Daily Archives: March 19, 2016

thiruvAimozhi – 2.5.4 – epporuLum thAnAy

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Full series >> Second Centum >> Fifth decad

Previous pAsuram

aarAvamuthan-2ArAvamudhan – thirukkudanthai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr says “emperumAn who united with me has unlimited sweetness which can be enjoyed every moment forever” and becomes delighted.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “such unlimited sweet emperumAn became steady after entering my heart”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram – When asked “Why are you repeating the same thing (beauty of emperumAn) several times?” AzhwAr says “I will stop. But could you make emperumAn remain the same way always?”

pAsuram

எப் பொருளும் தான் ஆய் மரகதக் குன்றம் ஒக்கும்
அப்பொழுதைத் தாமரைப்பூக் கண் பாதம் கை கமலம்
எப்பொழுதும் நாள் திங்கள் ஆண்டு ஊழி ஊழிதொறும்
அப்பொழுதைக்கு அப்பொழுது என் ஆரா அமுதமே

ep poruLum thAn Ay maradhagak kunRam okkum
appozhudhaith thAmaraippUk kaN pAdham kai kamalam
eppozhudhum nAL thingaL ANdu Uzhi Uzhi thoRum
appozhudhaikku appozhudhu en ArA amudhamE

Listen

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

eppozhudhum – all moments
ennAL – all days
eththingaL – all months
evvANdu – all years
evvUzhi Uzhi thoRum – all yuga cycles
appozhudhaikku appozhudhu – every such moment
en – being united with me
ArA – unquenchable
amudham – nectar

Due to the pleasure acquired by that,
epporuLum – all objects
thAnAy – feeling satisfied for being the AthmA of everything
maradhagak kunRam okkum – having greatness (in height), complexion and strength like an emerald mountain
appozhudhai – freshly blossomed
thAmaraip pU – like a lotus flower
kaN – eyes
appozhudhaik kamala – freshly blossomed lotus flower like
pAdham – divine feet
kai – divine hands acquired freshness

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

emperumAn who is like nectar which will tempt to be consumed again and again, united with me every moment, day, month, year and yuga cycle; due to the pleasure acquired by that, he was satisfied by being the in-dwelling soul of every entity and became like an emerald mountain having greatness, complexion and strength; his freshly blossomed lotus like eyes, freshly blossomed lotus like feet and hands acquired freshness.

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

  • epporuLum thAnAybhagavAn is the prakAri (Entity) and all other entities are prakAra (form/attribute) to him and thus all entities are contained in bhagavAn. Is he getting affected by an entity which he has no control over? [No, he is getting affected by AzhwAr who is well within his control, as are all other entities]
  • maradhagak kunRam okkum – Previous term (epporuLum thAnAy) explains generally that everything is sustained by bhagavAn and everything is his body; here – his specific divine form is explained. In previous pAsuramminnum sudar“, AzhwAr explained the radiance acquired by bhagavAn after uniting with him; here, AzhwAr explains the divine/distinct form/body which is the abode for that radiance.
  • appozhudhai – Here AzhwAr is repenting for showing lotus flower asan  example previously. If we just compare with lotus flower, even dry flower may be thought about. Here he is emphasising that it is freshly blossomed lotus flower.
  • kaN pAdhamkAN – eyes which induce the relationship with him; pAdham – divine feet – when the relationship is realised, this is where the focus would be.
  • kai kamalam – (hands) became fresh when they came in contact with AzhwAr. All of these will resemble freshly blossomed lotus flower.
  • eppozhudum – momentary joyful experience, joyful experience for a day, joyful experience for a month, joyful experience for a year, joyful experience kalpa (day of brahmA) after kalpa. Even if one enjoys emperumAn forever, as said previously, emperumAn is like nectar which cannot be consumed just once; we would want to consume him again and again. The experience of one moment is unlike the experience next moment. It is not just the experience of oneself which is acquired based on the change in time, place etc., based on the knowledge of the one who is experiencing; here, emperumAn himself looks new/fresh every moment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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pUrva dhinacharyA – 6

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SlOkam 6

Mrunalathanthu santhana samsthana dhavaladhvisha |
Sobhitham yajnasuthrena nabhibhinbha sanbhina ||

Word to word meaning

  • Mrunalathanthu santhana samsthana dhavaladhvisha – glittering  white like the continuous  thread in the fibrous root of lotus,
  • nabhibhinbha sanbhina – possessing the circle shaped navel,
  • yajnasuthrena – by the sacred thread (yajnasutram), _
  • Sobhitham – adorned by…

Commentary

In this Sloka, he describes the sacred thread (yajnopaveeta) adorned over  the chest.  Dattatreya says that the white sacred thread must be prepared with fresh cotton.  Medhathiti, a learned commentator on Manusmriti, also says that saints must have teeth, jalapavitra (water strainer) and sacred thread – all the three to be always maintained in  pure white form. Maharishis say that the following are different names  of sacred thread: upavitham (Invested with the sacred thread), brahmasutra (sacred thread worn over the shoulder), sutram (thread), yajnopaveetham (sacred thread) and devalakshyam (brahmanical cord). – the singular word denotes that saint’s sacred thread is a combination  of three  strings. The sages Vyasa and Bharathwaja  stipulated one thread  for sanyasi, for brahmachari  also only one thread  attached with a piece of deer skin and for the house holder (grahastha) and a religious hermit (vanaprasthan) who lives with his wife and doing penance in the forest, there has to be  another thread in the form of  upper garment,  in addition to two threads; so in total three threads  have to be adorned.  It is to be  noted that Maharishis say that one whose  thread extends only up to upper part of navel will have  short lifespan; one whose  thread  extends below the navel, will lose his acquired powers.  Hence, knowledgeable person will have  the thread just up to navel.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-6/

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pUrva dhinacharyA – 5

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SlOkam 5

Amlana  komalakaram athamra vimalambaram |
Apeenavipuloraskam ajanubhujabhushanam ||

Word to word meaning

  • Amlana  komalakaram  – His divya mangala vigraha is like the unwithered  flower,
  • athamra vimalambaram – dressing thick red with pure cloth of saffron,
  • Apeenavipula uraskam  – with great widely extended chest,
  • ajanubhujabhushanam  hands extended upon knee, like jewel for the body……..

Commentary

In this Sloka, Erumbiappa experiences the softness of divya mangala vigraha of Mamunigal and suitable cloth for sainthood and other beauties of body. The flower is softer than a Mimosa flower. In the above Sloka, it is said that the feet is so soft and in this Sloka, the divya mangala vigraha is also soft.  Mamunigal is the reincarnation of Tiruvananthalwan.  Some say that amlana means Mimosa flower. The clothes suitable for a saint will be in red colour. Like milky ocean, Mamunigal’s Divya Mangala Vigraha is pure white and the red coloured clothes enrich beauty further. Apeenavipuloraskam – the nature of Uttama Purusha is to possess raised chest widely extended. ajanubhujabhushanam  – Here it is mentioned that he possesses  lengthy hands that extend up to his knee which is true.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-5/

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pUrva dhinacharyA – 4

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SlOkam 4

Parswathaha  Pani Padmabhyam Parigrahya bhavat priyayow |
Vinyasntham sanairangree mruthulow medhineethale ||

Word to word meaning

  • priyayow  – worthy acharyas like Koil Annan and his brother,
  • bhavat – of him [Mamunigal],
  • Parswathaha  – on both sides,
  • Pani Padmabhyam  – by the lotus like hands,
  • Parigrahya – clutched,
  • mruthulow – delicate, angree – feet,
  • medhineethale – in this earth, sanaihi – slowly,
  • Vinyasntham …. – put down…..

Commentary

In this Sloka, Erumbiappa magnifies Mamunigal who was approching him. Mamunigal stands by the three practices:  knowing that Acharya is the Chief, definitely He is the only means and servitude to him. Hence, Acharya Koil Annan, otherwise called Varada Narayana Guru and his brother Srinvasa Guru became loveable to Mamunigal.  By chastity and beauty, his hands are like lotus. Parigrahya means with love, Mamunigal clutched them. That means  he is not thinking that he is great and his disciples are low,  but with his blemish less character, he got hold of all of them.

Here, a question arises that if he had got hold of the disciples by his hands, he may not able to hold Trithandam? And it is a rule that saints should always hold the Trithandam. In Sri Pancharatra Tatvasagara Samhita, it is said that a saint must always hold the Trithandam, which is the image of Vishnu. In Vishnu Smrithi, it is said that a saint till the end of his life must always hold Yajnopaveetham, Trithandam, a water-pot, jalapavithram, a pudenda (kowpeenam) and a cord worn round the loins (arai nan). The answer is as follows: In the case of a fully knowledgeable saint, on a particularly cause and in a particular time, there is no fault in not holding Trithandam. One can notice the words of  Krathu, it is said that a saint who indulges in meditation, has good character, has thorough inquisitiveness, inherent knowledge, absence of desires, a dharma of saint and the power of controlling the world, there is no need to hold the Trithandam and so on. Further, visiting the temple is only with humble prostration of body like a stick in the earth. When prostrating on the earth, the two legs put together and two hands jointly worships i.e. called Namaskaram.  In such action, there is no possibility to hold the Trithandam at that time. Hence, there is no harm in not holding Trithandam when one visits the temple.  When one worships with folded hands without having anything in the midst of hands, there is no possibility of holding Trithandam. Hence, a saint must hold Trithandam which is a general rule, but it is exempted during the time of prostrating in the temple.

Medhineethale angree vinyasntham – Here instead of bhumithale, medhineethale is mentioned. When Vishnu destroyed the demons of Madhukaitaparas, their flesh touched the earth and hence earth is called medhinee. The earth which lost its purity by that gained the purity by the feet of Mamunigal.  Periyalwar also says in his Prabandham Periyalwar Tirumozhi (4.4.6) that the dust at the feet of devotees of Bhagavan touched the earth which gained by its prosperity.

Translation by Dr M Varadarajan

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-4/

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