Category Archives: thiruvAimozhi 7th centum

thiruvAimozhi – 7.9.2 – en solli niRpan?

Published by:

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 second pAsuram, AzhwAr says “He himself sings his praise and makes it popularly known in the world that I sang them” and becomes blissful seeing emperumAn‘s amazing ability thinking “How amazing his quality 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.

AzhwAr says “I have been totally lost, due to my ahankAram and mamakAram since time immemorial and was facing away from him; emperumAn pursued me without any reason and changed me to be favourable towards him; if I think about this act, how can I hold myself together?”

pAsuram

en solli niRpan? en in uyir inRonRAy
en sollAl yAn sonna in kavi enbiththuth
than sollAl thAn thannaik kIrththiththa mAyan en
mun sollum mU uruvAm mudhalvanE

Listen

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

en – my
in – attached to worldly pleasures
uyir – AthmA (soul)
inRu – today
onRAy – as his belonging
‘en – my
sollAl – words
yAn – I, as the author
sonna – spoke
in kavi – sweet poem’
enbiththu – making it popular in the world
than – his
sollAl – words
thAn – being the author
thannai – having him as the object of the poem
kIrththiththa – one who sang praises

(to show that I sang)
en – being inside me
mun sollum – reciting pAsurams before me [so that I can repeat them]
mAyan – amazing lord

(as an example for this)
mU uruvAy – having three forms
mudhalvan – the causal lord who is present as one
en solli niRpan – what will I tell to hold myself together?

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

Considering my AthmA which is attached to worldly pleasures as his belonging today, emperumAn made it popular in the world that this sweet poem has been spoken by me, and he himself, being the author, sang praises having him as the object of the poem; what will I tell about the causal lord who is present as one, having three forms, who is the amazing lord residing in me and reciting the pAsurams before me, to hold myself together? Implies that this pAsuram is no match for his favour.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • en solli niRpan – Should I say his pursuit of me to be nirhEthukam (without any reason) or sahEthukam (due to some reason [action from my side])? When AzhwAr analyses the self, he does not see any reason; when he analyses emperumAn, he does not see any reason; [that is] he does not see any reason for emperumAn to abandon him since time immemorial; he does not see any reason for emperumAn to suddenly accept him today. Now, what could be the reason? Shall we say “since he is the owner, he could accept his belonging [AthmA], when he chooses to do so”? That cannot be said; not only emperumAn thinks he merely accepted his own belonging, but he made AzhwAr sing his praises, and hearing that, he considers himself and his wealth to come into existence; due to this reason, AzhwAr is not able to hold himself together.
  • in uyir – [AzhwAr is praising his own self] as per bhagavAn’s opinion ; he is saying in this manner due to being part of the cause to be accepted by bhagavAn; alternatively – he is condemning his own self using viparItha lakshaNA [using contradictory term to explain a principle].
  • inRu onRAy – He did not consider his own self to exist before this day [inRu – the day when he got unblemished knowledge and devotion from bhagavAn]; only on this day, his ‘self’ came to be counted as an entity.

When asked “What did he do with you after accepting you?”, AzhwAr says,

  • en sollAl … – He made it popular in the world that the words are mine, that I am the composer and that the poem is very sweet. Any word will only refer / belong to sarvESvara and not for the lowly samsAri (materialistic person). Now, a chEthana does not qualify to have his own independent action or inaction; since his true nature and existence are under the disposal of emperumAn. He made this thiruvAimozhi to be popular in the world as iniya kavi (sweet poem); as said in thiruvAimozhi 1.5.11pAlEy thamizhar isaikArar paththar paravum Ayiram” (sweet milk like pAsurams which are celebrated by those who are well-versed in thamizh, those who are well-versed in music and can sing this and those devotees who understand the meaning); just as krishNa won the war, but stood along with others and praised arjuna for the victory. periyAzhwAr thirumozhi 2.1.2 “malai purai thOL mannavarum …” (emperumAn stood in the chariot witnessing arjuna killing great warriors). sengaN alavalai (reddish eyed chattering krishNa) one who remains quiet and aloof in paramapadham as said in chAndhOgya upanishath “avAkyanAdhara:“, gave up such qualities and started praising arjuna continuously.

When asked “you said inkavi enbiththu, is it in this manner?”, AzhwAr says “No” and when asked “How”, he says,

  • than sollAl … – Words are his, they are spoken by him and he spoke about himself. Only if I am the object of the praise, I could have sung it.

When asked “If he sang on himself, how did he make it popular in the world that you sang about him”, AzhwAr says,

  • mAyan – Should I tell about it? Does he not have amazing abilities? He had me as a tool and sang himself.

When asked “How did he have you as a tool and sing?”, AzhwAr says,

  • en mun sollum – As he first recites, I would recite after him. If he directly spoke, it will end up like SrI bhagavath gIthA which is difficult to understand. nambi thiruvazhudhi nAdu dhAsar would mercifully say “If an expert in SrI bhagavath gIthA arrives in an assembly, after the recital/explanation, he will be given some rice and sent off; he would not be invited inside; but if an expert in thiruvAimozhi recital/discourse arrives, sarvESvaran himself and the villagers will welcome him themselves, present their own residences for his use and honour him”.

When asked “how did he do that?”, AzhwAr says,

  • mU uruvA mudhalvanE – Just as emperumAn created brahmA, taught him vEdham, and made him transfer the knowledge to dhEvas and would honour him saying “brahmA gave knowledge to dhEvas” and being antharAthmA (in-dwelling super soul) of rudhra, making him burn down the three towns and would honour him saying “rudhra is the thripurAnthaka”, emperumAn himself sang this prabandham, and then claimed that I did it and gave me the honour. Doing the work himself but honouring others is an ancient habit of his! svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam yO vai vEdhAmScha prahinOthi“ (emperumAn creates brahmA and imparts vEdham unto him initially) and mahAbhAratham karNa parvam “vishNurAthmA bhagavathO bhavasya amithathEjasa: thasmAth dhanurjyA samsparSam savishEhE mahESvara:” (The omnipresent vishNu is the antharyAmi for Siva who is infinitely valorous and worshippable; due to this fact, Siva was able to launch the arrow on the bow during the destruction of the three towns). When asked “Why did he himself do it?” AzhwAr says that just as he would directly engage in activities [as vishNu], he would also have brahmA, rudhra et al as his body and would engage in srushti (creation), samhAram (annihilation) etc and would give the honour to them. Similarly, he sang the prabandham himself and gave the authorship to me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.9.1 – enRaikkum ennai

Published by:

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

Full series >> Seventh Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “You have made me who is very lowly to be the most knowledgeable and engaged me in singing thiruvAimozhi; I cannot hold myself together thinking about the favour you have done to me”.

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

enRaikkum ennai uyyak koNdu pOgiya
anRaikkanRu ennaith thannAkki ennAl thannai
in thamizh pAdiya Isanai AdhiyAy
ninRa en sOdhiyai en solli niRpanO?

Listen

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

enRaikkum – Acknowledging first time so that it (such acknowledgement) is eternal
pOgiya – conducting
anRaikkanRu – forever
ennai uyyakkoNdu – specially blessing me
ennai – me
thannAkki – causing the craving in me to exist only for him
ennAl – having me who doesn’t have knowledge etc to sing praises, as the reason
thannai – him (who is having such glories that even vEdham etc give up praising him)
in – pAsurams themselves being very sweet
thamizh – thamizh pAsurams (which are pursuable by all)
pAdiya – sang
Isanai – natural lord
AdhiyAy – being the root cause due to remaining inside me and singing
ninRa – becoming stable due to that
en sOdhiyai – one who revealed his having a radiant form
en – what
solli – say
niRpan – hold myself together

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

Acknowledging first time so that it is eternal, specially blessing me and conducting me forever, causing the craving in me to exist only for him, having me who doesn’t have knowledge etc to sing praises, as the reason and being the root cause due to remaining inside me and singing, and  becoming stable due to that, he, the natural lord sang himself in these very sweet thamizh pAsurams. What will I say about the one who revealed his having a radiant form, and hold myself together? Should I say that he has not acknowledged me first to become favourable towards him? Should I say that he has not carried that forward? Should I say that he has not made me exist fully for him? Should I say that he has not sung these to be claimed as sung by me? Should I say that he has not become radiant due to that? Implies “Saying what, can I hold myself together?”

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

When asked “What favour has he done to melt you like this?”, AzhwAr says,

  • enRaikkum ennai uyyak koNdu – When sarvESvara pursues and accepts a person once, that person could meditate upon that acceptance forever and be uplifted. As said in SrI bhagavath gIthA 18.77thachcha samsmruthya samsmruthya” (thinking about it every time) – subsequently thinking about it forever one can sustain oneself. Just as those who were hit by SrI rAma’s arrows will keep talking about incessantly as said in SrI rAmAyaNam yudhdha kANdam 60.3 “smaran rAghava bANAnAm” (remembering SrI rAma’s arrow, I became anguished), those who are hit by his qualities will also keep talking for ever about the same. The wound caused by arrow can be healed, but there is no antidote for the mark caused by his qualities. Hence, when sarvESvara pursues a person once, that can be thought about forever.

When asked “Did he discard after accepting once?” AzhwAr says,

  • pOgiya anRaikkanRu – Day after day, he pursued in this manner. Seeing the nature of both emperumAn and AzhwAr, it cannot be handled. If we see the nature of AzhwAr who became the target of his pursuing, he cannot handle it [being overwhelmed]; if we see emperumAn, just as a person who steals from a close friend will feel anguished thinking “Oh! what have I done”, emperumAn will feel “I have not done anything for him” even after doing everything, as if he has not done anything.
  • ennaith thannAkki – AzhwAr is saying that he who was ignorant and incapable as said in “aRivilEn” (ignorant), was transformed to have gyAnam (knowledge) and Sakthi (power) matching emperumAn himself.
  • ennaith thannAkki – [another explanation] making him to belong to emperumAn.
  • ennAl thannai – By me who was given strength by emperumAn who is beyond the reach of Sruthi (vEdham), smruthi and ithihAsa etc. He who is beyond the conception of pramANams (tools to gain knowledge) as said in thaiththirIya upanishath “yathO vAchO nivarthanthE” (Speech returned), and in kaushIdhakI upanishath “yasyA matham thasya matham – avigyAtham vijAnathAm” (one who thinks he cannot know, can know and one who thinks he knows, does not know).
  • in thamizh pAdiya – While the meanings and emotions are great in this, even the mere words themselves are so sweet.
  • pAdiya – Saying “he made me sing” or “he sang”. As said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam), having experienced togetherness with AzhwAr, emperumAn will become blissful and sing saying “thennA“.

When asked “How did this sweet prabandham appear?”, AzhwAr says

  • Isanai – Should we say explicitly? Is sarvESvaran not capable of doing anything! Is this difficult for him?

When asked “You are singing his praises! Why are saying that he is the singer?” AzhwAr says,

  • AdhiyAy ninRa – He became the reason for my singing of poems – I sang due to him.

When asked “How did he become the cause?”, AzhwAr says,

  • en sOdhiyai – He disrobed the shawl he was wearing and manifested his divine beauty. Just as many will sing the praises when the curtain is raised, I too called out for him and that ended up as thiruvAimozhi. By manifesting his divine physical beauty, he placed the inner meaning for the pAsurams.

When asked “If you had also sung praises on him, why would you suffer like this?” AzhwAr says,

  • en solli niRpanO –  Did I also walk towards him and end up being pursued by him? [No, he himself pursued first] Alternatively – Am I feeling content due to the limited result? [No unlimited experience is the result] As those who pursued various paths will have [some] reward, did I also pursue some means and consider myself to be deserving of the result? Am I relaxed to let me feel content after getting the reward? How will I hold myself together? This is as said in SrIvishNu purANam 3.4.4 “krishNa krishNa dhvaipAyanam vyAsam vidhdhi nArAyaNam priyam| kOhyanya: puNdarIkAkshAn mahAbhAratha kruthbhavEth ||” (Know that krishNa dhvaipAyana vyAsa, is nArAyaNa himself; Who else other than the lotus-eyed lord can write mahAbhAratham!). ALavandhAr explains this in this manner – “When sarvESvara sets out to do something, is there anything difficult?” Alternatively, emperumAnAr says “If AzhwAr sings this, he will stop at some point; if emperumAn himself speaks, it will go on infinitely; when a young child starts writing, he will write something and stop; if the father or the teacher writes, it will make some sense [as proper writing]; but if emperumAn gets AzhwAr to write, just as in the example of parent-child writing case, the father will pull it to one side and the child will pull it to the other side and will end up being meaningless scribbles; in this manner, while he engaged me in this singing exercise, he made me sing, without being affected by the defects caused by my singing”.

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 – enRaikkum

Published by:

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 ninth decad – AzhwAr enjoyed ISvara‘s diversified wealth which reveals his amazing abilities which fit well with his quality of elimination of AzhwAr’s hurdles and became joyous; he analyses the reason for the delay of elimination of his hurdles and sees that emperumAn has left him in this material realm to accept his vAchika kainkaryam (service by speech) and, becoming pleased with that, ignores his hurdles and highlights the following aspects of emperumAn:

  1. his natural relationship with AzhwAr which makes him have AzhwAr at his service like he would have achith (insentient) serving him
  2. his first initiative
  3. his activities for the sake of the devotees
  4. his desire [towards AzhwAr] ignoring the hurdles
  5. supremacy he acquired due to such desire
  6. the ultimate state of supremacy
  7. elimination of sins which are hurdles for experiencing such supremacy
  8. his auspicious qualities which are greatly enjoyable
  9. the eternal nature of such enjoyability
  10. his unlimited favours without expecting anything in return

AzhwAr meditated upon these aspects and thought “Such great emperumAn eliminated my hurdles and accepted my vAchika kainkaryam; what will I do in return to him?” and becomes greatly blissful being grateful.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously [starting from thiruvAimozhi 7.1uNNilAviya“] AzhwAr asked repeatedly “When one is to attain sarvESvara, even if there are hurdles, if he decides to grant himself, those hurdles will not have any effect; while this is the case, why am I, who thinks ‘my result is dependent on you’, is left in this samsAram (material realm) like this?” emperumAn too, instead of giving a straight solution for this, would manifest some qualities and divert AzhwAr’s attention. Now, in previous decad too AzhwAr asked “While I don’t fit in this samsAram, and cannot sustain without you and you are being my means, how is it that you are amazingly keeping me in this samsAram and conducting me? You should mercifully explain”, emperumAn said “Look at my amazing aspects!”  and manifested his universal form and engaged AzhwAr in that. AzhwAr too would meditate upon those aspects at that time and would subsequently come back and ask the same question. AzhwAr asks “While I am not fitting in this samsAram, why are you keeping me here?” and emperumAn responds “Should you forcefully ask this question to me? If you desired for everything you saw and tasted them, and if you accumulated karma as per those acts, if you had impressions and tastes based on previous births, would you not remain here due to these?” AzhwAr again forcefully asks “While they were there, you ignored them and bestowed me unblemished knowledge and devotion, eliminated my bondage and made me exist exclusively for you; after doing all of these, why are you still keeping me here?” and emperumAn merficully responds with the straight answer “Alright. You said you have completely placed yourself at my disposal in thiruvAimozhi 2.9.4thanakkEyAga enaik koLLum IdhE‘ (only this aspect of having me exclusively exist for you); hence, can I not use you as per my wish? Hence, your nature will be to bring about greatness to me; hence, as I gave knowledge to the world by placing SrI bhIshma on a bed of arrows [and made him recite SrIvishNu sahasranAmam], I am getting you to sing some prabandhams which can be used by myself and my devotees to fruitfully spend our time; we will keep you in this samsAram, until this task is completed”; meditating upon that, AzhwAr could not tolerate emperumAn’s words thinking “Here is sarvESvara himself, who is avAptha samastha kAma (one who has no unfulfilled desire), yet considers that he is having some shortcoming and getting it remedied by me”.  He further thought “If he wanted some prabandhams praising him, while the most intelligent SrI vEdha vyAsa bhagavAn, SrI vAlmeeki bhagavAn, SrI parASara bhagavAn et al, mudhalAzhwArgaL who are known as ‘sendhamizh pAduvAr‘ (beautiful thamizh poets) et al are present, he is engaging me who has been in this samsAram since time immemorial, who is entrenched in worldly pleasures, and who is in the state of achith as said in thaiththirIya upanishath ‘asannEva sa bhavathi’ (he ceases to exist) and is making me sing praises which are apt for him. What a great quality! What a great quality!” and meditated on sarvESvara’s favour towards him, and as he could not do anything matching in return, speaks with gratitude and overwhelming emotions.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.8.11 – Am vaNNam

Published by:

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

Full series >> Seventh Centum >> Eighth 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 truly knew sarvESvaran who cannot be known by anyone and in any way, and mercifully spoke in an apt way for his greatness in paramapadham, in these thousand pAsarams; AzhwAr says “Those who can recite this decad among such thousand pAsurams, to the extent possible, will be considered as kruthakruthya (one who accomplished the task that needs to be done) always”.

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

Am vaNNam innadhonRenRu aRivadhariya ariyai
Am vaNNaththAl kurugUrch chatakOpan aRindhuraiththa
Am vaNNa oN thamizhgaL ivai AyiraththuL ippaththum
Am vaNNaththAl uraippAr amaindhAr thamakkenRaikkumE

Listen

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

Am – apt
vaNNam – mode
innadhu onRu – of this particular type
enRu aRivadhu – to know
ariya – one who is difficult
ariyai – sarvESvara
kurugUrch chatakOpan – AzhwAr who was granted unblemished knowledge and devotion
Am vaNNaththAl – truly
aRindhu – knew
uraiththa – mercifully spoke (matching SrIvaikuNtam’s greatness)
vaNNam – poetic meter
Am – having
oN – having goodness of being pursued by everyone
thamizhgaL – in thamizh
ivai AyiraththuL – among the thousand pAsurams
ippaththum – this decad
Am vaNNaththAl – to their ability
uraippAr – those who can recite
thamakku – for them
enRaikkum – for eternal experience
amaindhAr – prepared.

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

AzhwAr who was granted unblemished knowledge and devotion truly knew sarvESvara who is difficult to be known as “he is in the apt mode of this particular type” and mercifully spoke thousand thamizh pAsurams which are having poetic meter and goodness of being pursued by everyone; those who can recite this decad among those thousand pAsurams, to their ability, will be prepared for eternal experience [of bhagavath kainkaryam in paramapadham].

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

  • Am vaNNam … – AzhwAr sung sarvESvara who is difficult to be known by anyone as having a particular nature. Even vEdham returned being unable to speak about him [his qualities] as said in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned).
  • Am vaNNam … – The pAsurams which are mercifully spoken by AzhwAr matching emperumAn‘s greatness.

When it is said “aRivadhariya ariyai” (hari who is difficult to be known), how can it be said “Am vaNNaththAl uraiththa” (truly knew and spoke)? Aren’t these contradictory?

  • aRindhu uraiththa – Because emperumAn granted him unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” and AzhwAr spoke due to that. When someone tries to know emperumAn on his own efforts, emperumAn is difficult to know; but there is no shortcoming when one tries to know emperumAn through the knowledge given by him. Those who try to know emperumAn on their own are only rejected in mudhal thiruandhAdhi 4neRivAsal thanE Ay ninRAnai aindhu poRivAsal pOrkkadhavam sAththi – aRivAnAm” (Would one who closes the doors of five sensory organs which are difficult to close, know emperumAn who is both the path and the goal?)
  • Am vaNNam oN thamizhgaL … – Beautiful thamizh [pAsurams] which match his greatness; another explanation – thamizh pAsurams having apt poetic meter and goodness of being pursued by everyone. vaNNam – chandhas (poetic meter). Alternative explanation – vaNNam – tone. Pure thamizh pAsurams which are having nice tone.
  • thamizhgaL ivai AyiraththuL ippaththum – This decad among the thousand pAsurams in thamizh.
  • Am vaNNaththAl uraippAr – Now, would those who recite this pAsurams be also blessed by emperumAn with unblemished knowledge and devotion, and recite them in a manner matching his greatness? No – those requirements are only for AzhwAr; for the others who recite this decad, it is sufficient if they recite them to their ability.
  • amaindhAr thamaku enRaikkumE – For them, until eternity, they don’t need the left over water [prasAdham – grace] of emperumAn; it is sufficient for them to have the acceptance of AzhwAr. They will remain fully prepared always for the eternal experience.

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 – 7.8.10 – illai nuNukkangaLE

Published by:

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

Full series >> Seventh Centum >> Eighth 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 meditating upon emperumAn being known through vEdham only, being the cause and having the subtle chEthana (sentient) and achEthana (insentient) entities as his wealth.

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

illai nuNukkangaLE idhanil piRidhennum vaNNam
thollai nannUlil sonna uruvum aruvum nIyE
allith thuzhAy alangal aNi mArba! en achchudhanE!
valladhOr vaNNam sonnAl adhuvE unAkkAm vaNNamE

Listen

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

idhanil – than this
piRidhu – other
nuNukkangaL – subtler
illai – not present
ennum vaNNam – to say
thollai – being anAdhi (beginningless)
nal – having qualities such as apaurushEyathvam (not authored by any one) etc
nUlil – in vEdha SAsthram

(subtler than the states of avyaktha, akshara etc)
sonna – mentioned by the term “thamas” (primordial matter)
uruvum – achith (insentient objects)
aruvum – chith (sentient beings)
nIyE – you became them [i.e. their antharyAmi] as mentioned in “sadhEva

(in this manner, after being the soul of chith and achith)
alli – having flower string
thuzhAy alangal – thiruththuzhAy (thuLasi) garland
aNi – having as decoration
thirumArba – having the divine chest
en – my
achchudhanE – oh one who is having divine form, and who never lets your devotees fail!

(the great all encompassing glories of yours, as mentioned here)
valladhOr vaNNam – the great way
sonnAl – even if said by vEdham etc
unakku – for you
adhuvE vaNNam – the manner
Am – it is (you remain obedient towards your devotes)

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

To say that there is nothing subtler than these [achith and chith in subtle state], you became the achith and chith which are mentioned by the term thamas as mentioned in “sadhEva“, in the vEdha SAsthram which is anAdhi and having qualities such as apaurushEyathvam (not authored by any one) etc; oh my lord who is having divine form with thiruththuzhAy garland (strung with flowers) decorated divine chest, and who never lets your devotees fail! Even if vEdham etc explain your great ways, that is the way it is for you.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • illai nuNukkam … – That there is no subtler entity than these. That is, chEthanas (sentient) and achEthanas (insentient) entities, which are not having any name and form on their own and are indicated only by brahmam’s name and form, which are in causal form, are at your disposal.
  • thollai nannUlil sonna – thaiththirIya upanishath [which is part of ancient vEdha SAsthram] said “sadhEva sOmya idham agra AsIth” (dear child! there was only sath in the beginning [during srushti, creation]). Thus, his being the cause of jagath (universe) is explained.
  • allith thuzhAy … – bhagavAn being with nithya vibhUthi (paramapadham) is explained. Having divine chest which is decorated with thiruththuzhAy garland which has flowers in them; oh one who manifests such permanent presence in paramapadham, to me!
  • valladhOr … – This is explained in two ways. When an AthmA talks about bhagavAn with all his capability, that will still mean that only a few aspects of yours are spoken, since you cannot be defined in a certain way; at that time, would that [explained by the AthmA] be your nature? AzhwAr says that it is not so [not limited to the AthmA’s understanding/explanation]. Another explanation – those who are friendly [affectionate] towards you, though they may not be intelligent, if they say something about emperumAn, instead of thinking “I cannot be comprehended and spoken about by nithyasUris amidst whom I reside in SrIvaikuNtam. How can a very lowly bound soul in samsAram speak about me as if he knows me well?” and becoming angry, emperumAn would [mercifully] think that whatever that AthmA spoke about, is his nature.

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 – 7.8.9 – enna iyaRkaigaLAl

Published by:

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

Full series >> Seventh Centum >> Eighth 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 meditates upon emperumAn having gyAnEndhriyams (organs of knowledge), karmEndhriyam (organs of action) and pleasures such as Sabdha etc, as his wealth.

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

enna iyaRkaigaLAl enganE ninRittAy en kaNNA!
thunnu kara saraNam mudhalAga ellA uRuppum
unnu suvai oLi URoli nARRam muRRum nIyE
unnai uNaravuRil ulappillai nuNukkangaLE

Listen

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

(manifesting your forms)
ennai – me
ALum – enslaving
kaNNA – Oh krishNa!

(not being able to determine)
enna iyaRkaigaLAl – In which manner
ninRittAy – you mercifully remain?
thunnu – well seated (in the body)
kara saraNam mudhalAga – karmEndhriya and gyAnEndhria such as hands, feet etc
ellA uRuppum – all organs
unnu – to have the mind deeply engage with
suvai oLi URu oli nARRam – rasa (taste), rUpa (form), sparSa (touch), Sabdha (sound) and gandha (smell)
muRRum – all pleasures
nIyE – to be you only
unnai – you (who are the antharyAmi of them)
uNara uRil – if we set out to prove

(as said in “aNIyasAm aNIyAmsam“)
nuNukkangaL – subtle aspects
ulappu – boundary
illai – not present.

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

Oh krishNa who enslaved me! In which manner, you mercifully remain? If we set out to prove that you are the organs such as karmEndhriya and gyAnEndhria such as hands, feet etc which are well seated in the body and all pleasures such as rasa, rUpa, sparSa, Sabdha and gandha which engage the mind deeply, there is no boundary for the subtle aspects.

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

  • enna iyaRkaigaLAl enganE ninRittAy en kaNNA – With what type of nature and in what forms, do you remain? Oh krishNa who is obedient towards me!
  • thunnu … – You are the controller for all the organs such as karmEndhriyam and gyAnEndhriyam which are closely located, and for the pleasures such as Sabdha etc which are meditated upon and desired for.
  • unnai uNara uRil – If we set out to know you.
  • ulappu illai nuNukkangaLE – There is no end for your greatness. As said in “aNIyAmsam aNIyasAm” (one who is very subtle), AthmAs have pervaded achith (insentient objects) everywhere, and emperumAn is pervading both AthmAs and achith, in a subtle manner.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.8.8 – enna suNdAyangaLAl

Published by:

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

Full series >> Seventh Centum >> Eighth 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 “How amazing that emperumAn creates all the universes, pervades inside and outside and controls everything, and yet he is difficult to comprehend!”

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

enna suNdAyangaLAl ninRittAy ennai ALungaNNA?
innadhOr thanmaiyai enRu unnai yAvarkkum thERRariyai
munniya mU ulagum avaiyAy avaRRaip padaiththum
pinnum uLLAy! puRaththAy ivai enna iyaRkaigaLE

Listen

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

enna suNdAyangaLAl – with what selfish, sportive activities
enganE – in what manner
ninRittAy – you remain
en kaNNA – oh krishNa who is obedient towards me!
innadhuOr – this
thanmaiyai – having particular nature
enRu – as
unnai – you who are inconceivable
yAvarkkum – even for the most intelligent persons
thERRa – to determine
ariyai – and difficult to know;
munniya – being without a beginning and continuously flowing
mU ulagum – three types of worlds such as kruthaka, akruthaka and kruthAkruthaka
avaiyAy – being antharyAmi for them
avaRRai – those
padaiththu – create
pinnum – further
uL – pervading inside as antharyAmi
puRam – pervading outside as the support
Ay – you are having;
ivai – these
enna – what
iyaRkaigaL – nature of acts?

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

Oh krishNa who is obedient towards me!  With what kind of selfish, sportive activities you remain! You are inconceivable to determine saying “you are of this particular nature” even for the most intelligent persons, and are difficult to know. Being the antharyAmi of the three types of worlds such as kruthaka, akruthaka and kruthAkruthaka, which are without a beginning and continuously flowing, you created them, and further pervaded them inside as antharyAmi and outside as the support; of what nature are these acts?

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • enna … – Oh krishNa who has enslaved me! What [amazing] activities are you having!
  • innadhOr … – You remain as the cause for everything, and cannot be estimated to be of particular nature, even by the most intelligent persons; as said in “brahmApi na vEththi alpam prayathnatha:” (Even brahmA  does not know a little bit about sarvESvaran even after trying hard).
  • munniya mU ulagum avaiyAy – Being the controller for the three worlds which are continuously existing since time immemorial [and being ancient due to that].  The term ‘three worlds’ would refer to three types of chEthanas [badhdha (bound), muktha (liberated), nithya (eternally free)] or three types of worlds [kruthaka, akruthaka and kruthAkruthaka].
  • avaRRaip padaiththu – When it is in the context of wealth [worlds], it means creating them; when it is in the context of chEthanas, it means bestowing them knowledge.
  • pinnum uLLAy puRaththAy – Oh one who pervades as said in nArAyaNa sUktham “anthar bahiScha” (pervading inside and outside).
  • ivai enna iyaRkaigaLE – You have them as your sport, and for us they remain amazing.

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 – 7.8.7 – thuyarangaL seyyum

Published by:

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

Full series >> Seventh Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventth pAsuram, AzhwAr meditates upon emperumAn having variegated aspects such as abhimAnam (pride) etc which lead to sorrow.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

thuyarangaL seyyyum kaNNA sudar nIL mudiyAy! aruLAy
thuyaram sey mAnangaLAy madhanAgi ugavaigaLAy
thuyaram sey kAmangaLAyth thulaiyAy nilaiyAy nadaiyAy
thuyarangaL seydhu vaiththi ivai enna suNdAyangaLE

Listen

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

thuyarangaL – sorrows as per karma
seyyyum – while doing that
kaNNA – in his incarnation
sudar nIL mudiyAy – oh one who conducts without differentiation in your supreme state!
thuyaram sey – being the cause of sorrow
mAnangaLAy – pride caused by being born in high family heritage etc
madhanAgi – (as said in “EthEmadhA:“) arrogance which is caused by pride etc
ugavaigaLAy – pleasures derived from those arrogance etc
thuyaram – sorrows such as affection [towards such pleasures]
sey – causing
kAmangaLAy – lust in the form of thirst for such pleasures
thulaiyAy – the evolution which cause variations in such objects
nilaiyAy nadaiyAy – their existence and movements

(for chEthanas (sentient beings), in this manner)
thuyarangaL – sorrows
seydhu – created
vaiththi – and placed;
ivai – these
enna suNdAyangaL – what kind of selfish acts which lead to sorrow to others?
aruLAy – mercifully explain

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

Oh one who conducts without differentiation in your supreme state and in your incarnation, in giving sorrows as per karma! You have created sorrows such as pride which are caused by being born in high family heritage etc which cause sorrow, the arrogance which is caused by such pride etc, pleasures derived from those arrogance etc, lust in the form of thirst for such pleasures which cause sorrows such as affection etc, the evolutions which cause variations in such objects, their existence and movements, and placed them; what kind of selfish acts are these which lead to sorrow to others? Mercifully explain.

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

  • thuyarangaL … – Oh krishNa who causes sorrows!
  • sudar nIL mudiyAy – Meditating upon his wealth is also as harmful as his divine crown. piLLAn explains this as AzhwAr reminiscing what he experienced previously in thiruvAimozhi 7.7.10muRRa im mU ulagum viriginRa sudar mudikkE oRRumaik koNdadhu” (my heart became attached to the radiant, divine crown [of emperumAn] which is spreading like radiance, having the complexion of shining gems and pervading the world which has three types of chEthanas and achEthanas). Because it has to be enquired and learned from him, it is said to be tormenting.
  • thuyaram sey … – The pride of being “dhAsOham” (I am a servitor) is priceless. Unlike that, the pride which causes sorrow by thinking “sOham” (I am he [supreme lord]).
  • madhan … – Arrogance caused by worldly joy, and the lust which leads to destruction as said in SrI bhagavath gIthA 2.62 and SrI bhagavath gIthA 2.63 “sangAth sanjAyathE kAma: … budhdhinASAth praNaSyathi” (from attachment occurs lust … due to destruction of intelligence, he himself perishes). bhagavath kAmam is unlike that [it leads to uplifting].
  • thulaiyAy – as pramANam (authentic text) which measures [one’s state/progress].
  • nilaiyAy nadaiyAy – Explains sthAvara [plants, stationary] and jangama [animals, mobile]. Also explains existence and movements [of previously explained aspects]. You are causing sorrows in this manner!
  • ivai enna suNdAyangaLE – This is enjoyable sport for you. But this is causing sorrow for us.

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 – 7.8.6 – mayakkA! vAmananE!

Published by:

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

Full series >> Seventh Centum >> Eighth 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 astonished enjoying emperumAn having contrasting aspects starting with forgetfulness, as his wealth.

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

mayakkA! vAmananE! madhiyAm vaNNam onRaruLAy
ayarppAyth thERRamumAy azhalAyk kuLirAy viyavAy
viyappAy venRigaLAy vinaiyAyp payanAyp pinnum nI
thuyakkAy nI ninRavARu ivai enna thuyarangaLE

Listen

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

mayakkA – Oh one who mesmerized mahAbali’s heart by your form, walk and speech                    vAmananE – Oh vAmana!
madhiyAm vaNNam – to grant knowledge (after eliminating my confusions)
onRu – one thing
aruLAy – mercifully explain;
ayarppu – forgetfulness
thERRamum – clarity
Ay – having at your disposal
azhal – heat
kuLir – coolness
Ay – having at your disposal
viyavu – amazement
viyappu – objects which cause amazement
Ay – having at your disposal
venRigaL – victorious abilities in this world
Ay – having at your disposal
vinai – deeds in the form of puNya (virtues) and pApa (vices)
payan – their respective results
Ay – having at your disposal
pinnum – further
thuyakku – the bewilderment of chEthanas in these aspects
Ay – having at your disposal
(nI – you)
ninRa – in this manner, being the enjoyer of such aspects
ARu – means

(for the universe)
enna – what
thuyarangaL – kind of sufferings!

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

Oh vAmana who mesmerized mahAbali’s heart by your form, walk and speech! Mercifully explain one thing to me to grant me knowledge. You are having at your disposal, forgetfulness and clarity, heat and coolness, amazement and objects which cause amazement, victorious abilities in this world, deeds in the form of puNya and pApa and their respective results, and the bewilderment of chEthanas in these aspects. What kind of sufferings do your means of being the enjoyer of such aspects, cause to this universe!

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

  • mayakkA – Oh one who mesmerizes anyone who approaches you irrespective of who they are!

When asked “Where did we see that?” AzhwAr explains

  • vAmananE – Oh you who mesmerized mahAbali himself to willingly pour the water and give you the worlds after having his heart melted even though he was torturing the dhEvas (celestial beings) on whose behalf you went to him! As said in periya thirumadal “mannai manam koLLa vanjiththu nenjurukki” (emperumAn deceived mahAbali, the emperor to captivate his heart, by melting it).
  • madhiyAm … – You should bring clarity in me so that I don’t get confused between favourable and unfavourable aspects.
  • ayarppAyth thERRamumAy – He himself said in SrI bhagavath gIthA 15.15maththa: smruthir gyAnam apOhanam cha” (knowledge to identify any entity and forgetfulness originate from me). Being forgetfulness and clarity. Here, AzhwAr is not focussing contrasting aspects of emperumAn‘s wealth but the variegated nature of the same [since contrasting aspects are already explained in thiruvAimozhi 6.3nalguravum selvum“].
  • azhalAyk kuLirAy – coolness and heat.
  • viyavAy viyappAy – amazement and objects which cause amazement.
  • venRigaLAy – victories.
  • vinaiyAyp payanAy – puNya and pApa, and their respective result.
  • pinnum nI thuyakkA – Further, to cause bewilderment even in those who taken refuge in you, you give them anyathA gyAnam (understanding an object to be something else) and viparItha gyAnam (understanding the object’s attributes incorrectly).
  • nI ninRa ARu – The way you remain.
  • iuvai enna thuyarangaLE – You are having these as enjoyable sport; but these are causing us great sorrow.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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