Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.1.1 – koNda peNdir

Published by:

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

Full series >> Ninth Centum >> First decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “Since everyone’s relationship is incidental, one should pursue emperumAn, the natural relative, and be uplifted”.

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

koNda peNdir makkaL uRRAr suRRaththavar piRarum
kaNdadhOdu pattadhallAl kAdhal maRRu yAdhum illai
eNdhisaiyum kIzhum mElum muRRavum uNda pirAn
thoNdarOmAy uyyal allAl illai kaNdIr thuNaiyE

Listen

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

koNda – those who consider us as relative in their heart
peNdir – wife
makkaL – children et al
uRRAr – close relatives, like in-laws
suRRaththavar – other relatives
piRarum – friends, servants et al
kaNdadhOdu – when they see something to be received from us
pattadhu allAl – they will agree with us, other than that
maRRu – in other situations
yAdhum – even a little bit
kAdhal illai – have no love for us.

(Hence)
eN thisaiyum – with all directions
kIzhum – earth and nether worlds
mElum – higher worlds
muRRavum – everything
uNda – mercifully consumed and protected from deluge
pirAn – for the great benefactor
thoNdarOmAy – being servitors
uyyal allAl – other than being uplifted

(for dangers)
illai thuNai – no other refuge.

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

Those who consider us as relative in their heart such as wife, children et al, close relatives, like in-laws and other relatives, friends, servants et al will agree with us when they see something to be received from us and in other situations, they don’t have even a little bit of love for us. Hence, other than being the servitors of the great benefactor who mercifully consumed the earth with all its directions, the nether worlds, the higher worlds and everything and protected all of them from deluge, and being uplifted, there is no refuge for us.

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

  • koNda peNdir … – Wife et al who are considered by the individual in his heart as relatives.
  • koNda peNdir – Wife et al who were accepted due to wealth etc instead of accepting naturally. [koNda is explained as “having”] Alternative explanation – wife who is considered as everything having offered all his wealth to her at the cost of making his parents suffer, and having her as refuge in his heart. Also explained as – having her as the AchArya, bhagavAn, aiSvaryam (wealth) etc. Considering that her presence is the cause for everything. Another explanation – koNda is applied to all entities [wife, children et al], implying wife et al who are considered by him as relatives.
  • makkaL – The children who were begotten by destroying her youth.
  • uRRAr – The in-laws who were appreciated as equals for self.
  • suRRaththavar – The blood relatives who are respected by such in-laws.
  • piRarum – others; there is not much difference between these and the previously explained ones.
  • piRarum – Also explained as friends, servants et al.
  • kaNdadhOdu pattadhu allAl – They will be friendly during physical presence; also explained as – will be friendly when they see our wealth.
  • kAdhal maRRu yAdhum illai – They will be agreeable while they see some benefit for them; otherwise they will have no friendship towards us. Also explained as – when not present physically, they will not have true friendship. [maRRu – otherwise] The opposite of presence is absence.
  • kAdhal maRRu – Saying  that there is no friendship and no enmity, which is the opposite for friendship or saying that there is no friendship and no relationship [which causes such friendship].
  • eN thisaiyum … – One who protected all the chEthanas who are present in all ten directions without missing any one of them; one who protects them even when they have nothing to offer. To protect them during deluge, they neither have the means to pursue nor the prayer to be protected; for his protection, the looming danger which he is aware of and his relationship are the requirements. They don’t have the ability to reject his protection [so he protects].
  • pirAn – One who is the benefactor.
  • thoNdarOmAy uyyal allAl – We need not offer anything to him from our side other than being his servitor and be uplifted. When SEshathvam (servitude) is svarUpam (true nature, for the self) losing that is vinASam (destruction).

In addition to the affirmation, AzhwAr is showing the same meaning in negation as well.

  • illai kaNdIr thuNaiyE – AzhwAr is not instructing to hold on to emperumAn when there is someone else to protect during danger; one can sustain oneself by holding on to him or cease to exist.

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 – koNdapeNdir

Published by:

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

Full series >> Ninth Centum

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first decad, after having all the hurdles removed to have faith in the enjoyment of thadhIya SEshathvam (servitude towards bhAgavathas), AzhwAr meditated upon the enjoyability of emperumAn which is the cause for the enjoyment of thadhIya SEshathvam, and highlighted the following aspects which explain his all types of relationship which is the cause for his being the benefactor in all manners:

  1. his Apathsakathvam (helping in dangerous times)
  2. his elimination of lack of faith on him in us
  3. his compassion which eliminates our unfavourable aspects
  4. his great qualities in his incarnations
  5. his quality of destroying our undesirable aspects, which makes us pursue him
  6. his praiseworthy qualities
  7. his simplicity in being for us just based on our meditation upon him
  8. his being the cause for our uplift
  9. his being with enjoyable divine form
  10. his elimination of the burden of the earth

Meditating upon these, AzhwAr mercifully instructs those who surrendered unto him the principle which he is firmly confident on saying “Only such sarvESvara is the natural relative to us; others are related to us due to particular reasons [karma]. Hence, give them up, pursue him and be uplifted”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, emperumAn revealed the ultimate goal leading up to bhAgavatha SEshathvam after eliminating all the hurdles. AzhwAr became very pleased, mediating upon that great favour, desired for bhAgavathas as said in thiruvAimozhi 8.10.2sayamE adimai thalai ninRAr” (those whose serve without any expectation), thiruvAimozhi 8.10.9nIkkam illA adiyAr” (inseparable devotees) and thiruvAimozhi 8.10.10kOdhil adiyAr” (blemishless devotees). AppAn thiruvazhundhUr araiyar surrendered to kUraththAzhwAn and learned thiruvAimozhi from him. He would quote AzwAn explaining “sayamE adimai thalai ninRAr” are those who are like SrI bharathAzhwAn; “nIkkam illA adiyAr” are those who are like iLaiya perumAL and “kOdhil adiyAr” indicates those who are like SrI SathrugnAzhwAn. AzhwAr eliminated the prApyAbAsam (fake goal) and prApakAbAsam (fake means) thinking “sarvESvara who gave such ultimate goal of bhAgavatha SEshathvam is the natural relative; all others are incidental relatives. He is the only natural well-wisher and the wishes of others are incidental” and determined that emperumAn is the true means and became joyful; being focussed on instructing others, he said to chEthanas (sentient beings) “You try to give up these incidental relatives and pursue emperumAn, the natural relative and aim for being uplifted”. mahAbhAratham says “sarvEshAm Eva lOkAnAm …” (SrIman nArAyaNa is father and mother for all beings); mahAbhAratham SrI vishNu sahasranAmam says “avyaya:pithA:” (the imperishable father); others will remain as mother and father and will leave after some time just as a sand-house gets destroyed; instead, emperumAn is the only one who will is the imperishable father who will protect us forever. rAvaNa drove out vibhishNa who gave him good advice as said in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik [kulapAmsanam]” (I am abandoning you); perumAL (SrI rAma) said “I cannot be without his [rAvaNa’s] younger brother”. When sugrIva mahArAjar was tormented by his elder brother, perumAL helped him. When SrI prahlAdhAzhwAn’s father became his enemy, emperumAn came and helped him with great love. When jayantha (kAkAsura) was abandoned even by his own mother and father, perumAL who shot the brahmAsthram on him, became his refuge. SrI rAmAyaNam sundhara kANdam 38.33 “sa pithrAcha …“. “sa:” – Just as a person will drown in water [which usually sustains everyone], the sustainer himself became the tormentor by shooting the arrow on him. As previously explained in thiruvAimozhi 3.7.8 ,when dhraupadhi ignored her five righteous husbands who were helpless and thought about krishNa who was far away, he felt hurt thinking as in mahAbhAratham uththara parvam 47-22 “krishNAmAm dhUravAsinam” (While she is thinking about me in danger, I am unable to help her). When arjuna became sad saying “I cannot fulfil my desires”, krishNa said “Only if something can accomplished by you, can you feel sad for that? You place all your burdens on me and be confident that I will fulfil them; I will eliminate all your hurdles”. In this manner, AzhwAr set out to mercifully instruct those who are surrendered unto him, the principle  which he has determined saying “emperumAn is the natural relative; you pursue him only”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9th centum

Published by:

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

Full series

Previous Centum

Audio

Focus of this centum – Apathsakathvam (emperumAn being the protector during dangerous times)

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

AzhwAr mercifully highlighted the nature of virOdhi (hurdles) and how they are eliminated in seventh and eighth decads respectively; subsequently, setting out to mercifully explain how the attainment of the apt result happens in the next two centums, AzhwAr explains the nature of the result in this centum and the following aspects of ISvara are highlighted by him:

  1. his eternal/natural relationship
  2. the eternal prayer to have him as the recipient of our kainkaryam (service)
  3. his ultimately enjoyable qualities such as Seela (simplicity) etc
  4. his eternally fresh enjoyability
  5. his greatly enjoyable qualities which cause one to melt and break down while meditating upon them
  6. his primary effort in giving enjoyment to those who break down meditating upon him
  7. his union which results due to greatly respectable gatakas (messengers/connectors)
  8. his completeness in having divine consorts, eternal servitors et al
  9. his greatness in causing immense sorrow even in a momentary separation
  10. his being the recipient of kainkaryam which is caused by bhakthi

With these aspects, AzhwAr mercifully explains emperumAn being the goal. The prApya svarUpam (nature of bhagavAn who is attained) which was explained in the first two centums, being the goal is explained further here.

We will see each thiruvAimozhi (decad) in detail.

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