Daily Archives: February 10, 2016

upadhESa raththina mAlai – 70

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

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pAsuram 70

theeya kandham uLLadhonRaich chErndhu iruppadhonRukkuth
theeya kandham ERum thiRam adhu pOl – theeya
kuNam udaiyOr thangaLudan kUdi iruppArkkuk
kuNam adhuvEyAm seRivu koNdu.                                                          70

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Word by word meaning

thiRam adhu pOl – Like of the nature where
chErndhu iruppadhonRukkuth – a thing that is being with
theeya kandham uLLadhu onRai – some thing that is having bad smell
theeya kandham – would get that bad smell
ERum – spread in it,
kUdi iruppArkkuk – for those associated with
theeya kuNam udaiyOr thangaLudan – those having bad qualities,
kuNam adhuvEyAm – only that bad quality would manifest in them
seRivu koNdu – due to that connection.

vyAkyAnam

In this pAsuram he (maNavALa mAmunigaL) is divining about the effect of having association with the opposite type of people who are to be shunned, by saying ‘theeya gandham’, etc.

That is, for those things that are near things like garlic that are the habitat for bad smell, their fragrance in them would be gone and the bad smell would get into it every day.

garlic

It would, only due to the connection of being near it, would remove the fragrance of those things without any trace (nalla vAsanaiyaiyum vAsanaiyOdE kUda pOkki), would give its bad smell to it, and would make it same as its own nature.

theeya guNam udaiyOr, etc. – In the same way, those who are associated with bad qualities would also get such bad qualities.

For this too AchchAn piLLai divined ‘avargaLudaiya piNakkaik koNdu abhAgavatha samslEshaththaiyum bhAgavatha vislEshaththaiyum piRappiththum, bhagavath vislEshaththaiyum piRappiththu, ivanaiyum mudiththu vidum [?]’ (based on the association with them (such bad people), it would create connection with non-devotees, disassociation with devotees, and then disassociation with emperumAn, and would then finish him off).

It is said ‘sathAmasEvanAn nithyam asathAm cha nishEvaNAth | ksheeyanthE chAthanasyanthi gyAna vairAgya bhakthaya:’ (for those not being with noble people, and serving the ignoble ones, the knowledge, devotion, and steadfastness would destroy in them) ;

By this, due to association with ignoble ones, qualities like subservience, etc., would be destroyed from the root, and he would be like a non-existent as said in ‘asannEva [thaiththiriya upanishath Anandhavalli – 6]’.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.3 – Unil vAzh

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sita_ram-azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

In the third decad – AzhwAr tells how emperumAn bonded with him after mercifully appearing to uplift him.

Highlights from nanjIyar‘s introduction

In the third decad – After enjoying unlimited bliss of uniting with bhagavAn which cannot be attained by the self-effort of even the most capable and which he got by the unconditional grace of bhagavAn, since he cannot enjoy such blissful experience alone, to enjoy the same in the company of the residents of paramapadham who are most qualified to enjoy emperumAn  he asks “When am I going to reach them?”and completes the decad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the third decad – AzhwAr wanting to explain the divine bliss of the most elegant and tasteful bhagavAn, starts elaborating

  • emperumAn being the giver of all tastes
  • his gratitude towards emperumAn who is tasteful
  • emperumAn‘s affection towards AzhwAr himself
  • his not having any ability to return such favour
  • accepting him by manifesting divine bliss
  • since this union is fitting the true nature (of AthmA), such union being eternal
  • unable to bear oneself in separation due to the great bliss
  • his acquiring such bliss
  • the joy which arose in him due to the variegated experiences with emperumAn
  • his desire to enjoy such experience with the residents of paramapadham who are eternally enjoying such bliss

AzhwAr also explains that such bliss of emperumAn is most enjoyable for the residents of paramapadham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In this decad, AzhwAr explains the union of emperumAn with him, which he greatly craved for in “vAyum thiraiyugaL (thiruvAimozhi 2.1)“.  In between that and this padhigam (decad), emperumAn‘s supremacy was discussed. He saw the greatness of the result he got; only if it was acquired based on his own effort, it will be limited; since it came by the grace of sarvESvaran, it was huge. All different tastes/flavours are present in his experience and there is no equal/greater experience to it.

AzhwAr contemplated who would accompany him in such great experience and found that there was none in this samsAram (material realm). He realizes that those nithyasUris (eternally free) and mukthAthmAs (liberated ones) – both of them residing in paramapadham, who are at par with emperumAn in being prApyam (the result to be accomplished), who constantly enjoy emperumAn and who are leaders in such matters of experiencing emperumAn are the fit company for him and craves to be in their company as said in bhagavath gIthA 10.9 “bOdhayantha: parasparam” (having mutually relishable conversations) in the end.

In “vAyum thiraiyugaL (thiruvAimozhi 2.1)“, while in separation, he took the company of ignorant animals/birds and insentient entities. Here while being overwhelmed with joy of communion with emperumAn, he seeks out the company of the most intelligent nithyasUris.

As explained in SrI rAmAyaNam bAla kANdam 77.26 “rAmasthu sIthayA sArdham…” (The best minded rAma with sIthA, being fully engaged in her, living in her heart always, spent many seasons enjoying with her), SrI rAma and sIthA were enjoying marital bliss for a long time. Before, he was glorified as “being an obedient son, the propagator of righteous principles, worshipped the dhEvathAs etc”. Such perumAL is now behaving like an expert in vAthsyAyana’s kAma SAsthram. The full SlOkam is further elaborated beautifully by nampiLLai to give us the context of AzhwAr‘s emotions towards emperumAn. sIthayA sArdham – Like a lavish prince, he took initiative and enjoyed sIthA who descended from paramapadham with all the freshness/youth; vijahAra – while enjoying like this, he did not apply any restraint in the bliss; bahUn ruthUn – Enjoyed with the appropriate objects matching each season (spring, summer etc); manasvI – He understood sIthA’s heart and fulfilled all her desires; thadhgatha: – just like jAthi (species) and guNam (qualities) are inseparable from an object, SrI rAma mixed with sIthA – like water blending with water; thasyA nithyam hrudhi samarpitha: – Since sIthA fully knows SrI rAma‘s greatness, she too become engrossed in SrI rAma thinking “such great bhagavAn is playing this out; how amazing!” and became very much more attached to him and constantly craved for him. It is this same experience AzhwAr had with emperumAn in this decad.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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