Daily Archives: September 12, 2015

rAmAnusa nURRanthAdhi – 7

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

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pAsuram 7

Introduction (given by maNavALa mAmunigaL)

After thus seeing his ineligibility to do this prabandham, as he tried to back out thinking that this is not possible/right for him to continue, he thought about his belonging to the divine feet of kUraththAzhvAn, and is saying that after that there is nothing impossible for him, and so becomes involved in continuing the prabandham.

Introduction (given by piLLai lOkam jiyar)

After thus seeing his ineligibility in knowledge, devotion, or to experience it, he tried to back out in the beginning doing the prabandham, in this pAsuram – after considering the princely position (rAja kula mAhAthmyam) of having the connection of the divine feet of kUraththAzhvAn, he concludes that that it is not difficult, but easy only to do the prabandham, and so proceeds further.

mozhiyaik kadakkum perum pugazhAn vanja mukkurumbAm
kuzhiyaik kadakkum nam kUraththAzhvAn charaN kUdiya pin
pazhiyaik kadaththum irAmAnusan pugazh pAdi allA
vazhiyaik kadaththal enakku ini yAdhum varuththamanRE      – 7

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kurathazhwannum kUraththAzhvAn at kUram

Word by word meaning

nam – our owner/nAthan
kUraththAzhvAnkUrAththAzhvAn
perum pugazhAn – whose great fame/qualities
mozhiyaik kadakkum – cannot be described in words (and by mind),
kadakkum – (and one who has) carefully avoided
mukkuRumbAm kuzhiyai – the three dangerous conceits (a favourable opinion of one’s own attributes): abhijana – about being born in a noble ancestry; vidhyA- about being a vidhwAn/high education; vruththam – about having good anushtAnam (properly following the words of sAsthram and sampradhAyam);
vanjam – which would, each on its own ability, cheat us out of the good place and push us into a corner.
kUdiya pin – after surrendering to
charaN – the divine feet (of kUraththAzhvAn),
ini – from now on
yAdhum varuthtamanRu – it is not hard at all
enakku – for me
kadaththal – to understand our true nature and avoid
allA vazhiyai – the ways that are not befitting our true nature (feeling independent, dependent on samsAris, keep coming back to be born in this world, etc.),
pAdi – (and not hard at all for me) to sing as encouraged by love
pugazh – about the auspicious qualities
irAmAnusan – of emperumAnAr
pazhiyaik kadaththum – who can remove the badness of karmas whose fruits would (otherwise) have to be experienced without fail.

pAtam (different recitation) – Some recite it as ‘kuzhiyaik kadaththum’ – kUraththAzhvan would help those who are surrendered to him to get out of the conceits.
pAtam (different recitation) – Some recite it as ‘em kUraththAzhvAn’ – (same meaning as num kUraththAzhvAn)

vyAkyAnam

mozhiyaik kadakkum perum pugazhAn – It is hard to use words to describe it, and it grows everyday up to the paramapadham, such are his (kUraththAzhvAn’s) auspicious qualities;
mAmunigaL said ‘vAchamagOchara mahAguNa dhEsikAgrya, kUrAdhinAtha’ [yathirAja vimsathi-14].
{Here it is suggested to recall the greatness of kUraththAzhvAn through reading of his wonderful unparalleled vaibhavam}

vanja mukkuRumbAm – The three dangerous conceits/ahankAras: abhijana – about being born in a noble ancestry; vidhyA – about being a vidhwAn/of high education; vruththam – about having good anushtAnam. These conceits can fool us, making us think we are equal to other devotees, making us feel within us that we are great, and so leading to destroying our svarUpam (true nature of being subservient to Him and his devotees).

mukkuRumbu – “vruthyA pasu: naravapu: thvahamIdhrusOpi sruthyAdhi sidhdha nikhilAthma guNAsrayOyam | ithyAdharENa kruthinOpi mitha: pravakthum adhyApi vanchanaparOthra yathIndhra varthE ||” [yathirAja vimsathi – 7] (When considering anushtAnam/existence I am like a cow (animal which does not have anushtAnams); am just in the form of a human being, am such a lowly one; but noble people are saying softly that I am a holder of all auspicious qualities and know vEdhas etc., – I am being so deceitful even now; Oh yathIndhra!)
-> Such is the situation of us to be immersed in the samsAram due to these three conceits.

kuzhiyaik kadaththum – With his advises to those he has endeared, he creates in them real knowledge about the truth, ways, and goals (thathva hitha purushArththam), and thus makes them cross the pot holes that are the above conceits, and thus cross this samsAram.

kuzhiyaik kadakkum (when reciting the pAsuram this way, the meaning is as follows). He who has crossed these three pot holes.

(Similar to brahmam which is auspicious by itself, and which makes the ones that reach Him to become auspicious).

num kUraththAzhvAn – our kUraththAzhvAn. The reason behind the incarnation of kUraththAzhvan is to get him (amudhanAr) out of the samsAram. That is why he is saying our kUraththAzhvAn.

kUram AzhvAn having the name based on the person (his father, kUraththAzhvAr) who ruled the dhivya dhEsam (auspicious place) that is kUram. (here the vyAkyAnam refers to him through his father to show the greatness of his ancestry).

em kUraththAzhvAn is another way this is recited, giving the same meaning.

charaN kUdiya pin – after getting the lotus feet of kUraththAzhvAn who is having such greatness. After I have got such a princely status.

pazhiyaik kadaththum – pazhi: bad karmas. The bad karmas that got into me as I was going in to one corner (and it made me go in to one corner), and which is the cause for the learned people to censure me, and which is enemy of my singing the names (of rAmAnujan), – he (rAmAnujan) would remove without trace such bad karmas,

irAmAnusan – such rAmAnujan

pugazh pAdi – to sing his (rAmAnujar‘s) names and about his auspicious qualities through this prabandham,

allA vazhiyaik kadaththal – After reaching and enjoying emperumAnAr’s divine feet, avoiding the wrong ways; avoiding garbha gathi (path leading to rebirth), yAmya gathi (path leading to yamalOka), dhUmAdhi mArgam (smoke filled dark path leading the AthmA back to the samsAram), and other such worlds (and go only through archirAdhi mArgam to srIvaikuNtam),

enakku ini yAdhum varuththamanREenakku ini – (for me, from now onward) – like this I have involved successfully in the service towards emperumAnAr; while there might have been some troubles earlier, but from today and into the future..

yAdhum – in any matter..

varuththamanRE – there is nothing that is impossible.

allA vazhiyai – those other mArgam – thinking of the ugliness of those other ways, amudhanAr says using his divine mouth a general word as ‘avoiding the ways that are to be avoided’.

allA vazhiyaik kadaththal enakku ini yAdhum varuththamanRE
– As said in “thadhA vidhvAn puNya-papE vidhUya niranjanah paramam sAmyam upaithi” ((~after seeing/understanding emperumAn’s glory) one loses all the karmas and easily becomes equal to emperumAn in many aspects (reaches srIvaikuNtam),
Here, after holding on to the divine feet of emperumAnAr, it is very easy for amudhanAr to avoid the wrong ways and lose all sorts of karmas, and then go in the correct way to srIvaikuNtam. As said in ‘vaikuntha mAnagar maRRadhu kai adhuvE’ [thiruvAimozhi 4.10.11] (~the great vaikuNtam would be at our disposal (easy)).

The 7 pAsurams seen so far are together avathArikA prakaraNam (introductory section) for the whole prabandham of rAmAnusa nURRanthadhi.

– – –

Translation: raghuram srInivAsa dhAsan

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thiruvAimozhi – 1.7.6 – pirAn perunilam

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

Full series >> First Centum >> Seventh decad

Previous pAsuram

varaha_avathar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – When asked “what if he himself wants to leave?” AzhwAr replies “Will I let him (who showed his divine activities, won over me and mingled with me) leave?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that even if emperumAn tries to leave, AzhwAr will not accept that.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – In the previous pAsuram, when asked “Though you are saying you won’t leave him now, you are the same one who tried to leave him before – how can we believe you?” AzhwAr replied “being acknowledge by him, how will I leave him?” In this pAsuram, some people ask “What if he leaves you?” and AzhwAr replies “he showed his [divine] qualities and activities, won over me and mingled with me. How will I allow him to leave me?”

pAsuram

பிரா அன் பெரு நிலம் கீண்டவன் பின்னும்
விரா அய் மலர்த் துழாய் வேய்ந்த முடியன்
மராமரம் எய்த மாயவன் என்னுள்
இரான் எனில் பின்னை யான் ஒட்டுவேனோ?

pirA an peru nilam kINdavan piunnum
virA ay malarth thuzhAy vEyndha mudiyan
marAmaram eydha mAyavan ennuL
irAn enil pinnai yAn ottuvEnO?

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

pirAn – being a upakAraka (benefactor)
peru nilam – great earth
kINdavan – one who dug it up
pinnum – combined (prepared as a garland)
virAy –  mixed
malar – with flowers
thuzhAy – using thuLasi leaves
vEyndha – covered fully
mudiyan – one who has a crown
marAmaram eydha – shot the peepal tree (to instill confidence in sugrIva mahArAja)
mAyavan – amazing personality
en – my
uL – in the heart
irAn enil – when he would not stay
pinnai – subsequently
yAn – me (who cannot sustain without him)
ottuvEnO – will I allow? will I sustain (being separated)?

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

When emperumAn, being the benefactor, who lifted the earth, whose crown is covered with thuLasi leaves mixed with flowers, who amazingly shot down the peepal tree, would not stay in my heart, subsequently, how will I allow him to leave?

He is said as mAyavan (amazing person) since he shot down the 7 peepal trees together along with the mountain and pAthALam (nether world).

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

  • pirAn – Just like moon, soft-breeze and sandalwood, emperumAn makes himself fully available for others.

AzhwAr recollects his help towards everyone as well as specifically towards his devotees which will be explained further.

  • peru nilam kINdavan – this is how he helped everyone. Just like emperumAn dug up earth from the causal ocean assuming a form (boar) that does not shy away from water and mud, he picked me up from this ocean of samsAram.
  • pinnum virAy malarth thuzhAy vEyndha mudiyan – He jumped into the ocean [in the form of boar] with all decorations. Having  a crown covered with fresh thuLasi garland which is closely knit with flowers, having abundance of fragrance.
  • marAmaram eydha mAyavan – this is how he helped his devotee. sugrIva, observing vAli’s valour and srI rAma’s tender nature, said “you can’t kill vAli” and srI rAma at once out of great attachment (towards his devotees) drew his bow and prepared to prove his capability.
  • ennuL irAn enil – If he, who pursues his devotees and works for their goal, does not wish to stay in my heart. “enil” –  [since AzhwAr says] even if he [emperumAn] wants to [leave], there is no reason for me to leave him.
  • pinnai yAn ottuvEnO – When he is prepared to leave in any case, why would I agree to his wish? Just like my karma pArathanthriyam (being bound by karma), is there any imperfection in his ASritha pArathanthriyam (being bound to his devotees)? When I don’t let him leave, can he leave? piLLAn explains it  as “How can I sustain myself if I let him leave?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
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mudhalAyiram – Audio

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thiruppaLLiyezhuchchi – audio

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

mudhalAyiram

Meanings – English, Telugu

periyaperumalperiya perumAL (srIranganAthan) – srIrangam

thondaradipodi-azhwar-mandangudithoNdaradippodi AzhwAr – thirumaNdangudi

Full rendering

thaniyan 1


thaniyan 2

1 – kathiravan guNathisai

2 – kozhunkodi mullaiyin

3 – sudaroLi paranthana

4 – mEttiLa mEthigaL

5 – pulambina putkaLum

6 – iraviyar maNi

7 – antharaththu amarargaL

8 – vambavizh vAnavar

9 – Ethamil thaNNumai

10 – kadimalark kamalangaL