Daily Archives: April 21, 2016

SrIvaikuNta gadhyam 3rd chUrNai part 4

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paramapadhanathan

In this final part of 3rd chUrNai, we shall see how the jIvAthmA approaches bhagavAn and submits himself unto him.

kadhAham bhagavantham nArAyaNam, mama kula nAtham, mama kula dhaivatham,
mama kula dhanam, mama bhOgyam, mama mAtharam,
mama pitharam, mama sarvam, sAkshAthkaravANi chakshushA:
kadhAham bhagavath pAdhAmbujadhvayam SirasA dhArayishyAmi;
kadhAham bhagavath pAdhAmbujadhvaya paricharyA karaNa yOgya:
(thadhEka bhOga:) thathpAdhau paricharishyAmi;
kadhAham  bhagavath pAdhambujadhvaya
paricharyASayA nirastha samsthEthara bhOgASa: apagatha samastha
sAmsArika svabhAva: thathpAdhAmbujadhvayam pravEkshyAmi;
kadhAmAm bhagavAn svakIyayA athiSIthalayA dhruSA
avalOkya snigdha gambhIra madhurayA girA paricharyAyAm
agyApayishyathi ithi bhagavath paricharyAyAm ASAm
varthdhayithvA thayaiva ASayA thathprasAdhOpabrumhithayA
bhagavantham upEthya dhUrAdhEva bhagavantham SEshabhOgE
SrIyA sahAsInam vainathEyAdhibhi sEvyamAnam
‘samastha parivArAya SrImathE nArAyaNAya nama:’
ithi praNamya uththAya uththAya, puna: puna: praNamya, athyantha sAdhvasa
vinayAvanathO bhUthvA, bhagavathpArishadha gaNanAyakai:
dhvArapAlai: krupayA snEha garbhayA dhruSA
avalOkitha: samyak abhivandhithai: thairEva anumathObhUthvA
bhagavantham upEthya SrImathA mUlamanthrENa
‘bhagavan! mAmaikAnthikAthyanthika paricharyA karaNaya parigruhNIshva’
ithi yAchamAna: praNamya AthmAnam bhagavathE nivEdhayEth II

Explanatory Note:

kadhA – when. He starts getting tensed for carrying out kainkaryam.

aham – I, who has no other path and who has attained bhagavAn and who is now feeling tensed about the fruit of attaining bhagavAn (i.e. who is delirious for carrying out kainkaryam)

bhagavantham nArAyaNam – he is so great and adiyEn is so small that adiyEn is unable to stay quiet after realising his auspicious and supreme qualities

mama nAtham – he is my Lord and master

mama kula dhaivatham – he is the prime worshipable deity for my family (here the term family refers to the group of ASrithars i.e. srIvaishNavas).

mama kula dhanam – he is the protector for my family. Just as money is viewed as offering protection, here bhagavAn is the greatest protector in times both good and bad for his ASrithars.

mama bhOgyam – He is the source of my enjoyment

mama mAtharam – He bears me and does good for me.

mama pitharam – he is the cause for my existence as well as one who does what is correct for me.

mama sarvam – he is everything to me.  He is whatever that has not been stated.

sAkshAth karavANi chakshushA? – when will I see him? It was only a few sentences back he had said that he has seen him (dhyAna yOgEna dhrushtvA – seen him through mind). Now he is longing to see him. Is there anything contradictory here? SrI rAmAnuja says that he wants to see him with his eyes (chakshushA) for ever (sadhA paSyanthi).

kadhAham bhagavath pAdhAmbuja dvayam SirasA dhArayishyAmi?kadhA – when; aham – I; bhagavathbhagavAn‘s; pAdha – exalted feet; ambuja – lotus-like; dhvayam – two of them; SirasA – through my head; dhArayishyAmi – will bear him. When will I bear his exalted feet on my head, asks SrI rAmAnuja.

kadhAham bhagavath pAdhAmbhujadhvaya paricharyA karaNa yOgya: (thadhEka bhOga:)thathpAdhau paricharishyAmi kadhAham – when I; bhagavath pAdhAmbujadvayabhagavAn‘s two lotus-like exalted feet; paricharyA karaNa yOgya: – be eligible to carry out kainkaryam; thadhEka bhOga – only that enjoyment; thath pAdhau – those exalted feet; paricharishyAmi – will get to do kainkaryam? First he wanted to take bhagavAn’s exalted feet on his head. Now he wants to know when he will be able to carry out kainkaryam to them.

kadhAham  bhagavath pAdhambujadhvaya paricharyASayA nirastha samsthEthara bhOgASa: apagatha samastha sAmsArika svabhAva: thathpAdhAmbujadhvayam pravEkshyAmikadhAham – when I; bhagavath pAdhAmbujadhvayabhagavAn‘s two lotus like exalted feet; paricharya – kainkaryam; ASayA – desire; nirastha – reject; samastha – all; ithara – other; bhOgASa: – desire in enjoyment; apagatha – gone; samastha – all; sAmsArika svabhAva: – the manner of dwellers of earth (samsAris); thathpAdhAmbujadhvayam – those two exalted lotus like feet; pravEkshyAmi – will attain?  He is now wondering when he will get to attain the exalted feet. What type of feet are they? They are such that the desire in him to carry out kainkaryam to those two exalted feet of bhagavAn makes him to reject the desire in all the other enjoyments which are sought after by samsAris (dwellers in materialistic realm) as their nature.

kadhAmAm bhagavAn svakIyayA athiSIthalayA dhruSA avalOkya snigdha gambhIra
madhurayA girA paricharyAyAm agyApayishyathikadhA – when; mAm – me; bhagavAnbhagavAn; svakIyayA – his own; athiSIthalayA – very cool (calm and gentle); dhruSa – eye; avalOkya – to look; snigdha – gentle; gambhIra – deep; madhurayA girA – mellifluous voice; paricharyAyAm – to do kainkaryam; AgyApayishyathi – will order? When will bhagavAn, with his merciful, cool eyes glance at me and in his thunderous, sweet voice order me to carry out kainkaryam to him?

ithi bhagavath paricharyAyAm ASAm varthdhayithvAithi – like this; bhagavathbhagavAn‘s; paricharyAyAm – to carry out kainkaryam; ASAm – desire; varthdhayithvA – to make it grow. He is praying to bhagavAn to make the desire to carry out kainkaryam to him to grow more and more.

thayaiva ASayA thath prasAdha upabrumhithayA bhagavantham upEthyathayaiva – with that; ASayA – desire; thath prasAdha – with bhagavAn‘s grace; upaburmhithayA – bring pushed; bhagavantham – bhagavAn; upEthya – near. With the desire (to carry out kainkaryam to bhagavAn) pushing him, with bhagavAn’s loving grace, he nears bhagavAn.

dhUrAdhEva bhagavantham SEshabhOgE SrIyA saha AsInam vainathEyAdhibhi sEvyamAnam  dhUrAdhEva  – from a distance; bhagavanthambhagavAn; SEshabhOgE – sitting on AdhiSEshan (serpent bed), SrIyAmahAlakshmi (it is inferred that bhUdhEvi and neelAdhEvi are also there); saha – with; AsInam – sitting by the side; vainathEya – garudan; Adhibhi – and others; sEvyamAnam – worshipped by. From a distance, he sees bhagavAn, sitting on the 1000 hooded serpent bed, with SrI, bhU and neelA dhEvis, surrounded by nithyasUris such as vainathEyan and others, worshipping them.

samastha parivArAya SrImathE nArAyaNAya nama:  ithi praNamya uththAya uththAya, puna: puna: praNamya samastha – all; parivArAyA – surrounded by ASrithars; SrimAthE – with SrI mahAlakshmi; nArAyaNAya nama: – salutations to nArAyaNan; ithi – saying this; praNamya – prostrating; uththAya uththAya puna: puna: praNamya– standing at the place where the head touched earlier and prostrating again, standing up again at the place where the head touched earlier and prostrating again (doing this repeatedly till he reached bhagavAn). From a distance he sees bhagavAn surrounded by ASrithars. He offers salutation to bhagavAn along with his consorts and prostrates himself repeatedly till he reaches bhagavAn.

athyantha sAdhvasa vinayAvanathO bhUthvA bhagavathpArishadha gaNanAyakai: dhvArapAlai: krupayA snEha garbhayA dhruSA avalOkitha: –  athyantha – without an end; sAdhvasa – timidly; vinaya – with humility; avanathO – head bowed; bhUthva – being; bhagavathbhagavAn‘s; pArishadha – attendants; gaNanAyakai: – his chieftains; dhvArapAlai: – his guards at the entrance (loosely, door-keepers); krupayA snEha garbhayA – with grace and friendliness; dhruSA – with their eyes; avalOkitha – viewed by. As he approaches bhagavAn by repeatedly prostrating in front of bhagavAn and takes a few steps with humility, head bowed, the nithyasUris near bhagavAn (his attendants, his chieftains and the guards at the entrance) look at him with grace and friendliness.

samyak abhivandhithai: thairEva anumatha; bhUthvA bhagavantham upEthya SrImathA mUlamanthrENa ‘bhagavan! mAm aikAnthikAthyanthika paricharyA karaNaya parigruhNIshva;’ ithi yAchamAna: praNamya AthmAnam bhagavathE nivEdhayEth – samyak – very well; abhivandhithai: – saluted respectfully; thairEva – only with their; anumatha: bhUthva – permission; bhagavanthambhagavAn; upEthya – nearing; SrImathA mUlamanthrENa – reciting thirumanthram; bhagavAn – hE (oh) bhagavAn!; mAm – me; aikAnthika – with single focus; Athyanthika – till the end; paricharyA – to carry out kainkaryam; karaNaya – as an implement for kainkaryam; praigruhNIshva: – accept; ithi – like this; yAchamAna: – praying; praNamya – prostrating; AthmAnam – self; bhagavathE – to bhagavAn; nivEdhayEth – offers. The jIvAthmA now takes permission from bhagavAn’s ASrithars and reciting thirumantham, approaches bhagavAn and beseeches him to accept him as an implement for carrying out kainkaryam (could be as a lamp or as a vessel used in thiruvArAdhanam or any such implement) till the end. So saying, he prostrates himself before bhagavAn and offers himself to bhagavAn.

This brings us to the end of 3rd chUrNai. We shall now move on to the 4th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.6.9 – endhAy

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

Full series >> Second Centum >> Sixth decad

Previous pAsuram

rama-7-trees

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says to emperumAn “After attracting me by showing your qualities and activities, and becoming inseparably together, there is no reason for you to leave me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to emperumAn “After you yourself put in efforts and united with me, how can you leave me?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – After inseparably uniting with me, why are you wandering in utter perplexity as if you have done nothing [to uplift me]? Also explained as – emperumAn trying to leave saying “I would like to know what you think”, AzhwAr says “How can you go now?”

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

Ninth pAsuram. AzhwAr says to emperumAn “When initially I was unaware of you, you made me aware about yourself and your qualities, transformed me to a state where I cannot exist without you; [after doing all of this] you should not leave me”.

pAsuram

எந்தாய்! தண் திருவேங்கடத்துள் நின்றாய்! இலங்கை செற்றாய்! மரா மரம் –
பைந்தாள் ஏழ் உருவ ஒரு வாளி கோத்த வில்லா!
கொந்து ஆர் தண் அம் துழாயினாய் அமுதே! உன்னை என்னுள்ளே குழைத்த எம் –
மைந்தா! வான் ஏறே! இனி எங்குப் போகின்றதே?

endhAy! thaN thiruvEngadaththuL ninRAy! ilangai seRRAy! marA maram –
paindhAL Ezh uruva oru vALi kOththa villA!
kondhu Ar thaN am thuzhAyinAy amudhE! unnai enuLLE kuzhaindha em –
maindhA! vAn ERE! ini engup pOginRadhE?

Listen

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

endhAy – being my categorical lord
thaN – cool – giving relief from fatigue
thiruvEngadaththuL – in thirumalA
ninRAy – arrived and stayed there, being very simple to approach
ilangai – lankA (which is the abode of the enemies of emperumAn‘s devotees)
seRRAy – one who destroyed
marAmaram – pipal (peepal) trees’
paim – well-rounded
thAL – bottom portion
Ezhu – seven
uruva – to pierce
oru vALi – an arrow
kOththa – (effortlessly) launched
villA – one who is having the bow
koththu – bunches
Ar – abundance
thaN – cool
am thuzhAyinAy – being decorated with thuLasi garland
em amudhE – being eternally sweet (for me)
unnai – you with such qualities/aspects
en uLLE – inside me
kuzhaiththa – completely united (like water mixing in water)
maindhA – being eternally youthful

due to this reason,
vAn – for the nithyasUris
ERE – being their prideful leader

You, who has shown special/distinct relationship (towards me), simplicity, ability to eliminate enemies and instilled faith in me like you did in the case of sugrIva mahArAja, who has shown your divine beauty and united with me being very sweet to me, has been even greater than the nithyasUris who are residents of nithya vibhUthi (paramapadham),

ini – now

giving up this togetherness,

engu – where
pOginRadhu – going? This implies that AzhwAr is saying “don’t go anywhere”.

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

Oh one who is being my categorical lord! Oh one who has arrived and stayed in cool thirumalA being very simple to approach! Oh one who destroyed lankA (which is the abode of the enemies of emperumAn‘s devotees)! Oh one who is having the bow from which you effortlessly launched an arrow to pierce the well-rounded bottom portion of the seven pipal (peepal) trees! One who is being decorated with abundant bunches of cool thuLasi garland! Being eternally sweet for me, being ever youthful with such qualities/aspects completely united with me inside me; due to this reason, being the prideful leader of nithyasUris (You having shown special/distinct relationship (towards me), simplicity, ability to eliminate enemies and instilled faith in me like you did in the case of sugrIva mahArAja, having shown your divine beauty and united with me being very sweet to me, being even greater than the nithyasUris who are residents of nithya vibhUthi (paramapadham)), now, giving up this togetherness, where are you going? This implies that  AzhwAr is saying “don’t go anywhere”.

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

  • endhAy – Oh lord who arrived in the cool thirumalA, manifested your lordship and engaged me in my servitude towards you!
  • ilangai seRRAy – Just like you eliminated the hurdle that was stopping sIthA pirAtti from uniting with you, you eliminated those hurdles which were stopping my servitude towards you.
  • marAmaram … – Here, emperumAn demonstrated that he would take up weapons to help his devotees. He pierced through the seven peepal trees which have broad base and knocked them down completely – Oh one who has such great archery skills!
  • kondhAr thaN am thuzhAyinAy – He destroyed the peepal trees while having the garlands decorating him [i.e., he destroyed them effortlessly without even having the garlands disturbed]. Even if emperumAn is wearing any garland matching the particular incarnation [emperumAn may be wearing different types of flower garlands in different incarnations], they will appear as thuLasi garland only for AzhwAr. kondhAr – densely spread.
  • amudhE – the form of SrI rAma aiming for the peepal trees is most relishable to AzhwAr.
  • unnai … – While uniting he mixed seamlessly (like water mixing in water) and now if he says “I am leaving”, can that be allowed? Even if he leaves, he should take me along.
  • maindhA – Due to uniting with me, you have acquired this new youthful charm!
  • vAn ERE – Like being supreme after having given his experience to nithyasUris, here emperumAn is giving experience to AzhwAr and manifesting his supremacy.
  • ini engup pOginRadhE – Are you leaving me who cannot sustain without you and going to those who can sustain without you? If you can leave nithyasUris, you can leave me too. While AzhwAr was removing emperumAn‘s doubt of “what if AzhwAr leaves me?” why is AzhwAr saying “Don’t leave me”? emperumAn being distinct/great,  he would doubt and would also make the other person (AzhwAr) doubt about the togetherness [due to extreme love for each other].

nampiLLai beautifully explains that emperumAn should not leave AzhwAr by giving context for each word/phrase in the end.

  • endhAy – Would you leave because you are not my lord? (No, you are my lord and thus cannot leave me – in this same way, each point to be concluded).
  • thaN thiruvEngadaththuL ninRAy – Would you leave because you are far away from me?
  • ilangai seRRAy – Would you leave because you do not have the ability to destroy the hurdles/enemies?
  • marAmaram … – Would you leave because you would not take up weapons to help your devotees?
  • kondhAr thaN am thuzhAyinAy – Would you leave because you have not decorated yourself with a garland [vowing] to protect your devotee?
  • amudhE – Would you leave because you are not sweet by nature?
  • unnai en uLLE kuzhaiththa – Would you leave because you have not united with me seamlessly?
  • en maindhA – Would you leave because you are not youthful?
  • vAnERE – Would you leave because you are lacking supremacy?
  • ini engup pOginRadhE – Even if you leave, you have to take me along with you. Would you unite with me seamlessly and still leave alone?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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