Daily Archives: January 30, 2016

thiruvAimozhi – 2.2.6 – yavarum yAvaiyum

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

Full series >> Second Centum >> Second 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 sixth pAsuram – AzhwAr says bhagavAn alone is the ISwara (controller) since he protects all chith (sentient) and achith (insentient) by keeping them in his stomach (during praLayam – dissolution).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says emperumAn is resting in kshIrArNavam (milk-ocean) to protect his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – since he is the one who helps during difficulties, AzhwAr says that he is the Iswara (controller).

pAsuram

எவரும் யாவையும் எல்லாப் பொருளும்
கவர்வு இன்றித் தன்னுள் ஒடுங்க நின்ற
பவர் கொள் ஞான வெள்ளச் சுடர் மூர்த்தி
அவர் எம் ஆழி அம் பள்ளியாரே

yavarum yAvaiyum ellAp poruLum
kavarvu inRith thannuL odunga ninRa
pavar koL gyAna veLLach chudar mUrththi
avar em Azhi ampaLLiyArE

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

yavarum – all chEthanas (sentient beings)
yAvaiyum – all achEthnas (insentient objects)
ellAp poruLum – all such objects
kavarvinRi – effortlessly
thannuL – within a part of him
odunga – being subdued
ninRa – stayed
pavarkoL – having vastness
gyAnaveLLam – abundance of knowledge
sudar – having it as a glow
mUrthi – one who is the master
avar – that emperumAn who is greater than all
em – being enjoyable for us
am – spectacular
Azhi – in the milk ocean
paLLiyAr – resting there

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

Our lord and master, who effortlessly consumes all objects – chEthanas and achEthanas, and keeps them inside (his stomach) and stays having vast and abundant knowledge as his glow, who is enjoyable for us, is resting in the spectacular milk ocean.  sudar mUrthi can also be explained as vigraham (divine form).

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

  • yavarum yAvaiyum ellAp poruLum – During praLayam, consuming all such entities such as chEthanas (sentient) and achEthanas (insentient) and keeping them in his stomach
  • kavarvinRi – without crushing/troubling them (in his stomach)
  • thannuL odunga ninRa – As explained by mArkaNdEya rishi to yudhishtra in mahAbhAratham AraNya parvam “thadhapaSyam aham sarvam thasya kukshau mahAthmana:” (I have seen inside vishNu’s stomach all movable/immovable objects which are seen here now). It can also be explained as within a small portion of his divine will.
  • pavarkoL gyAnaveLLach chudar mUrthi – Having the vast abundant knowledge that is required to protect them, and having a divine form that manifests his emotions “I am so happy to protect them”.
  • em Azhi am paLLiyArE – Since he is in this samsAram (material realm), he speaks on behalf of all the residents here and says “to protect us, you have descended here and having this kshIrArNavam as a beautiful bed”. It is explained in thamizh nigaNdu (grammar book) “pAyalum paLLiyum pAzhiyum padukkai” (Bed is indicated by the following words pAyal, paLLi, pAzhi). Thus, he is the ISwara (lord and master) because he is the one who helps during difficulties and he is most beautiful.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 59

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

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pAsuram 59

seer vachana bhUdaNaththin semporuLaich chindhai thannAl
thERilumAm vAy koNdu cheppilumAm – AriyargAL
enthanakku nALum inidhAgA ninRadhu aiyO
unthamakku evvinbam uLadhAm                                                          59

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Word by word meaning

AriyargAL – Oh AchAryas!
thERilumAm – knowing/exploring
(sindhai thannAl) – in mind
sem – the beautiful
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram
seer – that is having greatness
cheppilumAm – or reciting
vAi koNdu – using the mouth,
nALum – it is always
inidhu AgA ninRadhu – being very sweet
enRanaku – for me;
aiyO! – alas! (in a happy way)
evvinbam uLadhAm – how sweet is it
unthamakku – for you!

vyAkyAnam

As he (maNavALa mAmunigaL) said in ‘SrI vachana bhUshaNamAm dheivak kuLigai peRROm, pArulagaip ponnulagAp pArkka vallOm [maNavALa mAmunigaL’s divine words on greatness of vachana bhUshaNam – yathIndhra pravaNa prabhAvam – page 72]’ (~ Got divine pill that is SrI vachana bhUshaNam, we can see this world as the other world),

by his extreme mercy advised others and corrected even sathkAra yOgyar (proper to prostrate in front of them and treat them well) and sahavAsa yOgyar (proper to mingle with them), and now he is addressing AchAryas who are sadhAnubhava yOgyar (proper to be discussing divine experiences with them, and be with them all the time) who without expecting anything in return had corrected many, he is enjoying with them the sweetness of SrI vachana bhUshaNam.

{These are three types of SrIvaishNavas explained in the text of vArththA mAlai, etc.).

Or, he is divining his addressing to those who heard him and reformed, as ‘AriyargAL’, with respect.

As divined in ‘Odha valla pirAkkaL nammai ALudaiyArgaL paNdE [thiruvAimozhi 9.1.11]’ (those who can learn this decad of thiruvAimozhi are swamis who got me as their servant long ago itself (paNdE (long ago itself) here implies that in some previous birth they would have started getting eligibility to learn this, and they are my master from that birth itself)), and ‘AriyargAL kURum [upadhEsa raththina mAlai – 37]’ (like how emperumAnAr addressed the AchAryas of later generations to teach to those who like to learn and follow), he divines his disciples and disciples’ disciples as ‘mathguru (my AchAryar)’, and ‘nam iRaiyavar’ (our lord);

mamunigal-srirangammaNavALa mAmunigaL with his prime disciples (ashtadhik gajangaL) at his lotus feet

seer vachana bhUdaNaththin sem poruLai – While it is deep and hard to understand for others, it is ‘semporuL’ direct and beautiful for him.

sem poruLaich chindhai thannAL thERilumAm vAi kONdu cheppilumAm – whether exploring in mind or reciting by mouth; there is no compulsion in this. Even if it is recited for some unspecific reason, it would be always sweet in new ways.

Since it is ‘sArArtha sanghraham [Sri vachana bhUshaNam thaniyan]’ (It is short form of essence of vEdham), it would be sweet for the mind that explores it.

Since it is ‘mahArasa vAkyajAtham [Sri vachana bhUshaNam thaniyan]’ (~very sweet for the words), so it would be sweet for reciting it.

He (maNavALa mAmunigaL) is stealing and enjoying this as said in ‘manaththAlum vAyAlum [thiruvAimozhi thaniyan](by mind and by mouth).

Only to those people in earlier pAsurams does he have to command saying ‘you learn it!, you say it!’. He had to say ‘kaRRu adhanukkAm nilaiyil nillum [upadhESa raththina mAlai – 56]’ (learn SrI vachana bhUshaNam and follow it), and ‘sindhai thannAl kallAdhadhu ennO kavarndhu [upadhESa raththina mAlai – 57] (wonder why you would not learn and follow SrI vachana bhUshaNam).

For him (mAmunigaL), unlike for them (previously mentioned persons), it is being paLLamadai (~ low lying area where water would easily flow to, and so it would be good for that area – for him this is being sweet to learn and recite).

AriyargAL enRanakku nALum inidhaAgA ninRadhaiyO – Like saying ‘senchoR kavigAL [thiruvAimozhi 10.7.1]’ (Oh the poets of sweet words!), he (maNavALa mAmunigaL) is saying – Oh AchAryas who are there for this sweet experience;

enthanakku nALum inidhAga ninRadhu – (enthanakku: for me) – unlike you all who are of high knowledge, for adiyEn who is having very little knowledge like said in ‘adiyEn siRiya gyAnaththan [thiruvAimozhi 1.5.7]’ (me having little knowledge);

(nALum inidhAga ninRadhu) – As said in ‘appozhudhaikku appozhudhu en ArAvamudhamE [thiruvAimozhi 2.5.4]’ (~ at all times every time You are the ever tasty nectar), the essence of nammAzhvAr’s nectar of words as said in ‘thoNdarkku amudhu [thiruvAimozhi 9.4.9]’ (nectar for devotees), is vachana bhUshaNam, and it is fresh/new everyday, and of unlimited sweetness;

As said in ‘vidhi vAykkinRu kAppAr Ar [thiruvAimozhi 5.1.1]’ (who is there to stop the grace of emperumAn that is coming to me), the pAsuram comes out of extreme happiness.

AriyargAL unthamakku evvinbam uLadhAm – Due to it being a great experience, how much happiness would you get, you who enjoy only that?

The happiness that is there (SrIvaikuNtam – which is described as having ultimate bliss), is experienced due to this for him right here;

Isn’t that ‘inbamigu viNNAdu [upadhESa raththina mAlai – 60]’ (SrIvaikuNtam a place full of happiness)?

unthamakku evvinbam uLadhAm – Like the quantum of happiness for my (small) level, would you not be having the quantum of happiness for your (esteemed) level?

Like said in ‘vaidhEhi ramasE kaSchith chithrakUtE mayA saha [SrI rAmAyaNAm – ayOdhyA kANdam 94.18]’ (Oh, seethA! Are you happy with me on this chithrakUta mountain, seeing various things that are sweet to your thoughts, words, and temperament?),

maNavALa mAmunigaL sees the disciples with liking, as said in ‘sishyanaik kaNdAL abhimatha vishayaththaik kaNdAR pOlE [SrI vachana bhUshaNam – 243] (Seeing a disciple is to be felt like seeing a desired object), and enjoying the sweetness of that experience of SrI vachana bhUshaNam with them, as well.

This SrI vachana bhUshaNam is like thiruvAimozhi’s ‘enganE sollinum inbam payakkum [thiruvAimozhi 7.9.11](~ in whichever way it is recited, it would create happiness in you);

By this, the divine experience due to unlimited excess of sweetness of SrI vachana bhUshaNam is spoken about.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

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