Daily Archives: May 22, 2015

thiruvAimozhi – 1.2.10 – eN perukku

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

Previous pAsuram

namperumal-thiruvadigalnamperumAL‘s lotus feet

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

When asked who is this Iswara who is explained as approachable by everyone?

Highlights from nanjIyar‘s introduction

In this 10th pAsuram, nammAzhwAr explains thirumanthram with its meaning and thus instructs everyone to approach emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr explains the complete nature of emperumAn being the most apt goal.

Highlights from periyavAchchAn piLLai‘s introduction

In this 10th pAsuram, nammAzhwAr explains that while approaching emperumAn, meditate upon thirumanthram with its meanings.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

10th pAsuram – Nice. We agree with your suggestions. What is the manthram that anchors our devotion? nammAzhwAr explains that thirumanthram (asthAksharam) is the manthram and instructs that one should meditate on the meaning of that manthram. Others (other than prapannas) use this manthram in japam, hOmam etc to attain their objectives. Our AchAryas knowing that “the meaning of this manthram reminds one’s true nature and leads such persons who meditate on the true meanings to mOksham”, themselves meditate upon the meanings of the same and also instruct/teach the same to the ones who approach them (for such true knowledge).

Both vEdham and AzhwArs(s) realize this manthram, sometimes they explain the manthram and then its meaning; other times they explain the meaning of the manthram first and then the manthram itself. This is because meditating on the meaning always accompanies remembering/realising/reciting the manthram. nammAzhwAr says in thiruvAimozhi 1.3.3 “yAvarum yAvaiyum thAnAm amaivudai nAraNan” (nArAyaNan is such that everyone and everything is a manifestation of his – i.e., everything is his body)  and in thiruvAimozhi 2.7.2 “nAraNan muzhu Ezhu ulagukkum nAdhan” (nArAyaNan is the lord of all the universes). vEdham too explains similarly as in nArAyaNa sUktham “anthar bahis cha thath sarvam vyApya nArAyaNas sthitha:” (inside, outside and everywhere nArAyaNan is pervaded) and “nArAyaNa parOjyOthi:” (nArAyaNan is the supreme light).

pAsuram

என் பேருக்கு அந் நலத்து ஒண் பொருள் இறில
வான் புகழ் நாரணன் தின் கழல் சேரே

eN perukku an nalaththu oN poruL IRila
vaN pugazh nAraNan thiN kazhal sErE

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

eN – (As explained in thaiththirIya upanishath – Anandhavalli about the bliss of bhagavAn) for count
perukku – grown infinitely
an nalaththu – those auspicious qualities such as bliss etc which match that brahmAnandham (bliss of brahmam explained in Anandhavalli)
oN poruL – the distinct group of all jIvAthmAs explained by the phrase (in Anandhavalli) “akAmahatha srOthriya” (unaffected by desire and most knowledgable)
IRila – innumerable and unlimited
vaN pugazh – auspicious qualities, having thus
nAraNan – the master who is known as nArAyaNan
thiN – firm (stable), such that those who approach him are fully protected
kazhal – lotus feet
sEr – approach, surrender

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

nArAyaNan is the owner of infinite jIvAthmAs, who has auspicious qualities such as Anandham (bliss) etc. He has unlimited auspicious qualities. Surrender unto the firm lotus feet of that master known as nArAyaNan.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Iswara is the one who owns infinite jIvAthmAs (who have auspicious qualities such as Anandham etc) and who has most auspicious qualities himself.  Surrender unto his lotus feet which continuously protect those who surrender.

Highlights from nanjIyar‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nammAzhwAr explains thirumanthram with its meaning through this pAsuram.
  • When kUraththAzhwAn was explaining thiruvAimozhi, for this pAsuram, AzhwAn tells his two sons parAsara bhattar and srI rAma piLLai (vEdha vyAsa bhattar) “You hear the meaning of this pAsuram from your AchAryan” (as thirumanthram is traditionally explained by one’s own samAsrayaNa AchArya – both bhattars are direct sishyas of embAr). When bhattars get ready to leave, AzhwAn changes his mind and tells them “We never know who will survive even for a moment. So, while you are here you listen to the meaning”, explains the meaning of thirumanthram and tells them “Remember this pAsuram as explaining thirumanthram”.
  • eN perukku – infinite number of jIvAthmAs
  • nalaththujIvAthmAs are abode of gyAnam (knowledge). In the 3rd letter of praNavam (makAram), jIvAthmAs are explained as the abode of gyAnam and knower,
  • oN poruL – distinct object (knowledgable object) – unlike achith (matter) which does not have knowledge, jIvAthmA (chith) knows himself through dharmi gyAnam (consciousness) and other objects through dharma bhUtha gyAnam (perceptive knowledge).
  • IRila vaNpugazh nAraNan – countless. IRila is explained with both “oNporuL” and “vaNpuguzh“, i.e., bhagavAn having countless jIvAthmAs and countless great qualities. And this combination is the distinct quality of nArAyaNan. Having infinite eternal jIvAthmAs who are of three kinds (nithya – ever-liberated [and not having any connection with materialistic realm], muktha – liberated [from materialistic realm] and badhdha – bound souls) and eternal auspicious qualities is the main identity for nArAyaNan.
  • thiN kazhal sErE – Knowing that the relationship is eternal between bhagavAn and jIvAthmAs, he will never let go of the ones who have clear knowledge about this eternal relationship. His lotus feet are explained as “thiN kazhal” (firm feet) to indicate that they will always protect the ones who surrender.
  • sEr – You surrender unto him. After knowing that he is your own master, surrender immediately. This is “nama:” in thirumanthram (which explains emperumAn is the means to attain him).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 1.2.9 – odunga avan

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Second decad

Previous pAsuram

ajamila

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this ninth pAsuram, nammAzhwAr says that by approaching emperumAn the hurdles which stop us from reaching emperumAn will be destroyed. It is only delayed until the end of this body/life.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr explains the removal of hurdles which is the result of worshiping emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

In this ninth pAsuram – Though worshiping emperumAn is easy, aren’t the anAdhikAla sanchithamAna avidhyA etc (ignorance, vAsanA, ruchi, karmA etc which are accumulated since time immemorial) hurdles for worshiping emperumAn? For having the thought “let us worship him” we only need sukrutham (virtue). By engaging in worshiping emperumAn due to that sukrutham, the hurdles will be eradicated fully.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

ninth pAsuram – In the previous 2 pAsurams, nammAzhwAr explained that one should not shy away from emperumAn since everyone is eternally related to emperumAn (pAsuram 7) and worshiping him is by engaging the senses given by him in his service (pAsuram 8). Are we not worshiping him due to lack of knowledge? We are actually not serving him due to our hurdles. nammAzhwAr says that by approaching emperumAn, the hurdles will go away.

pAsuram

ஒடுங்க அவன் கண் ஒடுங்கலும் எல்லாம்
விடும் பின்னும் ஆக்கை விடும் பொழுது என்னே

odunga avan kaN odungalum ellAm
vidum pinnum Akkai vidum pozhudhu eNNE

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

avan kaN – unto the master
odunga – being bound to him as per apruthak sidhdham (inseparable aspect)
odungalum – Contraction of AthmA’s  knowledge etc
ellAm – the cause for such contraction such as avidhyA (ignorance) etc
vidum – will leave, will be eradicated
pinnum – After that, as explained in mahAbhAratham “kruthakruthyA pradhIkshanthE” (those learned persons who have completed all that is to be done and expecting).
Akkai – the remaining life of the current body
vidum pozhudhu – end
eN – look out for it

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

As one gives up everything unto the master (bhagavAn), avidhyA (ignorance) etc and the contraction of AthmA’s knowledge will be eliminated. After that, one can surrender to emperumAn and seek out for his kainkaryam at the end of the this life itself.

It is explained as “Akkai vidumpozhudhu eNNa vENumO” (should we think about him at the end of our life?) Also, some explain this as a part of bhajanam (worshiping or more specifically bhakthi yOgam) saying “subsequently, think about him while giving up your life”.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

By engaging our senses in his kainkaryam always, all hurdles will be removed. After that, please wait until the current body dies – that is how long it takes to attain the ultimate result.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • odunga avan kaN – By you (jIvAthmA) who are prakArabhUtha (attribute/mode) becoming part of (approaching) bhagavAn who is prakAri (substratum for all such jIvAthmAs). Here becoming part of him is explained as giving up svAthanthriyam (independence), accepting oneself as fully subservient to him.
  • odungalum ellAm vidum – When what is prAptham (apt/deserving) is pursued, aprAptham (inapt/undeserving) will be eradicated. When what is appropriate for the true nature is pursued, hurdles which are inappropriate for the true nature of jIvAthmA will naturally leave. “odungal” indicates that this independence is not natural for jIvAthmA. It can also be considered that “odukkal” became “odungal” – odukkal indicates binding jIvAthmA‘s senses in worldly pleasures.
  • ellAm vidum – avidhyA (ignorance), karmA (action/reaction), vAsanA (impressions), ruchi (taste) etc will all be removed. Remember periya thiruvandhAdhi pAsurams 54 “vAnO maRikadalO” (where did my sins go after pursuing kaNNan emperumAn) and 59 “mAdE varappeRuvarAmenRE valvinaiyAr” (Will great sins come close to me anymore?) If all hurdles leave him, what does he do?
  • pinnum Akkai vidum pozhudhu eNNE – Instead of staying calm thinking “being confident of the upAsanam(devotion), the result will come”, one would anxiously be thinking “since all hurdles are removed,  when would this body fall and achieve the ultimate result without any further obstruction”. Just like a beloved would clean herself of sweat etc and be prepared to engage with her beau, jIvAthmA will wait for the removal of the material body to engage with emperumAn (in parampadham). ANdAL too decorated herself and said in nAchchiyAr thirumozhi 8.7 “kongai mEl kungumaththin kuzhambazhiyap pugundhu oru nAL thangumEl ennAvi thangum” (When emperumAn comes and embraces me such that the sandalwood paste applied on my bosom is effectively useful, my life will be sustained) and waited for emperumAn. As explained in thiruviruththam 1 “azhukkudambu” (dirty/material body), when will this body be removed and the ultimate result be achieved? As explained in  mahAbhAratham “krutha kruthyA: … mruthyum priyamivAthidhim” (one who has performed what is to be done, waits eagerly for mruthyu dhEvathA – the dhEvathA for death). krutha kruthyA: means one who has accepted that emperumAn is the means to achieve him (pursued the sidhdhA sAdhanam – established means). This is explained in  mahAbhAratham also as “those who know krishNa truly, are the ones who have performed all that is needed to be performed”. Once on ayanam (varusha pravEsam – new year day), kunRaththu jIyar approached emperumAnAr and worshiped his lotus feet. At that time emperumAnAr says “singappirAn! today is an ayanam”. jIyar does not understand the emotions of emperumAnAr and looks at him curiously. emperumAnAr says “Once it is sure that the ultimate result will be achieved at the end of this life, a year of those days of waiting is gone! Isn’t this a happy aspect to celebrate for you?” Another time, embAr gives a different view point for this – “When the cause of this samsAram, i.e. avidhyA etc is eradicated, wouldnt the effect, i.e. the body be naturally eradicated? Wouldn’t the result be accomplished surely? So, what is there to worry about the eradication of this body?”

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org