Daily Archives: March 8, 2016

Sriranga gadhyam – 3rd chUrNai

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

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avathArikai (Introduction)

Having surrendered to bhagavAn in the previous chUrNai, bhagavadh SrI rAmAnuja, now prays to him for granting kainkaryam (dhAsyarasam). But he had already prayed for kainkaryam in the first chUrNai (nithya kinkarO bhavAni). In the second chUrNai, in order to get that kainkaryam, he had surrendered to him (SaraNam aham prapadhyE). Why then pray for kainkaryam yet again? He feels that he has nothing in his hand and what he has asked for is so humongous. However, he has deep faith (mahAviSvAsam) in bhagavAn that he would grant him his wish. Keeping that deep faith in him, he prays for kainkaryam since he has merely mentioned that he has surrendered to bhagavAn (without knowing its full meaning). First the chUrNai:

Evam avasthithsayApi arthithva mAthrENa parama kAruNikO
bhagavAn svAnubhava prIthyA upanItha – aikAnthikAthyanthika nithya
kainkaryaikarathirUpa nithyadhAsyam dhAsyathIthi viSvAsa
pUrvakam bhagavantham nithya kinkarathAm prArthayE II

Explanatory Notes

Evam avasthithasyApiEvam – thus; avasthithasyApi – even if obeying or following. SrI rAmAnuja says that he has merely mentioned that he has surrendered, without knowing the deeper meanings of the action. Even for such a person…..

arthithva mAthrENaarththva – having prayed for; mAthrENa – only. SrI rAmAnuja further says that he has yet not overcome desires in those which are hurdles in reaching bhagavAn (here the reference is to the five sensory perceptions) and he does not have the strong urge in carrying out kainkaryam to bhagavAn. But he merely has desire for kainkaryam and prays for it.

parama kAruNikO bhagavAnparama – very highly; kAruNikO – with mercy; bhagavAn – lord. bhagavAn looks at the mundane (worldly) sufferings of SrI rAmAnuja. Not only does he have mercy towards his ASrithars (followers), he also has the gyAna, Sakthi etc (knowledge, strength etc) to remove the sadness in his ASrithars. Since he has parama karuNai (he is full of mercy) and he is bhagavAn (having gyAna, bala, aiSvarya, vIrya, Sakthi, thEjas) he has all the qualities to provide succour to the suffering jIvAthmA. Hence SrI rAmAnuja prays to him for ……

svAnubhava prIthyOpanItha aikAnthika Athyanthika nithya kainkarya rathi rUpasva – self; anubhava – experience; prIthi – love; upanItha – initiated ; aikAnthika – of one end ; Athyanthika – without an end; nithya – permanent; kainkarya – service; rathi – affection; rUpa – form.  SrI rAmAnuja prays for a unique form. What is this form? With the love that has been initiated in him after experiencing bhagavAn, he wants that love to propel him into carrying out highly focused, endless, permanent kainkaryam. This love should take a form of desire to do kainkaryam and he wants that desire to be his form.

nithya dhAsyam dhAsyathIthinithya – forever; dhAsyam – servitude; dhAsyathIthi – to grant. He prays to bhagavAn to grant him kainkaryam till his AthmA lasts (i.e. for ever).

viSvAsa pUrvakamviSvAsa – strong belief; pUrvakam – as prelude. SrI rAmAnuja affirms that he has very strong belief in bhagavAn, and with that belief as prelude, he is praying for…..

bhagavantham nithya kinkarathAm prArththayE – bhagavantham – to bhagavAn; nithya kinkarathAm – permanent kainkaryam; prArthayE – pray for. SrI rAmAnuja affirms his belief in bhagavAn and prays to him to grant him permanent kainkaryam. He is calling him bhagavAn because he has all the qualities required of bhagavAn (gyAna, bala, aiSvarya, vIrya, Sakthi, thEjas) and since he is bhagavAn, he can grant him his wish.

That brings us to the end of the third chUrNai. We shall now proceed to the 4th and 5th chUrNais.

Translation by krishNa rAmAnujadhAsan.

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thiruvAimozhi – 2.4.5 – ivaL irAp pagal

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – parAnkuSa nAyaki‘s mother censures emperumAn saying “You are not showing your mercy for this girl who is in such grief; is this the nature of your mercy?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother is saying “You are so pure, yet you are like this!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram – parAnkuSa nAyaki‘s mother says that emperumAn is merciless since he is not coming  even after seeing her suffering.

pAsuram

இவள் இராப் பகல் வாய் வெரீத் தன
குவளை ஒண் கண்ண நீர் கொண்டாள் வண்டு
திவளும் தண் அம் துழாய் கொடீர் என
தவள வண்ணர் தகவுகளே?

ivaL irAp pagal vAy verIith thana
kuvaLai oN kaNNa nIr koNdAL vaNdu
thivaLum thaN am thuzhAy kodIr ena
thavaLa vaNNar thagavugaLE

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

ivaL – (such distinct) she
irAp pagal – without distinguishing between day and night
vAy vereei – blabbering (to get thuLasi)

Since she did not get that,
thana – her
kuvaLai – water-lily like
oN – beautiful
kaN – eyes
nIr – sad tears
koNdAL – had
vaNdu – bees
thivaLum – (having drunk honey and) shining (like someone who applied chemicals)
thaN am thuzhAy – divine thuLasi
kodIr – not giving
thavaLa vaNNar – you who is pure natured (towards your devotees)
thagavugaL – qualities such as compassion etc
ena – In what manner they exist?

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

My distinct daughter without distinguishing between day and night was blabbering (to get thuLasi); when she did not get that, her water-lily like beautiful eyes became filled with tears; you, who are pure natured (towards your devotees), are not giving your divinely shining thuLasi which has shining bees; In what manner your qualities such as compassion etc exist?

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

  • ivaL irAp pagal vAy vereei – As said in SrI rAmAyaNam sundhara kANdam 36.44 “anidhras sathatham rAma: supthOpicha narOththama: | sIthEthi madhurAm vANIm vyAharan prathibudhyathE ||” (SrI rAma never sleeps, and even if he sleeps he blabbers the sweet word “sIthA” and wakes up), emperumAn should be the one blabbering your name. nampiLLai gives further explanation of this SlOkam beautifully. anidhras sathatham rAma: – SrI rAma who is having the wealth of being always engaged in nidhrA (deep meditation – yOga nidhrA – thinking about his own beauty since he is so attractive to all others), became sleepless. supthOpi cha – First saying “sathatham anidhra:” (always sleepless) and then saying “supthOpi cha” (if he sleeps) indicates that whether sleeping or awake, he is always thinking about sIthA. narOththama: – best among men means being very attached to his dear lover.
  • irAp pagal – Speaking like this since he [AzhwAr] first spoke in thiruviruththam 1 “poynninRa gyAnamum” (first prabandham first pAsuram).
  • vAy vereei – Not cogent speech (just blabbering); her impressions are from her teacher and she simply repeats the teacher’s words.
  • thana kuvaLai oN kaNNa nIr koNdAL – the eyes which are supposed to have tears of joy are now having tears of sorrow. She is having tears which would normally be seen in the eyes of those who are caught in her glance. Having tears in her water-lily like beautiful eyes.

What should I do? (asks emperumAn)

  • vaNdu thivaLum thaN am thuzhAy kodIr – you are not giving the fresh thuLasi garland from your chest after accepting the dry garland from her who is suffering in separation (you should give). Did you accept the tears of the bees to give them your garland? “thivaLum” means being there, moving around, shining.
  • ena – what are these qualities?
  • thavaLa vaNNar thagavugaLEembAr explains it as parAnkuSa nAyaki saying “You who are pure! Where did your compassion etc go?” bhattar explains it as parAnkuSa nAyaki saying (censuring emperumAn on his lack of compassion) “A few persons like you will be sufficient for weak women to perish”.

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://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org