Daily Archives: August 9, 2015

rAmAnusa nURRanthAdhi – 2

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avathArikai (Introduction)

In the previous pAsuram, as amudhanAr advised along with his mind, his mind started immersing in the auspicious quality that is emperumAnAr’s nature of interacting with even lowly ones like him; and the mind was enjoying the divine feet of emperumAnAr; amudhanAr wonders how this has happened so!

In this pAsuram amudhanAr says that his mind is not thinking anything other than the seela guNam (interacting well with everyone without considering his own greatness – excellence of disposition), and he wonders how he could have gotten this benefit without any efforts!

kaLLAr pozhil thennarangan kamalap padhangaL nenjil
koLLA manisarai nIngi kuRaiyal pirAnadikkIzh
viLLAdha anban irAmAnusan mikka seelamallAl
uLLAthu en nenju onRu aRiyEn enakku uRRa pEr iyalvE

Listen

Word by word meanings (provided by maNavALa mAmunigaL)

kaL Ar pozhil – (Having) gardens with lot of honey
then – (which is) beautiful, spectacular (that is thiruvarangam), [‘then’ also means South, but thiruvarangam is not in south for many AzhvArs; so perhaps mAmunigaL has carefully provided another meaning for ‘then’]
arangan – since he is lying in the serpent here, he is amicable to be identified by the name of that place itself (thiru arangam); that is periya perumAL,
kamalap padhangaL – (His) divine feet that are enjoyable like the good qualities of blooming lotus,
nenjil koLLA – (and) those who do not ever think of it (the divine feet),
manisarai – even though they have been born as humans and are eligible/able to enjoy (the divine feet),
neengi – (emperumAnAr) moved away (from such people), and
viLLAdha – stays without any separation
adikkIzh – under the divine feet of,
kuRaiyal – the one having thiruk kuRaiyalUr as his birth place,
pirAn – who has helped the world by his dhivyaprabandhams (that being one of his main helps), that is, thirumangai AzhwAr,
irAmAnusan – (such) emperumAnAr
anban – who is kind and friendly,
en nenju – my mind/heart
onRu uLLAdhu – does not think about anything else
mikka seelam allAl – than his infinite seelam (interacting easily with me the lowly one);
enakku uRRa pEr iyalvu – this is a great sort that I have got
onRu aRiyEn – and don’t know how that happened.

vyAkyAnam (provided by piLLai lOkam jIyar)

kaLLAr pozhil – surrounded by gardens with flowers everywhere, and those flowers are pregnant with honey; like said in pAsurams of thiruppaLLiyezhuchchi 1 – ‘madhu irundhu ozhugina mAmalar ellam’ (there is lot of honey flowing from the big flowers), and in vAn thigazhum sOlai madhiL arangar’ [thiruvAimozhi thaniyan].

then arangan – the thiruvarangam is beautiful, and the swAmi (master) who has stayed put in such a place is being identified by the name of such a place; you see, this is the important name for this place.

kamalap padhangaL – the lotus-like feet (of thiruvarangan); they are like purifying medicine; removes the difficulties of the samsAram; instead of saying ‘pAdha kamalam’, said ‘kamalam’ first, since he (emperumAnAr) fully got immersed in its enjoyable nature.

nenjil koLLA manisarai – (from those) who are not involved in thinking about such divine feet even though they are born as humans who are able to / eligible for doing such divine activities; they are mentioned as those who lost the great opportunity when in the womb itself (garbha nirbhAgyar).

neengi – moved away (from such people); won over those who denied or misrepresented the vEdhas;

kuRaiyal pirAn – born in thiruk kuRaiyalUr, he wrote dhivya prabandhams, set up (adhyayana) uthsavam to be celebrated on EkAdhasi during thiruvadhyayanam; built protective walls around the temple, won those who were on the side of rudhran and re-established the dhivya dhEsams affected by them; such thirumangai AzhwAr who helped in so many ways for the sampradhAyam;

There is another opinion about it in this place: kuRaiyal pirAn – to imply kuRaivu onRum illAdha gOvindhA [thiruppAvai 29], that is krishNan. He helped the gOpikAs as indhran performed abhishEkam; helped pANdavas, and so on; the prime help being giving us the charama slOkam;

But since the pUrvAchAryas have implied thirumangai mannan only here, the first meaning shall stand.

adikkIzh – under the feet of thirumangai AzhwAr.

thirumangai-azhwarThiruvali thirunagari – emperumAnAr at the divine feet of thirumangai azhvar

viLLAdha anban – this AzhvAr is prathama parva nishtar, so would always be praying to aNi pozhil thiruvarangaththu ammAn; this emperumAnAr is charama parva nishtar, so would always be having bhakthi towards this AzhwAr; viLLAdha – not separating; anban -> one having bhakthi.

irAmAnusan – You see, in previous avathAram as he was following srI rAma, that impression is still present in this avathAram and have reached the charama parvam (ultimate state), and so involved in bhakthi towards the AzhwAr;

mikka seelam allAl – even though he is mighty and noble (mahAnubhAvar), he has socialized with ones having lowly knowledge like me. Having immersed in such seelam (such a quality) of emperumAnAr, and the mind is not going into anything else.

uLLAdhu – not think about (anything else)

en nenju – my mind; the mind that was advised by me (to recite the names of rAmAnujar).

onRu aRiyEn enakkuRRa pEr iyalvE – What a wonder! I don’t know any reason/situation for my mind to be involved like this.

enakku – attaining such a state might have required doing penance, gaining knowledge, meditating, etc., over several birth, but the mind got this state just by my saying ‘solluvOm avan nAmangaLE [1]’ (we shall recite his names); this was attainable to me;

pEr iyalvE – This (reciting his names and immersed in his qualities) is the biggest and unique upAyam (means) compared to all other means.

– – – – – –

Translation: raghuram srInivAsa dhAsan

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thiruvAimozhi – 1.5.3 – mAyOnigaLAy

Published by:

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the 3rd pAsuram – When AzhwAr declared that he was unqualified to even say that he has no qualification and moved too far away from serving bhagavAn, AzhwAr says that emperumAn showed him the measuring (winning over) of three worlds which highlights bhagavAn’s sauseelyam (mixing with everyone freely), vAthsalyam (motherly forbearance) etc., and mercifully attracts AzhwAr towards him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr becomes astonished when emperumAn says “Not just unlimited greatness, I also have the simplicity which lets me freely mingle with everyone without discimination” and shows him the thrivikrama avathAram where he touched everyone with his lotus feet.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram – in the first pAsuram AzhwAr said “I did a mistake by thinking, speaking and becoming depleted”; He said in the second pAsuram “I did a mistake in saying that I did a mistake”; At this time, emperumAn says “Don’t see my supremacy and shy away from me. For once, see my simplicity in mixing freely with everyone” and shows his act of measuring the three worlds (and touching everyone’s head with his lotus feet). Meditating upon this, AzhwAr stays stunned, neither coming close nor moving far. When asked “Can AzhwAr spend his time like this without approaching him?” it is explained that as highlighted in periya thiruvanthAdhi 86 “sIr kalandha sol ninaindhu pOkkuvar ippOdhu” (those devotees spend their time meditating on the pAsurams which glorify the auspicious qualities of emperumAn), AzhwAr could meditate on emperumAn’s quality of simplicity and spend his time.

pAsuram

மாயோனிகளாய் நடை கற்ற வானோர் பலரும் முனிவரும்
நியோனிகளைப் படை என்று நிறை நான்முகனைப் படைத்தவன்
சேயோன் எல்லா அறிவுக்கும் திசைகள் எல்லாம் திருவடியால்
தாயோன் எல்லா எவ்வுயிர்க்கும் தாயோன் தானோர் உருவனே

mAyOnigaLAy nadai kaRRa vAnOr palarum munivarum
nIyOnigaLaip padai enRu niRai nAnmuganaip padaiththavan
sEyOn ellA aRivukkum thisaigaL ellAm thiruvadiyAl 
thAyOn ellA evvuyirkkum thAyOn thAnOr uruvanE

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

mAyOnigaLAy – having distinguished birth
nadai – suitable actions
kaRRa – learned
palarum – many different
vAnOr – dhEvathAs (celestial beings)
munivarum – rishis (sages)
yOnigaLai – living beings
nI padai enRu – saying “you create”
niRai – having completeness (in gyAnAm (knowledge) etc., that is required for vyashti srushti (variegated creation))
nAnmuganai – chathur muka brahmA
padaiththavan – one who created
ellA aRivukkum – the knowledge of all jIvAthmAs starting with brahmA
sEyOn – having greatness which is beyond the reach of
thisaigaL ellAm – all worlds indicated by dhik (directions)
thiruvadiyAl – with the tender divine feet
thAyOn – who touched
ellA evvuyirkkum – all beings of different species
thAyOn – having motherly affection
thAn – him (bhagavAn)
Or uruvanE – his qualities are so enjoyable!

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

srIman nArAyaNan created brahmA who is complete (as necessary to perform vyashti srushti) and tells him “you create the great dhEvas, rishis et al who have learned their suitably great actions”. emperumAn who is beyond the reach of the intelligence of such great persons, who measured all directions (which indicate all worlds) with his tender divine feet, who is having motherly affection towards all entities – such emperumAn‘s qualities are so enjoyable. The essence is – Just like his supremacy, his simplicity (of touching everyone with his lotus feet etc) is also unbounded.

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

  • mAyOnigaLAy … – Persons having distinct birth. When it comes to srushti (creation) etc., which are their responsibilities, these dhEvathAs, rishis et al  are so intelligent that in whatever they were taught by emperumAn, they will not have any doubt and will not go back to emperumAn for clarification again. These include – saptha rishis (the seven primary sages), dhasa prajApathis (the ten progenitors), EkAdhasa rudhras (the eleven rudhras), dhvAdhasa Adhithyas (the twelve sons of adhithi – the main dhEvas), astha vasus (the eight dhEvathAs who assist indhra) et al. bhagavAn creates brahmA, imparts him the vEdhas and orders him to engage in vyashti srushti (variegated creation). As explained in svEthAsvathara upanishath “yO brahmANam vidhadhAthi pUrvam“, emperumAn imparts vEdham unto brahmA initially. brahmA is so complete that, after learning once, he would never return to bhagavAn for any clarification and would function perfectly.
  • sEyOn ellA aRivukkumbhagavAn is beyond comprehension for even brahmA who is born directly from him and learned vEdham directly from him (what to speak of others who were created by brahmA?).
  • thisaigaL ellAm thiruvadiyAl thAyOn – Though he is beyond the reach of the most intelligent beings, when he desires to reveal himself, he effortlessly does it. He measured the bhUmi (earth) which has different directions with his divine feet. AzhwAr is being amazed at bhagavAn‘s gesture since he touched the forests, water bodies etc with his lotus feet which  are so tender that even his divine consorts would touch them as if they were touching a flower.
  • ellA evvuyirkkum thAyOn – Why did he touch everyone without discrimination based on their quality etc? That is because he has motherly affection towards all beings.
  • thAn Or uruvanE – In the first two lines AzhwAr enjoyed bhagavAn‘s ultimate supremacy and in the next two lines AzhwAr enjoyed bhagavAn’s ultimate simplicity – in both cases AzhwAr becomes amazed. AzhwAr who was walking away fast from emperumAn slows down a bit thinking about his simplicity.

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://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
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thiruvAimozhi – 1.5.2 – ninaindhu naindhu

Published by:

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

dhevas-worshipping-vishnu

Introduction for this pAsuram

Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr says “Who am I to say I am not qualified to glorify you? Only brahmA, rudhra et al can say that they are not qualified to glorify you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently – AzhwAr considering that emperumAn is asking him “How would your relationship with me cause disrepute to me?” replies “Even if the great dhEvas et al approach you with the sole aim of serving you [which in itself is a rarity], for your distinct greatness, it is a disgrace” (even if they come with pure thoughts, that is no match for your greatness).

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram – Previously , AzhwAr said “I committed a mistake (causing disrepute to you) by thinking in my mind (about you), by speaking (about you) and by becoming physically depleted”. Here he says “I committed the mistake of saying that I caused disrepute to you. My saying that I am unqualified and leaving you is like a chaNdALa (abominable person) saying that he is not qualified (he is not even qualified to say that). Because, only brahmA et al who have overflowing love for emperumAn can say that they are not qualified to glorify him”. AzhwAr is now cursing himself for claiming his disqualification and leaving emperumAn (since he considers himself most lowly even to do that).

pAsuram

நினைந்து நைந்து உள் கரைந்து உருகி இமையோர் பலரும் முனிவரும்
புனைந்த கண்ணி நிர் சந்தம் புகையோடு ஏந்தி வணங்கினால்,
நினைந்த எல்லாப் பொருள்கட்கும் வித்தாய் முதலில் சிதையாமே
மனம் செய் ஞானத்து உன் பெருமை மாசூணதோ மாயோனே

ninanidhu naindhu uL karaindhu urugi imaiyOr palarum munivarum
punaindha kaNNi nIr sAndham pugaiyOdu Endhi vaNanginAl
ninaindha ellAp poruLgatkum viththAy mudhalil sidhaiyAmE
manam sey gyAnththu un perumai mAsUNAdhO mAyOnE

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

imaiyOr – dhEvas starting with brahmA, who don’t blink their eyes (ever)
munivarum – those great sages who are constantly meditating on you – such as sanaka kumAras
palarum – many more
ninaindhu – thinking (about your auspicious qualities in their hearts/minds)
naindhu – body becoming  weak/depleted due to such constant meditation
uL karaindhu – being heart-broken
urugi – becoming melted
punaindha – prepared/made (with such great love)
kaNNi – garland
nIr – water for arghyam (washing hands), etc.
sAndham – sandalwood paste
pugaiyOdu – with fragrant incense sticks
Endhi – holding them (for your acceptance)
vaNanginAl – when they worship (you for having accepted their offerings)
mAyOnE – Oh the one who is always present together with the magnificent and distinct realm!
ninaindha – (out of mercy during creation) thought upon
ellAp poruLgatkum – for all entities
viththAy – being the upAdhAna kAraNa (raw-material cause)
mudhalil sidhaiyAmE – without any change in your true nature
manam – in heart/mind
sey – performed
gyAnaththu – having knowledge in the form of sankalpam (vow)
un – your
perumai – glories
mAsUNAdhO? – would they not be tarnished?

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

Oh the one who is always present together with the magnificent and distinct wealth (realm)! dhEvas who don’t blink their eyes, the sanakAdhi (sanaka et al) rishis who are always meditating upon you, and many more, are on constant meditation upon your auspicious qualities, becoming depleted (due to great emotions out of such meditation) and becoming heart-broken and totally melted for you. They stand seeking your acceptance holding garlands which were prepared with great love/affection, water (for washing hands etc), sandalwood paste, fragrant incense sticks and worship you gratefully on your acceptance. But even when such great personalities worship you, who out of great compassion became the material-cause for all entities through your knowledge in the form of a vow, without any transformation to your true nature, would that not tarnish your glories?

The inner meaning is – bhagavAn is worshipped by nithyasUris and mukthas who are free from any bondage in parampadham. In such case, though the dhEvathas, rishis et al are great, since they are conditioned souls with ignorance etc., they cannot do full justice in worshipping bhagavAn to match his lofty glories.

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.

For emperumAn‘s compassion during srushti (creation), periyavAchchAn piLLai quotes srIrangarAja sthavam uththara sathakam 41 “achidhavisEshithAn praLayasImani samsaratha: karaNakaLEbarair gatayithum dhayamAnamanA: …” (During praLayam (annihilated state), AthmAs were in the state of achith (matter), i.e., in a subdued/inactive state; out of your compssion, to engage them in activities (which will lead them to mOksham), you provided them body and senses by mercifully transforming subtle matter into gross matter, just out of your sankalpam (vow)).

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

  • ninaindhu… – When brahmA et al come to worship emperumAn, they come prepared with garland etc.
  • ninaindhu – They think “When we bring these items for worship, he will mercifully glance at us”. First they will think just as it is said in srIvishNu purANam 5.17.12 “mAmakrUra vakshyathi” (he will enquire me with care calling me ‘you faultless akrUra‘”).
  • naindhu – subsequently, unable to sustain themselves, they become emaciated
  • uL karaindhu – will become totally melted for you
  • urugi – become completely depleted that they cannot even regain their composure
  • imaiyOr palarum munivarum … – Who are they? dhEvas starting with brahmA and the four kumAras (sanaka, sanandhana, sanAthana and sanath kumAra). Just as when they are engulfed in the qualities of rajas (passion) and thamas (ignorance) they think so high of themselves, when their sathva (goodness) guNam (quality) is predominant, they would melt by meditating on the auspicious qualities of bhagavAn. In such times, they prepare garland, water for washing emperumAn‘s hands, sandalwood paste to anoint emperumAn and fragrant incense sticks etc. With these, they come and fall at the divine feet of emperumAn without an iota of pride.
  • Endhi vaNanginAl – They feel great satisfaction when emperumAn accepts those offerings with great interest. emperumAn feels great satisfaction in just seeing them carrying those offerings to solely satisfy him. Just like it is explained in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (Holding pure garlands which are to be worn by emperumAn) with respect to nithyasUris, here too, same logic is applied.
  • ninaindha … – While subsequently AzhwAr says “manam sey gyAnam” (knowledge in the form of vow) – what does this term “ninaindha” (thinking) indicate? Here this thinking relates to emperumAn‘s merciful thought to help jIvAthmAs. When everything was in subtle state as mentioned in chAndhOgya upanishath 6.2.1 “sadhEva” (sath/bhagavAn only existed at that time of praLayam), like a person who lost his children or a person who is in separation from his son who has travelled to a different country, bhagavAn too is thinking about the loss of jIvAthmAs (being in subtle state unable to perform any action towards liberation).
  • ninaindha ellAp poruLkatkum viththAy – ninaiththal also indicates kalaththal, kUdal etc., in thamizh which means being together – so this indicates the chith (jIvAthmAs/souls) and achith (matter) which are attached to him and emperumAn being the cause for the same – this is the explanation given by piLLai amudhanAr. Another explanation – being the cause for such jIvAthmAs which are mercifully thought about.
  • mudhalil sidhaiyAmE … – While engaging in creation, there is no impact on his true nature. When clay becomes pot, lamp etc.,  clay itself has transformed to pot, lamp etc., and the clay is no longer existing in its original form. But here, emperumAn’s prakAram (attribute/form) has only changed – emperumAn (the substratum) has remained without any change. This indicates that, what is seen here in this world as “material cause” (where the raw material itself becomes the object and the raw material is no longer existing) is no comparison for bhagavAn being upAdhAna kAraNam (material cause). Another question arises here. In that case, is the sankalpam (vow) the cause? Is sUkshma chidhachidhvisishta brahmam (brahmam with souls and matter in subtle form) not the cause? Though bhagavAn with sankalpam is (the efficient) cause, since it is said as in thaiththiriya upanishath “bahu syAm” (let me become many), the sankalpa visishta brahmam (bhagavAn with the knowledge in the form of vow) is the efficient cause – but the material cause is sUkshma chidhachidhvisishta brahmam (bhagavAn with souls and matter in subtle form). So bhagavAn is both upAdhAna kAraNam (material cause) and nimiththa kAraNam (efficient cause) (In fact, he is also the sahakArikA kAraNam – ancillary cause). bhagavAn has this greatness of creating everything through his sankalpam (vow) in an effortless manner – for such greatness, brahmA et al can think “How can we, who are created simply by his vow, be qualified to worship him, to justify his greatness?”. AzhwAr thinks “I am not qualified even to be considering my disqualification”.
  • mAyOnE – Most amazing person. AzhwAr tells emperumAn “You are so fascinating that even brahmA et al are seen in front of you as commoners”.

Note: To understand the mood of AzhwArs towards other dhEvathAs, the following articles would be very helpful.

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