.
  • maRappilA ennaith thannAkki – Did he pursue me ignoring my occasional remembrance which was followed by forgetfulness? Engaging me who never had any thought about him to start with, in his service.
  • ennAl – Engaging me who is not even atoning as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I previously forgot you).
  • thannai uRap pala in kavi sonna – nanjIyar mercifully explains this as follows – The way AzhwAr clearly explained emperumAn and his qualities which were even given up by vEdham as in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned). piLLAn explains “Matching sarvESvara’s stature”.
  • pala in kavi sonna – As said in SrI rAmAyaNam bAla kANdam 4.2 “chathur vimSath sahasrANi SlOkAnAm ukthvAnrushi:” (Sage vAlmeeki recited twenty four thousand SlOkams), AzhwAr is amazed thinking “In this samsAram, emperumAn has sung these thousand distinguished pAsurams [through me]!”. For such favour, even if enjoyed SrIman nArAyaNan’s qualities in the past and future, will I be satisfied?

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 – 7.9.8 – ArvanO Azhiyangai

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “You got me to sing thiruvAimozhi; even If I acquire the ability of everyone in the spiritual and material realms to enjoy, and even if I acquired matching faculties such as speech etc and enjoy your such great quality, I will not be satisfied”.

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

Eighth pAsuram. AzhwAr say “Am I worried that I cannot feel grateful enough until my existence alone? Will I be satisfied even if I enjoy [his qualities] along with all chEthanas who have not interest in bhagavath vishayam, with my gratitude and desire, for a long time?”

pAsuram

ArvanO Azhi am kai em pirAn pugazh
pAr viN nIr muRRum kalandhu parugilum
ErvilA ennaith thannAkki ennAl thannaich
chIr peRa in kavi sonna thiRaththukkE

Listen

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

Ervu – gyAnam, Sakthi etc which are required for singing poem
ilA – lacking
ennai – me
thannAkki – granting gyAnam etc in matters related to him
ennAl – by me
thannai – he who is perfect
sIr – qualities such as Seela (simplicity)
peRa – to acquire
in – sweet
kavi – poem
sonna – spoke
thiRaththukku – manner
Azhi am kai – manifesting beautiful combination of hand and divine chakra
em pirAn – my lord who bestowed knowledge and made me realise the relationship with him
pugazh – abundance of qualities
pAr – in his abodes of incarnations which is highlighted by earth
viN – the supreme abode which is in the form of spiritual sky
nIr – in vyUha state of milk ocean
muRRum – all chEthanas (sentient beings)
kalandhu – together
parugilum – even if enjoyed
ArvanO – will I be satisfied?

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

For the manner in which emperumAn who is perfect and who granted gyAnam etc in matters related to him, to me who is lacking gyAnam, Sakthi etc which are required for singing poem, and who spoke sweet poems to acquire qualities such as Seela etc, even if I enjoyed the abundance of qualities with the ability of all chEthanas who are in his abodes of incarnations which is highlighted by earth, in the supreme abode which is in the form of spiritual sky and in vyUha state of milk ocean, will I be satisfied?

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

  • ArvanO … – Even if I enjoyed the auspicious qualities of emperumAn with divine disc in his hand, along with the chEthanas of the earth and sky [material and spiritual realm] – would I be satisfied? The auspicious qualities of emperumAn who made his svarUpa (true nature), rUpa (form), guNa (qualities), vibhUthi (wealth) as the object of my poem. He is saying in thiruvAimozhi 3.9.9vAy koNdu mAnidam pAda vandha kaviyEn allEn Ay koNda sIr vaLLal Azhip pirAn enakkE uLan” (I am not a poet who have come to sing manushya with my mouth which is the sensory organ for speech; the most generous emperumAn whose qualities such as Anandham etc are examined in vEdhAntham, who is a great benefactor having divine chakra, is present for me exclusively as the distinguished one). Will I be satisfied even if I enjoyed forever with the ability of speech etc, ability to enjoy and the strength of those who are on land, in the sky and in the sea? kalakkai – being together with them. Alternatively – pAr and viN could be construed as indicating material realm and spiritual realm, and nIr indicates nIrmai (quality), implying “even I enjoyed with the strength and ability to enjoy, of the residents of both realms”.

When asked “What favour did he do, which makes you remain unsatisfied even after enjoying with the ability of everyone, forever?” AzhwAr says,

  • Ervu … – Here, it is indicating that he has no goodness in him. Previously (in fifth pAsuram), he indicated that he did not even have the desire to sing him; here, he says that he does not even have the qualification which is the root for that desire. While it is said in bruhadhAraNyaka upanishath 6.4 “brAhmaNA vividhishanthi” (brAhmaNas desire to know about brahmam), the qualification is explained subsequently there “yagyEna dhAnEna thapasAnASakEna” (by yagya (sacrifice), dhAna (charity), thapas (penance) etc); here, AzhwAr is saying that he even lacks that qualification.
  • ennAl thannaich chIr peRa in kavi sonna – The poem which brings about greatness to emperumAn who is perfect in all auspicious qualities. sarvESvaran was thinking that by this song of mine, he will acquire new glories. The sweetness of the poem is such that even if the qualities are not highlighted properly.
  • in kavi sonna thiRaththukku – For the manner in which the sweet poems were spoken. Other qualities become useless [in comparison to this quality of making me sing his glories].

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 – 7.9.7 – vaigundha nAdhan

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “For this great favour of using me as a tool to sing this infinitely enjoyable poems, I will not be satisfied even if I enjoy him forever”.

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

vaigundha nAdhan en valvinai mAyndhaRach
cheykundhan thannai ennAkki ennAl thannai
vaigundhanAgap pugazh vaNdhIngavi
seykundhan thannai ennAL sindhiththArvanO?

Listen

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

vaigundha nAdhan – Having the greatness of being SrIvaikuNtanAtha

(the hurdles to enjoy him)
val – very strong
en vinai – my sin
mAyndhaRa – to destroy
sey – doing
kundhan – having the nature
thannai – him
ennAkki – making him to be understood by me
ennAl – having me as a tool
thannai – he who is having such greatness
vaigundhanAga – not to cause any blemish for his nature
pugazha – to praise
vaN – magnanimously
thIm – sweet
kavi – poem
sey – to do
kundhan – having the nature of favouring
thannai – him
sindhiththu – think
ennAL Arvan – when will I get satisfaction?

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

Having the greatness of being SrIvaikuNtanAtha, emperumAn had me as a tool, making him to be understood by me, having the nature of destroying my very strong sin, having such greatness of favouring me to sing magnanimous, sweet poem to praise him and not to cause any blemish for his nature; when will I get satisfaction by thinking about such emperumAn? Implies, that he will never get full satisfaction. “valvinai mAyndhaRach chey kundhan” is also explained as one who has the weapon named “kundha” to eliminate the enemies. “kavi sey kundhan” is also explained as one who is pure in nature, like “kundha” flower.

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

  • vaigundha nAdhan – Should I be satisfied that the one who favoured me is at par with me? How can I stay calm when the leader of nithyasUris comes and pursues me, who is a samsAri? It is even greater than what is explained in SrI rAmAyaNam kishkindhA kANdam 4.18 “lOkanAtha: purA bhUthvA sugrIvam nAtham ichchathi” (One who is the lord of the universe, is now desiring to have sugrIva as his leader). He first became lord of the universe to qualify to have SrI sugrIva mahArAja. Whether he attains it or not, he desired for that. Usually, one desires for unattainable goals only. As said in  SrI rAmAyaNam kishkindhA kANdam 4.21 “sarAmO vAnarEndhrasya prasAdham abikAnkshathE” (Such SrI rAma desired with noble thoughts, the grace of sugrIva).
  • en val vinai mAyndhaRa – Me who does not desire to eliminate my very strong sin.He said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (mercifully bestowed unblemished knowledge and devotion) and did not say “mercifully bestowed unblemished knowledge and devotion to me” since he did not see himself as an entity before receiving that mercy; the previous state is explained as in thaiththirIya upanishath “asannEva bhavathi” (he does not exist).
  • val vinai mAyndhaRa – The sin is so strong that one would wonder whether even the omnipotent lord can remove it.
  • mAyndhaRach chey kundhan – One who was having the ability to eliminate my strong enemy; it is said in thiruvAimozhi 2.6.1adiyArkkuth thIrththu asurarkkuth thmaigaL sey kundhA” (He destroys the cruel sins for those who are his servitors, passes them on to those demoniac individuals causing them disaster). It can be construed that “mukundhA” is cut short in the beginning [thamizh grammar – thalaik kuRai]. Alternatively kundhan could be considered as a divine name of emperumAn. As seen in SrIvishNu sahasranAmam “kumudha: kundhara: kundha:“, kundhan is a divine name of emperumAn. It is explained there [in sahasranAmam] as his great ability of his partiality towards his devotees which makes him collect the vices of his devotees and place them on the demoniac persons. “thannai ennAkki” implies two meanings – making him [AzhwAr] at par with emperumAn and making him [AzhwAr] fully exist for emperumAn.
  • ennAl thannai vaigundhanAgap pugazhaemperumAn‘s action is similar to that of a father who gives a cow through charity to his son and will get it back from the son as charity.
  • vaigundhanAgap pugazha – paramapadham is called nithya vibhUthi (which always exists); but still he thinks that he acquired it due to AzhwAr‘s praises. This is similar to how AthmA is explained in thaiththirIya upanishat as “asannEva” (non-existing) and “santhamEnam” (to be existing), while AthmA is eternal. It is seen [in the world] that “one becomes great due to being praised by so and so person”; similarly, emperumAn thinks that only after AzhwAr’s praises, he feels comfortable in paramapadham.
  • vaN thIm kavi … – One who is having the purity of singing poems which are magnanimous and sweet, and considers such praises as his desired results. As said in thiruvAimozhi 1.1.1 “thuyar aRu sudaradi” (the divine feet which eliminate sorrow), his sorrows became eliminated after being sung by AzhwAr. Once AzhwAr’s sorrows were eliminated, emperumAn thought that he himself had sorrow and got that sorrow eliminated. When the body becomes afflicted with some disease, it is the soul which suffers [bhagavAn being the soul of everyone/everything hence anguishes]. SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu manushyANAm” (He feels the pain of the suffering of lowest of humans) – would he be anguished when his divine consorts in their private quarters or his mothers become anguished? “manushyANAm bhruSam bhavathi dhu:kitha:” (the pain of the suffering of lowest of humans). He is not just anguished, but he feels like an elephant which gets stuck in mud. “dhu:kithO bhavathi” – for them, they will feel the pain one day but will be healed the next day; but he will feel the pain freshly every day. If the disaster is for the individual, should the resulting sorrow also be for the same individual? Why is emperumAn anguishing here? emperumAn thinks “His suffering is not due to his carelessness but my carelessness” and hence he will feel the anguish freshly everyday. It is said in SrI rAmAyaNam AraNya kANdam 10.10 “hrIrEshA hi mamAthulA” (this is a great shame for me). emperumAn feels more shame than the AthmA.
  • ennAL sindhiththu ArvanO – His favour is so great; there is not enough time to show the gratitude; what will I do? After leaving this body, as one will be immersed in experiencing emperumAn, there will not be enough time to show the gratitude; the time we are here, there is not enough time; his favour is great; what will I do?

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 – 7.9.6 – in kavi pAdum

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr becomes blissful thinking “Instead of getting the likes of parASara, vyAsa, vAlmeeki to sing about you, you are using me as a tool to sing perfect poems!”

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 kavi pAdum parama kavigaLAl
than kavi thAn thannaip pAduviyAdhu inRu
nangu vandhu en udan Akki ennAl thannai
van kavi pAdum en vaigundha nAdhanE

Listen

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

in – infinitely sweet
kavi – poems
pAdum – those who sing
parama kavigaLAl – by the great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who have none greater, mudhalAzhwArgaL (et al)
than – matching him
kavi – poem
thAn – him (being the instigator)
thannai – himself who has infinite greatness
pAduviyAdhu – instead of making them sing ever
inRu – today
nangu – with intent
vandhu – came

(that poem)
ennudan – with me
Akki – made
en – for me
vaigundha nAdhanE – manifesting his greatness of being SrIvaikuNtanAtha (lord of SrIvaikuNtam)
ennAl – through me
thannai – him who has such greatness

(to match such greatness)
van – perfectly
kavi pAdum – will sing poems.

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

Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through 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

  • in kavi pAdum parama kavigaLAlAzhwAr says “Now, if he wanted to have some one praise him through poems, he could have engaged SrI vEdha vyAsa bhagavAn, SrI parASara bhagavAn, SrI vAlmeeki bhagavAn et al, and if he wanted more such poets, mudhalAzhwArgaL who are glorified as “sendhamizh pAduvAr” (pure thamizh poets) are also present; leaving them all aside, he engaged me in this task. What an amazing quality is this!” When one [bhUthaththAzhwAr] among the first three AzhwArs was asked to sing a poem, he beautifully sang iraNdAm thiruvandhAdhi 75perugu madha vEzham” pAsuram. It is explained in detail here:
    • perugum … – The male elephant which is letting out (exulting) fluid which is flowing like flood waters.
    • mAppidikku mun ninRu – Its [the female elephant’s] greatness is such that it can enslave such majestic male elephant which comes at it.
    • mun ninRu – The male elephant stood in front of the female elephant being ready to complete any task saying “What shall I do for you?”
    • iru kaN iLa mUngil vAngi – Pulling the young bamboo shoot with two nodes; though it runs around with pride in the forest, due to the great attachment towards the female elephant, it pulled the bamboo shoot carefully
    • arugirundha thEn kalandhu – Just as all raw materials will be kept ready for thirumanjanam (sacred bathing of the lord), dipping the bamboo shoot in the honey which is readily available in the mountain caves. AzhwAr is mercifully saying “kalandhu” as if mixing two fluid substances.
    • nIttum – As the male elephant is willingly offering it to the female elephant, the female element stands as if saying “you give it to the one who likes to receive it from you”.
    • vAn kalandhu … – Just as the bamboo shoot and honey are mixed, cloud and emperumAn‘s divine body complexion are mixed. By the great poets (such as mudhalAzhwArgaL) who can sing such beautiful poems.
  • than kavi thAn thannaip pAduviyAdhu – The poem is his. He is the poet. And he is the one who reveals it. Not having them [such poets] to reveal his glories with his own words, being the one who reveals it.
  • inRu nangu vandhu – Saying “Arriving here today to uplift me”. Alternatively, it is read as “nangu uvandhu” (being well pleased); that is considering it as a pleasure to sing this poem.
  • en udan Akki – Having me as an inseparable tool.
  • van kavi pAdum – Having rich words, as said in thiruvAimozhi 4.5.2moyya sollAl” (made with words which are collected together), instead of being lax (untied).
  • en vaigundha nAdhanEemperumAn thought “as we have the eternal unshakeable paramapadham as the residence, I should make AzhwAr sing thousand pAsurams which remain eternal like vEdham without perishing ever”. He thought that the greatness acquired by being the object of these poems is at par with having paramapadham as residence.

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 – 7.9.5 – sIr kaNdu

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “While I don’t have the quality and desire to sing his praises, he engaged me as a tool in singing his praises, to have me celebrated by the world! What a supreme lord he is!”.

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

sIr kaNdu koNdu thirundhu nallinkavi
nEr pada yAn sollum nIrmaiyilAmaiyil
ErvilA ennaith thannAkki ennAl thannai
pAr paravinkavi pAdum paramarE

Listen

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

sIr – his qualities which were revealed
kaNdu – seeing
koNdu – meditating upon them
thirundhu – (to be revealed) being reformed
nal – words and meaning being well formed
in – sweet to listen
kavi – poems
nErpada – to occur
yAn – I
sollum – to sing
nIrmai – nature of having knowledge, ability etc
ilAmaiyil – due to not having
ErvilA – inept
ennai – me
than – towards him
Akki – making me to have such knowledge, devotion etc
ennAl – by me
thannai – him
pAr – the whole earth which is hard
paravu – to praise
in – sweet
kavi – poem
pAdum – due to singing
paramar – is great.

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

Since I did not have knowledge, ability etc to sing the poems which have well formed words and meaning, which are sweet to listen and are reformed to see his qualities which were revealed to meditate upon them, he made me who is inept, to have such knowledge, devotion etc towards him; due to his using me to sing the sweet poem which made the whole earth which is hard, to praise him, he is great.

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

  • sIr kaNdu koNdu – Being immersed in his auspicious qualities.
  • thirundhu … – The poems which are orderly, proper (in words and meanings) and sweet.
  • nErpada … – Even if these qualities are lacking, based on the goodness of the composer of the poem, the poem will also have some goodness; but I don’t have such goodness in me. Hence …
  • ErvilA ennai – Er – beauty; I who don’t have it.
  • thannAkki – Saying “making me as good as him”; or saying “making me exist [exclusively] for him”.
  • ennAl thannai … – Having me as a tool, he sung sweet poems, so that everyone in the world praises him [emperumAn]. He made everyone, irrespective of being wise or ignorant, praise him.
  • paramarE – We need not know his greatness through the phrase in SvEthAsvathara upanishath “na thath samaScha” (there is none equal to him); just by seeing him use me as a tool to sing his glories, one can understand his greatness.

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 – 7.9.4 – appanai enRu maRappan

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

Full series >> Seventh Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “There is nothing amazing if he sings his glories himself; but he got me who is unqualified, to do it; I have no means to forget this favour”.

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

appanai enRu maRappan en AgiyE
thappudhal inRith thanaik kavi thAn solli
oppilAth thIvinaiyEnai uyyak koNdu
seppamE seydhu thiriginRa sIr kaNdE

Listen

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

en AgiyE – in me
thappudhal inRi – without missing
thanai – him
thAn – himself
kavi solli – singing praises
oppu ilA – matchless
thI – cruel
vinaiyEnai – me, the sinner
uyya – to be uplifted
koNdu – accepted

(like interacting with nithyasUris, who are unaffected by the defects of samsAram)
seppamE – honestly
seydhu thiriginRa – acting and interacting
sIr – quality (simplicity)
kaNdu – on seeing
appanai – one who is benefactor in this manner
enRu – even if he becomes harmful
maRappan – will I forget?

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

emperumAn accepted me, the matchless cruel sinner; being within me, he sang praises on him, without missing [anything], and uplifted me. On seeing his quality of having honest actions and interactions, even if such benefactor becomes harmful, will I forget him?

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

  • appanai enRu maRappan – When will I forget the benefactor? [Never]

When asked “Now, will you be able to forget him even if he causes harm to you? And, what favour did he do which makes you never forget him?”, AzhwAr says,

  • en AgiyE thappudhal inRith thanaik kavi thAn solli – When having me as a tool to sing, he sang in such a manner that he is unaffected by my defects.
  • en AgiyE – Being with me; embAr mercifully gives an explanation for this – if he himself sings, it will be excellent; if I sang too, I will try hard and somehow complete it. But, even while having me as a tool and singing, he completed it without getting affected by my defects.
  • thanaik kavi thAn solli – he sang matching the object [himself] of praise.
  • oppu ilAth thI vinaiyEnai uyyak koNdu – For having me as a tool and making me sing this, how much did I change from my previous [materialistic] state? Have I progressed even a little bit since then?
  • oppu ilAth thI vinaiyEnai uyyak koNdu – AzhwAr is saying “I am comparable to him”. Just as there is no match for his omniscience and omnipotence, there is no match for my ignorance and incapability.
  • uyyak koNdu – Accepting me to uplift me as said in thaiththirIya upanishath “santhamEnam” (the learned people accept him to exist).
  • seppamE seydhu thiriginRaAzhwAr is saying “with me who has a mischievous heart, emperumAn interacted honestly just as he would interact with nithyasUris who are unaffected by the defects of samsAram”; or he is saying “emperumAn who protects me”.
  • sIr kaNdE – On meditating upon such qualities such as seelam (simplicity) etc, when will I forget my benefactor?

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