Category Archives: thiruvAimozhi 8th centum

thiruvAimozhi – 8.9 – karumANikkamalai

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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 ninth decad,  previously AzhwAr acquired clarity in his mind as in “For sarvESvaran who has qualities such as saundharya (beauty), Seela (simplicity) etc, the pure AthmA is subservient as prakAra (form)” and set out to explain the thadhEka rakshyathva (being protected by bhagavAn only) and thadhEka bhOgyathva (being enjoyed by bhagavAn only) of that AthmA, the servitor and highlighted the following aspects:

  1. the lord’s physical beauty
  2. his beauty with the ornaments he is wearing
  3. his ability to eliminate the unfavourable aspects
  4. his great qualities
  5. his being with unlimited wealth/opulence
  6. his great magnanimity
  7. his great love [towards his devotees]
  8. his being the target of worship in all rituals
  9. his being revealed in all sections of vEdham
  10. his amazing nature

AzhwAr became immersed in the experience of sarvESvaran who is residing in [kuttanAttuth] thiruppuliyUr with these aspects and became blissful which reflected on his form; observing that, the well-wishers of AzhwAr who were in his proximity became inquisitive about the glow in AzhwAr’s form and AzhwAr’s very dear well-wisher explains them the situation; AzhwAr mercifully explains this scenario through the example of parAnguSa nAyaki who naturally united with the thiruppuliyUr nAyanAr (lord of thiruppuliyUr) and as a result had physical changes in her form; a close friend of parAnguSa nAyaki observed that and understood that there has been a union between emperumAn and her; without realising this, her relatives assumed that she has attained the proper age to get married; parAnguSa nAyaki’s friend understands that this is undesirable for parAnguSa nAyaki based on her speech and physical changes, and decides to stop those efforts by her relatives; she tells them “parAnguSa nAyaki is constantly speaking about the qualities and names of thiruppuliyUr nAyanAr; she has some emotional bonding with him; he is – a person with matching beauty, well decorated, a valorous man, with great qualities, very opulent, very magnanimous, very loving, with good conduct, must be an expert in vEdham and an amazing person; hence, as she is having unique bodily features which reveal her union with him, she belongs to him”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, in the first two and a half pAsurams, AzhwAr enjoyed emperumAn‘s qualities such as saundharya, Seela etc and in the remaining pAsurams, he enjoyed similarly glorious AthmA which is subservient to emperumAn, and became pleased; being pleased with the taste of servitude, out of great joy, AzhwAr gave up his own nature and assumed a feminine nature, and speaks about his own state through anyApadhESam (the emotions of someone else). (kUrathth)AzhwAn explains “only in this decad, AzhwAr speaks about his joy through anyApadhESam”. A close friend of a pirAtti (parAnguSa nAyaki) who naturally united with thiruppuliyUr emperumAn and separated, observed that the pirAtti’s heart was captured by him, and understood that they both have had a union based on pirAtti’s speech and physical signs; without knowing any of these, as said in SrI rAmAyaNam ayOdhyA kANdam 119.36 “pathi samyOga sulabham vayO dhrushtvA cha mE pithA” (sIthAp pirAtti says – janaka, my father, drowned in an ocean of sorrow thinking about me, ready to be married [and yet not finding the right groom for me]), simply considering to have attained the proper age for marriage, the pirAtti’s father et al announce her svayamvara to invite interested princes to come and marry her, by beating the drums in the town; she (parAnguSa nAyaki’s friend) heard that and went through the same emotions as bharathAzhwAn did when he heard that “you are the king” and thought “if parAnguSa nAyaki hears this, we will lose her since she is of the nature as said in nAchchiyAr thirumozhi 1.5 ‘mAnidavarkku enRu pEchchup padil vAzhagillEn‘ (I will not live if anyone links me with any mortal being); so I should act soon; while doing something to avert the situation, if I said ‘she united with thiruppuliyUr nAyanAr’, that will put the blame on my own lethargy in letting it happen; if I don’t explain that, we will lose her; what shall I do now?” and thought “her relatives will ask ‘there are some differences in her body; what is the reason for them?’; I will work along with them to find out the reason and pretend that I found out during such analysis and avert the situation”; she gave good advice saying “from the looks of her, it seems that she had united with thiruppUliyUr nAyanAr; she is constantly reciting his qualities and activities; you try to avoid your efforts”. They responded “this is not dharma (fair)” and continued “but, the thiruppuliyUr nAyanAr whom you speak about should have matching greatness for her; he should have decoration, valour, qualities, opulence, magnanimity and love; he should have the best conduct; he should have true knowledge in vEdhAntham; does he have all of these?” She said “It is not just limited to what you ask for; he is full in all of these aspects; further, even if he does not have any of these aspects, she has become exclusively subservient to him; you avoid your efforts now” to stop them. This comes under a poetic category known as “maNavilakku” (stopping a marriage). In thirumanthram [in nama:], ananyArha SEshathvam (exclusive subservience) [towards emperumAn] is explained after eliminating ones existence for self and others [other than emperumAn]; that is explained here. In the previous decad, ananyArha SEshathvam was explained; in this decad – it is explained that anya SEshathvam (being subservient to others) and svasvAthanthriyam (being independent) are inapt goals. For an unmarried woman, to exist for only one person and in such case not existing for all others, are natural aspects.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 8.8.11 – theruLum maruLum

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn this decad will be pursued by emperumAn himself and be placed at his divine feet, just as he pursued 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

theruLum maruLum mAyththuth than thirundhu sempoRkazhal adik kIzh
aruLi iruththum ammAnAm ayanAm sivanAm thirumAlAl
aruLappatta satakOpan OrAyiraththuL ippaththAl
aruLi adik kIzh iruththum nam aNNal karu mANikkamE

Listen

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

theruLum maruLum – worldly knowledge and ignorance
mAyththu – eliminating
than – themselves accepting the devotees
thirundhu – having correctness
sem – reddish
pon – golden
kazhal – wearing anklet of bravery
adik kIzh – under the divine feet
aruLi – showering his mercy (as said in thiruvAimozhi 6.10.11 “adik kIzh amarndhu pugundhu adiyIr vAzhmin“)
iruththum – placing (me, not to move away)
ammAnAm – being the lord
ayanAm sivanAm – being the antharyAmi of brahma, rudhra et al (who are in charge of creation, annihilation etc of the universe)
thirumAlAl – by Sriya:pathi (SrIman nArAyaNa, divine consort of SrI mahAlakshmi)
aruLap patta – blessed divinely (with faultless knowledge and devotion)
satakOpan – AzhwAr‘s
Or – distinguished
AyiraththuL – among the thousand pAsurams
ippaththAl – in the context of this decad
nam – our
aNNal – being lord
karu mANikkam – having complexion of blue carbuncle
aruLi – showing his unlimited mercy
adik kIzh – under his divine feet
iruththum – will place.

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

emperumAn is wearing reddish golden anklet of bravery on his divine feet which will eliminate the worldly knowledge and ignorance and have the greatness of themselves accepting the devotees; he is my lord who is showering his mercy to place me at his divine feet; he is Sriya:pathi, who is the antharyAmi of brahma, rudhra et al; AzhwAr who is blessed by such emperumAn, composed this decad among the distinguished thousand pAsurams; such emperumAn, our lord, who is having the complexion of blue carbuncle, showing his unlimited mercy, will place those who are connected with this decad, under his divine feet.

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

  • theruLum maruLum mAyththu – Eliminating kudhrushti gyAnam (inapt knowledge) [different philosophies which misinterpret vEdham] which arose due to brahmA’s rajas (passion) and bAhya gyAnam such as Agama etc [different philosophies which reject vEdham] which arose due to rudhra’s thamas (ignorance); eliminating the knowledge about worldly matters which hinder self enjoyment, along with their trace.
  • than thirundhu sem pon kazhal adik kIzh – Under the divine feet which are attractive and which have anklets of bravery, and which don’t let his devotees bow at the feet of anyone else. The context of the bravery here is – not leading those who surrendered through pirAtti, to themselves or others.
  • aruLi iruththum – Will place due to his exclusive mercy.
  • ammAnAm ayanAm sivanAm thirumAlAl – by Sriya:pathi, sarvESvara who is the controller of all AthmAs starting with brahma, rudhra et al.
  • aruLap patta satakOpanAzhwAr who became an object of emperumAn‘s mercy as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (blessed faultless knowledge and devotion). It is being said that the entry point for such mercy is pirAtti, SrI mahAlakshmi.
  • Or AyiraththuL ippaththAl – nam aNNal karu mANikkamE – aruLi adik kIzh iruththum – sarvESvara who is controller of all, who is having attractive physical beauty and qualities, will himself bless and accept at his divine feet. AzhwAr is saying that those who practice this decad, will get the same beneft as he got.

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 – 8.8.10 – uLarum illai

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “As emperumAn who is my lord, saved me from entering in to kudhrushti mathams (philosophies which misinterpret vEdham) such as sAnkhya etc, and eternally united with me, all my sorrows were eliminated”.

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

uLarum illai allarAy uLarAy illai AgiyE
uLar em oruvar avar vandhu en uLLaththuLLE uRaiginRAr
vaLarum piRaiyum thEy piRaiyum pOla asaivum Akkamum
vaLarum sudarum iruLum pOl theruLum maruLum mAyththOmE

Listen

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

illai – for the word “No” in matters relating to his devotees
allarAy – not being applicable
uLarum – always being present
illai AgiyE – as absent (for those who are not devoted towards him)
uLarAy – being present
em – for us (with his true nature, form and qualities)
oruvar – being distinguished
uLar – revealed;
avar – he
vandhu – arrived (with intent)
en – my
uLLaththuLLE – in heart
uRaiginRAr – is eternally residing;

(due to this)
vaLarum piRai pOla – like waxing moon
Akkamum – creation
thEy piRaiyum pOla – like waning moon
asaivum – annihilation
vaLarum sudarum pOl – like sun with growing radiance
theruLum – gyAnam (knowledge)
iruLum pOl – like darkness
maruLum – ignorance
mAyththOm – we destroyed.

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

emperumAn revealed his distinguished nature of being always present for his devotees and not being applicable for the word “No” for them, and being always absent for others; he arrived in my heart and is eternally residing there; (due to that) I destroyed the creation which is like a waxing moon and annihilation which is like a waning moon, and gyAnam which is like a sun with growing radiance and ignorance which is like darkness. Implies that the incidental growth and decay, knowledge and ignorance were eliminated, and saw the AthmA which is in a singular nature.

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

  • uLarum illai allarAy – sESvara sAnkhya matham [the sAnkhya matham which accepts the existence of god) explains “ISvara is present. He simply exists so that he cannot be nullified”; it says – just as a bharthA (husband) who lacks the ability to order/refrain [the members of family], ISvara merely exists without the ability to control the universe.
  • uLarAy illai AgiyE – nirISvara sAnkhya matham [the sAnkhya matham which rejects the existence of god) says “The truth of ISvara is that he does not exist”; AzhwAr is rejecting these view points. Alternative explanation in the context of devotees and others – for devotees, he will be present, and will not remain as non-existent; and for others he will be present but remain non-existent.
  • uLar em oruvar – Being the distinguished, complete one with qualities, wealth etc, who pursued me showing them.
  • avar vandhu en uLLaththuLLE uRaiginRAremperumAn who is great in qualities, arrived at me and eternally resided in my heart which was reformed by him as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (one who bestowed faultless knowledge and devotion).
  • vaLarum … – Just as darkness will not remain in the presence of light, as he eternally resides in my heart, the growth and decay which are similar to the waxing and waning of the moon, and the worldly knowledge and ignorance which are similar to the repeated occurrence of sun and darkness, were destroyed for 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 – 8.8.9 – kUdiRRAgil

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, while explaining anthima smruthi (remembrance during final moments), the presence of ISvara and AthmA is emphasised; mAyAvAdhis (those who propound the philosophy of everything other than brahmam being illusion) say “there is no such difference between these entities; this AthmA and brahmam are the same” highlighting the chEthana who is a nithya samsAri (one who has been in samsAra eternally) to be the same as brahmam, AzhwAr condemns them.

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

kUdiRRAgil nal uRaippu kUdAmaiyaik kUdinAl
AdaRpaRavai uyar kodi em mAyan Avadhu adhu adhuvE
vIdaip paNNi oru parisE edhirvum nigazhvum kazhivumAy
Odith thiriyum yOgigaLum uLarum illai allarE

Listen

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

kUdiRRAgil – if it is possible (that the jIvAthmA who is a nithya samsAri is the same as brahmam who is greatly distinguished)
nal – good
uRaippu – will it not be an unachievable feat that is attained?
kUdAmaiyai – seen as impossible to occur in this world, such as rabbit having a horn
kUdinAl – only if those occur
adhu – that jIvAthmA

(being the vEdham [having it as his (garuda’s) body] which is faultless pramANam (source of knowledge))
Adal – having beautiful movements (due to close proximity to bhagavAn)
paRavai – periya thiruvadi (garudAzhwAr)
uyar kodi – having as great flag (highlighting emperumAn’s greatness)
em – enjoyable by his devotees
mAyan Avadhu – will become sarvESvara who has amazing svarUpa (nature), rUpa (form), guNa (qualities);
adhuvE – that jIvAthmA will remain itself;

(an entity becoming another entity is unnatural, but what is the source for this?)
oru parisE – by the individual’s intelligence

(without any authentic source)
vIdai – mOksham (liberation)
paNNi – imagined
edhirvum – future times
nigazhvum – present times
kazhivum – past times, without any distinction
Ay – being in the same state
Odi – running (swiftly as said in “samsAra padhavIm vrajan“)
thiriyum – those who roam around
yOgigaLum – yOgis
uLarum – are present;

(in this continuous stream of samsAra caused by anAdhi karma (karma since time immemorial))
illai allarE – they are not absent.

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

If it is possible [for AthmA to become sarvESvara], will it not be an unachievable, good feat that is attained? Only if those which are seen as impossible to occur in this world, such as rabbit having a horn, occur, that jIvAthmA will become sarvESvara who has amazing svarUpa (nature), rUpa (form), guNa (qualities), who is enjoyable by his devotees, who is having periya thiruvadi who is having beautiful movements, as his great flag; that jIvAthmA will remain itself; yOgis who imagine such mOksham [of AthmA becoming brahmam] by their intelligence, who remain in the same state in future, present and past times and who run and roam around, are present; they are not absent. Implies that even such great yOgis [who imagine AthmA to become brahmam] exist and condemns them.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kUdiRRAgil nal uRaippu – Re-emphasising.
  • kUdAmai … – If non-existing entities such as rabbit horn, lotus on the sky, sterile woman’s son comes to existence, samsAri chEthana (bound soul) can become the one having periya thiruvadi who is dancing blissfully due to being sarvESvara’s vehicle, as his flag, having amazing qualities and activities, and one decorating the shoulders of periya thiruvadi.
  • adhu adhuvEAthmA will remain itself; an entity cannot become another entity.

When asked “Is there someone who speaks about samsAri chEthana to be the one [emperumAn] who is greater than nithyasidhdhas (eternal residents of paramapadham)?” AzhwAr says,

  • vIdaip paNNi oru parisE – Instead of basing it from SAsthram, just based on their intelligence, imagining that the elimination of ignorance is liberation [mAyAvAdha philosophy says when the AthmA gets rid of ignorance, it becomes brahmam].
  • edhirvum nigazhvum kazhivumAy – Those who are present in past. future and present times.
  • Odith thiriyum yOgigaLum uLarum – The great yOgis who roam around without any [worldly] expectation are present.
  • illai allarE – Their absence is inapplicable. Time is eternal; there is no end to the sins which are committed. In this should there not be such great yOgis [AzhwAr being sarcastic]? Is there anything impossible in samsAram?

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 – 8.8.8 – eyththAr eyththAr

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “Even if one becomes an expert in the hard-earned knowledge, without anthimasmruthi (remembrance at the final moments), all the difficulties one went through to earn that knowledge will go in vain”.

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

eyththAr eyththAr eyththAr enRu illaththArum puRaththArum
moyththu AngalaRi muyangath thAm pOgumbOdhu unmaththar pOl

piththE ERi anurAgam pozhiyum pOdhu embemmAnOdu
oththE senRu anguLLam kudak kUdiRRAgil nal uRaippE

Listen

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

eyththAr – became weak (to not have their limbs engage in activities)
eyththAr – became weak (to have the senses lose the ability to grasp matters)
eyththAr – became weak (to even stop breathing)
enRu – as
illaththArum – the wife, children et al in the house
puRaththArum – and other relatives
moyththu – gathered
Angu – in that stage
alaRi – wailing and crying out
muyanga – as they approach

(as said in “tham puthra paSu mithrArtha vyAsaktha manasam naram“, placing heart on them and having the servitors of yama as companions)
thAm – they
pOgumbOdhu – in that final moments
unmaththar pOlE – like an intoxicated person
piththE ERi – being bewildered

(as said in “EthEgatham bhavishyanthi“, due to ownership of such aspects)
anurAgam – attachment
pozhiyumpOdhu – when it pours out

(attaining clarity, being freed from confusion)
em pemmAnOdu oththE senRu – as ISvara, my lord considers him [the soul] to be a servitor, the soul too should meditate that he is servitor to emperumAn
angu – towards emperumAn
uLLam – (his) heart
kUdak kUdiRRAgil – if it went and united
nal – good
uRaippu – stability.

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

As the wife, children et al in the house and the other relatives gather around saying “he has become weak in his limbs, senses and breath” and wailed, crying out and approached the ailing persons, they remained like an intoxicated person in the final moments, being bewildered; when attachment pours out to those family members and relatives in those final moments, if the AthmA places its heart towards emperumAn, meditating upon him considering him as the lord, as ISvara, and considers himself [AthmA] to be emperumAn’s servitor, and goes and unites with emperumAn, that is good stability. One will attain the self which is a prakAra (form) of bhagavAn. Implies AzhwAr saying “emperumAn easily revealed such state of self realisation which is difficult to attain”.

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

  • eyththAr eyththAr eyththAr enRu – Since many people would like for him [the person highlighted here] to die even before his time is up, they would repeatedly say “he has become weak”. Instead of bringing clarity in his mind during his bewildered state so that he can meditate upon the apt aspect, they would keep saying “he has become weak” [to bewilder him further].
  • illaththArum puRaththArum – His wife et al would think “Why is he still alive with his great paraphernalia? Can we not share his wealth after he dies quickly?” since he did not give them anything while he was alive.
  • puRaththArum – Other relatives would think “it would be nice if he dies” since they cannot bear seeing his presence along with his family.
  • moyththu – They will gather around during difficult times [even without invitation, to see his suffering] while they never attended any auspicious occassions even after being invited.
  • Angu alaRi – They will cry out so hard that he loses whatever clarity he has; when there is hope for his survival, they will cry out so hard that he will die out of fear.
  • muyanga – To embrace. To eliminate his remaining life which did not leave even after such crying out, they will embrace just as friends would do.
  • thAm pOgumbOdhu – While the heart pulls toward them thinking “Why do I have to leave them [family, relatives] and this wealth?” they will leave their body themselves since there is no way to stop death. AzhwAr says “thAm pOgumpOdhu“, thinking about the great suffering at that last moment.
  • unmaththar … – Even those who are free from attachment, will become bewildered as if in an intoxicated state; being bewildered in that state when one should acquire clarity and think about self and sarvESvara.
  • anurAgam pozhiyumpOdhu – They will dress up the younger wife with golden ornaments and make her stand in front of him. He will start showing great affection towards his children, for the days he missed on showing his affection towards them. While living comfortably, due to his greed, he will not do anything for them; but now, he will show overwhelming affection thinking “I should have brought all the buried wealth out and decorated them with the ornaments”.
  • em pemmAnOdu oththE senRu … – If one understands the principle of meditaing upon the self to be as pure as emperumAn himself, at this bewildering time, with clarity. To think “emperumAn is identified with his gyAnam (knowledge) and Anandham (bliss); this AthmA is also identified with gyAnam and Anandham”. If one understands the principle of having the heart focussed on the AthmA.
  • nal uRaippu – Good opportunity. Otherwise, whatever was done thus far, will go in vain. If one become bewiledered like an intoxicated person, their desired result will not be attained; if one shows overwhelming attachment towards family, relatives and wealth, one will become like a deer as it occurred to Adhibharatha [a great gyAna yOgi, who took birth as a deer, since he remembered the deer which he raised, at his final moments]. mudhaliyANdAn’s explanation – from “ninRa onRai uNarndhEnukku” pAsuram, AzhwAr is highlighting not just the AthmA exclusively, but AthmA as a servitor of bhagavAn; in this pAsuram, anthima smruthi (remembrance during final moments) as said in “em pemmAnOdu oththE senRu anguLLam kUdak kUdiRRAgil” and “just as emperumAn considers this AthmA to be his servitor, the AthmA should reciprocate emperumAn’s thought and meditate upon his servitude towards emperumAn, to have a good chance to unite with him”. Why is AzhwAr who is overwhelmingly immersed in bhagavAn’s qualities thinking/speaking about these aspects? This is due to his gratitude towards emperumAn thinking “emperumAn revealed me such AthmA which is so difficult to attain”.

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 – 8.8.7 – adhuvE vIdu

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “If one can give up AthmA instead of pursuing it as said here [previously, as an independent entity instead of considering it to be bhagavAn’s subservient entity], that will be the liberation and the joy acquired through such liberation”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who don’t pursue AthmA as explained previously, will suffer in samsAram without experiencing AthmA”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. AzhwAr says “Those who don’t attain AthmA with the help of the means explained previously, having doubts in that, will suffer greatly”.

pAsuram

adhuvE vIdu vIdu pERRu inbandhAnum adhu thERi
edhuvE thAnum paRRinRi yAdhumiligaLAgiRkil
adhuvE vIdu vIdu pERRu inbandhAnum adhu thERAdhu
edhuvE vIdu? Edhinbam enReyththAr eyththAr eyththArE

Listen

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

adhuvE – the enjoyment of self (who is a form of bhagavAn, as explained previously)
vIdu – is mOksham (liberation);
vIdu pERu – attained from that liberation
inbam thAnum adhu – the joy itself
thERi – determined
edhuvE thAnum – all matter and material aspects
paRRu – attachment (in them being enjoyment, the tools for enjoyment and the abodes for enjoyment)
inRi – eliminating
yAdhum – ruchi (taste) and vAsanA (impression) (which came about from that attachment)
iligaL AgiRkil – when eliminated
adhuvE – that AthmA anubhavam (self enjoyment, which was highlighted previously)
vIdu – liberation
vIdu pERu – caused by that liberation
inbam thAnum – bliss
adhu – that is;
thERAdhu – without determining (the AthmA to be a form of bhagavAn)
‘edhu – what is
vIdu – liberation?
inbam – joy (attained from that)
edhu – what is?’
enRu – as
eyththAr – those who have mental weakness
eyththAr eyththArE – will suffer due to entering into womb and hell [remain for ever in samsAram].

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

The enjoyment of self is mOksham; having determined that the joy attained from that liberation as the goal, when attachment from all matter and material aspects and ruchi and vAsana are eliminated, that is liberation and the bliss caused by such liberation; those who have mental weakness, being unable to determine “what is liberation? what is joy?” will suffer due to entering into womb and hell.

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

  • adhuvE vIdu – Whatever has been explained previously is the liberation of attaining self realisation/enjoyment.
  • vIdu pERRu inbam thAnum adhu – That is the joy acquired while attaining such libertaion.
  • thERi – having clarity in this manner
  • edhuvE thAnum paRRu inRi – Being detached from matter and material aspects.
  • yAdhum iligaL AgiRRil – When freed from ruchi and vAsanA in them. Practicing karma [yOga], having gyAna [yOga], attaining the state of “sthitha pragya” [Can be seen in SrI bhagavath gIthA 2nd chapter from SlOkam 54], being established in yOga, when one attains self realisation.
  • adhuvE vIdu – That Athma prApthi (attaining self) explained previously, is liberation.
  • vIdu pERRu inbam thAnum adhu – The joy acquired in that liberated state is also part of that self enjoyment.
  • thERAdhu – Not having clarity in this manner.
  • edhuvE vIdu Edhu inbam enRu eyththAr – Those who become weak thinking “What is mOksham? What is the joy acquired in that state of mOksham?”
  • eyththAr eyththArE – They will greatly suffer by repeatedly weakening; meditating upon the true nature of AthmA without the proper practice of yOga SASthram or without being supported by bhagavAn, is of no use.

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 – 8.8.6 – nanRAy gyAnam

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “In yOga SAsthram, overcoming the senses etc are highlighted as a means for realising AthmA; through that, with great difficulty, one can realise the AthmA which is free from matter”.

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

nanRAy gyAnam kadandhu pOy nallindhiriyam ellAm Irththu
onRAyk kidandhu arum perum pAzh ulappil adhanai uNarndhuNarndhu
senRAnginbath thunbangaL seRRuk kaLaindhu pasai aRRAl
anRE appOdhE vIdu adhuvE vIdu vIdAmE

Listen

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

nanRu Ay – having purity (of being free from attachment towards materialistic objects)
gyAnam – knowledge (which relates to such matters)
kadandhu – escaping
pOy – moving away (far from them)
nal – having goodness (of engaging him with such worldly knowledge [and eventually leading to spiritual matters])
indhiriyam – senses
ellAm – all
Irththu – eliminate
onRAyk kidandha – being together with chEthana (to be unable to distinguish from each other as said in “thilathailavath dhAruvahnivath” [like oil present inside sesame seed and fire present inside firewood])
arum – unfathomable
peru – being unlimited (as said in “ananthasya na thasyAntha: sankyAnam vApi vidhyathE“)
ulappil pAzh – being countless
pAzh adhanai – prakruthi thathvam (primordial matter)

(as being completely outside to AthmA)
uNarndhu uNarndhu – knowing well repeatedly (through SravaNam (hearing), mananam (meditation) etc)
senRu – going
angu – in that AthmA related matters
inbath thunbangaL – joy and sorrow (which are resulting from previous virtues and vices)
seRRuk kaLaindhu – eliminating along with the cause
pasai – attachment (in those matters such as vAsanA (impressions), ruchi (taste))
aRRAl – when eliminated
anRE – on that day
appOdhE – at that moment
vIdu – will be freed (from all defects of this samsAram);
adhuvE – that is
vIdu – AthmAnubhava mOksham (liberation of enjoying the self);
vIdAmE – AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.

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

If those who are pure, escape worldly knowledge and move away, eliminating all of the good senses [attachment to sense organs], knowing well repeatedly about the unfathomable, unlimited, variegated [countless] prarkuthi (primordial matter) which is being together with chEthana, go in to those AthmA related matters and eliminate joy and sorrow, along with their cause, and eliminate the attachment towards them, on that day, at that moment itself they will be freed; that is AthmAnubhava mOksham; AthmA being prakAra to bhagavAn and being distinguished, it is reasonable to say that this self enjoyment is also part of the goal.

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

  • nanRAy gyAnam kadandhu pOy – Having distinguished goodness [nanRAy]; since it [AthmA] is beyond the comprehensions of the senses, it is repeated here. [Another explanation] [Here, gyAnam is treated as worldly pleasures such as Sabdha etc which are understood by gyAnam] While the pure AthmA is present, escaping the worldly pleasures. As per “gyAyatha ithi gyAnam“, here the worldly pleasures are said as gyAnam; whatever is perceived by gyAnam, is indicated by the word gyAnam here.
  • nal indiriyam ellAm Irththu – Even if one escapes the pleasures, the senses which have the ability to reach out to those pleasures, are present; eliminating those senses too.
  • onRAyk kidandha … – achith thathvam (prakruthi, the primordial matter) which remains present along with the chEthana, which is difficult to crossover by anyone as said in SrI bhagavath gIthA 7-13mama mAyA dhurathyayA” (it is difficult to crossover my primordial matter), having expansive nature in its mahath (the great element), ahankAram (ego) forms, which facilitates enjoyment and liberation, and which is eternal both in pravAharUpam (continuous existence) and svarUpam (true nature); knowing well that prakruthi remains both in causal and effectual state.
  • Angu nanRAy senRu – Instead of focussing on such prakruthi which will cause the attitude of enjoyment, reaching up to the true nature of self.
  • inbath thunbam … – Even if one gives it up considering it to be given up, if the puNya and pApa which cause joy and sorrow remain, that will again lead to the same routine; giving them up.

Even if these are given up, if ruchi and vAsanA remain, they will again come up.

  • pasai aRRAl – if ruchi and vAsanA too are given up.
  • anRE appOdhE – On that same day, at that same moment.
  • vIdu – The connection with matter and matter related aspects will be eliminated. There is none like prakruthi in shyness and tenderness. It does not care for those who give it up.
  • adhuvE vIdu – As said in thiruvAimozhi 1.2.5aRRadhu paRRenil uRRadhu vIduyir” (When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham), once attachment towards worldly pleasures are eliminated, one will attain Athma prApthi mOksham (liberation of self enjoyment). There is nothing more to be done.
  • vIdAmEAzhwAr thinks AthmA to be a prakAram of emperumAn and in that manner considers it to be the goal. Even for those who see this self enjoyment and remain at this level without reaching up to bhagavAn, it remains as an option! – says AzhwAr. Previously AzhwAr laughed at this [in thiruvAimozhi 4.1, as an inferior goal] since it was considered as the ultimate goal [by others], though it is only a small aspect of AzhwAr’s goal [of eternal enjoyment of emperumAn].

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 – 8.8.5 – ninRa onRai

Published by:

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

Full series >> Eighth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “This AthmA (self) which I realised by bhagavAn‘s prasAdham (mercy) cannot be known by anyone; even if known, it cannot be realised”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. embAr mercifully explains “Previously – AthmA was explained as bhagavAn‘s prakAram (form/attribute); from here onwards, just as the whiteness on a cloth will be explained separately using separate words, up to the pAsuram ‘em pemmAnOdu‘, AthmA’s distinctive nature is explained”. mudhaliyANdAn says “AthmA is explained as prakAram of  bhagavAn”. In the AthmA which is explained as “ninRa onRai“, it is highlighted by AzhwAr “this AthmA which is seen by bhagavAn’s mercy, cannot be known by anyone and even if one knows about it with great efforts, one cannot see it”.

pAsuram

ninRa onRai uNarndhEnukku adhanuL nErmai adhu idhu enRu
onRum oruvarkku uNaral AgAdhu uNarndhu mElum kANbaridhu
senRu senRu param paramAy yAdhum inRith thEyndhaRRu
nanRu thIdhenRaRivaridhAy nanRAy gyAnam kadandhadhE

Listen

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

(Unlike achith (insentient objects) which are perishable and are in variegated forms)
ninRa onRai – AthmA which is eternal (and made of knowledge only)
uNarndhEnukku – for me who saw it (as he showed as his prakAra (form))
adhanuL – its
nErmai – subtle, distinguished nature
onRum – any

(in any form)
oruvarkku – even for those who are fully knowledgeable
adhu idhu enRu – to be in a particular manner

(as realised or experienced as one among the same species)
uNaral AgAdhu – cannot be known (through SravaNam (hearing), mananam (meditation) etc);
uNarndhum – even if known (with great efforts)
mElum – even while gone upto the level of samAdhi (trance)
kANbu aridhu – will be difficult to see directly;

(for me who saw him as he showed himself to me) (in body, senses, mind, vital air, knowledge)
param paramAy – going further over every entity
senRu senRu – passing through
yAdhum – with their nature (such as change)
inRi – without having
thEyndhu – being very subtle
aRRu – eliminating (their connection)
nanRu thIdhu – having virtues and vices (which occur based on their desires)
enRu – as
aRivu aridhu Ay – being difficult to know
nanRu Ay – having distinguished knowledge and bliss ( which is distinguished in all manners)
gyAnam – for the knowledge (which supports them)
kadandhadhu – beyond.

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

The AthmA which is eternal and seen by me – its subtle, distinguished nature cannot be known  to be in a particular manner even for those who are fully knowledgeable; even if known and pursued up to the level of samAdhi, it will be difficult to see it directly; passing through and going further over every entity (namely body, senses, mind, vital air, knowledge), without having any change, being very subtle and eliminating the connection with such entities, being difficult to know as having virtues and vices, having distinguished knowledge and bliss, the AthmA remains beyond the reach of knowledge. In this pAsuram, the distinguished nature of AthmA is explained through the philosophy of sAnkhya.

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

  • ninRa onRai – The AthmA which is different from body, senses, mind, vital air and knowledge, the one which remains alive in a singular form even when these perish, being the controller for these, and distinguished.
  • uNarndhEnukku – For me who analysed. Since AzhwAr is the one who immersed in emperumAn’s auspicious qualities as said in thiruvAimozhi 1.1.1uyarvaRa uyarnalam” (most superior, auspicous qualities), he did not focus on the nature of the self which appears like firefly in front of emperumAn, until now; since his tools are gyAna in the form of bhakthi, he did not have time to engage in self.

When asked “How did you feel about it when you analysed it?” AzhwAr says,

  • adhanuL nErmai – It’s greatness.
  • adhu idhu enRu – It cannot be known as what is realised or experienced.
  • onRum oruvarkku uNaral AgAdhu – Even for those with great knowledge, the slightest aspect of it cannot be understood.
  • uNarndhu mElum kANbaridhu – As said in SrI bhagavath gIthA 11.54gyAthum dhrashtum cha thathvEna …” (Oh arjuna! One who roasts the enemies! Only with the assistance of bhakthi, I, like this, can be truly known, seen and attained), it cannot be known, and even if known, it cannot be seen.
  • senRu senRu param paramAy – Going step by step, being greater than one after the other. Being beyond the different layers such as annamaya (layer of body), prANamaya (layer of vital air) and manOmaya (layer of mind).
  • yAdhum inRith thEndhaRRu – Not having any of their qualities [such as change etc] and being totally disconnected from them.
  • nanRu thIdhu enRu aRivaridhAy – As senses are greater than body, mind is greater than senses, vital air is greater than mind and so on, it will be difficult to be comprehended as good or bad based on material conceptions.
  • gyAnam kadandhadhE – Will be beyond the knowledge acquired through senses. In achith (matter), though each entity is distinguished from one another, they have equality in being perceivable by physical senses; even that is not possible for AthmA. Thus, in this pAsuram, the manner in which the AthmA is described in sAnkhya philosophy through entity numbering system, and the difficulty in understanding the same are explained.

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