Category Archives: thiruvAimozhi 9th centum

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 7.18 “udhArA:” (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

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 mugilai – em (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

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

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

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.

• mudhal thiruvAimozhi – First decad – “koNdapeNdir” (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Hehk_wBQN5Miwic_uk?e=k4z32z )
• iraNdAm thiruvAimozhi – Second decad – “paNdainALAlE“ (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Hehw_SRTG3srsQy1LW?e=6TvWfg )
• mUnRAm thiruvAimozhi – Third decad – “OrAyiram“ (e-book – https://1drv.ms/b/s!AoGdjdhgJ8HehyYLEe7SM2CFuS9_?e=tp5oCW )
• nAngAm thiruvAimozhi – Fourth decad – “maiyAr” (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh1c3ceEZ9uZRs1aK?e=AZxbMN  )
• aindhAm thiruvAimozhi – Fifth decad – “innuyirchchEval” (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh1oiuaQfRH56Bo73?e=kb9Gp1   )
• ARAm thiruvAimozhi – Sixth decad – “urugumAl” (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh1vrgvbFWiqagXnT?e=ozAm3H )
• EzhAm thiruvAimozhi – Seventh decad – “engAnal“ (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh1yUw9doDXQmLLeV?e=ULDb2W )
• ettAm thiruvAimozhi – Eighth decad – “aRukkumvinai“ (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh11yYpEXuwFPUtMS?e=eY2T1I  )
• onbathAm thiruvAimozhi – Ninth decad – “malligai“ (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh155W_0vVJ49a3Q-?e=wpwYne )
• paththAm thiruvAimozhi – Tenth decad – “mAlainaNNi” (e-book – https://1drv.ms/b/s!AoGdjdhgJ8Heh1-Dbr0lqUyc3tA6?e=V8B3wD )
• Full centum – e-book –

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