Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.5 – innuyir

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 fifth decad, previously, AzhwAr saw and enjoyed emperumAn in his mind and due to that, acquired the desire for external experience and highlighted the following aspects of sarvESvaran who is to be enjoyed:

  1. his ASritha saulabhyam (easy approachability for his devotees)
  2. his sauSeelyam (simplicity)
  3. his attractive nature due to such qualities
  4. his having amazing qualities
  5. his act of making everyone ananyArha (not existing for anyone else)
  6. his enjoyable, beautiful limbs
  7. his beautiful form which will cause heart-break
  8. his names which lead to exhaustion
  9. his enjoyable lotus-eyed nature
  10. his presence in the apt abode

Meditating upon these,  on top of the suffering of not being able to unite with such emperumAn as per his desire, all the worldly entities which are present remind AzhwAr about emperumAn’s qualities, forms etc. He became weakened and sustained himself by meditating upon emperumAn’s qualities due to lack of any other refuge. This is mercifully explained by AzhwAr through the words of a divine consort [parAnguSa nAyaki] who was separated from the lord; due to her sorrow in separation, she desired thinking “let me see worldly entities such as birds etc and spend the time”; when she observed those birds being united with their mates and enjoying, she was reminded with her own union with emperumAn, his form and speech; being immersed in the similes, due to lack of any other option, she remembers his qualities and sustains herself.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr who became joyful saying in thiruvAimozhi 9.4.9thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I composed these garlands of words for the pleasure of the devotees), is now falling at the feet of animals/birds to save his own life. As he acquired full understanding about bhagavAn as said in thiruvAimozhi 9.4.8dhEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (I have seen krishNa who is the origin of all dhEvas), he desired to have external union with bhagavAn. ISvara thought “I should increase his desire further and then only appear in front of him” and did not fulfil his desire immediately. Due to not having his desire fulfilled immediately, AzhwAr became weak. He thought “let me divert the attention towards worldly entities and sustain myself” and “let me look at the entities which are similes to him and sustain myself”. He started looking at the worldly entities. Instead of pacifying him, they reminded him about emperumAn and caused more hurt. While seeing any entity, since those entities cannot exist without emperumAn, those entities reflect him only.

AzhwAr is speaking through the words of someone else about how he is hurt on seeing the worldly entities which remind him about emperumAn and torment him. A pirAtti (divine consort) who united with emperumAn and subsequently separated, due to her distress, thought “let me look at his similes and sustain myself” and went to the garden due to that distress. There, the cuckoo, peacock etc remind her about emperumAn’s speech and form, and torment her;  she thinks “they have no enmity towards me to torment me; there should be a reason for their acts in tormenting me; it looks like emperumAn is trying to finish me; knowing that our separation is the means for that, and since separation does not happen without union, he first united with me and then separated from me; after separating, I did not perish; in this distressed state, he thought ‘let me show her my similes and finish her’ and sent them here”. She tells them [animals/birds] “if this is your thought, do you need to have such anxiety?” and sustains with grief thinking “only if I see myself [my sins], I will suffer in this manner; if I see him [his qualities], I need not suffer” and completes the decad.

[In arumpadham it is highlighted that, AzhwAr thiruvarangap perumAL araiyar would say “as this decad emphasises that for a mumumkshu, worldly pleasures will cause pain, this decad is greatly cherished by emperumAnAr“.]

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.4.11 – ARA madha yAnai

Published by:

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

Full series >> Ninth Centum >> Fourth 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 “This decad will cause pain in the hearts of nithyasUris, due to its enjoyability”.

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

ARA madha yAnai adarththavan thannai
sERAr vayal then kurugUrch chatakOpan
nURE sonna Or AyiraththuL ippaththum
ERE tharum vAnavar tham innuyurkkE

Listen

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

ARA – uncontrollable forever
madham – intoxicated
yAnai – the elephant named kuvalayApIdam
adarththavan thannai – on krishNa who annihilated
sERu – mud
Ar – abundance
vayal – having fields
then – beautiful
kurugUr – controller of AzhwArthirunagari
satakOpan – AzhwAr
nURE – in hundreds
sonna Or AyiraththuL ippaththum – this decad among the thousand pAsurams
vAnavar tham – for the nithyasUris
in – dear
uyirkku – reaching the heart
ERE tharum – will climb.

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

This decad which is one among the thousand pAsurams which are composed in [collections of] hundreds by AzhwAr, who is the controller of AzhwArthirunagari which is having fields with abundant mud, on krishNa who annihilated the elephant, kuvalayApIdam which was uncontrollably intoxicated, will reach the dear heart of nithyasUris and climb there. Also explained as, this decad will grant sarvESvaran who is the lord of the dear heart of nithyasUris.

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

  • ARA madha yAnai adarththavan thannai … – One who annihilated kuvalayApIdam which was uncontrollably intoxicated forever. One who eliminated my hurdles just as he annihilated it.
  • sEr Ar vayal – That kuvalayApIdam was working in the fields here [making it to remain muddy]!
  • nURE sonna Or Ayiram … – Just as gifts are given in separate packages, AzhwAr sang these pAsurams in hundreds. Just as we see kANdam, parvam etc in mahAbhAratham, SrI rAmAyaNam etc, AzhwAr composed this prabandham in hundreds to facilitate easy memorising/understanding for the readers. This decad will cause pain in the hearts of nithyasUris [This is to say that their hearts will be captured by this decad – as being captured is painful in worldly aspects, similar narration is done by AzhwAr]; alternative explanation – this will bestow the lord of nithyasUris.

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 – 9.4.10 – adiyAn ivan

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “I am grateful having attained emperumAn“.

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

adiyAn ivan enRu enakkAraruL seyyum
nediyAnai niRai pugazh anjiRaip puLLin
kodiyAnaik kunRAmal ulagamaLandha
adiyAnai adaindhu adiyEn uyndhavARE!

Listen

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

ivan adiyAn – he (AzhwAr) is my natural servitor
enRu – having this in thiruvuLLam (divine heart)
enakku Ar – complete for me
aruL – mercy
seyyum – while showering
nediyAnai – being great and feeling as though he has done nothing and having eagerness to do more
niRai – matching this protection
pugazh – having great qualities starting with Seela (simplicity), saulabhya (easy approachability), gyAna (knowledge), Sakthi (ability) etc
am – distinguished
siRai – having wings
puLLin – periya thiruvadi (garudAzhwAr)
kodiyAnai – having as flag to manifest his great protection
kunRAmal – to eliminate the shortcoming of being claimed by others
ulagam – world
aLandha – measured and accepted
adiyAnai – one who has the divine feet which reveal the eternal relationship
adaindhu – reached
adiyEn – I who have the nature of servitude, which is displayed
uyndha ARE – got uplifted!

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

emperumAn is having in his thiruvuLLam (divine heart) “he (AzhwAr) is my natural servitor”, while showering his complete mercy, remained great and felt as though he has done nothing and was having eagerness to do more; he is  having great qualities starting with Seela (simplicity), saulabhya (easy approachability), gyAna (knowledge), Sakthi (ability) etc matching this protection; he is having periya thiruvadi who is having distinguished wings as his flag to manifest his great protection; he measured and accepted the world to eliminate the shortcoming of being claimed by others, with his divine feet which reveal the eternal relationship; I who have the nature of servitude, which is displayed, reached such divine feet and got uplifted!

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

  • adiyAn ivan enRu – To say “my subsequent generosity towards you is apt”, he favoured me highlighting that I am his servitor.
  • enakku Ar aruL seyyum nediyAnai – sarvESvara who favoured to his ability instead of my capacity [to accept]. It is said in thiruvAimozhi 10.6.1 “aruL peRuvAr adiyAr” (devotees who receive his mercy). Children only get to claim their share [of mercy]; but servitors will have theirs in everything. [An incident is highlighted to explain that bhagavAn will greatly bless his devotees] piLLai agaLanga brahma rAyar desired to pacify parASara bhattar [piLLai agaLanga brahma rAyar is a disciple of kUraththAzhwAn, but committed an offense towards bhattar, which led bhattar to go to thirukkOshtiyUr and stay there for some time, being distressed]; he sent a very dear devotee of namperumAL named “iru kai madhavAraNam” (a weaver) thinking that bhattar’s heart will be joyed at seeing him; as iru kai madhavAraNam arrived there and had a conversation with bhattar, bhattar became blissful; those who were there said “appears that your divine heart is cherishing his vaishNavathvam” and bhattar said “Should we even say it? Are these devotees not garbhadhAsas (devotees from the time of conceiving)?” and mercifully continued to recite this pAsuram.
  • Ar aruL seyyum – Instead of showering his mercy to my accepting capacity, he did to his ability.

When asked “What is his greatness?” AzhwAr says,

  • nediyAnai – He can only be said as “sarvESvaran” [cannot be explained further].
  • niRai … – Do I have to explain this today? Is it not visible from the flag he has hoisted? periya thiruvadi has great qualities such saurya (valour), vIrya (strength) etc and has a beautiful form due to constant enjoyment of bhagavAn; one who has such periya thiruvadi as his flag. One who accepted me just as he accepted periya thiruvadi.

When asked “What is the goodness in you for being accepted by bhagavAn?” AzhwAr says,

  • kunRAmal ulagam aLandha adiyAnai – Just as he mercifully measured the world [and touched everyone with his divine feet] without checking the qualities of anyone, he did it without any reason. One who has the divine feet which measured every inch of the vast earth. He allowed me to enjoy his greatness and simplicity.
  • adaindhu adiyEn uyndha ARE – How did I become uplifted just due to my SEshathvam (servitude)? Is there so much benefit for the SEshathva gyAnam (knowledge about one’s servitude towards bhagavAn)?

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 – 9.4.9 – kaNdu koNdu

Published by:

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

Full series >> Ninth Centum >> Fourth 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 “I got to enjoy emperumAn and got to sing thiruvAimozhi to be enjoyed by SrIvaishNavas”.

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

kaNdu koNdu en kaNNiNai Arak kaLiththu
paNdai vinai Ayina paRROdaRuththu
thoNdarkkamudhuNNach chol mAlaigaL sonnEn
aNdaththamarar perumAn adiyEnE

Listen

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

en kaNgaL – my eyes (which are with gyAnam (knowledge) and prEmam (love))
iNai – pair
Ara – to be fully satisfied
kaNdu koNdu kaLiththu – saw and felt joyful

(due to this svarUpa gyAnam (knowledge about the true nature))
paNdai – ancient
vinai Ayina – all hurdles such as ahankAra, mamakAra etc
paRROdu – with the trace
aRuththu – eliminated
aNdaththu – in paramapadham
amarar perumAn – the apt lord who is the leader of nithyasUris
adiyEn – I (who am an eternal servitor)
thoNdarkku – for his servitors
amudhu uNNa – to joyfully experience
sol mAlaigaL – the vAchika kainkaryam (service in the form of speech),  in the form of a garland of words
sonnEn – I did.

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

I saw and felt joyful to have my pair of eyes to be fully satisfied; all my ancient hurdles such as ahankAra, mamakAra etc with the trace, were eliminated; I did vAchika kainkarayam in the form of a garland of words for the joyful experience of the servitors of the apt lord who is the leader of nithyasUris in paramapadham. In this pAsuram, the following aspects are explained:

  • the svarUpa gyAnam (knowledge about the true self) which is revealed in first word of thirumanthram [Om]
  • the elimination of hurdles which is highlighted in the middle word [nama:]
  • bhagavAn being the recipient of kainkaryam [nArAyaNa] and the way kainkaryam is performed [Aya], both of which are explained in the final word, and
  • the essence of thirumanthram which is servitude towards emperumAn‘s devotees.

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

  • kaNdu koNdu – Saw [emperumAn] to have all my suffering, which was said in thiruvAimozhi 9.4.2nAn azhaippan” (I call out), eliminated.
  • en kaN iNai Ara – To have the suffering of my eyes, which was said in thiruvAimozhi 9.4.1karudhum en kaNNE” (My eyes desire), removed
  • kaN iNai Ara – kaNdu koNdu – Like a hungry person would say “vayiRAra uNdu” (eating to the full satisfaction of the stomach).
  • kaLiththu – Bringing joy in the heart which was agitated.
  • paNdai vinai Ayina paRROdu aRuththu – Eliminating, along with the trace, the previously accumulated karma which was the hurdle for this joy.
  • thoNdarkku amudhu uNNach chol mAlaigaL sonnEn – Not just enjoying myself, but also became a benefactor for vaishNavas, similar to those who would say “I ate, my limbs lived and became capable to feed my relatives as well”.
  • sol mAlaigaL sonnEn – I got the benefit of serving your devotees. Looking at the result which is attained, this could not have been achieved by my own efforts.
  • aNdaththu amarar perumAn adiyEnE – I was accepted by sarvESvaran.

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 – 9.4.8 – uruvAgiya

Published by:

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

Full series >> Ninth Centum >> Fourth 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 becomes pleased saying “I have seen emperumAn“.

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

uruvAgiya ARu samayangatkellAm
poruvAgi ninRAn avan ellAp porutkum
aruvAgiya Adhiyaith thEvargatkellAm
karuvAgiya kaNNanaik kaNdu koNdEnE

Listen

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

uru Agiya – present based on superficial appearance
ARu samayangatku ellAm – for six bhAhya mathams (philosophies which reject vEdham) namely chArvAka, baudhdha, kshapaNa, vaiSEshika, sAnkhya and pASupatha
poru Agi – as said in thiruvezhukURRirukkaiaRuvagaich chamayamum aRivaru nilaiyinai” (you were such that the 6 philosophies which reject vEdham, could not know about you), being the enemy
ninRAnavan – being unshakable
ellAp porutgatkum – for all entities
aru Agiya – being the antharAthmA (in-dwelling soul which is invisible)
Adhiyai – being the primordial lord
dhEvargatku ellAm – including dhEvas such as brahmA et al
karu Agiya – being the origin
kaNNanai – one who incarnated as krishNa to protect the devotees
kaNdu koNdEn – saw and enjoyed.

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

As said in thiruvezhukURRirukkaiaRuvagaich chamayamum aRivaru nilaiyinai“, being the enemy, emperumAn remains unshakable and the enemy for six bhAhya mathams (philosophies which reject vEdham) namely chArvAka, baudhdha, kshapaNa, vaiSEshika, sAnkhya and pASupatha which are present in a superficial manner; he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the devotees.

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

  • uru Agiya ARu samayangatku ellAm – By all of the bhAhya mathams which superficially appear to be the same, but order certain aspects, restrain certain other aspects and having some people who explain the remedy for the performance of such restrained aspects and those who listen to that.
  • poru Agi ninRanavan – poru – hurdle. emperumAn remained unaffected, not to be nullified by these mathams.
  • ellAp porutkum aru Agiya Adhiyai – Being the antharAthmA for all entities and being the controller, he is the primordial lord.
  • dhEvargatku ellAm karu Agiya – One who is the origin for dhEvas such as brahmA et al.
  • kaNNanai – Being the effect of one of his effects [bhagavAn is the cause, all entities are born from him; he took birth as the son of vasudhEva (who is one of his own creations)]
  • kaNdu koNdEnE – Though AzhwAr‘s times are subsequent to krishNAvathAram, he is saying “I have seen”; for those whose mind and vision are filled with love, emperumAn can be seen always; for SiSupAla et al, even during krishNavathAram, they could not see emperumAn [as he is]. AzhwAr is saying “I have seen emperumAn who is beyond the comprehension of bhAhya mathams, the antharAthmA of all, the controller of all, the origin for brahmA et al and easily approachable for the devotees”.

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 – 9.4.7 – ugandhE unnai

Published by:

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

Full series >> Ninth Centum >> Fourth 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 is praising emperumAn, being pleased with his merciful act of eliminating AzhwAr’s distress just as he mercifully eliminated SrI prahlAdhAzhwAn’s distress.

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

ugandhE unnai uLlum en uLLaththu agampAl
agandhAn amarndhE idangoNda amalA!
migundhAnavan mArvagalam iru kURA
nagandhAy narasingam adhAya uruvE

Listen

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

agam thAn – in the heart
amarndhu – fitting well
idam koNda – remained there considering it as your abode (and that is the goal)
amalA – being luminous

(to highlight the destruction of strong pride)
migum – very strong boons, strength and arms
dhAnavan – hiraNya, the asura, his
mArvu – in the chest
agalam – the vast space
iru kURA – to become two parts
nagam – nail
thAy – made to jump
narasingam adhAya – narasimha
uruvE – oh one who has the form!
en uLLaththu – in my heart
agampAl – inside
unnai ugandhE – being pleased with you
uLLum – enjoyed.

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

You remained luminous in my heart fitting well and considering it as your abode.  Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside.

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

  • ugandhE unnai uLLum – Instead of the joy which will end in sorrow of separation, my heart will enjoy you with singular focus.
  • en uLLaththu – My heart which is said as in thiruvAimozhi 9.4.2 “eNNE koNda sindhaiyadhAy” (desiring in many ways).
  • agam pAl agam thAn – Inside the heart. As said in thiruvAimozhi 2.4.7uLLuL Avi” (the soul which is inside the heart), the dried soul to become wet again.
  • amarndhE – Showing great desire as if it is his goal.
  • idam koNda – He fully pervaded in all the space available.
  • amalA – Not only seeking for any goal other than the presence in AzhwAr‘s heart, but also not being present for any particular reason. “eNNE koNda sindhaiyadhAy” is not considered as means.
  • migum dhAnavan – The dhAnava who is unfavourable without any limit. Not only he negated the existence of emperumAn, he also hurt emperumAn’s life line [SrI prahlAdhAzhwAn]; it is said in SrI bhagavath gIthA 7.18 “… gyAnIthvAthmaiva mE matham” (All [four] of them are generous, but the gyAni is the one who sustains (me) – this is my principle) .
  • mArvu agalam iru kURA nagandhAy – Oh one who has the nail which can tear apart the vast-chested hiraNya into two pieces! nagaththAy is written as nagandhAy.
  • narasingam adhAya uruvE – You are having the form which is described as in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form), in this manner! You are having two forms [lion and human]! With this, it is explained that since emperumAn will arrive immediately on the vow of his devotees, just as he appeared from within a pillar, he pervaded everywhere in my (AzhwAr‘s) heart, and similar to watering the dry lands, you fully allowed me to enjoy 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 – 9.4.6 – karuththE! unnai

Published by:

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

Full series >> Ninth Centum >> Fourth 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 mercifully explains how his heart is joyfully enjoying emperumAn who mercifully entered his heart while he was desiring to see emperumAn.

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

karuththE! unnaik kANak karudhi en nenjaththu
iruththAga iruththinEn dhEvargatkellAm
viruththA! viLangum sudarch chOdhi uyaraththu
oruththA! unnai uLLum en uLLam ugandhE

Listen

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

karuththE – Oh strength of my heart who gives me strength and does not let me become weak!
unnaik kANa – to see you and enjoy you
karudhi – desired
en nenjaththu – in my heart
iruththAga – to not get up (and leave)
iruththinEn – placed;
dhEvargatku ellAm – for all nithyasUris
viruththA – being the eldest leader
viLangum – radiant
sudar – having lustre
sOdhi – luminous
uyaraththu – in paramapadham, which is the supreme abode (as said in “viSvatha: prushtEshu saravatha: prushtEshu“)
oruththA – oh one who is present as the distinguished lord!
en – my
uLLam – heart
unnai – you (who is the ultimate goal)
ugandhu – with great love
uLLum – enjoyed internally.

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

Oh strength of my heart who gives me strength and does not let me become weak! I desired to see you and enjoy you and placed you in my heart to not let you get up and leave. Oh one who is the eldest leader of all nithyasUris, who is the luminous entity having radiant lustre and who is present as the distinguished lord in paramapadham which is the supreme abode! My heart enjoyed you internally with great love.

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

  • karuththE unnaik kANak karudhi – You manifested yourself as I desired to see you, who are my strength; AzhwAr is saying that to attain emperumAn, taste [for him] is the only requirement. Previously AzhwAr said “kaNNE unnaik kANak karudhi“; here, he is saying “karuththE unnaik kANak karudhi“. AzhwAr is desiring to physically see the entity [emperumAn] who needs to be explained through arthApaththi (inference from circumstances) due to anupapaththi (lack of conclusive proof) [since there should be someone with amazing knowledge to create this universe. prabhAkara – philosopher who propagated arthApaththi] or who needs to be explained as beyond our senses through anumAnam (inference) [establishing through arguments that bhagavAn is beyond our senses]. For AzhwAr, emperumAn is the eyes [knowledge] and intellect [strength].
  • en nenjaththu iruththAga iruththinEn – I placed the steady lord in my unsteady heart just as he is present in paramapadham. If emperumAn who was worried thinking “I have not got AzhwAr‘s acceptance to stay in his heart”, gets AzhwAr’s acceptance, he will not leave even if he were pushed out. perumAL (SrI rAma) said in SrI rAmAyaNam AraNya kANdam 94.15 “yathIha Saratha: anEkAs thvayA sArdham anindhithE” (Oh faultless sIthA! If I live with you and lakshmaNa here for many years, I won’t have any sorrow) and SrI rAmAyaNam AraNya kANdam 15.19 “iha vathsyAmi saumithrE sArdhamEthEna pakshiNA …” (Oh lakshmaNa! This abode is very pious; pure; has animals and birds; I will live with jatAyu here) – [perumAL said] we thought we will live under the care of our father; to fulfil the desire of our middle mother (kaikEyi), we could not do that; now, let us at least try to live under the care of jatAyu [who is like our father].
  • iruththAga – Alternative explanation – I only pretend to be friendly towards emperumAn as said in SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach me as a friend).
  • dhEvargatku ellAm viruththA – Oh one who is superior to even those who are considered as the most superior! In thamizh literature, the hero and heroine are referred to as “kizhavanum kizhaththiyum” (viruththA – vrudhdha – elder). AzhwArs too have said as in thiruchchandha viruththam 55 “malark kizhaththi” (SrI mahAlakshmi who resides in the flower).
  • viLangum sOdhi – As said in “atha yadhatha:parO dhivO jyOthir dhIpyathE” (bhagavAn is shining radiantly in paramapadham which is atop the prakruthi maNdalam (material relam)), oh distinguished one who is residing in the radiant paramapadham which is always shining! prakAri (bhagavAn) is only one, but prakAram (forms/bodies) are many.
  • unnai … – My agitated heart joyfully enjoyed you who arrived quickly. The purpose for adjectives such as “dhEvargatkellAm viruththA“, “viLangum sudarchchOdhi uyaraththoruththA” is to explain that my heart became pleased after you let it enjoy you just as the leader of the superior ones in paramapadham you let them enjoy 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 – 9.4.5 – ariyAya ammAnai

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “My heart desires to see the divine feet of sarvESvara who is naturally inclined towards being with his devotees”.

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

ariyAya ammAnai amarar pirAnaip
periyAnaip piramanai mun padaiththAnai
varivAL aravin aNaip paLLikoLginRa
kariyAn kazhal kANak karudhum karuththE

Listen

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

ari Aya – one who destroys the enemies
ammAnai – being the lord
amarar – nithyasUris who have no enemies
pirAnai – being the one who gives joy
periyAnai – having the glory of not being able to be enjoyed by them too, by estimating the limits

(to create universe to create mumukshus (liberation-seekers))
mun – even before, first
piramanai – brahmA
padaiththAnai – who created

(to protect the created universe)
vari – stripes
vAL – radiance
aravin aNai – in the divine serpent mattress
paLLi koLginRa – mercifully resting
kariyAn – (contrasting the mattress’s complexion) having black form
kazhal – on the divine feet
kANa – to see
karuththu – my budhdhi (intellect)
karudhum – is thinking.

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

emperumAn being the lord who destroys the enemies and who gives joy to nithyasUris who have no enemies, who first created brahmA, is mercifully resting on the serpernt mattress which has stripes and radiance; my intellect is thinking to see the divine feet of such emperumAn. kariyAnai is shortened as kariyAn. kariyAnthanai is also an accepted way of reciting [in place of kariyAn kazhal].

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

  • ammAnaisarvESvara.
  • amarar pirAnai – The benefactor who reveals himself to nithyasUris and lets them to enjoy him.
  • periyAnai – Their svarUpa (nature), sthithi (existence) are at his disposal and he cannot be conceived by them [fully].
  • piramanai mun padaiththAnai – One who is the father of chathurmukha (brahmA), “ari Aya” (as narasimha) should be recited after these. In the created world, when prahlAdhAzhwAn vowed [for the presence of emperumAn in the pillar], immediately, emperumAn incarnated, transforming himself [into a lion-human form]
  • vari vAL … – Not only he helps his devotees, he is also naturally inclined towards being together with them.
  • vari vAL aravu – The serpent which has beauty and radiance. vari – beauty.
  • kariyAnemperumAn mercifully rests just as a dark cloud is resting on whitish complexioned thiruvananthAzhwAn.
  • kANak karudhum karuththE – My mind was eager to see. It is desiring to see his divine feet which are having contrasting complexion [red colour] to his divine form [black colour] which in turn is having contrasting complexion [white colour] of the mattress.

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 – 9.4.4 – uRuvadhidhu enRu

Published by:

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

Full series >> Ninth Centum >> Fourth 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 “Seeing that you are difficult to be attained by dhEvas and asuras, my heart is becoming agitated”.

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

uRuvadhu idhu enRu unakkAtpattu nin kaN
peRuvadhedhukol enRu pEdhaiyEn nenjam
maRugal seyyum vAnavar thAnavarkkenRum
aRivadhariya ariyAya ammAnE!

Listen

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

(while there is same relationship)
vAnavar – dhEvas, celestial beings who are favourable
thAnavarkku – and dhAnavas, demoniac beings who are unfavourable, without any difference

(in easy approachability for the devotees and supremacy)
enRum – always
aRivadhu – to know
ariya – being difficult
ari Aya – being narasimha
ammAnE – Oh lord!
idhu – this state of SEshathvam (servitude)
uRuvadhu – apt
enRu – establishing well
unakku –  for you (who is the recipient of such servitude)
Atpattu – allowing me to be a servitor
nin kaN – towards you (who is the lord)
peRuvadhu – to get the result
edhu kol – which one (kainkaryam matching my nature or being in this samsAra)?
enRu – as
pEdhaiyEn – ignorant me (who cannot accept that whatever you grant is apt), my
nenjam – heart
maRugal seyyum – is becoming agitated.

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

Oh lord narasimha who is always difficult to know for dhEvas, celestial beings who are favourable and dhAnavas, demoniac beings who are unfavourable, without any difference! Establishing well that this state of SEshathvam is apt, allowing me to be a servitor for you, being an ignorant person, my heart is becoming agitated thinking “which result will I get towards 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

  • uRuvadhu idhu enRu – Considering that this servitude is best.
  • unakku Atpattu – Engaging in service to you. If one knows “our true nature is to be subservient to bhagavAn”, the natural result is service to such bhagavAn.
  • nin kaN peRuvadhu edhu kol enRu – Wondering what I am going to get from you. What is the reason for AzhwAr who has full understanding about his own nature, who knows that kainkaryam (service to bhagavAn) is the best, who knows “ISvara will not give anything else [other than kainkaryam] for ananyaprayOjana (one who does not seek any other benefit)”, to say “what will I get from you?” ? AzhwAr is really wondering “Will emperumAn let me remain in this samsAram saying ‘I will liberate you when the time is ripe’ or will he manifest himself quickly understanding my great desire?”
  • pEdhaiyEn nenjam maRugal seyyum – My heart which does not have the knowledge “I will get the result that was desired by me”, became agitated.

When asked “What is the reason for such agitation?” AzhwAr says “Heart’s lack of knowledge is the reason; and you (emperumAn) too are a reason”

  • vAnavar … – As said in jithanthE sthOthram “dhEvAnAm dhAnavAnAm” (for the celestials and the demoniac people), being the lord for both of them, he is difficult to be known by both dhEvas and asuras, but still, in that same state, you revealed yourself to a small child (prahlAdhAzhwAn); not knowing, which group am I part of? This is similar to arjuna asking krishNa “Which group am I part of?” after krishNa explained the difference between dhEvas and asuras in SrI bhagavath gIthA. What was the remedy  given by emperumAn for this? He manifested his saulabhyam (easy approachability). emperumAn says – as you say that I am easily approachable for my devotees, and if you are in that group of devotees, is it not clear that you can easily attain me?

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 – 9.4.3 – azhaikkinRa adinAyEn

Published by:

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

Full series >> Ninth Centum >> Fourth 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, after AzhwAr called out to see emperumAn, he was with great distress and still emperumAn did not arrive; he feels pained thinking “is he not having the quality of protecting those who are without means and anguished?”

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

azhaikkinRa adi nAyEn nAy kUzhai vAlAl
kuzhaikkinRadhupOla en uLLam kuzhaiyum
mazhaikku anRu kunRam eduththu Anirai kAththAy!
pizhaikkinRadharuL enRu pEdhuRuvanE

Listen

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

azhaikkinRa – calling out (out of great desire)
adi – being without refuge and having such relationship with you
nAyEn – me who is inferior to cause disrepute to you, my
en uLLam – my heart which is filled with sorrow

(in your presence)
nAy – dog

(its thought)
kUzhai – small
vAlAl – wagging its tail
kuzhaikkinRadhupOla – as it will reveal
kuzhaiyum – breaking;

(indhra)
anRu – that day (when he caused distress through hail)
mazhaikku – as a remedy for that rain
kunRam – hill
eduththu – lifted
A – cows (which don’t even know to pray for protection)
nirai – herds
kAththAy – oh one who protected!

(your)
aruL – boundless mercy

(on me)
pizhaikkinRadhu – ignoring
enRu pEdhuRuvan – I am worried.

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

I am calling out for you, being without refuge and having such relationship with you; I am inferior to cause disrepute to you and my heart is filled with sorrow; as a dog will reveal its thoughts by wagging its small tail, my heart is breaking; oh one who protected the herds of cows by lifting the hill as a remedy for the rain on that day! I am worried to see that your boundless mercy is ignoring me. Also implies that you are missing your mercy [towards me].

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

  • azhaikkinRa adi nAyEn … – Being unqualified and inferior, I am still calling out for you due to my distress. He cannot avoid calling out for him, due to the taste towards him. But if he attains, he thinks he will cause disrepute to emperumAn. A dog will reveal its desire to its owner by its tail only; if the tail is small, it will be difficult to inform its thoughts; similarly, my heart is paining here. With this, AzhwAr is saying that his sorrow is beyond words. Also implies that though AzhwAr is not having any means, he is still desiring for emperumAn.
  • mazhaikku … – Oh one who protected the cowherds and the cows by seeing their distress as the reason, when indhra rained hail!
  • pizhaikkinRadhu aruL enRu pEdhuRuvanEALavandhAr mercifully explains “I am worried ‘you are going to lose your great quality of protecting everyone by not help me’ “. emperumAnAr mercifully heard that and said – the meaning is nice; but, it does not fit AzhwAr‘s current state of mind; hence AzhwAr is saying “I am worried thinking ‘Am I outside this great quality of lifting the hill to protect the cows and cowherds from getting affected by the rain?’ “

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