Category Archives: thiruvAimozhi 8th centum

thiruvAimozhi – 8.1.5 – AruyirEyO!

Published by:

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

Full series >> Eighth Centum >> First 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, when emperumAn says “you perform the necessary sAdhanAnushtAnam (means) and come and see me”, AzhwAr responds “there is no such thing that I put in some effort to reach you and see you; you, who are the controller of all, should show me yourself”.

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

Fifth pAsuram. emperumAn says “As the result is for you as said in pUrva mImAmsA ‘SAsthrapalam prayOkthari (When AthmA becomes karthA (doer), SAsthram is of use), should the effort also be in you?” AzhwAr responds “There is nothing which can be seen and attained by my effort”.

pAsuram

AruyirEyO! agalidamuzhudhum padaiththidandhu uNdumizhndhu aLandha
pEruyirEyO! periya nIr padaiththu anguRaindhadhu kadaindhadaiththudaiththa
sIriyarEyO! manisarkkuth thEvar pOlath thEvarkkum dhEvAvO!
OruyirEyO! ulagangatkellAm unnai nAn engu vandhuRugO!

Listen

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

(as said in “prANasya: prANa:“, since you sustain vital air which sustains everything)
AruyirE – being my perfect life
agal – expansive
idam – world
muzhudhum – all
padaiththu – created
idandhu – dug it out (without getting destroyed in deluge)
uNdu – protected it by placing it in stomach
umizhndhu – spit it out (to let it see outside)
aLandha – measured and accepted (to eliminate the claim of ownership by others)
pEruyirE – being the lord who is greater than all

(to uplift the world)
periya nIr – the singular [causal] ocean which is a huge water body
padaiththu – created
angu – there
uRaindhu – mercifully rested
adhu – kshIrArNavam (milk ocean, which is a transformed state of that causal ocean)
kadaindhu – churned
adaiththu – built a bridge (across another ocean which is of the same kind)
udaiththa – broke (to provide fresh water for samsAris (worldly people) by his dhanushkOti (edge of his bow))
sIriyarE – being the best (like the soul, in protecting his devotees)
manisarkku – for humans et al
thEvarpOla – like dhEvas who are desirable [object of worship]
thEvarkkum – for dhEvas
dhEvA – being the (desirable) refuge
ulagangatkellAm – for all the creatures (which are sustained by prANa)
OruyirE – Oh singular AthmA!
unnai – Other than you (who are the singular AthmA [paramAthmA] unlike the jIvAthmAs who are many in count and who remain the dhAraka (one who sustains), SEshi (lord), parivan (caretaker), udhdhESya (desirable) for their bodies)
nAn – I (who am dhArya (sustained), SEShabhUtha (servitor), rakshya (protected), ASraya (depend on), niyAmya (controlled) by/for you only)
engu – where
vandhu – come
uRugO – will attain you?

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

Being my life and being the lord who is greater than all, you created all the expansive world, dug it out, protected it by placing it in stomach, spat it out, measured and accepted it; you being the best, created the singular [causal] ocean which is a huge water body and mercifully rested there; you churned kshIrArNavam, built a bridge and broke the ocean; just like dhEvas are desirable for humans et al, you are desirable for dhEvas; oh singular AthmA who is being the refuge for all the creatures! Where else other than you, will I come and attain? AzhwAr is implying “While you who are supremely independent can put in some effort and that will lead to the result, if I who am fully dependent on you put in some effort, there is no possibility of getting the result”. “O” in the end of the worlds reveals AzhwAr’s anguish thinking “how can paramAthmA suggest the AthmA to put in some effort!”

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

  • AruyirEyO – When you are my life, what sAdhanAnushtAnam can I perform to reach you? Isn’t the protection of the SarIram (body), the responsibility of the AthmA (soul)? Will the body protect itself?

AzhwAr asks “Is it just the relationship? Have you also not demonstrated?”

  • agal idam muzhudhum padaiththuemperumAn created the expansive world through his sankalpam as stated in thaiththirIya upanishath “bahusyAm” (let me become many), dug it out as mahAvarAha when it was tormenting in deluge, protected it by placing it in his stomach during the subsequent deluge, spat it out so that it does not suffocate inside for a longtime, walked up and measured it when it was snatched by mahAbali. Should you who help others in difficult times without them calling out for you, not help me as well?
  • pEruyirEyO – Oh great lord!
  • periya nIr … – He is indifferent towards all kinds of help irrespective of whether it is done for all or his own dear consort, SrI mahAlakshmi.
  • periya nIr padaiththu angu uRaindhu – Created the causal ocean and rested there for the purpose of creation.
  • adhu kadaindhu … – He churned the ocean to acquire her [SrI mahAlakshmi]; he then built a bridge to unite with her and subsequently broke it so that the rAkshasas from there will not be able to cross over the ocean to trouble the devotees.
  • sIriyarEyO – Oh one who has the greatness of equally accepting pirAtti who is eternally united with you and others!
  • manisar … – Just as dhEvas are with respect to manushyas with respect to their wealth/opulence and greatness, sarvESvaran is superior with respect to those dhEvas.
  • Or uyirEyO ulagangatkellAm – Will the body or the AthmA think about the well-being? [Or – distinguished] If there is any other entity like you, I can engage in sAdhanAnushtAnam to attain you. What will I who am a body for you who are my soul, do as means, to attain you? While the AthmA can care for the well-being of the body, can the body itself care for it? How can I, who am supported by you, controlled by you and servitor to you, protect while you, who are the support, controller and lord, exist? As AthmA has the identity of being SarIra (body) for bhagavAn due to AdhAra – AdhEya (support – supported) and niyanthru – niyAmya (controller – controlled) relationships, the consciousness in the AthmA is only present to accept that “You are the means” and not to individually engage in sAdhanAnushtAnam.

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 – 8.1.4 – umar ugandhu

Published by:

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

Full series >> Eighth Centum >> First 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 “I who sustained myself by thinking that you will be pleased by your forms and activities which are pleasing to your devotees, am doubting if my understanding is true”.

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

umar ugandhugandha uruvam nin uruvam Agi unthanakku anbarAnAr
avar ugandhamarndha seygai un mAyai aRivonRum sangippan vinaiyEn
amar adhu paNNi agalidam pudai sUzh adu padai aviththa ammAnE!
amarar tham amudhE! asurargaL nanjE! ennudai Ar uyirEyO!

Listen

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

adhu – world famous through his acts of going as a messenger etc
amar – war
paNNi – caused
agal – expansive
idam – earth’s
pudai – surroundings
sUzh – covered
adu – engaged in killing
padai – army
aviththa – destroyed (without any trace)
ammAnE – being the lord

(not just earth)
amarartham –  for (favourable) dhEvas
amudhE – being very enjoyable
asurargaL – for (unfavourable) asuras
nanjE – being poison (which will destroy them)

(due to these two states of his)
ennudai – for me
Ar uyirE – oh one who sustains me!
umar – your exclusive servitors
ugandhu ugandha – always enjoyed
uruvam – form
nin – your
uruvamAgi – being your form
unthanakku – in that form
anbarAnAr avar – those who have love
ugandhu – with the desire
amarndha – without any other expectation
seygai – to engage in service
un – your
mAyai – amazing activities
aRivu onRum – even this knowledge with which I know
sangippan – am doubting
vinaiyEn – I who have sin to doubt the very principle which is our refuge
O – alas! (highlighting his loss)

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

emperumAn, being the lord, caused the world famous war, which had his acts of going as a messenger etc, destroyed the army which covered the surroundings of the expansive earth; he is enjoyable for dhEvas and is like poison for asuras; oh such emperumAn who sustains me! You are having as your form, the form that is always enjoyed by your exclusive devotees; your amazing activities make your exclusive devotees who love such form of yours, to desirously engage in service without any other expectation; I who have the sin to doubt the very principle of such knowledge which is our refuge, am doubting that principle now; alas!

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

  • umar ugandhu ugandha uruvam nin uruvamAgiAzhwAr is saying “You are having the form that is desired by those who are your exclusive devotees, as your divine form”; or AzhwAr is saying “you desire a particular form since it is desired by those who are favourable towards you and that becomes your form”. As said in SrI bhagavath gIthA 4.11yE yathA mAm prapadhyanthE thAms thathaiva bhajAmyaham” (I reach those who surrender unto me, In whichever way they desire me, in the same way which they desired), mudhal thiruvandhAdhi 44 “thamar ugandhadhu evvuruvam” (forms desired by devotees).
  • unthanakku anbaranAr avar – those who are overwhelmingly affectionate towards you.
  • ugandhu – showing great love.
  • amarndha seygai un mAyai – Your amazing activities, which make them approach and serve you without any expectation.
  • aRivu onRum sangippan vinaiyEn – this  knowledge about emperumAn‘s qualities is that which sustains AzhwAr; now, he is having unnecessary doubt in that only.
  • vinaiyEn – Just because I become worried and doubt unnecessarily, it does not make his qualities non-existent; my unnecessary doubt is due to my own sin; sIthAp pirAtti too said in SrI rAmAyaNam sundhara kANdam 26.13 “kyAtha: prAgya: kruthagyaScha sAnukrOSaScha rAghava: | sathvruththO niranukrOSaS SankE madhbhAgya sankshayAth ||” – for SrI rAma who has such great qualities, my unnecessary doubts will not mean that he does not have those qualities; it is only my misfortune, which makes me unnecessarily doubt like this [this SlOkam is explained in detail in the introduction section of this decad].
  • amar adhu paNNiAzhwAr is showing an example to highlight that emperumAn is partial towards his devotees; making “that” war happen. It is known as “mahAbhAratham“; it caused discomfort for the whole earth.
  • sUzh adu padai aviththa – Destroyed the army which surrounded in all directions to kill him. All the evil minded persons united and rose like forest fire, and arrived shouting “sArathi! sArathi!”, and emperumAn put them out [like putting out the fire]. krishNa, the dark cloud as said in periyAzhwAr thirumozhi 3.4.1 “mazhaikolO varuginRadhu” (arriving like rain), rose and put them out.
  • ammAnE – Being sarvaswAmi (lord of all), due to partiality towards his devotees, he eliminated the enemies.
  • amarar tham amudhE – Being perfectly enjoyable for the dhEvas, since he accepted arrows on him from asuras for them.
  • asurargaL nanjE – Oh one who is like unbearable poison for those who are demoniac by birth and those who are demoniac by qualities!
  • ennudai Ar uyirEyO – Oh one who is the reason for my sustenance! emperumAn being enjoyable for dhEvas and poisonous for asuras, is that which sustains AzhwAr.

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 – 8.1.3 – eduththa pErALan

Published by:

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

Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “If you, who are easily approachable by your followers, do not come today and eliminate my danger, how will your devotees who sustain themselves by your qualities, survive?”

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

eduththa pErALan nandhagOpanthan innuyirch chiruvanE! asOdhaikku
aduththa pErinbak kula viLangaLiRE! adiyanEn periya ammAnE!
kaduththa pOr avuNan udal iru piLavAk kai ugir ANda engadalE!
aduththadhOr uruvAy inRu nI vArAy enganE thERuvar umarE?

Listen

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

eduththa – acquired (you like an impoverished person finding great wealth)
pErALan – great
nandhagOpanthan – for nandhagOpa
in – perfectly enjoyable
uyir – being the life
siRuvanE – having childishness (being very obedient)

(while being separated from SrI dhEvaki)
asOdhaikku – for yaSOdhA
aduththa – attained
pErinbam – one who gave perfect joy (as said in “thollai inbaththiRudhi“)
kulam – for that clan
iLam kaLiRE – living pridefully like an elephant calf

(instead of considering me as mother and father)
adiyanEn – for me, the servitor
periya – unreachable (by manifesting your greatness)
ammAnE – being my lord

(very strong)
kaduththa pOr – having great desire for warfare
avuNan – hiraNyAsura’s
udal – body
iru piLavu A – to become two pieces
kai – in the hand
ugir – nail
ANda – had as the instrument
em kadalE – oh one who is an ocean (of care towards your devotees)!

(like then)
inRu – today too
aduththadhu – matching
Or uruvAy – having a form
vArAy – not arriving;

(when you don’t help)
umar – those who depend upon you
enganam – how
thERuvar – will have faith?

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

The great nandhagOpa acquired you as the perfectly enjoyable child and had you as his life; you were attained by yaSOdhA and gave perfect joy to her, living pridefully like an elephant calf of that clan; being my lord, you are unreachable for me, the servitor; oh one who is an ocean (of care towards your devotees)! you had the nail as an instrument in your hand to tear the body of hiraNyAsura, who was having great desire for warfare, into two pieces; you are not arriving today with a matching form; how will those who depend upon you, have faith in 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

  • eduththa pErALan – The most fortunate one who begot you as a son, like someone finding treasure. As both nandhagOpa and vasudhEva prayed to have emperumAn as son, vasudhEva was unfortunate not to see krishNa [for more than a short period] even after dhEvaki gave birth to him, while nandhagOpa saw krishNa’s face like finding treasure. Just as a poor man who suddenly starts living luxuriously will be called “ivan eduppeduththAn” (he must have found treasure), here AzhwAr says “eduththa“.
  • pErALan – Great personality. His greatness is the same as my smallness; would you only show your face to those who desire to have you as their son? krishNa is the embodiment of SrI nandhagOpa’s life.
  • asOdhaikku aduththa – Though both [dhEvaki and yaSOdhA] prayed in the same manner, for dhEvaki who physically gave birth to krishNa, the suffering was greater; yaSOdhA, enjoyed krishNa, though she did not go through the trouble of labour. She got to see krishNa as he himself came closer to her as said in SrI vishNu purANam 5.4.23 “dhadharSa prabudhdha sA yaSOdhA jAtham Athmajam” (yaSOdhA, having attained clarity, saw krishNa, who appeared with the complexion of a blue lotus petal).
  • pErinbam – One who caused perfect joy for her; as said in perumAL thirumozhi 7.8 “thollai inbaththu iRudhi kaNdALE” (yaSOdhA enjoyed the ultimate state of supreme bliss), he gave her great bliss; he made the endless bliss in paramapadham look small when compared to the joy he gave her.
  • kula iLam kaLiRE – Oh one who is enjoyable elephant calf for the cowherd clan! Also said as a wild elephant which is having great heritage and is attractive due to its youthful state, and is uncontrollable by yaSOdhAp pirAtti; but if gets caught, he is [obedient] like an elephant calf; when caught he would be like an elephant tied to a pole as said in periya thirumozhi 2.10.6 “thaRiyArndha karungaLiRE pOla ninRu” (standing like a dark elephant tied to a pole). [periya thirumozhi 2.10.6 is further explained] “thadangaNgaL pani malgum” (will have teary eyes) – when she says as in SrIvishNu purANam 5.6.14 “… yadhi SaknOshi gachcha thvam …” (yaSOdhA tied the mischievous krishNa into a mortar with a rope and angrily told him “Oh one with mischievous activities! if you are capable, free yourself and go now”), he has no other option than standing with teary eyes; to be controlled by her, does it not mean sarvaSaktha (omnipotent emperumAn) should remain aSaktha (incapable)? thanmaiyAnai – one who has the nature of being subservient to his devotees?
  • adiyanEn periya ammAnE – Would you only help those who think of you as their son? Would you not help those who understand the true relationship between them and you? As I stand in proper state towards you, you are not responding properly. While I said “adiyEn” (servitor), you are not remaining as ISvara (lord).
  • kaduththa … – To split the body of hiraNyAsura who had craving for warfare, into two pieces.
  • kai ugir ANda – As said in “padai ANdAn” (rules over the army).
  • em kadalEAzhwAr considers emperumAn‘s help to prahlAdha arriving with great zeal as said in narasimha manthram “mahAvishNum” (the great vishNu), as help for AzhwAr himself.
  • aduththadhu Or uruvAyemperumAn stood everywhere in this form, since he could not guess the place which will be pointed out by hiraNya. As hiraNya put too many conditions, emperumAn assumed a form spontaneously at that time; also explained as assuming a form which evades his boons as said in mahAbhAratham “narasyArdha thanum kruthvA simhasyArdha thanum thathA” (half human body and half lion body); also explained as, emperumAn in a hurry, picked up the head of one creature and the body of another, and assumed a form with that. He assumed a matching form and split the body of the demon who was eager for warfare.
  • inRu nI vArAy – Is your help not needed both then and now? You helped then, but not now. You helped the one who had viparItha gyAnam [nandhagOpa who considered you as his son]; you helped the one who had yathA gyAnam [prahlAdha who considered you as his lord properly]; am I outside both these groups? You helped the one who was bewildered that you are his son; you helped the one who had clarity in saying as in SrIvishNu purANam 1.19.85 “maththas sarvam aham sarvam mayi sarvam sanAthanE” (prahlAdha said “Everything originated from me and everything subdued into me, who is eternal”); would you only not help me who is also bewildered saying ‘”enRenRE kalangi” [previous pAsuram]? Even if you don’t show up, for those who would like to survive, they have to fall at your feet.

emperumAn says “Leave that aside; why are you worried now?”, AzhwAr says

  • enganam thERuvar umarE – If you don’t come even now, would those who sustain themselves by your qualities, survive? That is, saying “How will those who consider ‘your qualities are our refuge’ have faith in you?”

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 – 8.1.2 – kANumARaruLAy

Published by:

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

Full series >> Eighth Centum >> First 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 “Did you mercifully wait to see me saying ‘when will I see you?’ in suffering? Alas! Instead of making me suffer like that, you should mercifully let me see you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr thinks about the enjoyability of emperumAn‘s forms in “vENduvENduruvam ninnuruvam” and requests emperumAn to show mercy upon him to stop his suffering.

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

kANumARaruLAy enRenRE kalangik kaNNa nIr alamara vinaiyEn
pENumARellAm pENi nin peyarE pidhaRRumaRaruLenakkandhO!
kANumARaruLAy kAguththA! kaNNA! thoNdanEn kaRpagak kaniyE!
pENuvAramudhE! periya thadam punal sUzh perunilam eduththa pErALA!

Listen

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

kANumARu – to be able to see you
aruLAy – show your mercy
enRu enRu – saying this repeatedly
kalangi – (being unable to see him) becoming bewildered
kaNNa nIr – tears
alamara – as it spreads
vinaiyEn – me who is sinful to not see you

(even after you not supporting me while I desired for you)
pENum – engaging in (even after losing self and belongings of self, by surrendering many times, becoming bewildered etc)
ARu – methods
ellAm – all
pENi – engaged

(since, having not acquired)
nin – your
peyarE – divine names only
pidhaRRumARu – to recite incohesively and call out
enakku – (doing this) for me
aruL – mercy;
andhO – alas!

(even those who have very little desire for you are enjoying you always! But I am suffering like this! This being the case)
kAguththA – Being born as a descendant of kakthstha (raghu vamSam, and presented yourself to those who were in forest and city)
kaNNA – being born as krishNa (and made yourself easily approachable and enjoyable to the cowherd girls)

(instead)
thoNdanEn – for me who is desirous
kaRpagam – you are generous (to manifest yourself to me)
kaniyE – being a ripened fruit (which is to be consumed immediately)
pENuvAr – for those who are desirous
amudhE – the eternally enjoyable nectar which helps one sustain the self
periya – boundless
thaN – cool
punal – water of the deluge
sUzh – drowned
perunilam – the huge earth
eduththa – dug out
pErALA – oh great personality!

(you need not jump into the water and rescue me)
kANumARu – to be seen and enjoyed (by me)
aruLAy – shower your mercy

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

Alas! You have shown your mercy upon me to recite your divine names incohesively and call out for you after repeatedly saying “show your mercy upon me to be able to see you”, having tears spread in my eyes and engaging in all methods which are to be engaged; oh great personality who dug out the huge earth which was drowned in the cool, boundless water of the deluge! You are generous;  you are a ripened fruit; you are the eternally enjoyable nectar which helps one sustain the self, for those who are desirous; you shower your mercy upon me to see you and enjoy 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

  • kANumARu aruLAyAzhwAr is not of the type to say “let me try on my own to attain him” when he asks emperumAn to appear infront of him and emperumAn does not do so. Like the chAthaka bird which sustains itself only with direct rain water, AzhwAr looks for emperumAn’s mercy only. Hence, he again says “kANumARu aruLAy“.
  • enRu enRE – These are his words always. Only if there is another refuge, he can take shelter of that.
  • kalangi – bewilderment only increases; SrI rAmAyaNam ayOdhyA kANdam 100.1 “jatilam chIravasanam prAnjalim pathitham bhuvi| dhadharSa rAmO dhurdharSam yugAnthE bhAskaram yathA ||” (Having matted hair, wearing tree-bark-robes, having joint palms, lying flat on the earth. SrI rAma unable to bear that vision that is like the radiant sun during dissolution).
  • kaNNa nIr alamara – Just as a filled lake will overflow, the internal torment comes overflowing as tears.
  • vinaiyEn – Until now, there has been no one who has desired for emperumAn but ended with tears! I am so sinful that I have desired to see him who wipes the tears of even those who have a little desire to see him, and ended up with tearful eyes.
  • pENumARu ellAm pENi – pENugai – desiring. First considered self to be unqualified to be with him and left him; then said that there is no use of self and belongings of self, when not desired by him; then with great sorrow, performed madal; surrendered in many ways; showed romantic anger and so on.
  • nin peyarE pidhaRRumARu aruL enakku – as you tried to shower your mercy upon me, I have ended up incohesively reciting your names; is this what your mercy is – to make me call out your divine names in sorrow of not attaining you? Are you remaining silent thinking “as I have made AzhwAr to call out for me instead of hankering for worldly pleasures”? Am I desiring to just be different from samsAris (worldly people)? Should I not have my goal attained?
  • vinaiyEn pENumARu ellAm pENi – pENudhal – desiring. Desiring in all manner. Are there many ways to desire? Yes; [two types of desires] desiring for apt aspect and desiring for aspect which we like. For AzhwAr, both apt aspect and desirable aspect are the same. In case of apt aspect, the desire will be in proper order, and in desirable aspect, the desire will be without any boundary. For the apt aspect, one needs to surrender unto emperumAn to get it; he did that too in thiruvAimozhi 5.7nORRa nOnbu“, thiruvAimozhi 5.8ArAvamudhu“, thiruvAimozhi 5.9mAnEnOkku“, thiruvAimozhi 5.10piRandhavARu” and thiruvAimozhi 6.10ulagamuNda peruvAyan“. For the desire in desirable aspect, one needs to do starting with sending a messenger and ending with performing madal (public display of dejection); he did that too starting with thiruvAimozhi 1.4anjiRaiya mada nArAy” up to thiruvAimozhi 5.3mAsaRu sOdhi“, thiruvAimozhi 6.1vaigal pUngazhivAy“, thiruvAimozhi 6.8ponnalagALIr“. AzhwAr is saying “in this manner, after pursuing all types of desires towards you, your mercy has only landed me into reciting your name incohesively”.
  • andhO – You have not tasted separation from yourself, and you have not seen those who are separated from you. nithyasUris never separate from you, and samsAris don’t realize that they are separated from you; hence I am the only one who is having such sorrow.
  • kANumARu aruLAy – Either you bring thiruvARanviLai near me or give me the strength to go there.

emperumAn asks “Why are you forcing me like this? Where did you see me show my mercy?”, AzhwAr says

  • kAguththA – SrI vishNu purANam 4.2.77 “kakuthstha vamSE vimukA:prayAnthi” (Are you not born in kakuthstha vamSam?) SrI rAmAyaNam AraNya kANdam 1.13 is explained here – rUpa samhananam – your physical beauty, lakshmIm – your collective beauty, saukumAryam – even favourable persons cannot stare at you [your body cannot tolerate that]. suvEshathAm – this ascetic appearance, dhadhruSUr vismithAkArA: – the internal senses of those who saw you, became astonished. Who are they? vanavAsina: – The forest-dwellers who survived by eating dry leaves saw this amazing form of yours, which was not even seen by the residents of ayOdhyA, the capital city.

emperumAn says “That was long back. Just because I did it back then, are you forcing me now?” AzhwAr says,

  • kaNNA – Not just for rishis (sages), but did you not manifest yourself even for cowherd girls and boys as said in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids).

Further, Why should you search outside?

  • thoNdanEn kaRpagak kaniyE – Oh one who fully gave yourself to me who was engaged in worldly matters and was only searching for them, by eliminating those desires from me!
  • pENuvAr amudhE – Oh one who is perfectly enjoyable for those who don’t push you aside when you come and help them!
  • periya … – Who prayed to you to make you rescue the universe from the deluge and protect it? Oh great personality who uplifted the great earth which was surrounded by the water during the deluge! Did you not protect the universe which neither desired you nor requested you to do so? Would you not protect as soon as you come to know about the danger?
  • pErALAemperumAn‘s desire to protect is much greater than that which is to be protected.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8.1.1 – dhEvimAr AvAr

Published by:

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

Full series >> Eighth Centum >> First 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 who are the most enjoyable such that one cannot bear your separation, should shower your mercy so that I can see you”.

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

dhEvimAr AvAr thirumagaL bhUmi Eva maRRamarar AtcheyvAr
mEviya ulavam mUnRavai Atchi vEnduvENduruvam nin uruvam
pAviyEn unnai aduginRa kamalakkaNNadhu Or pavaLa vAy maNiyE!
AviyE! amudhE! alai kadal kadaindha appanE! kANumARaruLAy

Listen

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

dhEvimAr – your consorts (who match your beauty and greatness)
thirumagaL – lakshmi (who is your great wealth)
bhUmi – bhUmi dhEvi (who is the presiding deity of all wealth)
maRRu – others (further)

(you who are with all of them)
Eva –  as you order (as said in “kriyathAm ithi mAm vadha“)
AtcheyvAr – will perform kainkaryam (service)
amarar – nithyasUris (eternal residents of paramapadham);
mEviya – fitting well (to be inseparable from you)
mUnRavai – having the three folded (i.e. matter, souls and time)
ulagam – worlds
Atchi – follow your orders;
vENdu – as per the situations (for their protection)
vENdu – as per his own desire
uruvam – forms
nin – for you
uruvam – (distinguished) forms;

(not only you manifested this ruling over of ubhaya vibhUthi (two realms))
pAviyEn thannai – sinful me (who could not enjoy this form)
aduginRa – torturing (like those who kill)
kamalam – (most enjoyable) lotus like
kaNNadhu – eye
Or – unique
pavaLam – coral like
vAy – having beautiful lips
maNiyE – attractive like a blue gem
AviyE – being the life (without which one cannot survive)

(not only that)
amudhE – being the (most enjoyable) nectar (which brings back life)

(even for those who desire for superficial nectar)
alai kadal kadaindha appanE – oh great benefactor who performed difficult tasks and helped!

(to not work hard like that)
kANumARu – to see and enjoy
aruLAy – show your mercy

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

nithyasUris will perform kainkaryam as you and your divine consorts SrI dhEvi, bhUmi dhEvi and others order; the three-folded worlds which are fitting well with you, follow your orders; you have distinguished forms as per the situation and your desire; oh great benefactor who performed difficult tasks and helped others! You are torturing me who is sinful, with your lotus like eyes, unique coral like lips and attractive blue gem like form; you are my life; you are the most enjoyable nectar; show your mercy to me, to see and enjoy 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

  • dhEvimAr … – What is the reason for me to suffer while those [consorts] who would say as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) are near you? SrI rAmAyaNam sundhara kANdam 21-19 “mithramaupayikam karthum rAma: sthAnam parIpsathA, vadham cha anichchathA ghOram thvayA asau purusharshabha: ” (SrI rAma  who is the best among all purushas (souls) is the apt person to make friends for you who would like to remain in this world and who would not like to die a horrible death) is explained here in detail.
    • mithram aupayikam – As rAvaNa stood in front of sIthAp pirAtti and started uttering some foolish words, the mother would not become angry when the child torments her! Being the mother, seeing his downfall, she gives good advise to him. If she told him to surrender unto SrI rAma’s divine feet, he may consider that as an insult and will not agree to it; hence, she says “become friendly with SrI rAma”; SrI rAma said in SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach me as a friend); pirAtti is saying “mithram aupayikam“. Even while reaching paramapadham, emperumAn grants parama sAmyApaththi (supreme equivalence in eight qualities) to AthmAs. rAvaNa asks “Why would I have friendly relationship with my enemies?”
    • sthAnam parIpsathA – Too bad. Even for those who engage in robbery, they should be able to stay on some place and do it; so, if you would like to preserve your place, you have to do this. Thinking that rAvaNa is saying “I don’t need the land, I can even fly”, she continues,
    • vadham chAnichchathA – Will SrI rAma’s arrows not reach the sky?
    • gOram – Even if you desire to be killed in a merciful way instead of a very horrible way, you have to reach out to him.
    • thvayA – What is the use of explaining so much? You need his help.
    • asau – Are you not seeing him in front of you? Due to visualisation, she sees SrI rAma in front of her; and due to fear, rAvaNa sees SrI rAma in front of him. rAvaNa asks “Will he accept me who has committed so many offences?”
    • purusharshabha: – He is purushOththama (best among men) – he will not consider your offences.
  • dhEvimAr AvAr thirumagaL bhUmi – periya pirAtti and ANdAL who are so dear to him that he will act upon the direction of their eyebrows; SrI mahAlakshmi is the teacher who teaches compassion to him as said in “nakaSchin nAparAdhyathi” and bhUmi dhEvi is the fertile field where that compassion grows, as she asks “what do you have to tolerate? did he even commit an offence?” While they are present, what is there for me to lose?
  • Eva – It is explained that just as kainkaryam is the goal, their ordering us to engage in kainkaryam is also part of the goal; SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done); his voice would be as deep as the sound of a thunderous cloud, pouring rain.
  • maRRu amarar AtcheyvAr – nithyasUris are the ones who remain close and serve emperumAn and his divine consorts. maRRu indicates thulyavikalpa (exact variation); that is whatever pleasure derived by his divine consorts when he embraces them, will be derived by the nithyasUris who serve the togetherness; as said in SrI rAmAyaNam bAla kANdam 1.31 “ramamANA vanE thraya:” (all 3 – SrI rAma, sIthA and lakshmaNa enjoyed together in the forest), the pleasures match the individual’s true nature; the pleasure derived by perumAL (SrI rAma) and (sIthA) pirAtti in their union, will be derived by iLaiya perumAL (lakshamaNa) by seeing their togetherness.
  • amarar AtcheyvAr – As said in thiruvAimozhi 4.6.8vEdham vallArgaLaik koNdu” (with the help of those who are well versed in vEdham), nithyasUris also remain as purushakArabhUthar [those who present our case to emperumAn, like pirAtti].

Even if his consorts are present, and the nithyasUris who are comparable to his consorts are also present, we can say that he will not fulfil our desire, if he has some limitation in his wealth/control,

  • mEviya … – Indicating the three layers of worlds; or indicating the three types of chEthanas [nithyasUris (eternal residents of paramapadham), mukthAthmAs (liberated souls), badhdhAthmAs (bound souls)].
  • mEviya – Indicating that if we said he is the protector for the worlds, it will be apt; or saying his reign fits well for him. SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) – even if the three worlds are taken together, that which is to be protected will be small and his desire to protect them will be great.
  • vENdu vENduruvam nin uruvam – As necessary for the protection; or as said in SrI vishNu purANam 6.5.84 “ichchA gruhIthAbhimathOru dhEha:” (many forms assumed by bhagavAn out of his own desire); or it is saying that emperumAn will accept the forms which are desired by his devotees for him.
  • pAviyEn thannai – Me who has committed such sins to lose you even after having purushakAram, wealth, and divine forms which are under the control of his devotees; I became outside his family!
  • aduginRa – perishing. Oh one who is having cool eyes which give motherly protection to everyone!
  • pavaLa vAy – Oh one who has beautiful smile as said in SrIvishNu purANam 5.17.21 “savilAsasmithAdhAram bibhrANam mukapankajam” (one who has the lotus like face which has smiling, beautiful lotus-like mouth/lips)!
  • maNiyE – Just as one would let out cool water towards the face of a tired person, oh one who has an invigorating form! These features of yours sustain me.
  • AviyEAzhwAr‘s life is not just a type of air [prANa (vital air)]; his life is emperumAn with his divine consorts, nithyasUris and his beautiful form with beautiful eyes and lips.
  • amudhE – Being the vital air which makes him sustain himself, AzhwAr also has emperumAn as the most enjoyable nectar not having to search for enjoyment elsewhere. As he is the enjoyment, emperumAn remains the upAyam (means) as well, so that AzhwAr need not put any effort to attain him.
  • alai kadal kadaindha appanE – Oh one who performs great task even for those who are with worldly desires!

emperumAn asks “What shall I do for you?” AzhwAr says,

  • kANumARu aruLAy – You don’t need to churn the ocean for me, but it is sufficient if you show me that divine form. (kANumARu) Seeing his divine form is the prApyam (goal); (aruL) his mercy is the prApakam (means). Would you not fulfil the desire of those who feel “you are the goal and the means”?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8.1 – dhEvimAr

Published by:

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 first decad – as AzhwAr desired to perform services in archAvAthAra sthalam, but could not have his desires fulfilled, with great sorrow, he feels great craving to serve emperumAn highlights the following aspects of him:

  1. his complete wealth (nithya vibhUthi and leelA vibhUthi, spiritual and material realms) which is the cause for AzhwAr’s desire
  2. the great enjoyability of his incarnations which are done for the protection of the realms
  3. his ability to eliminate the unfavourable aspects, while being humble towards his devotees
  4. his favourable and unfavourable forms towards his devotees and enemies respectively
  5. his protection in all different forms
  6. his being the AthmA of everything
  7. his being enjoyable in all different forms
  8. his reclining in the kshIrArNava (milk ocean) in protection for his devotees
  9. his residing in the parampadham (spiritual realm) which is the ultimate goal for everyone
  10. the ultimate greatness acquired by emperumAn’s great favour in the form of AzhwAr’s desire

AzhwAr meditated upon these aspects, and mercifully explains how such emperumAn appeared in front of him as per his desire and calmed him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr thought “sarvESvaran, as explained in paryanka vidhyA, remained seated on thiruvanthAzhwAn (AdhiSEshan), along with his dear consorts, being served by his eternal associates in thiruvARanviLai, to hear thiruvAimozhi; let me go there, make him listen to thiruvAimozhi, engage in favourable acts and enjoy him”; but it remained a desire, and could not be fulfilled. AzhwAr became very upset thinking “even as his dear consorts are present near him, even as the nithyasUris are present, even as the opulence to fulfil any of his desires is present, even as he has the divine archA (deity) form for the sake of his devotees, and even as there is no shortage in my desire, I am not getting my desires fulfilled!” AzhwAr expects only two qualities from sarvESvaran:

  • his being totally dependent on his devotees
  • his aptness to consider the sorrows of all other entities as his own, due to all other entities being his prakAram (form, attribute) and his being the prakAri (underlying soul)

AzhwAr did not see that happen towards himself; AzhwAr started excessively doubting “is sarvESvaran going to lose these qualities, after my birth?” emperumAn thought “if AzhwAr who sustains with knowledge about my qualities, suspects my qualities, he will not sustain himself; we cannot lose him; let me think about a means to pacify him” and said to him “Come on! Why are you unnecessarily doubting everything? Have I not done anything for you? I who favoured you to this extent, will also do the remaining favours; please do not unnecessarily doubt like this” and pacifies AzhwAr by manifesting his auspicious qualities starting with his ability to infuse enthusiasm in others and the favours he did to AzhwAr; AzhwAr being pacified, meditates upon those qualities and becomes pleased.

[nampiLLai explains how sIthA pirAtti highlights her excessive doubt, in SrI rAmAyaNam sundhara kANdam 26.13]

  • prAgya: – One who has great knowledge so that those who don’t have enough knowledge will not lose him, as he knows the ability of himself and the others.
  • kruthagyaScha – One who knows to present himself so that the one who approaches him will give up hatred towards him and start facing him favourably.
  • sAnukrOSScha – One who feels pity for the loss of those who don’t know how to approach him even after having sufficient knowledge.
  • rAghava: – This is not just his quality; it is coming in his family heritage.
  • sathvruththa: – One who fully exists for the nourishment of others.
  • kyAtha: – In this manner, he is popular even in the enemy camp.
  • niranukrOSaSSankE – Due to his non-arrival, I doubted perumAL (SrI rAma) who has all these auspicious qualities, to be a hard-hearted person who has none of these qualities. He will never be devoid of auspicious qualities.
  • math bhAgya sankshayAth – This is only due to my lack of fortune.

AzhwAr too said “aRivonRum sangippan vinaiyEn” (I being sinful, doubt emperumAn’s qualities) [7th pAsuram]. ALavandhAr mercifully explains this SlOkam to be matching this decad.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 8th centum

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Full series

Previous Centum

Audio

Focus of this centum – sathyakAmathvam – bhagavAn, the one with all his desires fulfilled

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted the strong hurdle which is eliminated by bhagavAn in the previous decad;in this centum, AzhwAr sets out to meditate upon how the hurdles are removed and the following aspects are highlighted by him:

  1. the presence of emperumAn who eliminates the hurdles, for the sake of his devotees
  2. though one may have attachment towards him, he would not be easily approachable for those who have not given up attachment towards other matters
  3. his being the independent cause for love in his devotees, being unable to bear their separation
  4. eliminating the most difficult hurdles for his devotees, and considering their wealth as his own
  5. as one develops love towards him who is the apt lord, the hurdles will be eliminated naturally
  6. his presence in close proximity, to eliminate the hurdles of the devotees
  7. his presence as antharyAmi through which he eliminated all the hurdles
  8. how bhagavAn reveals the inseparable purity of AthmA (self) and the distant faults which are incidental
  9. how emperumAn would transform the most faulty person to be engaged in purest service to him
  10. highlighting the elimination of hurdles after revealing the greatness of service to devotees even over service to himself (bhagavAn)

With these aspects, AzhwAr mercifully establishes the manner in which the hurdles which are shown previously, are eliminated.

We will see each thiruvAimozhi (decad) in detail.

adiyen sarathy ramanuja dasan

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