Category Archives: thiruvAimozhi 8th centum

thiruvAimozhi – 8.7.8 – aRiyEn maRRaruL

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

Full series >> Eighth 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 ninth pAsuram, AzhwAr says “For emperumAn to come and unite with me in this manner, there is no reason other than his mercy”.

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

aRiyEn maRRaruL ennai ALum pirAnAr
veRidhE aruL seyvar seyvArgatku ugandhu
siRiyEnudaich chindhaiyuL mUvulgum than
neRiyA vayiRRil koNdu ninRozhindhArE

Listen

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

maRRu – anything else
aruL – as favour
aRiyEn – I don’t think;
ennai – me
ALum – enslaved
pirAnAr – great benefactor
seyvArgatku – to whom he thought of helping
veRidhE – without any cause
ugandhu – happily
aruL – favour
seyvar – will do;

(how)
siRiyEnudai – me who is very lowly
sindhaiyuL – in heart
mU ulagum – three worlds
neri A – without disregarding the protector-protected relationship
than vayiRRil – inside him
koNdu – having
ninRozhindhAr – he stood;

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

I don’t think about anything as his favour; the great benefactor who enslaved me, will happily do favours without any cause, to whom he thought of helping; he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly. [Implies – because of this great favour, I don’t consider anything else as 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

  • aRiyEn maRRu aruL – I don’t know any other favour of his.
  • ennai ALum pirAnAr – The benefactor who accepts my service.
  • veRidhE aruL seyvar – Will shower his nirhEthuka krupai (causeless mercy).

When asked “to whom?” AzhwAr says,

  • seyvArgatku – To those he considered to pursue as said in kata upanishath 1.2.23 “yamEvaisha vruNuthE” (one who is desired by the supreme lord). If he only helps those who put in some effort, then AzhwAr would not have said “veRidhE” (causelessly). But should there not be some reason for this mercy? (His) Happiness is the reason; it is said in SrI bhAshyam “priya thama Eva hi varaNIyO bhavathi” (Isn’t the one who is desired by emperumAn, pursued by emperumAn?) Even when a chEthana has ruchi (taste/intent) towards bhagavAn, that is only considered as a distinguished nature of the sentient being and not considered as means for the goal.

When asked “Where did you find his causeless mercy?” AzhwAr says “should I seek outside?”

  • siRiyEnudaich chindhaiyuL – I am so lowly; still I see him in my heart.
  • mU ulagum … – An owner will care for his possessions due to the relationship (owner – owned). One who properly cares for his belongings, remained in my heart and interacted with me improperly. Due to considering himself as lowly, AzhwAr considers emperumAn‘s interactions with him to be improper. emperumAn considers AzhwAr to be greater than the three worlds; AzhwAr considers himself to be lower than the three worlds.

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 – 8.7.7 – sevvAy undhi

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

Full series >> Eighth 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 seventh pAsuram, AzhwAr becomes very pleased on enjoying the beautiful smile of emperumAn which occurred after emperumAn‘s union with AzhwAr.

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

sevvAy undhi veN pal sudark kuzhai thammOdu
evvAych chudarum thammil mun vaLAyk koLLach
chevvAy muRuvalOdu enadhuLLaththirundha
avvAyanRi yAn aRiyEn maRRaruLE

Listen

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

sem – reddish
vAy – mouth
(sem) undhi – reddish divine navel
veN – whitish
pal – divine teeth
sudar – having radiance
kuzhai thammOdum – divine ear rings, along with these
evvAy – all limbs
sudarum – radiance
thammil – with each other
mun – competing
vaLayk koLLa – surrounded

(revealing his internal pleasure)
sem – reddish
vAy – divine lips’
muRuvalOdu – with the smile
enadhu – my
uLLaththu – in my heart
irundha – present
a – that
vAy – manner
anRi – other than that
maRRu – any other
aruL – form
yAn aRiyEn – I don’t think

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

The radiance of every limb of emperumAn‘s such as reddish mouth, reddish divine navel, whitish divine teeth, radiant divine ear rings, competing with each other, surrounded me; I cannot think of any form other than the manner in which such emperumAn is present with the smile in his reddish divine lips.

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

  • sevvAy … – Along with the reddish divine lips, divine navel, whitish divine teeth, radiant divine ear rings.
  • evvAych chudarum – The radiance of every other limb. vAy – place.
  • thammil mun vaLAyk koLLa – Each one of them highlighting itself, competing with each other, surrounded me saying “I, I”. Implies each one of them highlighting itself and surrounding me. Alternative explanation – each one of them competes with me and is surrounding me.
  • sevvAy muRuvalOdu enadhu uLLaththirundha – The entity who is explained in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), is similing here highlighting that attaining AzhwAr is for his benefit. As a flower blossoms, freshness will be seen all over the flower; similarly he smiled to have an impact in all of his limbs [to become reddish].
  • avvAy anRi – Other than this place. Other than this smiling form. In SrI rAmAyaNam AraNya kANdam 63.12, first the nature of sIthAp pirAtti is said as “kAnthasmithA” (one who has a gentle smile) and was then said as “jAthahAsA” (smiling) to differentiate the change in her state after becoming joyful at that time.  I don’t know about any other mercy of his. Implies, AzhwAr is satisfied with this and does not need anything else.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.7.6 – poruL maRRu

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

Full series >> Eighth 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 sixth pAsuram, AzhwAr says “emperumAn gave himself to me due to his great desire towards me and not because there would be no one to enjoy him, who has greatly distinguished beauty, if he gave me some other benefit”.

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

poruL maRRenakkum Or poruL thannil sIrkkath
tharumEl pinnai yArkku avan thannaik kodukkum?
karumANikkak kunRaththuth thAmarai pOl
thirumArvu kAl kaN kai sevvAy undhiyAnE

Listen

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

(with which he has given himself to me)
karu mANikkak kunRaththu – on top of a dark carbuncle hill
thAmarai pOl – reddish/fresh like a blossomed bush of lotus flowers
thirumArvu – divine chest
kAl – divine feet
kaN – divine eyes
kai – divine hands
sem – reddish
vAy – divine lips
undhiyAn – one who has divine navel
maRRu – other
poruL thannil – among the goals/benefits
enakkum – for me
Or – a
poruL – benefit
sIrkka – in the best way
tharum El – if he gives
pinnai – then
avan – he
thannai – himself (who is the ultimate goal)
Arkku – to whom
kodukkum – will he give?

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

emperumAn resembles a dark carbuncle hill with a reddish/freshly blossomed lotus flower bush, with his divine chest, divine feet, divine eyes, divine hands, reddish divine lips and divine navel; If such emperumAn bestows a benefit among the other goals/benefits in the best way to me, then, to whom will he give himself? Implies that emperumAn did not bestow other benefits [and bestowed himself] to AzhwAr due to not having an apt entity who can receive him, but due to his mercy.

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

  • poruL … – If he bestows another superior benefit among the purushArthams (goals/benefits).
  • pinnai yArkku avan thannaik kodukkum – Is there any one who can quickly accept him?

When asked “Why? Is there no one who can accept him?” AzhwAr says,

  • karu mANikkam … – Would any one accept such neem juice [AzhwAr is sarcastically highlighting emperumAn as neem juice which is bitter]?
  • karu mANikkak kunRaththu – [dark carbuncle hill] The example for emperumAn, who is the refuge.
  • thAmarai pOl – [lotus flower] The example for his individual limb-wise beauty.
  • thiru mArvu – The divine chest where pirAtti, who is the purushakAram [one who presents the situation of AthmAs to emperumAn and recommends on their behalf], resides.
  • kAl – The divine feet one will fall at, after being won over by the divine togetherness of emperumAn and pirAtti.
  • kaN … – The eyes which shower their cool glance at those who fall at the feet, the eyes which will lift them up and embrace them, the lips which will speak sweet words and the divine navel which is enjoyable for them. Didn’t thiruppANAzhwAr say in amalanAdhipirAn 3 “undhi mEladhanRO” (my mind is fully dependent on your navel).

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 – 8.7.5 – thigazhum than

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

Full series >> Eighth 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 fifth pAsuram, AzhwAr says “emperumAn mercifully stood inside me to make everyone praise me saying ‘what a benefit he has got’; for such emperumAn, I will not consider any glory other than the glory acquired by this act, as worthy”.

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

thigazhum than thiruvaruL seydhu ulagaththAr
pugazhum pugazh thAn adhu kAttith thandhu ennuL
thigazhum maNik kunRam onRE oththu ninRAn
pugazhum pugazh maRRenakkum Or poruLE

Listen

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

thigazhum – radiant (for both emperumAn and AzhwAr, being nirhEthuka (unconditional) and niravadhika (infinite))
than – his
thiruvaruL – divine mercy
seydhu – showering
ulagaththAr – people of the world
pugazhum – praising (seeing this)
adhu – that
pugazh – (popular) glory
thAn – he
kAttith thandhu – revealing to me
en uL – inside me
thigazhum – shining
onRu – a
maNik kunRam oththu – like a ruby hill
ninRAn – he stood;
enakku – for me

(other than this state)
maRRu – other
pugazhum – praising (him)
pugazhum – glory
Or – a
poruLE – is it worthy?

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

emperumAn is standing inside me as a shining ruby hill, revealing to me his radiant, divine mercy which is praised by the people of the world;  is there any other glory such as praising him, worthy for me?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • thigazhum than thiruvaruL seydhu – Unlike limited mercy of others, he showered his [unlimited] mercy which brings glory to both him and me.
  • ulagaththAr … – emperumAn showed how the people of world are praising the benefit I got. emperumAn is making the whole world to praise 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). As said in SrI rAmAyaNam bAla kANdam 4.32 “imau munI pArthiva lakshaNAnvithau kuSeelavau chApi mahAthapasvinau …” (SrI rAma says – the narration by these saintly kuSa and lava, who are having kingly feature and are great hermits, is bringing good fortune to me; listent to this greatly virtuous legend), the whole world is praising.
  • en uL … – Entering in me, considering to have attained the impossible benefit, remaining firmly without leaving and with great glow, stood like a shining ruby hill.
  • pugazhum pugazh – Other than this great quality of standing in me, I will not consider any other glory as worthy. I will not even consider his elimination of my attachment towards my senses as something worthy [in comparison to being inside me].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.7.4 – mAya mayakku

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

Full series >> Eighth 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 fourth pAsuram, AzhwAr says “emperumAn, being with a form which cannot be easily seen even by the nithyasUris, being the apt lord who enslaved me as krishNa, the cowherd boy, will not bewilder me; there is no doubt that he entered in me and mercifully united with 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

mAya mayakku mayakkAn ennai vanjiththu
Ayan amararkkari ERu enadhammAn
thUya sudarchchOdhith thanadhennuL vaiththAn
thEsandhigaLum than thiruvaruL seydhE

Listen

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

Ayan – being obedient as one among the ignorant cowherd boys
amararkku – for (the knowledgeable) nithyasUris (eternal residents of paramapadham)
ari ERu – having unbounded supremacy
enadhu ammAn – my swAmy (lord, who manifested such supremacy and simplicity to me)
thEsam thigazhum – popular in the world
than – his
thiru – distinguished
aruL – mercy
seydhu – showering unconditionally
thanadhu – his distinguished
thUya – pure
sudar – very radiant
sOdhi – glowing divine form
en – in my
uL – inside heart
vaiththAn – (firmly) placed;

(hence)
ennai – me (who does not know anyone other than him)
vanjiththu – deceived (as he would deceive the unfavourable ones)
mAya mayakku – amazing deceitful acts
mayakkAn – will not bewilder me

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

My swAmy being obedient as one among the ignorant cowherd boys and having unbounded supremacy for the nithyasUris, unconditionally showered his distinguished mercy which is popularly known in this world,  and placed his distinguished, pure, very radiantly glowing divine form inside my heart; he will not bewilder me by deceiving me with his amazing, deceitful acts.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • ennai vanjiththu mAya mayakku mayakkAn – emperumAn as krishNa, told the unfavourable ones such as dhuryOdhana et al “I won’t take up arms” but took to arms; turned day into night and deceived them; but did he do any such thing towards pANdavas? [No] Hence, he will not bewilder me who fully exists for him, through his amazing, deceitful acts.

When asked “What is the reason for your saying this?” AzhwAr says,

  • Ayan amararkku ari ERu enadhu ammAn – Though he is having supreme greatness over nithyasUris, he, my ultimate well-wisher, incarnated as krishNa and accepted my servitude; [hence] he will not bewilder me with his deceitful acts.

When asked “How did you get this benefit?” AzhwAr says,

  • thEsam thigazhum than thiruvaruL seydhu – thUya sudarch chOdhith thanadhu ennuL vaiththAn – He arrived inside me and showered his mercy, to be well known all over the world.
  • than thiruvaruL – The distinguished mercy which is seen only in him and no one else. He placed his distinguished divine form which is opposite to all defects, having great radiance and is in pure goodness state, inside me. He manifested his divine form which manifests that he is ananyasAdhya (not attained by the effort of anyone else) as said in muNdaka upanishath 3.2.3 “thasyaisha AthmA vivruNuthE thanUmsvAm” (bhagavAn shows his true form to those who are dear to him).

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 – 8.7.3 – aruL thAn

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

Full series >> Eighth 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 third pAsuram, AzhwAr doubts thinking “sarvESvaran showing unsurpassed affection in this manner is impossible to attain; hence, is this experience my hallucination?”.

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

aruL thAn ini yAn aRiyEn avan ennuL
iruL thAn aRa vIRRirundhAn idhu allAl
poruL thAn enin mU ulagum poruL alla
maruL thAn IdhO? mAya mayakku mayakkE

Listen

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

avan – one who is greatly attached to me
en uL – in my heart
iruL thAn – darkness (of ignorance etc)
aRa – to be gone
vIRRu – with greatness
irundhAn – was seated;

(for him)
idhu – this presence
allAl – other than
poruL thAn – other goals
enil – if attained
mU ulagum – three types of subservient chith (sentient beings) and achith (insentient objects)
poruLalla – are not considered as benefit;

(since this is not likely to happen)
ini – now

(this)
aruL thAn – as a favour
yAn – I
aRiyEn – do not consider;
Idhu thAn – this
maruLO – is this hallucination

(he is)
mAyam – amazing
mayakku – deceitful activities
mayakkE – is he causing bewilderment?

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

emperumAn who is greatly attached to me, became seated with greatness in my heart to have my darkness eliminated; other than this presence, even if other goals such as the three types of subservient chith (sentient beings) and achith (insentient objects) are attained, he does not consider them as benefits; now, I do not consider this as a favour. Is this hallucination? Or is he causing bewilderment with his amazing deceitful activities?

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

  • aruL thAn ini yAn aRiyEn – I did not consider his act of eliminating my attachment towards my senses, as something worthy.

When asked “Why so?” AzhwAr says,

  • avan …emperumAn remained in my heart in a distinguished manner having attained an impossible benefit, to eliminate all my ignorance; will anything else be visible to me?
  • idhu allAl …thirumAlai ANdAn‘s explanation – Worldly people identify the wealth of owning the three worlds as the best among all available wealth; AzhwAr says “even that is not considered worthy by me”; emperumAnAr‘s merciful explanation – other than being present in my heart, if we see emperumAn would consider his presence as mentioned in thiruvAimozhi 4.5.1vIRRirundhu Ezhulagum thanikkOl sella” (controlling all the worlds by sitting in paramapadham itself) as opulence, he would not consider even that as worthy. emperumAnAr’s explanation is the one which matches the context of this pAsuram.
  • maruL thAn IdhO – It does not fit well to say that sarvESvaran will blissfully remain in this manner after attaining a samsAri chEthana (bound soul); am I saying this due to my confused mind?
  • mAya mayakku mayakkE – Or, did he manifest his amazing deceitful acts and bewilder me? For a long time he bewildered me with this prakruthi (worldly matter) and now he is bewildering me with his love.

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 – 8.7.2 – irundhAn kaNdu koNdu

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

Full series >> Eighth 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 second pAsuram, AzhwAr says “Even emperumAn’s elimination of the danger of gajEndhrAzhwAn is not a match for his great favour of accepting me by manifesting his beauty and eliminating my attachment towards my senses”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

irundhAn kaNdu koNdu enadhEzhai nenjALum
thirundhAdha Or aivaraith thEyndhaRa mannip
perundhAtkALiRRukku aruL seydha perumAn
tharundhAn aruL thAn ini yAn aRiyEnE

Listen

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

enadhu – my
Ezhai – desirous
nenju – heart

(to have them under my control)
ALum – ruling over
thirundhAdha – uncontrollable
Or – distinguished
aivarai – five senses
thEyndhu – wane
aRa – to perish
manni – entered [in the heart] to remain firm
kaNdu koNdu – like those who watch carefully (after finding a treasure)
irundhAn – emperumAn who remained without leaving
peru – huge
thAL – having feet
kaLiRRukku – for the elephant
aruL seydha – showed mercy (by eliminating the sorrow inflicted by a crocodile)
perumAn – lord, greater than all
thAn – he
tharum – granted (that elephant)
aruL thAn – favour

(after seeing the mercy he showered upon me)
yAn aRiyEn – I don’t know (that as mercy)

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

While the uncontrollable, distinguished five senses were ruling over my desirous heart, emperumAn entered my heart to make them wane and perish, and remained firm in there, watching me; [after seeing such favour] the favour of the lord who is greater than all, who showered his mercy for the elephant with huge feet, does not look like a favour. Implies “the favour you have done to me who was caught by the crocodile of five senses, is far greater”.

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

  • irundhAn kaNdu koNdu – Just as an impoverished person finding treasure would keep watching it, emperumAn keeps watching me. SrI rAmAyaNam kishkindhA kANdam 5.18 “anyOnyam abhivIkshanthau na thrupthim upajagmathu:” (SrI rAma and sugrIva were gazing at each other without getting fully satisfied), AzhwAr is not seeing himself [as he is fully engrossed in emperumAn seeing him].
  • enadhu Ezhai nenju ALum – The senses tormented my heart which runs after everything it sees, due to that same reason. As my heart was not surrendered to a strong person, the senses started dominating it.
  • thirundhAdha – They are so cruel that they cannot be reformed even by the omnipotent sarvESvara since time immemorial.
  • Or aivarai – You cannot find another set of five entities like these. Due to the suffering inflicted by them, AzhwAr is highlighting his senses with respect.
  • thEyndhaRa manni irundhAn – To diminish the attachment towards worldly matters which are visible to the eyes, he stood there presenting his beauty. Everyone becomes attached to worldly matters due to their beautiful forms only. As kings would kill their enemies with the strength of their seat/throne, emperumAn entered my heart thinking “we should win over them with our presence”. He is as said in thirumAlai 16pOdharE enRu sollip pundhiyil pugundhu than pAl Adharam peruga vaiththa azhagan” (Calling out “come here”, the beautiful emperumAn entered my heart and increased my attachment towards him).
  • perum thAL … – sarvESvaran who showered his mercy on the elephant which had huge feet. The huge body indicates the unbearability of the pain.
  • perumAn – thAn – tharum – aruL thAn – The mercy he granted. Since the mercy keeps flowing at all times [past, present and future], he says “tharum” (in present tense). As he thinks that whatever favours done by emperumAn to his devotees are done for himself, he speaks in this way.
  • ini yAn aRiyEn – After he helped me, I don’t consider that [help to gajEndhrAzhwAn] as help. The elephant suffered for thousand years, the pond is limited in size and there is one crocodile; I have been suffering since time immemorial, caught in the samsArArNava (ocean of nescience) and there are five crocodiles [five senses]. Is the great quality of helping me only as good as helping gajEndhrAzhwAn? AzhwAr highlighted emperumAn’s help to SrI gajEndhrAzhwAn and highlighted how that is greater than his help for others; and then, he highlights the help to AzhwAr himself and highlighted how that is greater than his help to gajEndhrAzhwAn.

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 – 8.7.1 – iruththum viyandhu

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

Full series >> Eighth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully mentions in brief as to how emperumAn came and united with him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “To eliminate all my suffering as I called out as a seeker, he entered my heart as a seeker and resided there as some one who attained a great benefit”.

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

iruththum viyandhu ennaith than ponnadik kIzh enRu
aruththiththu enaiththOr pala nAL azhaiththERkup
poruththam udai vAmanan thAn pugundhu endhan
karuththai uRa vIRRirundhAn kaNdu koNdE

Listen

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

ennai – me (who cannot survive without him)

(seeing my great love)
viyandhu – being astonished
“than – his
pon – perfectly enjoyable
adik kIzh – under the divine feet
iruththum – will place”
enRu – that
aruththiththu – seeking
enaiththu – for a long time
Or pala nAL – everyday
azhaiththERku – who called out
enakku – for me
thAn – he
poruththam – love
udai – having
vAmanan – as vAmana
pugundhu – entered (as he voluntarily went to the sacrificial arena of mahAbali)
en than – my
karuththai – heart (which is seeking)
uRa – to remain firmly
vIRu – manifesting the distinction (of his love over mine)

(as if attaining an impossible result)
kaNdu koNdu – fully seeing me
irundhAn – resided

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

emperumAn being astonished at me who was calling out every day for a long time seeking him saying “he will place me at his perfectly enjoyable divine feet”, entered my heart as loving vAmana to remain firmly, manifesting his distinction, and resided there, fully seeing me.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • ennaith than pon adik kIzh – viyandhu – iruththum enRuemperumAn would place me who was interested in worldly pleasures without knowing his greatness, at his glorious divine feet, feeling astonished thinking “in this samsAra (material world) which has been given up by me as said in SrI bhagavath gIthA 7.19sa mahAthmA sa dhurlabha:’ (Such large-hearted souls are rare to attain), there is someone who is desiring me” and make me inseparable and engage me in service. With this, prApya (goal) and prApaka (means) are explained. The nature of prApyam is explained by “than pon adik kIzh” (emperumAn’s enjoyable divine feet); by saying “iruththum” (he will place), it is explained that emperumAn himself is the means.
  • viyandhu iruththum – Would place me there as a benefit for him.
  • aruththiththu – To be a chEthana entity (sentient) one should at least have this [seeking to reach him].
  • enaiththu Or pala nALAzhwAr is stating what he said in thiruvAimozhi 8.5.8nAL nALum” (everyday).
  • azhatiththERku – AzhwAr is stating what he said in thiruvAimozhi 8.5.6ennai ALak kUppittazhaiththakkAl” (When I call out for you to enslave me). piLLAn explains – AzhwAr is saying “Without knowing his great love, I considered him to be delaying and I am having great desire towards him, and called out for him”. When we think about his love, starting with our seeking, everything seems superfluous; it is said in thiruvAimozhi 9.3.9 “ezhudhum ennum idhu migai” (worshipping him and rising are also superfluous).
  • poruththam udai – I said in thiruvAimozhi 8.5.8idhuvO poruththam” (is this matching?) towards the one who has such matching love.
  • vAmanan – What have I done seeking from him? He was the one who became a seeker himself to regain his own belonging.
  • thAn pugundhu – To get me, he entered my heart as a seeker.
  • en than karuththai uRa – He accepted my thoughts as I said in thiruvAimozhi 2.9.4 “thanakkEyAga enaik koLLum IdhE” (he should accept me for his own sake).
  • vIRRirundhAnemperumAn manifested the distinction in his physical form after having attained AzhwAr and remained as krutha kruthya (one who completed the task that has to be completed).
  • kaNdu koNdE – Just as parents would lovingly keep seeing their child who survived a great disease, emperumAn is seeing AzhwAr as he escaped the suffering he went through in thiruvAimozhi 8.5mAyak kUththA“.

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 – 8.7 – iruththum

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

Full series >> Eighth 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 seventh decad, AzhwAr observed sarvESvaran who was residing in thirukkadiththAnam, entering into his divine heart to eliminate all the hurdles and mercifully reside fully there, and highlighted the following aspects:

  1. his entering as a seeker
  2. his ability to eliminate the hurdles
  3. the elimination of ignorance and darkness
  4. his very radiant divine form which is the cause for such elimination
  5. his firm presence
  6. the beauty acquired due to that
  7. the great enjoyability of such beauty
  8. his unconditional favouring
  9. the thought of such great favouring
  10. his eternal enjoyability

AzhwAr meditated upon these aspects, and became blissful in this thinking about such sarvESvaran entering his divine heart and remaining there with great love, and started doubting “Is this hallucination? Is this a form of illusion?” and then attained clarity thinking “emperumAn would not do this to me” and then became greatly blissful thinking “What an amazing favour done by emperumAn!”

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In this decad, up to here, the efforts for the result was explained and from now on, the protection/enhancement for the result is highlighted.  What is being done in this decad? emperumAn forgets all the intentional, unfavourable acts of AzhwAr since time immemorial, ignores unintentional mistakes done by AzhwAr after becoming favourable towards him, puts efforts for his own benefit, united with AzhwAr to eliminate his own suffering in separation, considers that as a favour for self instead of doing it as a favour for AzhwAr; AzhwAr thinks about all of these and feels shy thinking “What did we do by seeking emperumAn who himself became the seeker and united with me as if it is for his benefit?”; AzhwAr becomes blissful thinking “What an amazing pursuit by sarvESvaran towards a samsAri chEthana (bound soul like me)!”

[some examples are cited here]

As said in SrI rAmAyaNam yudhdha kANdam 19.1 “rAghavENAbhayE dhaththE sannathOrAvaNAnuja:” (as SrI rAma gave his protection, rAvaNa’s brother vibhIshaNa worshipped him), SrI vibhIshaNAzhwAn who was wondering “Will I, who am born as younger brother of rAvaNa, become a servant of the descendants of raghu vamSam?” when heard about the invitation of perumAL (SrI rAma) to come in, felt “Is SrI rAma mercifully accepting me! What happened to the inferior nature of being born as the younger brother of rAvaNa?” and fell at the divine feet of SrI rAma like an uprooted tree, along with the four rAkshasas who accompanied him and became very grateful to perumAL.

thiruvadi (hanuman) entered aSOka vanam where SrI rAma’s qualities were not discussed/enjoyed, and performed rAma nAma sankIrthanam to sustain sIthAp pirAtti as said in SrI rAmAyaNam sundhara kANdam 31.1 “samSravE madhuram vAkhyam” (words that are sweet to hear), pirAtti thought “This is not heard in this place; is this caused by bewilderment? Is this caused by the wind? Is this the hallucination which occurs for those who are in separation? Or is it a mirage?” and doubted in many ways as said in SrI rAmAyaNam sundhara kANdam 34.23 “kinnusyAth chiththa mOhOyam bhavAth vAtha gathithviyam | unmAdhajO vikArOvA syAdhiyam mrugathrushNikA ||“; SrI janakarAja’s divine daughter then acquired clarity thinking “he is speaking to me standing in front of me; hearing this, we are also acquiring emotions; hence, this must be true”.

Similar to these incidents, AzhwAr too doubted thinking “this must be my hallucination or dream” and then acquired clarity realising “no it is not hallucination or dream; it is the truth” and became pleased thinking “emperumAn caused adhvEsham (not having hatred), created Abhimukhyam (being favourable) in me, and made me unable to sustain without him and is mingling with me freely ignoring his own supremacy! What an obedience towards his devotees! What a simplicity!” and becomes blissful meditating upon his qualities.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.6.11 – sOlaith thirukkadiththAnaththu

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

Full series >> Eighth Centum >> Sixth 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 “This decad, by itself, will carry those who learn it, to paramapadham”.

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

sOlaith thirukkadiththAnaththu uRai thiru
mAlai madhiL kurugUrch chatakOpan sol
pAlOdamudhanna Ayiraththippaththum
mElai vaigundhaththaththu iruththum viyandhE

Listen

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

sOlai – having gardens
thirukkadiththAnaththu – in thirukkadiththAnam
uRai – eternally residing
thirumAlai – to surrender unto Sriya:pathi (divine consort of SrI mahAlakshmi)
madhiL – having fort (which is a protection)
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr‘s
sol – word

(due to the sweetness in the union of the words and the meanings)
pAlOdu amudhu anna – resembling a mixture of milk and nectar
Ayiraththu – among thousand pAsurams
ippaththum – this decad
mElai – high abode
vaigundhaththu – in paramapadham

(those who have connection with this decad)
viyandhu – being pleased
iruththum – will make them stay put.

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

This decad among the thousand pAsurams which resemble a mixture of milk and nectar, composed by the words of nammAzhwAr, the leader of the fortified AzhwArthirunagari, to surrender unto Sriya:pathi who is eternally residing in thirukkadiththAnam which is having gardens, will make those who have connection with this decad to stay put, being pleased, in the high abode of 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

  • sOlai … – Sriya:pathi who is eternally residing in thirukkadiththAnam which is having invigorating, attractive gardens.
  • madhiL kurugUrAzhwArthirunagari which is surrounded by fort which stops the sorrows of this samsAram from entering inside.
  • satakOpan sol – As said in SrI rAmAyaNam bAla kANdam “raghuvara charitham muni praNItham” (History of SrI rAghava (SrI rAma) spoken by the sage vAlmIkI bhagavAn [who only speaks about SrI rAma]). The thousand pAsurams which resemble a mixture of milk and nectar; or this decad which resemble a mixture of milk and nectar. This indicates the proper match between the words and the meanings. ALavandhAr‘s explanation – pAl (milk) indicates thirumAl (SrIman nArAyaNa) who resides in thirukkadiththAnam. amudhu (nectar) indicates nammAzhwAr‘s words.
  • ippaththum viyandhu mElai vaigundhaththu iruththum – This decad would think “It is amazing that in this samsAram (materialistic world) there is someone who recites this decad” and will place that person in the supreme abode, SrIvaikuNtam. It will place such person in the supreme abode where one need not go through the suffering as in previous decad “mAyakkUththA” and will grant eternal experience to such person.

In the next article we will enjoy the next decad.

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