Daily Archives: August 21, 2015

thiruvAimozhi – 1.6.2 – madhu Ar

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr says that no specific qualification is required for those who approach emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently – AzhwAr mercifully explains the practicability of the one who is approaching emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram – AzhwAr explained in the first pAsuram that no specific offerings are required while approaching emperumAn. In this pAsuram, he explains one need not say “I am unqualified” and leave emperumAn.

pAsuram

மதுவார் தண் அம் துழாயான்
முது வேத முதலவனுக்கு
எது ஏது என் பணி என்னாது
அதுவே ஆள் செய்யும் ஈடே

madhuvAr thaN am thuzhAyAn
mudhu vEdha muthalvanukku
edhu Edhu en paNi ennAdhu
adhuvE AL cheyyum IdE

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

am – (beautiful) highlighting the supremacy
madhu Ar – abundance of honey
thaN – cool
thuzhAyAn – one who wears thuLasi garland
mudhu – ancient
vEdham – vEdhams
mudhalvan – for the one who is explicitly explained in
edhu – (matching his caliber) what?
en paNi Edhu – what is my service?
ennAdhu adhuvE – instead of saying that (what can I do to match his greatness?); saying “aham sarvam karishyAmi” (I will serve him in all ways)
AL seyyum – to serve
Idu – qualification

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

For the sarvEsvaran who is wearing beautiful thuLasi garland (which reveals his supremacy) and who is explicitly explained in the ancient vEdham, instead of saying “I am unqualified to serve him matching his greatness”, one should consider the desire to serve him in all ways as the qualification.

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

  • madhuvAr thaNNanthuzhAyAn – In the previous pAsuram, AzhwAr said “purivadhuvum pugai pUvE” in the end; Here, he starts with “madhuvAr thaNNanthuzhAyAn“; How does this conform to andhAdhi rule? Experts in thamizh say that “Since pU (flower) always is with madhu (honey), it is reasonable”; there is a different version to the text”vadhuvAr thaNNanthuzhAyAn” which will be most appropriate; vadhuvai means fragrance and Arthal means “filled with”. vadhuvai has become vadhu and this indicates most fragrant thuLasi; Experts in thamizh accept this explanation too.
  • madhuvAr thaNNanthuzhAyAn –  emperumAn‘s hair-locks are so potent that even when a dry garland is placed on his hair, due to its contact with the hair, the garland becomes fresh, filled with honey and honey will start overflowing.
  • mudhuvEdha mudhalvanukku – While talking about this beautiful decoration of bhagavAn, it should be supported with the ancient vEdham. “vEdha mudhalvan” means one who is explained through vEdham as highlighted in brahma sUthram 1.1.3 “sAsthrayOnithvAth” (sAsthram is the source to know about bhagavAn). “madhuvAr thaNNanthuzhAyAn” indicates that he is sarvAdhikan (superior to everyone); “mudhuvEdha mudhalvan  indicates that he is paripUrNan (complete in all aspects). Both facilitate him to be easily worshippable.
  • edhu Edhu … – The qualification to serve him is not to ask “What is his duty? What is my duty?” One cannot say “Only nithyasUris can serve him; what can I do?” It is also explained as instead of assuming that we cannot engage in certain kainkaryams, desiring to serve him in all manners is the qualification to serve him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 1.6.1 – parivadhil Isanai

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

Full series >> First Centum >> Sixth decad

krishna-gopi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says that since emperumAn is fully complete and very simple, he will be satisfied with leaf, flowers etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr explains the practicability in worshipping emperumAn.

Highlights from periyavAchchAn piLLai‘s introduction

In first pAsuram – AzhwAr explains that no specific offerings are expected from those who approach emperumAn.

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

See nanjIyar‘s introduction.

pAsuram

பரிவது இல் ஈசனைப் பாடி
விரிவது மேவல் உறுவீர்
பிரிவகை இன்றி நல் நீர் தூய்
புரிவதுவும் புகை பூவே

parivadhil Isanaip pAdi
virivadhu mEval uRuvIr
pirivagai inRi nal nIr thUy
purivadhuvum pugai pUvE

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

parivadhil – one who rivals all inauspicious qualities
Isanai – sarvESvaran (who is the controller of all and who is complete in all auspicious qualities)
pAdi – singing (in the form of sAma gAnam which is an outcome of love due to divine experience)
virivadhu – blossoming of true nature
mEval – on acquiring
uRuvIr – Oh those who have strong conviction!
piri vagai – passing over (with ulterior motives)
inRi – not doing that
nal nIr – pure water
thUy – offering it (with love) even irregularly
purivadhuvum – submitting that
pugai pUvE – simply some fragrance stick and flower

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

Oh those who have strong conviction on singing (the glories) of sarvESvaran who rivals all inauspicious qualities and acquiring natural blossoming of oneself (self-realisation)! Instead of moving away from emperumAn (after getting your desires fulfilled), just offer pure water (even irregularly but with love) and submit some incense and flowers.

It is also explained as “purivadhum Avadhu pUvE” (flower which is easy to find).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

piLLAn calls out for those bhakthi yOga nishtas (those who are practicing bhakthi yOgam) and tells them that it is difficult to perform bhakthi yOga incessantly and thus give up such efforts and take up to performing some tiny little kainkaryam  to emperumAn which will be accepted by him happily.

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

  • parivadhu – explained as both dhukkam (sorrow) and pakshapAdham (partiality)
  • il – (short form of illai) not present.
    • there is no sorrow – when the devotee feels sorrow thinking “will he accept my offering or not”, emperumAn feels sorrow for that. So, the devotee need not feel sorrow about the offering.
    • there is no partiality – having partiality means favouring a person since he offered lots (or something of higher value). If he has such partiality, that will be a defect for bhagavAn. So, there is no such partiality. Because of not having sorrow/partiality, he is called “hEyaprathyanIkan” (opposite of all defects).

Why does he not show any partiality?

  •  Isanai – Because he is the real master (for everyone). When hEyaprathyanIkathA (opposite of defects) is explained, it also indicates kalyANaguNayOgam (being the abode of all auspicious qualities). When we offer a feast to an outsider, even if we did it with great care, we would still wonder “How is he going to like it?” But when we offer a feast to our own father, even if there are any defects, the father will consider it as his own – so we need not have any worry about our offerings – such is the relationship between jIvAthmA and paramAthmA.
  • pAdi – To let out the emotions by singing about him on approaching him.
  • pAdi virvadhu mEval uRuvIr – Just as it is explained in thaiththirya upanishath “Ethath sAmagAyannAsthE” (He is singing the manthra which is mentioned subsequently), those who want to have their knowledge expanded by singing the glories of emperumAn.

That is a great result (having full expansion of knowledge). What do we have to do?

  • pirivagai inRi – Instead of saying as in thiruvAimozhi 1.5.2 “imaiyOr palarum munivarum punaindha kaNNi nIr sAndham pugaiyOdu Endhi vaNanginAl … un perumAi mAsuNAdhO” (Even if the dhEvas, rishis et al came with pure garlands, water, incense to worship you – would that not cause disrepute to your glories?) and leaving him.
  • nal nIr – Just pure water is sufficient. No need to even add cardamom etc.
  • thUy – throw at him (even if not offered humbly) – as explained in sthOthra rathnam 28 “yathA thathA vApi” (in any manner).
  • purivadhuvum – offering those which are already given to him by emperumAn out of his mercy only.
  • pugai pUvE – Instead of special fragrance, flower etc. – any flower or any incense.

bhattar explains “one can even burn some dry leaves and offer that smoke; one can even offer kaNtakArikA (nightshade) flower”. Hearing this nanjIyar highlights a pramANam which says “na kaNtakArikA pushpam dhEvAya vinivEdhayEth” (one should not offer nightshade flower to sarvEsvaran). bhattar explains for that saying “It is not because it is unacceptable for him. It is rejected due to itsz having thorns which may hurt the devotee who plucks that flower”.

bhattar further explains periya thirumozhi 11.7.6 pAsuram here “kaLLAR thuzhAyum kaNavalarum kUviLaiyum muLLAr muLariyum Ambalum” – different kinds of flowers soft or thorny are cited here without any discrimination – this is to highlight that emperumAn does not distinguish between the variety of offerings. In the same pAsuram it is explained “puLLAy Or EnamumAyp pukkidandhAn” – If he thought that he wanted pure offerings, would he not have stayed in paramapadham itself? But he descended as a bird (swan), a wild boar etc (to accept the offerings of his devotees without any discrimination). Once when nanjIyar was reading vArAha kalpam (varAha purANam), it is noted there that varAha bhagavAn accepts muththakkAsu (a type of root which is liked by pigs) – nanjIyar became astonished by bhagavAn‘s true association with the form he accepts. The pAsuram ends with “uLLAthAr uLLaththai uLLamAk koLLOmE” (we will not consider the hearts of such persons as hearts) – the plural in “we will not consider” indicates thirumangai AzhwAr is including all the other AzhwArs as well and indicates that all 10 AzhwArs are in the same mood.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 5

Published by:

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

Full Series

<< previous (ennaip puviyil)

pAsuram 5

avathArikai (introduction)

(maNavALa mAmunigaL’s introduction) – Thus explaining about emperumAnAr accepting him under his lotus feet fully, as he started to recite his names as he had planned earlier, and increased his desire in doing so, he thought about some of the learned people who only look at the mistakes in the formation of the poetry, he wanted to avoid backing out from reciting due to such people, and convinces himself to continue reciting his names.

(piLLai lOkam jIyar’s introduction) – In the previous pAsuram he happily sang that emperumAnAr accepted him under his lotus feet out of his own mercy; in this one, encouraged by the desire towards emperumAnAr, he wanted to sing about his qualities, he thinks that if those who find only faults would say wrong things about this then such words would be ornaments for him, and that those who understand the beauty of his affection would see the goodness of the prabandham.

enakku uRRa selvam irAmAnusan enRu isaiyagillA
manakkuRRa mAndhar pazhikkil pugazh, avan manniya sIr
thankkuRRa anbar avan thirunAmangaL saRRum en pA
inakkuRRam kANagillAr paththi Eyndha iyalvidhu enRE   – 5
 

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)
mAndhar – people (who)
manakkuRRam – having faults in their mind
isaiyagillA – (who are) not accepting/thinking that
irAmAnusan enRu – emperumAnAr is
selvam – the wealth
enakku – for us
uRRa – as per our nature,
pazhikkil – (if they) faulted (the prabandham / its grammar)
pugazh – it is a praise only;
uRRa anbar – those, befitting their greatness, having devotion towards,
avan – his (emperumAnAr’s)
manniya sIr thanakku – ever present auspicious qualities,
kANagillAr – would not look at
kuRRam – the defects, (since they know that)
en – my
pA inam – collection of poetry (chandhas)
chARRum – that recites
avan – his
thirunAmangaL – divine names
iyalvu idhu enRu – is developed
paththiyEyndha – based on devotion.
(alternatively)
paththi Eyntha iyal idhenRu – words combined by devotion

Due to their affection towards emperumAnAr, due to my devotion, and due to the pAsuram saying emperumAnAr’s names, they would not focus on the defects in the prabandham.

vyAkyAnam

enakkuRRa selvam – What is the true wealth? Unlike the wealth described in : “sarIra pathanAvadhi prabhu nishEvaNa ApAdhanAth, abhindhana dhananjaya prasamadham dhanam dhandhanam” [vEdhAntharchariAr’s vairAgya panchakam-5] (Wealth obtained by serving the rich till one’s body falls on the ground, is the wealth that will quell one’s hunger but causes sorrows) – that is, the wealth that is not to be had by us, which is a sharp object that destroys the true nature of AthmA, and which would not stay with us at all times, is not the appropriate wealth for us. The next two lines of the above slOkam is described as the desired wealth: “dhananjaya vivardhanam dhanam udhUda gOvardhanam, susAdhanam abAdhanam sumanasam samArAdhanam” [vairAgya panchakam-5] (The wealth that made Arjuna fulfilled, that wealth which made it possible to lift gOvardhana, which is the ever-present means, and that wealth which fills the good minds with joy is the real good wealth);  ‘dhananjaya syandhana bhushaNam dhanam’ [vairAgya panchakam -4] [(the black one) which was the ornament of the chariot of arjunan] is the wealth;

‘dhanam madhIyam thava pAdha pankajam’ [ALavandhAr’s sthOthra rathnam -30] (your divine feet is my most desired treasure) “asthy mE hasthi-sailAgrE vasthu paithAmaham dhanam” [vairAgya panchakam 6] (grandfather (brahma) has given me the wealth, which is the one who lives atop the hasthi mountain (dhEvapperumAL who incarnated from the fire of yAgam of brahma)). {here vEdhAnthAchAriar uses the word ‘grandfather’, to imply that such wealth automatically comes to him, the grandchild (by law)) }.

From the above steps, as one would reach the charama parvam (final stage), is the wealth that is AchAryan (emperumAnAr) – this is the inner meaning on discussion of wealth. ‘gururEva param dhanam’ [48, Chapter 4 – guru paddhathi – of – prapanna pArijAtham – by nadAdhUr ammAL] (Only guru is the wealth] Thus implying that this wealth is higher than bhagavan; after coming to this stage, one would not consider perumAn as wealth; only the AchAryan would be the true-to-the-nature and established wealth.

irAmAnusan enRuthe wealth that is rAmAnujar. As said by maNavALa mAmunigaL, “thandhai nal thAi thAram thanaiyar perunchelvam enRanakku nIyE ethirAsA”  [Arththi prabandham -3] (father, good mother, spouse, children, big wealth for me are only you, yathirAja!), who have decided that emperumAnAr is everything for us;  and as said in “thruNIkrutha virinchAdhi nirankusa vibhUthaya: rAmAnuja padhAmbhOja samAsrayaNa sAlina: “ [prArththanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet would ignore all the words (of leelA vibhUthi) as a grass/dust), that is, who have decided that other things/riches are lower than a grass/dust, and have concluded that we shall be only praising the qualities of rAmAnujar;

isaiyagillA manakkuRRa mAndhar – those well learned people who have poor minds because of not considering such things as above regarding rAmAnujar, (and even those who are only in prathama parvam of going to perumAn only)

pazhikkil – (if they find faults); if they would not understand the good qualities, but would always be identifying (as) faults; as said in “vidhyAnyA silpanaipuNam” (knowledge other than about emperumAn is useless), they use useless arguments, and are based on their show of knowledge of doing poetry; those who are lost in mAyavAdha philosophy; ‘param bhAvam ajAnantha:’ (bhagavath gIthA) (they are not going to understand that I have incarnated here), due to the curtain of agyAna surrounding them; they are ‘mAndhar’ – people; also implies here as being ‘mAndhi’ – immersed in thamO guNam (laziness), (lack of bhagavath knowledge); (pArthasArathy emperumAn came as emperumAnAr, so He (emperumAnAr) was talking about people not surrendering to him (emperumAnAr).

pazhikkil pugazh – The fault they find is that amudhaAr has forgotten about the karmas that are done for other benefits, like said in (swarga kamO yajEtha) (do yagyas for achieving heaven), or other benefits like wealth; if their words are analysed, as krishNan said in gIthA, these people think that such benefits mentioned in sAsthram are the only benefits, and they do not look beyond, and so they would not know me, and so they would not reach me.

So when they fault based on their affinity towards activities that beget other lowly benefits, their faulting would be praise for us; those who are always doing good karmas, pure in body and mind, and those who have gained knowledge of nature of Athma, are still not comparable to someone who has said ‘saraNam’ to me, says krishNa.

One cannot achieve much by bhakthi yOgam, or gyAnam (knowledge), but can reach me by doing saraNAgathi, says krishNa. Now for those who strongly hold on to His divine feet, there would always be a doubt whether they would get Him – since he is independent, and cannot be forced. (svathanthranai upAyamAgap paRRina pOdhirE ipprasangam thAn uLLadhu – srI vachana bhUshaNam 407);

Unlike the above, for those who have taken devotees’ divine feet as the way to reach Him, there would not be any doubt of achieving that. So, if those who do not understand this would fault me, then that would be a praise for me.

They do not understand the meaning of “gyAnam anuttAnam ivai nanRAgavE udaiyan Ana guruvai adaindhakkAl mAnilaththIr thEnAr kamalath thirumAmagaL kozhunan thanE vaikuntham tharum” [upadEsa raththinamAlai 61] (~if one reaches the AchAryan who is knowledgeable and practices the same, then, dear people, thAyAr’s husband would automatically give you srIvaikuNtam);

nor do they understand the meaning of “uyya ninaivu uNdAgil umgurukkaL tham padhaththE vaiyum anbu thannai indha mAnilaththIr, mei uraikkEn pai aravil mAyan paramapadham ungaLukkAm kai ilangu nellikkani” [upadEsa raththinamAlai 62] (if you have the thoughts of surviving (from here), place your love towards your AchAryan, dear people of this world; am telling the truth that (then) paramapadham would be yours as sure as like having a fruit in your palm.) and since they find fault in such matters, their words would be a praise only.

The same meaning is also provided in ‘nIchai: krutha sthuthi: nindhA | nindhA sruthir bhi sthutha’, and “alagai mulai suvaiththArkku anbar adikku anbar thilatham enath thirivAr thammai, ulagar pazhi thURRRil thudhiyAgum [gyAna sAram 39].”

(Now he talks about those devoted to rAmAnujar)

avan manniya sIr thanakku uRRa anbar:

bhagavad_ramanuja_2011_mayavan(emperumAnAr) who incarnated to remove the pAshaNdar, etc., and other philosophies like chAruvaga, buddhism, Jainism; also was the garuda for the snake that is mAyAvadha (adhvaitha). He is the ‘thraividhya chUdAmaNi:” – the central stone of those who have learned all three vEdhas; and ultimately, the winner and protector like a dhvaja sthambam of srIrangam(n).

manniya sIr thanakku ever present qualities (of emperumAnAr); “svakIya pApa vimOchanE saktha: thvam” [yathirAja vimsathi 17 by maNavALa mAmunigaL] ((yathirajA!) you have got the power to rid us from the pApams); such auspicious qualities.

uRRa anbar – the mahAthmAs who possess the devotion that is suitable for their qualities and knowledge.

avan thirunAmgangaL sARRum en pA inak kuRRamas I was pushed by my bhakthi and encouraged to write the prabandham, they would not find fault in my words;

kANa killArthey do not have the smarts (to find fault) (as they have used up their smarts for seeing the good qualities); also their nature is to consider faults as qualities; unlike those narrow minded who fault him that he is not following the prescribed ways for achieving other benefits;

this is because,

paththi Eyndha iyalvu idhu enRu(they see that ) it is based on devotion (to emperumAnAr) that I am coming up with the words for the prabandham.

– – –

Translation: raghuram srInivAsa dhAsan

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