Monthly Archives: August 2015

thiruvAimozhi – 1.5.4 – thAn Or uruvE

Published by:

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

Full series >> First Centum >> Fifth decad

Previous pAsuram

bhagavan-in-causal-ocean

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr thinks “emperumAn who has taken many efforts such as srushti etc without any expectation and attracted me, will not let me go due to his sauseelyam (simplicity) even if I said ‘no’ to him” and becomes convinced.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr accepts bhagavAn‘s relationship saying “bhagavAn who is the controller of both spiritual and material realms and who has no expectation, attracted me through his auspicious qualities such as seelam (simplicity) etc and became my master”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram – When asked “This is bhagavAn‘s nature. Now, what are you going to do?”   AzhwAr says “Even if we try to leave, would the owner let go of us?” AzhwAr says “emperumAn who has taken many efforts such as srushti etc., without any expectation and attracted me, will not let me go due to his sauseelyam (simplicity) even if I said ‘no’ to him” and becomes convinced.

pAsuram

தான் ஓர் உருவே தனி வித்தாய்த் தன்னில் மூவர் முதலாய
வானோர் பலரும் முனிவரும் மற்றும் மற்றும் முற்றுமாய்
தான் ஓர் பெரு நீர் தன்னுள்ளே தொற்றி அதன் உள் கண் வளரும்
வானோர் பெருமான் மாமாயன் வைகுந்தன் எம்பெருமானே

thAn Or uruvE thani viththAyth thannil mUvar mudhalAya
vAnOr palarum munivarum maRRum maRRum muRRumAy
thAn Or peru nIr thannuLLE thORRi adhan uL kaN vaLarum
vAnOr perumAn mAmAyan vaikundhan emperumAnE

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

thAn – He (who is indicated by the word “sath”)
Or uruvE – Having single form/substratum (sahakAri nirapEkshathvam – since he does not expect any assistance from any one – he is the ancillary cause)
thani – singular (nimiththAnthara rahithan – one who does not depend on the desire of any one else – he is the efficient cause)
viththu Ay – being the seed (upAdhAna – seeking no other raw-material – since he is the material cause)
thannil – (thus being the all three types of causes) his own inherent nature having sankalpam (vow)
mUvar – the three (brahmA, rudhra, indhra)
mudhalAya – et al, starting with,
vAnOr – dhEvathAs (celestial beings)
munivarum – rishis (sages)
palarum – many forms of jIvAthmAs
maRRum – other human forms
maRRum – other animal forms and plant forms
muRRumAy – all
thAn – He (who has the sankalpam/vow)
thannuLLE – as part of his inherent nature (within himself)
Or – without second entity (since there is no other entity)
peru nIr – Singular causal ocean
thORRi – created
adhan uL – (to create brahmA et al) inside that
kaN vaLarum – lying down
vaikundhan – resident of paramapadham
vAnOr perumAn – controller of nithyasUris
mAmAyan – (being without any expectation) with his amazing qualities and actions, having unlimited simplicity
em perumAnE – my master.

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

bhagavAn who is indicated by the word “sath” having a single form (being the instrumental cause), being the singular (being the efficient cause) seed (being the material cause), out of his sankalpam (vow) became dhEvathAs (starting with brahmA, rudhra, indhra), rishis, many forms of jIvAthmAs, human forms, animal/plant forms and all forms. emperumAn created a singular causal ocean within himself and lay down in that ocean (to create brahmA et al). Such emperumAn who is the resident of paramapadham (spiritual realm) and the controller of the nithyasUris (eternally liberated souls), with amazing qualities and actions, is my master.

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

[Note: For any object, generally, three types of causes are explained. upAdhAna kAraNam – material cause – that which transformed to become the object; nimiththa kAraNam – efficient cause – that which caused the transformation; sahakAri kAraNam – ancillary cause – tools which are used for the creation. For example, when a pot is made – soil is the material cause, potter(‘s desire/will) is the efficient cause; stick and wheel are the instrumental cause].

  • thAn Or uruvE thani viththAy – This phrase explains/matches chAndhOgya upanishath 6.2.1 “sadhEva sOmya idhamagra AsIdhEkamEva adhvithIyam” (Oh svEthakEthu who is eligible to drink sOmapAnam! This universe, before creation was called “sath” was existing; it was existing alone since there was no name and form, and was singular (since there was no other substratum for it)). Here, three words (sadhEva, EkamEva, adhvithIyam) indicate the distinct nature of brahmam and also indicate that brahmam is the three types of causes for creation. viththu (seed/cause) is to be read as  “thAn viththu“, “oru viththu” and “thani viththu“.  “thAn” indicates that there is no other upAdhAnam (raw-material) [chith (souls)/achith (matter) which are brahmam’s body in sUkshma state is the raw-material]; “Or” indicates that there is no additional tools/instruments in creation [brahmam’s knowledge, power etc are the tools]; “thani” indicates that there is no additional instigator for creation [brahmam is the only instigator and his sankalpam/vow is the trigger for creation]. “uru” indicates beauty, i.e., brahmam beautifully being the three types of causes himself.
  • thannil mUvar mudhalAya – Two explanations are given here:
    • first, bhagavAn is explained as the primary deity among brahmA, vishNu, rudhra – Just like srI rAma was born amidst ikshvAku clan descendants and is counted along as one of them and just like krishNa was born in the yAdhava clan and was counted amongst them, bhagavAn too was born in between brahmA and rudhra and was counted as one among the thrimUrthis (three deities) – yet, he remains with his distinct qualities, protects everyone and also performs creation/annihilation being the antharyAmi for the other two.
    • second, “thannil” is explained as “(dependent) on him” – as explained in nArAyaNa anuvAkam “sa brahmA: sasivas sEndhras sOkshara: parama: svarAt” (that bhagavAn is the antharyAmi of brahmA, rudhra, indhra; he is sinless, supreme and fully independent (untouched by karmAs)”; so, here mUvar is explained as brahmA, rudhra and indhra.
  • vAnOr palarum – dhEvathAs starting with brahmA
  • munivarum – rishis starting with sanaka
  • maRRum – plants
  • maRRum – animals
  • muRRum – all those which are not stated
  • Ay – to create
  • thAnOr peru nIr thannuLLE thORRi adhan uL kaN vaLarum – Thus having thought about creation, he first creates a huge ocean to lie down.
  • vAnOr perumAn – master of nithyasUris
  • mAmAyan – who has amazing qualities and activities
  • vaikundhan – being comfortably seated in srIvaikuNtam
  • emperumAnE – He is my Lord. When a property is slipping way, would the owner leave it? A mother who gives birth to a child after many difficult vrathams (sacrifices etc.), when the boy grows up and says “I want to go overseas”, can she bear that? Similarly, when I was suffering long time in this samsAram without knowledge, he is the one who gave me true knowledge and made me realise who I am. But if I try to leave him using that knowledge (saying he is supreme and I am very lowly), can he bear it?

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

rAmAnusa nURRanthAdhi – 2

Published by:

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

Full Series

<< previous (pU mannu mAdhu)

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
srIvaishNava education/kids portal – http://pillai.koyil.org

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

thiruvAimozhi – 1.5.1 – vaLavEzh ulagin

Published by:

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

Full series >> First Centum >> Fifth decad

krishna-7-bulls

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr is grieving saying “I, who am most abominable, have dishonoured the most distinct emperumAn with my mind, words and deeds”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr says he dishonoured sarvEsvaran (who sustains/cures everyone) through his three karaNams (instruments – mind, words and deeds) like mixing of poison in nectar.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram – AzhwAr says he dishonoured that emperumAn who is enjoyed by nithyasUris with his mind, words and deeds.

pAsuram

வளவேழ் உலகின் முதலாய வானோர் இறையை அருவினையென்
களவேழ் வெண்ணெய் தொடுவுண்ட கள்வா. என்பன் பின்னையும்
தளவேழ் முறுவல் பின்னைக்காய் வல்லான் ஆயர் தலைவனாய்,
இள ஏற் ஏழும் தழுவிய எந்தாய். என்பன் நினைந்து நைந்தே.

vaLavEzh ulagin mudhalAya vAnOr iRaiyai aruvinaiyEn
kaLavEzh veNNey thoduvuNda kaLvA enban pinnaiyum
thaLavEzh muRuval pinnaikkAy vallAn Ayar thalaivanAy
iLa ER Ezhum thazhuviya endhAy enban ninaindhu naindhE

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

vaLam – big/spacious (great)
Ezhulagin – for the seven worlds
mudhalAya – etc (and other areas of the material realm)
vAnOr – residents of paramapadham (spiritual realm) – nithyasUris and mukthAthmAs
iRaiyai – that supreme lord who is the master of both spiritual and material realm
aruvinaiyEn – I who have inexhaustible sins
ninaindhu – having meditated upon (with my mind)
naindhu – (body becoming) depleted
kaLavEzh – being interested in stealing
veNNey – butter
thodu uNda – eating secretly
kaLvA! – Oh thief!
enban – will say (the words of mother yasOdhA)
pinnaiyum – further
thaLavu – (mullai) jasmine
Ezh – looking like
muRuval – having gentle smile
pinnaikku – for nappinnai (neeLA dhEvi who is one of the primary consorts of srIman nArAyaNan appeared as sathyA/nappinnai, as the daughter of kumba (nagnajith))
Ay – keeping you at her disposal
val  – famous
AnAyar – of the gOpas (cowherd persons)
thalaivanAy – coming as the leader
iLam – youthfully arrogant
ERu – bulls
Ezhum – seven of them
thazhuviya – embraced and killed them (wanting to engage with nappinnai after winning over the bulls)
endhAy – Oh my master!
enban – I will say (the words of those who are dear to you)

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

I, having inexhaustible sins, meditated upon the supreme lord of both material and spiritual reams, became depleted and said “Oh thief! You are stealing butter with great interest and eating it secretly” as said by mother yasOdhA. Further, as said by those who are dear to you (nappinnai), I said “Oh my master! To marry nappinnai,  being at her disposal, you came as the leader of the cowherd clan, embraced the seven youthful bulls and killed them”.

Some explain that “Ezhulagin mudhalAya vAnOr” gives the meaning that nithyasUris are the cause of material creation as explained in asthra bhUshaNa adhyAyam in SrI vishNu purANam (section where each part/weapon/ornament of bhagavAn is explained as the cause/abode of various aspects in the creation). Also, “vinai” (pApam – sin) here is explained as AzhwAr‘s bhakthi (devotion) which induces him towards glorifying bhagavAn which in turn causes dishonour to bhagavAn (according to AzhwAr‘s humble positioning of himself).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Why is love/devotion towards bhagavAn, which is explained as the “ultimate goal”, highlighted by AzhwAr as pApam (sin)? pApam (sin) is that which causes sorrow. AzhwAr thinks “my glorification of  emperumAn does not suit emperumAn’s greatness and thus will dishonour him”.  Such dishonour of emperumAn will bring sorrow to AzhwAr – and thus he considers his devotion towards emperumAn as a sin.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

ninainthu – mAnasa (by mind); nainthu – kAyika (by actions); enban – vAchika (by words);

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

  • vaLa Ezh ulagu mudhalAya – vaLam (greatness) is explained as an attribute of the Ezh ulagu (material realm), vAnOr (nithyasUris) and iRai (bhagavAn). Also, by highlighting Ezh ulagu (material realm) and vAnOr (residents of spiritual realm) – bhagavAn‘s ubhaya vibhUthi nAthathvam (being the controller of both material and spiritual realm) is established. While explaining this as nithyasUris being the cause of creation, a doubt arises if they are involved in creation (as only bhagavAn is said as the singular cause of everything) and this doubt is explained using srI. In srIvishNu purANam asthra bhUshaNa adhyAyam (the section where bhagavAn’s weapons, ornaments etc., are explained in detail). Here it is explained that “bhagavAn bears the collection of jIvAthmAs on his kausthuba jewel” and “bhagavAn bears the insentient matter on his srIvathsa mole”.
  • vAnOr iRaiyai – Since nithyasUris are dhEsikas (ones who know the truth) they know well that bhagavAn is their swAmy (master). AzhwAr wanted to say “vAnOr iRaiyaik kaLvA enban” (I will call master of nithyasUris as thief), but before completing the sentence, he started thinking about himself and said “aruvinaiyEn” (most sinful me). Just like a virtuous person would set fire to his house due to moods of passion/ignorance and later when good sense prevails will atone for that, AzhwAr too thinks he called emperumAn kaLvA (thief) out of love and then realises he did a mistake and worries for that.
  • aruvinaiyEnAzhwAr is calling himself most sinful – here, the love which induced him to call emperumAn as “kaLvA” is the sin. Since it is said “anishtAvaham pApam” (that which produces unfavourable result is sin), AzhwAr’s love is highlighted by him as sin, since it brings disrepute to emperumAn (according to AzhwAr’s thinking out of humility).
  • kaLavEzh veNNey thoduvuNda kaLvA enban – kaLavEzh – One who enjoys stealing, one who steals so that others know about it. With this, AzhwAr is saying that he is repeating the words of mother yasOdhA.
  • thaLavEzh … – I also spoke the words of (his dear consort) nappinnai to whom emperumAn revealed even more than what was revealed to mother yasOdhA.
  • thaLavEzh muRuval – jasmine buds are no comparison to the beauty of nappinnai’s teeth (her teeth are so much more beautiful) – yet just like when one sees a wild cow, he gets reminded about the domestic cow, nappinnai’s teeth are compared to jasmine buds.
  • pinnaikku Ay – Being flattened by nappinnai’s smile, krishNa came under her control fully.
  • vallANAyar thalaivanAy – two explanations:
    • valla (great/strong) is explained as an attribute of Ayar – As said in mahAbhAratham dhrONa parvam 183.24 “krishNAsrayA: krishNabalA: krishNAnAthAscha pANdavA:” (pANdavas – surrendered to krishNa, krishNa is their strength, krishNa is their master) pANdavas were walking around with great self-belief and confidence due to their dependence on krishNa and were thus winning over everyone easily – similarly the cowherd clan was great/strong due to their dependence on krishNa.
    • vallAN is explained as an attribute of “thalaivan of AnAyar” (krishNa – leader of cowherd clan) – He would not even take bath properly (as it is common for cowherd clan). Even if some cowherds take bath on certain festive occasions, krishNa would not bathe  even on such days (proving his cowherd nature even more than others). Only such grooms will find good brides in cowherd clan. sundhara bAhu sthavam 7 “… kulEna sadhrusi …” (krishNa being born in kshathriya kula and being raised in vaisya kula, married rukmiNi and nappinnai matching the respective clan he was associated with) and srI rAmAyaNam sundhara kANdam 16.5 “thulya seela vayO vruththAm…” (sIthA pirAtti is equally great in nature, age, actions etc with respect to srI rAma) are to be remembered.
  • iLa ERu Ezhum thazhuvi – He embraced the seven deadly bulls by combining their necks together. The word “thazhuvi” (embrace) is used since, after killing the bulls, he embraced nappinnai pirAtti.
  • endhAy enban – I repeated those words said by nappinnai pirAtti after she was won over by krishNa by defeating the seven bulls.
  • ninaindhu – I even caused disrepute to him by mind.
  • naindhE – by becoming emaciated, which others came to know about, I caused disrepute through body/actions as well.
  • AzhwAr is feeling sorry for saying “ayarvaRum amarargaL adhipadhi” (which matches “vaLavEzhulagin mudhalAya vAnOr iRaiyai“), “eththiRam (which relates to “kaLavEzh veNNey thoduvuNda kaLvA“) and sending messenger assuming the form of his consort in thiruvAimozhi 1.4 (which relates to “iLavEREzhum thazhuviya enthAy“).

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

thiruvAimozhi – 1.5 – vaLavEzh

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum

Previous Decad

butter-theft-with-azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr becomes distressed in separation from emperumAn and prays to him “Out of your unlimited compassion, you should forgive all my mistakes and mercifully accept service from me “. emperumAn too accepts AzhwAr’s prayers and comes to AzhwAr to be together with him.  At that time AzhwAr observes emperumAn’s greatness and thinks “I am such a lowly person and he is so great – if I serve him, it will only bring disrepute to him – so instead of serving him, causing him disrepute and uplifting myself, it is better not to serve him and meet his end. So, let me move away from him”, gives up service to the lotus feet of the supreme lord and is scolding himself for not realising this earlier.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In fifth thiruvAimozhi (padhigam/decad) – After AzhwAr informs his state through gataka (AchArya/messenger) to emperumAn, emperumAn appears to the full satisfaction of AzhwAr as mentioned in thiruvAimozhi 1.4.11 “aLaviyanRa Ezhulagaththavar perumAn kaNNan”  with both his swAmithvam (supremacy  as in Ezhulagaththavar perumAn) and sauseelyam (simplicity in kaNNan). AzhwAr desiring to sing about sarvEsvaran‘s niravadhika sauseelyam (infinite simplicity), meditates upon emperumAn’s sarvEsvarathvam (being supreme to everyone), sarva kAraNathvam (being the cause of everything), asEsha jana samslEshaththvam (being together with everyone), vibhUthidhvaya nirvAhakathvam (being the controller of spiritual and material realms), AsridhArththa pravruththi (engaging in activities for his devotees), svabhAva nAma yOgam which is bhOgyam (having most enjoyable names), bhOgyathA prakAsaka saulabhyam (his easy approachability which highlights his enjoyable nature), Asritha vishaya vyAmOham (being mad for his devotees), sarvAthma vathsalathvam (having motherly forbearance towards all AthmAs) and Asritha upakAra adhisayam (his greatly helping his devotees). Thinking that he is very lowly and that it will not be appropriate for him approach such great emperumAn, he tries to move away from him. emperumAn shows his simplicity and AzhwAr enjoys that quality of emperumAn and subsequently still tries to move away, emperumAn shows his “hEyaprAthipatyam” (being opposite/destroyer of defects) and “Asritha vyAmOham” (great love for his devotees). AzhwAr then becomes satisfied after realising emperumAn’s upakArakathvam (helping others) and pArippu (emperumAn’s desire) towards him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the first padhigam (decad), AzhwAr said that those who surrender to sarvEsvaran have no defects. In the second padhigam, he said that since such surrender is unto purushOththaman (supreme person), the result will surely be achieved. In the third padhigam, he said that since emperumAn  descends for his devotees, it is fine to glorify him. In the fourth padhigam, he said that since that sulabhan (simple person) is also aparAdhasahan (one who forgives mistakes), surely result will be achieved. In this padhigam, he says that emperumAn is such a seelavAn (humble, easy to mix with everyone) that even those who move away highlighting their own lowliness, will also be convinced by emperumAn to be with him.

Previously, AzhwAr sending messenger, due to suffering in separation, is out of love. Here trying to move away from emperumAn is out of wisdom.  After hearing AzhwAr’s message, emperumAn instantly arrived just as he came for the rescue of gajEndhrAzhwAn. At that time, AzhwAr observes emperumAn’s greatness and his own nature of being bound in material body currently. He starts thinking “this form of emperumAn is for the pleasure of nithyasUris et al – it would be inappropriate if I approach him. So, let me move away”. Would he survive if he moves away from emperumAn? No – he will surely meet his end. But those who seek out glories for their masters would not give importance to personal losses. When srI rAma and the dhEva dhUtha (heavenly messenger) were discussing – dhurvAsa rishi wanted to enter the private quarters immediately. lakshmaNa feared that if he stopped dhurvAsa, he may curse him and  that will cause pain in srI rAma’s heart. So, he decided to enter the room himself and accept the punishment (Previously the dhEva dhUtha had said anyone entering the room during their conversation would have to be given death punishment). Similarlly, when sIthA pirAtti was dropped off alone at the banks of gangA by lakshmaNa, she also says “I am holding on to my life only for the progeny of srI rAma that I am carrying”.

AzhwAr thinks that if he tries to approach emperumAn, who is enjoyed by nithyasUris, it would cause embarrassment for emperumAn, just like throwing junk in a pond (which is useful for everyone) or mixing poison in nectar. Hence AzhwAr starts moving away from emperumAn. emperumAn, thinking “Oh! we cannot lose him”, asks AzhwAr “AzhwIr! Are you trying to leave me?” and AzhwAr replies “yes”. emperumAn says “You are leaving me thinking that your service would cause embarrassment to me. But if you leave like that, everyone will think that I am approachable by highly qualified persons only and no one will come to me. But if you. who consider lowly about yourself, approach me, then everyone will think that all can approach me. Thus your leaving me will cause real embarrassment for me. It has been established that no one is disqualified to approach me. I have touched everyone irrespective of his qualities by touching everyone’s head with my lotus feet while measuring the worlds”.  At that time, AzhwAr, instead of approaching emperumAn, thinks that if emperumAn gets more glorification due to his approach, that also is not correct [since that may mean that he did not have such glorification before] and thus tries to leave. emperumAn then says “While you don’t want me to get more glories by your approach, would you not want me to sustain myself which can only happen by your being together with me?” He says “Your association with me is like my having butter in AyppAdi (gOkulam) – that is my sustenance. If you leave me, that is like someone taking butter away from me in gOkulam – if you leave me, you will also go to the same place (hell) like those who took butter away from me in gOkulam. My sustenance will become impossible in your absence”. AzhwAr says that emperumAn convinced him at the end, to engage with him, just as emperumAn said with respect to vibhIshaNAzhwAn in srI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna samprAptham…” (Even if one approaches me with a friendly mood [without any deep love], I will never fail him) – even if the other person is filled with defects, If I fail him, my existence will be questioned and just as emperumAn convinced arjuna (who did not want to fight with his relatives) to say “kaishyE vachanam thava” (bhagavath gIthA 18.73 – I will follow your orders [and fight right now]),

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 1.4.11 – aLavu iyanRa

Published by:

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

Full series >> First Centum >> Fourth decad

Previous pAsuram

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says those who learned this thiruvAimozhi (padhigam/decad) will get the unlimited wealth of the liberated souls in paramapadham.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that the result of this thiruvAimozhi is the wealth and enjoyment of liberation.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

In the end, AzhwAr says that just by reciting the pAsurams in this thiruvAimozhi (padhigam/decad), one will reach paramapadham.

pAsuram

அளவு இயன்ற ஏழுலகத்தவர் பெருமான் கண்ணனை
வள வயல் சூழ் வான் குருகுற்ச சடகோபன் வாய்ந்து உரைத்த
அளவு இயன்ற அந்தாதி ஆயிரத்துள் இப்பத்தின்
வள உரையால் பேரால் ஆகும் வான் ஓங்கு பெரு வளமே

aLavu iyanRa Ezhulagaththavar perumAn kaNNanai
vaLa vayal sUzh vaN kurugUrch chatakOpan vAyndhu uraiththa
aLavu iyanRa andhAdhi AyiraththuL ippaththin
vaLa vuraiyAl peRal Agum vAn Ongu peru vaLamE

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

aLavu – boundary
iyanRa – crossed/beyond
Ezhu – seven types of
ulagaththavar – chEthanas (sentients) who are residents of world
perumAn – one who is glorified as the master
kaNNanai – krishNa (who is easily approachable by his devotees)
vaLam – abundant/rich
vayal – fertile fields
sUzh – surrounded by
vaN – beautiful
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr
vAyndhu – approached (with gyAnam (knowledge) and prEmam (devotion))
uraiththa – mercifully spoken by
aLavu – in pramANams (which are decorated properly in poetic metrics)
iyanRa – being present
andhAdhi – in andhAdhi type of poem (last word/letter of one pAsuram remains consistent with the first word/letter of the next pAsuram)
Ayiraththu – in the thousand pAsurams
uL – those which reveal AzhwAr‘s bhAva (mood) and bandha (relationship)
ippaththin – of these 10 pAsurams
vaLam – sweet
uraiyAl – words alone
vAn – in paramapadham
Ongu – lofty
peru vaLam – kainkarya sAmrAjyam (the kingdom of servitude)
peRalAm – can be achieved

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

nammAzhwAr, who is the controller of beautiful AzhwArthirunagari which is surrounded with fertile fields, approached and mercifully spoke about kaNNan emperumAn who is the master of chEthanas who are the residents of the seven types of worlds in these 1000 pAsurams of thiruvAimozhi in andhAdhi style. For those who recite this padhigam (decad – 10 pAsurams) which reveals AzhwAr‘s devotional mood and relationship with emperumAn, lofty wealth of kainkaryam in parampadham is achievable.

aLavu iyanRa” (crossing the boundaries) is attributed to kaNNan emperumAn who crossed the limits in mixing with his devotees. It can also be attributed to the thiruvAimozhi itself which has unlimited glories.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to 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

  • aLaviyanRa – “viyandha” has become “viyanRa”. viyaththal means kadaththal (crossing) which means beyond measurement. bhagavAn is “aparichchEdhya mahiman” (one with unlimited glories). This indicates that he is filled with auspicious qualities such as gyAnam etc to bless us.
  • Ezhulagaththavar perumAn – Being the master of everyone without giving up his nArAyaNathvam (being the protector of everyone). AzhwAr too is inside the 7 worlds – thus indicating his own dependence on him.
  • kaNNanai – One who freely mixed with his devotees – thus eliminating the defect of not showing mercy. As AzhwAr greatly desired to enjoy krishNa in “paththudai adiyavar“, he sends a messenger – so when emperumAn becomes visible to him now, he says its krishNa. From this, we can understand that emperumAn‘s mEnmai (greatness) and saulabhyam (easy approachability) got established after showing mercy to AzhwAr.
  • vaLAvayal – rich fields.  Jut as it is said in srI rAmAyaNam yudhdha kANdam 127.17 and 127.18 “akAlapaliNO vrukshA:…” (srI rAma requests bharadhwAja rishi – Oh bharadhwAja bhagavAn! When we reach ayOdhya, on our way, let the trees blossom even during non-season and give us fruits and honey-giving-flowers).
  • vAyndhu uraiththa – Reciting in great suffering/pain in separation.
  • aLavu iyanRa andhAdhi – Since the pAsurams talk about emperumAn who has unlimited glories, the pAsurams too have unlimited glories.
  • vAnOngu peru vaLam peRalAm – Just like milk (which is tasty) itself is medicine for certain diseases, this pAsuram (which is sweet) leads to paramapadham. By reciting these pAsurams without any expectation, one can give up the limited state in this material realm, reach paramapadham, attain real inherent nature of jIvAthmA and enjoy endless pleasure of servitude to emperumAn.

Two summaries given by nampiLLai in the end.

First summary – explaining the message in each pAsuram:

  • In the first pAsuram, parAngusa nAyagi sends a nArai (crane) as messenger to emperumAn.
  • In the second pAsuram, she teaches to some cuckoos as to what to say when they go to him.
  • In the third pAsuram, she requests some swans to go and tell him “my sins are endless (may be that is holding you up)”.
  • In the fourth pAsuram, she asks some love birds, “would you go and inform him about my state or not?”.
  • In the fifth pAsuram, she tells some herons “Tell him to preserve his nArAyaNathvam (by protecting me also)”.
  • In the sixth pAsuram, she tells a bumble bee “you go and tell him to take a stroll in my street so we can sustain ourselves and his nArAyaNathvam can be preserved”.
  • In the seventh pAsuram, she speaks to a parrot “Ask him if he will just look only at my defects. Ask him to look at his aparAdha sahathvam (quality of forgiving defects) also”.
  • In the eighth pAsuram, she speaks to a pUvai which becomes exhausted seeing her exhaustion “I am going to die soon; you go and seek out someone who can protect you”
  • In the ninth pAsuram, she tells the cool wind “When you go and inform my suffering to him and if he rejects me, you return to put me to my end”.
  • In the tenth pAsuram, she sends her mind/heart to him telling “Don’t leave him until our desire is fulfilled”.
  • In the end, he declares the result for those who recited this padhigam and completes the padhigam.

Second summary – explaining the attributes of gataka (AchArya) as seen in the pAsurams:

  • In the first pAsuram, AzhwAr explains the greatness of AchArya’s knowledge.
  • In the second pAsuram, he explains that the AchArya speaks sweet language.
  • In the third pAsuram, he says AchArya is sAra asAra vivEkagya (one who can intelligently distinguish between essence and residue).
  • In the fourth pAsuram, he recollects AchArya’s beautiful form.
  • In the fifth pAsuram, he explains that AchArya is so pure that he will have patience to attain the desired goal.
  • In the sixth pAsuram, he explains that AchArya only enjoys bhagavAn; his form is beautiful, he is also merciful and grave.
  • In the seventh pAsuram, he explains that though the AchArya may be all-knowing, he would not say something which is not heard from his AchAryas. Thus AchArya’s trustworthiness is established.
  • In the eighth pAsuram, he says that taking care of AchArya’s bodily needs is the most important spiritual duty of the sishya.
  • In the ninth pAsuram, he explains that relationship with AchArya is the only thing that sustains the sishya.
  • In the tenth pAsuram, he explains that anything other than AchArya sambandham is an impediment for the sishya’s sustenance.
  • Thus, the sishya being situated in the manner explained in each pAsuram in relationship with AchArya and serving such AchArya, his desire in kainkaryam to bhagavAn becomes nurtured and will reach emperumAn in paramapadham.

Thus ends the English translation for thiruvAimozhi 1st centum 4th decad.

AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
piLLAn thiruvadigaLE charaNam
nanjIyar thiruvadigaLE charaNam
nampiLLai thiruvadigaLE charaNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam

In the next article we will see the next padhigam (decad).

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

thiruvAimozhi – 1.4.10 – udal Azhi

Published by:

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

Full series >> First Centum >> Fourth decad

Previous pAsuram

lakshmi_narayan_py94_l

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – Looking at her mind which is restless on contemplating the servitude towards emperumAn which was discussed in previous pAsuram, parAngusa nAyagi requests her mind “you sustain me until emperumAn is informed about our state and fulfils our desire”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, she affirms her desires through her mind which goes out of its own volition to kshIrAbdhinAthan (emperumAn in milk-ocean which is in the material realm) who is close-by in comparison to paramapadhanAthan (emperumAn in parampadham which is in the spiritual realm).

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nampiLLai‘s introduction.

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

Tenth pAsuram – Some say that “leaving aside other messengers, parAngusa nAyagi is sending her own mind as messenger”. In such case “vidal” means “hold on to emperumAn“.  Instead, another explanation is given – In the previous pAsuram, after inherent servitude towards him is identified in “vaikkavE vagukkinRu“, just like a calf that would run towards its mother’s udder, parAngusa nAyagi‘s mind restlessly starts moving towards emperumAn giving up on the body; at that time, parAngusa nAyagi says “don’t leave me until our desire is fulfilled”.

pAsuram

உடல் ஆழிப் பிறப்பு வீடு உயிர் முதலா முற்றுமாய்
கடல் ஆழி நீர் தொற்றி அதனுள்ளே கண் வளரும்
அடல் ஆழி அம்மானைக் கண்டக்கால் இது சொல்லி
விடல் ஆழி மட நெஞ்சே வினையோம் ஒன்றாம் அளவே

udal Azhip piRappu vIdu uyir mudhalA muRRumAy
kadal Azhi nIr thORRi adhanuLLE kaN vaLarum
adal Azhi ammAnaik kaNdakkAl idhu solli
vidal Azhi mada nenjE vinaiyOm onRAm aLavE

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

Azhi – deep
mada nenjE – Oh (my) humble mind!
udal – in body
Azhi – in the form of a chakram (disc/cyclic)
piRappu – the material realm which is the abode of birth after birth
vIdu – mOksham (liberation) which is being relieved from previously explained cycle of birth
uyir – AthmA which is the enjoyer of bhOgam (in material realm) and mOksham (in spiritual realm)
mudhalAy – being the controller of AthmA etc
muRRumAy – being the prakAri (substratum) for the protection of everything
Azhi nIr – deep water
kadal – in the kshIrArNavam (milk ocean)
thORRi – being visible
adhanuLLE – inside that
kaN vaLarum – lying down
adal – being war-ready (towards the enemies of the devotees)
Azhi – chakkaraththAzhwAr’s
ammAnai – master
kaNdakkAl – on seeing him
idhu – (present) suffering
solli – informing (him)
vinaiyOm – us who are having sins (that is the cause for this separation)
onRAmaLavu – until I become united (with him)
vidal – don’t leave

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

Oh my deep mind! When you see the master (emperumAn) of the war-ready chakkaraththAzhwAr, who is lying down in the milk ocean, who is the controller of AthmAs who take birth in this cycle of samsAram to be free from the cycle, and who has become the different forms etc., tell him about my present suffering due to my sins and don’t leave him until I become united with him.

From this, it is understood that gataka (AchArya) is very intimate/confidential (like one’s own mind) to the sishya.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to 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

  • udal Azhip piRappu vIdu – AthmA acquiring different bodies through repeated births – to attain the purushArththams (goals) such as mOksham etc. Cyclic births – the beginning and end is unknown. Azhi is also explained as ocean – very deep and countless births. vIdu – mOksham (liberation). It is said like this since the goal of creation (by emperumAn) is to facilitate the jIvAthmAs towards mOksham.
  • vIduyir – another explanation starting with vIdu. vIdu (house) – sarIram. AtmAs residing in the bodies.
  • Ay – become. As explained in thaiththirya upanishath “bahu syAm” (let me become many) – it is the transformation of emperumAn‘s own body [chith and achith – from sUkshma (subtle) state to sthUla (gross) state].
  • kadal Azhi nIr thORRi – creating the single huge deep ocean (water body) and lying down there to perform creation etc.
  • adal Azhi ammAnai – To protect the ones who are created by him from their predators, he is lying down alert with his hands holding on to the chakram.
  • kaNdakkAl – on seeing him – You will be fortunate to attain the goal (of seeing him) before I do.
  • idhu solli – Tell him “vaikkavE vagukkiNru” (created to serve you). Ask him “Is it not the goal of creation/birth to perform kainkaryam to you?” as mentioned in srI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs).
  • Azhi mada nenjE – knowledgeable, humble mind. It is also explained as ignorant mind.
  • vinaiyOm onRAm aLavum vidal – While the whole purpose of creation is to reach him and perform kainkaryam to him, I am being separated due to my sins; you have to hold on to him until I reach 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