Daily Archives: February 9, 2016

thiruvAimozhi – 2.2.11 – Eththa Ezhulagum

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Previous pAsuram

azhwar-pagal-paththu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that those who learn this pAsuram with meanings clearly, will not have the misunderstandings such as “emperumAn is not supreme”, “other dhEvathAs are supreme” etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains elimination of all doubts as the result of (learning) this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end, AzhwArsays that for those who know/recite this decad, they do not have the defect of considering other dhEvathAs as supreme.

pAsuram

ஏத்த ஏழ் உலகும் கொண்ட கோலக்
கூத்தனைக் குருகூர்ச் சடகோபன் சொல்
வாய்த்த ஆயிரத்துள் இவை பத்துடன்
ஏத்த வல்லவர்க்கு இல்லை ஓர் ஊனமே

Eththa Ezh ulagum koNda kOlak
kUththanaik kurukUrch chatakOpan sol
vAyththa AyiraththuL ivai paththudan
Eththa vallavarkku illai Or UnamE

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

Eththa – having the glorification by the residents of the world as water that helps him grow
Ezhulagum – all worlds
koNda – measured and accepted
kOlam – bodily beauty
kUththanai – measuring as a talented dancer will dance effortlessly
kurukUrch chatakOpan – nammAzhwAr
sol – mercifully spoken
vAyththa – rare/unexpected gain (for the universe)
ivai paththu – these 10 pAsurams
udan – accepting (the meanings)
Eththa – speaking in the form of praise
vallavarkku – those who are capable
Or Unam – defects (considering other dhEvathAs as great, considering them as equal to emperumAn or considering emperumAn to be lower than they)
illai – not present

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

These 10 pAsurams are mercifully blessed by AzhwAr as most rare/unexpected gain (for the universe) in glorification of the most beautiful emperumAn who measured all worlds effortlessly like a talented dancer dances. For those who are well versed in this decad (accepting the principles) there is no defect of considering other dhEvathAs as great, considering them as equal to emperumAn or considering emperumAn to be lower than they.

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

  • Eththa Ezhulagum koNda – Glorified as in vishNu dharmam “sangaissurANAm …” (groups of dhEvas from the heavenly planets, groups of humans from earth, dwellers from celstial vehicles in the sky glorified thrivikrama. Let such thrivikrama who measured the world be there for my auspiciousness), bhagavAn placed all the worlds under his feet out of happiness of being glorified like that.
  • kOlak kUththanai – When he measured the world, it looked so gracious like a well-talented dancer’s dance. AzhwAr does not desire for getting his kingdom back like indhra – instead, he is simply enjoying the beauty of emperumAn.
  • kurukUrch chatakOpan sol – for trustworthiness, it is said “spoken by so and so”.
  • satakOpan – In comparison to vEdhAntham (which is apaurushEyam – not created by anyone), the greatness of thiruvAimozhi in coming out of AzhwAr‘s mouth.
  • vAyththa Ayiram – Just like the greatness of emperumAn, this prabandham is also great; also explained as, thiruvAimozhi is greater than emperumAn. That is, this thiruvAimozhi explains emperumAn as he is – hence the greatness.
  • ivai paththudan Eththa vallavarkku – For those who can sing this decad, accepting its meanings fully.
  • illai Or UnamE – Defect for the AthmA is considering other dhEvathAs as supreme and not considering the supreme lord to be supreme. Such defects are not present for those who learn this decad.

nampiLLai, gives a brief summary of the whole decad at the end.

In the first pAsuram, the principle explained in this decad is briefly highlighted. From the second pAsuram, emperumAn‘s many qualities such as he being the remover of sorrows, being the one with auspicious qualities, being most tender, being lotus eyed, being the helper in danger, having great abilities to accomplish the unimaginable tasks, being the creator and sustainer, being the annihilator, being the object of praising of those who consider themselves to be supreme – thus establishing his supremacy through various examples and finally declares the result of those who learn this decad and completes the decad.

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 69

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pAsuram 69

nalla maNam uLLadhonRai naNNi iruppadhaRkku
nalla maNam uNdAm nalam adhu pOl – nalla
kuNam udaiyOr thangaLudan kUdi iruppArkkuk
kuNam adhuvEyAm sErththi koNdu.                               69

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Word by word meaning

nalam adhu pOl – Like the nature of how
naNNi iruppadhaRkku – being together with
nalla maNam uLLadhu onRai – some thing having good fragrance
nalla maNam uNdAm – would also get the good fragrance,
kUdi iruppArkku – for those being associated with
nalla kuNam udaiyOr thangaLudan – with those having good qualities
kuNam adhuvEyAm – that good quality only would manifest in them
sErththi koNdu – due to that connection.

vyAkyAnam

He (maNavALa mAmunigaL) divines with examples using two pAsurams, about what would happen due to association with the noble and the opposite type of people who were described in the previous pAsuram.

Out of that, in this pAsuram, it talks about what one would get due to association with noble people, bynalla maNAm’, etc.

nalla maNam – is – one having fragrance that would remove the the bad smell of other things. That is, as said in ‘AmOdhavath kusuma samvalanEna yadhvadhAmOghavAn bhavathi kESAbharOpya gandha: [jIyar nAyanAr vadamozhi mAlai – 69] -> for the hair locks that are having fragrant flowers, its nature of having stale smell due to entanglement would be gone and become fully fragrant like said in ‘maNangaL nARum vAr kuzhalAr [periya thirumozhi – 10.3.4]’ (~those having well set hair that is spreading fragrance).

nalla guNam, etc.For those having association with those having the fragrance like said in ‘naRiya nanmalar [thiruvAimozhi 5.5.11]’ (~ good and fragrant flowers) that is SEshathva gyAnam (knowledge that we are subservient) and having good qualities of knowledge, devotion, steadfastness, etc., – due to the connection of such association, they would get, without any smell of illiteracy, that noble quality only.

It was divined, ‘oru sey niramba neer ninRAl … uRAvudhal theerak kadavadhAy irukkum [SrIvachana bhUshaNam – 260]’ (Like how watering of a paddy field would effect in the neighboring field becoming watery, those having association with those with said qualities, would also get such qualities);

So, by this, it can be concluded that the noble qualities that he gets is due to the association with noble people.

IMG_0025Here, thirupputkuzhi maradhagavalli thAyAr giving fragrance to the flowers

AchchAn piLLai too divined – ‘bhAgavatha samslEsham baghavath samslEshaththaiyum piRappiththu, abhAgavatha vislEshaththaiyum piRappiththu ivanaiyum karaimaram sErththu vidum [?]’ (connection with devotees would create connection with emperumAn, and disconnection with non-devotees, and will get him to the shore (reach the true goal)).

It is said ‘sathsangAdhbhavathi hi sAdhuthA akhilAnAm’ (since he is with the noble people, he is being good to everybody).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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SaraNAgathi gadhyam – chUrNai 19

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periyaperumAL-udayavar

avathArikai (Introduction):

bhagavadh rAmAnuja wonders how suddenly bhagavAn has granted all his wishes. bhagavAn says that it is because he has somehow recited dhvayam. rAmAnuja further asks bhagavAn whether it is that great. bhagavAn responds asking, what does it lack? By merely reciting dhvayam will I get so many benefits asks rAmAnuja. Yes, says bhagavAn, adding that because of that only, he told him in the 18th chUrNai Evam bhUthOsi (you get everything fully). Whatever kainkaryam you would get to do in SrIvaikuNtam, you have been granted the same kainkaryam [here itself] with this physical body of yours, says bhagavAn. rAmAnuja says that this body is enslaved by thApathrayam  (three tormentors that we had seen earlier, AdhyAthmika – physical and mental ailments; Adhibhauthika – ailments caused by animals, demons, human beings etc and Adhidhaivika – ailments due to nature such as heat, cold, storm etc). He further says that “I do not know when it will fall down (leave the samsAram), don’t know how to pass the time till I leave this place and I don’t know where to live”. When there are so many shortcomings, you say that I will have everything fully, laments rAmAnuja. bhagavAn says, “Oh, this is what you say! Hear from me what else you can do” and goes on to reveal these in the 19th chUrNai.

AdhyAthmika – Adhibauthika – Adhidhaivika dhu:kka 
vignagandha rahithasthvam dhvayam arthAnusandhAnEna
saha sadhaivam vakthA yAvachcharIrapAtham athraiva SrIrangE
sukhamAsva II

AdhyAthmika Adhibhauthika Adhidhaivika dhu:kka vigna gandha rahitha:AdhyAthmika – ailment due to AthmA caused by physical and mental issues; Adhibhauthika – ailment due to animals, birds, human beings, demons etc; Adhidhaivika – ailment due to nature, such as summer, winter, rain, storm etc. dhu:kka – sadness; vigna – obstacle; gandha – smell; rahitha: – devoid of.

bhagavAn says that SrI rAmAnuja will not be affected by any of the thApathrayams. Even their smell will not come anywhere near him, assures bhagavAn. rAmAnuja wonders how that is possible when he has this body. That is because that person happens to be….

thvam – you. bhagavAn says that it is “you!!”. When it is you, why should these ailments trouble you, asks bhagavAn. Here the reference is to the fact that bhagavadh rAmAnuja has surrendered himself to bhagavAn and hence these ailments will not trouble such a person. The person who surrenders has given up everything and has held on only to bhagavAn. All the happiness and sadness will no more trouble such a person as he has left everything to bhagavAn. bhagavAn says that he has granted SrI rAmAnuja “Evam bhUthOsi“. You are such a capable person. Once a person surrenders, the time (to reach bhagavAn) starts contracting; karma starts diminishing; he looks forward to being with bhagavAn very soon. Hence one need not bother about these ailments at all. SrI rAmAnuja says that even if that be so, how should be spend his time? bhagavAn responds…

dhvayamarthAnusandhAnEna sahadhvayam – the twin sentences; artham – meaning; anusandhAnEna – keep meditating/saying; saha – with.

bhagavAn tells bhagavadh rAmAnuja to keep repeating dhvayam continuously, with the meanings of the words. Keeping aside all relationships with people here, without getting involved in samsAram, praying for kainkaryam to bhagavAn, for a person who surrenders himself to SrIman nArAyanan, the only companion is dhvayam and he should keep repeating it, knowing fully, its meaning. Earlier, in order to grant him his wishes, bhagavAn had told SrI rAmAnuja that it was sufficient for him to have somehow recited dhvayam. But now, he is asking rAmAnuja to recite dhvayam knowing its meaning. Why such a difference? This is because, to get bhagavAn’s recognition, it is enough to recite it. But here, the need is different. rAmAnuja now wants to know how to spend the rest of his life. For this, bhagavAn tells him to recite dhvayam, but knowing fully well, its meaning. rAmAnuja wants to know how often he has to say dhvayam

sadhaivam vakthasadhA – always; Evam – like this; vaktha – say.

SrI rAmAnuja had surrendered to bhagavAn in three ways – (1) his way (as performed in gadhyam); (2) following the way of preceptors; (3) the way mentioned in ithihAsam (epics). We have seen these in 6th to 8th chUrNais. Of these three, bhagavAn is pleased with the way SrI rAmAnuja had surrendered in gadhyam and asks him to recite it in this way itself, always. vaktha – it is not enough to say it within oneself, in one’s mind or heart; it should be recited verbally because it is so sweet and enjoyable. Since SaraNAgathi gadhyam already contains the meaning of dhvayam, saying gadhyam is like saying dhvayam with all its meanings. But then why should it be said always? Is it not enough to say it once? bhagavAn himself, in rAmAvathAram, says that one should surrender once (sakrudhEva – only once). So why say it repeatedly? Living in this samsAram, we keep thinking of other paths to attain bhagavAn (upAyAntharam) and keep thinking of other benefits to ask of him (prayOjanAntharam). To ward off these evils, bhagavAn tells SrI rAmAnuja to  recite dhvayam, sadhA. Moreover, for the person living in samsAram, there is connection with both prakruthi (primordial matter) and with bhagavAn. While prakruthi connection will push us into worldly matters (prayOjanAntharam) leading to surrendering to the five senses, bhagavAth connection will make us realise our svarUpam and act accordingly. However, Sri rAmAnuja has now surrendered to bhagavAn; thus he need not fear about prakruthi. Since full-time kainkaryam will have to wait till he reaches SrIvaikuNtam, bhagavAn ordains him to recite dhvayam “sadhA” (always). SrI rAmAnuja now desires to know as to until when he should recite dhvayam. bhagavAn says…

yAvachchareerapAtham – yAvath – until; Sareera – body; pAtha – falls.

SrI rAmAnuja is not asking this question (until when?) seen in the previous verse because he is trying to attain bhagavAn through some other path (karma etc yOgam). He knows very well, as reiterated by nammAzhwAr that bhagavAn will grant mOksham (SrIvaikuNtam) when death occurs (thiruvAimozhi 9.10.5). He asks because of his craving for reaching mOksham (SrIvaikuNtam) and the apparent lengthy waiting time between the day of surrendering and the day of liberation. It is due to this that he compels bhagavAn. bhagavAn says he has to keep reciting dhvayam until the body falls down. rAmAnuja accepts it but says that he finds it difficult to stay in this samsAram (the materialistic realm) that breeds only ignorance. Having been told to recite dhvayam until the body falls down, rAmAnuja implores bhagavAn to also show him the place where he should stay. bhagavAn tells him that he need not stay in samsAram. Relieved, rAmAnuja asks him whether he is granting him SrIvaikuNtam immediately. bhagavAn says that it is not time yet for him to come to SrIvaikuNtam and at the same time, he need not stay in samsAram. Instead, he can stay in………

athraiva SrIrangE sukhamAsvaathra – here; Eva – only; SrIrangE – in SrIrangam; sukhamAsva – stay with happiness.

bhagavAn says that SrI rAmAnuja can stay in a place which is not part of samsAram as it is not touched by its ignorance. it is not a part of SrIvaikuNtam too as there are  times when it is touched by sadness prevalent in samsAram. rAmAnuja wants to know which place it is and bhagavAn tells him to stay comfortably in SrIrangam. It is neither a part of leelA vibhUthi nor a part of nithya vibhUthi but it is his third vibhUthi, also known as bhUlOka vaikuNtam (SrivaikuNtam on earth). People living here are different from samsAris as well as from nithya/mukthAthmAs. This is the right place for SrI rAmAnuja, says bhagavAn. It is a place which is incomparable to either of the two other vibhUthis (leelA and nithya). He adds, for someone who is living with this inimical body and who has experienced bhagavAn, no one from either of the two other vibhUthis would equal him.  bhagavAn adds that since he has left paramapadham (SrIvaikuNtam) and taken a posture in the temple (at SrIrangam), nothing in either of the two other vibhUthis would equal this SrIrangam. Hence he ordains SrI rAmAnuja to stay in SrIrangam without any shortcoming.

We shall proceed to the 20th chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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