Daily Archives: June 26, 2016

rAmAnusa nURRanthAdhi – 25

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

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Introduction (given by maNavALa mAmunigaL)

After thinking about the favor of emperumAnAr towards him (amudhanAr), and due to that, looking at his divine face he asks him – who in this world would know the auspicious nature of yours?

Introduction (given by piLLailOkam jIyar)

Oh emperumAnAr who, like the cloud, is having such kindness to favor in all aspects!  In this world of four seas, who would know your nature of being loving and kind? After your highness has come and accepted me who is like a container of all sorrows, your auspicious qualities are the breath for my breath, and so are enjoyable to me – so he (amudhanAr) says, directly looking at the divine face of emperumAnAr.

kArEy karuNai irAmAnusa! ikkadal idaththil
ArE aribavar nin aruLin thanmai – allalukku
nErE uRaividam nAn vandhu nee ennai uRRa pin – un
seerE uyirkkuyirAy adiyERku inRu thitthikkumE           25

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Word by word meaning (given by maNavALa mAmunigaL)

kAr Ey – like the cloud that pours without reservation on sea and land, you who helps in all aspect, (Ey -> like / similar to)
karuNai – having kindness
irAmAnusa – Oh udaiyavar!
nErE uRaividam nAn – I being the holding place
allalukku – for sorrows,
nee vandhu – you came by yourself,
uRRa pin – and got
ennai – me who is such a person (of sorrows), (like how a master would get his property); after that,
un seerE – only your auspicious qualities
uyirkku uyirAi – are the life support for my AthmA (this is 25th pAsuram, and AthmA is also 25th thathvam)
inRu thiththikkum – and they are enjoyable
adiyERku  – for adiyEn;
Ar aribavar – who would know
ikkadal idaththil – in this world that is surrounded by the seas,
aruLin thanmai – the nature of loving kindness
nin –  of your highness?

vyAkyAnam

kArEy karuNai – Like the pregnant cloud that pours everywhere in the sea and land; “with his kindness he is the shelter for everyone in the world” (here the commentator uses the phrase used to describe rAmAr, and applies that to rAmAnujar);

as said in ‘sidhdhE thadheeya SEshathvE sarvArthAssambhavathihi’ (we would get all auspicious goodness if we surrender to His devotees (emperumAnAr));  kAr => cloud; Ey => like/similar to. Having such kindness –

irAmAnusa – Oh emperumAnAr!

ikkadal idaththil  – in this world surrounded by four seas, the world which gives us darkness (ignorance);

nin aruLin  – aruL – is about not bearing to see others suffering, and corrects us by his grace without any desire to get something in return; he having such a loving grace;

nin aruLin – it is your loving grace, which is special like the valuable gold gaining fragrance in addition;

thanmai  – having such a nature of loving grace;

ArE aribavar  – who knows this well about you (in this world)?  Those in nithya vibhUthi  (SrI vaikuNtam) who know everything like said in ‘sadhApaSyanthi’, and, ‘viprAsa:’, and, ‘jAgruvAmsa:’, have known (about the nature of your loving grace), by hearing about it only (not fully felt/understood it). As said in ‘yAnisA sarva bhUthAnAm thasyAm jAgarthisamyami’, those in this world that creates darkness (ignorance), have not known (about such great nature of yours).

allalukku – as said in ‘garbha janmAdhi avasthAsU dhukkam athyantha dhussaham’, for all the suffering/sadness of the birth cycle –

nErE uRaividam nAn – I am obviously the holder (of such sorrows); if the sorrows are that of my bodily relatives, then their sorrows would be mine too but that would be a little bit light and bearable; unlike that since those sorrows came to me directly, I was the firm holder of those sorrows;

vandhu nee – (nee vandhu)  – since you cannot bear the sufferings of others, like how upon hearing the grieved calling of gajEndhrAzhvAn,  sarvESvaran had come running without any preparation or decorum;  you came here from paramapadham;

ennaime with whom sorrows have taken shelter;

uRRa pin – as said in ‘thvayAbilabhdham bhagavann(u) idhAneem anuththamam pAthramitham dhayAyA:’,  you got me who is hard to get  (paragatha sveekAram – the act of bhagavAn/AchArya pursuing jIvAthmA);

un seerE – the auspicious qualities of your highness; as said in ‘guNAnAmAkarO mahAn’, the auspicious qualities like vAthsalyam, sauSeelyam;

uyirkku uyirAy –  yours are the life support of my AthmA; in this material world one’s breath would be the support for their being;  here, unlike that, it is emperumAnAr’s auspicious quality that is the breath for his breath; such is his quality;

adiyERku – for me who is your servant;

inRu –  (today/from now on)  – what is said in ‘rasamhyEvAyam labhdhvAnandhee  bhavathi’, ‘sOSnuthE sarvAn kAmAn saha’, the nectar that is the experience of enjoying the auspicious qualities of brahmam, and as prayed in ‘adiyAr kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi 2.3.10]’ (when will I be together in the assembly of nithysUris in paramapadham) for enjoyment with other devotees, are all attained only in paramapadham; unlike that, I got this in this state here itself;

thiththikkumE – it is enjoyable and joyful for me; like having together the honey, milk, porridge, and nectar, enjoying emperumAnAr’s divine qualities is very sweet for me;  like was said in ‘aNNikkum amudhUrum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (reciting his (nammAzhvAr‘s) name springs sweet nectar in my tongue).

emperumanar_with_sishyasemperumAnAr who got to his sishyAs

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

nin aruLin thanmaiemperumAn‘s grace may be prevented by His svAthanthriyam (independent actions); but emperumAnAr‘s grace flows on us undisturbed.

vandhu nee ennai uRRa pinvandhu -> came -> it shows his saulabhyam; since he came to the place where there was suffering, it shows his vAthsalyam, since he got me (his property) it shows his sauseelyam, since he got me without expecting any benefit for himself it shows his svAmithvam, from ‘karuNai irAmAnusa’ it shows the krupai that made him come – these auspicious qualities are shown about emperumAnAr.

un seer – not about the greatness of emperumAn. uyirkku uyirAy – life for AthmA; dhArakam -> life saver;  from this it shows that his greatness is our life saving And nourishment;  by saying ‘thithikkumE’ his greatness is also something which is enjoyable (dhArakam, bhOshakam, bhOgyam). Whereas nammAzhvAr said ‘uNNum sORu parugum neer thinnum veRRilai ellAm kaNNan [thiruvAimozhi – 6.7.1]’ (life saving, nourishment, and enjoyment are all kaNNan for me), amudhanAr says – those are all emperumAnAr for me.

adiyERku – for me who has understood my natural subservience to you.  ‘seerE uyirkku uyirAy adiyERku’ implies that I lost to your auspicious qualities like saulabhyam, etc. and became subservient to you.

inRu – not at some time away in the future {at the end of this birth or some other later births), or in some distant place {SrI vaikuNtam}, but now, here, with this body itself, I got the destiny of experiencing the auspicious qualities of the AchAryan – saying so amudhanAr is relishing it.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 2.10.5 – thiRamudai valaththAl

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

kallalagar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai which is the abode of the one who holds the divine chakra to protect [others]”.

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

thiRamudai valaththAl thIvinai perukkAdhu
aRamuyal Azhip padai avan kOyil
maRuvil vaN sunai sUzh mAlirunjOlai
puRa malai sArap pOvdhu kiRiyE

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

thiRam udai – many types of
valaththAl – strengths, abilities

(engaging in those acts which are forbidden etc)
thI – cruel
vinai – sins
perukkAdhu – instead of increasing
aRam – righteous acts (such as protecting his devotees)
muyal – being engaged
Azhi – divine chakra
padai avan – having it as weapon
kOyil – being the abode
maRu – blemish
il – without
vaN – helping in all ways for those who approached
sunai – ponds
sUzh – surrounded by
mAlirunjOlai – thirumalai
puRa malai – the hill that is in the outer ring
sAra – to approach
pOvadhu – to go
kiRi – best method/means

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

Instead of increasing cruel sins (such as engaging in those acts which are forbidden etc) through one’s many types of abilities, the best means is to go and approach the hill that is in the outer ring of mAlirunjOlai (thirumalai) that is surrounded by unblemished ponds which help those  who approached them in all ways; such thirumalai is the abode of azhagar emperumAn who is holding the divine chakra as a weapon, that is engaged in righteous acts (such as protecting his devotees).

More than our effort of approaching the divine hill, the effort of emperumAn (his chakra) in making us engage in that is the best means. Up to this pAsuram, AzhwAr instructs his mind/heart. In the subsequent pAsurams, he would instruct others.

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

  • thiRamudai valaththAl – thiRam – group; valam – balam – strength/ability. Instead of accumulating the sins through our groups of strengths.
  • aRamuyal … – As said in SrI rAmAyaNam sundhara kANdam 16.4 “… lakshmaNasya cha dhImatha: …” (sIthA pirAtti found out the opinion of SrI rAma and the intelligent lakshmaNa) – even more than sarvESvaran, the divine chakra which is more interested in protecting his devotees [lakshmaNa is cited as an example for sudharSana chakra who is also his devotee], the divine abode of such emperumAn who holds the divine chakra. When sarvESvaran looked at him (sudharSana chakra), in a moment he went and burnt down varaNAsi [When pauNdarIka vAsudhEva was killed, the king of kASi, sent a demon to attack krishNa. But krishNa sent his sudharSana chakra and he promptly destroyed all the enemies and protected emperumAn‘s devotees].
  • maRuvil … – For those who desire to reach bhagavAn, the best means which has no difficulty is to approach the outer hill of mAlirunjOlai which is surrounded by beautiful ponds which are  without blemish, which has absolute clarity like AzhwAr‘s divine heart, which is pleasing to the eyes and perennial as said in SrI rAmAyaNam bAla kANdam 2 “ramaNIyam prasannAmbu sanmanushyamanO yathA” (This water is beautiful like the pristine minds of the learned elders).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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