Daily Archives: April 18, 2016

SrIvaikuNta gadhyam 3rd chUrNai Part 3

Published by:

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

Full Series

<< Previous

paramapadhanathan

In the previous part we had seen how the jIvAthmA, who has been liberated from samsAram (materialistic realm) enters SrIvaikuNtam and views the grace and splendour of the place, the central maNdapam (hall) in which on the bed of AdhiSEshan (thousand hooded serpent), bhagavaAn gives audience with his consorts. We had seen the minute details of SrIvaikuNtanAthan’s (lord of SrIvaikuNtam) features. SrI rAmAnuja now starts describing the ornaments and weapons that adorn bhagavAn and ends with how the jIvAthmA gets to have dharSan of bhagavAn and offers himself to bhagavAn. First let us go through that part of the chUrNai which we will be seeing here:

athimanOhara kirIta makuta chUdAvathamsa
makarakuNdala graivEyaka hAra kEyUra kataka SrIvathsa
kausthubha mukthAdhAma udharabandhana pIthAmbara kAnchIguNa nUpurAdhdibhi:
athyantha sukhasparSai: dhivya gandhai: bhUshaNai: bhUshitham,
SrImathya vaijayanthyA vanamAlayA virAjitham,
Sanka chakra gadhAsi SArngAdhi dhivyAyudhai: sEvyamAnam,
svasankalpa mAthrAvakluptha jagaj janma sthithi dhvamsAdhikE
SrImathi vishvaksEnE nyastha samsthAthmaiSvaryam,
vainathEyAdhibhi: svabhAvatho nirastha samastha sAmsArika svabhAvai:
bhagavath parichryAkaraNa yOgyai: bhagavath paricharyaika bhOgai: nithya sidhdhai:
ananthai: yathAyOgam sEvyamAnam,
Athma bhOgEna anusamhitha parAdhikAla dhivyAmala kOmalAvalOkanEna viSvam AhlAdhayantham,
Ishadh unmeelitha mukhAmbhuja adhara vinirgathEna dhivyAnanAravindha,
SObhA janakEna dhivya gAmbhIrya audhArya saundharya mAdhuryAdhi
anavadhika guNagaNa vibhUshithEna athimanOhara
dhivya bhAvagarbhEna dhivya leelAlApAmruthEna
akhila jana hrudhayAntharANi ApUrayantham,
bhagavantham nArAyaNam dhyAna yOgEna dhrushtvA,
thathO bhagavatha: nithya svAmyam Athmana: nithya dhAsyam cha yathAvasthitham anusandhAya

Explanatory Note:

athimanOhara kirIta makutaathi – very; manOhara – captivating the heart; kirIta – the round ornament worn over the head; makuta – the long crown worn over kirItam. The head gears that bhagavAn wears are capable of capturing the hearts of those who happen to have their dharshan (view).

chUdA avathamsachUdA – a pendant worn on the head, coming upto the top of the forehead. avathamsa – worn on the top portion of the ears.

makara kuNdalamakara – fish; kuNdala – ear drops.

graivEyaka – ornament worn around the neck (neck-band, does not come below the neck).

hAra – chains which hang upto the stomach or further below.

kEyUra – bracelet  worn on the upper arm (armlet)

kataka – bracelet worn on the wrist.

SrIvathsa – the captivating mole on the chest

kausthubha – the ornament adorning his chest, representing all jIvAthmAs

mukthAdhAma – pearl necklace

udhara bandhana – waist band around his stomach

pIthAmbara – gold laced, silk vEshti (clothe worn around the waist, covering the lower part of his divine form)

kAnchIguNa – a golden cord worn around the waist.

nUpura – anklet

Adhibhi: – many other such ornaments which have not been stated

athyantha sukha Sparsai:athyantha – without an end; sukha – comfortable; Sparsai – touch. With so many ornaments on his divine form, will they not cause him discomfort or irritation? No, on the other hand, they would be like touching him with flowers, so soft they would be. These ornaments are nithyasUris. Will they cause him any discomfort?

dhivyagandhaidhivyaaprAkrutha (divine); gandhai: – smell. They are ornaments only, but even they would emit a sweet fragrance.

bhUshaNair bhUshithambhUshaNair – with such ornaments; bhUshitham – decorated. He is adorned with such divine ornaments.

SrImathyA vaijayanthyA vanamAlayA virAjithamSrImathya – beautiful; vaijayanthyA vanamAlayA – an ornamental garland made with 5 stones which is an identity for SrIman nArAyaNan similar to his conch, discus, AdhiSEshan paryankam (serpent bed) etc; virAjitham – adorned.

Sanka chakra gadhASi SArngAdhi dhivyAyudhai: sEvyamAnamSanka – conch (pAnchajanyam); chakra – discus (sudharSan); gadhA – mace (kaumOdhaki); aSi – sword (kadgam); SArnga – bow; Adhi – various weapons like these. dhivya – divine; Ayudhai: – weapons; sEvyamAnam – worshipped by. Why should he have weapons in SrIvaikuNtam where no enemy can ever approach? It is perfectly understandable if he has these weapons in our bhUlOkam (earth) as people like rAvaNa, kumbhakarNa, SiSupAla et al keep coming. But why there? Two reasons are given – one is that they are also there as ornaments to decorate him. The other reason is that his ASrithars there (such as AzhwArs) are always worried that something terrible would happen to him even at a place such as SrIvaikuNtam. Hence to pacify them he wears these.

After describing bhagavAn‘s ornaments and armaments, SrI rAmAnuja now turns to nithyasUris (those who dwell permanently in SrIvaikuNtam, carrying out endless service to bhagavAn).

sankalpamAthrAvakluptha jagaj janma sthithi dhvamsAdhikEsankalpa – will; mAthra – only; avakluptha – administered; jagaj – universe; janma – creation; sthithi – protection; dhvamsa – destruction. Possessing to a high degree the ability to create plant, animal, human species in the world merely at his will. Who is this nithyasUri?

SrImathi vishvaksEnESrImathi – with kainkarya as wealth; vishvaksEnE – to SrI vishvaksEnar, who is the head of bhagavAn‘s army.

nyastha samastha Athma aiSvaryamnyastha – placed; samastha – all; Athma aiSvaryam – controlling all AthmAs. bhagavAn has given the role of creating, protecting and destroying all worlds to his principal nithyasUri, vishvaksEnar.

vainathEyAdhibhi: –  Starting with vainathEya (garuda, bhagavAn‘s vehicle), included in this list are bhagavAn’s bodyguards and chieftains. There are guards for protecting entrance to SrIvaikuNtam in each of the 4 directions. There are also armies in all directions and for each of these units there are heads (chieftains).

svabhAvatha: nirastha samastha sAmsArika svabhAvai:svabhAvatha: – as their nature; nirastha – removed; samastha – all; sAmsArika – of samsAris (those who dwell in bhUlOkam, earth); svabhAvai: – their basic traits and nature. These nithyasUris do not have any connection with the nature of jIvAthmAs who dwell in materialistic realm, samsAram.

bhagavath paricharyA karaNa yOgyai:bhagavathbhagavAn‘s; paricharyA – kainkaryam; karaNa – to carry out; yOgyai: – have the capability. These nithyasUris have the right and capability to carry out kainkaryam to bhagavAn always.

bhagavath paricharyaika bhOgai:bhagavathbhagavAn‘s; paricharya – kainkaryam; Eka bhOgai: – only sustenance. These nithyasUris have only kainkaryam to bhagavAn as their sustenance.

nithya sidhdhai: – they are always present.

ananthai: – endless – there is no count to their numbers.

yathA yOgam sEvayamAnamyatha – whatever; yOgam – kainkaryam that the nithyasUris have been blessed with; sEvyamAnam – worshipped by. bhagavAn is worshipped by these nithyasUris who are blessed with appropriate kainkaryam each day.

Athma bhOgEna anusamhitha parAdhikAla dhivya amala kOmala avalOkanEnaAthma – self; bhOgEna – enjoyment; anusamhitha – protect; parAdhikAla – for ever; dhivya – divine; amala – pure; kOmala – beautiful; avalOkanEna – graceful glance. bhagavAn enjoys these kainkaryams from nithyasUris, for his own enjoyment. He looks at with divine, faultless, divine eyes. Looks at whom?

viSvam AhlAdhayanthamviSvam – entire world, with all its living entities. AhlAdhayantham – making them happy and comfortable.

Ishadh unmeelitha mukhAmbuja adhara vinirgathEnaIsadh – a little bit; unmeelitha – just blossomed;  mukha – face; ambuja – lotus; adhara – lips; vinirgathEAna – coming out from . Starting with this, until akhilajana hrudhAyAntharAni Apurayantham, SrI rAmAnuja describes the sweetness in the words and the beautiful way that bhagavAn speaks. Here he says that his lips are parted just a little, like a just blossoming lotus, and out of these opened lips come out the sweet words.

dhivya Anana aravindha SObhAjanakEnadhivya – divine; Anana – mouth; aravindha – lotus; SObhA – splendour; janakEna – producing; His divine words have the effect of producing an effect which is like adding an ornament to his lotus-like lips.

dhivya gAmbhIrya audhArya mAdhurya Adhi anavadhika guNa gaNa vibhUshithEnadhivya – divine; gAmbhIrya – depth; audhArya – generous; mAdhurya – sweet (honey-like); Adhi – similar qualities; anavadhika – countless; guNa – qualities; gaNa – cluster of; vibhUshithEna – decorated. His divine words are decorated with qualities such as being deep (like thunderous sound), generous (giving lot of meanings to whatever he says), sweet etc which are all divine.

athi manOhara dhivya bhAvagarbhENaathi – very; manOhara – captivating the minds of listeners; dhivya – divine; bhAvagarbhENa – emotional content. His divine words are capable of captivating minds with their emotional (having lot of meanings) content.

dhivya leelA AlApa amruthEnadhivya – divine; leelA – elegance; AlApa – sweet words; amruthEna – like nectar. His divine elegant words are sweet and full of nectar.

akhila jana hrudhya antharAnya apUrayanthamakhila – all; jana – living species; hrudhaya – hearts; antharAnya – inner space; apUrayantham – filled with.  He fills up the inner spaces in the hearts of all living beings with his sweet words.

bhagavantham nArAyaNambhagavantham – one who has all auspicious qualities, which are opposite of all faults; nArAyaNam – the personification of such an entitiy, SrIman nArAyaNan.

dhyAna yOgEna dhrushtvAdhyAna yOgEna – through meditation; dhrushtvA –  able to see. The jIvAthmA who has got liberated and reached SrIvaikuNtam is able to have dharshan (vision) of bhagavAn through meditation. This is called as mAnasa sAkshAthkAram (ability to see through the mind). Normally, this mAnasa sAkshAthkAram is acquired by a person who reaches bhagavAn through bhakthi yOgam (devotional path), which is a very tough path to wade through. The same effect is reached by a prapannan (one who carries out prapaththi or SaraNAgathi). This is the end result of repeatedly thinking about bhagavAn every day (we had seen this in the 2nd chUrNai, prathyaham Athma ujjIvanAya Evam anusmarEth).

bhagavatha: nithya swAmyam Athmana: nithya dhAsyam cha yathA avasthitham anusandhAyabhagavatha:bhagavAn; nithya – always; swAmyam – master; Athmana:jIvAthmA; nithya dhAsyam – always servant; cha – and; yathA – whatever; avasthitham – situation or position. anushandhAya – to repeat. Once the true positions of the two entities (bhagavAn and jIvAthmA) are realised (that he is swAmy or owner and jIvAthmA is dhAsan or servant or owned), mind immediately starts desiring for kainkaryam.

We shall now see the remaining portion of this chUrNai in part 4.

Translation by krishNa rAmAnuja dhAsan.

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

thiruvAimozhi – 2.6.6 – unnaich chindhai

Published by:

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

Narasimha_Avatar1

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – when emperumAn mercifully asked AzhwAr “What more shall I do for you?” AzhwAr replies “Have I not acquired anything? I have acquired everything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that by acquiring this servitude towards emperumAn, all his desires are fulfilled.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – AzhwAr says “After emperumAn being someone who would appear instantaneously on the request/vow of his devotee, do I have anything to do?”

pAsuram

உன்னைச் சிந்தை செய்து செய்து உன் நெடு மா மொழி இசை பாடி ஆடி – என்
முன்னைத் தீவினைகள் முழு வேர் அரிந்தனன் யான்
உன்னைச் சிந்தையினால் இகழ்ந்த இரணியன் அகல் மார்வம் கீண்ட – என்
முன்னைக் கோளரியே முடியாதது என் எனக்கே

unnaich chindhai seydhu seydhu un nedu mA mozhi isai pAdi Adi – en
munnaith thIvinaigaL muzhu vEr arindhanan yAn
unnaich chindhaiyinAl igazhndha iraNiyan agal mArvam kINda – en
munnaik kOL ariyE! mudiyAdhadhen enakkE

Listen

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

unnai – you (who are apt lord and helper)
sindhaiyinAl – by his heart/mind
igazhndha – ignored/insulted
iraNiyan – hiraNyakaSipu’s
agal – wide, spacious
mArvam – chest
kINda – one who effortlessly tore
en – my (who is the best example for wanting hurdles to be removed)
munnai – superceded (his devotee prahlAdha’s thoughts)
kOLariyE – Oh one who appeared as narasimha (half-lion half-man incarnation)!
unnai – you (who are helper of the needy, apt and sweet)
sindhai seydhu seydhu – constantly meditating upon
nedu – (out of such devotion) great
un – words that highlight your qualities
mozhi – thiruvAimozhi
mA – having greatness (matching it)
isai – with music
pAdi – singing
Adi – dancing (to the tunes of the singing)

due to the joy acquired for all three senses (mind, speech and body),
en – my
munnaith thIvinaigaL – sins accumulated since time immemorial

as said in chAndhOgya upanishath “nOpajanam smaran” (AthmA will not contemplate about the material realm)
yAn – I
muzhu vErarindhanan – eliminated completely from the root (once nature of self is realised as completely dependent on bhagavAn, as the joy is for the AthmA, elimination of hurdles can also be attributed to self)
enakku – for me
mudiyAdhadhu – impossible
en – what is there?

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

Oh you (who are apt lord and helper) who superceded your devotee prahlAdha’s thought and appeared as narasimha, effortlessly tore the wide chest of hiraNyakaSipu who insulted you with his heart! By constantly meditating upon your great qualities, (out of such devotion) I started singing the great thiruvAimozhi  which has the words which highlight your greatness with matching great music and dancing; by thus engaging all my three senses (mind – meditating, speech – singing, body – dancing), my sins which have been accumulated since time immemorial were eliminated completely from the root. For such me, what is impossible to achieve?

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

  • unnaich chindhai seydhu seydhu – meditating upon you without any break due to your sweet nature
  • unnai – you, who iare enjoyable and apt [master] for me
  • sindhai seydhu seydhu – Instead of meditating upon you as a matter of following orders in bruhadhAraNyaka upanishath “nidhidhyAsithavya:“, I am constantly meditating upon you due to your sweetness.
  • un nedu mA mozhi isai – greatness (indicated by nedu and mA) is adjective to mozhi (pAsuram) and isai (tune) respectively. Greatness of the poem and the tune are explained here. Singing the pAsuram where the words and tune are boundless and such tune/words make one dance.
  • en … – I eliminated all my accumulated sins without any trace. muzhu vEr – down to the root. It is also explained as eliminating even along with the side roots (which grew along).
  • arindhanan yAn – though, bhagavAn eliminates those sins, since AzhwAr is the enjoyer of the result, he says he himself removed the hurdles too.
  • unnai … – Oh you who helped long ago!
  • unnaich chindhaiyinAl igazhndha – hiraNyakaSipu did not insult emperumAn with words alone – deep down his heart, he insulted emperumAn. From this, it can be understood that – to give up on someone, emperumAn sees if they commit mistake from deep tinside heir heart; but to pursue someone, he just looks for them even pretending as friends.
  • iraNiyan agal mArvam kINda – Since the well-fed body of hiraNyakaSipu is no match for narasimha’s nails, he effortlessly tore hiraNya’s chest.
  • en munnaik kOLariyEAzhwAr thinks that emperumAn‘s incarnation as narasimha is to help him specifically. kOL – pride, radiance. As said in narasimha dhyAna SlOkam “mahAvishNum“, it indicates pride; as said in the same SlOkam “jvalantham“, it indicates radiance. When one does not consider a favour done to emperumAn’s devotees as something that was done to themselves, there is no bhagavath sambandham (relationship with bhagavAn).
  • mudiyAdhadhu en enakkE – When you are readily appearing to fulfil the vow of your devotee, what is impossible for me? [nothing is impossible].

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