Category Archives: thiruvAimozhi 7th centum

thiruvAimozhi – 7.10.9 – thIvinai uLLaththin

Published by:

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

Full series >> Seventh Centum >> Tenth 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 “If I were to get both SrIvaikuNtam (paramapadham) and thiruvARanviLai, my heart will choose thiruvARanviLai which is desired and reached by the residents of paramapdham itself”.

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

thIvinai uLLaththin sArvallavAgith theLivisumbERal uRRAl
nAvin uLLum uLLaththuLLum amaindha thozhilin uLLum navinRu
yAvarum vandhu vaNangum pozhil thiruvARanviLai adhanai
mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE

Listen

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

thI – cruel
vinai – sins
uLLaththin – in the heart
sArvu allavAgi – without fitting
theLi – having clarity (to cause self realisation)
visumbu – supreme sky
ERal – to climb/reach
uRRAl – even if got
en – my
sindhanai – heart
nAvin uLLum uLLaththuLLum – in mind and speech
amaindha – matching
thozhilin uLLum – in acts
navinRu – with harmony
yAvarum – residents of all realms (both spiritual and materialistic)
vandhu – come
vaNangum – to be worshipped
pozhil – having garden (which highlights the enjoyability)
thiruvARanviLai – thiruvARanviLai
adhanai – that abode itself
mEvi – reach
valam seydhu – by engaging in favourable acts
kai thozha – to worship by joined palms
kUdum kol – will it occur?
ennum – thinking

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

As the cruel sins no longer fit in the heart, even if I get to reach the supreme sky which has clarity, my heart which is in harmony with the mind, speech and matching acts is thinking to  reach the abode of thiruvARanviLai which is reached and worshipped by residents of all places and which is having garden, and to worship with joined palms by engaging in favourable acts; will it occur?

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

  • thIvinai … – when asked “You are talking about thiruvARanviLai as the goal due to the shrunk knowledge while being here; when the knowledge expands, you will change paramapadham to be your goal”, AzhwAr says “it is not like that; would you like to hear how I would be when my knowledge expands?”
  • thI vinai uLLaththin sArvallavAgi – The previously carried out avidhyA (ignorance), karma (acts), vAsanA (impressions) and ruchi (tastes) were in touch with the AthmA.
  • theLi visumbu ERal uRRAl – While setting out to reach thirunAdu (paramapadham).
  • nAvin uLLum … – thiruvARanviLai which is eternally, perfectly enjoyable, to be desired by those most wise souls who are present in paramapadham and reach out here with their mind, speech and body.
  • mEvi … – I should go and reach that abode of thiruvARanviLai and engage in favourable acts.
  • kai thozhak kUdum kol ennum en sindhanaiyE – My heart is not obedient to me, as said in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (hanuman says – my mind will not focus on anyone else).

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 – 7.10.8 – anRi maRRonRilam

Published by:

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

Full series >> Seventh Centum >> Tenth 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 “as we enter thiruvARanviLai, all our sorrows will disappear”.

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

anRi maRRonRilam nin charaNE enRu agalirum poyigaiyin vAy
ninRu than nIL kazhal Eththiya Anaiyin nenjidar thIrththa pirAn
senRanguinidhuRaiginRa sezhum pozhil sUzh thiruvARanviLai
onRi valanjeyya onRumO? thIvinai uLLaththin sArvallavE

Listen

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

nin – your
charaN – divine feet
anRi – without
maRRu – other
onRu – any
ilam – we are not having
enRu – thinking that
agal – vast
irum – deep
poygaiyin vAy – in the pond
ninRu – standing (being caught by the crocodile)
than – his
nIL – stretch up to those who are in danger
kazhal – divine feet
Eththhiya – praised (saying “nArAyaNA” highlighting the eternal relationship)
Anaiyin – elephant’s
nenju idar – the sorrow in the heart (“we are not able to offer the flower before it loses its freshness)
thIrththa – one who eliminated
pirAn – great benefactor
senRu – went (to help his devotees)
angu – there
inidhu – sweetly
uRaiginRa – being the residing place
sezhum – very enjoyable
pozhil – garden
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
onRi – reach
valam seyya – as we circumambulate
onRumO – will it occur?

(if that happens)
thI – cruel
vinai – sins
uLLaththin – the heart’s
sArvu – fit in
allavE – won’t have.

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

gajEndhrAzhwAn, the elephant, while standing in the vast, deep pond thinking “we are not having anything other than your divine feet”, praised emperumAn’s divine feet which stretch up to those who are in danger; the great benefactor who eliminated the elephant’s sorrow in its heart, went to thiruvARAnviLai which is surrounded by very enjoyable garden and had it as his sweet residing place; will we reach there and circumambulate the place? If that happens, cruel sins won’t fit in our heart [they will leave].

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

  • anRi maRRu onRu ilam nin charaNE enRu – should be read as “nin charaNE anRi maRRu onRu ilam enRu” – there is no hold for me other than your divine feet; eliminating the bewilderment of considering others as saviours. Also eliminating the thought of self as saviour as said in vishNu dharmam 68 “gaja AkarshathE thIrE grAha AkarshE jalE” (the elephant was pulling to the shore and the crocodile was pulling to the water). As it says in vishNu dharmam 68 “manasA chinthayath” (thinking in the mind), it has crossed the stage where crying out will help. When we see emperumAn, ” the self” will also be similar to “others” when it comes to protecting oneself. This is why while the middle word (ukAram) is present in praNavam, the middle word of thirumanthram (nama:) also survives [ukAram explains that AthmA is not for self and others – it only exists for emperumAn. nama: specifically explains that AthmA does not belong to self. This is explained in mumukshuppadi in detail especially in sUthrams 65, 78 to 80 and 91. Can be heard in detail at http://pillai.koyil.org/index.php/2017/12/learn-mumukshuppadi/ ].
  • agal irum poygaiyin vAy – As it fits to speak about the vastness and depth, irum indicates depth there [generally, iru means big]. What is the purpose of highlighting the vastness and depth? To indicate that there is no other way than getting protected by him and perishing due to the lack of his protection.
  • agal irum poygaiyin vAy ninRu – The vastness and depth made it so helpless that it remained still in the dangerous place, as if standing in a safe place. At this stage, the act of crocodile pulling into the water and the act of elephant pulling to the shore stopped, and the crocodile only was pulling the elephant into the water.
  • than nIL kazhal – The divine feet which stretches up to the other person’s helplessness. Even when caught by the crocodile, on meditating upon emperumAn, one can remain fearless. It is said in thaiththirIya upanishath “Anandham brahmaNO vidhvAn na bibEthi” (One who knows bhagavAn’s bliss, will not fear). kuthaSchana – one can remain fearless, not just for unintentional mistakes, but even for intentional mistakes. When emperumAn says as in periyAzhwAr thirumozhi 4.9.2 “seydhArEl nanRu seydhAr” (even if my devotees committed mistake, they did it properly only). When intentional mistakes are not to be feared [as explained in the aforementioned pAsuram], unintentional mistakes are naturally not to be feared. Even in bhakthi yOga, one need not fear for unintentional mistakes [the speciality of SaraNAgathi is that, one need not even fear for intentional mistakes].
  • Eththiya – Just as one would spontaneously cry out “ammE” (Oh mother) on stepping on a thorn, the elephant naturally cried out to emperumAn.
  • Anaiyin nenju idar thIrththa pirAn – It was such a desperate situation that, even its trunk was going into the pond; emperumAn was waiting for the elephant’s effort to stop [so that he can help]; as the elephant gave up its efforts, emperumAn jumped to its help.
  • Anaiyin nenju idar thIrththa pirAn – He eliminated the elephant’s sorrow “I am not able to offer this flower before it loses its freshness!”; alternatively – it is the sorrow “emperumAn is going to acquire disrepute because of me”. That is, the elephant thought “What if people would think ‘While the elephant is suffering, this is how emperumAn is protecting it! We are thinking that he is the saviour!’ “. emperumAn arrived at the shore of the pond, tore apart the mouth of the crocodile, and eliminated the sorrow of the elephant, to eliminate the sorrow for both as said in nAnmugan thiruvandhAdhi 12iraNdum pOy iraNdin vIdu” (relieving both the elephant and crocodile from their previous state, and liberating them both). bhattar explains mercifully this in this manner – when a prince was imprisoned, even his guard will be given royal food. Both got liberated! The crocodile was liberated from the curse and the elephant was liberated from this material world.
  • pirAnAzhwAr is thinking about emperumAn eliminating the sorrow of the elephant, as emperumAn doing a favour for AzhwAr himself, instead of helping the elephant. Only when one has such attitude, can one be a SrIvaishNava. One will have SrIvaishNavathvam (the quality of being a SrIvaishNava) only when one thinks about a favour to a devotee as a favour to self and a disaster to a devotee as a disaster to self.
  • senRu angu inidhu uRaiginRa – Just as the elephant grieves when sarvESvaran does not help its cause, sarvESvaran grieves when he does not reach this dhivyadhESam. Performing circumambulation etc in thiruvARanviLai where he has arrived and residing with great eagerness and which is surrounded by beautiful garden.
  • onRumO – Will that occur?
  • thI vinai uLLaththin sArvallavE – When that happens, cruel sins will not remain in our heart. Will light and darkness reside together? When emperumAn eternally resides in the heart, is there any place for the cruel sins?

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 – 7.10.7 – nINagaram adhuvE

Published by:

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

Full series >> Seventh Centum >> Tenth 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, when asked “Isn’t thirunAdu (paramapadham) our goal?” AzhwAr says “thiruvARanviLai is our goal and emperumAn who is present there, is our means”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “krishNa who eliminated anirudhdha’s enemy bANa amd severed his shoulders, is the apt means for us”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. When asked “You said thiruvARanviLai is the goal; but isn’t emperumAn the goal?”; AzhwAr says “Am I capable to say no? Can you not listen to my philosophy?” and elaborates the same as “Whatever is attained as a result of upAsanam (means) becomes part of the result [example – the path leading to paramapadham, reaching dhivyadhESam etc]; whatever helps to enhance the result, is also part of the result [example – kainkaryam to bhagavAn, kainkaryam in dhivyadhESam etc]; hence, that dhivyadhESam itself is the goal; bhagavAn is the means who brings us there; this is my philosophy”.

pAsuram

nINagaram adhuvE malarch chOlaigaL sUzh thiruvARanviLai
nINagaraththuRaiginRa pirAn nedumAl kaNNan viNNavarkOn
vANapuram pukku mukkatpirANaith tholaiya vem pOrgaL seydhu
vANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE

Listen

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

nINagaram (nIL nagaram) – the great city (which is famously known in Sruthi (vEdham) as ayOdhyA, aparAjithA)
adhuvE – to be that (archAvathAra sthalam)
malar – having flowers
sOlaigaL – gardens
sUzh – surrounded
thiruvARanviLai – thiruvARanviLai
nINagaraththu – in the great city
uRaiginRa – eternally residing
pirAn – being great benefactor
nedumAl – being greatly attached towards his devotees
kaNNan – one who incarnated as krishNa
viNNavar kOn – the master of nithyasUris
vANapuram – into bANa’s town (where anirudhdha was confined)
pukku – entered
mukkaN pirAnai – rudhra (who has the third eye which indicates his power and who pridefully considers himself as the lord)
tholaiya – to stop him (from protecting his devotee)
vem – greatly valorous
pOrgaL – battles
seydhu – performed
vANanai – bANa’s
Ayiram thOL – thousand shoulders
thuNiththA – one who severed
saraN – means (to attain the dhivyadhESam)
anRi – than him
maRRu – other than him
onRu – means
ilam – we are not having.

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

thiruvARanviLai, the great city which is surrounded by flower-filled gardens, can be said as the great city, paramapadham; emperumAn, the great benefactor who is eternally residing in this dhivyadhESam, who is greatly attached towards his devotees, who incarnated as krishNa, the master of nithyasUris, entered bANa’s town, stopped rudhra, performed greatly valorous battles, and severed the thousand shoulders of bANa; other than such emperumAn, we are not having any means (to attain the dhivyadhESam).

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

  • nIL nagaram adhuvE – This is the ultimate destination which is eternal residence for those who entered there and where there is no bewilderment as said in mUnRAm thiruvandhAdhi 51kalangAp perunagar” (paramapadham which is without any bewilderment), and from where there is no return as said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return).
  • malar … – It appears as the ultimate destination for emperumAn himself too. The benefactor who resides in the great city of thiruvARanviLai which is surrounded by evergreen gardens.
  • nedumAl … – Being the lord of nithyasUris, incarnating as krishNa due to the affection towards those who have inclination towards him in this samsAram, travelling from one ocean [west coast – dhvArakA] to another ocean [east coast – chONithapuram], eliminating the pride of rudhra who considered himself to be the lord and who vowed to protect bANa fully, and engaged in valorous battles to make rudhra think “I will never consider myself as a dhEvathA to vouch for the protection of anyone”. SrI vishNu purANam 5-33-41 “krishNa krishNa mahAbAhO jAnEthvAm purushOththamam ” (rudhra says – Oh krishNa, with mighty arms! I know that you are the greatest among all souls). As said in “Anaikkum thanakkuth thakka vAdham” (elephant has problems matching its size), dhEvathAs are more ignorant than us [humans]. [Are they ignorant?] When emperumAn broke a weak bow, the dhEvas thought him to be great as said in SrI rAmAyaNam bAla kANdam 75.19 “adhikam mE nirE vishNum” (they thought vishNu to be superior to rudhra).
  • vANanai Ayiram thOL thuNiththAn – He eliminated the shoulders and let bANa live thinking “ushA cannot become fatherless”.
  • saraN – He is the gataka (connector – means) and thiruvARanviLai is the prApyam (goal). As emperumAn who is the prApyan (goal) himself arrived and remained in that dhivyadhESam, there is nothing wrong in highlighting the abode to be the goal. A sarvAdhika (supreme entity) should be the means and the one who grants the result; hence he is the means, and the result is that dhivyadhESam.
  • anRi maRRu onRu ilamE – We will not consider anything else as the means and goal.

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 – 7.10.6 – onRu nillA

Published by:

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

Full series >> Seventh Centum >> Tenth 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 “Oh those who desire for emperumAn! You think about thiruvARanviLai and reach it, to eliminate all your sorrows”.

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 nillA kedum muRRavum thIvinai uLLith thozhumin thoNdIr!
anRangamar venRu uruppiNi nangai aNi nedundhOL puNarndhAn
enRum eppOdhum ennenjam thudhippa uLLE irukkinRa pirAn
ninRa aNi thiruvARanviLai ennum nINagaram adhuvE

Listen

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

anRu – that day (when SiSupAla gathered the army to marry rukmiNi)
angu – when chased

(rukma)
amar – in war
venRu – defeated
nangai – complete in enjoyability
uruppiNi – rukmiNi’s
aNi – decorated
nedu – very enjoyable
thOL – divine shoulders
puNarndhAn – one who embraced (as said in “bharthAram parishasvajE“)

(this incident)
enRum – always
eppOdhum – without a break even for a moment
en nenjam – my heart
thudhippa – (enjoy and) to praise
uLLE – inside me
irukkinRa – present
pirAn – great benefactor
ninRa – mercifully standing (to be enjoyed by everyone)
aNi – beautiful
thiruvARanviLai – thiruvARanviLai
ennum – well known as
nIL nagaram adhu – the great city
thoNdIr – you who have desire to enjoy
uLLi – meditate
thozhumin – worship;
thI – cruel
vinai – sins
onRum – all
nillA – being shaken (to not remain)
muRRavum – fully
kedum – will be destroyed.

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

emperumAn embraced the decorated, very enjoyable, divine shoulders of rukmiNi who is complete in enjoyability, after defeating rukma in the war, on that day when he chased emperumAn. Such great benefactor is always inside me to be praised by my heart without a break even for a moment; you who have the desire to enjoy him, who is mercifully standing in the great city which is well known as beautiful thiruvARanviLai, meditate and worship him; all your sins will be shaken up and be fully destroyed.

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 nillA kedum muRRavum thIvinai – Only when the individual tries to eliminate his sins, it will go slowly like the dirt from a new cloth; but emperumAn who is sarvaSaktha (omnipotent) eliminates them, they will go without a trace. [vishNu dharmam 78th SlOkam is explained] mEru mantharamAthrOpi – the sins which are as heavy as mEru mountain and manthara mountain placed on top of each other; as a disease will be cured certainly when the physician treats it, the sins which were addressed by emperumAn who is said in periyAzhwAr thirumozhi 5.3.6 “maruththuvanAy ninRa mAmaNivaNNan” (emperumAn who is like a doctor, with beautiful gemstone like complexion). He said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows). It is said in chAndhOgya upanishath 5.24 “sarva pApmAna: pradhUyanthE” (All sins are destroyed). Whatever is said for him applies to his abode as well [Quoted pramANams highlight that emperumAn eliminates the sins. But here it is said that the divine abode itself will eliminate the sins. So, this implies that when AzhwAr talks about the divine abode of emperumAn, it is in context of emperumAn and his full paraphernalia].
  • uLLith thozhumin thoNdIr – Oh those who are interested in bhagavath vishayam! Think about the abode and reach there.
  • anRu … – He is the one who appears to fulfil the desires of those who desire for anything!
  • anRu – When SiSupAla was actively participating in the svayamvara (rukmiNi’s selection of her groom).
  • angu – He was eager, but rukmiNi was thinking “would the real owner not come and accept me”, he appeared there as he appeared from the pillar [as narasimha].
  • amar venRu – Accepting arrows in his chest, for her.
  • uruppiNi nangai – She was so complete in all qualities, that one would not hesitate to do anything for her.
  • aNi … – One who embraced the most enjoyable shoulders of rukmiNi which were like ornaments for themselves.
  • enRum … – AzhwAr’s heart is fully thinking about the auspicious qualities of rukmiNip pirAtti. The benefactor who is in my heart, to be praised by my heart always in all situations.
  • ninRa … – Oh devotees! worship the great city, the beautiful thiruvARanviLai, where one can see and enjoy emperumAn to remain fearless thinking “he is there for us”, unlike the antharyAmi (indwelling super soul) state where he is shining in the heart yet invisible. If he is yearning to serve emperumAn, why is he instructing others saying “uLLith thozhumin”? For AzhwAr, his own experience will always be mixed with instructions to others; [but can he not just interact with his own heart as said in the first pAsuram of thiruvAimozhi?] there is no difference between his interactions with his heart and his calling out for the devotees.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.10.5 – malaradip pOdhugaL

Published by:

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

Full series >> Seventh Centum >> Tenth 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 “As we sing the abundant glories of thiruvARanviLai, all our sorrows will leave us”.

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

malaradip pOdhugaL ennenjaththeppozhudhum iruththi vaNanga
palar adiyAr munbaruLiya pAmbaNai appan amarndhuRaiyum
malarin maNi nedu mAdangaL nIdu madhiL thiruvARanviLai
ulagamali pugazh pAda nam mEl vinai onRu nillA nedumE

Listen

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

malar – (to be greatly enjoyed) blossomed
adip pOdhugaL – divine, lotus feet
en – my
nenjaththu – in heart
eppozhudhum – always
iruththi – place
vaNanga – to worship (due to that joy of having them in the heart)
palar – many different (such as nithyasUris (eternal associates of emperumAn), sages such as parASara et al, and his devotees)
adiyAr – servitors
munbu – in the presence of
aruLiya – granting his (unlimited) grace
pAmbaNai appan – ananthaSAyi (who is having the quality of being together with his devotees, as he is always with AdhiSEsha)
amarndhu – without any distraction (of taking care of the universe)
uRaiyum – being the residence (where he thinks the stay there itself as the goal)
malaril – having flower garlands
maNi – filled with gem stones
nedu – tall
mAdangaL – mansions
nIdu – tall
madhiL – having fort
thiruvARanviLai – thiruvARanviLai’s
ulagam – in the world
mali – abundance
pugazh – glories
pAda – as we sing (with joy)
nam – our
mEl – tormenting upon
vinai – sins (themselves)
onRum – any (on us)
nillA – without
kedum – will leave for unknown destination.

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

ananthaSAyi emperumAn granted his grace in the presence of his many different servitors to me to have his blossomed, divine, lotus feet in my heart always and to worship them; as we sing the abundant glories in the world for such thiruvARanviLai where he is residing without any distraction and which is having tall mansions which are decorated with flower garlands and gem stones, and having tall forts, our sins which are tormenting us, will leave without any trace for unknown destination.

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

  • malaradip pOdhu … – To make me place the fresh flowers which are his blossomed, divine feet in my heart always, and due to the overwhelming emotions, to fall at his divine feet without any pride.
  • palaradiyAr munbaruLiya – How amazing that he has showered his special grace upon me while SrI vEdha vyAsa bhagavAn, SrI vAlmeeki bhagavAn, SrI paraSAra bhagavAn and mudhalAzhwArgaL who are known as in thiruvAimozhi 7.9.6in kavi pAdum parama kavigaL” (the great poets who sing sweet pAsurams) are present! Just as how SrI rAma showered his grace upon thiruvadi (hanuman) when all the devotees were there as said in SrI rAmAyaNam sundhara kANdam 64.39 “bahUmAnEna mahathA hanUmanthamavaikshatha” (Subsequently SrI rAma, being happy, looked at hanuman with pride), AzhwAr was bestowed with special grace by emperumAn. [A beautiful incident is narrated here] emperumAnAr was once worried and was mercifully thinking “As kings from the east are trying to harm SrIrangam, what shall we do?”; he informed periya nambi “we are caring for this dhivyadhESam continuously; but demoniac people are trying to destroy this abode; what shall we do?”; periya nambi says “Let me circumambulate the town fully and I need one of your disciples to follow me”; emperumAnAr asked “who is fit for that?”; periya nambi says “while following me, he should not think ‘I am following someone’ and follow me like my shadow”; when emperumAnAr again asked “who would fit that description?” periya nambi said “can you not send AzhwAn [kUrESa]?” [such was kUraththAzhwAn’s greatness that he was honoured by periya nambi himself in the presence of emperumAnAr and his Sishyas]
  • palar adiyAr munbu aruLiya – Just as periya nambi requested emperumAnAr to send AzhwAn while there were many great Acharyas in the assembly.
  • pAmbaNai appan amarndhu uRaiyum – sarvESvaran who is having thiruvananthAzhwAn (AdhiSEshan) as his mattress as said in paryanka vidhyA, thiruvARanviLai became dearer to emperumAn than AdhiSEshan.
  • malarin maNi nedu mAdangaL – thiruvARanviLai which is having the tall mansions which are covered with the flowers poured by the dhEvas and are radiant due to the gem stones on the walls, and having a tall fort.
  • ulaga mali pugazh pAda – As we sing his auspicious qualities being triggered by the love towards him, which is overflowing out of the world, like a flood in a small area [which overflows].
  • nam mEl vinai onRum nillA kedumE – We need not do anything separate to eliminate the sins; just as a disease gets cured by drinking milk [which is sweet too], the sins will themselves get destroyed.

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 – 7.10.4 – vAykkungol nichchalum

Published by:

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

Full series >> Seventh Centum >> Tenth 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 “If we are unable to reach thiruvARanviLai, can we at least eternally get to meditate upon, even if we are here, the divine feet of emperumAn who is standing there?”

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

vAykkungol nichchalum eppozhudhum manaththu Ingu ninaikkap peRa
vAykkum karumbum perunjennelum vayal sUzh thiruvARanviLai
vAykkum perum pugazh mUvulagIsan vada madhuraip piRandha
vAykkum maNiniRak kaNNapirAn than malaradip pOdhugaLE

Listen

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

vAykkum – (abundantly) rising
karumbum – sugarcane
peru sennelum – tall, red paddy crop
vayal – field
sUzh – surrounded
thiruvARanviLai – in thiruvARanviLai
vAykkum – due to being present
perum – well established
pugazh – having glory
mU ulagu – for three types of chEthanas (sentient beings) and achEthanas (insentient entities)
Isan – being the lord

(for the protection of devotees)
vada madhurai – at SrI mathurA
piRandha – incarnated
vAykkum – being apt (to be enjoyed by devotees)
maNi – like a blue gem
niRam – having divine complexion
kaNNan – krishNa
pirAn than – great benefactor’s
malar – blossomed
adip pOdhugaL – lotus feet
Ingu – from here
manaththu – in the heart
ninaikka – to meditate

(as per his wish)
nichchalum – forever

(always, without a break)
peRa – to get
vAykkum kol – will it happen?

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

emperumAn is having well established glory due to being present in thiruvARanviLai which is surrounded by field which is having rising sugarcane and tall, red paddy crop; being the lord of three types of chEthanas (sentient beings) and achEthanas (insentient entities),  he incarnated in SrI mathurA as krishNa who is being apt with the divine complexion of a blue gem; will I get to meditate upon the lotus feet of such great benefactor forever, in my heart?

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

  • vAykkum kol nichchalum – We should get this benefit everyday.
  • eppozhudhum – Even in that, it should not be like nithya agnihOthram, where the ritual is only performed at certain times of the day (though the name of the ritual suggests “nithya” (eternal)), but it should happen in all states.
  • manaththu Ingu ninaikkap peRRa – I don’t need to go there and enjoy; I can meditate upon the interactions I would have with emperumAn from here itself and be content with that. As he says “peRa”, it is clear that AzhwAr is not looking for any other benefit/result, beyond this yearning in his heart. [a SlOkam from jithanthE sthOthram is explained here] dhurgathAvapi – one goes through great suffering during death; I am not praying for that; as said in thiruvAimozhi 2.9.3aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey” (even when my throat is filled with mucus and I become speechless, you should mercifully bless me exclusively to praise your divine feet without getting tired). thvadhgathOmE manOratha: – Did you think that it will be possible for me? yadhinASam na vindhEtha – since, such yearning will never perish. thAvathAsmi kruthIsadhA – People in general, would explain yearning and experiencing as two separate aspects; but I don’t need any of these; I am satisfied with this yearning itself. sadhA – I consider this as the goal instead of being freed from the material body, reaching paramapadham and enjoying there gloriously. [An anecdote is cited for such yearning] Long ago, there was a person named idaiyARRukkudi nambi. He would visit during every uthsavam (festival), and until the next uthsavam, he would just meditate upon the uthsavam he witnessed [being in his residence]. Once, during an uthsavam, he was enjoying the [first day] uthsavam within himself, those who were nearby him said “it is time for dinner”, he said “oh then, it is time to get bed, we should reach for the [second day] uthsavam early in the next morning” [he was so deep into the thoughts about the uthsavam, he thought it to be really happening]. He was hundred years old and became weak. He did not arrive in time for the uthsavam this time for thirumuLAichchARRu [a ceremony of sprouting of seeds for the uthsavam, usually conducted before the commencement of the uthsavam]. emperumAn mercifully searched for him and felt in his divine heart “This is our grand uthsavam, how come idaiyARRukkudiyAn has not arrived yet?” idaiyARRukkudiyAn finally arrived on the 6th day of the uthsavam, and emperumAn noticed him and mercifully asked “What shall I do for you?” he replied “I have used my body which was mercifully given by your highness, in your service as much as possible; now, it has become too weak to move around”; emperumAn said “if that is the case, you just remain here [no need to move around]”; after emperumAn crossed the the middle gate, idaiyARRaukkudi nambi gave up his body and mercifully ascended to paramapadham [as per emperumAn’s desire].
  • vAykkum … – Everything in that abode is abundant. In thiruvARanviLai which is surrounded by field which has well grown sugarcane, the tall, red paddy crop which gives shade to that sugarcane.
  • vAykkum perum pugazh – Since everything present there becomes abundant, the one (emperumAn) who desired that abode also became filled with abundant auspicious qualities.
  • mU ulagu Isan … – Being the supreme lord of all worlds, for the sake of protecting saintly people, emperumAn descended to SrI mathurA.
  • vAykkum maNi niRak kaNNa pirAn than – bhagavAn presented his divine, spiritual form into human form; hence, forever, will I get to meditate upon the blossomed, divine feet which are like fresh flowers, of the great benefactor, krishNa, who is having beautiful, blue gem like complexion?

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 – 7.10.3 – kUdungol?

Published by:

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

Full series >> Seventh Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the 3rd pAsuram, AzhwAr says “Even if the emperumAn from thiruvARanviLai mercifully arrives here on his garuda vAhanam, will I get to worship thiruvARanviLai forever, leaving him aside?”

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

kUdungol? vaigalum gOvindhanai madhusUdhanaik kOLariyai
Adu paRavai misaik kaNdu kaithozhudhanRi avan uRaiyum
pAdum perum pugazh nAnmaRai vELviyaindhu ARangam panninar vAzh
nIdu pozhil thiruvARan viLai thozha vAykkungol? nichchalumE

Listen

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

vaigalum – always
kUdum kol – will this occur?
gOvindhanai – one who is crowned to protect the cows
madhusUdhanai – being the destroyer of madhu (who was an enemy of the protected ones)
kOLariyai – one who cannot be overcome for the enemies, like a very radiant splendorous lion
Adu – having attractive movements
paRavai misai – on periya thiruvadi (garuda)
kaNdu – see
kai thozhudhu – performing anjali

(enjoyed)
anRi – not stopping with that
avan uRaiyum – his residence
pAdum – sung (to be praised)
peru – great
pugazh – having the glory of bhagavAn’s qualities
nAnmaRai – four vEdhas (in the form of rig, yajur, sAma and atharvaNa)
aindhu vELvi – pancha mahA yagyas, the five great sacrifices (offered to celestial beings, ancestors, [other] creatures, humans and bhagavAn)
angam – ancillary subjects (such as SIkshA, niruktham, vyAkaraNam, chandhas, kalpa and jyOthisha)
ARu – six
panninar – those who analyse in detail
vAzh – live (enjoying bhagavAn)
nIdu – huge
pozhil – having garden
thiruvARanviLai – thiruvARanviLai
thozha – to worship
nichchalum – eternally
vAykkungol – will it occur?

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

I would like to see emperumAn who is crowned to protect the cows, who is the destroyer of madhu, who cannot be overcome for the enemies, like a very radiant splendorous lion, and to perform anjali; will this occur eternally? Not stopping with that, I would like to worship thiruvARanviLai which is having huge garden which is inhabited by those who analyse in detail the four vEdhas, pancha mahA yagyas, the five great sacrifices and six ancillary subjects and which is his residence, and sung as having great glory of bhagavAn’s qualities; will it eternally occur?

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

  • kUdum kol vailgalum – This is emphasised by AzhwAr, yearning if this will occur everyday.
  • gOvindhan … – When we see the emperumAn who is present there, we will observe three important aspects – having motherly forbearance towards his devotees, quality of eliminating the enemies of his devotees and being unable to be overcome by the unfavourable ones.
  • kOLari – As said in narasimha manthram “jvalantham” (splendorous).
  • Adu paRavai misaik kaNdu – Seeing him on top of the victorious bird. Adu – victory. Alternatively, due to the bliss of being the carrier/vehicle of sarvESvaran, periya thiruvadi who is blissfully dancing like those who drink too much honey; seeing emperumAn on the shoulder of such garuda. Just as we head to thiruvARanviLai considering it to be the goal [due to emperumAn’s presence there], he would come towards AzhwArthirunagari considering it to be the goal [due to AzhwAr’s presence there].
  • kaNdu – on seeing him on the way.
  • kai thozhudhu – Even if there is no use of him [as we are more attached to the dhivyadhESam], we should worship him on approaching him; hence, he should be worshipped properly [This implies that, even for charama parva nishtars who are focussed on the dhivyadhESam, AchArya and bhAgavathas, emperumAn is worshippable].
  • anRi – leaving him.
  • avan uRaiyum – let us go and enter the abode where he stays in the night [i.e. his permanent residence]; [Why should we go to his abode leaving him? Is his abode the goal?] while sarvESvaran is the goal, there is a principle that one goes to the special abode [of paramapadham] and enjoy [him] there.
  • pAdum perum pugazh nAnmaRai – The four vEdhams which praise his auspicious qualities.
  • vELvi aindhu – pancha mahA yagyas.
  • ARu angam – The six ancillary subjects. “panninar” means those who are experts in these. We should go and unite with those who are residing there as said in SrI bhagavath gIthA 10.9bOdhayantha: parasparam” (sharing with each other).
  • vAzh – Those who are living [gloriously] there, understanding and enjoying emperumAn who is the essence of vEdham.
  • nIdu pozhil thiruvARanviLai thozha – To worship thiruvARanviLai which is having huge garden.
  • vAykkungol nichchalumE – Will I get to eternally enjoy with the SrIvaishNavas there?

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 – 7.10.2 – Agungol

Published by:

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

Full series >> Seventh Centum >> Tenth 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 “Will I be able to sprinkle wondrously fragrant water, circumambulate and worship with joined palms in thiruvARanviLai!”

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

Agungol? aiyam onRinRi agalidam muRRavum IradiyE
Agum parisu nimirndha thirukkuRaLappan amarndhuRaiyum
mAgam thigazh kodi mAdangaL nIdu madhiL thiruvARanviLai
mAgandha nIr koNdu thUvi valanjeydhu kai thozhak kUdungolO?

Listen

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

onRu – a
aiyam inRi – without doubt
Agum kol – will occur?

(what)
agal – vast
idam – worlds
muRRavum – all
IradiyE Agum parisu – to be consumed in two feet
nimirndha – mercifully grew
thirukkuRaL – SrI vAmana
appan – great benefactor
amarndhu – seated (firmly even more than dhEva lOkam (heaven) where he was born as SrI vAmana)
uRaiyum – residing
mA – vast
kam – in the sky
thigazh – shining
kodi – having flags
mAdangaL – mansions
nIdu – tall
madhiL – having forts
thiruvARanviLai – thiruvARanviLai
mA – distinguished
gandham – having fragrance
nIr – water
koNdu – with
thUvi – sprinkling
valam seydhu – circumambulating
kai thozha – to perform anjali (joined palms)
kUdungolO – would it be possible?

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

SrI vAmana, the great benefactor, mercifully grew to consume all the vast worlds under his divine feet; such emperumAn is seated and residing in thiruvARanviLai which is having  mansions with flags which are shining in the vast sky and tall forts; will it be possible to sprinkle water with distinguished fragrance, circumambulate and perform anjali there? Will it occur without a doubt? It appears that, AzhwAr is subsequently highlighting that it is indeed possible. “Without a doubt” can be associated with emperumAn measuring the world too.

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

  • Agum kol aiyam onRu inRi – Instead of being assertive, this more appears to be highlighting AzhwAr‘s longing. Will it be possible for us without a doubt? Alternatively – emperumAn measured the worlds with two steps, without any doubt. Due to his childishness, though he is capable to do everything, he initially thought “will this be possible for us or not?”.
  • agalidam muRRavum – Grew to have the vast earth and heavenly worlds in two steps. He measured earth, heaven etc with two steps, thinking that he would capture mahAbali with the other step [as he requested three steps of land].
  • thirukkuraLappan – SrI vAmana, the great benefactor.
  • amarndhuRaiyum – Unlike in SrI vAmanAvathAram, where he returned to thiruppARkadal and reclined there immediately after helping indhra, here he is residing permanently.
  • mAgam thigazh … – thiruvARanviLai which has mansions having flags which shine in the vast sky, measured by his divine feet, and having tall forts.
  • mAgandha nIr … – SrI SathrugnAzhwAn poured fragrant, cool water from SrI nandhigrAmam to SrI bharathwAja bhagavAn’s ASramam [to welcome SrI rAma] as said in SrI rAmAyaNam yudhdha kANdam 130.6 “sinchanthu vasUdhAm kruthsnAm himaSIthEnavAriNA” (Let the earth be drenched with cool water); similarly will I also be able to sprinkle greatly fragrant water and engage in favourable activities there?

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 – 7.10.1 – inbam payakka

Published by:

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, through the faculty of speech
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, searching for other benefits)
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, 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 unite. The same is explained briefly in thiruvAimozhi 2.3 pravESam too] rAma: – SrI rAma, 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 f as “Has he previously learned vAthsyAyanam (a text on the art of love) and engaged in the art of love!” Previously when we was engaged in righteous activities, he conducted himself to be thought of as “Has he ever experienced the art of love?” but now he makes one think “Has he ever learnt to conduct himself righteously?” sIthAyA sArdham – pirAtti, not being boron to a lady, was a great match for emperumAn in paramapadham in not having any shortcoming in the freshness after uniting with him; still, even when emperumAn transforms himself 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 to 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 in front of an elephant [though elephant can chase the horse, it can never reach it]. thathgatha: – Unlike an entity unites 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, 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 her milk.
  • inidhudan vIRRirundhu ALginRa – emperumAn who brings great joy to the world by his presence, feels great joy as if 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 for 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 everyone was 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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