Daily Archives: June 15, 2016

thiruvAimozhi – 2.9.7 – vArAy

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

parthasarathy-thiruvadi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – AzhwAr tells emperumAn out of overflowing affection “you should come here to engage me in your service at all times”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr is sorrowfully desiring for external experience [with bhagavAn] after not being fulfilled with the internal experience.

Highlights from periyavAchchAn piLLai‘s introduction

In the seventh pAsuram – AzhwAr, feeling sad for not seeing emperumAn‘s arrival even after calling out for him (“vArAy“), again out of affection says “You come so that I can reach you”.

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

See nanjIyar‘s introduction.

pAsuram

vArAy un thiruppAdha malark kIzh
pErAdhE yAn vandhadaiyum padi
thArAdhAy! unnai ennuL vaippil enRum
ArAdhAy enakku enRum ekkAlE

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

unnai – you (who are to be enjoyed always)
en uL – in my heart
enRum – eternally
vaippil – while placing
enakku ArAdhAy – having not satisfied me
enRum – all days
ekkAl – all times
un – (the apt) your
thiru – laudable
malar – enjoyable
pAdham – in the lotus feet
kIzh – being fully dependent
pErAdhE – being inseparable
yAn – I
vandhu – come
adaiyum padi – to reach
thArAdhAy – Oh one who is not giving opportunity!
un thiruppAdha malark kIzh pErAdhE yAn vandhu adaiyum padi – to make me reach as explained
vArAy – you come

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

After my not feeling satisfied while placing (the apt)  you in my heart eternally, oh one who is not giving opportunity for me to reach your laudable enjoyable lotus feet and be fully dependent and inseparable for all days and at all times!  You come to me to make me reach you as explained.

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

  • vArAy … thArAdhAy! – Oh one who is not blessing me the opportunity to reach your unlimitedly enjoyable exalted feet and stay there without ever returning [to previous state]! Due to feeling upset for the non-arrival of emperumAn, AzhwAr is saying “thArAdhAy” (one who is not giving the opportunity) as emperumAn’s identity. AzhwAr is establishing his desire (that is, reaching emperumAn’s lotus feet) using a round-about way. If he is not planning to give that opportunity, at least he can remove the desire from my heart. My heart is thinking about this as it happens during periya thirunAL [adhyayana uthsavam or panguni uthsavam – where there used to be 24 hour activities at SrIrangam; AzhwAr’s heart is also longing for this throughout the day without any break].
  • unnai ennuL vaippil enRum ArAdhAy – Oh emperumAn! you are so enjoyable and I am unable to bear the thought of not having external experience with you; how can I be satisfied just with internal experience with you being in my heart?
  • enakku enRum ekkAlE – For me on all days and in all situations, “vArAy” – please come.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 2

Published by:

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

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Ramanuja_Sriperumbudur

pAsuram 2

irAmAnusAya nama enRu sindhiththirA
manusarOdu iRaippOzhudhu – irAmARu
sindhippAr thALiNaiyil sErndhiruppAr thALiNaiyai
vandhippAr viNNOrgaL vAzhvu

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Word-by-Word Meanings

vAzhvu – The eternal wealth of
viNNOrgaL – nithyasUris are
thALiNaiyai – the twin lotus feet of those
vandhippAr – who prostrate
sErndhiruppAr – at the
thALiNaiyil – twin lotus feet of
sindhippAr – those who think
iRaipOzhudhu – that even for a very short while
irAmARu – it is not prescribed to live with the
manusarOdu – with the people who
sindhiththirA – does not think about
irAmAnusAya nama enRu– about SrI rAmAnuja as in “irAmAnusAya nama”

Simple Translation

There are some people (Group A) in this world who does not know / recite “irAmAnusAya nama”. Another group of people (Group B) realizes that they should not have any sort of association with the aforementioned people (Group A) even for a short while. The third group of people (Group C) prostrated at the lotus feet of those in Group B, realizing their greatness. The nithyasUris regard that their eternal wealth is nothing but the twin lotus feet of those people in Group C.

Preface

 In thiruvAimozhi, nammAzhvAr said “thozhudhu ezhu en mananE (thiruvAimozhi 1.1.1)” at the very first pAsuram. nammAzhvAr adviced to his heart that it should fall at the lotus feet of sriman nArAyaNan. In the second decad of thiruvAimozhi, nammAzhvAr goes ahead and talks about the chantable name of “nAraNan” as seen in “vaN pugazh nAraNan (thiruvAimozhi 1.2.10)”. In this same formart, maNavALamAmunigaL exclaims the name of “irAmAnusan” in this second pAsuram. The first pAsuram is a case of “anvayam” (assertion) while this second pAsuram is an example of “vyathirEkam” (negation). In order to explain the significance of something, there is a practiced way of doing it. We talk about the greatness / superiority of a stuff in the first place. This is called “anvayam”. After this, we talk about the lowliness / inferiority of all other things apart from the thing that we want to focus. This is known as vyathirEkam. maNavALa mAmunigaL first talks about the greatness of ethirAsan in the first pAsuram. In this second pAsuram, he goes ahead and talks about the inferiority of other things other than “irAmAnusAya nama”. Thus by using the concept of “anvayam” and “vyathirEkam”, maNavALa mAmunigaL celebrates the greatness of ethirAsan.

Explanation:

Our scriptures prescribe that one needs to incessantly meditate upon the sacred manthra namely “irAmAnusAya nama”. However, a vast majority of the people do not know about this and even if they do know they do not practice it. These people are being referred as “prathikUlar” or the ones who stand against (in one’s journey towards liberation). These people do not do this basic need of sustenance, i.e., chanting and meditation upon SrI rAmAnuja. They are said to be devoid of this basis sustenance product and are being compared to a four legged animal like cow. There are certain other group of people who dread these “prathikUlar” and maintain a stand that they should never co-exist with them even if it is for a short while. These people who always dread them are called as “anukUlar” or those who stand in support of a person in his journey towards liberation. There exists another group of people who prostrate and surrender unto the twin lotus feet of such “anukUlar”. nithyasUris celebrate the lotus feet of such group of people who surrender to “anukUlar”. As can be seen in the phrase “arumpERu vAnaththavarkku (gyAna sAram 4)”.

adiyEn santhAna 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