Daily Archives: March 10, 2016

SrIranga gadhyam – 4th and 5th chUrNais

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

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namperumal

avathArikai (Introduction)

In the previous chUrNai, bhagavadh SrI rAmAnuja had prayed for kainkaryam, with his own words. He wonders whether bhagavAn will hear a non-entity that he is and grant him his wish. Hence he prays using previously stated SlOkams (hymns), from ithihAsam (epics such as SrI rAmAyaNam and mahAbhAratham) recited by great people (rishis). He quotes them since he is not sure as to for what bhagavAn would show consideration and also because he has strong urge and craving for carrying out kainkaryam. Since these are SlOkams, we shall see both chUrNai 4 and chUrNai 5 in this part itself. First, the 4th chUrNai:

thavAnubhUthi sambhUtha prIthikAritha dhAsathAm!
dhEhi mE krupayA nAtha! na jAnE gathimanyathA II

Explanatory Notes

thavAnubhUthi sambhUtha prIthikAritha dhAsathAm dhEhi thava – your; anubhUthi – experience; sambhUtha – proceeding from; prIthi – love; kAritha – caused by; dhAsathAm – servitude; dhEhi – give. Please give the dhAsyarasam (the flavour of servitude) that has been brought about by the love which, in turn, was obtained from experiencing you.

mE – to me, who has nothing other than desire for carrying out kainkaryam.

krupayA nAthakrupaya – please; nAtha – master or protector. I am in a deep state of distress; hence you have to show mercy on me. Also, there is an inevitable (unbreakable) relationship between us – you are the master and protector and I am your subject. All the more reason that you must grant me my wish.

na jAnE gathimanyathA – na jAnE – do not know; gathi – path; anyathA – other. I do not know any other means for reaching you and carrying out kainkaryam to you. Hence you have to give me.

Let us now move on to the 5th chUrNai

sarvAvasthOchithASEsha SEshathaikarathis thava I
bhavEyam puNdarIkAksha! thvamEvaivam kurushva mAm II

sarvAvasthOchithASEsha SEshathaikarathis thava – sarva – all; avasthA – states; uchitha – proper; aSEsha – without leaving anything; SEshathaika – only serving; rathi – desire; thava – your.
You have to enable me to have the desire, for carrying out all kainkaryams, without leaving anything, in all states.

bhavEyam puNdarIkAksha –  bhava – happen; iyam – this; puNadIkAksha – lotus-eyed. Oh lotus-eyed bhagavAn, make this (creating desire in me for carrying out kainkaryam to you) happen. By your mere glance, you have to make me have this desire.

thvamEvaivam kurushva mAm thvam – you; Evam – only; ivam – this; kurushva – make; mAm – to me.

I do not have anything in me and look up to you for having my desires fulfilled. Hence you have to grant me the desire to carry out kainkaryam to you.

We shall now move on to the 6th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.4.7 – uLLuL Avi

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

krishna-bhishma

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – parAnkuSa nAyaki‘s mother speaks about her daughter’s exhaustion and how emperumAn showed his qualities and cheated her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother quotes her daughter saying “Oh one who is readily available to help those who request such help!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – parAnkuSa nAyaki‘s mother says “By showing his qualities, emperumAn cheated my daughter who conceals her heart from everyone and made her call out for him loudly”.

pAsuram

உள் உள் ஆவி உலர்ந்து உலர்ந்து என
வள்ளலே! கண்ணனே! என்னும் பின்னும்
வெள்ள நீர்க் கிடந்தாய் என்னும் என
கள்வி தான் பட்ட வஞ்சனையே

uL uL Avi ularndhu ularndhu ena
vaLLalE! kaNNanE! ennum pinnum
veLLa nIrk kidandhAy! ennum ena
kaLvi thAn patta vanjanaiyE

Listen

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

ena kaLvi – she who has deceit (of concealing the changes of her heart)
thAn patta – the acts of emperumAn which trapped her
vanjanai – the deceptive actions
uL uL – that which is staying inside the heart
Avi – in-dwelling soul (which cannot be dried)
ularndhu ularndhu – became very dry
ena – for me to whom you have given yourself fully
vaLLalE – Oh most generous person!
kaNNanE – Oh krishNa (who is epitome of easily accessibility)
ennum – says
pinnum – further
veLLa nIr – (to readily incarnate) in the ocean filled with water
kidandhAy – Oh one who rested!
ennum – says

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

parAnkuSa nAyaki who is deceptive in hiding the acts of emperumAn which trapped her through his deceitful actions and her AthmA which resides inside her heart became very dry; she calls out “Oh most generous person who has given yourself fully to me! Oh krishNa who is epitome of easily accessibility” and further says “Oh one who rested in the ocean filled with water”. She is saying that emperumAn‘s bed (where he is resting) belongs to her (as his beloved).

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

  • uLLuL Avi – AtmA which bears/holds the heart which is an internal part; Such AthmA (parAnkuSa nAyaki) dried up like a leaf in separation from emperumAn. It is said in bhagavath gIthA 2.24 “achchEdhyOyam adhAhyOyam aklEdhya: aSOshya Eva cha” (AthmA cannot be cut, cannot be burnt, cannot be soaked in water, cannot be dried) – parAnkuSa nAyaki says that even such quality of AthmA is lost (since she (herself) has dried up in separation). Does it mean that her body dried first and then her soul dried later? No – since this is based on intrinsic love for emperumAn and separation from him, first AthmA became dry which reflected in her body later.

Like a thirsty person, swallows camphor block to quench the thirst (parAnkuSa nAyaki, speaks about emperumAn‘s qualities to subdue her suffering),

  • ena vaLLalE kaNNanE ennum – She says “in such condition, you (krishNa) who will present yourself at my disposal (since krishNa presented himself to the cowherd boys and girls)”.
  • pinnum veLLa nIrk kidandhAy ennum – Further, as said  in SrI vishNu dharmam 40th adhyAyam “…thApArthO jalaSAyanam…” (those who are trapped in difficulties, will be relieved from miseries by meditating upon kshIrAbdhi nAthan – one who is resting in the ocean) – you have arrived and mercifully rested in kshIrAbdhi to help me. This posture makes her think that they are in bed together (out of great attachment).
  • ena kaLvi – She is going through much distress by hiding what is happening in her heart!
  • thAn patta – One who said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (I cannot even survive for a moment in separation from sIthA) is without any emotional change and she (parAnkuSa nAyaki) has become so emotionally affected!
  • vanjanai – Big army (kaurava army) loses to small army (pANdava army) by mischief only. Just like he (krishNa) changed day into night, declared “I won’t touch any weapons” and used it (during mahAbhAratha battle), here he deceived parAnkuSa nAyaki.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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