Daily Archives: January 14, 2016

upadhESa raththina mAlai – 43

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SrImathE rAmAnujAya nama:
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pAsuram 43

nampiLLAi thammudaiya nal aruLAl Eviyidap
pin periyavAchchAn piLLai adhanAl – inbA
varu paththi mARan maRaip poruLaich chonnadhu
irupaththu nAlAyiram.                                                                       43

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Word by word meaning

nampiLLai
thammudaiya – by his
nal aruLAl – good grace
Eviyida – commanded,
pin – after that
adhanal – due to that precept
periyavAchchAn piLLai
chonnadhu – divined
mARan maRaip poruLai – meanings of thiruvAimozhi (that came due to)
paththi – devotion (that came due to)
inbA – delightful
varu – bhagavath katAksham (to nammAzhvAr);
irupaththu nAlAyiram – (vykyAnam for it is) – irupaththu nAlAyirappadi (24,000).

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, after that, based on nampiLLai’s order, periyavAchchAn piLLai divined a vyAkyAnam that is three times bigger than the one said in previous pAsuram (onbadhinAyirappadi vyAkyAnam of nanjeeyar).

nampiLLai thammudaiya nal aruLAl Eviyida – Being one who enriches the sampradhAyam, who is glorified as as ‘kAruNyapUrNam kalivairidhAsam [nampiLLai thaniyan]’ (being full of kindness, having the name of thirukkalikanRi dhAsar dhAsyam nAmam nampiLLai), being a krupAmAthra prasannAchAryar (teaches purely based on looking at the pitiable state of those sentient who are interested in learning and following), that is nampiLLai,

being interested only in being beneficial to others, with his grace as said in ‘koLvadhilaiyAgiya kuLirndha aruL thAn [SrI vachana bhUshaNam thaniyan]’, asked him to do a vyAkyAnam for thiruvAimozhi; as per that, based on the precept that is only due to grace, (periyavAchchAn piLLai) thought of it as ‘kriyathAm ithi [SrI rAmAyaNam AraNya kAndam – 15.7]’ (it shall be built), and as ‘kUvip paNi koLLAy [thiruvAimozhi 8.5.7]’ (call me in front of you and divine your acceptance of my servitude),

periyavachan-pillaiperiyavAchchAn piLLAi

pin periyavAchchAn piLLAi – after such a command, as said in ‘paraVanasmi [SrI rAmAyaNam AraNya kANdam 15.7](adiyen dhAsa bhUthan), being a servant of that one,

adhanAl – based on the command of the AchAryan – by this it distinguishes him from naduvil thiruveedhip piLLai bhattar, and vadakkuth thiruveedhip piLLai who wrote vyAkyAams on their own accord (after listening to kAlakshEpams of nampiLLai).

adhanAl inbA varu paththi mARan maRaip poruLai – If what is desired to be done very much is decreed to be done, then one would rush for it. For thiruvAimozhi too which is ‘pAlOdu amudhanna Ayiram [thiruvAimozhi 8.6.11]’ (being most enjoyable like the mix of milk and nectar/food), such a decree was made for doing vyAkyAnam. That is why he authored vyAkyAnam for thiruvAimozhi that was created by the devotion instigated by emperumAn (that is, inbA varu paththi mARan maRaip poruLaich chonnadhu).

inbA varu paththi – The matter (emperumAn) to think about is sweet, as can be said as ‘susukham [srI bhagavath gIthA 9.2]’ (pleasant/sweet to follow in action), the devotion (bhakthi) is being of unlimited happiness, AzhvAr who is apt (prApthar) and respected/confidential (Apthar), by the force of overflowing devotion like a flooding river, divined thiruvAimozhi which is thamizh vEdham, and periyavAchchAn piLLai divined its meanings as a vyAkyAnam for it.

irupaththu nAlAyiram – is the meanings of thiruvAimozhi of paththi (devotion) mARan.

Like saying ‘kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11]’ (having uncontrollable love that is nammAzhvAr of AzhvAr thirunagari), since this came due to ‘inbA varu paththi’ (grace through which the devotion came), it incarnated as ‘bhakthAmrutham [thiruvAimozhi thaniyan]’ (as nectar for devotees). In this way, the unbounded sweetness that is the meanings of mARan‘s thiruvAimozhi, is of twenty four thousand.

As said in ‘chathurvimsathsahasrANi SlOkAnAm ukthavAn rushi: [SrI rAmAyaNam bAla kANdam – 4.2]’ (rushi divined it having twenty four thousand slOkas), the count of one that is best of ithihAsams, that is, SrI rAmAyaNam, is how periyavAchchAn piLLai divined his vyAkyAnam.

inbA varu paththi mARan maRaip poruLai – As said in ‘irAmAyaNam ennum paththi veLLAm [rAmAnusa nURRanthAdhi – 37]’ (~ flood of devotion that is rAmAyaNam), is how this (thiruvAimozhi) is also of flood of devotion. So its vyAkyAnam is also formed in the same way (of count).

‘SrI rAmAyaNam enRum thiruvAimozhi enRum iraNdu mahA prabandhangaL uNdu’ (there are two great prabandhams named SrI rAmAyaNam and thiruvAimozhi) – is how these two are said as equivalent isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.4 – thEvum epporuLum

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

Full series >> Second Centum >> Second decad

Previous pAsuram

rajasuya-yaga

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr says “since there is no one other than emperumAn who has matching beauty/tenderness of the flower and the predominance to accept worship, he alone is the sarvESvaran (supreme controller)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says none has predominance to accept worship like him (bhagavAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram – AzhwAr says emperumAn is the ISwara due to his tender nature and his predominance.

pAsuram

தேவும் எப் பொருளும் படைக்கப்
பூவில் நான்முகனைப் படைத்த
தேவன் எம் பெருமானுக்கு அல்லால்
பூவும் பூசனையும் தகுமே?

thEvum ep poruLum padaikkap
pUvil nAnmuganaip padaiththa
thEvan emperumAnukku allAl
pUvum pUsanaiyum thagumE

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

thEvum –  the celestial beings
epporuLum – all beings starting with the human beings
padaikka – to create
pUvil – in the lotus flower positioned in his navel
nAnmuganai – chathur muka brahmA (four headed brahmA)
padaiththa – one who created
thEvan – dhEva (supreme God)
emperumAn – my master
allAl – if not (for him)
pUvum – offerings such as flower
pUsanaiyum – ArAdhana upachAram (worshiping and attending)
thagumE – does it fit? It does not.

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

Would worshiping and attending, offerings such as flowers be a fit for anyone other than emperumAn who created four headed brahmA in the lotus flower positioned in his navel in order to create celestial beings, human beings and all other types of beings?

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

  • thEvum epporuLum padaikkap pUvil nAnmukanaip padaiththa – To create celestial beings and all other entities, emperumAn created four headed brahmA in the lotus flower in his navel (like 4 flowers in a flower).
  • thEvan – dhEva – The word dhEva has many meanings in samskrutham. a) Majesty due to creating brahmA, b) one who does creation as a sport (effortlessly), c) one who is radiant due to his beauty etc.
  • emperumAnukku allAl – if not for emperumAn who overwhelmed me through great favours such as creation [Only through creation, a bound soul gets an opportunity to reach emperumAn] and through those (supreme) qualities which make him the creator
  • pUvum pUsanaiyum thagumE – For the one with matted hair, flowers are not applicable;  worshiping does not fit for one who begs for alms. Flowers are to be offered to one who is tender natured; worshiping befits the one who is predominant; AzhwAr says that except for emperumAn, no one else is qualified to accept worship.  In mahAbhAratham, during rAjasUya yAgam, bhIshma explains emperumAn‘s supremacy and concludes in the end to pANdavas “yaScha dhEvO mayA dhrushta: purA padhmAyathEkshaNa: | sa Esha pruthudhIrgAkshas sambandhI thE janArdhana: ||”  (The lotus-eyed lord (krishNa) who is explained in Sruthi as supreme has now appeared as your father’s sister’s son). But when sahadhEva (one among the pANdavas) declared “archyamarchchithumichchAmas sarvE sammanthumarhatha” (We consider krishNa as worshipable – you (those who are in this assembly) are capable of acknowledging his glories to facilitate his worship); hearing this vow, the celestial beings rained flowers on sahadhEva in joy. From this we can understand that, vairAgyam [sahadhEva declaring krishNa as worshippable and encouraging others to accept that] is more important than gyAnam [bhIshma merely highlighting krishNa’s supremacy].

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