Daily Archives: June 30, 2016

thiruvAimozhi – 2.10.9 – vazhakkena ninaimin

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says “The cause for victory is to have firm faith that it will be beneficial to think about worshipping thirumalai (thirumAlirunjOlai – divine hill)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “The firm faith in thinking ‘I should worship the abode of emperumAn who killed pUthanA’ is the cause for victory”.

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

vazhakkena ninaimin valvinai mUzhgAdhu
azhakkodi attAn amar perum kOyil
mazhakkaLiRRinam sEr mAlirunjOlai
thozhak karudhuvadhE thuNivadhu sUdhE

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

val – very powerful (that is difficult to cross over)
vinai – sins
mUzhgAdhu – not drowning
vazhakku – this is fitting for the nature [of soul]
ena – as
ninaimin – you think
azhan – demoniac
kodi – girl
attAn – one who killed
amar – well-settled
perum – huge
kOyil – being the temple
mazha – calves
kaLiRRinam – herds of elephants
sEr – reaching
mAlirunOlai – thirumalai
thozha – to worship
karudhuvadhE – in the mind
thuNivadhE – having faith
sUdhu – cause (to win over the samsAram (material realm))

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

You think that this is fitting to the nature [of the soul] instead of getting drowned in very powerful sins; mAlirunjOlai is the divine huge temple where emperumAn, who killed the demoniac girl (pUthanA), is well-settled; herds of elephant calves reach such thirumalai; the cause (to win over the samsAram) is to have full faith in the mind to worship such thirumalai.

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

  • vazhakkena ninaimin – You emphasise in your intellect (mind) that my suggestion is the proper one.
  • valvinai mUzhgAdhu – if you want to eradicate your huge sins that cannot be eradicated by your own efforts.
  • azhk kodi attAn amar perum kOyil – azhan indicates demon; kodi indicates girl; azhakkodi means demoniac girl. azhan means dead-body, thus it indicates demon [since dead-body and demons are related]. emperumAn who killed pUthanA thought “when such enemies come, I cannot be far away” and resided here forever – thus it is perum kOyil (great temple).
  • mazha … – All the animals reside along with emperumAn as a single clan. Alternative explanation – thirumalai where groups of young elephant calves have reached. [Further explanation of both ideas together] when a most beautiful elephant is present in a place, naturally many elephants will come and join there. emperumAn who is standing there is also explained as an elephant in periya thirumozhi 4.9.2 “sOlai mazha kaLiRiRE” (young elephant of the garden) and in thirunedunthANdagam 10 “thennAnAy” (elephant in the south side).
  • thozhak karudhuvadhE thuNivadhu sUdhE – Cause for victory for the jIvAthmA is to firmly believe in the mind that ‘I should worship thirumalai”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 10

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

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azhwar-emperumanarnammAzhwAr and emperumAnArAzhwArthirunagari

Introduction:

maNavALa mAmunigaL examines the reason for his multiple births and deaths. He comes to a conclusion that the only reason for repeated births and deaths and consequent sufferings is because he did not surrender to the lotus feet of SrI rAmAnuja and be there forever. He is separated from those divine feet and that is the cause of everything. So in order to fix this, maNavALa mAmunigaL decides to be at the lotus feet of SrI rAmAnuja and be there.

pAsuram 10:

pU magaL kOn thennarangar pUnkazhaRkup pAdhugamAy
thAm magizhum selvach chatakOpar thEmalarththAtkE
Eyndhu iniya pAdhugamAm endhai irAmAnusanai
vAyndhu enadhu nenjamE vAzh

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Word-by-Word Meanings:

enadhu – Oh! My
nenjamE – heart (who obeys me always)!!!
vAzh – Please live from now (under the) by
vAyndhu – surrendering at the lotus feet of
irAmAnusanai – Sri rAmAnuja
endhai – who is my father and who is responsible for my soul’s true sustenance
Eyndhu – Sri rAmAnuja, who aptly dons the
iniya pAdhugamAm – role of pAdhukA (sandals)
thAtkE – of the divine feet
selvach – of the one who is filled with sAthvik qualities
chatakOpar –  and who is known as SatakOpa
thEmalar – upon whose lotus feet, honey from fresh flowers, oozes out
pAdhugamAy – (such satakOpan) is celebrated as the pAdhukA (sandals)
thAm magizhum – and relishes being the pAdhukais of
pUnkazhaRku – the feet that can be enjoyed forever, the feet of
thennarangar – SrIranganAthan who is none other than
kOn – the divine consort of
pU magaL – periya pirAttiyAr (SrI mahAlakshmi) who looks like fragrance manifested in a flower

Simple Meanings: 

In this pAsuram, maNavALa mAmunigaL advises his heart to go and surrender at the lotus feet of SrI rAmAnuja. More than that, he commands the heart to be at his feet forever and not get separated from the divine feet of SrI rAmAnuja. maNavALa mAmunigaL describes that SrI rAmAnuja represents the sandals of SatakOpa (nammAzhwAr), who enjoys being the sandals of SrI ranganAthan, who is the consort of periya pirAttiyAr.

Explanation:

periya pirAttiyAr is described as the personification of fragrance in a flower. SrI ranganAthan has such a periya pirAttiyar in HIS heart as per the phrase “pU mannu mAdhu porundhiya mArban (irAmnusa nURRandhAdhi 1). SatakOpar (nammAzhvAr) is celebrated as the pAdhukAs (sandals) of Sri ranganAthan’s feet which can be enjoyed forever as per the phrase “pUvAr kazhalgazhukku (thiruvAimozhi 6.10.4). SatakOpar himself has said “adikkIzh amarndhu pugundhu (thiruvAimozhi 6.10.11) and hence he represents the pAdhukA status of SrI ranganAthan. In addition to being the pAdhukA, SatakOpar actually relishes the fact that he serves as HIS pAdhukA, as seen in his other phrases “mugil vaNNan adiyai adaindhu (thiruvAimozhi 7.2.11) and “uRRen ugandhu paNi seydhu (thiruvAimozhi 10.8.10)”. Now, the relationship between such SatakOpar and SrI rAmAnuja is being described. The divine lotus feet of SatakOpar is fragrant with fresh flowers that oozes honey. As madhurakavi AzhvAr described “mEvinEn avan ponnadi meymaiyE (kanninun chiRuth thAmbu 2)”, SrI rAmAnuja opined that it behooves him to be at the lotus feet of satakOpar. Hence, SrI rAmAnuja is being celebrated as the sandals of SatakOpar. Finally, maNavALa mAmunigaL establishes the link between him and SrI rAmAnuja. maNavALa mAmunigaL states that it is SrI rAmAnuja who is  responsible for his soul’s true sustenance in the first place. He advises his heart that it needs to go and surrender and live at the lotus feet of SrI rAmAnuja, who is also known as emperumAnAr. maNavALa mAmunigaL advises his heart similar to how thiruvarangaththu amudhanAr adviced his heart as “irAmusan charaNAravindham nAm manni vAzha nenjE (irAmAnusan nURRandhAdhi 1)”. maNavALa mAmunigaL tells his “ Oh my heart who listens and acts according to what adiyEn says! go and be in close connection to the lotus feet of SrI rAmAnuja and expect nothing in return. It is just your svarUpam to be at the lotus feet of SrI rAmAnuja”. Since maNavALa mAmunigaL is characterized as epitome of love towards SrI rAmAnuja’s lotus feet, he is often called as “yathIndra pravaNar”. The phrase “selvach chatakOpar” earlier refers to the wealth of SatakOpar. As per the phrase “dhanammadhIyam thava pAdha pankajam (sthOthra rathnam)”, which says that the greatest wealth one can beget is the lotus feet of the Lord. Since SatakOpar had it, he is described as “selvach chatakOpar”.

adiyEn santhAna rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

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