Monthly Archives: April 2016

thiruvAimozhi – 2.7.3 – mAdhavan

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

namperumal-nachiar_serthi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

(mAdhavan) AzhwAr wonders to himself “What is the aspect in me which caused emperumAn to transform me to become a vaishNava and pursue those who are related with me too?” and explains that in this pAsuram.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “emperumAn eliminated all my defects and accepted me just for saying the name mAdhava”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the favours done by emperumAn being partial towards him merely for his (AzhwAr’s) word [of saying mAdhava].

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. Previously AzhwAr said “mA sadhir idhu peRRu” (acquired this great glory); when asked the reason for this, AzhwAr says “unknowingly I had spoken the words the residents of antha:puram (private quarters of the queens)”. bhattar said in SrI guNarathna kOSam 52 “… jAmAthA dhayithasthavEthi bhavathIsambandhadhrushtyA harim paSyEma …” (Oh mother lakshmi! Like the residents of mithilA who loved SrI rAma due to your relationship with him, in the same manner, we who are engaged in your beautiful service too, approach sarvESvaran (lord of all) namperumAL who is called as jAmAthA (azhagiya maNavALan) and who is your lord, look at him, serve him etc. On seeing his joy during those times, we too would feel blissful [This SlOkam is quoted to establish that the residents of antha:puram (those who serve thAyAr) would glorify perumAL].

pAsuram

mAdhavan enRadhE koNdu ennai ini ippAl pattadhu
yAdhavangaLum sEr kodEn enRu en uL pugundhirundhu
thIdhavam kedukkum amudham sendhAmaraikkaN kunRam
kOdhavam il en kannal katti emmAn en gOvindhanE

Listen

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

en – for me
gOvindhan – one who appeared as krishNa
emmAn – one who is my swAmi (lord)
mAdhavan – SrImAn (mAdhava – the lord of lakshmi)
enRadhE – considering that word (which was uttered without heart’s intent) alone
koNdu – having that as the reason
ennai – me (who does not know the difference between different utterings)
ini – after uttering
ippAl pattadhu – for the subsequent times
avangaL – (avam – sin/defect) defects such as avidhyA (ignorance)
yAdhum – completely
sErkodEn – will not let them approach/affect
enRu – vowing that

for that,
en uL – in my heart
pugundhu – entered
irundhu – stayed there without any other thought
thIdhu – vices (which were committed knowingly)
avam – (incidental) vices
kedukkum – destroying
amudham – eternally sweet

due to this union,
sem – reddish
thAmarai – lotus like
kaN – divine eyes
kunRam – letting me experience his well established divine form
kOdhu – the type of defect that arises due to mixing with other objects
avam – the type of defect that arises due to being cooked
il – not having
en kannal katti – sweet like a block of sugar

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

emperumAn who appeared as krishNa for me, who is my lord, considered my uttering (which was uttered without heart’s intent) of “SrImAn” (mAdhava – the lord of SrI mahAlakshmi) alone as the reason and saved me from being approached by defects such as avidhyA (ignorance) after uttering that word; vowing this, he entered into my heart, stayed there without any other thought, being eternally sweet, eliminated all my defects (which were committed knowingly or unknowingly); due to this union, he allowed me to experience his divine reddish lotus-like eyes and well-established divine form like a block of sugar without having any defects (that arise due to mixing with other objects or being cooked).

For bhagavAn, there is no kOdhu (i.e., looking for some effort to do a favour) and avam (doing a favour with selfish motive).

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

  • mAdhavan enRadhE koNdu – For me merely uttering the word “mAdhava“; he considered this itself as a great act of commitment. Considering that “AzhwAr knows the difference between the other names and this name” and treats that as a great thing.
  • ennai – me who does not know the difference between other names of emperumAn and this name.
  • ini – whatever time that is gone cannot be retrieved; the remaining times looked like a short duration for emperumAn. Like a chEthana (jIvAthmA – soul) feels towards bhagavAn after taking refuge of bhagavAn as said in mudhal thiruvandhAdhi 16 “pazhudhE pala pagalum pOyina” (I have wasted all these times), bhagavAn is having that same feeling towards me (AzhwAr) now. This is like how SrI rAma felt in SrI rAmAyaNam kishkinthA kANdam 30.3 “… budhdhvA kAlamathIthancha mumOha …” (SrI rAma fell unconscious thinking about how sugrIva is attached to his sense of enjoyment and the time lost in rescuing sIthA pirAtti).
  • ippAl pattadhu – Lost time is like water that crossed the dam, at least the water that is still there should be preserved.
  • yAdhu avangaLum sEr kodEn enRuemperumAn vowing “I will not let you go through any difficult penance and suffer [to attain me]”. Holding on to upAyAntharams (other means such as karma yOga, gyAna yOga, bhakthi yOga etc) instead of emperumAn himself is like entering into a river with a heavy rock tied on to oneself [it will only drown the individual]. avam – avidhyA (ignorance) etc., that lead to narakam (hell). emperumAn is vowing that he will not let AzhwAr leave him by (a) making him pursue other goals, (b) making him shy away considering himself to be unworthy and (c) letting him pursue other means.
  • enRu – vowing as done in SrI rAmAyaNam sundhara kANdam 29.10 “…Ethath vratham mama” (this is my vow).
  • pugundhu – After vowing, instead of staying away from me, he entered into my heart.
  • irundhu – After entering too, since there may be option to leave, like “sugrIva mahAraja mischievously closed the entrance of the cave in which vAli entered”, emperumAn stood there firmly closing all options to leave.
  • pugundhu irundhu – instead of having AzhwAr try to reach him, emperumAn himself entered AzhwAr’s heart and stayed there firmly.

What did he do after entering?

  • thIdhu avam kedukkum – two explanations:
    • thIdhu – all vices that were knowingly committed before thiruviruththam 1 “poy ninRa gyAnam“, i.e., all vices that were committed before being blessed by emperumAn with true knowledge. avam – all mistakes that were unknowingly committed after acquiring knowledge.  By these two, the hurdles which stop one from attaining bhagavAn are explained.
    • As explained in SrI rAmAyaNam kishkinthA kANdam 33.12 “gOgnE chaiva surApE cha chOrE bhagnavrathE thathA | nishkruthirvihithA sadhbhi: kruthagnE nAsthi nishkruthi: ||” (Atonement is explained by elders for killing cows, consuming liquor, stealing and those who slip in their vows; but there is no atonement explained for those who are ungrateful), thIdhu and avam could indicate those sins/vices that can be atoned and those that cannot be atoned [need to be experienced without fail].

Would he give a bitter medicine to eliminate these?

  • amudham – he eliminated those vices by making me experience his sweetness.
  • sen thAmaraik kaN kunRam – Not sweet just for the tongue, he is sweet/delightful to the eyes as well.
  • kunRam – Having tall/radiant form which shines as if he has eliminated his own defects instead of eliminating AzhwAr‘s defects. As said in SrI rAmAyaNam ayOdhyA kANdam 2.42 “vyasanEshu manushyANAm bhruSam bhavathi dhukkitha:” (He feels the pain of the suffering of lowest of humans) [similarly, any joy acquired for his devotees, he would consider that joy for himself as well].
  • kOdhu avam il en kannal katti – kOdhu – an object getting spoiled after mixing with another object [like if sugar is on its own, it will stay fresh, but when it comes in contact with water, it will start deteriorating]. avam – an object getting spoiled when it is cooked [sugar when gets cooked, will start deteriorating]. In case of bhagavAn [who is explained through this example of sugar], kOdhu – favouring AzhwAr to manifest (show off) his own mercy [it should instead be done to fulfil the natural relationship]; avam – doing it as a help to the jIvAthmA [it should instead be done purely for emperumAn‘s pleasure]. He would be so sweet that one cannot imagine any other sweet object.
  • emmAn – my lord, who won over me fully and made me think that “there is nothing sweeter than him”.
  • en gOvindhanEAzhwAr thinks that krishNAvathAram was done for AzhwAr only. periyAzhwAr thirumozhi 1.7.11 “AtkoLLath thOnRiya Ayar tham kO” (emperumAn who appeared to win over others as the leader of cowherd clan).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 22

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

Full Series

<< previous (nidhiyaip pozhiyum)

Introduction (given by maNavALa mAmunigaL)

Once upon a time some of the dhEvathAs had fought with emperumAn (in support of asura bANa/vANan) and after understanding His greatness had praised Him, and so sarvESvaran had pardoned bANAsura’s mistake; emperumAnAr who praises that emperumAn is my emergency fund, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

bANa, a big asura by his hard penances had attracted rudhran and had kept rudhran in his entrance (as protector), and at that time, in the matter regarding his daughter ushA he had imprisoned anirudhdhan (grandson of krishNan), and so krishNan upon hearing this had come to battle him out, and rudhran came with all his people and fought a big battle with krishNan and after losing he understood the greatness of krishNan and praised Him; and krishNan for their sake forgave pANan; emperumAnAr who worships that krishNan is my storage of wealth for emergency, says amudhanAr.

kArththikaiyAnum kari mukaththAnum kanalum mukkaN
mUrththiyum mOdiyum veppum mudhugittu mUvulagum
pUththavanE enRu pORRida vANan pizhai poRuththa
thIrththanai Eththum irAmAnusan enthan sEma vaippE.                 22

Listen


Word by word meaning (given by maNavALa mAmunigaL)

kArththikaiyAnum – subrahmaNyan who is called kArthikEyan due to connection of kruththikA star
kari mukaththAnum – and gaNapathy who is of elephant face
kanalum – and agni the fire deity that came as a help to them
mukkaN mUrththiyum – and rudhran who is in the form of having three eyes
mOdiyum – and dhurgai
veppum – and other deities related to fever, etc.,
mudhugittu – as said in ‘muNdan neeran makkaL veppumOdiyangi Odida [thiruchchandha viruththam – 71]’ (rudhran and his people and other dhEvathAs ran away), they ran away showing their back, and then as said in ‘krishNa krishNa mahA bahO jAnEthvAm purushOththamam’, after they understood that He is the sarvEsvaran of –
mUvulagum – the round worlds of three types kruthakam, akruthakam, and kruthakAkruthakam
pUththavanE enRu – praised Him saying you who created us from your divine flower like navel , thereby they stood there indicating their relationship as father-son, etc.,  and for the protection of the asura vANan,
pORRidasang praises on Him
vANan pizhai poRuththa (krishNan then) pardoned the mistakes of bANAsuran
theerththanaisuch sarvESvaran of pure qualities;
irAmAnusanemperumAnAr
Eththumwho praises Him having lost to such qualities of Him,
enthan sEma vaippu – (such emperumAnAr) is my companion wealth that is saved for emergencies.
vyAkyAnam

kArththikaiyAnum, etc. – Grandson of prahlAdhan and son of mAhAbali, is bANa, a big asura; he performed hard penances and made rudhran appear and attracted him, and requested him, ‘you stay near the entrance of my place and help me win all the worlds’; rudhran promised to him saying ‘ I will come here with my wife and children and protect like even the flower in the head to not wither’, and so came and stayed near the entrance;

at that time, bANa’s virgin daughter ushA being of unparalleled beauty was presented with a palace for her enjoyment; she with a lot of servant maids lived there, and when she reached the stage of determining the right groom for her, called one of her girl friends (named chithralEkA) who knows magic etc., and asked her to draw the paintings of all the princes in the earth, and she too drew them and presented to ushA;

usha-chitralekha-statue-in-agnigarhushA asking her friend to draw (statue in agnigarh, Assam)

after going through all those paintings, she saw the one who lives in dhvArakA, who is the grandson of krishNan, and son of pradhyumnan, that is, anirudhdhAzhvAn, and decided to marry him, and with great love prayed to her friend about it, and she who was born in asura clan and knew mAyA, fooled everyone in dhvArakA and brought anirudhdhAzhvAn and kept him in ushA’s palace; ushA and anirudhdhAzhvAn concurred with each other and married in gandharva way and were enjoying each other;

usha-aniruddha-weddingushA anirudhdhan wedding

bANa came to know this, with his crooked mind, captured anirudhdhAzhvAn and imprisoned him;  krishNan came to know about this incident and got angry at bANa and so came with his army to fight him;

rudhran who was at the entrance fought krishNan and lost, and then praised Him – these stories are popular from bhAgavatham, hari vamSam, etc.

 

agnigarh-hill-statuekrishNan fighting with others (statue in agnigarh, Assam)

He (amudhanAr) is divining this pAsuram through that incident.

kArththikaiyAnum – as a son of rudhran, in the star of kruththikA, shaNmukan who was born in the water; (and)

kari mukaththAnum – and when rudhran destroyed the sacrificial offering (yAgam) of dhakshan, the ones present there had cut off this individual’s head, and all types of dhEvas came together and brought cut the head of an elephant and joined above this individual’s neck, and from then on this one got the name of gajAnanan, that is, rudhra gaNapathy,

kanalum mukkaN mUrththiyum – like the fire that gathers during the time of annihilation, he having the three eyes, and so is called virUpAkshan, that is rudhran; or kanalum is about the fire deity (agni) that came in support;

mOdiyum – and dhurgai

veppuminto the war where it could cause pain to the enemies, that is dhEvathA of fever, etc.,

After coming with all these support and fighting, they could not stand in front of the fight of krishNan,

mudhukittu –  As said in ‘muNdan neeran makkaL veppumOdiyangi Odida [thiruchchandha viruththam – 71]’ (rudhran and his people and other dhevathas ran away), they ran away showing their back, and then learned about krishNan’s supremacy,

mUvulagum pUththavanE enRu –  As said in “ka ithi brahmaNO nAma IsOham sarvadhEhinAm | AvAm thavAngE sambhUthau thasmAth kEsavanAmavAn ||” [SrIvishNu purANam 5.3.14] ,  and as said in ‘Ethauthvau vibhutha SrEshtau prasAdhakrOdhajau smruthau | thathA dharSichithapandhAnau srushti samhAra kArakau’, and ‘vAnOr palarum munivarum maRRum maRRum muRRumAy, thanOr peru neer thannuLLE thORRi adhanuL kaN vaLarum [thiruvAimozhi – 1.5.4]’ (created without needing any help, celestial beings, sages, human forms, animal, plant forms, etc., ),

for creating all the worlds, he was lying down on a budding leaf of banyan, and was the reason for the birth of, starting from, chathurmukhan, from His divine flower like navel; that is, he is the source of all the worlds; they learned that and,

pORRida – understood the relationship of father-children with Him, and stood in front of Him, and heaped their praises on Him; rudhran said, ‘krishNa krishNa mahA bhahO jAnEthvAm purushOththamam’;  {now the commentator is involving himself in explaining this praise in detail}.

krishNa – for doing such a big mistake, he is mending it by doing thirunAma sankIrthanam, see!

–  krishNa – one who owns both the vibhUthis (srIvaikuNtam and the other worlds)

– mahAbhahO – in an earlier time, when dhEvas and rishis due to the connection of the prakruthi (primordial), called viSvakarmA (of dhEvas), and asked him to make two bows, and he complied to that request, and they took those bows and gave to the two (vishNu and rudhran) and asked them to battle it out, and they too complied, and at that time, rudhran being not able to tolerate the speed of arrows by vishNu, had got his rajas and thamas qualities reduced and got his sAthvik quality show up, and understood vishNu as ‘sarvasmAthparan’ (greater than all), and praised him – this is a well known incident.

In the same way now also after losing him in the battle, and then getting the sAthvik quality show up, and learning the strength of His shoulders, he is praising as ‘mahA bhAhO’.

jAnE – I got my mind cleared (have now understood) after battling against you and learned the lesson, and that too is based on your mercy;

thvAm– your highness who is the dear son of vasudhEvar, and who for the devotees is easy to approach;

purushOththamam – as your highness divined in ‘athOsmilOkEvEdhEcha prathitha purushOththama: | yO mAmEvamasam mUdO jAnAdhi purushOththamam’,  it is clear to me that your highness is the parama purushan.

and so,

pORRidaas he praised saying the qualities of emperumAn,

vANan pizhai poRuththa  – as they praised Him, He (krishNan) became happy and pardoned the big mistake of vANan who imprisoned anirudhdhAzhvAn;

thIrththanai – when one accumulates mistakes, those have to be removed by bad experiences and reparations; unlike that, He based on getting praised, had destroyed their bad karmas; He is pathitha pAvana (purifies such people).

Eththum –  (emperumAnAr) who praises krishNan by talking about such greatness; this word is in present tense – (emperumAnAr) establishes emperumAn’s greatness through his granthams like SrI bhAshya, gItha bhAshyam that is ever present.

irAmAnusan – emperumAnAr.

enRan sEma vaippE – till the time my AthmA is present, for me to survive till then, the wealth that I have saved is – emperumAnAr.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Till now it talked about emperumAnAr’s devotion towards pUrvAchAryas; now it talks about emperumAnAr’s devotion towards the one whom the pUrvAchAryas were devoted to: krishNan.

What is the big mistake of bANa: instead of distancing from bodily relatives and surrendering to krishNan, he fought with krishNan for his relative (daughter).  Moreover, instead of being happy for getting a connection with krishNan through the children, he gave importance to his strength and came warring and caused trouble.

– – – – –

Translation: raghurAm SrInivAsa dasan

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SrIvaishNava education/kids portal – http://pillai.koyil.org

 

thiruvAimozhi – 2.7.2 – nAraNan

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

Full series >> Second Centum >> Seventh decad

Previous pAsuram

vishnu-lakshmi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr wants to explain the meaning for the name “nArAyaNa” which was cited in the previous pAsuram and mercifully explains emperumAn‘s partiality towards him.

Highlights from periyavAchchAn piLLai‘s introduction

In second pAsuram – AzhwAr speaks about the meaning of the term “nArAyaNa” which was cited [in the previous pAsuram].

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

Second pAsuram. The name “nArAyaNa” became the subject matter as cited in “nArAyaNAnAlE” – here AzhwAr ventures into mercifully explaining its meaning.

pAsuram

nAraNan muzhu Ezh ulagukkum nAdhan vEdhamayan
kAraNam kirisai karumam ivai mudhalvan endhai
sIraNangamarar piRar palarum thozhudhEththa ninRu
vAraNaththai marupposiththa pirAn en mAdhavanE

Listen

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

nAraNan – one who has the name nArAyaNa

the meaning of such term,
muzhu Ezh ulagukkum – for all worlds
nAdhan – being the swAmi (nAtha, lord)
vEdhamayan – he being revealed by vEdham (which primarily speaks about this name)
kAraNam – cause for kriyA (activity)
kirisai – kriyA – activity
karumam – kAryam which is the result of such activity
ivai – for these
mudhalvan – being the prime cause
sIr – one who is having [auspicious] qualities
aNangu – divine
amarar – dhEvas (celestial beings)
piRar – rishis (sages), manushyas (humans) et al
palarum – all
thozhudhu – worshipping
Eththa – to be praised
ninRu – stood
vAraNaththai – elephant named kuvalyApItam
maruppu – tusk
osiththa – broke
pirAn – being the most generous lord
en – revealing to me (that all these aspects that fall under the category of nAra (groups of eternal entities) are his wealth)
mAdhavan – krishNa who is Sriya:pathi (lord of SrI mahAlakshmi)
endhai – is my master who made me fully exist for him

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

emperumAn who has the name nArAyaNa which means he is the lord of all worlds and is the one who is being revealed by vEdham (which primarily speaks about this name); he is the cause for all activities; he is the activities themselves and he is the result of all such activities; he stood being worshipped and praised by the divine celestial beings, sages and humans; he appeared as krishNa, being the most generous lord, broke the tusk of the elephant named kuvalayApIdam; he revealed to me (that all these aspects that fall under the category of nAra (groups of eternal entities) are his wealth); he is krishNa, Sriya:pathi (lord of SrI mahAlakshmi), my master who made me fully exist for him.

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

  • nAraNan – when asked, what is the meaning of nAraNan [AzhwAr explains further] …
  • muzhu Ezh ulagukkum nAdhan – He is the lord of all. What is the authority for that [How can we validate that]?
  • vEdhamayan – through many statements such as nAyANa sUktham “nArAyaNa parambrahma” (nArAyaNan is the supreme brahmam), he is explained as sarvaswAmi (lord of all) [in vEdham].
  • kAraNam kirisai karumam ivai mudhalvan – In all the worlds, he is the controller for all causes [such as raw-materials – example: five great elements], results [the result of such causes – example: the universes] and activities related to such results [example: the activities of the residents of universes]. Also explained as the controller for kriyA sAdhanam [the three types of causes – nimiththa kAraNam (instrumental cause), upAdhAna kAraNam (raw-material cause) and sahAkArikA karaNam (ancillary cause)], kriyA [the activity that arises of such cause] and the kAryam [the result of such cause].
  • endhai – my father
  • sIraNangu – The divine lady named SrI mahAlakshmi – periya pirAttiyAr.
  • sIraNangamarar … – Alternatively, sIraNangu is an adjective for amarar (nithyasUris – eternally free souls) – i.e., those nithyasUris who have divine qualities. Thus irrespective of being insignificant individuals of this material realm or nithyasUris who have auspicious qualities and divine nature, everyone accepts his supremacy and praises him; such emperumAn is the most generous person who broke the tusk of the elephant named kuvalayApIdam as explained in SrIvishNu purANam “… na samam yudhdhamithyAhu:… ” (this is not a fair battle between SrI rAma who is positioned on the ground and the rAkshasas who are positioned in their chariots).
  • en mAdhavanE – the aspect of emperumAn [husband of SrI mahAlakshmi] which won him over me. AzhwAr is saying “SrIman nArAyaNan is my lord”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 2.7.1 – kESavan thamar

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

Full series >> Second Centum >> Seventh decad

srivaishna-guruparamparainammAzhwAr’s clan – Our guru paramparai extending upto all of us (SrIvaishNavas)

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr becomes delighted seeing emperumAn becoming attached to his relatives also due to great attachment towards AzhwAr himself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains how his clan members became the target of bhagavAn‘s affection.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kESavan thamar kIzh mEl emar Ezh ezhu piRappum
mAsadhir idhu peRRu nammudai vAzhvu vAykkinRavA
Isan en karu mANikkam en sengOlak kaNNan viNNOr
nAyagan empirAn emmAn nArAyaNanAlE

Listen

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

Isan – having lordship (towards everyone)
en karumANikkam –  (instead of such common aspect towards everyone) showing his blue-emerald like form
en sem kOlak kaNNan – (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes
viNNOr nAyagan – acknowledged by the nithyasUris too
empirAn – giving me joy
emmAn – due to being my lord
nArAyaNAlE – by SrIman nArAyaNan (who has unlimited vAthsalyam (motherly forbearance)
kIzh mEl Ezh ezhu piRappum – seven generations of ancestors and descendants
kESavan thamar – devotees of kESava (who is greater than all)
emar – mine
idhu – this (unconditional acknowledgement of bhagavAn)
mA – great
sadhir – glory
peRRu – having acquired
nammudaiya – our
vAzhvu – this wealth of SrIvaishNavam
vAykkinRavA – flourishing!

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

SrIman nArAyaNan (who has unlimited vAthsalyam (motherly forbearance) who is having lordship (towards everyone) and who is (instead of such common aspect towards everyone) showing his blue-emerald like form and (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes, acknowledged by the nithyasUris too, is giving his experience; By such emperumAn, due to being my lord, those devotees of kESava (who is greater than all) who are my seven generations of ancestors and descendants acquired this great glory which is our wealth of SrIvaishNavam and are flourishing.

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

  • kESavan thamar – [3 explanations] those devotees who are attracted to emperumAn who has beautiful hair locks; those devotees who are attracted to emperumAn being engaged in destroying enemies [like killing the horse demon kESi]; those devotees who are attracted to emperumAn being the controller of all as said in SrIvishNu purANam 5.3.14 “ka ithi brahmaNO nAma IsOham sarvadhEhinAm | AvAm thavAngE sambhUthau thasmAth kEsavanAmavAn ||” (ka indicates brahmA; I am (rudhra) the lord of all entities (in the material world); Both of us appeared from your body as a part; Thus you have the name kESava which means ka and ISa were born from you – as said by Siva towards SrIman nArAyaNan). AzhwAr likes them because they are devotees of sarvESvaran. emperumAn likes them because AzhwAr calls them “emar” (mine). From this we can understand that – to be pursued by emperumAn, one needs to have the affection of a SrIvaishNava.
  • kESavan thamar – SrIvaishNavas who are won over by emperumAn‘s divine bodily beauty.
  • kIzh mEl … – my ancestors, descendants of seven (many) generations became his devotees. This is explained in following pramANams [For ordinary virtuous acts, great benefits are explained in SAsthram – what to speak of being related to a SrIvaishNava]:
    • mahAbhAratham – bhIshma saying to dharmaputhra (yudhishtra) – “EkAhamapi kaunthEya bhUmistham udhagam kuru | kulam thArayathE thAtha! saptha sapthacha saptha cha” (Oh yudhishtra, my dear child! at least one day offer water to earth; that will help uplift your 21 generations of family members).
    • bOdhAyana dharmam – “dhaSapUrvAn dhaSAparAthmAnam cha” (10 generations  before, self and 10 generations after) [will be purified]
  • mA sadhir idhu peRRu – acquiring great glory – thiruvAimozhi 2.7.6 “vidhi sUzhndhadhAl” (due to being drenched in his unconditional grace) or thiruvAimozhi 2.7.3 “mAdhavan enRadhE koNdu” (just for saying mAdhava) or achieving such glory that whatever result he got, the same result was bestowed to his relatives too.
  • mA sadhir idhu peRRu – achieving great glory. Having acquired “thadakkai chathuran” (emperumAn who has highly capable (generous) wide hands); if something is acquired by one’s own efforts, there would be an end to the result [hence, the result was bestowed by bhagavAn himself, there is no end to the joy/experience for AzhwAr].
  • idhu peRRuemperumAn is showing his great affection.
  • nammudai vAzhvu vAykkinRavA – this is my fortune that he is caring for all those who are related to me.
  • nammudai vAzhvu – SrIvaishNava sampath – wealth of SrIvaishNavam.
  • vAykkinRavA – like a flood which continuously flows without losing its strength. Before it was said “seven (twenty one) generations” – is this not contradicting by saying “continuous without losing strength”? No – that number is just a sample of the full mercy. [nampiLLai saying] See, it has even reached us.

What is the reason for such mercy of emperumAn?

  • Isan – he is the apt/natural lord (so he is caring).
  • viNNOr nAyagan empirAn emmAn – Just like winning over nithyasUris by showing his beauty, he would do the same to me and let me experience his beauty – such generous lord.
  • nArAyaNanAlE – Disregarding his own supremacy, not giving up even those who don’t accept him – since he is the one with vAthsalyam (motherly forbearance). Instead of saying “samithai pAdhi sAvithri pAdhi” (Half samith (wooden blocks/sticks used in fire sacrifices) and Half sAvithri (gAyathri manthram), it is purely out of bhagavAn‘s nirhEthuka krupai (unconditional grace) [brahmAchAris while performing samithAdhAnam, need to recite gAyathri manthram 1008 times and also place 1008 samith in the hOmam – it cannot be substituted by half count of manthram and samith. Similarly, this can be accomplished only by unconditional grace – not based on the combination of jIvAthmA‘s self effort and his mercy].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvaikuNta gadhyam 6th chUrNai

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

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paramapadhanathan

avathArikai (Introduction)

This chUrNai states that the jIvAthmA, after being blessed by bhagavAn, will always remain as king in the kingdom of kainkaryam and will stay in happiness for ever. Let us look at the chUrNai:

thathO bhagavathA svayamEva AthmasanjIvanEna
avalOkanEna avalOkya, sasmithamAhUya,
samastha klESApaham nirathiSaya sukhAvaham AthmIyam
SrImath pAdhAravindha yugalam Sirasikrutham dhyAthvA,
amrutha sAgarAnthar nimagna sarvAvayava: sukhamAsItha II

Explanatory Note

thatha: bhagavatha: svayam Eva AthmasanjIvanEna thatha: – after that; bhagavatha: – by bhagavAn; svayam Eva – by himself; Athma sanjIvanEna – for AthmA’s superior sustenance.

avalOkanEna avalOkyaavalOkanEna – through his eyes; avalOkya – having seen. bhagavAn with love in his eyes looks at the jIvAthmA and blesses him.

sasmitham AhUyasasmitham – with a smile; AhUya – beckoning. bhagavAn smiles at the jIvAthmA (the jIvAthmA was all along thinking that he is Isvaran and now he understands that he is a servitor; bhagavAn knows this and smiles at him for the awareness that has dawned on him)

samastha klESa apaham nirathiSaya sukhAvahamsamastha – all; klESam – troubles; apaham – removing; nirathiSaya – most wondrous; sukhAvaham – pleasant. bhagavAn‘s smile removes all the troubles of samsAram that the jIvAthmA had suffered earlier and creates a feeling of pleasantness in him.

AthmIyam SrImath pAda aravaindha yugalamAthmIyam – self (bhagavAn‘s); SrImath – most enjoyable; pAdha – exalted feet; aravindha – lotus-like; yugalam – two. The jIvAthmA takes the two exalted, most enjoyable feet of bhagavAn and …

Sirasikrutham dhyAthvASirasikrutham – keeping on the head; dhyAthvA – meditating. The jIvAthmA meditates that he is taking the two exalted feet of bhagavAn on his head.

amrutha sAgar anthar nimagnaamrutha – nectar; sAgar – ocean; anthar – deep inside; nimagna – immersed. Taking the exalted feet of bhagavAn on his head makes the jIvAthmA feel that he has immersed himself deeply in the ocean of bhagavAn’s auspicious qualities, and without any fear of coming out, enjoys the experience.

sarva avayava: sukham AsIthasarva – all; avayava: – parts; sukham – happy; AsItha – lives for ever. The jIvAthmA lives with such happiness for ever in SrIvaikuNtam, doing all kainkaryam to bhagavAn.

periyavAchchAn piLLai summarises what bhagavadh SrI rAmAnujar had said in gadhyathrayam in a few lines now:

jIvAthmA realises that pArathanthriyam (dependence on bhagavAn) is his svarUpam (basic nature). In line with that, he carries out SaraNAgathi to bhagavAn as the path for attaining bhagavAn. Then he leaves the prAkrutha maNdalam (materialistic realm) and reaches aprAkrutha maNdalam (SrIvaikuNtam). There he gets to have dharshan (audience) with bhagavAn who is worshipped constantly by the entire assemblage of nithyasUris (those who live permanently in SrIvaikuNtam, without any connection with materialistic realm, our samsAram). Then he prays for carrying out kainkaryam to bhagavAn and is granted kainkaryam. For ever after that, he stays happily in SrIvaikuNtam, never to return to samsAram.

With this, we come to the end of SrIvaikuNta gadhyam (as a corollary, to the end of gadhya thrayam).

swAmy SrI rAmAnujar thiruvadigaLE SaraNam
parama kArunNIkar periyavAchchAn piLLai thiruvadigaLE SaraNam
viSadhavAk SikhAmaNi maNavALa mAmunigaL thiruvadigaLE SaraNam
kAnchi perundhEvith thAyAr dhEvapperumAL thiruvadigaLE SaraNam
dhivyadhampathi periya pirAttiyAr periya perumAL thiruvadigaLE Saranam

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.7 – kESavan thamar

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

Full series >> Second Centum

Previous Decad

Audio

ANdAL, sEnai mudhaliyAr, AzhwArs (Adhi kESava’s dear devotees) – SrIperumbUthUr (During adhyayana uthsavam)

Highlights from thirukkurugaippirAn piLLAn‘s introduction

kESavan thamar – AzhwAr further elaborates the topic of emperumAn helping AzhwAr’s relatives due to emperumAn’s affection towards AzhwAr.

Highlights from nanjIyar‘s introduction

In seventh decad – AzhwAr meditating upon emperumAn‘s affection towards him not stopping at him and extending upto his relatives, thinks “this must be due to his great affection towards me” and being very pleased, starts enjoying those qualities of emperumAn that make him pursue AzhwAr and speaks about those divine names of emperumAn that reveal those qualities.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In seventh decad – AzhwAr becoming pleased with emperumAn‘s partiality towards himself and his ancestors/descendants, speaks about the following aspects:

  • emperumAn’s special mercy towards his relatives
  • emperumAn‘s partiality towards him which is the cause for such mercy
  • the favour that resulted from such mercy
  • such favour leading to the ultimate result for his relatives
  • the splendour acquired by ISwara due to such accomplishment
  • the dependence on emperumAn’s mercy for such accomplishment
  • emperumAn providing him with pure good intelligence to experience this
  • how emperumAn removed (reformed) his evil heart
  • how emperumAn entered his good heart which is filled with love
  • his desire of having his heart not leaving emperumAn ever
  • emperumAn‘s different manners of favouring AzhwAr by giving himself to AzhwAr
  • how this great generosity is difficult to comprehend for even very wise persons

After contemplating these aspects of bhagavAn‘s affection towards self and ancestors/descendants in protecting all, AzhwAr mercifully explains those names of emperumAn which highlight qualities of protecting his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In “AdiyAdi” since AzhwAr said “vAdi vAdum“, how AzhwAr became like a dry crop was explained; In “andhAmaththanbu“, how emperumAn united with AzhwAr like a dark laden cloud raining on that crop; In “vaikundhA maNivaNNanE“, AzhwAr said “IRil inbaththu iruveLLam yAn mUzhginan” (I drowned in the endless ocean of joy) like that crop becoming fully drowned in water; In “kESavan thamar“, how that love reached out to AzhwAr’s relatives like that flood breaking the banks and reaching out to the near by fields.

In “andhAmaththanbu“, emperumAn uniting with AzhwAr and eliminating his suffering was explained; it was explained in “vaikundhA maNivaNNanE” that the joy of such union was for emperumAn; in this decad, it is explained that such joy of emperumAn did not stop just at AzhwAr but it extends upto those who are related to AzhwAr. Seeing emperumAn’s love spreading upto his relatives (and their relatives) due to the joy acquired by emperumAn on uniting with AzhwAr and becoming pleased, AzhwAr thinks “this is due to his great partiality of affection towards me”, meditates upon those qualities and activities of emperumAn which induced emperumAn to pursue him and speaks about those divine dhvAdhasa (12) names which are indicative of such qualities/activities.

When emperumAn pursues some one, he certainly does not stop at that individual. To demonstrate this, nampiLLai beautifully explains SrI rAma’s love towards vibhIshaNa even extending to rAvaNa (at the time of rAvaNa’s death), as explained in SrI rAmAyaNam yudhdha kANdam 114.10. “maraNAnthAni vairANi” (all enmity disappears at death) – rAvaNa committed many mistakes such as destroying the hermitages of the sages, taking away sIthA pirAtti and killing SrI jatAyu mahArja like hurting some one’s most dear life. But now that he is dead, he can no longer commit such mistakes. “nirvruththam na: prayOjanam” (our goal is accomplished) – I was looking to see if he would not reject my help while he was alive – I did not get it then. But now we are seeing it happening (since he is dead, he can no longer reject perumAL’s help). “kriyathAmasya samskAra:” (let his last rites be performed) – now that he has stopped rejecting my help – should I still lose him? please do whatever is necessary. “mamApyEsha yathA thava” (whatever he is to you, he is the same to me) – if you shy away from performing your responsibility, some one related to you should perform that; in that case, let me do that for him and you step aside.

His special affection towards SrI vibhIshaNAzhwAn extended upto rAvaNa. SrI rAma killed vAli considering that he was sugrIva’s enemy. But when sugrIva started crying upon seeing vAli dying, as said in SrI rAmAyaNam kishkinthA kANdam 23.24 “samjAtha pAshpa:” (with tears), SrI rAma too started crying. As said in SrIvishNu purANam 5.19.27 “dharmE manaScha thE bhadhra … ” (hE mAlAkAra who has auspicious qualities! your mind is going to be situated in righteous activities forever; those who are going to be born in your family will live long), krishNa’s affection towards mAlAkAra (the flower vendor) reached upto his descendants. emperumAn‘s mercy towards SrI gaNtAkarNan extended upto his younger brother [who was rather not interested in bhagavAn] and bhagavAn said to him “since you are dear to gaNtAkarNan, you too can follow him [to paramapadham]”.

While explaining this decad, embAr used to say “AzhwAr is saying that he has become a SrIvaishNava”. These 12 divine names of bhagavAn are a symbol of being a vaishNava [which is why they are recited while applying 12 puNdrams in our body]. There are two “nedumARkadimai” [thiruvAimozhi 8.10 which explains that AzhwAr wants to eternally serve SrIvaishNavas] – first one is AzhwAr’s nedumARkadimai 1 and second one is emperumAn‘s nedumARkadimai ; this decad is called emperumAn’s nedumARkadimai [i.e., emperumAn desiring to serve/help SrIvaishNavas].

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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  1. 10

thiruvAimozhi – 2.7 – Audio

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

thiruvAimozhi –> Second centum

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Meanings

ANdAL, sEnai mudhaliyAr, AzhwArs (Adhi kESava’s dear devotees) – SrIperumbUthUr (During adhyayana uthsavam)

Full rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

pAsuram 12

pAsuram 13

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rAmAnusa nURRanthAdhi – 21

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

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Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has reached the goal of divine feet of ALavandhAr, is protecting me. So, I would not go in front of the houses of lowly people, and would not praise them about their generosity etc..

Introduction (given by piLLailOkam jIyar)

Till now he (amudhanAr) told about the glory of emperumAnAr based on his association with AzhvArs and SrIman nAthamunigaL, and in this pAsuram, he says:  emperumAnAr holds as means and destination the divine feet of ALavandhAr who is the lord of all those who are in the state of charama parvam (subservience to AchAryan); after such emperumAnAr has protected me I would not suffer from now by praising inferior people.

nidhiyaip pozhiyum mugil enRu neesar tham vAsal paRRith
thuthi kaRRu ulagil thuvaLginRilEn inith thUy neRi sEr
ethikatku iRaivan yamunaith thuRaivan iNai adiyAm
gathi pERRudaiya iRAmAnusan ennaik kAththananE.                 21

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr who is the
iRaivan – lord of
thUy neRi sEr ethikatku – the sages who are of pure conduct,
gathi pERRudaiya – and who has reached the goal that is
iNai adiyAm– the most liked, the two divine feet of
yamunaith thuRaivan – ALavandhAr,
ennaik kAththanan – (such emperumAnAr) divined and protected me;
ini – after that,
ulagil – in the world
thuvaLginRilEn – I won’t be staying around and
thuthi kaRRu – learn and say words of praise
nidhiyaip pozhiyum mugil enRu – as a cloud that pours treasure,
to point to the generosity of
neesar tham – the lowly ones who have the blemish of ahankAram (~egoistic) etc.,
vAsal paRRith – by holding onto the entrance of their house, for my protection, looking for their moment (of availability, etc.).

thUy neRi sEr yathigatku iRaivan can be adjective for ALavandhAr too;   gathi -> prApyam (goal)

vyAkyAnam

(Starts with description of ALavandhAr)

thUy neRi sEr – As said in ‘Sruthipadha viparIthamaksh vELakalpam Sruthaucha prakruthi purusha yOga prApAkAm chOnathathya:’, not having any lowly ways such as blemishes of upAyAnthram (using other than emperumAn as the means),  upAyAntharam which is rejected based not on lack of knowledge or inability but because it is against the svarUpam (true nature) of AthmAupAyAnthram which when followed would give rise to ahankAram (that we did it ourselves) like a small drop of poison mixing in water kept in a golden pot;  instead, being according to the true nature of AthmA that is fully subservient, that too not depending on Isvaran who is common both to – ties to the material world, and to mOksham (liberation),  but only depending on AchAryan who helps us to get mOksham only; that too not reaching such AchAryan by himself which could give rise to ahankAram for doing it ourselves, here they (ALavandhAr’s disciples) were pursued by ALavandhAr himself due to his own mercy, and thus being under the shadow of such AchAryan’s love;

thUymai – pure; neRi -> upAyam (means).

ethikatku – As said in ‘aikikAmushmikam sarvam gathir ashtAksharapradha: ‘ and ‘mAthA pithA yuvathayasthanayA vibhUthis sarvam’,  those who are in the state that their AchAryan ALavandhAr is everything in here and there, like how the sAthaka bird would not drink anything other than rain water, they would control their mind to not like any other matters – they, such as periya nambi, thirumalai nambi, thirukkOshtiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn, thirukkachchi nambi, mARanEri nambi. To such disciples, he (ALavandhAr) is iRaivan’swAmi – the head.

yamunaith thuRaivan –  nAthamunigaL who had presided the shores of yamunA river; he whom such nAthamunigaL was fond of, and he who holds the name of that swAmi (krishNa who is called yamunaith thuRaivan – resident of the banks of yamunA river) who was present in kAttumannAr kOyil; such ALavandhAr’s;

alavandharALavandhAR

iNAi adiyAm – the two divine feet  (of ALavandhAr) that are both savior and enjoyable and so are desirous;

gathi peRRudaiya –  having such feet considering them as the way and the means.

Due to that, being the head of all the people of the world, who is

irAmAnusan emperumAnAr,

ennaik kAththananE – (saved me); it is not surprising to see him saving the knowledgeable people of the world; he saved me who was adverse, by changing me to be favourable;  (amudhanAr is) surprised at this agaditha gadanA sAmarthyam (making the impossible happen).

thUy neRi sEr yathikatku iRaivan (yamunaith thuRaivan iNai adiyAm gathi peRRu udaiyA irAmAnusan)  – can be taken as the adjective for emperumAnAr as well.

iniafter I have become his disciple,

ini  – in future from now,

neesar tham vAsal paRRi – As said in ‘yamkanchit purushAdhamam gathipayagrAmEcha malpArthatham’  going to those who are of ahankAram and of lowly nature, and as said in ‘dhureeSvara dhvAra bahirvitharthikAthurAshikAyai rachithOyamanjali’  going to their house entrances that are like run-up to the hell;

nidhiyai pozhiyum mugil enRu – praising such people saying that the clouds would pour water only but they are like a black cloud that pours all sorts of wealth;

thuthi kaRRu – Doubting the divine words of virtue – ‘sonnAl virOdham Agilum solluvan kENminO, en nAvil in kavi yAn oruvarkkum kodukkilEn [thiruvAimozhi – 3.9.1]’ (~ it may not be bearable for you when I say this but I will – (unlike how you are doing) I won’t spend the sweet words of my poetry to anyone else (than emperumAn)),

I praised others with whatever came in my mouth; practiced the words of praise said by others, and used that in front of other beings;

ulagil –  in such world as this that gives darkness in our minds;

thuvaLginRilEn – would not go through the hardships like waiting for the right moment to catch them hoping that they would take care of me.

It implies, I shall be in the state as said in ‘gurupAdhAmbujam dhyAyEth gurOr nAma sadhA japEth | gurOr vArththASchakathayEth gurOranyam na bhAvayEth’.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

yamunaith thuRaivan iNai adi – can refer to the disciple of ALavandhAr who is considered as his divine feet, that is periya nambi. This explanation can be seen in the vyAkyAnam of ‘lakshmI nAtha..’ thaniyan.

ennaik kAththanan – emperumAnAr took up the responsibility of saving me and succeeded in it, so I don’t have to roam around going to other people’s places for protecting myself.

– – – – –

Translation: raghurAm SrInivAsa dasan

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SrIvaikuNta gadhyam 5th chUrNai

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

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srinivasa-served-by-all

avathArikai (Introduction)

With the love born out of experiencing bhagavAn, the jIvAthmA, now feeling extremely happy, will always have dharSan (having bhagavAn as his focus) without interest in any other thing.

thathaScha anubhUyamAna bhAvaviSEsha: nirathiSaya prIthyA anyath
kinchith karththum dhrashtum smarthum aSaktha: punarapi
SEshabhAvamEva yAchamAna: bhagavanthamEva avichchinna
srOthorUpENa avalOkanEna avalOkayan AsItha II

Explanatory Notes

thathaScha – After that (after being approved and allowed by bhagavAn to carry out kainkaryam);

anubhUyamAna bhAva viSEsha:anubhUyamAna – being experienced; bhAva – state; viSEsha: – special. The jIvAthmA experiences bhgavAn’s auspicious qualities.

nirathiSaya prIthyAnirathiSaya – nothing more wondrous than this; prIthyA – with love. After experiencing the auspicious qualities of bhagavAn, he feels that there can be nothing more wondrous than this, and with overflowing love….

anyath kinchith karthum dhrashtum smarthum aSaktha:anyath – anything else; kinchith – even a little bit; karthum – to do; dhrashtum – to see; smarthum – to think; aSaktha: – not capable. He is so overflowing with love after experiencing bhagavAn that he is incapable of doing or seeing or thinking, even a little bit, of anything other than bhagavAn.

punarapi SEshabhAvamEva yAchamAna:punarapi – again; SEshabhAvamEva – in the state of carrying out kainkaryam; yAchamAna: – requests and prays to bhagavAn. He has been granted kainkaryam by bhagavAn. Still, he is worried that this should last for ever and out of that worry, he prays repeatedly to bhagavAn that it should last for ever.

bhagavanthamEva – of SrIvaikuNtanAthan (bhagavAn).

avichchinna srOtha: rUpENa; avalOkanEnaavichchinna – without any interruption; srOtha – continuous flow (like a river); rUpENa – form; avalOkanEna – looking at. He looks at bhagavAn continuously, without any distraction.

avalOkayan AsIthaavalOkayan – look at; Asitha – let him for ever. Let the jIvAthmA keep looking at bhagavAn continuously without any interruption.

We shall now see the last chUrNai of this gadhyam in the next part.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.6.11 – kaNNith thaNNanthuzhAy

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

nammazhwar-sriperumbuthurnammAzhwArSrIperumbUthUr

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “those who joyfully recite or meditate upon this decad will be accepted by bhagavAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains becoming a servitor of bhagavAn as the result of 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, AzhwAr says “those who practice this decad, whoever they may be, their kula (family tree), charaNa (SAkA – subdivision – the vEdha they belong to), gOthram (clan) etc will become irrelevant; due to them being engaged in singing these pAsurams, they will be identified as servitors of bhagavAn”.

pAsuram

kaNNith thaN am thuzhAy mudik kamalath thadam perum kaNNanaip – pugazh
naNNith then kurugUrch chatakOpan mARan sonna
eNNil sOrvil andhAdhi AyiraththuL ivaiyum Or paththu isaiyodum
paNNil pAda vallAr avar kESavan thamarE

Listen

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

kaNNi – in the form of a garland
thaN – cool
am thuzhAy – being decorated with thuLasi
mudi – crown
kamalam – delight to watch like a lotus flower
thadam – broad
perum – wide
kaNNanai – one who is having divine eyes
pugazh – qualities (that make him unite with his devotees)
naNNi – reach
then – beautiful
kurugUr – being the leader of AzhwArthirunagari
mARan – having “mARan” as his family name
satakOpan – nammAzhwAr
sonna – mercifully compiled
eNNil – bhagavAn‘s wishes
sOrvil – without missing
andhAdhi – in the form of anthAdhi (last word of one pAsuram, being connected to the first word of next pAsuram)
AyiraththuL – in the thousand pAsurams
Or – distinct/unique
ivai paththum – these ten pAsurams
isaiyodum – with music
paNNil – with proper tune
pAda vallAr avar – those who can sing
kESavan thamar – will become inseparably related to sarvESvaran who is greater than all

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

emperumAn is wearing a crown which is decorated with cool and beautiful thuLasi in the form of a garland and he has broad and wide divine eyes; nammAzhwAr, the leader of AzhwArthirunagari, who has the family name “mARan” approached such emperumAn’s qualities (that make him unite with his devotees); those who can sing these distinct/unique ten pAsurams, which are revealing bhagavAn‘s wishes and are part of the thousand pAsurams that are mercifully compiled by such AzhwAr, with music in a proper tune, will be inseparably related to sarvESvaran who is greater than all.

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

  • kaNNi … – Only now (after hearing AzhwAr saying that he will not leave emperumAn), emperumAn’s garlands became fresh, crown became well decorated and eyes became broad and shining.
  • pugazh naNNiAzhwAr being drenched in the love that was shown by emperumAn towards himself
  • then kurugUrch chatakOpan mARan – one is his divine name (mARan); another explains him being a terror for the enemies.
  • eNNil sOrvil andhAdhi – after contemplating upon the love emperumAn has shown towards him, this decad which is part of the thousand pAsurams that reveals without missing any of such aspects that were enjoyed by AzhwAr
  • isaiyodum paNNil pAda vallAr – those who are able to lovingly sing these pAsurams with music and tune. paN – music; isai – pitch variation – high pitch, low pitch etc matching nicely.
  • avar kESavan thamarE – Whoever they are, their kula, charaNa, gOthra etc become irrelevant; like it is said in “viNNappam seyvArgaL” (aRaiyars who sing pAsurams with tune, i.e., without specifically identifying their name, surname etc., as they are simply identified by their title), due to this reason of singing these pAsurams, they will become bhagavAn‘s servitors.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr eliminated emperumAn‘s doubt “what if AzhwAr leaves me?”.
  • In the second pAsuram, he explained the freshness acquired by emperumAn after having such doubt eliminated.
  • In the third pAsuram, he became delighted thinking about emperumAn‘s generosity towards him.
  • In the fourth pAsuram, when asked “what was his generosity towards you?”, he replies “he created detachment for matters other than bhagavAn“.
  • In the fifth pAsuram, he said “after having detachment towards matters other than bhagavAn, having engaged in ultimate servitorship towards bhagavAn, I will never leave you”.
  • In the sixth pAsuram, he said “You being the helper of your devotees, is there any worry for me?”.
  • In the seventh pAsuram, he said “there is no worry for my relatives and their relatives”.
  • In the eighth pAsuram, he explained the means that got him this result.
  • In the ninth pAsuram,  emperumAn wanting to know his heart, moves away a little bit and AzhwAr says “you cannot leave me”.
  • In the tenth pAsuram, emperumAn says “I won’t leave you; but you need to ensure that you don’t leave me” and AzhwAr replies “there is no reason to leave you, who is related to me in all times (past, present and future) and in all manners”.
  • In the end, AzhwAr explains the result for those who learnt this decad and completes the same.

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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