Daily Archives: August 24, 2015

thiruvAimozhi – 1.6.4 – aNangu ena

Published by:

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says he too developed eternal love for bhagavAn like nithyasUris. It is also said as AzhwAr saying that his body will worship and glorify bhagavAn who has many qualities.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says, bhagavAn who acknowledged AzhwAr, has glorious qualities which are eternally enjoyed by nithyasUris.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram – AzhwAr says that the love developed in his mind, words and body towards emperumAn is not transient and is eternal like that of nithyasUirs.

pAsuram

அணங்கு என ஆடும் என் அங்கம்
வணங்கி வழிபடும் ஈசன்
பிணங்கி அமரர் பிதற்றும்
குணங்கெழு கொள்கையினானே

aNangu ena Adum en angam
vaNangi vazhipadum Isan
piNangi amarar pidhaRRum
guNagkezhu koLgaiyinAnE

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

aNangu ena – like being divinely possessed
Adum – dancing up and down (out of love)
en – my
angam – body
vaNangi vazhipadum – worshiping in the form of offering obeisance, etc
Isan – the one who is the master
amarar – nithyasUris – residents of parampadham who eternally enjoy bhagavAn
piNangi pidhaRRum – (based on the qualities enjoyed by them) happily arguing etc.,
guNam kezhu – abundance of qualities
koLgaiyinAn – one who has these as a natural phenomenon

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

emperumAn, the one who has amazing qualities in abundance, is discussed by nithyasUris (based on his various qualities). Such emperumAn is my master who is worshiped by me by offering obeisance etc., by my body that is dancing up and down like divinely possessed.

The essence is that sarvAdhikan (one who is superior to everyone) due to his eternal relationship accepted me as his servant.

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

  • It is explained in two ways:
    • emperumAn is “aNangena Adum en angam vaNangi vazhipadum Isan piNangi amarar pidhaRRum guNam kezhu koLgaiynAn”  (my body dancing like divinely possessed, worships the sarvEsvaran, in the form of obeisance etc, whose qualities are discussed by nithyasUris”.
    • piNangi amarar pidhaRRum guNam kezhu koLgaiyinAnAna Isanai anubaviththu aNangu ena Adum en angam vaNangi vazhipadum” (On enjoying bhagavAn whose qualities are discussed by nithuasUris, my body like being possessed will dance and will worship him).
  • aNangu ena Adum en angam – dancing like being possessed; worshiping emperumAn as if that is the only work.
  • piNangi amarar pidhaRRum – While debating the various qualities, one starts with glorifying one’s own favourite quality, but ends up glorifying the quality that is favoured by the others; they become upset with each other desiring to glorify each of their favourite qualities – the one who is the abode of such auspicious qualities;
  • guNam kezhu koLgaiyinAnE – Just like an ocean having unlimited precious stones/gems/pearls in it, emperumAn who is having unlimited auspicious qualities. One who has such auspicious qualities naturally in full. AzhwAr says he is going through the same emotions like nithyasUris who are sarvagyas (omniscient).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 1.6.3 – Idum eduppum

Published by:

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

Full series >> First Centum >> Sixth decad

Previous pAsuram

vishnu-and-naradha-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

When asked “Why no qualification is expected by him?” AzhwAr says that emperumAn naturally does not have the attitude to reject those who have the desire to serve him in spite of their inferior birth, qualities and actions.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr contemplates the qualities of emperumAn which are explained in the previous two pAsurams and mercifully explains how his mind, speech and body are happily engaged in the service of sarvEsvaran.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram – meditating upon emperumAn‘s qualities (as explained previously), forgetting his purpose (of parOpadhEsam – advising others), AzhwAr mercifully explains how his mind, speech and body are happily engaged in emperumAn’s service.

pAsuram

ஈடும் எடுப்பும் இல் ஈசன்
மாடு விடாது என் மனனே
பாடும் என் நா அவன் பாடல்
ஆடும் என் அங்கம் அணங்கே

Idum eduppum il Isan
mAdu vidAdhu en mananE
pAdum en nA avan pAdal
Adum en angam aNangE

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

Idum – (Due to the defects) leaving behind
eduppum – (Due to the good qualities) accepting
il – not present
Isan – ISwaran’s (one who has eternal relationship with everyone)
mAdu – proximity
en manan – my mind/heart
vidAdhu – will not give up
en nA – my tongue
avan pAdal – this thiruvAimozhi that glorifies him
pAdum – will sing
en angam – my body
aNangu – like possessed by some divine force
Adum – will dance

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

Meditating upon bhagavAn’s quality of not rejecting anyone due to his/her defects and not accepting any one due his/her qualities (i.e., being neutral towards everyone), my mind will not leave his proximity; my tongue will sing this thiruvAimozhi; my body will dance like being possessed by a divine force.

Repetition of “en” (mine) exhibits AzhwAr‘s great pleasure in engagement of his three faculties (of mind, speech and action). “EkAram” (exclusiveness) which is identified in “mananE” is applied for all three activities (vidAdhu, pAdum, Adum).

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

  • Idum eduppumil Isan – sarvESvaran who does not accept some people and reject some others, Since his relationship with everyone is the same, he cannot reject some. jithanthE 1.2 “dhEvAnAm dhAnvAnAm cha sAmAnyamadhidhaivatham” (Oh the one who is the common lord for dhEvas and asuras!) – he has the same relationship with the ones whom he accepts and the ones he rejects.
  • Isan mAdu vidAdhu en mananE – My mind will not give up his proximity. Only when he is approached for attaining ulterior goals, could be forgotten after the goals are accomplished. I cannot even engage in the activity I started (advising others about his easily worshippable nature) – my mind is fully focussed on him.

It is explained by AzhwAr himself in thiruvAimozhi 4.5.4 “nAviyalAl isai mAlaigaLEththi” (making garlands of poems and singing them with the tongue). Why don’t you just explain that to us with your words? No need for your mind’s involvement (let it be engaged in enjoying emperumAn).

  • pAdum en nA avan pAdal – My tongue too started following the mind’s way [So, I am not even able to talk to you].

At the least, show your hand in upadhEsa mudhrA (instructing posture) – that will make us understand the meanings.

  • Adum en angam aNangE – My body too started dancing out of bliss [So, I can’t even show you the hastha mudhrA].

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