Daily Archives: May 31, 2016

thiruvAimozhi – 2.8.6 – thIrththan

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr asks “Is there a need to analyse the supremacy of bhagavAn by any more persons after having been analysed by arjuna?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “the supremacy in his incarnations is very famous”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “Does the bhagavAn you speak about, have all these greatness?” AzhwAr replies “Already arjuna analysed and established this principle (supremacy of bhagavAn). Is there any doubt remaining in that which needs to be analysed by us?”.

pAsuram

thIrththan ulagaLandha sEvadi mEl pUndhAmam
sErththi avaiyE sivan mudimEl thAn kaNdu
pArththan theLindhu ozhindha paindhuzhAyAn perumai
pErththum oruvarAl pEsak kidandhadhE

Listen

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

thIrththan – In the previous incarnation of pure krishNa
ulagu – the three worlds
aLandha – measured
sE – having freshness
adimEl – on the divine feet
pUm – beautiful
dhAmam – garlands
sErththi – offered
avaiyE – the same garlands
sivan – Siva’s
mudimEl – on matted hair
thAn – he himself
kaNdu – seen
pArththan – arjuna
theLindhu ozhindha – established
paim – fresh/green
thuzhAyAn – of the one who is having thuLasi
perumai – supremacy
pErththum – other than arjuna
oruvarAl – anyone else
pEsa – to narrate
kidandhadhE – is there any aspect that remains to be clarified?

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

arjuna offered fresh garlands on the lotus feet of pure krishNa who measured the three worlds in his previous incarnation [as vAmana/thrivikrama]; he then saw the same flowers on the matted hair of Siva; this is the supremacy of the one who is having fresh/green thuLasi garlands on him that is established by arjuna; can anyone else other than arjuna narrate this supremacy and is there any aspect of this supremacy that remains to be clarified still? It implies that bhagavAn‘s supremacy is already well established.

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

  • thIrththan – As said in sthOthra rathnam 13 “… pAdhOdhakEna sa Siva: svaSirOdhrudhEna” (by beholding the water from whose feet, he became Siva (pure)?” and in ISwara samhithai “… pAvanArththam jatAmadhyE yOgyOsmIthyavadhAraNAth” (Siva, seeing the gangA water falling from the divine feet of SrIman nArAyaNan, knowing well that he is qualified, for his purification, held it in his matted locks), bhagavAn, through the connection with his divine feet, is able to purify even the impure ones.

When asked when did this incident happen?

  • ulagu aLandha sEvadiAzhwAr reminds us that this incident happened during the time when emperumAn measured the worlds. nampiLLai explains this through nAnmugan thiruvanthAdhi 9th pAsuram beautifully. kuRai koNdu – with his Akinchanyam (unworthiness – having nothing). nAnmugan kuNdigai nIr peydhu – On brahmA’s desire, dharma thathvam (the deity for righteousness) assumes the form of water and enters brahmA’s kamaNdalam (water pot). maRai koNda mandhiraththAl vAzhththi – Praising him through SrI purusha sUktham etc. kaRai koNda kaNdaththAn senni mEl ERak kazhuvinAn – Thinking “without analysing the instructions, he (Siva) pursued unrighteousness (considering himself to be independent); that should be gone”, brahmA washes the lotus feet of emperumAn so that the water falls onto Siva’s matted locks, just like a father will sprinkle the SrIpAdha thIrththam (holy water) on the heads of evil children. While the current pAsuram is talking about krishNAvathAram, why is he suddenly citing an incident from vAmanAvathAram? Because both krishNa and vAmana mingled with everyone freely without discrimination, AzhwAr narrates an incident from vAmana’s charithram while explaining about krishNAvathAram.
  • pUndhAmam sErththi – Here AzhwAr is explaining the incident from mahAbhAratha yudhdham (battle). When arjuna once desired to acquire a weapon from a dhEvathA (Siva) and set out to ask for that, krishNa mercifully told him to reduce his troubles “You place those flowers at my lotus feet and you will succeed”. arjuna followed krishNa’s words and did the same. In the night, Siva appears in arjuna’s dream beholding those same flowers in his head and bestows the weapons to arjuna. pUndhAmam means both pUmAlai (flower garland) and azhagiya mAlai (beautiful garland).
  • avaiyE – they were not other flowers of the same kind [they were the same flowers].
  • sivan mudi mEl thAn kaNdu – Not on the side, but he saw them directly on Siva’s head.
  • thAn kaNdu – Not heard from some trustworthy person, not seen in some scriptures such as Sruthi or smruthi, he himself saw that. He saw it so that he can remember it clearly.
  • pArththan … – arjuna, who did not get confused about krishNa’s supremacy even though he assumed the role of the charioteer. As said in gIthA bhAshyam by emperumAnArsa thu pArthO mahAmanA:” (that most intelligent arjuna), the wisest arjuna analysed and established the supremacy of krishNa and worshiped him as in bhagavath gIthA 11.40 “nama: purasthAdhatha prushtathasthE” (I worship in front of you and behind you).
  • paim thuzhAyAn perumai – The supremacy of sarvESvara is highlighted by his wearing fresh/green thiruthuzhAy (thuLasi) garlands; is that needed to be analysed by any less-intelligent people now?

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

thiruvAimozhi – 2.8.5 – OvAth thuyar

Published by:

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

Full series >> Second Centum >> Eighth decad

Previous pAsuram

hayagriva

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr elaborates emperumAn‘s sarvasajAthIyathvam (being born in all species) saying “emperumAn would mercifully incarnate as hayagrIva et al to protect the universes created by him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the unique nature of the many incarnations assumed by emperumAn who is the cause of all to protect the result of his creation.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. AzhwAr explains previously highlighted thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).

pAsuram

OvAth thuyar piRavi utpada maRRu evvevaiyum
mUvAth thani mudhalAy mUvalgum kAvalOn
mAvAgi AmaiyAy mInAgi mAnidamAm
dhEvAdhi dhEva perumAn en thIrththanE

Listen

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

OvA – continuous (without break)
thuyar – one that gives distress
piRavi – creation which binds AthmA to birth
utpada – including
maRRu – others such as sustenance, annihilation etc
evvevaiyum – all other activities
mUvA – effortlessly
thani mudhalAy – being the singular cause who does not expect anyone’s help
mUvulagum – of the (created) universe
kAvalOn – being the protector
dhEva – for the dhEvas (celestial beings) starting with brahmA et al
Adhi dhEvar – for those nithyasUris who are beyond the reach (of such dhEvathAs)
perumAn – being the lord
en – for me
thIrththan – like a river bank, that is easily approachable

(for the protection of such universe)
mAvAgi – incarnating as hayagrIva (horse-headed form, who is the propagator of vEdham)
AmaiyAy mInAgi – incarnating as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas)
mAnidamAm – and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA)

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

emperumAn is the effortless singular cause of the created universe, without expecting anyone’s help. He is the protector of such universe which gives continuous  distress for the AthmA, continuously by binding it to the universe. He is also in control of all other activities including  sustenance, annihilation etc. He is the lord for those nithyasUris who are beyond the reach of the dhEvas (celestial beings) starting with brahmA et al and is like a river bank that is easily approachable by me. Such emperumAn (for the protection of such universe) incarnates as hayagrIva (horse-headed form, who is the propagator of vEdham), as kUrma (tortoise) and mathsya (fish) (who are propagators of purANas) and also incarnated as human form (who is the propagator of gIthOpanishath – bhagavath gIthA).
This pAsuram elaborates thiruvAimozhi 2.8.1 “iNaivanAm epportkum” (would be born among all species).

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

  • OvAth thuyar piRavi utpada … – Before he said in thiruvAimozhi 2.8.2nIndhum thuyarp piRavi” (sorrowful birth etc which are difficult to cross-over); here he says – it is not just something that gives us opportunities to recoup and escape – it is those six aspects (jAyathE – birth, asthi – existence, pariNamathE – change, vivardhathE – growth, apakshIyathE – decay, naSyathi – disappearance) and the objects of such aspects which cause continuous sorrows.
  • mUvAth thanimudhal – mUvA – without laziness, effortlessly; this is explained as adjective for both “OvAth thuyar piRavi utpada” and “thani mudhal“, that is, bhagavAn being the singular cause without laziness for these six aspects which go on eternally in continuity (pravAha rUpaththAlE nithyam) and being the effortless singular cause of these entire creations. Though emperumAn gives body/senses to AthmAs to facilitate them to worship him, if they misuse the tools, he would think “if they do like this, let me develop their taste towards me over time”, will allow them to continue in their path and be neutral/indifferent towards them. Thus, even if they digress from his own desire (of accepting all of them), like a farmer who would try growing crops again and again instead of giving up, he keeps engaging in creation again and again. This is explained in periya thiruvanthAdhi 18 “sOmbAdhu ippal uruvai ellAm padarviththa viththA” (without laziness, you, who are the original cause who created this universe that has variegated aspects).

What is he creating and protecting?

  • mUvulagum kAvalOn – whatever that is in the boundary of the material realm. Two explanations for mUvulagam:
    • 3 layers – Lower layer (seven worlds below bhUmi (earth) – athala, vithala, …, pAthAla), middle layer (Earth), upper layer (six worlds above earth – bhuva:, svarga, maha:, jana:, thapa:, sathya).
    • 3 types of worlds – kruthakam (3 worlds below mahar lOkam – bhU: (earth), bhUva:, svarga) – these are recreated as part of each manvanthra (life of manu – 71 chathur yugams approximately), akruthakam (3 worlds above mahar lOkam) – jana:, thapa:, sathya – these remain undisturbed even during the dissolution of a manvanthra, kruthAkruthakam (maharlOkam) – this gets recreated at a lesser frequency [during the beginning of brahmA’s day which contains 1000 chathur yugams] [Here the context of recreation is within the boundary of brahmA’s one day].
  • kAvalOn – Protecting by propagating SAsthram etc.

Does he protect without minimizing his supremacy?

  • mAvAgi … – akarmavaSya (one who is not bound by karma) being born amongst / like karmavaSya (one who is bound by karma).
  • mAvAgi – incarnated as hayagrIva mUrththi (horse headed form).
  • AmaiyAy mInAgi – incarnations which are focussed on revealing sacred/true knowledge.
  • mAnidamAm – incarnations such as SrI rAma, krishNa et al. As explained in SrI rAmAyaNam sundhara kANdam 35.11 “maryAdhAnAm cha lOkasya karthA kArayithA cha sa:” (That SrI rAma is the epitome of maintaining honour/dignity and one who engages others to be honourable/dignified) and in bhagavath gIthA 3.21 “yadhyadhAcharathi SrEshta: …” (whatever performed by great person, common men will follow…”.

Who is the person who makes himself available in such mortal forms?

  • dhEvAdhi dhEva perumAn – He is beyond the reach of nithyasUris who cannot handle the smell/acquaintance of dhEvas (celestial beings) who cannot handle the smell/acquaintance of humans.
  • en thIrththanE – two explanations:
    • pure – emperumAn who has the purity to purify me; he changed my desire from worldly matters, towards him (I was like those who desire for cheap foods when most delicious foods are available).
    • easily approachable – he is like the banks of a river where we can step in and immerse.

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

Arththi prabandham

Published by:

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

ramanuja-srirangam SrI rAmAnuja – SrIrangam

mamunigal-srirangammaNavALa mAmunigaL – SrIrangam

e-book – https://1drv.ms/b/s!AiNzc-LF3uwygxHn7aePCEH7LtpY

maNavALa mAmunigaL starts his most-celebrated literary contribution to our sath sampradhAyam with a beautiful samskritha prabandham named yathirAja vimSathi in glorification of SrI rAmAnuja while he was residing in AzhwArthirunagari and performing kainkaryam at bhavishyadhAchAryan sannidhi. This is a collection of heart-melting 20 SlOkas in samskritham revealing his total dependence on yathirAja (SrI rAmAnuja – who is the king of mendicants).

He completes his most-celebrated literary contribution to our sath sampradhAyam with a beautiful thamizh prabandham named Arththi prabandham, again in glorification of SrI rAmAnuja while he was residing in SrIrangam in his final part of his life in this material world while reviving and re-establishing our sath sampradhAyam and taking it to unimaginable heights. Again, this is a collection of heart-melting 60 pAsurams in thamizh revealing his total dependence on yathirAja. He clearly establishes that the lotus feet of SrI rAmAnuja are the only refuge for us (SrIvaishNavas) in this prabandham and the relationship with him is the life line for us in this material realm.

It is because of this unflinching attachment/dependence towards emperumAnAr, mAmunigaL was glorified as yathIndhra pravaNar (embodiment of loving devotion towards yathIndhra (SrI rAmAnuja)).

pillailokam-jeeyarpiLLai lOkam jIyar

In this series of articles, we will see an english translation of the meanings of these divine pAsurams. piLLai lOkam jIyar have written a detailed commentary for this wonderful prabandham – we will be using this commentary as the foundation for our translation effort.

Translation by santhAna 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