Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.1.10 – kaNNan allAl

Published by:

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

Full series >> Ninth 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 tenth pAsuram, AzhwAr says “Surrender unto the divine feet of krishNa who mercifully incarnated to establish the principle of his being the refuge for all”.

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

kaNNan allAl illai kaNdIr saraN adhu niRka vandhu
maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn
thiNNamA num udaimai uNdEl avan adi sErththuymminO
eNNa vENdA nummadhAdhum avan anRi maRRillaiyE

Listen

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

kaNNan – krishNa
allAl – other than
saraN – other prApya (goal) and prApaka (means)
illai kaNdIr – not there;
adhu – that nature of his being prApya and prApaka
niRka – to be established in the world
maNNin bAram – the burden of demoniac people who are the enemies
nIkkudhaRku – to eliminate
vandhu – leaving the nAga paryanka (AdhiSEsha mattress)
vadamadhurai – in northern mathurA
piRandhAn – incarnated

(now)
num – whatever you are claiming as yours
udaimai – object
uNdEl – if it is there
avan adi – at his divine feet
thiNNamA – firmly
sErththu uymminO – offer them;

(this)
eNNa vENdA – need not analyse;
nummadhu – your
Adhum – all aspects in the form of prApya and prApaka
avan anRi – other than bhagavAn who is all kinds of relative as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:
maRRu – any thing which is owned by self
illai – not there.

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

There is no prApya and prApaka other than krishNa; leaving the nAga paryanka, he incarnated in northern mathurA to have that nature of his being prApya and prApaka established and to eliminate the burden of demoniac people who are the enemies; offer whatever object you are claiming as yours, if present, firmly at his divine feet; you need not analyse this; there is nothing which is owned by self in all aspects in the form of prApya and prApaka, other than bhagavAn who is all kinds of relative as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:

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

  • kaNNan … – To establish the principle that there is none other krishNa who is refuge, emperumAn divinely incarnated to eliminate the burden of the earth; hence, you too, offer whatever you consider as yours, quickly at his divine feet as his property! AzhwAr is not saying “undEl” (if present) based on his own opinion, but based on the misplaced knowledge of the individuals who consider themselves to be the owner.
  • eNNa vENdA – No need to analyse “if this is his or ours”; you and your belongings are all owned by him only.
  • maRRu illaiyE – There is nothing else. Alternatively – whatever efforts you put in for which you are responsible, are not at your disposal; everything is at his disposal.
  • maRRu illai – The means for the goal cannot be without him. You need not put your share in the effort as said in “samithai pAdhi sAvithri pAdhi” [While doing gAyathri japam during AvaNi avittam (yajur upAkarmA) for certain count like 1008, some brahmachAris would recite the manthra 500 times and count 500 offerings of samith (wooden stick offered in fire sacrifice)]

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 – 9.1.9 – yAdhum illai

Published by:

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

Full series >> Ninth 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 ninth pAsuram, AzhwAr says “Those who considered something other than emperumAn as rakshaka (protector) and surrendered unto that entity, will become a disaster losing their previous position too; hence, there is no refuge other than him”.

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

yAdhum illai mikkadhanil enRenRadhu karudhi
kAdhu seyvAn kUdhai seydhu kadai muRai vAzhkkaiyum pOm
mAdhugilin kodik koL mAda vadamadhuraip piRandha
thAdhu sEr thOL kaNNan allAl illai kaNdIr saraNE

Listen

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

adhanil – more than that
mikku – greater benefit
yAdhum – any thing
illai – not there;
enRu enRu – repeatedly
adhu – the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment)
karudhi – considered
kAdhu seyvAn – trying to pierce the ear
kUdhai seydhu – (even the base getting affected) becoming damaged
kadai muRai vAzhkkaiyum – the lowly benefits which are already present
pOm – will perish;

(hence)
mA – huge
thugilin – made of cloth
kodi – flags
koL – having
mAdam – having mansions
vada madhurai – in northern mathurA
piRandha – one who incarnated
thAdhu sEr – decorated with garlands of thuLasi, vaijayanthi etc 
thOL – having shoulders
kaNNan – krishNa
allAl – other than
saraN – refuge for the goal
illai – not there;
kaNdIr – this can be seen by those who understand it.

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

There is no other benefit greater than that [kainkaryam]; those who are repeatedly considering the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) will perish just as one who tries to pierce his ear will end up damaging the ear itself; hence, there is no refuge for the goal other than krishNa who incarnated in northern mathurA having mansions with flags made of huge clothes and is having  shoulders decorated with garlands of thuLasi, vaijayanthi etc; this can be seen by those who understand it.

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

  • yAdhum … – Holding on to something other than bhagavAn, saying “there is no refuge other than this” and considering it as the refuge. Having the faith which is explained in “samarthO dhruSya thE kaSchith” (only emperumAn is capable of removing dangers and granting wealth), in worldly aspects.
  • kAdhu seyvAn kUdhai seydhu – Just as someone tries to pierce the ear, but ends up mutilating the whole ear.
  • kadai muRai vAzhakkaiyum pOm – There is a lowly life – this is the life with children, with lots of ups and downs in this samsAram; even that will be spoilt. During dangerous times, other dhEvathathAs will not be of any help; having placed the burden on those dhEvathAs, the individual will lose everything, even those aspects which could have been fulfilled by self.
  • mA thugil … – While kamsa is living [a rich life], AzhwAr is considering the flags which are hoisted by kamsa as those which are hoisted to celebrate krishNa’s birth. While SiSupAla performed all rituals meant for pANigrahaNam (marriage with rukmiNi pirAtti), krishNa considered those rituals to be for his own sake and married [rukmiNi pirAtti].
  • thAdhu … – One whose divine shoulders are decorated with garlands such as vaijayanthi etc. No other benefit is required [this divine sight itself is sufficient].
  • allAl illai kaNdIr saraNE – There is no other entity who can be our refuge.

When explained in context of kaivalya (self enjoyment),

  • yAdhum … – Thinking “there is nothing greater than this self enjoyment”, though there is the joy of enjoying bhagavAn, the individual focusses on self enjoyment; just as a person who tries to pierce the ear, trying many times and ends up even losing the ear, the individual who is in samsAram where there is scope for surrendering unto bhagavAn, ends up even losing the option to enjoy in worldly pleasures [by attaining kaivalyam]; hence, krishNa, who is greater than everyone, is the ultimate goal.

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 – 9.1.8 – vAzhdhal kaNdIr

Published by:

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

Full series >> Ninth 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 eighth pAsuram, AzhwAr explains the reason for emperumAn‘s divine incarnation to shower his mercy and says “Other than holding on to him considering him as protector, there is no other benefit for anyone”.

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

vAzhdhal kaNdIr guNamidhu andhO mAyavan adi paravi
pOzhdhu pOga uLLagiRkum punmai ilAdhavarkku
vAzh thuNaiyA vadamadhuraip piRandhavan vaN pugazhE
vIzh thuNaiyAp pOm idhanil yAdhum illai mikkadhE

Listen

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

vAzhdhal – living
idhu – isn’t this
guNam – natural (for everyone)!
kaNdIr – Isn’t this world renowned!
andhO – alas!

(We don’t know how to live; why?)
mAyavan – sarvESvara who has amazing qualities and activities
adi – divine feet
paravi – praising due to being pleased
pOzhdhu pOga – to spend the time
uLLagiRkum – being able to think
punmai – inferiority (relationship with other benefits)
ilAdhavarkku – for those who don’t have
vAzh – life matching the true nature
thuNaiyA – to be upAyabhUtha (means)
vadamadhurai – in northern mathurA
piRandhavan – krishNa who incarnated, his
vaN – enjoyable for his devotees
pugazhE – qualities only
vIzh – loving
thuNaiyA – as companion for enjoyment
pOm – occurring
idhanil – in this
mikkadhu – greater
yAdhum – any other live
illai – not there.

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

Isn’t this natural living! Isn’t this world renowned! Alas! sarvESvara who has amazing qualities and activities incarnated in northern mathurA, for those who think about praising his divine feet due to being pleased and to spend the time without any inferiority, to be the means for their life matching their true nature; there is nothing greater than this life of having only his qualities which are enjoyable for his devotees, as the companion for enjoyment.

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

  • vAzhdhal kaNdIr guNam idhu – It is apt to live meditating upon his qualities.
  • andhO – Just as having to pay to make someone eat sugarcane, I have to pray this to them [samsAris, the dwellers of this materialistic realm]. While the glorious life is for you, it is I who has to beg to you to make use of it!
  • mAyavan … – Those great devotees who have the goodness of being won over by his amazing qualities such as saundharya (beauty), sauSeelya (simplicity) etc, due to being pleased, who praise his divine feet in an inorderly manner, and spend their time in this way. SrIvaishNavas who seek no other benefits. Those who are as said in nAnmugan thiruvandhAdhi 63theriththezhudhi vAsiththum kEttum vaNangi vazhipattum” (meditating upon, writing, reading, hearing, bowing down and carrying out thiruvArAdhanam (elaborate worship)). parASara bhattar would say “Those who don’t have the inferiority of praising this mAyavan to be passing time as playing chess and gambling” [that is, it is done as timepass instead of real enjoyment].
  • vAzh thuNai … – Even for those who feel inferior, he will eliminate that inferiority and make it an enjoyment for them; if this is the case, for those who have no such defect, there is no benefit other than emperumAn‘s union with his devotees. emperumAn who incarnated in northern mathurA to let them enjoy his qualities and to be their companion, his. The purpose of his incarnation is as explained in SrI bhagavath gIthA 4-8parithrANAya sAdhUnAm” (to protect the good people).
  • vaN pugazh … – Other than desirously holding on to his auspicious qualities as the companion.
  • vIzh thuNai – The companion who is desired. vIzh – to fall. Those who are desirous are explained as “fallen” as said in kuRaL 1191 “thAm vIzhvAr tham vIzhap peRRavar” (those who love someone and in turn was loved by that person).
  • idhanil – Greater than this.
  • yAdhum illai mikkadhE – Only if there is something greater than this, it needs to be identified; tThere is nothing greater than this.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.1.7 – maRRonRillai

Published by:

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

Full series >> Ninth 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 seventh pAsuram, AzhwAr mercifully states about the simplicity and sweetness of surrendering unto bhagavAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “By enjoying the qualities of krishNa who is easily approachable just by thoughts, one can remain joyfully forever”.

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

maRRonRillai surungach chonnOm mAnilaththevvyuirkkum
siRRa vENdA sindhippE amaiyum kaNdIrgaL andhO!
kuRRamanRengaL peRRaththAyan vadamadhuraip piRandhAn
kuRRam il sIr kaRRu vaigal vAzhdhal kaNdIr guNamE

Listen

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

maRRu – other
onRu illai – there is nothing to say;
surunga – briefly
sonnOm – we told (you);
mA – vast
nilaththu – in earth
ev uyirkkum – for all AthmAs
siRRa vENdA – no need to sweat heavily;
sindhippE – mere thoughts
amaiyum – are sufficient;
kaNdIrgaL – you have seen (isn’t it well known as said in “AyAsa: smaraNE kO’sya“)
andhO – alas!

(even if this easy process does not lead to the result)
kuRRam – disaster
anRu – not;

(when asked “what is the object of the thoughts?”)
engaL – obedient towards devotees
peRRam – for (ignorant) cows
thAyan – being protector
vada madhurai – in northern mathurA
piRandhAn – one who incarnated, his
kuRRam il – without any expectation, exclusively for the result of protecting his devotees
sIr – qualities
kaRRu – understanding them (through instructions)
vaigal – enjoying the qualities forever (as said in “sarvAn kAmAn sO’SnuthE“)
vAzdhal kaNdIr – live!

(for you)
guNam – natural and apt.

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

Other than what we have briefly told, there is nothing more to say; all AthmAs in this vast earth need not sweat it out heavily; mere thoughts are sufficient; you have seen already; alas! There is nothing disastrous; it is natural and apt for all of you to understand the qualities of the one who, without any expectation, is obedient towards devotees and protects them and who incarnated in northern mathurA to be the protector of cows and to live enjoying the qualities forever!

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

  • maRRu onRu illai – There is nothing which can be thought along with this; altenative explanation – one need not think that we need to speak about this now and about something else later.
  • surungach chonnOm – We stated this briefly without going into detail. Instead of explaining it in a manner which does not instil faith, we have explained it in a manner which you can grasp easily.
  • mAnilaththu – Those who are qualified for this principle are in samsAra (material realm). Though the experts of this principle are present in paramapadham (spiritual realm), those who are qualified to receive the instructions are in samsAra.
  • ev uyirkkum – This is not meant for an elite group; everyone is qualified to receive this.
  • siRRa vENdA – Need not sweat it out. siRRudhal – wavering, saying no need to waver. Implies that no physical action is required.
  • sindhippE amaiyum kaNdIrgaL – Just the thought, without uttering a word, is sufficient.
  • andhOAzhwAr is saying “alas!” thinking even good aspects [such as singing emperumAn‘s glories etc when done as means instead of service] need to be given up.
  • kuRRam anRu – Even if it lacks any of the aforementioned good aspects, and even if this is said, nothing bad will occur. “yOvasAdhassa uchyathAm – prAthar dhEvEthi krishNEthi” (Will there be any shortcoming for those who recite dhEva, krishNa, gOvindha in morning, noon and evening respectively?) Even if there is no separate result for this upAyam (means), it will remain the benefit itself.
  • engaL peRRaththu Ayan vada madhuraip piRandhAn – It appears that he was a cowherd even before incarnating as krishNa – implies that there is no shortcoming in his will to be be born as krishNa. Implies krishNa, who was born in mathurA, who tended the cows. peRRaththu Ayan – cowherd.
  • kuRRam il sIr kaRRu – Meditating upon his auspicious qualities which are opposite to all defects; alternative explanation – he will be fully immersed in his birth and activities. SrIvishNu purANam 5.13.12 “ahamvO bAndhavO jAtha:” (I am your relative).
  • vaigal vAzhdhal kaNdIr guNamE – Will learn once and joyfully live eternally; only this is apt; everything else is inapt.

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 – 9.1.6 – illai kaNdIr

Published by:

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

Full series >> Ninth 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 sixth pAsuram, AzhwAr says “Many perished without knowing the principle of emperumAn being the ultimate goal; without perishing like this, you surrender unto sarvESvara who incarnated in Sri mathurA for his devotees; there is nothing better than this for the AthmA; I have stated this briefly here”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

illai kaNdIr inbam andhO! uLLadhu ninaiyAdhE
thollaiyArgaL eththanaivar thOnRik kazhindhozhindhAr
mallai mUdhUr vadamadhuraip piRandhavan vaN pugazhE
solli uyyap pOgal allAl maRRonRillai surukkE

Listen

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

(in this samsAram which is said as “sarvam dhu:khamayam jagath“)
inbam – that which is in the form of joy
illai kaNdIr – not there;
andhO! – alas!
uLLadhu – the true nature of bhagavAn who is eternal and blissful
ninaiyAdhE – instead of thinking
thollaiyArgaL – those who were there in ancient times
eththanaivar – many persons
thOnRik kazhindhu ozhindhAr – they were fully engaged in birth and death repeatedly;

(hence)
mallai – with abundance of perfect wealth
mudhu – ancient (connected with emperumAn since vAmanAvathAram)
Ur – town
vadamadhurai – in northern mathurA
piRandhavan – one who incarnated
vaN – refreshing
pugazh – qualities
solli – praising
uyyap pOgal allAl – other than being uplifted
maRRu – any other
surukku – that which is to be stated briefly
onRu illai – there is none.

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

There is no joy; alas! Many persons of ancient times were fully engaged in birth and death repeatedly without knowing the true nature of bhagavAn who is eternal and blissful; other than being uplifted by praising the refreshing qualities of the one who incarnated in the abundantly wealthy, ancient town of northern mathurA, there is nothing more which is to be stated in a brief manner.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • illai kaNdIr inbam – In this samsAram which is said as in “sarvam dhu:khamayam jagath” (the whole world is filled with sorrow), there is not even a trace of joy.
  • andhO! – I have to explain this to you who are enjoyers [experiencing the sorrow already]! AzhwAr is instructing this since their real time experience did not make them realise that.
  • uLLadhu ninaiyAdhE – Instead of thinking about the real goal. Instead of thinking “bhagavath vishayam is eternal and blissful”. It can also be read along with previous phrase and understood as “instead of thinking about the obvious non-existence of joy”.
  • thollai … – For many persons from ancient times, as the birth led them to death, they perished without using the time in-between for the real goal. Just as some grass would perish where it sprouted from, these people too died without knowing anything.
  • mallai … – Opulent, and being his eternal abode which was known as sidhdhASramam when SrI vAmana was mercifully present, which was held as the capital city by SrI SathrugnAzhwAn, and where krishNa incarnated; in this manner, mathurA is constantly having bhagavath sambandham.
  • mUdhu Ur – Very ancient town; instead of praising the great glories of emperumAn who incarnated there and be uplifted.
  • maRRu onRu illai surukkE – Being present and explaining it elaborately, this cannot be stated briefly.

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 – 9.1.5 – sadhuram enRu

Published by:

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

Full series >> Ninth 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, AzhwAr says “The friendly women who cannot survive without being with them, will insult them during dangerous times; hence, you surrender unto emperumAn who is always friendly”.

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

sadhuram enRu thammaith thAmE sammadhiththu inmozhiyAr
madhura bOgam thuRRavarE vaigi maRRonRuRuvar
adhir koL seygai asurar manga vadamadhuraip piRandhARku
edhir koL ALAy uyyal allAl illai kaNdIr inbamE

Listen

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

sadhuram – (to attract the beloved person) having sadhir (ability)
enRu – as
thammai – self
thAmE – oneself
sammadhiththu – speaking to
in – pleasant
mozhiyAr – women who have speech, their
madhuram – sweet
bOgam – enjoyability
thuRRavarE – those who enjoyed
vaigi – in other times

(they)
maRRu onRu – contrary results such as insult etc
uRuvar – will get;

(for the world)
adhir koL – causing great torment
seyrai – having as nature
asurar – demons
manga – to be annihilated
vada madhurai – in northern mathurA
piRandhARku – to krishNa, who incarnated
edhir koL – persons who go towards
ALAy – being servitors
uyyal allAl – other than being uplifted

(other)
inbam – ultimate joy
illai – not there.

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

Those peope who enjoyed the sweet enjoyability of women who have pleasant speech, who speak within themselves saying “we are capable”, will be insulted at other times; other than being uplifted by being servitors who go towards krishNa, who incarnated in northern mathurA to annihilate demons who were causing great torment, there is no other ultimate joy.

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

  • sadhuram enRu – As living smartly. They would consider themselves to be capable as they are saying “We are capable, we are capable”.
  • thammaith thAmE sammadhiththu – Agreeing among themselves. Even one who has little bit of wealth will tell the women “I will make everyone in public think about me as capable; you can second that”; there is no one else ready to help for such acts; they have to do it themselves.
  • inmozhiyAr – Of those who have pleasant speech. While inside their heart they may be like a sharp knife, they can attract others with loving speech.
  • madhura bOgam thuRRavarE – Intimately experienced sweet enjoyments with them.
  • vaigi maRRonRu uRuvar – The youthful state which is apt for enjoyment and the wealth which is the principal for such enjoyment will go; still the desire will not change; while going to the same women, being a hurdle for their enjoyment with other [youthful] persons, and those women will tell him respectfully “can you go away for sometime?”; this person will say “I am going” but will remain there; then they will send their servant maid and insult him; he will still not go; subsequently, they will order him to leave; he will still not go; then they will pull his legs and try to pull him away from their residence; he will hold on to the pillar and remain there; in this manner he will be insulted by them; thinking about the insult which is attained and feeling disgusted about it, AzhwAr says “maRRu onRu” (another one), not willing to explicitly speak about those.

AzhwAr says “Instead, hold on to the one who will lead to good result and be uplifted”.

  • adhir … – To the one who incarnated in northern mathurA to destroy the demoniac clan which has activities causing torment to the hearts of chEthanas (sentient beings).
  • edhir koL ALAy uyyal allAl – Instead of being devotees who acknowledge him and be uplifted; this is what we need to do to him – when he pursues us, we should not turn our face away from him. mahAbhAratham udhyOga parvam 89.13 “anyath pUrNAth apAm kumbAth” – when dhrutharAshtra said a few words indicating “krishNa who is partial towards pANdavas is coming; let us give some land and gold to him and make him become favourable towards us”; he implied “by this, we can take him in our side”. But he lacks harmony since he thinks one thing but speaks something else; knowing this sanjaya [his charioteer and friend] said “the one who is coming is not of that nature; all he needs is a little bit; he is the one who gives coolness to water which he drinks; just placing such water in a pot in the route he comes, is sufficient”. When a guest comes to our home, sAmAnya SAsthram (basic rules) ordains that he should be offered water to wash his feet; there is nothing more needed matching his greatness. anyath pAdhAvanE janAth – Placing water in a pot is sufficient to wash his feet. Nothing more is needed. anyath kuSala sampraSnAth – For the one who has arrived travelling so far, it is apt to enquire as in thiruchchandha viruththam 61 “nadandha kAlgaL nondhavO” (Are your feet hurting due to the long walk?) nachEchchathi – For one who has already eaten, it is not possible to eat more; in this manner, emperumAn will become satisfied on seeing the individual’s efforts and become full; whatever done by the individual subsequently will be extraneous.
  • illai kaNdIr inbamE – While there are some sorrows which appear like joy, there is nothing which is true joy. The joy derived by samsAris (materialistic persons) here is similar to the joy of a person facing death sentence becoming thirsty, drinking water and feeling satisfied. The joy for such samsAri is like resting under the hood of a swaying snake and being joyful thinking that it will give shade instead of knowing that it will swallow him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.1.4 – araNamAvar

Published by:

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

Full series >> Ninth 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 “Even after considering ‘these people will protect us during dangers’, giving them wealth etc and be surrendered to them for a long time, they would abandon us during dangerous times; hence you surrender unto emperumAn, the Apathsaka (companion during dangerous times) would himself mercifully incarnate [to protect us] even when we have not surrendered unto him”.

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

araNAm Avar aRRa kAlaikku enRenRamaikkap pattAr
iraNangoNda theppar Avar inRi ittAlum ahdhE
varuNith thennE? vada madhuraip piRandhavan vaN pugazhE
saraN enRuyyap pOgal allAl illai kaNdIr sadhirE

Listen

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

aRRa kAlaikku – for the times when we have no means (help)
araNam Avar – being the refuge
enRu enRu – thinking like this repeatedly
amaikkap pattAr – those who were captivated by offering wealth etc
iraNam – debt
koNda – like those who had
theppar Avar – will leave;
inRi ittAlum – even if we don’t consider
ahdhE – their non-helping nature is well established;
varuNiththu – highlighting their ungrateful nature
ennE – what is the use?
vada madhurai – in northern mathurA
piRandhavan – the one who is born, his
vaN – causeless favour
pugazhE – qualities such as Seela (simplicity), saulabhya (easy approachability) etc
saraN – refuge
enRu – thinking as
uyya – being uplifted
pOgal allAl – instead of doing

(other)
sadhir – activity
illai – not present.

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

Those who were repeatedly thought to be the refuge for the times when we have no means and those who were captivated by offering wealth etc will leave us like those who owe us something. Their non-helping nature is well established even if we don’t consider that; what is the use in highlighting their ungrateful nature? Instead of being uplifted by thinking about the qualities such as Seela (simplicity), saulabhya (easy approachability) etc which are causeless favours of the one who was born in northen mathurA, no other activity is present.

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

  • aRRa kAlaikku araNam Avar enRu enRu amaikkap pattAr – Considering deeply that there should be someone as protector for the times when we have no help, during good times, offering something, surrendering unto them and holding them as refuge. Those who were prepared as help in this manner.

When asked “How would those who were captivated by wealth etc, help us in dangerous times?” AzhwAr says,

  • iraNam koNda theppar Avar – Not only would they be ungrateful to the one who did all of these, they would consider having received what is rightful for them, and would feel angry for the days when that person was unable to offer something – such lowly persons who accepted whatever was offered to them. theppar – thapra – chapra.
  • inRi ittAlum ahdhE – Even if we don’t offer something and surrender unto them, when there is danger, we will find many who would abandon us. There is no use in surrendering unto those who would abandon us in dangerous times. Alternative explanation – in this manner, if the one who offered thought “here is a protector for us” and surrendered unto that person, and that if that person could die in the meantime, we will end up with the same result.
  • varuNiththu ennEAzhwAr is saying “What is the use of explaining this?” being disgusted with those who harm the ones who first helped them. [perumAL’s (SrI rAma) reaction to iLaiya perumAL (lakshamaNa) getting angry on kaikEyi is explained here] SrI rAmAyaNam ayOdhyA kANdam 71.10 “Athma kAmA sadhA chaNdI krOdhanA prAgya mAni nI” (iLaiya perumAL blamed kaikEyi along the lines of SrI bharathAzhwAn blaming her to be self centered and cruel); perumAL said “Come on son! You are talking about our middle mother in this manner”; as said in SrI rAmAyaNam AraNya kANdam 16.37 “na thEmbA madhya mAthAtha karhithavyA kathanchana” (Son, you cannot degrade your middle mother like this) – you should not speak like this about your mother. thAmEva (Only those) – You should only apply the well known remedy. “ikshvAku nAthasya bharathasya” (ikshvAku clan’s king bharatha’s) – father has died; bharatha is the leader of this clan, who would properly maintain the kingdom which we have abandoned. “bharathasya kathAm kuru” (speak about bharatha) – speak those words which will melt our tongue. Hence, what is the use of speaking about those who consider the favourable acts of an individual to be harmful?

AzhwAr says “Even if you don’t offer anything, there is someone who comes forward and helps when there is a need; you surrender unto him and be protected!”

  • vada madhurai … – Instead of considering that the auspicious qualities such as sauSeelya, saulabhya etc of emperumAn who incarnated himself in SrI mathurA for the protection of everyone when no one went and requested him to do so, and being uplifted.
  • illai kaNdIr sadhirE – [Other acts/means] Involving too much effort with very little benefit – inferior; where there is less effort and best benefit – that is best. Saying “namO” (SaraNAgathi) is the effort [means]; “samankoL vIdu” (attaining SrIvaikuNtam) is the benefit.

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 – 9.1.3 – poruL kaiyuNdAy

Published by:

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

Full series >> Ninth 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 “All others but emperumAn would pretend as relatives when there is a benefit for them and will abandon when there is danger; hence, worship krishNa who is the natural Apathsaka (companion during danger) for all”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

poruL kai uNdAych chellak kANil pORRi enRERRezhuvar
iruL koL thunbaththinmai kANil ennE! enbArum illai
maruL koL seygai asurar manga vada madhuraip piRandhARku
aruL koL ALAy uyyal allAl illai kaNdIr araNE

Listen

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

kai – in hand
poruL – wealth
uNdAy sella – present
kANil – when they see
pORRi enRu – performing mangaLASAsanam
ERRu – accepting (whatever was given by him (the individual))
ezhuvar – leave (as they desire);
iruL koL – abundance of ignorance and darkness
thunbaththu – very sorrowful
inmai – poverty
kANil – when they see
ennE – alas!
enbArum – showing compassion saying
illai – not there;

(for the universe)
maruL koL – heart wrenching
seygai – having activities
asurar – demons
manga – to destroy them
vada madhurai – in northern mathurA
piRandhARku – for krishNa who incarnated in
aruL koL – being the target of his mercy
ALAy – being servitors
uyyal allAl – other than being uplfited
araN – other refuge
illai – not there.

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

When they (relatives) see the presence of wealth in his (individual’s) hand, they will perform mangaLASAsanam, accept what is given by him and leave; when they see very sorrowful poverty which has abundance of ignorance and darkness, they won’t be there to show compassion saying “alas!”; hence, other than being uplifted by being servitors and being the target of the mercy of krishNa who incarnated in northern mathurA to destroy the demons who were having heart-wrenching activities, there is no other refuge.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • poruL kai uNdAych chellak kANil – This individual will open the bag, close the bag and save certain things. When such wealth is actively being accessed by him and seen [by others]…
  • pORRi enRu – They will speak as if they are fully focussed on the welfare of others. They will say “your wealth should increase further”. He will affectionately look at them thinking “there is someone who is fully caring towards us!”

Knowing that he will never become merciless towards them,

  • ERRu ezhuvar – They will rise saying “We are leaving. Should you not give us something?”
  • iruL … – When looking at poverty which causes ignorance and sorrow,
  • ennE enbArum illai – There is no one to even say “alas!” piLLai thirunaRaiyUr araiyar would explain – An individual gives [wealth] to another person and in the end becomes poor; the one who received and became rich even would not come and enquire “how are you doing?” Not just that, if that person who became rich visits the one who initially gave him wealth and spends some time, at least others would think “Oh! This (poor) person is related to that (rich) person” and the poor person can survive with that reputation; but the second person would not even do that.
  • maruL … – Now, it is explained that emperumAn who is akarmavaSya (not affected by any karma) incarnates and helps his devotees even when they did not have any wealth to offer, to eliminate their sufferings. For one who incarnated without anyone praying to do so, to destroy the demoniac clan which engages in activities which cause bewilderment in the hearts of chEthanas (sentient beings).

what should we do for him?

  • aruL koL … – Other than being the target of his mercy, and becoming uplifted, all one needs to do is to not reject emperumAn‘s mercy; emperumAn is of the nature that he will praise those who accept his mercy as in SrI bhagavath gIthA 7.18udhArA:” (magnanimous persons). There is nothing in the individual to accept; for emperumAn, there is nothing more to be done, since emperumAn is pUrNa (complete in himself). The relationship [between paramAthmA and jIvAthmA] is natural; if the individual decides to pursue emperumAn, emperumAn considers it as his own gain; hence vilakkAmai (non-rejection) is the only requirement.
  • illai kaNdIr araNE – This is the only protection; everything else will end up as disaster only. Any other means which are considered as protection is similar to a child considering fire to be a bundle of gems. “AdharENa yadhAsthauthi dhanavantha dhanEchchayA | thadhAchEth viSvakarthAram kOna muchyEdhabandhanAth ||” (If one who gleefully praises a wealthy person with the desire to acquire wealth, praises the creator of the world with such great desire, why would he not be freed from bondage?) – since he is used to praising others, he would praise highly. But is he praising a magnanimous person? [No] dhanavantham – useless blade of grass; there is no real love in him. And who prayed to him? dhanEchchayA (those who are interested in wealth). If the same desire is shown towards emperumAn who is the owner of everything, who is much greater than the wealthy person explained previously, emperumAn will not place this individual in a position to praise a mortal person for wealth.

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 – 9.1.2 – thuNaiyum sArvum

Published by:

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

Full series >> Ninth 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 “Instead of the discardable ones who pretend to be benevolent but only look out for personal benefits, hold on to the son of dhaSaratha who is only focussed on being benevolent towards others”.

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

thuNaiyum sArvum AguvAr pOl suRRaththavar piRarum
aNaiya vandha Akkam uNdEl attaigaL pOl suvaippar
kaNai onRAlE Ezh maramum eydha em kArmugilai
puNai enRuyyap pOgal allAl illai kaNdIr poruLE

Listen

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

(for joy and sorrow)
thuNaiyum – companions

(and during danger)
sArvum – the refuge
AguvAr pOl – pretending to be
suRRaththavar – relatives
piRarum – others
aNaiya – their
vandha – getting
Akkam – benefit
uNdEl – if present
attaigaL pOl – like leeches
suvaippar – pretending to be doing favour for him, but will suck out completely;

(unlike them, to instil faith for those who had doubts about his benevolence during dangerous times)
kaNai onRAlE – with an arrow
Ezh maramum – seven ebony trees
eydha – the benefactor who shot
em – one who makes us faithful too
kArmugilai – one who has the nature of a dark cloud
puNai enRu – considering as refuge
uyyap pOgal allAl – other than being uplifted
poruL – benefit
illai – not there.

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

The relatives and others, pretending to be companions and refuge, and pretending to be doing favour for the individual, will completely suck out like leeches if some benefit is present. Other than considering the benefactor who shot seven ebony trees with an arrow, who makes us remain faithful and who has the nature of a dark cloud, as refuge and being uplifted, there is no other benefit.

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

  • thuNai … – thuNai means being a companion and sharing the joy and sorrow as said in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy); sArvu means when there is no other refuge, themselves being the refuge. This is as how krishNa remained the companion where he presented himself while the pANdavas were living alone in the forest during their vanavAsam, and how he went to the workshop of the potter where pANdavas were staying while taking dhraupadhi away, stayed with them and cried along with them as said in mahAbhAratham sambava parvam “jagAma thAm bhArgava karmaSAlAm” (krishNa went along with balArAma to the potter’s workshop). He remained as a refuge when he faced the arrows shot by bagadhaththa which were aimed at arjuna.
  • AguvAr pOl – Since they are not really related, instead of staying away, they will come close and remain in vicinity as if they are the protectors.
  • suRRaththavar piRarum – Blood relatives and others.
  • aNaiya … – When there is wealth in their reach. Explained as – they pretend that there is some benefit for them in him. Also explained as – they pretend that there is some benefit for him in them.
  • attaigaL pOl suvaippar – While sucking the blood, the leeches appear to be doing good to the individual on whom they are present; similarly, these people will remain as if he is benefitting from them while in reality they are benefitting from him. They will advice him “If you keep the wealth, someone will take them away from you. You give them to me and I will keep them safe for you” and survive.
  • kaNai … – With a random arrow as said in SrI rAmAyaNam bAla kANdam 1.66 “EkEna mahEshuNA” (With a single arrow, SrI rAma pierced the seven ebony trees and the lower worlds). When sugrIva mAhArAja was alone in the forest, in a distressed state, with his own brother becoming an enemy, he saw perumAL (SrI rAma) and iLaiya perumAL (lakshmaNa) from a distance, and feared that they were sent by vAli, he sent thiruvadi (hanumAn) and became introduced to them; at that time perumAL pacified him saying “We are capable of fulfilling your desire” and did the same.
  • Ezh maramum eydha – When sugrIva’s doubt would have been cleared by shooting down one or two trees, he shot all seven trees.
  • em kAr mugilaiem (we) could mean devotees; or it could be “royal we” (self), where AzhwAr is thinking that whatever favour done for sugrIva as done for self.
  • kAr mugilai – The great benefactor.

When asked “When this is his nature, what are we supposed to do for him?” AzhwAr says,

  • puNai … – There is nothing to offer to him. Just a word is sufficient. We only need to pray “my burden is your responsibility”.
  • illai kaNdIr poruLE – By holding on to others, there is no benefit. There are some who become worried, when we surrender unto them; but there is nothing which gives benefit.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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