Monthly Archives: August 2015

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 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

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 >> First Centum >> Sixth decad

Previous pAsuram

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

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

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 >> First Centum >> Sixth decad

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

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