Daily Archives: July 9, 2015

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

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1-2-3-4-5-6-7 ] – 6 – 5-4-3 [2-1

kURiya aRu suvaip payanum Ayinai
—
sudar vidum aimpadai ankaiyuL amarndhanai
sundhara nAL thOL munnIr vaNNa
 

Word by word meaning

kURiya aRu suvaip payanum Ayinai – six types of tastes (mentioned in the sAsthras) is You who is all such tastes for me.
—-
am kaiyuL – In your beautiful divine hands
amarndhanai – you hold
sudar vidum ai padai – the five weapons that are bright;
sundhara nAl thOL – having four beautiful shoulders
munnIr vaNNa – Oh emperumAn, having the beauty like an ocean.

Simple translation

thirumangai AzhwAr considers emperumAn as all the tastes specified in the shasthrAs;

—

Azhwar enjoys the beauty of emperumAn’s four shoulders, which define the word beauty, and which give beauty to the ornaments worn; Azhwar asks emperumAn to let him fully enjoy such beauty.

 

vyAkyAnam

kURiya aRu suvaipp payanum Ayinai – sAsthras talk about six tastes that the people in this world use – salty, sour, saline/astringent, sweet, hot, and bitter (uppu, puLippu, thuvarppu, inippu, kArppu, kaippu (kasappu); You are these tastes for us. nammAzhwAr too sang “aRu suvai adisil enkO” [thiruvAimozhi 3-4-5]. You become the six tastes for the people and benefit them, you please be the six tastes – shad’rasAnnam (aRusuvai adisil – food with all six tastes) and give Yourself to us. This is the meaning thirumangai Azhwar shows in this phrase.

—–

For him, it is the five divine weapons that emperumAn holds, and the beautiful hands that holds them, are the food of six tastes – is what thirumangai AzhwAr shows in the next phrase.

sudar vidum aimpadai ankaiyuL amarndhanai – having wonderful appearance of shankam (conch), chakram (sudarsana wheel), gadhai (mace), sArngam (bow), nAndhakam (sword); even if they are not present, your hands are so beautiful, which require removing the casting of others’ (evil) eyes; with such beautiful hands you provided your grace to us by holding those weapons, like they are ornaments for such beautiful hands.

sundhara nAl thOL munnIr vaNNa – Shoulders that define the word beauty; that word beauty split in to four parts, that are your four shoulders; Like it is said “sarva bhUshaNa bhUshArhA: bhAhava:” [ramAyanam – kishkintha kAndam? 3-15], [shoulders fit for decorating all the ornaments], without having to use any ornaments to add beauty, the shoulders themselves are so beautiful; they create beauty; in reality they give beauty to the ornaments; One having such shoulders; river water, spring (URRu) water, and rain water – all the three get mixed (munnIr) in to oceans, and when people look at the ocean it their fatigue would be removed and feel fresh; in the same way you remove our fatigue by your beautiful form; AzhwAr implies that He should make him fully enjoy this beauty.

– – – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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

 

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

Full series

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1-2] 3-4-5-6 – 7

mukkaN nAl thOL aivAi aravOdu
ARupodhi sadaiyOn
aRivarunthanmaip perumaiyuL ninRanai
—
Ezhulagu eyiRRinil koNdanai

 

Word by word meaning

mukkaN – (rudhran who is) having three eyes
nAl thOL – four shoulders
aivAi aravOdu – having the snake which has got five mouths
ARu podhi sadaiyOn – and having river gangA in the plaits of his hair
aRivu aru – cannot know you
thanmai – you are of that nature
perumaiyuL ninRanai – you are having such a greatness
—
eyiRRinil koNdanai – (by srI varaham) lifted into your trunk (dhantham)
Ezhulagu – all the worlds
Simple translation

There are two phrases covered in this article.

In the first part, Azhwar says that when it is not possible even for rudhran who possesses excess knowledge and strength, it is impossible for regular ones like adiyen to know/reach you using such knowledge and strength; so it is You who has to help us by your causeless mercy.

It describes rudhran having additional eyes (knowledge), and four shoulders, with a snake having five eyes, and having gangA in his matted hair (additional strength).

In the 2^nd part, it describes how emperumAn as srI varaham (wild boar/pig) lifted the world and saved it from the praLayam (annihilation) when others like rudhran also were affected (let alone help us) by the praLayam.

 

vyAkyAnam

Now, in the previous phrase thirumangai AzhwAr said that upAsakars are able to understand emperumAn, but it is only to the extent that they see based on what they meditate on, and not that they can fully comprehend His guNams/characteristics.

To show this, AzhwAr points out that perumAn is such, that even rudhran who is greater in knowledge and strength cannot identify emperumAn’s guNams fully well.

mukkaN …. – the phrase says that rudhran who has got additional eyes (eyes holding the inner meaning to imply knowledge/gyAnam), and who is mentioned as “IshvarAth gyAnamanvichchEth” [should wish to get knowledge from sivan], is proud of such knowledge; and with that if he tries to fully determine about emperumAn, even such a rudhran cannot achieve that – such is the nature of emperumAn.

mukkAN – one having three eyes; having more eyes implies having more knowledge.

nAl thOL – seeing sarvEshvaran having four shoulders, he (rudhran) is also having four shoulders; also implies having more strength (shakthi); As said by “onRiraNdu kaNNinAnum unnai Eththa vallanE” [thiruchchandha viruththam 7], thus holding excess knowledge and strength he still cannot understand emperumAn, so there is no chance for others to know emperumAn is what Azhwar is letting us know.

ai vAi aravOdu Aru podhi sadaiyOn – he is holding the snake that has got five mouths, and holding gangA in one part in his hair plaits; this also shows his excess of strength. By saying “aravOdu ARu podhi” it is saying that both are in his hair; or, by ‘aravOdu’ it implies that the snake is in his body;

aRivarum thanmaip perumaiyuL ninRanai – Even with all these knowledge and strength, You are unreachable – such is your grand nature; by this, “If this is the situation for rudhran who has got such great knowledge and strength, it goes without saying that for those with negligible knowledge and strength, like adiyEn (this humble servant), it is impossible to use such things to know/reach You; (so) It is You who has to help us with your causeless mercy” – this is what thirumangai AzhwAr shows with this phrase.

—

Ezhulagu eyiRRinil koNdanai – when there was danger to this world due to praLayam, such rudhra, etc., did not help, but only You helped.

When the praLayam caught everyone including rudhran who possess knowledge and strength, and us the opposite (who lacks knowledge and strength); You took the form of mahA varAham that does not hesitate about water or mud, when all the worlds were stuck to the walls of the spheres of the universe; and You entered into and pried out and kept the world shining in the tip of your white tusks – like a bee in a lotus; like a blue diamond fixed in a silver ornament;   by this, AzhwAr is letting emperumAn know that “like you saved the earth that got into the praLayam, please have mercy save me from the praLayam that is this samsAram”. By “Ezhulagu” it is implied the seven worlds above and the seven below, that is, all the worlds.

– – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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

 

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

Full series

Previous section

1-2-3-4-5-6] 5-4-3-2-1 – 1-2

aimpulan agaththinuL seRuththu
nAnugudan adakki mukkuNaththu iraNdavai agaRRi
onRinil onRi ninRu
Angu iru piRappu aRuppOr aRiyum thanmaiyai

Word by word meanings

aimpulan agaththinuL seRuththu – (without letting roam around onto other bad influences outside) they control the five senses to stay inside
nAngu udan adakki – eating, sleeping, fearing, enjoying other pleasures – are the four things they nullify
mukkuNaththu – out of the three characteristics, sathvam, rajas, and thamas
agaRRi – they avoid
iraNdu avai – rajas and thamas
onRi ninRu – and stay involved
onRinil – only in sathva guNam;
Angu – by such a bhakthi yOgam
iru piRappu aRuppOr – upAsakars (worshipers/followers who use their own efforts) avoid two types of births,
aRiyum thanmaiyai – You are of such a nature that they can reach You (by their own efforts as the means).

Simple translation

In the previous phrase thirumangai AzhwAr started talking about those who try by their own efforts to reach emperumAn. It talked about karma yOgam (including gyAna yOgam). In this phrase he talks about those who do very difficult and almost impossible bhakthi yOgam which some use as the means for attaining mOksham and reaching emperumAn.

Those who perform bhakthi yOgam have to control their outer five senses (body, mouth, eye, nose, and ears) from roaming around to enjoy the five benefits (sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha)); they have to control their mind; they have to stay focused on having sathva guNam (tranquillity), and avoid two other guNams (rajas, thamas) which can pull us down;

After doing such highly difficult tasks on their own, they avoid the two types of births – good and bad births (samsAram), and may attain emperumAn.

AzhwAr says that putting in these efforts which they consider as the means for attaining You, is against the nature of AthmA which is supposed to depend on emperumAn for everything; even then a few such beings are able to reach You, whereas adiyEn who considers You as the means for reaching You is still not able to attain You!.

vyAkyAnam

Now, thirumangai AzhwAr talks about bhakthi yOgam which has got karma yOgam as its part (angam), which is even more difficult (than karma yOgam), and which is followed by upAsakars (those who resort to meditation/recitation/worshiping) who are scared looking at this samsAram and wish to attain mOksham.

aimpulan agaththinuL seRuththu – body, mouth, eye, nose, and ears are the five outer senses that they control from roaming around the outside influences of sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha).

nAngu udan adakki – mind which is an inner sense is usually present in four states – 1) when involved in thinking (mananam) it is ‘manam’; 2) when it gains knowledge/understands – it is ‘budhDhi’; 3) when reflecting, it is ‘chiththam’; and 4) when thinking of self it is ‘ahankAram’. This phrase points out that they have to control all these four states at the same time, which is hard and rare to do.

nAngudanadakki – can also understand this as that they have to control the four common activities of all beings – eating, sleeping, fearing, and sexual intercourse.

Or, 1) the wealth of being able to distinguish between nithyam (which is there forever), anithyam (which is destroyed/changed), 2) control of inner and outer senses; 3) being not interested in benefits in this world or in other worlds, and 4) interested in attaining mOksham – are the four means of mOksham that they possess within them.

mukkuNaththu iraNdavai agaRRi – out of the three primordial – sathvam, rajas, and thamas – they avoid with great effort and difficulty the rajas and thamas which pull us down,

onRinil onRi ninRu – stay focussed on the one remaining, that is, sathva guNam.

Angu – by the bhakthi yOgam that is reached through karma yOgam

iru piRappu aRuppOr –  upAsakars break the chain of the type type of births – good and bad – which are due to good and bad karmAs (puNayam and pApam);

aRiyum thanmaiyai – and You are of the nature whose guNams are being known by such upAsakars based on their upAsanai.

 

By ‘birth’, it refers to this samsAram.

We can combine to the phrase of ‘Angu iru piRappu aRuppOr’ to mean ‘they get rid of births by bhakthi yOgam’. Or, ‘Angu aRiyum’ to understand it as ‘upAsakars who know You by doing bhakthi yOgam’.

So, starting from the previous phrase ‘muththI’, till the current phrase, following is explained:

Their following of the very hard to do karma (including gyAnam), bhakthi yOgams for getting rid of this samsAram and enjoy emperumAn – is the same as how gajEndhrAzhwAn tried to win the crocodile by his own efforts and put flowers in emperumAn’s thiruvadi (lotus feet to enjoy emperumAn). Mostly, they would miss out, is what would happen (பெரும்பாலும் இழந்தேபோமித்தினை). So, he emphasizes that we should survive (out of this samsAram) only by considering emperumAn only as the means, and he says “even when a few of them who followed other means that are very hard to do, which are against the nature of AthmA (that is supposed to depend on emperumAn only for everything), which in reality are Not the means, have been able to attain You with their impossible efforts, here I am who depends on You who is the true means for attaining mOksham and reaching You – and I am not able to get You!”

Thus these are the thoughts thirumangai AzhwAr has provided us in the phrases from “muththI” till “aRiyum thanmaiyai”.

– – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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