Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.10.10 – illai allal

Published by:

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

Full series >> Ninth Centum >> Tenth decad

Previous pAsuram

Image result for thirukkannapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr again explains his own benefit out of great joy and says “if one is not able to perform bhakthi or prapaththi, one can simply say thirukkaNNapuram to have all the sorrows 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

illai allal enakkEl ini en kuRai?
alli mAdhar amarum thirumArbinan

kallil Eyndha madhiL sUzh thirukkaNNapuram
solla nALum thuyar pAdu sArAvE

Listen

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

alli – having lotus as the abode
mAdhar – lakshmi who is best among women
amarum – eternally residing
thirumArbinan – one who is having divine chest
kallil Eyndha – with abundant rocks
madhiL sUzh – surrounded by fort
thirukkaNNapuram – thirukkaNNapuram
solla – as one says
nALum – always
thuyar – sorrows
pAdu – close
sArA – will not come.

(Hence)
enakku – for me
allal – sorrow of lacking enjoyment
illai – will not have;
ini – now
en kuRai – what is there to worry?

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

lakshmi, who is the best among women and is having lotus as her abode, is eternally residing in the divine chest of emperumAn who is residing in thirukkaNNapuram which is surrounded by fort made of abundant rocks; as one says “thirukkaNNapuram”, sorrows will never come close. I will not have the sorrow of lacking enjoyment; now, what is there to worry?

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 allal – All sorrows will disappear.
  • enakkEl ini en kuRai – What is there to worry for me, now? Since all the hurdles for enjoying bhagavAn, which are the sorrows, have been eliminated, do I need to go and find the special abode [of paramapadham] for my enjoyment?
  • alli … – One who has the divine chest which is the permanent abode of periya pirAttiyAr. The one [SrI mahAlakshmi] who says as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) is with him, so that he would not abandon those who surrender unto him, finding faults in them. As one says the name of the town “thirukkaNNapuram” [their sorrows will be eliminated]. Those who do not have the tools/faculties to engage in bhakthi yOgam and those who do not have the firm faith to perform prapaththi, can simply say “thirukkaNNapuram” to have all their sorrows eliminated.

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 – 9.10.9 – pAdham nALum

Published by:

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

Full series >> Ninth Centum >> Tenth 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 becomes pleased saying “without anyone instructing me, I surrendered unto emperumAn and became joyful”.

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

pAdham nALum paNiyath thaNiyum piNi
Edham sArA enakkEl ini en kuRai?
vEdha nAvar virumbum thirukkaNNapuraththu
AdhiyAnai adaindhArkku allal illaiyE

Listen

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

pAdham – his divine feet
nALum – always
paNiya – to enjoy
piNi – previous sorrows
thaNiyum – will go;
Edham – any other sorrow
sArA – will not occur;
ini – hence
enakku en kuRai – what worry do I have?
vEdha nAvar – those who have reciting vEdham as the hallmark for their tongues
virumbum – desired (due to residing as per “vEdha vEdhyE“)
thirukkaNNapuraththu – in thirukkaNNapuram
AdhiyAnai – the primordial cause who is known only through vEdham
adaindhArkku – for those who attained
allal – sorrow
illaiyE – will not be there.

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

As his divine feet are enjoyed always, previous sorrows will go; further sorrows will not occur; hence, what worry do I have? For those who attained emperumAn, the primordial cause who is known only through vEdham, residing in thirukkaNNApuram which is desired by those for whom reciting vEdham is the hallmark for their tongues, there will not be any sorrow. piNi and Edham could also imply pUrvAgam (sins before SaraNAgathi) and uththarAgam (sins after SaraNAgathi).

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

  • pAdha nALum paNiyath thaNiyum piNi – As one surrenders to emperumAn’s divine feet, the previous sins which were accumulated since time immemorial will be eliminated. As the pleasing aspect is done, the sins which are the hurdles will be eliminated.
  • Edham sArA – The future sins [after SaraNAgathi] will not remain.
  • enakkEl ini en kuRai – Is there any worry for me, as all my sufferings will be eliminated on bowing at his divine feet?
  • vEdha nAvar … – The primordial cause of the universe who is present in thirukkaNNapuram which is the beloved abode of those who are experts in the principles of vEdham. vEdha nAvar indicates the likes of thirumangai AzhwAr et al. virumbugai (desiring) means as said in periya thirumozhi 8.9.3 “kaNNapuram onRu udaiyAnukku adiyEn oruvarkku uriyEnO” (Do I, the servitor of the lord of thirukkaNNapuram, belong to anyone else?) pramANam (authentic source of knowledge) is vEdham and pramEyam (ultiamte goal) is jagath kAraNam (the primordial cause of the universe). The entity to be meditated upon is as said in chAndhOgya upanishath “kAraNam thu dhyEya:” (meditate upon the origin/cause).
  • AdhiyAnai adaindhArkku allAl illaiyE – It is certain that there is no sorrow for the one who reclined on the lap of the mother.

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 – 9.10.8 – aNiyan Agum

Published by:

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

Full series >> Ninth Centum >> Tenth 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 “Surrender unto sarvESvaran; he will eliminate your sorrows and samsAra (bondage in material realm) which is the root cause of your sorrows”.

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

aNiyan Agum thana thAL adaindhArkkellAm
piNiyum sArA piRavi keduththALum
maNi pon Eyndha madhiL sUzh thirukkaNNapuram
paNimin nALum paramEtti than pAdhamE

Listen

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

thana thAL – ultimately enjoyable divine feet
adaindhArkku ellAm – those who attained
aNiyan Agum – (he) will remain very close and enjoy [them];

(by that)
piNiyum – disease in the form of other benefits
sArA – will disappear;
piRavi – (being the cause for that) connection with birth [in material realm]
keduththu – eliminating it so that there is no need to take birth
ALum – will accept the service [from them];

(hence)
maNi – precious gems
pon – gold
Eyndha – placed
madhiL sUzh – surrounded by fort
thirukkaNNapuram – in thirukkaNNapuram
paramEtti than pAdham – divine feet of one who is present, like he is present in paramapadham
nALum – eternally
paNimin – see that you worship and enjoy.

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

To those who attained emperumAn’s ultimately enjoyable divine feet, he will remain close and enjoy them; your disease in the form of other benefits will disappear. He will eliminate your connection with birth so that there is no need to take birth, and accept your service. See that you eternally worship the divine feet of emperumAn, who is present in thirukkaNNapuram which is surrounded by fort having precious gems and gold placed on it,  just as he is present in parampadham, and enjoy them [emperumAn’s 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

  • aNiyan Agum thana thAL adaindhArkku ellAm – For those who surrender unto his divine feet, he will become easily approachable without any restrictions. He is the one who said, as in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?) towards a newly surrendered animal [sugrIva mahArAja].
  • piNiyum sArA – All your sorrows will disappear.
  • piRavi keduththu ALum – Birth which is the cause for such sorrows, will be eliminated by him and he will accept your service.
  • maNi pon Eyndha madhiL sUzh thirukkaNNapuram – It should be seen as “in thirukkaNNapuram” which is surrounded by fort made of precious gems and gold.
  • paramEtti than pAdhamE – paNimin nALum – He remains here without losing any aspect of his in paramapadham. Perform the activities which are natural for the self, at his divine feet. As emperumAn, who is served by nithyasUris there, has arrived here, you also try to surrender unto his divine feet.

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 – 9.10.7 – meyyan Agum

Published by:

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

Full series >> Ninth Centum >> Tenth decad

Previous pAsuram

Image result for thirukkannapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “For ananyaprayOjana (those who expect nothing but kainkaryam) he remains easily approachable and for prayOjanAntharapara (those who seek other benefits) he fulfils their desires and remains away from 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

meyyan Agum virumbith thozhuvArkkellAm
poyyan Agum puRamE thozhuvArkkellAm
seyyil vALai ugaLum thirukkaNNapuraththu
aiyan AgaththaNaippArgatku aNiyanE

Listen

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

virumbith thozhuvArkku ellAm – for those who desirously surrender unto him, having him as the goal
meyyan Agum – he will shine manifesting his ultimate form of being the goal;
puRamE thozhuvArkku ellAm – for those who surrender unto him seeking other benefits
poyyan Agum – will hide himself after granting those benefits;
seyyil – the fields, which are the natural habitat
vALai – vALai fish
ugaLum – jumping around
thirukkaNNapuraththu – in thirukkaNNapuram
aiyan – being the natural relative for both categories of persons
Agaththu aNaippArgatku – for those who consider him as the means, in their heart
aNiyanE – (while being a natural relative) he remains distinguishedly easily approachable.

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

For those who desirously surrender unto him having him as the goal, he will shine manifesting his ultimate form of being the goal; for those who surrender unto him seeking other benefits, he will hide himself after granting those benefits; for those who consider him as the means, in their heart, being the natural relative for both categories of persons, he remains distinguishedly easily approachable in thirukkaNNapuram where the vALai fish are jumping around in the fields, which are their natural habitat.

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

  • meyyan Agum … – For those who are ananyaprayona, whoever they may be, he will completely fulfil their desires; for those who surrender unto emperumAn seeking other benefits, he will eagerly grant those benefits which lead to bondage and keep himself away from them. For those who remain as said in mahAbhAratham dhrONa parvam “krishNASraya: krishNa balA: krishNa nAthAScha pANdavA:” (for the pANdavas, krishNa is the final goal to be attained, krishNa is their strength and krishNa is their Lord), he will remain truthful; as he gave his nArAyaNa sEnai (army of his associates) and gOpAla sEnai (army of cowherds) to dhuryOdhana who came praying for army, he remained with pANdavas and destroyed dhuryOdhana et al and hence remained untruthful to them.
  • seyyil … – emperumAn, the supreme relative who is standing in thirukkaNNapuram where the fish are jumping around and living joyfully in the fields. Implies that the abode is so enjoyable that even the animals are living there joyfully. For those who keep him in their hearts
  • , he will be their servitor; for those who are ananyaprayOjana, he will remain as said in  SrI rAmAyaNam bAla kANdam 31.4 SrI rAma tells viSvAmithra “imau sma muniSArdhUla! kinkarau sampasthithau | AgyApaya yathEshtam vai SAsanam karavAva kim ||” (Oh best among sages! We are near you to serve your highness. You can order us. What should we do?)

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 – 9.10.6 – anban Agum

Published by:

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

Full series >> Ninth Centum >> Tenth 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 “emperumAn in thirukkaNNapuram will eliminate the hurdles of those who surrender unto him and will be affectionate towards 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

anbanAgum thana thAL adaindhArkkellAm
sembon Agaththu avuNan udal kINdavan
nanpon Eyndha madhiL sUzh thirukkaNNapuraththu
anban nALum thana meyyarkku meyyanE

Listen

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

thana thAL adaindhArkku ellAm – for those who surrendered unto his divine feet
anban Agum –  being with ultimate vAthsalyam (motherly forbearance)
sem – reddish
pon – like gold
Agaththu – having form
avuNan – hiraNya, the demon’s
udal – body
kINdavan – one who effortlessly tore apart

(to eliminate such enemies of devotees and accept their service)
nan pon – by pure gold
Eyndha – made
madhiL sUzh – surrounded by fort
thirukkaNNapuraththu – in thirukkaNNapuram
anban – one who desirously resides
than meyyarkku – for those who consider emperumAn as the ultimate goal
nALum – always
meyyan – (he too, towards them) will consider them as the ultimate goal

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

emperumAn being with ultimate vAthsalyam for those who surrendered unto his divine feet, who effortlessly tore the body of hiraNya, the demon who was having reddish gold like form, is desirously residing in thirukkaNNapuram which is surrounded by fort made of pure gold. For those who consider emperumAn as the ultimate goal, he will always consider them as his ultimate 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

  • anban … – For those who hold his divine feet as the means, as said in SrI rAmAyaNam sundhara kANdam 21.20 “SaraNAgatha vathsala:” (sIthA says – SrI rAma shows motherly love towards those who surrender unto him), he will have great love towards them where he will not see their faults; SrI rAmAyaNam yudhdha kANdam 18.3 ‘dhOshO yadhyapi thasya syAth’ (Even if faults are there in him, let them be). What does he do to their hurdles? They will see the same fate as prahlAdha’s hurdles. One who effortlessly tore apart the body of the demon, hiraNya.
  • nan pon Eyndha madhiL – Fort made of pure gold; attractive fort.
  • thirukkaNNapuraththu anban – The abode where he resides thinking “this is the apt place to protect my devotees”.
  • nALum thana meyyarkku meyyanE – For those who are ananyaprayOjana (not having any expectation other than kainkaryam) towards him, he too remains ananyaprayOjana (not having any expecation other than being with them). For those who have friendly attitude [even if it is superficial], he will remain as said in SrI rAmAyaNam yudhdha kANdam 8.3 ‘nathyajEyam‘ (I will not abandon even if he has faults).

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 – 9.10.4 – mAnai nOkki

Published by:

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

Full series >> Ninth Centum >> Tenth 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 “Approach emperumAn in thirukkaNNapuram with the purushakAram (recommendation) of nappinnaip pirAtti”.

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

mAnai nOkki madap pinnai than kELvanai
thEnai vAdA malar ittu nIr iRainjumin
vAnai undhum madhiLsUzh thirukkaNNapuram
thAn nayandha perumAn saraNAgumE

Listen

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

mAn – deer
nai – to feel anguished (having lost)
nOkki – having eyes
madam – complete in all qualities
pinnai than – for nappinnaip pirAtti
kELvanai – being the beloved lord
thEnai – being enjoyable like honey (as said in “rasOvaisa:“)
vAdA – fresh
malar ittu – with flowers
nIr – all of you
iRainjumin – worship;
vAnai – sky
undhu – tall to be pushing
madhiL sUzh – surrounded by fort
thirukkaNNapuram – thirukkaNNapuram

(as “the abode where I can present myself to my devotees”)
thAn nayandha – desired himself
perumAn – sarvESvaran
saraN AgumE – in the form of being the refuge, will remain the recipient of your worship.

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

All of you worship emperumAn who is the beloved lord of nappinnaip pirAtti, who is complete in all qualities and is having eyes which will make deer feel anguished, with fresh flowers; sarvESvaran in the form of being the refuge, will remain the recipient of your worship, is on his own desire in thirkkaNNapuram, which is surrounded by tall fort which is tall enough to be pushing the sky. “thEnai vAdA malar” could mean flower which has ever-flowing honey.

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

  • mAnai nOkki – One who is having eyes which make deer feel anguished. Her eyes are such that, deer will feel ashamed having lost to her.
  • madap pinnai than kELvan – One who is the beloved lord of nappinnaip pirAtti who has qualities such as femininity.
  • thEnai – One who is ultimately enjoyable. I am asking you to drink this neem juice [sarcasm].
  • vAdA malar ittu nIr iRaijumin – Offer fresh flowers and approach him. Approaching him is as tasteful as mixing honey and fresh flowers.
  • vAnai … – The town which is surrounded by fort which appears to be scraping the sky and pushing it. Saying that the town is well-protected and cannot be approached by evil entities.
  • thAn nayandha perumAn – sarVESvaran residing here with eagerness thinking “this is the apt place to engage with my devotees”.
  • saraN AgumE – He is your protector. Just as the fort protects him, he will be the fort for you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.10.3 – thoNdar! nundham

Published by:

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

Full series >> Ninth Centum >> Tenth decad

Previous pAsuram

Image result for thirukkannapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Oh you who are desirous! Being ananyaprayOjana (without any expectation other than kainkaryam) surrender unto emperumAn who is the lord of spiritual and material realm and who is mercifully standing in thirukkaNNapuram,  to have your sorrows 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

thoNdar nundham thuyar pOga nIr EkamAy
viNdu vAdA malar ittu nIr iRainjumin
vaNdu pAdum pozhil sUzh thirukkaNNapuraththu
aNda vANan amarar perumAnaiyE

Listen

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

vaNdu – beetles
pAdum – joyfully humming
pozhil – garden
sUzh – surrounded
thirukkaNNapuraththu – in thirukkaNNapuram
aNda vANan – being the resident of paramapadham
amarar perumAnai – one who remained there being enjoyed by nithyasUris
thoNdar – Oh you who are all desirous for all kainkaryams!
num tham thuyar – your sorrow of not enjoying him
pOga – to be eliminated
nIr – all of you
Ekam Ay – having a common focus
viNdu – looking to blossom
vAdA – remaining fresh
malar ittu – offering flowers
nIr iRainjumin – worship him matching your SEshathvam (servitude).

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

emperumAn, the resident of paramapadham who remained there being enjoyed by nithyasUris, is now in thirukkaNNapuram surrounded by garden which is having joyfully humming beetles. Oh you who are all desirous for all kainkaryams! To have your sorrow of not enjoying him eliminated, all of you, having a common focus, worship him matching your SEshathvam, offering fresh flowers which are set to blossom.

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

  • thoNdar – You who have a little bit of desire; you who are born for service as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all the ways).
  • num tham thuyar pOga – Even their sorrows can be different; it could be sorrows due to not getting worldly desires fulfilled; or the sorrow due to not praying to emperumAn.
  • nIr EkamAy – Being ananyaprayOyana; being like-minded. As “thoNdar” (servitor) they could be having single voice/desire.
  • viNdu vAdA malar – The flowers which are starting to blossom and not the flowers which are dried. Saying that  you should approach emperumAn with fresh flowers.
  • vaNdu pAdum … – The abode which is surrounded by garden having beetles being drunk with honey, and humming as said in thaiththirIya upanishath “Ethath sAma gAyannAsthE” (The liberated soul is singing sAma gAnam). Ultimately enjoyable abode.
  • thirukkaNNapuraththu aNda vANan amarar perumAnaiyE – The one who is easily approachable in thirukkaNNapuram is the lord of spiritual and material realms; saying – one who is resident of paramapadham, being as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (the lord of unblemished nithyasUris); also saying – one who is the leader of leelA vibhUthi (aNda vAnan) and nithyasUris (amarar). One need not surrender here and reach a special abode after having the hurdles removed, to enjoy fully; he is manifesting qualities such as Seelam (simplicity) etc here in thirukkaNNapuram so that even nithyasUris come and enjoy him here. In a place meant for blind persons, there is no use for people with good vision. That is not the case here. “prathimAsu aprabudhdhAnAm” (emperumAn remains in deity form for the sake of the less intelligent). For this, ALavandhAr mercifully explains – If emperumAn can attract the less intelligent ones in his deity form, what to speak of those who have clear knowledge about him? [They will obviously enjoy him lot more in deity form].

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 – 9.10.2 – kaL avizhum

Published by:

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

Full series >> Ninth Centum >> Tenth 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 “Remain pacified thinking about the well protected thirukkaNNapuram and not having to fear for the friendly ones thinking ‘what danger will affect the divine feet when those who are desirous surrender unto them?’ and surrender unto him everyday without any burden”.

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

kaL avizhum malar ittu nIr iRainjumin
naLLi sErum vayal sUzh kidangin pudai
veLLi Eyndha madhiL sUzh thirukkaNNapuram
uLLi nALum thozhudhezhuminO thONdarE!

Listen

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

thoNdar – having desire to enjoy
nIr – you [plural]
kaL – honey
avizhum – shedding
malar ittu – with flowers
iRainjumin – worship;

(due to abundance of enjoyability)
naLLi – (lowly) female crabs too
sErum – residing together
vayal – fields
sUzh – surrounded by
kidangin – moat
pudai – in the surroundings
veLLi – by silver
Eyndha – made
madhiL – by fort
sUzh – surrounded by
thirukkaNNapuram – thirukkaNNapuram

(as well-protected abode)
nALum uLLi – always thinking
thozhudhu ezhuminO – worship him due to the love acquired by experiencing him, rise and tumultuously pray to him.

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

You who are having the desire to enjoy! Worship with flowers which are shedding honey; always thinking about thirukkaNNapuram which is surrounded by sliver fort which is in turn surrounded by moat which is in turn surrounded by fields where the female crabs are also residing. Worship him due to the love acquired by experiencing him and tumultuously pray to him. iRainjumin could be recited with “adi iNai” in previous pAsuram and could relate to the abode as well. veLLi Eyndha could mean reaching up to Sukra (planet venus). Alternatively, it can mean fort which is in silver colour.

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

  • kaL avizhum … – Worship him with fresh flowers. Would those who are devoted, not search for fresh flowers? As said in periya thirumozhi 11.7.6 “kaLLAr thuzhAyum kaNavalarum” (honey-laden thuLasi, sweet oleander etc), any flower is enough when we look at his nature.  Thus, he will not see the type of material which is offered, and will only look at the love of the one who is surrendering. [Same incident is explained in thiruvAimozhi 3.3.7] Remember the incident of a prince offering sheNbaga (champak) flower to SrI purushOththamamudaiyAn (puri jagannAtha). purushOththama usually accepts champak flower with great satisfaction. Once, a few princes visited puri kshEthram. At that time, all the flowers except one were sold out. The princes out of pride, bid against each other and one prince won the flower for great expense [he traded his own kingdom for the flower with the flower vendor] and offered that flower to jagannAthan emperumAn. In the night, jagannAthan emperumAn appeared in the dream of that prince and mercifully told him “the flower you offered is very heavy and I cannot carry it”.
  • naLLi … – naLLi – female crab. They reside in areas where there is constant flow of water. Near the moat which is surrounded by fields which have abundance of water.
  • kidangu – agazh [moat].
  • veLLi … – Fort which is reaching up to the stars; fort which is made of silver. Though we are not seeing it to be made of silver [today], for those who have great love, it will appear in a distinguished manner to be made of silver.
  • thirukkaNNapuram uLLi – Thinking that it is a very safe abode due to the protection available there, those who are desirous in it! Worship eternally and attain uplifting. There is no restriction based on time like “the ocean cannot be touched in times other than full moon day etc”.

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 – 9.10.1 – mAlai naNNi

Published by:

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

Full series >> Ninth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, AzhwAr is briefly highlighting the surrender explained in this decad by saying “Surrender unto emperumAn who is mercifully standing in thirukkaNNapuram to have all your sorrows 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

mAlai naNNith thozhudhezhuminO vinai keda
kAlai mAlai kamala malar ittu nIr
vElai mOdhum madhiL sUzh thirukkaNNapuraththu
Alin mElAl amarndhAn adi iNaigaLE

Listen

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

vElai – by the ocean which is having rising tides
mOdhum – hit by
madhiL sUzh – surrounded by fort
thiurukkaNNapuraththu – one who is residing in thirukkaNNapuram
Alil mElAl amarndhAn adi iNaigaL – towards the divine feet of emperumAn protecting the universe, being vatathaLaSAyi (resting on pipal leaf), with agadithagatanA sAmarthyam (ability to unite opposing aspects)
mAlai – great love
naNNi – acquiring
kAlai mAlai – without distinguishing between night and day

(matching the desire)
kamala malar – distinguished lotus flowers
ittu – offering
nIr – you
vinai – your sorrow which blocks the enjoyment
keda – be relieved
thozhudhu ezhuminO – engage in acts which match the servitude and attain upliftment, as said in “badhdhAnjaliputA:“.

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

emperumAn protecting the universe, being vatathaLaSAyi, with agadithagatanA sAmarthyam, is residing in thirukkaNNapuram which is surrounded by fort which is hit by the rising tides of the ocean. Acquiring great love for the divine feet of such emperumAn, offering distinguished lotus flowers without distinguishing between night and day, be relieved from your sorrow which blocks the enjoyment and engage in acts which match the servitude and attain upliftment as said in “badhdhAnjaliputA:“. [Alil] mElAl means atop the leaf. Al here is just for sound.

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

  • mAlai naNNith thozhudhu ezhuminO – Try to attain upliftment by surrendering unto the divine feet of sarvESvaran. mAl indicates love which is a result of friendship, implying  “acquire love”; that is, being a devotee. Due to his familiarity with what is said in thiruvAimozhi 1.1.1 “thozhudhezhu” (worship and rise), here he is saying “thozhudhu ezhiminO“. Since he was engaged in prapaththi (surrender) based on emperumAn’s mercy as said in thiruvAimozhi 1.1.1 “aruLinan” (mercifully gave), he is speaking with that impression.
  • ezhuminO – AzhwAr is telling for many [in plural] since sarvESvaran is the lord of all AthmAs, and their servitude toward him is a common state for everyone.
  • vinai keda – The hurdles in attaining bhagavAn; alternate explanation – to eliminate the suffering in separation which was experienced in thiruvAimozhi 9.9 “malligai kamazh thenRal“.
  • kAlai mAlai – Saying that there is no restriction in approaching and surrendering to emperumAn. As said in iraNdAm thiruvandhadhi 73Adhi nadu andhi vAy” (during all times in the morning, noon and night).
  • kamala malar ittu – Lotus is a representative of all flowers. Implies that the materialistic objects which you desire, are sufficient to be offered to emperumAn.
  • nIr – You are qualified enough.
  • vElai … – In thirukkaNNapuram which is surrounded by fort which is hit by the rising tides since the ocean is nearby. Implying that it is an invigorating abode.
  • Alin mElAl amarndhAn – One who rested on the pipal leaf, having all the worlds in his stomach. Implies that even if your hurdles are very difficult to be eliminated, he will eliminate them. Pray to his divine feet.
  • Alin mElAl amarndhAn – Al – water, place. Also implies pipal leaf on water; or on the space atop pipal; Al [second one] – word added to have pleasing sound.

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 – 9.10 – mAlainaNNi

Published by:

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

Full series >> Ninth 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 tenth decad, AzhwAr cried out due to the urge in attaining emperumAn; seeing that ISvara manifested his easily approachable presence in thirukkaNNapuram in archAvathAra form and pacified his urge; being satisfied with that, AzhwAr highlighted the following aspects of emperumAn:

  1. his great favour of resting on pipal leaf
  2. the greatness of his divine abode
  3. his being with distinguished wealth
  4. his great enjoyability
  5. his granting of paramapadham
  6. his eliminating the hurdles which block his experience for the devotees
  7. his being unconditionally, easily approachable
  8. his eliminating bondage for the devotees
  9. his being the cause
  10. his being the divine lord of SrI mahAlakshmi

Meditating upon these, and meditating upon how such emperumAn is mercifully standing as the recipient of kainkaryams and to accept the servitude, in the divine abode [of thirukkaNNapuram] where he can be approached, being very blissful, AzhwAr says “Being a bhaktha (devotee), a prapanna (surrendered person), through words (reciting his names etc), approach him, enjoy him, serve his divine feet and live with your sorrows of bondage being removed” and concludes highlighting his being the goal due to being the recipient of kinchithkAram (even a little bit of service).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In thiruvAimozhi 9.8 “aRukkum vinai“, AzhwAr greatly desired to attain emperumAn; since he did not attain emperumAn while he desired, he became very anguished and that was explained in thiruvAimozhi 9.9 “malligai kamazh thenRal“; that was anguish in the night. Seeing his suffering due to not having his desire fulfilled, ISvara pacified AzhwAr by saying “Should you desire for me and then feel anguished for not attaining me? Am I not the one who is desiring to attain you? Am I not the one who is anguished due to not having attained you? Do you have any shortcoming? Did I not arrive and have my presence in thirukkaNNapuram specifically for you while the assembly in the unshakeable paramapadham is in tact? I will fulfil your desire at the end of your present body” AzhwAr being pacified, becomes blissful; emperumAn’s nature/form is such that when he says “I will do something”, we will feel as if we have already attained it and become blissful.

In this manner, AzhwAr being blissful started instructing others saying “When this is his nature, sarvESvaran, being approachable by all, manifested his presence in thirukkaNNapuram; do bhakthi (devotion) at his divine feet; those who are unable to do bhakthi, do prapaththi (surrender); even if you don’t have full faith in such surrender, at least do it in speech; he will accept that and not abandon you; hence, everyone approach him”. Other than while being unconscious, AzhwAr cannot stop himself from giving good advice to others when he is conscious.

When asked “ISvara saying ‘at the end of this body, your desire [of ascending to paramapadham] will be fulfilled’ and AzhwAr becoming blissful does not make sense; is it not said in vEdhAntham that one gets liberated after one’s prArabdha (accumulated karma which has started yielding results) karma is exhausted?” – in this decad, AzhwAr says “do bhakthi” and “those who cannot do bhakthi, do prapaththi”. There [in vEdhAntha], it talks about the qualified person, upAsaka [bhakthi yOga follower]. Here [in this decad], AzhwAr is talking about prapanna [surrendered person]; this principle is explained in chAndhOgya upanishath “thasya thAvadhEva chiram yAvanna vimOkshyE athasampathsyE” (After acquiring desire to be liberated, I am waiting for a very long time). When asked “Isn’t this phrase in Sruthi (vEdham) analysed ‘whether it is talking about SarIrAvasAnam (end of the body) or karmAvasAnam (end of karma)’ and determined in our sidhdhAntham (philosophy) that it is speaking about karmAvasAnam? Will this (emperumAn giving mOksham to AzhwAr at the end of this body) not be contrary to that principle?” – only when a phrase is looked at contextually, it can be understood; for an upAsaka, since his results will fructify only after his means reach its ultimate state, in his case, he will be here until the end of karma; but, a prapanna, right in the beginning says “You are responsible for all my burdens” and performs bharanyAsam (placing his burden) on sarvESvara; [hence] there is no reason for [further] delay as in “there is something for him to still accomplish to bring his practice to the ultimate state, to have the results attained”! And ISvara to whom the individual has performed bharanyAsam, is not incapable and hence that is not a reason for the delay. Hence, as per these logic, there is no contradiction in such prapanna getting the result at the end of the present body.

Now, it is said that mAdhavi attained liberation as soon as she surrendered in gAruda purANam, SrIranga mAhAthmyam chapter 3 “bhagavatham prapannA sA bhagavantham avApasA” (she surrendered to bhagavAn; she reached him). In mudhgala upAkyAna (mudhgala’s incident), it is said that “those who were experiencing the results of their sin in naraka (hell) subsequently attained liberation, having heard the names of bhagavAn”; it is also said in SrI bhagavath gIthA 4.9 “one who has knowledge about the confidential aspects of emperumAn’s incarnations, will be liberated at the end of present life”; “thyakthvA dhEham punar janma naithi” (he does not acquire another birth, after the present body); it is also said in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will liberate you from all of your sins).

Should one not attain bhagavAn as soon as one performs surrender? Doesn’t one pray ‘you should eliminate this hurdle [body] and give me your divine feet’ [as nammAzhwAr prayed in thiruviruththam 1]? Even after this, if one remains with the material body which is not pleasing to him, is it because of remaining karma or is it because of ISvara placing him in such situation? If ISvara is placing a prapanna in such situation, then he will be blamed of some faults [that is, he is watching a prapanna suffer, hence he is being cruel, and so on]; it will also contradict his own words where he said that he will sever our hurdles and will carry us towards him; hence, isn’t it clear that he is remaining here due to his karma, and experiencing joy and sorrow just as any bound soul will experience? If there is still some karma remaining, why would he be in bondage until all the karma is exhausted [karmAvasAnam]? That is not required, since a prapanna is categorically different from others. If one falls dead and gets liberated immediately after his prapaththi, everyone will fear prapaththi thinking it to be a poisonous pond. Now, as he is kept here for some time [after prapaththi], just as people were given knowledge with SrI bhIshma [on his death bed], he will instruct others, others will see his conduct and be reformed and others will benefit in this manner. ISvara will not disregard this final body [of the invididual, though it is material body], thinking “this is the body which facilitated the AthmA to come to me”. For the [dhruptha] prapanna (one who is satisfied with getting liberated soon, but not immediately], it is not [generally] possible to have the urge “my hurdles should be removed immediately and I should reach your divine feet now”. Since the AthmA is used to material body, he will not immediately desire to give it up; [generally] he only gets the desire not to acquire another material body, not to enter a womb; hence as per “thath krathu nyAyam” (logic of results matching the efforts/desire), that is how he will get the result as well. Considering the prapanna’s desire too [on top of the previously explained reasons], ISvara thinks “if he has desire in this material body still, let him remain here for some time”.

In that short time, why is ISvara not avoiding sufferings and diseases for such prapanna and not making him live joyfully differentiating him from others? Just like worldly people, why is ISvara letting him feel anguished when losing something and feel joyful when attaining something? The prapanna is the one who prayed “You should eliminate this hurdle [body] and give me yourself”. But even after knowing that this body [and bodily pleasures] are lowly, the prapanna is not completely abandoning it. If such person were placed in the most joyful state, he will think “if this is filled with pleasure here, why not we enjoy it for some more time?” If the prapanna were placed according to his own desire, he may end up taking birth here in material world again; hence, ISvara, seeing the well-being of the prapanna, thinks “Let him remain like this”. Hence, as the familiar material body naturally goes away and before he desires for another material body, ISvara will fulfil the task of taking him to paramapadham. The familiar body will naturally go; since he does not know what is coming next, he does not have a taste for it. But he superficially knows that “this [materialistic body] is not good”. In the beginning [i.e. while surrendering], since he said a word “please eliminate this for me”, ISvara will not be blamed for giving him apurushArtham [purushArtham is what is desired by the purusha. emperumAn will only give what is desired by the AthmA. As the prapanna asked for elimination of bondage, ISvara will not be blamed for granting that which is not desired by the AthmA]. Now, in the final moments, the prapanna will be in the state of a wood or stone. Hence, ISvara will keep the previous request of the prapanna as the reason; thus, the prapanna cannot reject ISvara’s help, ISvara will grant liberation at that time. He himself declared [in varAha charama SlOkam] that “When one is in the state of matter [during last moments], I will not expect anything from him, and will deliver him myself”. It is said that “These two SlOkams [the two SlOkams recited by varAha emperumAn which are collectively called as varAha charama SlOkam] are said to be emperumAn’s sarvasvam (granting of everything)” These SlOkams are explained further in detail:

  • sthithE manasi – Even the mind which is said in periya thirumozhi 1.1.4  as “ninRavA nillA nenjum” (the restless mind) should remain fixed in one thing. For one who has a heart which is similar to a cow which roams around, it is difficult to engage in a single task; [should the heart be focussed on one task?] even while attaining the goal, one should engage with the heart; arjuna said in SrI bhagavath gIthA 6.34thasyAham nigraham manyE vAyOr iva sudhushkaram” (I think that it is very difficult to restrain it, like controlling a fierce storm). When the people of the world pursue great efforts to be with UrvaSI (well-known celestial woman), she voluntarily offered herself to arjuna. At that time arjuna said “Aren’t you my mother?”, offered obeisances and stayed away. arjuna who is such a renunciate said these words [that the mind is restless].
  • sussvasthE SarIrE – The body which is always changing, remains steady.
  • dhAthu sAmyE sthithE – For that, the dhAthus (constituents) in the body should be balanced instead of something being high and something else being low. The body should be at ease and when sathva guNam (goodness) is on the rise, if a person meditates upon me and thinks “Who are we? This body is made of matter; there is an AthmA which is beyond the body; he is a servitor for ISvara; attaining such bhagavAn is mOksham (liberation) for this AthmA”.
  • viSvarUpam cha mAm – Just as AthmA suffers when a thorn pierces the body, since I am the AthmA of every entity and I who feel for anything happening to every entity. Thinking about me.
  • ajam – Unlike the AthmA, I don’t have the bewilderment acquired through birth.
  • thathastham kAshta pAshANa sannibham mriyamANam aham smarAmi – While active, the AthmA is also conscious; even when he is in iunconscious state like matter, I will not expect anything from him saying “he is not thinking about me [in his last moments]”, and will remain thinking about him always.
  • math bhaktham – Did the prapanna surrender unto someone who promises to protect but abandons when required? Did the prapanna surrender unto someone who accepts service from him for a long time and when the time comes for delivery, abandons him pointing to the days when he did not serve?
  • nayAmi paramAm gathim – Just as emperumAn took away “kaLvan koL pirAtti” [parakAla nAyaki, thirumangai AzhwAr in feminine mood, was taken away by emperumAn as highlighted in periya thirumozhi 3.7] by covering her with his upper cloth, emperumAn will himself hold the prapanna’s hand and take him to paramapadham. Instead of sending AdhivAhika (those who usually take AthmAs to paramapadham) or sending periya thiruvadi (garudAzhwAr) and taking the AthmA, emperumAn who is the chief of AdhivAhikas will himself take him.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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