Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.6.8 – kOL uNdAn

Published by:

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

Full series >> Ninth Centum >> Sixth 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 “I am unable to bear his great quality of consuming me as if it is a rare accomplishment, though he is enjoying me everyday”.

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

கோள் உண்டான் அன்றி வந்து என் உயிர் தான் உண்டான்
நாளும் நாள் வந்து என்னை முற்றவும் தான் உண்டான்
காள நீர் மேகத் தென் காட்கரை என் அப்பற்கு
ஆள் அன்றே பட்டது? என் ஆர் உயிர் பட்டதே

kOL uNdAn anRi vandhu en uyir thAn uNdAn
nALum nAL vandhu ennai muRRavum thAn uNdAn
kALa nIr mEgath then kAtkarai en appaRku
AL anRE pattadhu? en Ar uyir pattadhE

Listen

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

kOL uNdAn anRi vandhu – coming unconditionally instead of being pursued (by me)
en uyir – my AthmA (soul)
thAn – he
uNdAn – eagerly consumed;

(not only that)
nALu nAL vandhu – arriving fresh everyday
ennai – me (soul, qualities and body) (with great affection)
muRRavum thAn uNdAn – consumed me without any remainder;
kALa – black coloured
nIr – risen after extracting water
mEgam – like a dark cloud
then kAtkarai – residing in thirukkAtkarai
en appaRku – for my lord
Atpattadhau anRE – did I not become a servitor?
en Ar uyir pattadhE – my AthmA became a servitor!

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

emperumAn came unconditionally instead of being pursued by me and eagerly consumed my soul. He is arriving fresh everyday and consuming me without any remainder. Did I not become a servitor for my lord who is residing in thirukkAtkarai, who is like a black coloured dark cloud which has risen after extracting water? My AthmA became a servitor!

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

  • kOL uNdAn anRi vandhu en uyir thAn uNdAn – Many merciful explanations are given for this.
    • Instead of accepting any favour from me, he enjoyed my AthmA unconditionally.
    • He eagerly enjoyed me as if he has never got any such enjoyable entity.
    • While I have not attained him, he attained me.
  • nALu nAL vandhu – Did he retract saying “have we not enjoyed him already?” after consuming me for one day? [No] He arrived everyday and enjoyed AzhwAr. This is the way emperumAn thinks about AzhwAr, just as AzhwAr had said of emperumAn in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudhamE” (every moment, emperumAn is like infinitely relishable nectar).
  • ennai muRRavum thAn uNdAn – emperumAn who is vibhu (omnipresent) fully enjoyed AzhwAr (AthmA) who is miniscule, and he considered it to be his fortune/greatness and praised AzhwAr. AzhwAr said in thiruvAimozhi 9.6.4siRiya en Ar uyir” looking at himself; he is now saying this way, looking at emperumAn‘s experience.
  • kALa nIr mEgath thenkAtkarai ennappaRku – For emperumAn, the unconditional relative who is having dark, water-filled cloud like form, and who is residing in thirukkAtkarai as if such cloud rained there. This is his physical beauty; his residence; still why is he hankering so much as if he is lacking in something!
  • AL anRE pattadhu – Did I not become his servitor? Did I fight with him like rAvaNa et al?
  • en Ar uyir pattadhE – This is the struggle of an AthmA! Those who opposed will lose their body or apply medicine to the wounds caused by him; but here AthmA itself has been harmed; there is no remedy for the harm caused by his qualities which affected the AthmA itself.

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 – 9.6.7 – kAtkarai Eththum

Published by:

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

Full series >> Ninth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “emperumAn entered me as if accepting my service, consumed my soul fully and still remained hungry”.

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

காட்கரை ஏத்தும் அதனுள் கண்ணா! என்னும்
வேட்கை நோய் கூர நினைந்து கரைந்து உகும்
ஆட்கொள்வான் ஒத்து என் உயிர் உண்ட மாயனால்
கோள் குறைபட்டது என் ஆர் உயிர் கோள் உண்டே

kAtkarai Eththum adhanuL kaNNA! ennum
vEtkai nOy kUra ninaindhu karaindhu ugum
AtkoLvAn oththu en uyir uNda mAyanAl
kOL kuRaipattadhu en Ar uyir kOL uNdE

Listen

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

AtkoLvAn oththu – entering in as if accepting my service
en uyir – my AthmA (soul)
uNda – consumed inside him
mAyanAl – by the amazing personality
kOL uNdE – even after being consumed
kOL – enjoyment
kuRaipattadhu – said to be remainder
en Ar uyir – my soul
kAtkarai – thirukkAtkarai (where he is residing)
Eththum – will praise;
adhanuL – standing in there
kaNNA ennum – will call him who is obedient, as “kaNNA”;

(not stopping with that)
vEtkai nOy – desire to enjoy
kUra – to increase
ninaindhu – thought (about his interactions)
karaindhu – becoming broken
ugum – will melt to become fluid;

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

emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA and kept me inside; even after doing that, my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai; it will stand in there and call him who is obedient, as “kaNNA”; it will think about increasing the desire to enjoy, become broken and will melt to become fluid.

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

  • kAtkarai EththumAzhwAr will praise emperumAn‘s abode even more than praising emperumAn himself.
  • adhanuL kaNNA ennum – The greatness acquired after entering this town, which is greater than his parathvam (supremacy). As he says “en kaNNA”, he will praise kAtkarai; as he praises the town, he will then praise emperumAn; he does not go anywhere beyond him and his town.
  • vEtkai nOy kura ninaindhu – Meditating to increase the desire to enjoy.
  • karaindhugum – Will become broken, and melt to make others think that there is no form.
  • AtkoLvAn oththu en uyir uNda mAyanAl – By the amazing personality who entered me as if accepting my service and flattened me; AzhwAr is explicitly revealing what he concealed previously saying “thiruvaruL” (divine mercy). The amazing aspect is – when emperumAn was together with Azhwar, he remained humble and interacted blissfully with AzhwAr.
  • en Ar uyir kOL uNdE – kOL kuRaipattadhu – Even after consuming my AthmA fully (there was some remainder in me); AzhwAr is thinking that there is still some enjoyment left in self, since emperumAn is still pursuing AzhwAr; since AzhwAr remains in anguish still, he thinks that there is still something left in self. AzhwAr is thinking that a sarvagya (omniscient) [lord] will not show so much love in something which does not 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 – 9.6.6 – engaNNan kaLvam

Published by:

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

Full series >> Ninth Centum >> Sixth 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 “When I see krishNa who greatly torments me after coming to me as if accepting my service, I will consider his deceptive acts to be truthful acts”.

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

என் கண்ணன் கள்வம் எனக்குச் செம்மாய் நிற்கும்
அம் கண்ணன் உண்ட என் ஆர் உயிர்க் கோது இது
புன்கண்மை எய்தி புலம்பி இராப் பகல்
என் கண்ணன் என்று அவன் காட்கரை ஏத்துமே

en kaNNan kaLvam enakkuch chemmAy niRkum
am kaNNan uNda en Ar uyirk kOdhu idhu
punkaNmai eydhip pulambi irAp pagal
en kaNNan enRu avan kAtkarai EththumE

Listen

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

em kaNNan – krishNa who has great love towards me, his
kaLvam – deceptive acts (which are one way on the face and other way in the inside)
enakkuch chemmAy irukkum – look truthful to me;

(when asked “How?”)
angaNNan – being desirous, due to his love
uNda – due to consuming
kOdhu – faulty
en Ar uyir idhu – my soul

(considering emperumAn‘s acceptance of its essence as a favour, and not leaving him)
punkaNmai eydhi – attaining a miserable state
en kaNNan enRu – saying that he is obedient to me
irAp pagal pulambi – lamenting in night and day
avan kAtkarai – thirukkAtkarai where he is residing
Ehthum – praising.

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

The deceptive acts of krishNa who has great love towards me look truthful to me. My faulty soul considering his being lovingly desirous and consuming of it, attaining a miserable state, saying that he is obedient towards it, lamenting in night and day, is praising thirukkAtkarai where he is residing. punkaNmai is also explained as being very less intelligent.

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

  • em kaNNan kaLvam enakkuch chemmAy niRkum – The deceptive acts of krishNa who appears to be obedient towards me, look truthful to me. If I get caught in his deception once, I will never retract. As he is in front of me, all his acts appear truthful to me. A thamizh scholar explained “enakkuch chemmAy irukkum” as “enakkuch chEmamAy irukkum” (will be my protection). Though it ends in previous pAsuram as “nam kaNNan kaLvangaL“, it starts here as “em kaNNan kaLvangaL“, since nAm and yAm are synonyms, and here the type of anthAdhi (andhAdhi) is known as “poruL isai andhAdhi” (where the meaning of the words are connected together). If it ended in previous pAsuram as “em kaNNan kaLvangaL“, that would be “iyal isai andhAdhi” (words are connected together directly).
  • angaNNan uNda – Enjoyed by the most desirous. Very desirous persons are known as “angaNNar“.
  • en Ar uyirk kOdhu idhu – My AthmA which is like chaff. He interacted with the soul to turn it into chaff.
  • punkaNmai – pEgaNippu (sorrow); saying that he had an evil glance. bhattar explains this as “surviving again”. nampiLLai mercifully explained – nanjIyar said “This does not match the word; how can we relate the word with the meaning which we heard [from bhattar]?” I replied “What has become chaff, needs to be enlivened again to feel the sorrow; this can be explained in that sense”. nanjIyar heard that and became very pleased.
  • em kaNNan enRu irAp pagal pulambi – Calling out in day and night saying “krishNa was obedient to me previously”, AzhwAr praised thirukkAtkarai which is the abode of emperumAn; as said in SrI rAmAyaNam sundhara kANdam 33.17 “rAghavasya nivESanE” (SrI rAma’s residence).

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 – 9.6.5 – thiruvaruL seybavanpOla

Published by:

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

Full series >> Ninth Centum >> Sixth 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 becomes blissful thinking “emperumAn‘s greatness is such that he entered in me as if accepting my service but consumed my body and soul!”

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

திரு அருள் செய்பவன் போல என்னுள் புகுந்து
உருவமும் ஆர் உயிரும் உடனே உண்டான்
திரு வளர் சோலைத் தென் காட்கரை என் அப்பன்
கரு வளர் மேனி என் கண்ணன் கள்வங்களே

thiru aruL seybavan pOla ennuL pugundhu
uruvamum Ar uyirum udanE uNdAn
thiru vaLar sOlaith then kAtkarai en appan
karu vaLar mEni en kaNNan kaLvangaLE

Listen

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

thiruvaruL – the great favour (of accepting my service, as I prayed in thiruvAimozhi 3.3.1adimai seyya vENdunAm“)
seybavanpOla – like those who do
ennuL – in my heart
pugundhu – entered
uruvamum – my body (which is to be given up by me)
Ar uyirum – and the soul which is pervading (in the body)
udanE uNdAn – he desired without discriminating between what is to be given up and what is to be pursued!
thiruvaLar – most beautiful
sOlai – having garden
thenkAtkarai – in thirukkAtkarai
en appan – being my lord
karuvaLar mEni – having form with dark complexion (due to uniting with me)
en kaNNan – my very obedient krishNa’s
kaLvangaLE – deceptive acts are!

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

emperumAn entered my heart like those who will do great favour, and desired for my body and the soul which is pervading, without discriminating between what is to be given up and what is to be pursued! This is how deceptive the acts of my obedient krishNa who is my lord having form with dark complexion and residing in thirukkAtkarai having most beautiful garden, are! Some of his acts are coming as an enjoyable person to favour me, benefited being the enjoyer, coming to me as if he will highlight the difference between body and soul to me, enjoying my body and my soul without discriminating between them and becoming radiant due to that.

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

  • thiruvaruL seybavanpOla – He entered me as if presenting himself fully and accepting my service. For what is said in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhugai” (worshiping his radiant divine feet), he entered as “mayarvaRa madhinalam aruLvAr” (blessing faultless knowledge and devotion). Here “pOla” (like) indicates, that emperumAn did not shower his mercy on AzhwAr, rather, he accepted the mercy of AzhwAr.
  • ennuL pugundhu – Entering me who desired to perform eternal service as said in thiruvAimozhi 3,3,1 “vazhuvilA adimai“.
  • uruvamum – First emperumAn desired for AzhwAr‘s body which was known as dirty body as said in thiruviruththam 1 “azhukkudambu“; before emperumAn’s acceptance of AzhwAr, AzhwAr had liking for this same body; after emperumAn accepted AzhwAr, emperumAn started liking AzhwAr’s body. AzhwAr’s interaction with emperumAn led to AzhwAr’s svarUpa gyAnam (knowledge about true nature of the self); emperumAn’s interaction with AzhwAr led to emperumAn’s dhEhAthmAbhimAnam (considering body and soul (of AzhwAr) to be equally enjoyable).
  • uruvamumemperumAn thinks “Do I need AzhwAr? Is it not sufficient for me to enjoy what is considered as AzhwAr’s belonging?”
  • Ar uyirum – Stretching up to the AthmA, since his love in AzhwAr’s divine body will not stop there. Since the body cannot be separated from soul, emperumAn‘s desire to enjoy cannot be stopped at the body.
  • udanE uNdAn – He did not consume them showing discrimination between them.
  • uNdAn – He himself became enjoyer, without giving any opportunity for me.
  • thiruvaLar sOlaith thenkAtkarai en appan – The garden in this town, which has its beauty increasing and his own beauty are revealing how he enjoyed AzhwAr fully.
  • karu vaLar mEni – His form where his darkness keeps increasing. We are not seeing here, what is explained about his form in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form).
  • nam kaNNan – krishNa who is obedient towards his devotees.
  • kaLvangaL – His acts which appear one way on the face and different inside; entering the heart as if he is accepting AzhwAr‘s service, but ending up serving AzhwAr; entering the heart saying that he will eliminate the body which is a hurdle, but ending up enjoying AzhwAr’s body and soul (AthmA) without any discrimination; entering as the enjoyable person but ending up being the enjoyer; entering to favour me but ending as being the one receivied my favour and revealing all of these in his divine form. emperumAn eliminated my AthmApahAram (claiming ownership of self) by himself claiming ownership of my soul.

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 – 9.6.4 – aRigilEn thannuyir

Published by:

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

Full series >> Ninth Centum >> Sixth 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 “It is impossible for me to understand the love shown towards me who is very lowly by emperumAn who mingles with everyone properly even as he is the lord and all the entities in the entire world are his servitors”.

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

அறிகிலேன் தன்னுள் அனைத்து உலகும் நிற்க
நெறிமையால் தானும் அவற்றுள் நிற்கும் பிரான்
வெறி கமழ் சோலைத் தென் காட்கரை என் அப்பன்
சிறிய என் ஆர் உயிர் உண்ட திரு அருளே

aRigilEn thannuL anaiththu ulagum niRka
neRimaiyAl thAnum avaRRuL niRkum pirAn
veRi kamazh sOlaith then kAtkarai en appan
siRiya en Aruyir uNda thiru aruLE

Listen

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

thannuL – in a fraction of his vow
anaiththulagum – all entities of all worlds
niRka – to remain firmly
thAnum – he too
neRimaiyAl – in proper manner (of servitor-master which is a result of body-soul relationship)
avaRRuL – in them
niRkum – remaining
pirAn – being the benefactor
veRi kamazh – spreading distinguished fragrance
sOlai – having garden
then kAkarai – standing in thirukkAtkarai
en appan – my lord
siRiya en – very lowly me, my
Ar uyir – AthmA (soul)
uNda – intently enjoyed
thiru aruL – favour of sauSeelyam (simplicity)
aRigilEn – I am unable to precisely understand.

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

emperumAn supports all entities of all the worlds to remain firmly in a fraction of his vow and remains in them firmly as well; my lord, being the benefactor, is standing in thirukkAtkarai which is having garden spreading distinguished fragrance; I, who am very lowly, am unable to precisely understand his favour of sauSeelyam with which he intently enjoyed my AthmA.

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

  • aRigilEn – I don’t understand if he [emperumAn] did it out of joy or to destroy me.
  • thannuL anaiththulagum niRka – He is only doing favours for everything other than me! While all the worlds depend on a fraction of his vow, he is remaining in all of them due to his being the lord; such emperumAn interacted only with AzhwAr in this improper manner [where he served AzhwAr]! AzhwAr is speaking about what is said in thiruvAimozhi 8.7.8 mUvulgum than neRiyA vayiRRil koNdu – siRiyEnudaich chindhaiyuL – ninRozhindhArE” (he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly). One who protected the whole universe during the danger of deluge, destroyed only me. He will destroy the enemies with arrow and his followers with his qualities. He is protecting in a neutral manner! Wound caused by arrow can be healed; but there is no remedy for the wound caused by his qualities.
  • verRi … – There is something [myself] desired by one who is having such beautiful town! Garden which has rising fragrance.
  • en appan – My creator himself destroyed me!
  • siRiya en Ar uyir uNda – The good soul of this lowly person – my self, where I am very lowly. AzhwAr is thinking that just as there is no limit for emperumAn‘s supremacy, there is no limit for his own inferiority.
  • en Ar uyir uNda – He is thinking himself to be very small [siRiyEn]; emperumAn is thinking AzhwAr to be greater than nithyasidhdhas (nithyasUris) [Ar uyir]. emperumAn thinks “What is the use if he thinks himself to be small? Does he know about himself?” and pursues AzhwAr with great intent.
  • thiru aruL aRigilEn – This is not an act in true knowledge; would one not stop at proper limit when acting per true knowledge? Love will destroy all rules.

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 – 9.6.3 – nIrmaiyAl nenjam

Published by:

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

Full series >> Ninth Centum >> Sixth 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 “I cannot think about the ways emperumAn mischievously made me loyal to him and saying ‘I will accept your service’, entering me and fully taking me with his qualities and disorderly activities”.

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

நீர்மையால் நெஞ்சம் வஞ்சித்துப் புகுந்து என்னை
ஈர்மை செய்து என் உயிர் ஆய் என் உயிர் உண்டான்
சீர் மல்கு சோலைத் தென் காட்கரை என் அப்பன்
கார் முகில் வண்ணன் தன் கள்வம் அறிகிலேன்

nIrmaiyAl nenjam vanjiththup pugundhu ennai
Irmai seydhu en uyir Ay en uyir uNdAn
sIr malgu sOlaith then kAtkarai en appan
kAr mugil vaNNan than kaLvam aRigilEn

Listen

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

nIrmaiyAl – due to revealing the quality of svasvAmi sambandham (property-owner relationship)
nenjam – my heart
vanjiththu – owning me
pugundhu – entering me

(with his activities revealing simplicity, easy approachability etc)
ennai Irmai seydhu – melting me
en uyir Ay – (with these two aspects) being the one who sustains me
en uyir uNdAn – being the one who consumes me
sIr malgu – having abundance of honey and flowers
sOlai – having garden
then – beautiful
kAtkarai – due to the presence in thirukkAtkarai
en appan – being my benefactor
kAr mugil vaNNan than – the monsoon-cloud like greatly generous emperumAn‘s
kaLvam – his mischievous act where the means and end are different
aRigilEn – I don’t understand it to be in a particular manner.

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

emperumAn owned me and entered my heart by revealing the quality of svasvAmi sambandham; he melts me, he is the one who sustains me and consumes me; he is my benefactor due to being present in thirukkAtkarai which is having beautiful garden with abundance of honey and flowers; I don’t understand the monsoon-cloud like greatly generous emperumAn’s mischievous act where the means and end are different, to be in a particular 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

  • nIrmaiyAl nenjam vanjiththup pugundhu ennai Irmai seydhu – He convinced me that we should interact in a manner that he is the lord and I am the servitor, and entered my heart through deception; if he had told that their interactions will be contrary to that, AzhwAr would not have agreed. kruthrima (deception) means saying one way and doing it differently.

When asked “What was that?” AzhwAr says,

  • nIrmaiyAl ennai Irmai seydhu – nIrmai means his humble interactions, and Seelam (simplicity) which is the cause for that.
  • ennai – I who was thinking “he will arrive for proper interaction” as truth.
  • Irmai seydhu – Make me melt. Saying that emperumAn melted him with his humble actions; or saying that he is causing compassion in my heart; or to make me become fluid.
  • en uyirAy en uyir uNdAn – He entered me as if he will sustain me, but ended up finishing me off. AzhwAr would not have agreed for his entry if he entered to cause harm! While both united, emperumAn ended up being the sole enjoyer;
  • en uyirAy en uyir uNdAn – Alternative explanation – he made me to be totally dependent on him and consumed me.
  • sIr malgu sOlai – Very beautiful garden. The completeness he acquired by uniting with me, is showcased by the garden in his town itself.
  • then kAtkarai en appan – One who is sulabha (easily approachable [due to be being in thirukkAtkarai]) and nirupAdhika bandhu (eternal relative [due to being my father]); one who is present here highlighting the relationship which says that he is determined to fulfil my desire.
  • kAr mugil vaNNan – Due to his union with me, he acquired freshness in his divine form similar to a monsoon season cloud which has absorbed the whole ocean. Just as he desired in thiruvAimozhi 8.5.3thU nIr mugil pOl thOnRAyE” (you should appear like a pure cloud), emperumAn appeared and allowed AzhwAr to enjoy him, this is how fresh emperumAn was.
  • than kaLvam aRigilEn – I don’t understand his actions which are different in the beginning and the end. I don’t understand his act of serving me while he set out to accept service from me.
  • aRigilEn – The lord who is greater than everyone else should not interact in this humble manner; am I confused? AzhwAr is talking about what is said in thiruvAimozhi 8.7.3maruL thAn IdhO” (is this hallucination?) in union.

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 – 9.6.2 – ninaidhoRum

Published by:

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

Full series >> Ninth Centum >> Sixth 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 tells emperumAn in thirukkAtkarai “I cannot think about the interactions I had with you”.

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

நினை தொறும் சொல்லும் தொறும் நெஞ்சு இடிந்து உகும்
வினை கொள் சீர் பாடிலும் வேம் எனது ஆர் உயிர்
சுனை கொள் பூஞ்சோலைத் தென் காட்கரை என் அப்பா!
நினைகிலேன் நான் உனக்கு ஆட்செய்யும் நீர்மையே

ninai thoRum sollum dhoRum nenju idindhu ugum
vinai koL sIr pAdilum vEm enadhu Ar uyir
sunai koL pUnjOlaith then kAtkarai en appA!
ninaigilEn nAn unAkku Atcheyyum nIrmaiyE

Listen

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

sunai koL – having ponds
pUm sOlai – having flower gardens
then – attractive
kAtkarai – in thirukkAtkarai
en appA – oh one who is standing as my eternal relative!
vinai koL – revealing your activities relating to the great union
sIr – qualities such as Seela (simplicity), saulabhya (easy approachability) etc
ninai thoRum – thinking about it, every moment
nenju – the tool which is used for such thinking
idindhu – becoming broken

(such thinking happening due to affection, becoming the target of speech)
sollum thoRum – every moment, I speak
urugum – the heart will melt and become fluid;

(since that affection does not stop at a limit)
pAdilum – even if I tried to sustain myself by singing (as said in thiruvAimozhi 1.7.10pAdi iLaippilam” (I have no reason to take a break from glorifying his incomparable auspicious qualities))
enadhu Ar uyir – my AthmA (self) which is the abode of the senses
vEm – became burnt;

(hence)
nAn – I (who am like this)
unakku Atcheyyum – to perform service to you
nIrmai – form/aspect
ninaigilEn – unable to even think.

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

Oh one who is standing as my eternal relative in attractive thirukkAtkarai which is having ponds in flower gardens! My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union; even if I tried to sustain myself by singing, my AthmA which is the abode of the senses becomes burnt; I am unable to think about the form/aspect to perform service to you.

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

  • ninai thoRum – He will set out to meditate; but he will lose strength to continue meditating upon emperumAn, still he will not forget; again he will set out to meditate; will not be able to complete; how long did he think? How long did he stop?
  • sollum thoRum – It is obvious that what cannot be meditated, can also be not spoken about. [But how will AzhwAr speak about emperumAn] Unlike as said in “mana:pUrvOvAguththara:” (first in mind and then speech), but as said in thiruvAimozhi 3.8.2kuRaLAgiya vanjanE ennum eppOdhum en vAsagam” (I will always say “Oh mischievous one who assumed the form of a vAmana!”) AzhwAr’s mouth will always speak about emperumAn; due to this impression, he will speak without even thinking; and that will enter his heart through his ears, soak there and will melt his heart, since it is on emperumAn who has great qualities.
  • nenju idindhu ugum – The heart melts and becomes fluid. Just as a flood will erode the banks and consume them as well, the heart dissolved and became invisible.
  • vinai koL …emperumAn‘s auspicious qualities which will eliminate sins. The qualities which eliminate the sins of everyone, ended up destroying me only; alternatively, sIr – simplicity, vinai – activity, that is, emperumAn’s humble interactions which are a result of his simplicity. It is said in SrI rAmAyaNam kishkindhA kANdam 4.18 “lOkanAtha: purA bhUthvA sugrIvam nAtham ichchathi” (One who is the lord of the universe, is now desiring to have sugrIva as his leader).
  • pAdilum – Other than incoherently speaking, one will enthusiastically sing as well; even while doing that.
  • vEm enadhu Ar uyir – Not only my mind, it even burnt the soul which cannot be burnt. Just as snow which cools down everything will wither a lotus only, emperumAn‘s qualities which eliminate the sins of everyone, are harmful to me only.
  • vEm enadhu Ar uyir – When SrI bhagavth gIthA 2.24 said “adhAhyam” (cannot be burnt), it meant that the AthmA cannot be burnt by fire, but does not apply to bhagavAn’s qualities.
  • sunai … – The places which immersed AzhwAr [in emperumAn]. Oh one who is present as the eternal relative in thirukkAtkarai which is having ponds and attractive gardens!
  • ninaigilEn nAn unakku Atcheyyum nIrmaiyE – I am unable to think how I can serve you.
  • nAn – I who remained as said in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdu nAm” (I am desiring to perform continuous service).
  • unakku – To you who are the apt lord. AzhwAr is saying about the way emperumAn humbly interacted with him by saying “Atcheyyum nIrmai” due to his (AzhwAr’s) humility [as it was an intimate, confidential interaction]. While emperumAn humbly interacted with AzhwAr, AzhwAr is saying in this manner, to not lose this opportunity of expression as well. When embAr was asked “Why is AzhwAr saying that he does not know how to serve emperumAn, while it was emperumAn who humbly served AzhwAr?” embAr replies “will he lose this opportunity of expression also?”

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 – 9.6.1 – urugumAl nenjam

Published by:

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

Full series >> Ninth Centum >> Sixth 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 “My heart breaks greatly every time I think about the amazing interaction of emperumAn in thirukkAtkarai”.

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

உருகுமால் நெஞ்சம் உயிரின் பரமன்றி
பெருகுமால் வேட்கையும் என் செய்கேன் தொண்டனேன்
தெருவு எல்லாம் காவி கமழ் திருக்காட்கரை
மருவிய மாயன் தன் மாயம் நினைதொறே?

urugumAl nenjam uyirin paramanRi
perugumAl vEtkaiyum en seygEn thoNdanEn
theru ellAm kAvi kamazh thirukkAtkarai
maruviya mAyan than mAyam ninaidhoRE?

Listen

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

theru ellAm – in every street
kAvi kamazh – having the fragrance of sengazhunIr (red lily)
thirukkAtkarai – in thirukkAtkarai
maruviya – residing firmly
mAyan than – amazing lord’s
mAyam – very amazing qualities such as saundharya (beauty), Seela (simplicity) etc
ninaidhoRum – every time I think about
nenjam – my heart (which is the first tool for enjoyment)
urugum – became fluid after breaking down;

(due to the greatly enjoyable experience)
uyirin param anRi – to be unbearable for the AthmA (self)
vEtkai – affection
perugum – is growing greatly;
thoNdanEn – I who am very desirous
en seygEn – what shall I do? (Shall I change the breaking of the heart, shall I control my affection, shall I avoid the qualities etc which are enjoyable or shall I avoid the desire towards him?)

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

Every time I think about the very amazing qualities such as saundharya, Seela etc of the amazing lord who is residing firmly in thirukkAtkarai which is having the fragrance of sengazhunIr in every street, my heart breaks down and becomes fluid; the affection has grown greatly to be unbearable for the AthmA; what shall I, who am very desirous, do? The “Al” sound (at the end of urugumAl and perugumAl) indicates the amazement.

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

  • urugumAl nenjam – The heart which is the first tool for enjoyment is breaking down. One needs the heart to enjoy and to become satisfied with such enjoyment. Just as a [supporting] boat capsizes on entry into the river for a person who sets out to swim, the heart which is the entry point for enjoyment, breaks down. The heart is required for AzhwAr to say as in thiruvAimozhi 1.1.1thozhudhezhu” (worship and rise) and in thiruvAimozhi 1.10.6nIyum nAnum innEr niRkil” (when both of us stand in this manner without rejecting his favour). He [emperumAn] does not understand that he should create the partner for union! He is not thinking that two persons are required for a union!
  • uyirin param anRip perugumAl vEtkaiyum – The affection grew so much that the AthmA could not bear it. Oh dear! The affection is not limited to the atomic size of this AthmA, but it keeps growing like a flood.
  • Al – Indicates the greatness of the anguish. AzhwAr is saying “nenjam urugumAl, vEtkaiyum perugumAl” to highlight the uncontrollable anguish.
  • en seygEn – Should I stop the heart from breaking? Should I stop the affection from growing? Or shall I avoid his qualities which are the cause for these?
  • thoNdanEn – Shall I eliminate my desire which is the cause for such breaking of the heart and increasing of affection? The desire is not letting me withdraw saying that he is beyond us, and his greatness is not letting me forget him and survive.
  • theru ellAm kAvi kamazh – AzhwAr is highlighting the reason for his heart break and increase in affection.
  • theru ellAm – Not limiting to main streets, the fragrance of red lily is present everywhere in smaller lanes as well as main streets. [Alternative explanation] Since the ponds are present in every part of the town, both inside and outside are equally very fragrant. The fragrance of red lily in the streets and “sarvagandha:” (root of all fragrance) is inside.
  • thirukkAtkarai maruviya – With this, the greatness over parathvam (his presence in paramapadhdma) and avathAram (incarnations) is explained. parathvam is too far away; [vibhava] avathAram is limited by time [but archAvathAram is eternal].
  • mAyan – One who can drive others crazy with his beauty, simplicity etc.
  • mAyam – His interaction while being together. He interacted with AzhwAr as a needy person will interact with a generous, rich person.
  • ninaidhoRE – While thinking about the town, while thinking about the beauty and while thinking about his simplicity of behaving as if he does not have an abode and beauty.
  • ninaidhoRum – How long did he think? How long he avoided thinking? emperumAn is capable of giving enjoyment to millions of contradictory entities; AzhwAr is capable of enjoying a single quality of emperumAn forever, immersing fully every moment in that quality as if it is fresh every time; he says in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudham” (every moment, emperumAn is like infinitely relishable nectar).

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 – 9.6 – urugumAl

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 sixth decad, previously, AzhwAr became extremely anguished on looking at entities which reminded him of emperumAn; to pacify him, emperumAn manifested his qualities to him; seeing them, AzhwAr highlighted the following aspects:

  1. his amazing form/nature
  2. his unconditioned relationship [with AzhwAr]
  3. his magnanimous nature
  4. his ultimate simplicity
  5. his obedience towards his devotees
  6. his great love
  7. the ultimate state of his love
  8. his eternal regard [for AzhwAr] without any expectation [from AzhwAr]
  9. his enjoyable beauty
  10. his eagerness in enjoying AzhwAr

Meditating upon these, AzhwAr becomes emaciated due to the great pleasure in the distinguished experience of such qualities.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously AzhwAr said without any desire to live anymore in thiruvAimozhi 9.5.10ezha naNNi nAmum nam vAna nAdanOdu onRinOm” (Having become like-minded with emperumAn who is in paramapadham which is the apt destination for us, we are also setting out to leave); at this state, emperumAn should either come and present himself to AzhwAr to retain him or lose him. At this stage, when thiruvadi (hanuman) arrived, while sIthAp pirAtti was anguishing due to the many days of suffering, and perumAL not having arrived, still she was reminded of her twelve years of wonderful togetherness with perumAL as said in SrI rAmAyaNam sundhara kANdam 33.17  “samAdhvAdhaSathathrAham rAghavasya nivESanE | bhunjAnAmAnushAn bhOgAn sarva kAma samrudhdhinI  ||” (I remained with perumAL in the palace for twelve years with all possible enjoyments of humans). In the same way AzhwAr remembered the intimate union he had with emperumAn in thiruvAimozhi 8.7iruththum viyandhu“. The reason for this is – he should live so that he can complete the kainkaryam he has taken up [i.e singing thiruvAimozhi]; alternative reason – the fortune of emperumAn who is eagerly looking forward to hearing this [thiruvAimozhi] from AzhwAr; another reason – it is the fortune of chEthanas (souls) who get to acquire taste towards bhagavath vishayam through the overflowing devotional love of AzhwAr which comes out as this thiruvAimozhi. In this manner, AzhwAr got reminded about the union in “iruththum viyandhu“.

[SrI rAmAyaNam sundhara kANdam 33.17 is explained here]

samA dhvAdhaSa – sIthAp pirAtti said “Son! I who am suffering alone here, greatly enjoyed an intimate union with perumAL for twelve years in the palace of my father-in-law!” Here, emperumAn who united/interacted with AzhwAr in an orderly manner [he being lord and others being servitors, as in thiruvAimozhi 4.5vIRRirundhu“], interacted with AzhwAr in a disorderly manner as said in thiruvAimozhi 8.7.8mUvulagum than neRiyA vayiRRiRkoNdu – siRiyEnudaich chindhaiyuL ninRozhindhAn” (he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly); not only AzhwAr recollected that experience, he also started experiencing the same now; that is, AzhwAr spoke about the qualities and physical beauty of emperumAn who is supreme, who disregarded his supremacy and interacted in a humble manner with AzhwAr, and started feeling that he is having the same experience now and becomes broken, thinking about emperumAn’s Seelam (simplicity). nanjIyar would blissfully say “Just as seeing the bottom of an ocean, how is it possible for our AchAryas to connect the experience of iruththum viyandhu decad, here!” While AzhwAr did not attain emperumAn, due to enjoying emperumAn’s Seela guNam, AzhwAr becomes broken. ALavandhAr would mercifully explain “This is AzhwAr’s meditation on emperumAn’s qualities, with displeasure”.

[Similar explanation is found in thiruvAimozhi 7.6 pravESam] SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” (Oh king there are many qualities) – dhaSaratha chakravarthi who planned to perform coronation for perumAL (SrI rAma), thought “for sixty thousand years, we carefully ruled the kingdom in a noble manner; if I place the responsibility on a small child [young SrI rAma], will that be reasonable or not?” He thought “let us analyse this in the people’s assembly” and arranged for the same. As the whole palace started trembling as said in SrI rAmAyaNam ayOdhyA kANdam 2.18 “janaughOdhghushta sannAdhO vimAnam kampayanniva” (the palace started trembling on hearing the joyful uproar of the people) to make him think that he should rebuild the palace, he thought “They acknowledged my desire and accepted the same; still, should I not ask them to reveal their thoughts from their own mouths?” He asked “come on”, as in SrI rAmAyaNam ayOdhyA kANdam 2.25 “kathamnu mayi dharmENa” (Why do you desire for my son, while I am ruling righteously?) – I ruled the whole earth for sixty thousand years ensuring that the weak is protected from the strong, as said in SrI rAmAyaNam ayOdhyA kANdam 2.7 “pANdarasyAthapathrasyach chAyAm jaritham mayA” (I became old under the shade of this white umbrella (of my throne) while caring for the whole world) – Wandering under the pearl studded umbrella without seeking any pleasure for myself and cared for your protection only; when I asked your opinion, should you not have told “Do you have to do this when you are alive? Should you not have waited until your death?” or “Should you not do it when it is impossible to manage?” Instead you are speaking as if you have been ruled by a cruel murderer and now found a righteous person; what is the mistake I have done for your abandoning me and choosing my son?; [the citizens replied] You have not committed any mistake towards us; the qualities of your son is the main reason; there is no shortcoming in how you cared for us; you begot a son with great qualities and stole everyone’s heart! bahava: (many) – his eagerness to protect is much greater than yours. SrI rAmAyaNam kishkindhA kANdam 13.20 “dhAthUnAm iva” (thArA tells vAli “just like himalayas is rich with minerals, SrI rAma is rich with auspicious qualities) – Just as value of material is measured with the value of gold, the qualities and faults of people are measured based on the same qualities present in SrI rAma. SrI rAmAyaNam ayOdhyA kANdam 26.2 “hrudhayAni AmamanthEva janasya guNavaththayA” (Due to having wonderful qualities, he appeared like churning the hearts of people).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 9.5.11 – inbam thalaippeydhu

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

Full series >> Ninth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Whosoever understands the goodness in this decad, will not be able to sustain”.

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

inbam thalaippeydhu engum thazhaiththa pallUzhikkuth
than pugazh Eththath thanakkaruL seydha mAyanaith
then kurugUrch chatakOpan sol AyiraththuL ivai
onbadhOdonRukkum mUvulagum urugumE

Listen

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

inbam thalaippeydhu – causing joy
engum thazhaiththa – spread everywhere
than pugazh – his glorious qualities
pal Uzhikku – forever
Eththa – to praise
thanakku – for AzhwAr
aruL seydha – showered infinite grace
mAyanai – amazing lord
then – organised
kurugUr – leader of AzhwArthirunagari
satakOpan sol – mercifully spoken by AzhwAr
AyiraththuL – among thousand pAsurams
ivai onbadhOdu onRukku – for the first nine pAsurams filled with one level of sorrow and the tenth pAsuram which is filled with greater level of sorrow
mU ulagum – three worlds
urugum – will become fluid due to the love.

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

AzhwAr, the leader of AzhwArthirunagari, was showered with the amazing lord’s infinite grace, to praise forever, his glorious qualities which are spread everywhere causing joy; the three worlds will become fluid due to the love in this decad, among the thousand pAsurams, where the first nine pAsurams are filled with one level of sorrow and the tenth pAsuram is filled with greater level of sorrow.

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

  • inbam thalaippeydhu engum thazhaiththaengum thazhaiththa inbam thalaippeydhu – Having unlimited love which is spread all over the world.
  • pal Uzhikkuth than pugazh Eththa – To praise his qualities forever.
  • thanakku aruL seydha – For AzhwAr who was one among the samsAris [worldly people], bestowing “mayarvaRa madhinalam” (blemishless knowledge and devotion).
  • mAyanai – The amazing lord who specially blessed only me among all of the samsAris.
  • inbam thalaippeydhu engum thazhaiththa – than pugazh Eththa – pal Uzhikku – thanakkaruL seydha mAyanai – Alternative explanation – He made me enjoy forever his auspicious qualities which are spread everywhere and which give infinite joy to those who enjoy them. It is said that AzhwAr sustained himself with this “than pugazh Eththa thanakkaruL seydha” only. AzhwAr considered the experience of nithyasUris and his own similarity with them in attaining the goal, and became anguished; but looking at samsAris who have lost this opportunity forever, he consoled himself saying “even this anguish is as good as the ultimate result”. As AzhwAr speaks about himself in third person as in “satakOpan sol“, he could address himself as “thanakku aruL seydha” (emperumAn who blessed AzhwAr) [instead of enakku aruL seydha]; this is similar to what is said [by vAlmIki bhagavAn himself] in SrI rAmAyaNam “vAlmIki bhagavAn rishi:” (Sage vAlmIki bhagavAn).
  • onbadhOdu onRukkum – This decad where the first nine pAsurams which are considered to be filled with sorrow, appear to be filled with joy in comparison to the tenth pAsuram which is filled with great sorrow. In the first nine pAsurams, AzhwAr felt great anguish while being alive, due to being reminded by the entities which are similar to emperumAn; but in the tenth pAsuram, he lost all interest in living itself.
  • mU ulagum urugumE – No one will be able to sustain. After AzhwAr said “this world should not be destroyed hearing my cry”, the residents of this world ended up breaking down [seeing his anguish].

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