Category Archives: thiruvAimozhi 7th centum

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 7.7.10 “muRRa 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

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 15.15 “maththa: 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 6.3 “nalguravum 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

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

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 fifth pAsuram, AzhwAr merciful explains the main principle of this decad saying “You have eliminated my attachment towards material aspects and fully sustain on you, yet it is amazing that you are leaving me in this material world”.

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

pAsangaL nIkki ennai unakkE aRak koNdittu nI
vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy
kAyamum sIvanumAyk kazhivAyp piRappAyp pinnum nI
mAyangaL seydhu vaiththi ivai enna mayakkukkaLE

Listen

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

ennai – me (who is totally subservient to you, who is fully protected by you)
pAsangaL – inapt aspects
nIkki – eliminating

(as said in thiruvAimozhi 2.9.4 “thanakkEyAga enaikkoLLum IdhE“)
unakkE aRa – to exist exclusively for your sake
koNdittu – accepting
vAsam – having great fragrance manifesting total subservience
malar – having flower
thaN thuzhAy – decorated with fresh thiruththuzhAy (thuLasi)
mudi – having hair
mAyavanE – Oh amazingly enjoyable one!
nI – you (who are protector and the enjoyable one)
kAyamum – the body which binds
sIvanum – bound soul
kazhivu piRappu – the death and birth (which occur to these)
Ay – while at your disposal
pinnum – further

(nI – you)
(to become attached to body etc)
mAyangaL – deceptions such as avidhyA (ignorance), karma (puNya/pApa), vAsanA (impressions), ruchi (taste)
seydhu – created
vaiththi – and placed;
ivai – these
enna mayakkukkaL – what kind of bewildering acts!
aruLAy – mercifully explain

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

Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! While the body [matter] which binds and the souls which are bound, and their death and birth, at your disposal, you further created deceptions such as avidhyA, karma, vAsanA, ruchi and placed them. What kind of bewildering acts are these! 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

• pAsangaL nIkki – Eliminating ignorance. Eliminating avidhyA etc and the bondage of tight ropes which are in the form of karma.
• ennai – me who is engaged in worldly pleasures.
• unakkE aRak koNdittu – Made me to be as said in thiruvAimozhi 1.1.1 “thuyar ARu sudaradi thozhudhezhu” (to rise after worshipping the divine feet which eliminate sorrows).

What did emperumAn manifest to eliminate the bondage and to make AzhwAr exist fully for him?

• vAsa malar … – He manifested the thuLasi garland on his hair and eliminated AzhwAr’s attachment to worldly pleasures and made AzhwAr exist fully for him.
• aruLAy – Did you develop me into such [advanced] state to torment me by keeping me here?
• kAyam … – Body and soul, and birth and death.
• pinnum … – After granting knowledge about you, you are still placing me in this samsAram where I don’t fit anymore.
• ivai enna mayakkukkaLE – What kind of inconceivable acts are these! I thought that you accepted me since you eliminated my attachment towards worldly pleasures and developed my attachment towards you; but I am thinking that you are planning to abandon me since you have still kept me in this samsAram; what kind of bewilderment is this!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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 fourth pAsuram, AzhwAr mercifully explains how emperumAn is having nithya (eternal) and anithya (transient) entities as his wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are having lotus eyes which reveal your enjoyability in the form of supremacy and simplicity, and you are having eternal and transient entities as your wealth; how do you meditate about the protection of such entities?”

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

kaL avizh thAmaraik kaN kaNNanE! enakkonRaruLAy
uLLadhum illadhumAy ulappillanavAy viyavAy
veLLath thadangadaluL vida nAgaNai mEl maruvi
uLLap pal yOgu seydhi ivai enna upAyangaLE!

Listen

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

kaL – honey
avizh – sprouting
athAmarai – like fresh lotus flower
kaN – having divine eyes
kaNNanE – Oh krishNa!
enakku – for me

(the means of protection which you are contemplating)
onRu – one
aruLAy – you should mercifully tell;
uLLadhum – being eternal (due to being nithyam) [chith (sentient beings)]
illadhumAy – being transient (due to having forms which keep changing) [achith (insentient objects)]
ulappillanavAy – being innumerable
viyavAy – having entities which have differences, as your prakAra (form)

(to protect all these chEthanas and achEthanas)
veLLam – fully
thadam – having space
kadal uL – in milk ocean
vidam – spitting out poison (being invincible by enemies)
nAgaNai mEl – on the mattress called thiruvananthAzhwAn
maruvi – fitting well
uLLam – in your divine heart
pal – many types
yOgu – thoughts for protection
seydhi – contemplating;
ivai – these
enna – what
upAyangaL – means!

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

Oh krishNa who is having divine eyes which appear like fresh lotus flowers which sprout honey! you should mercifully tell me one thing; you are having innumerable eternal and transient entities which have differences, as your prakAra; you are contemplating many types of thoughts in your divine heart for the protection of such entities, while fitting well on the mattress called thiruvananthAzhwAn who is spitting out poison, in the fully, spacious milk ocean; what means are you contemplating! I am not sure about what is going on in your divine heart. Are you thinking to incarnate? Are you thinking about how to eliminate the hurdles? Are you thinking about how to fulfil the desires [of such entities]? Are you thinking about uniting with your devotees? Are you thinking to become victorious? You should firmly and mercifully explain which is the one that you are thinking about.

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

• kaL avizh … – Oh one who is having divine eyes which resemble freshly blossomed lotus flower and who is obedient! emperumAn‘s wealth is attractive to AzhwAr just as his divine eyes. Alternative explanation – just as his divine eyes is hurting AzhwAr, experiencing his wealth too is causing hurt. What is causing hurt here? When one has a doubt due to lack of clarity on a particular subject, one will be distressed, and that would cause hurt. piLLAn explains “AzhwAr is reminiscing what he said in previous decad ‘sUzhavum thAmarai nAL malar pOl vandhu thOnRum‘ (They came and appeared like fresh lotus flower which is surrounding everywhere)”. Hearing this nanjIyar mercifully said “it will be nice if this too is similar to the experience AzhwAr had previously; but this being in a different taste, as the context here is AzhwAr being awakened from his previous bewilderment, that principle will not fit here”.
• uLLadhum … – Being the controller for the innumerable AthmAs (souls) which are said as existing [sath] and the variegated achith (matter) which are said as non-existing [asath]. As said in SrIvishNu purANam 2.13.96 “yaththu kAlAntharENApi nAnya samgyAm upaithi vai | pariNAmAdhi sambhUthAm thath vasthu nrupathachcha kim ||” (Oh king! That which has no changes such as growth or shrinkage, is called vasthu; you analyse about that), since achith is transitory it can be said as non-existing; and since AthmA is always singular in form, it is said as existing.
• veLLath thadam kadal uL … – In milk ocean, fitting well on thiruvananthAzhwAn who is spitting poison to stop unfavourable ones from getting close. AdhiSEsha would have his fear placed in inappropriate place [where there is no reason for fear] and spit poison as said in nAnmugan thiruvandhAdhi 10 “AngAravaram adhu kEttu azhal umizhum – pUngAr aravaNaiyAn” (emperumAn has the furious AdhiSEshan as his mattress, who is spitting fire on hearing the praises of brahmA et al during thrivikrama avathAram, mistaking it to be an army of attackers).
• uLLap pal yOgu seydhi – You are having many thoughts in your divine mind for our protection. Just as there are so many different chEthanas (AthmAs), his thoughts are also so variegated and vast. How is this fitting with the preceding and succeeding sections [this is related to emperumAn being upAyam, while rest of the pAsuram, decad is focussed on AzhwAr enjoying emperumAn’s wealth]? achith, being transitory, should be given up; AthmA [chith], being singular in nature, should be pursued; ISvara would be the controller for both achith and chith; such emperumAn thinks “This chEthana has karma which he performs and has his own desires; unless he develops desire to reach me, he will not have the means to reach me; as he does not have that, what shall be done” and is resting there, thinking about the means to uplift him thinking “what shall we do to make him reach me, while he does not have the desire and does not say as in thiruviruththam 1 ‘inninRa nIrmai ini yAm uRAmai’ (I cannot bear this lowly life)” as if he said that.
• ivai enna upAyangaLE – As the chEthanas are many, their protection will also be in many forms; and since emperumAn is sarvagya (omniscient) he will know all such means; what [amazing] means are these!

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

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 third pAsuram, AzhwAr says “emperumAn is the one who is having the many yugas starting with kruth yuga, and all the dhEvas (celestial beings), manushyas (human beings) et al who exist in those times, as his wealth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Being great and yet being subservient towards your followers, and while remaining as all entities starting with time, you should mercifully explain your uniqueness of being unconnected with them”.

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

chiththirath thEr valavA! thiruchchakkaraththAy aruLAy
eththanai Or ugamum avaiyAy avaRRuL iyalum
oththa oN pal poruLgaL ulappillanavAy viyavAy
viththagaththAy niRRi nI ivai enna vidamangaLE!

Listen

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

(as per the situation)
chiththiram – in many ways
thEr – chariot
valavA – one who can conduct
thiruchchakkaraththAy – similarly, oh one who is having the weapon, divine chakra, which can transform day into night!
aruLAy – you should mercifully explain;
eththanai – having variations [in yugas] such as krutha, thrEthA, dhvApara and kali
Or – distinguished to be incomparable with one another
ugamum – being the controller of yugas
avaiyAy – being the time
avaRRuL – in it
iyalum – occurring
oththa – being the same in being the embodiment of knowledge
oN – having distinguished aspects such as being self-illuminating, being knowledgeable etc
pal – having distinguished natures as said in “EkO bahUnAm”
ulappillana – innumerable
poruLgaL – chith (sentient) and achith (insentient) entities
Ay – having them as your form
viyavu – for the differences (in them such as dhEva, manushya forms which conceal the equality of the souls)
Ay – being the controller

(while being like this)
viththagaththAl – being amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni”
nI niRRi – you remain;
ivai enna vidamangaL – what kind of uniqueness is this?

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

Oh one who can conduct your chariot in many ways and who is having the weapon, divine chakra, which can transform day into night! You should mercifully explain; your are being the controller of yugas which are having variations such as krutha, thrEthA, dhvApara and kali, and are distinguished to be incomparable with one another; you are being the time and having as your form, the innumerable chith (sentient) and achith (insentient) objects which are existing within the scope of such time, being the same in being the embodiment of knowledge, having distinguished aspects such as being self-illuminating, being knowledgeable etc and having distinguished natures as said in “EkO bahUnAm“; you are being the controller for their differences; yet, you remain amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni“; what kind of uniqueness is this?

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

• chiththirath thEr valavA – Oh one who can conduct the chariot in amazing ways! His amazing acts include – when dhrONa arranged the armies and waited at the entrance, emperumAn went around him and placed the chariot beyond his reach, stopping him from being able to fight; bhIshma can aim for distant target, and arjuna’s arrow will fall short; hence when bhIshma takes aim, emperumAn will drive the chariot too far away from his sight and when arjuna takes him, he will drive the chariot to be too close to bhIshma; this ability of driving the chariot makes AzhwAr praise emperumAn as “chiththirath thEr valavA“.
• thiruchchakkaraththAy – Oh one who is having the weapon which can transform day into night [as done while killing jayadhradha]!
• eththanai Or ugamum avaiyAy – being the controller of yugas such as krutha etc.
• avaRRuL iyalum – residing within the time frame of the yugas.
• oththa … – Being equal in one aspect, and at the same time being different in another aspect, having distinguished, many types of objects – having many such objects as your prakAra (form). Being equal by the species such as dhEva, manushya et al, but being different due to being individual entities. While all AthmAs will be equal due to being embodiment of knowledge, due to the individual identity, they will all be separate/different from one another.
• viththagaththAy niRRi nI – You remain causing amazement for everyone.
• ivai enna vidamangaLE – What kind of togetherness of unrelated objects is this!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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 second pAsuram, AzhwAr is mercifully explaining how emperumAn is having entities such as chandhra (moon), sUrya (sun) etc as his wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Your highness who has the completeness acquired by fulfilling your desire, should mercifully explain your variegated nature of having chandhra, sUrya etc as your wealth”.

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

angaN malarth thaNduzhAy mudi achchudhanE! aruLAy
thingaLum gyayiRumAych chezhum pal sudarAy iruLAy
pongu pozhi mazhaiyAyp pugazhAyp pazhiyAyp pinnum nI
vengaN vengURRamumAm ivai enna vichiththiramE!

Listen

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

am – distinguished
kaL – having honey
malar – having flower
thaN – invigorating
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudi – having hair
achchudhanE – Oh achyutha who does not fail (due to complete lordship acquired after accomplishing the desired task)
aruLAy – you should mercifully explain!

(those who give out coolness and heat)
thingaLum – moon
gyAyiRumAy – being sun
sezhum – distinguished
pal – many
sudarAy – luminous objects such as planets, stars
iruLAy – darkness (in which, creatures cannot see the objects)
pongu – in abundance (for the growth of such creatures)
pozhi – pouring
mazhaiyAy – being rain
pugazhAy – glories (which were earned by the crop etc which grew abundantly due to the rain [and were shared to others])
pazhiyAy – blame (due to inapt recipient etc)

(when such blame becomes large)
pinnum – further
vem kaN – being with cruel eyes (to destroy them)
vem – with cruelty
kURRamumAm – being death personified
ivai – these aspects
enna vichithram – how variegated?

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

Oh achyutha who is having hair which is decorated with distinguished, honey filled, flowered thiruththuzhAy and who does not fail! You should mercifully explain! How variegated your aspects are? You are being moon, sun and many distinguished, luminous objects such as planets, stars; you are being darkness; you are being the rain which is pouring in abundance; you are being glories and blame, and further being with cruel eyes as cruel death personified.

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 kaL malar … – Oh one who is having beautiful thiruththuzhAy which has honey and flower, on your divine hair and having that beauty eternally without any change ever! Experiencing bhagavAn’s wealth is as enjoyable for AzhwAr, as his garland on his hair. piLLAn explains, AzhwAr is reminiscing what he said in the previous decad as in thiruvAimozhi 7.7.9 “viLginRa pUnthaNduzhAy virai nARa vandhu” (to spread the fragrance of thiruththuzhAy which has blossomed flower). Here, AzhwAr is enjoying emperumAn‘s hair through sAkshAthkAram (internal vision) instead of being harmed by uruveLippAdu (visualisation) as said in previous decad “mAyan kuzhal viLginRa pUndhaNdhuzhAy virai nARa vandhu“.
• thingaLum gyAyiRumAy – As said in SrIvishNu purANam 5.10.13 “sUryAmSu janitham thApam ninyE thArApathiS Samam” (The heat caused by sun’s rays was removed by the moon, you are being the moon which refreshes chEthanas (sentient beings) by eliminating the heat caused by sun’s rays, and being the sun which eliminates the wetness caused by moon.
• sezhum pal sudarAy – being the stars which have movements which determine the gain and loss of chEthanas.
• iruLAy – being the darkness which helps in enjoyment of chEthanas.
• pongu pozhi mazhaiyAy – Being the rain which helps producing crops which help all creatures.
• pugazhAy – fame which is desired by all
• pazhiyAy – blame which should be eliminated by struggling hard by everyone
• pinnum – further
• vem kaN vem kURRamumAm – As said in SrI rAmAyaNam AraNya kANdam 65.4 “purAbhUthvA mrudhurdhAntha: sarva bhUtha hithE ratha: | na krOdha vaSAm Apanna: prakruthim hAthum arhasi ||” (SrI rAma should not give up his natural calmness and assume anger, after previously being very kind hearted, being in full control over his senses and being desirous of doing good to all creatures), once their conduct becomes too bad, instead of showering his cool glance, he himself shows his cruel glance.
• vem kURRam – Being very cruel-hearted to make demoniac persons cry for water. This explains how emperumAn becomes the antharyAmi of rudhra etc during samhAram (annihilation).
• ivai enna vichiththiramE – How variegated are these! Kindly explain.

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

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

Full series >> Seventh Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mediates upon emperumAn having variegated causes and effects as his wealth, and asks emperumAn “how is this!” in amazement.

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

mAyA! vAmananE! madhusUdhA! nI aruLAy
thIyAy nIrAy nilanAy visumbAyk kAlAy
thAyAyth thandhaiyAy makkaLAy maRRumAy muRRumAy
nIyA nI ninRavARu ivai enna niyAyangaLE!

Listen

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

mAyA – Oh one who has naturally amazing abilities
vAmananE – (matching such ability, one who requested for alms in a tiny form as the huge mEru mountain was shrunk into a small stone) being vAmana
madhusUdhA – Oh one who destroys (like you destroyed madhu to eliminate the doubts of those who doubted your variegated abilities)!
nI – yourself
aruLAy – should kindly explain the way you have your variegated wealth;
thI nIr nilan visumbu kAl – five great elements which are the cause for the spherical universe
thAy thandhai makkaL maRRum – mother, father, children et al (who are all residents in the universe and are unique in their own ways)
muRRum – all entities which are connected to mother, father, children et al
Ay – having them as prakAram (form) to have them at your full disposal

(not limited to that)
nIyAy – being the one with distinguished form
nI – you
ninRa – remaining
ivai ARu – this manner
enna – what
niyAyangaL – are under [what] principles?

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

Oh one who has naturally amazing abilities! Oh vAmana! Oh destroyer of madhu! You should kindly explain the way you have your variegated wealth; under what principles, are you remaining in this manner with the five great elements which are the cause for the spherical universe, mother, Father, children et al and all entities which are connected to them, as your form and being the one with a distinguished form as well? AzhwAr is mercifully saying “since the causal entities are themselves present as effectual entities, bhagavAn who is the antharyAmi of everyone/everything, without being contaminated with the faults of those entities, should himself mercifully explain these confidential principles of vEdhAntham”.

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

• mAyA – This one word is the essence of this decad.
• vAmananE – The meaning of the word mAyA is well manifested here. AzhwAr is saying “born on one day, grew up on the same day, went to mahAbali and stood in front of him, mercifully spoke so convincingly that he will follow every word of it, showed small feet and measured the world with huge feet, and oh vAmana who thought about all of these ahead!”
• madhusUdhA – Just as vAmanAvathAram is for amazing acts, madhusUdhanAvathAram is for eliminating hurdles.
• madhusUdhA nI aruLAy – Just as you killed madhu, you should mercifully eliminate my doubts as well.
• thIyAy … – The variegatedness which is seen in the effect, will be seen in cause as well. That is, each one is distinct in nature. In this manner, emperumAn is the controller of the five great elements.
• thAyAy … – Even the effectual entities, what is done by mother is not done by father; the help done by father is not done by the sons; the help done by the sons is not done by the relatives; in this manner, being all types of relatives.
• muRRumAy – Oh controller of all those related entities in the form of chEthanas (sentient beings) and achEthanas (insentient objects) who are not mentioned here!
• nIyAy – His distinguished form is unlike [much more glorious than] the universal form. AzhwAr acquired great knowledge that emperumAn‘s presence in paramapadham being enjoyed by the nithyasUris and his having universal form, are equally enjoyable.
• nI ninRavARu – The manner in which you remained with these variegated forms.
• ivai enna niyAyangaLE – How amazing these forms are! Though in the beginning itself AzhwAr has enjoyed emperumAn‘s wealth, he is enjoying emperumAn’s wealth as if he has never experienced them, just as while experiencing emperumAn’s qualities is ever fresh as mentioned in thiruvAimozhi 2.5.4 “appozhudhaikku appozhudhu en ArAvamudhamE” (every moment, emperumAn is like infinitely relishable nectar).
• ivai enna niyAyangaLE nI aruLAy – You should kindly explain this. Just as you cleared the doubt of arjuna as said in SrI bhagavath gIthA 6.39 “thvadhanya: samSayasyAsya chEththA na hyupapadhyathE” (none other than you are qualified to clear this doubt), you should clear my doubt as well.

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

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who know this decad, will not go through the sufferings which I endured in this decad, and will eternally associate with ayarvaRum amarargaL (nithyasUris)”.

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

katkariya piraman sivan indhiran enRivarkkum
katkariya kaNNanaik kurugUrch chatakOpan sonna
utkudai AyiraththuL ivaiyum oru paththum vallAr
utkudai vAnavarOdu udanAy enRum mAyArE

Listen

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

katku – for the eyes (of humans et al)
ariya – difficult to see
piraman sivan indhiran – brahmA, rudhra, indhra et al
enRu – as told
ivarkkum katku – for their eyes
ariya – difficult to see
kaNNanai – krishNa
kurugUrch chatakOpan – AzhwAr (who experienced through visualisation)
sonna – mercifully spoke
utku – strength (to reveal bhagavAn’s svarUpa (true nature), rUpa (forms), guNa (qualities) etc)
udai – having
AyiuraththuL – among the thousand pAsurams
oru – distinguished (due to revealing bhagavAn’s great beauty)
ivaiyum paththum – this decad
vallAr – those who can practice
utku udai – those with strength (to eternally experience bhagavAn)
vAnavarOdu – with the residents of paramapadham
enRum – always
udanAy – to be known as equals
mAyAr – will live (without destruction in nature of self which is in the form of bondage in samsAram).

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

AzhwAr mercifully spoke this distinguished decad among the thousand pAsurams which are having strength [to reveal bhagavAn’s true nature, forms, qualities etc] and which are on krishNa who is difficult to be seen by the eyes of brahmA, rudhra, indhra et al who are told to be difficult to be seen by the eyes of humans et al. Those who can practice this decad will be always known as equals to the residents of paramapadham who have the strength to eternally experience bhagavAn and will live with them.

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

• katkariya … – krishNa who cannot be seen by the eyes of dhEvathAs such as brahmA et al who cannot be seen by the eyes of humans. krishNa, who cannot be seen by brahmA et al, revealed himself to AzhwAr through visualisation so that AzhwAr cannot forget him and krishNa chased and surrounded AzhwAr wherever he went. Just as he made it difficult for the eyes of brahmA et al to see him, he manifested himself to AzhwAr, as said in “sUzhavum thAmarai nANmalarmEl vandhu thOnRum” (he came and appeared like fresh lotus flower).
• kurugUrch chatakOpan sonna – Mercifully spoken by AzhwAr.
• utkudai AyiraththuL … – Among the thousand pAsurams which have the strength to reveal the subject matter as it is, those who can practice this decad, will become united with the nithyasUris who have the qualification to keep enjoying bhagavAn while eternally experiencing him.
• enRum mAyArE – AzhwAr is considering uruveLippAdu (visualisation) and mAygai (separation) as synonyms. mAyAr – will not separate. They will become part of the assembly of devotees as said in thiruvAimozhi – 2.3.10 “adiyArgaL kuzhAngaLai – udan kUduvadhu“. Unlike sufferings inflicted by bhagavath apachAram (offenses committed towards bhagavAn) and bhAgavatha apachAram (offenses committed towards bhAgavathas), this suffering [of AzhwAr] is caused after getting acceptance of bhagavAn and not having that joy perpetually. As in deluge, AzhwAr’s eyes is directly covered by emperumAn‘s eyes [not letting him see anything else and hence suffering. Such suffering will not be there for those who practice this decad].
• sUzhavum – [trick] All of these are done by him over his neck [i.e – suffering inflicted by his facial beauty; this would also mean that he inflicted this suffering just from his mouth and not from his heart].

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