Daily Archives: January 13, 2016

thiruvAimozhi – 2.2.3 – ERanaip pUvanai

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Full series >> Second Centum >> Second decad

Previous pAsuram

trivikrama-sculpture

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr says that due to emperumAn‘s sauseelyam (excellent disposition) and super-human activities such as measuring the three worlds, he is the ISwara (controller).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says emperumAn is the greatest of all.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ஏறனை பூவனை பூமகள் தன்னை
வேறுஇன்றி விண் தொழத் தன்னுள் வைத்து
மேல் தன்னை மீதிட நிமிர்ந்து மண் கொண்ட
மால் தனின் மிக்கும் ஓர் தேவும் உளதே?

ERanai pUvanai pUmagaL thannai
vERinRi viN thozhath thannuL vaiththu
mEl thannai mIdhida nimirndhu maN koNda
mAl thanil mikkum Or thEvum uLadhE?

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

ERanai – rudhra who rides a rishaba (bull)
pUvanai – brahmA who is seated on a lotus
pUmagaL thannai – SrI mahAlakshmi who is part of his distinct identity and who is seated in a lotus flower
vERu inRi – without any other opinion (than having her in his divine chest)
than uL – inside his divine body
viN – the residents of paramapadham (who know such excellent disposition of emperumAn with all)
thozha – to worship him
vaiththu – having kept
mEl thannai – the higher world
mIdhida – stepping over
nimirndhu – grew
maN – the earth
koNda – measured and accepted
mAl thanil – than the great person
mikkum – anything greater
Or – one/any
thEvum – God
uLadhE – exist?

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

Is there any one greater than the great (emperumAn) who keeps 1) rudhra who rides a bull, 2) brahmA who is seated on a lotus and 3) SrImahAlakshmi who is inseparable and seated on a lotus in his divine chest – in his divine body to be worshipped by the residents of paramapadham (who know emperumAn’s excellent disposition towards all). and who measured the higher (celestial) world by running his feet over the earth, measuring it and accepting it?

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

  • ERanai – Just like sarvESvaran is proud about his having garuda as his vehicle, rudhra is proud about having the bull as his vehicle (like a cowherd who would be proud about his cattle).
  • pUvanai – brahmA who is proud about his direct connection with bhagavAn. It is because of this direct birth in the lotus flower that he is called as “aja”.
  • pUmagaL thannai – one who is made of the fragrance of the lotus flower, who is the embodiment of sweetness (most enjoyable)  and who has equal importance to bhagavAn himself as mentioned in thiruvAimozhi 10.10.6 “unakku ERkum” (one who fits your stature). “thannai” after “pUmagaL” highlights her importance over others. While they are mentioned casually as “ERanai“, “pUvanai” – she is mentioned with great emphasis in “pUmagaL thannai“.
  • viN thozha vERu inRith thannuL vaiththu – the residents of paramapadham worship emperumAn with great astonishment for his quality of accommodating rudhra, brahmA et al who are not firm in their devotion along with SrI mahAlakshmi who exists purely for emperumAn’s pleasure. nanjIyar asks bhattar “Do brahmA, rudhra  et al hold on the emperumAn’s divine form always?” and bhattar replies “No, they are accommodated in a place by emperumAn in his divine body during grave dangers. AzhwArs, holding on to such quality, always  speak about it”.
  • vERu inRi – As said in thiruvAimozhi 4.8.1 “kURALum thani udamban” (emperumAn who has a divine body where each one takes over a particular part and lives there), handing over his divine body parts in proper order to others.
  • viN thozha – As in “manjA: krOSanthi” (bed making noise means one lying on the bed is making noise) – here (spiritual) sky (paramapadham) worshipping means the residents of paramapadham are worshipping. The residents of this material world are amazed with bhagavAn’s supremacy and the residents of the spiritual world are amazed with his simplicity.
  • mEl thannai mIdhida nimirndhu maN koNdamEl thannai – the higher worlds. As said in thirunedunthANdagam 5 “appAl mikku” (greater than the higher places), all parts of earth came under his stretched out lotus feet.
  • mAl thanil – greater than sarvESvaran who manifested such super-human activity
  • mikkumOr thEvum uLadhE – is there any one greater who exists? Even when emperumAn is mixing freely with all dhEvathAs, is there any one who can be compared with him? Should I declare SrIman nArAyaNan who touched everyone with his lotus feet as supreme or should I declare those who were touched on their heads by that lotus feet as supreme?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 42

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SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:

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pAsuram 42

thanjeerai gyAniyargaL thAm pugazhum vEdhAnthi
nanjeeyar thAm bhattar nal aruLAl – enjAdha
Arvamudan mARan maRip poruLai Ayndhu uraiththadhu
Er onbadhinAyiram.                                                                             42

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Word by word meanings

gyAniyargaL thAm – Those having knowledge of thathvam (truth of existence)
pugazhum – would praise
tham seerai – his greatness
vEdhanthi – who is the learned one
nanjeeyar thAm – that is nanjeeyar,
nal aruLAl – due to the good grace of
bhattar – SrI parAsara bhattar,
Ayndhu – (nanjeeyar) thought through / researched the
mARan mARaip poruLai – meanings of thiruvAimozhi of mARan (nammAzhvAr)
uraiththadhu – and divined
enjAdha – with never decreasing
Arvamudan – devotion
Er – a beautiful
onbadhinAyiram – onbadhinAyirappadi vyAkyAnam (9,000 padi).

vyAkyAnam

maNvALa mAmunigaL divines that, after that, by the grace of periya bhattar, nanjeeyar divined in a great way a vyAkyAnam that is half time more than ArAyirappadai (of piLLAn) for thiruvAimozhi – as onbadhinAyiram (nine thousand) – starting the pAsuram with ‘nanjeeyar’ and so on.

That is, having knowledge and other qualities that are apt for authoring a vyAkyAnam for thiruvAimozhi, the knowledge that is praised by those having knowledge in vEdham, etc.

Or, having the greatness of qualities that are auspicious for the world, like following the path of AchAryan as said in ‘AchAryavAn [chAndhOkyOpanishath – 6.14.2]’ (One having AchAryan is the one who understands truth of existence (thathvam)), and such qualities, so having greatness that is celebrated by the knowledgeable ones, and who is identified as vEdhAnthigaL, that is nanjeeyar.

Now due to the greatness of being called ‘vEdhAnthi nanjeeyar’, bhattar divined his visit quite far and corrected him – he having such greatness.

parasara-bhattar bhattar with nanjIyar at his lotus feet

nanjeeyar thAm – such a highly valued person

bhattar nal aruLAl – Due to bhattar’s own mercy. For him bhattar’s mercy worked out directly and seen – for him to author a vyAkyAnam for thiruvAimozhi.

bhattar nal aruLAl – nallaruL – like saying ‘namperumAL’ (an adjective which highlights the greatness/proximity to heart?). There it was the mercy of Him, he who is mentioned in thiruvAimozhi; here it is the grace of who taught about thiruvAimozhi (bhattar). This grace is being better than His grace – that was reason for one thousand (pAsurams in thiruvAimozhi); this is reason for nine thousand (onbadhinAyirappadi). This is being nine for one {means being more merciful/kind}.

aruLAl enjAdha Arvamudan: Due to his (bhattar’s) grace, auspicious thing happened to him (nanjeeyar). Like said as ‘nalam aruLinan [thiruvAizmohi 1.1.1]’ (divined goodness). By such grace of him only he got unbounded love in this. enjal – contracting; (enjAdha is the opposite of it).

Arvamudan mARan maRaip poruLai Ayndhu uraiththadhu – Qualifying for the prabandham of one having ‘ArAdha kAdhal’ (never-satiating love), with love as said in ‘Arvam peruga [thiruvAimozhi 3.5.8]’ (overflowing love), and thinking through the meanings of thamizh vEdham thiruvAimozhi that is ‘mARan paNiththa thamizh maRai [upadhESa raththina mAlai – 9]’ (thamizh vEdham divined by nammAzhvAr), and to match its greatness what is the length/number of the vyAkyAnam done by him?

When asked so, He (maNavALa mAmunigaL) says,

EronbadhinAyiram – (beautiful nine thousand) Qualifying for the beautiful thamizh maRai (thiruvAimozhi). This (vyAkyAnam) having full of beauty is – due to smartness in connection of words, and dignity of meanings, it is being full of beauty.

He being ‘vEdhAnthi nanjeeyar’, he divined this matching the count (9,000) of SrIbAshyam which is vEdhAntha SAsthram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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