Monthly Archives: June 2016

Arththi prabandham – 3

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emperumanar-1

Introduction

In the first two pAsurams, maNavALa mAmunigaL described the greatness of SrI rAmAnuja. From this pAsuram onwards, he goes ahead and expresses what he yearns in his heart. Specifically in this pAsuram, he describes that SrI rAmAnuja is the all possible relation for him. Yet in order for that to fructify in its fullest state, the physical body that stands as an obstacle, has to drop out. maNavALa mAmunigaL asks why doesn’t this obstacle go away.

pAsuram 3

thandhai naRRAy thAram thanayar perunjelvam
enRanakku nIyE ethirAsA indha nilaikku
ErAdha ivvudalai inRE aRuththaruLap
pArAdhadhu ennO pagar

Listen

ethirAsA – Oh yathirAja !!!
en thanakku – For me
nIyE – you and only you are my
thandhai – father
nal thAy –  my mother who has vAthsalyam (the quality of treasuring a blemish as blessing)
thAram – my wife
thanayar – my child
perum selvam – my great wealth
indha – (However) this
nilaikku – particular thought (I am not able to continue forever)
ErAdha – because this thought cannot coexist with
ivvudalai – this physical body
pagar – please tell me
ennO – what is the reason that?
pArAdhadhu – (you have) not graced and
aruLa – not bless me
inRE – right away
aRuththu – to destroy this body of mine and

Simple Translation

maNavALa mAmunigaL asks SrI rAmAnuja the reason why he does not bless him by taking away his physical body. Only if that happens, he can have a continual experience of a thought that he has now in this world. maNavALa mAmunigaL considers SrI rAmAnuja as his father, his mother, his wife, his children, his eternal wealth and much more. But this thought does not seem to be eternal while being in this earth and is temporal. This is the reason maNavALa mAmunigaL asks SrI rAmAnuja as to what prevents him in taking him to his fold so that he can have the thought without any interruption.

Explanation

maNavALa mAmunigaL addresses SrI rAmAnuja as the one who is the leader of all yathis (yathirAja). “sElEy kaNNiyarum perunjelvamum nan makkalum mElAththAy thandhaiyum  avarE iniyAvArE (thiruvAimozhi 5.1.8)” and “thvamEva mAthA cha (SaraNAgathi gadhyam)” are two quotes taken here. maNavALamAmunigaL asks SrI rAmAnuja that it was periya perumAL (at srirangam) whom SrI rAmAnuja treated as the father who gives only the good for a child, as a mother who gives the pure love to a child, as a wife who gives pleasures to her husband, as a good son with great virtues and finally as his treasure that give everything. As per AlavandhAr’s celebratory pAsuram towards nammAzhvAr mAthA pithA yuvathaya: (sthOthra rathnam 5)”, he considered nammAzhvAr as his everything.  Similarly, maNavALa mAmunigaL tells SrI rAmAnuja that the latter is everything for him (maNavALa mAmunigaL). This is the condition of maNavALa mAmunigaL currently. However, he realizes that his physical body poses the biggest threat for this condition to exist eternally. He asks a question to SrI rAmAnuja as to why the latter is not blessing him by taking away his physical body this day right away, the very day and the moment in which maNavALa mAmunigaL realized that body is an impediment. maNavALa mAmunigaL requests SrI rAmAnuja to answer the question. He further asks him if there is any aspect that is making him worry/hesitate in blessing him.

In this pAsuram the adjective “naRRai” is to be broken as “nalla + thAy”. It means a good mother who is characterized by vAthsalyam (the quality by which a person treats a blemish as a blessing). This adjective “nalla” (good) stands as an adjective to all others mentioned in this pAsuram like father, wife, child and wealth. It does not just confine to just the mother. The rules of poetry allows to do so.

adiyEn santhAna rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
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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

Listen

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

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 – 2

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Ramanuja_Sriperumbudur

pAsuram 2

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

Listen


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

thiruvAimozhi – 2.9.6 – magizhkoL dheyvam

Published by:

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

Mahavishnu-universes

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr says to emperumAn “Just like you have created these dhEvas et al (celestial beings, humans, animals, plants etc) to have their own qualities, you should make me enjoy with pleasing words and mind, speech and body which are attached to you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr desires for external experience based on this internal experience.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. Also explained as – AzhwAr asking  emperumAn “Having created dhEvas et al, you should help me enjoy this experience of enjoying you (which is the purpose of creation) externally instead of stopping with internal experience”.

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

Sixth pAsuram. AzhwAr says to emperumAn “Just like you have created dhEvas et al, you should make me enjoy you”. Also explained as AzhwAr saying “Just like you have established a particular aspect in dhEva et al, you should establish the aspect of enjoying you in me”.

pAsuram

magizh koL dheyvam ulOgam alOgam
magizh koL sOdhi malarndha ammAnE !
magizh koL sindhai sol seygai koNdu – enRum
magizhvuRRu unnai vaNanga vArAyE

Listen

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

magizh koL – abundance of joy
dheyvam – dhEvathAs (celestial beings)
ulOgam –  humans who have shining knowledge
alOgam – animals and plants which lack shining of knowledge
magizh – joy (acquired through lustre)
koL – having
sOdhi – being radiant objects
malarndha – one who is expanded (as said in thaiththiriya upanishadh “bahu syAm” (let me become many))
ammAnE – Oh one who is the lord!
magizh koL – with love (due to being friendly with you)
sindhai – mind/thoughts
sol – speech
seygai – action
koNdu – having
enRum – always
magizhvuRRu – being blissful without any worries
unnai – you (who created such aspects for all my three faculties of mind, speech, body)
vaNanga – to experience
vArAy – mercifully come here

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

Oh lord who expanded (as said in thaiththiriya upanishadh “bahu syAm” (let me become many)) as dhEvathAs (celestial beings) who have abundance of joy, humans who have shining knowledge, animals and plants which lack shining of knowledge and other radiant objects which have joy (that is acquired through lustre)! You made me blissful without any worries to have mind, speech and action which are attached to you and you should mercifully come here to let me experience you. ulOgam and alOgam also indicate chEthana (sentient) and achEthana (insentient) entities [ulOgam – chith, alOgam – achith].

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.

periyavAchchAn piLLai beautifully connects “magizh koL sindhai sol seygai“.

  • magizh koL sindhai – my heart should be filled with love when I hear about you.
  • sol – the overflowing words reflecting such love
  • seygai – the action that follows those loving words

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

  • magizh koL dheyvam – celestial beings (residing in heaven etc) who have better bhOgya (joy), bhOgOprakaraNa (tools for enjoyment) and bhOga sthAnam (abodes of enjoyment) in comparison with those of humans.
  • ulOgam – As said in “lOkyatha ithi lOka:” (because it is seen, it is called lOka), achith (insentient matter), which is perceivable through our five senses (eyes, ears, nose, tongue, skin).
  • alOgam – alOka – chith (sentient – soul), that which cannot be perceived by our senses and can only be understood through SAsthram.
  • magizh koL sOdhi – Those radiant objects. It can be explained as chandhra (moon), sUrya (sun). Oh sarvESvara who created these!
  • malarndha – Since it is his own expansion as said in thaiththiriya upanishadh “bahu syAm“, AzhwAr says “malarndha” (blossomed). brahmam (bhagavAn) with chith (sentients) and achith (insentient) is both cause and effect [In causal state (before creation), brahmam has chith and achith in subtle state and after creation, chith and achith become manifested in gross state].

When asked by emperumAn “Whatever you have said is done by me! What should I do now for you?”,

  • magizh koL … – you should make my heart become joyful by experiencing you; you should make the same to my speech too; my actions should become loving service to you; I too should exclusively experience you and feel blissful; you should arrive here for me to experience you always.

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 – 2.9.5 – siRappil vIdu

Published by:

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

dasavatara-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “Let the soul be the same as body; Or let the one who is different from body be the soul; it is irrelevant; my goal is to enjoy all the various incarnations which were taken by bhagavAn for his devotees’ sake”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I want the happiness of not forgetting this ISwaran who reveals this total dependence to me”.

Highlights from periyavAchchAn piLLai‘s introduction

In the fifth pAsuram – when asked “What is your true nature? The goal should match your nature”, AzhwAr replies “It does not matter who I am; what matters is that, whoever I am, I should exist for his sake only”.

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

Fifth pAsuram. AzhwAr first desired for service through mind, speech and body and said “You should eliminate everything that is for “me” and simply engage my these three faculties (mind, speech and body) for your pleasure alone”; emperumAn thinks “this kind of dealings cannot be had with samsAris (worldly people); so let us investigate what AzhwAr thinks of himself while praying for this” and asked “Who are you desiring this favour from me?” AzhwAr replied “Some say ‘dhEham (body) is the same as AthmA (soul)’; others say ‘since without indhriyams (senses), the body cannot do anything, the senses are the soul’; few others say ‘even those senses cannot grasp and understand the objects when not supported by manas (mind), so mind is the soul’; few others say ‘even the mind works only with the support of prANas (vital airs – prANa, apAna etc), so vital air is the soul’; few others say even if all are present, unless adhyavasAyam (firm knowledge) is there, there is no use; so, budhdhi (intellect) is the soul’; finally, some say ‘some thing is beyond all of these, having gyAnam as an attribute and being made of gyAnam – this is AthmA (soul)'” AzhwAr says “there is no specific binding for me in any of these; whoever I am, I want to be an object which exists purely for your sake”. This is like ALavandhAr saying in sthOthra rathnam 52 “vapurAdhisu yOpi kOpi vA …” (Let me be anything starting with body).

pAsuram

siRappil vIdu suvarkka naragam
iRappil eydhuga eydhaRka – yAnum
piRappil pal piRavip perumAnai
maRapponRu inRi enRum magizhvEnE

Listen

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

iRappil – after leaving this body
siRappil – having goodness (of bliss)
vIdu – mOksham (liberation)
suvarkkam – svarga – heaven (which is fictitious joy or a misconceived joy)
naragam – naraka – hell (which is filled with sorrow)
eydhuga – reach there (when considering the body to be different from the soul)
eydhaRka – does not reach and get finished (when considering the body to be the same as the soul)
piRappu – cause for birth
il – when not there
pal – in many forms
piRavi – one who is born
perumAnai – sarvEsvaran
onRu – any (of these qualities which win over his devotees and make them fully depend on him)
maRappu inRi – not forgetting
enRum – always
magizhvEn – let me have the bliss (caused by such continuous remembrance)

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

After leaving this body, let me reach (when considering the body to be different from the soul) mOksham (spiritual realm) which is having the goodness (of bliss) or heaven (which is fictitious joy or a misconceived joy) or naraka – hell (which is filled with sorrow), or let me not go anywhere and get finished (when considering the body to be the same as the soul) here itself. But let me always have the bliss (caused by continuous remembrance) of not forgetting sarvEsvaran‘s any of these qualities (which win over his devotees and make them fully depend on him) of the various forms in which he is born though he has no reason to take birth [one is assuming a particular birth due to his or her karma – since bhagavAn is not bound by any karma, he is not forced into any birth – but he assumes different births due to his own desire]. Both previous pAsuram and this pAsuram are AzhwAr‘s monologue (instead of speaking face to face with perumAL).

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

  • siRappil vIdu … – mOksham (liberation) which is explained as the unlimited bliss acquired by nithya samsAri (eternally bound soul in this world) which matches that of nithyasUris (eternally free souls), svargam which has limited bliss, naraka which has pure suffering only – let me achieve any of these at the time of my death or not achieve. This means – let the AthmA (soul) be different from dhEham (body) and thus progress to a different place after death or let the AthmA and dhEham be the same and be finished at the time of death. It is irrelevant (for AzhwAr). Only the AthmA, which is different from the body, goes on to acquire a new body and enjoys in svargam etc; the body is obviously burnt down to ashes after death as we see for ourselves.
  • yAnum – Here AzhwAr says “me too, who is unqualified for any of these”. Also explained as AzhwAr saying “whoever I am, without having to analyse my nature”.
  • piRappu il pal piRavip perumAnai – sarvAdhika (one who is greater than all), though he has no karma which binds him to a particular birth, takes birth in those forms which are even looked down upon by those bound in this material realm. yajur vEdham “ajAyamAnO bahudhA vijAyathE” (the unborn (one who has no necessity to take birth due to karma), assumes many births).
  • maRappu onRu inRi – not forgetting any of those incarnations and the divine activities of those incarnations.
  • maRappu onRu inRi – we can forget anything related to us; but we cannot forget anything related to bhagavAn.
  • enRum magizhvEnE – magizhchchi (joy) and anubhavam (experience) are synonyms; AzhwAr says, “I will experience him”. Thus, through this pAsuram, AzhwAr reveals his own nature. Through “perumAn” (lord), he reveals his SEshathvam (subservience); through “maRapponRinRi” (without forgetting anything), he reveals gyAthruthvam (being a sentient); through “enRum” (always), he reveals nithyathvam (eternal nature); through “magizhvu” (joy), he reveals bhOkthruthvam (being the enjoyer).

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 – 2.9.4 – enakkE Atchey

Published by:

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

krishna-gopi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr teaches to emperumAn how he should be engaged in service.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – AzhwAr says that he needs pArathanthriyam (total dependence) which is the most confidential aspect of upanishaths.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See periyavAchchAn piLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

In the fourth pAsuram – AzhwAr is establishing “thadhEka pArathanthriyam” (exclusive dependence on  bhagavAn) as the goal, after praying for servitude towards bhagavAn through his body, mind and speech in the previous three pAsurams.

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

Fourth pAsuram. The goal established by AzhwAr in this decad is “bhagavAn should engage AzhwAr exclusively for his own pleasure like garland, sandalwood paste etc [garland, sandalwood etc have no self-interest, they only exist for the pleasure of bhagavAn; AzhwAr desires for similar state]”.

Here, embAr explains – “sarvESvaran engages all three types of chEthanas (sentients) according to their nature; AzhwAr says ‘let me also attain the same thing [according to my nature]’ “. mukthas (liberated souls) and nithyas (eternally free souls) enjoy themselves and bring joy to bhagavAn;  badhdhas [bound souls] bring joy to bhagavAn without themselves enjoying [as they are suffering in material realm]. emperumAn is explained as in thiruvAimozhi 3.10.7 “inbuRum ivviLaiyAttudaiyAn” (one who enjoys this sport of creation, sustenance, annihilation etc in the material realm).

When piLLai thirunaRaiyUr araiyar asked embAr “Why is AzhwAr who is blessed with ‘mayarvaRa madhinalam’ (pristine knowledge/devotion) praying in this pAsuram ‘thanakkEyAga enaik kOLLumIdhE’ (he should engage me for his exclusive pleasure) instead of letting emperumAn deal with him as to his satisfaction?” embAr mercifully explained “Good question; SrI mAhAlakshmi never separated from emperumAn in the past; nor will she ever separate from him in the future; yet, even though she is staying right in his chest, she says as in thiruvAimozhi 6.10.10 ‘agalagillEn, agalagillEn‘ (I will not leave, I will not leave) – this is because of the greatness of emperumAn; similarly, the desire in the goal (of being engaged for exclusive pleasure of emperumAn) makes AzhwAr say these words”. AzhwAr requests emperumAn this (exclusive and total dependence on emperumAn) which is “emmA vIttil emmA vIdu” (emmA vIdu decad is the most important decad in thiruvAimozhi, and this pAsuram is the most important pAsuram in the decad), the great wealth for vaishNavas, the most confidential principle expounded in the upanishaths, that which is prayed from emperumAn and attained, that which is apt for the jIvAthmA.

pAsuram

enakkE Atchey ekkAlaththum enRu – en
manakkE vandhu idai vIdinRi manni
thanakkEyAga enaik koLLum IdhE
enakkE kaNNanai yAn koL siRappE

Listen

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

ekkAlaththum – always
enakkE – exclusively for me
AL – serve
chey – do
enRu – mercifully saying so

(not stopping with that)
en – my
manakkE – in my mind
vandhu – arrived
idaivIdu – break
inRi – without
manni – residing forever
thanakkE – (not for others, not for me, not jointly for him and me) exclusively for him,
Aga – to be fully dependent
enai – me
koLLum – acknowledgement
IdhE – this only
enakkE – fitting my nature
kaNNanai – krishNa
yAn – I
koL – desiring
siRappu – result

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

The only result I desire from krishNa is his mercifully saying “always exclusively serve me” and not stopping with that, arriving in my heart and residing there forever without any break, and acknowledging me, fitting my nature, to be fully dependent (not for others, not for me, not jointly for him and me, but) exclusively for him.

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

  • enakkE Atchey … – First he should say “Atchey” (serve); serving eliminates svAthanthriyam (independence). After that he should say “enakku Atchey” (serve me); by saying “serve me”, [attachment to] worldly matters are eliminated. Then he should say “enakkE Atchey” (serve me exclusively); this eliminates serving the interest of both his and mine.
  • ekkAlaththum – This too, as said in thiruvAimozhi 3.3.1 “ozhivil kAlamellAm udanAy manni” (I should be with you all times). As said in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done), he should engage me in his service. To order me like that, he should not be staying far away from me.
  • en manakkE vandhu – you should enter my heart.
  • idai vIdinRi manni – you cannot be going back and forth; like an immovable object, you should stay there permanently.

What is the purpose of staying in the heart?

  • thanakkE Aga enaik koLLum IdhE – Engage me in service like garland, sandalwood paste etc. [When asked, are these only for the pleasure of the user?] garland and sandalwood paste give pleasure to one who wears these and applies these respectively and when discarded, they are of no other use; when two persons enjoy in union, the joy is shared, I don’t want such share in the joy [it should be exclusively for you only]. Until the start of this line, AzhwAr was using the words “nin” (you), “ammA” (oh my lord!) which are all in first person. In this line, why is he using “thanakkE” (for him only), which is in third person? If AzhwAr looks at the beautiful face of emperumAn which will mesmerize him, he would be unable to firmly establish the ultimate goal [being attracted by emperumAn’s beauty and divine smile, Azhwar would start deriving pleasure already, which is against the philosophy] – so AzhwAr is looking away and stating his goal.
  • enakkE kaNNanai – After explaining “for him (emperumAn) exclusively”, the obvious next is to identify “for me (AzhwAr) only”; now, he is saying this to highlight it as his purushArtham (goal). emperumAn says “Only a chEthana (sentient – who has knowledge) will have desire. If I fulfil your desire, I should also be fulfilling everyone’s desire”.
  • yAn koLAzhwAr says “Do it for me who acquired true knowledge about the self which was given by you”.

emperumAn says “For you, I cannot do it always”.

  • siRappE – It is not required many times; just do it once. Even that, even if you shut the doors and do it to me behind the doors in seclusion without the knowledge of any one else. siRappu – ERRam (greatness), that is purushArtham (goal). That you should engage me in the goal that fits my true nature. Three more explanations – siRappu means mukthi (liberation), sampath (wealth of kainkaryam) and nanRi (gratitude). mukthi – In this, the liberation I accept from you is placing me exclusively for your service. sampath – the wealth of kainkaryam towards you. nanRi – my gratitude towards you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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यतिराज विंशति – श्लोक – ९

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श्रीः
श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद् वरवरमुनय् नमः

यतिराज विंशति     

श्लोक  ८                                                                                                                              श्लोक  १०

श्लोक ९

नित्यम् त्वहं परिभवामि गुरुं च मन्त्रं तद्देवतामपि न किन्चिदहो बिभेमि ।
इत्थं शठोSप्यशठवद्भवदीयसङ्घे ह्रुष्टश्चरामि यतिराज! ततोSस्मि मूर्खः || (९)||

पदार्थ:-
यतिराज!                            :  हे यतिराज!
नित्यम् तु                           : कभी भी
गुरुं च मन्त्रं तद देवतां अपि  : आचार्य , उनसे शिक्षित मंत्र और उस मंत्र के सार होनेवाले भगवान् को
अहं परिभवामि                    :  मैं अनादर् कर्ता हूँ
किन्चित् न बिभेमि             : (इस प्रकार अनादर् करते हुए भी ) एक पल के लिए भी चिंतित नहीं
अहो                                   :  अरे (आश्चर्य और शोक से)
इत्थम् शठः अपि अशठवत्  : इस प्रकार पापिष्ट होते हुए भी एक् सज्जन्/ धार्मिक की तरह्
भवदीय  संघे                      : आपके पादचरणों में निर्वासित भक्तजनों के मिलन में
ह्रुष्टश्चरामि                       : आनंद से (ये सोचके कि  इनको मेरा पापों का जानकारी नहीं)
ततः अस्मि मूर्खः               : इसलिए मैं एक मूर्ख हूँ |

चौथाई श्लोक में प्रार्थना किये थे कि अपना मुंह से निकल्ते हुए हरेक् शब्द आपके सतगुणों का आराधन करते रहे | लेकिन अपना मुंह उसके सीधे प्रतिमुख करने वाला बन गया जो गुरु, मंत्र और देवता का अपप्रयोग करता रहता है | इस दुर्गुण को और उसके मूलकारण होनेवाला मूर्खता को हटाने के लिए प्रार्थना करते हैं |

गुरु का अपप्रयोग करना उन्के उपदेश के विरुध त्याग करने लायक विषयों में लगाते रहना और पालन करने लायक विषयों में अचेत रहना | या उनके उपदेशित मंत्र को अपने प्रसिद्धि के लिए या धन लाभ के लिए कोई अनुपयुक्त व्यक्तियों को सिखाना | मंत्र का अपप्रयोग होता है  – मंत्र का न्यायसंगत व्याख्या को छिपाना या उसको अप्रमाणिक अर्थ सिखाना |मंत्र के देवता का अपप्रयोग करना – श्रीमन नारायण से दिया गया इस देह , मन  आधी इन्द्रियोंको उनके प्रयोजन के बिना सिर्फ अपने प्रयोजन के लिए अनात्मिक विषयों में लगाना |इनका विस्तारपूर्वक व्याख्यान श्रीवचनभूषण में प्रस्तुत है |

अहो – आश्चर्य | वे विनम्रता से कहते हैं कि इस लोक में अपने सदृश दोषी और उस दोष से निर्लज्जित व्यक्ति और कोई नहीं मिलने से आश्चर्य होता है|

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

 

thiruvAimozhi – 2.9.3 – seyyEl thIvinai

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

vishnu-holding-chakram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – AzhwAr says to emperumAn “You should bless me that I praise your divine feet even during the most difficult times in my death bed”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You should bless me to praise you even in the most dangerous situations that could subdue the knowledge [that was prayed for in the previous pAsuram]”.

Highlights from periyavAchchAn piLLai‘s introduction

In the third pAsuram – AzhwAr prayed for service through his body in the first pAsuram; then, he prayed for service through his mind; in this pAsuram, he is praying for service through his speech.

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

Third pAsuram. Here, AzhwAr is praying for the result of praising through his speech.

pAsuram

seyyEl thIvinai enRu aruL seyyum – en
kaiyAr chakkarak kaNNa pirAnE !
aiyAr kaNdam adaikkilum nin kazhal
eyyAdhu Eththa aruL sey enakkE

Listen

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

thIvinai – sins (those which are forbidden in SAsthram etc)
seyyEl – ensure that I don’t do
enRu – saying so
en – towards me
aruL – mercy in the form of an order
seyyum – to do
kai – with the divine hand
Ar – well fitting
chakkaram – having sudharSana chakra (divine disc)
kaNNan – with his simplicity in the form of krishNa
pirAnE – oh one who favoured!
ai – mucus
Ar – filled
kaNdam – throat
adaikkilum – even if it becomes speechless
nin – your (you who are the eliminator of hurdles, who are simple and apt)
kazhal – divine feet
eyyAdhu – being tireless
Eththa – to praise
enakkE – for me exclusively
aruL sey – mercifully you should bless

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

Oh emperumAn who appeared as krishNa with saulabhyam (simplicity) and having well-fitting sudharSana chakra in your hand to show your mercy in the form of an order saying “don’t engage in sins which are forbidden in SAsthram”! Even when my throat is filled with mucus and I become speechless, you should mercifully bless me exclusively to praise your divine feet, without getting tired.

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

  • seyyEl … – emperumAn says “You have seen my beauty of well-fitting sudharSana chakra in my hand; you have seen my bhavaythA (suitableness – as krishNa being very easily approachable); is it good to engage in me or is it good to go astray by engaging in worldly pleasures [thIvinai – sins]?” and eliminated AzhwAr‘s attachment to worldly pleasures by showing his divine beauty and easily approachable nature; AzhwAr’s attachment to worldly pleasures were not  eliminated through the teachings of SAsthram etc.
  • aiyAr … – I am not asking to eliminate the sorrows; As explained in jithanthE sthOthram “dhurgathAvapi …” (Even when great danger occurs if my attachment towards you is not reduced, I will be grateful to you forever) – even in my death-bed, you should bless me that I praise your lotus feet without getting tired. Even when my throat is filled with mucus, you should bless me that I praise your ever-charming divine feet continuously.  “aiyAr kaNdam adaikkilum” can also be explained sarcastically as “Even if that cruel boy named ‘mucus’ comes and gets hold of my throat while I am in my death-bed [when I am too weak to defend myself]”.

When emperumAn says “that [thinking me always] is the result of a good deed”,

  • aruL seyAzhwAr says – you show your compassion and mercifully vow that “Let him have it”.

emperumAn says “But should I not bless everyone like that?”

  • enakkEAzhwAr says – you bestow this on me only, who is standing in front of you and praying for that.

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 – 2.9.2 – IdhE yAn

Published by:

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

Full series >> Second Centum >> Ninth decad

Previous pAsuram

vishnu-rescuing-jivathma

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – AzhwAr requests emperumAn to mercifully bless him quickly to be fulfilled to say “I have attained the goal [that was explained in previous pAsuram]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr requests emperumAn to bless him with the knowledge that matches this relationship (between himself and emperumAn).

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. In the first pAsuram, he desired for the goal for his body; here, he desires for the goal for the mind.

pAsuram

IdhE yAn unnaik koLvadhu engyAnRum – en
mai thOy sOdhi maNivaNNa endhAy!
eydhA nin kazhal yAn eydha – gyAnak
kai thA kAlak kazhivu seyyElE

Listen

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

en – for me, this taste-inducing
mai – black/dark
thOy – abundant
sOdhi – having radiance
maNi – like a precious gem
vaNNam – having beautiful form
endhAy – Oh my lord!
unnai – you
yAn – I
engyAnRum – at all times
koLvadhu – the result of having
IdhE – this only;

What is that?
eydhA – difficult to achieve
nin – your
kazhal – divine feet
yAn – I
eydha – to attain
gyAnak kai – the helping-hand of knowledge that gives clarity
thA – you give
kAlak kazhivu – delay
seyyEl – don’t do

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

Oh my lord who is having abundantly blackish form resembling a radiant beautiful precious gem which induces my attachment towards you! This is the result of having you all the times. What is this? It is your divine feet which are difficult to achieve for me. You give the helping hand of knowledge that gives clarity to attain them without making any delay. gyAnam (knowledge) is explained as kai (helping hand), since that is his hold.

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

Though in the previous pAsuram AzhwAr said “IdhE” (only this – being connected to your lotus feet), emperumAn thought “Sometimes if we hear the same matter repeatedly, mind may desire for something else; so, I should confirm if AzhwAr is well engaged in this goal” and asked “What do you need in addition to this?”

  • IdhEAzhwAr says “this only”.

How will I know that you are engaged in this goal only?

  • yAn unnaik koLvadhu – Our nature is the proof. I, the servitor, will have only this from you, the master.

emperumAn says “Though my swAmithvam (lordship) and your SEshathvam (servitude) existed forever, you had missed out on the opportunity to serve; that is why I have this doubt; how many days will this firmness last?”

  • engyAnRum – As long as the AthmA exists (that is, forever), this will be my request.

ISwaran asks “Who trained/educated you to be firm in this goal?” AzhwAr asks “Is there anything else? Your physical beauty only”…

  • en mai thOy … – Oh my lord who revealed your lordship by showing the complexion which resembles a precious gem which has radiant black hue.

emperumAn says “Good. What shall I do for you?”

  • eydhA nin kazhal yAn eydha – You make me attain your divine feet which are difficult to attain by anyone’s self effort. I should attain it with the thought that “You blessed me that favour”.

emperumAn asks “Did you not get that when you were blessed “mayarvaRa madhinalam” (pure knowledge/devotion without any fault)”?

  • gyAnak kai thA – It is not as sufficient as you think; you have to make me realize that “I have attained it”. The favour of knowledge is like giving a helping hand to a drowning person. AzhwAr says “gyAnamAna kaiyaith thA” (give me knowledge that is the helping hand). Here, we should recollect the words of mudhaliyANdAn to embAr which is “when someone falls in a well, if two persons give their hand, it will be easy on both those who are helping and the one being helped; so be it” [A Sishya of mudhaliyANdAn goes to embAr and serves him when mudhaliyANdAn was away. embAr thinks he has not had pancha samskAram (initiation) and performs the same to him without realizing ANdAn is already his AchArya, but later comes to know about it. When ANdAn returns, the Sishya returns to ANdAn and informs about the incident. At that time ANdAn tells embAr not to worry saying the aforementioned words – such was his magnanimity].
  • gyAnak kai thA – Alternatively, when emperumAn asks “Is that goal not achieved only by those who have para bhakthi, para gyAnam and parama bhakthi?”,
  • gyAnak kai thAAzhwAr says “even those, you need to bestow them to me and accept me at your lotus feet”.

When emperumAn said “I will do so”,

  • kAlak kazhivu seyyEl – Azhwr says “Don’t delay. My word/request has always been ‘immediately’ “.

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 – 2.9.1 – emmA vIttu

Published by:

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

Full series >> Second Centum >> Ninth decad

gajendramoksham

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

In the first pAsuram – AzhwAr desires for the goal which is connection with emperumAn‘s divine feet over fully qualified liberation.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr says “I am not desiring even for the top-most goal of reaching SrIvaikuNtam; my goal is only to have your divine feet placed on my head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See piLLAn‘s introduction.

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

emmA vIttuth thiRamum seppam – nin
semmA pAdha paRputh thalai sErththu – ollai
kaimmA thunbam kadindha pirAnE!
ammA adiyEn vENduvadhu IdhE

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

e – in all ways
mA – great
vIttuth thiRam – form of liberation
seppam – won’t say/ask
nin – your
sem – reddish
mA – apt
pAdha paRpu – divine lotus feet
thalai – on my head
ollai – immediately
sErththu – to be joined/placed
kaimmA – the elephant who had drowned into the pond along with its trunk
thunbam – suffering
kadindha – one who eliminated
pirAnE – being most magnanimous
ammA – the lord who accepted my servitude (manifesting this incident)
adiyEn – I who am servant (of you)
vENduvadhu – praying for (the result which matches my nature)
IdhE – this only.

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

I won’t ask for the form of liberation that is great in all ways; I only want to have your divine reddish feet which are apt for me, immediately placed on my head. Oh my lord who eliminated the sufferings of the elephant who had drowned into the pond along with its trunk! Oh my lord who magnanimously accepted my service! I, who am servant (of you), am praying to you for this (result which matches my nature) only. Implies that, that which is desired by purusha is purushArtham (goal).

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

  • em mA vIttuth thiRamum – ISwaran said “AzhwIr! Here, accept mOksham”; AzhwAr said “No! I don’t want”; emperumAn said “this is mA vIdu – distinct/special mOksham”; AzhwAr said “I don’t want that too”; emperumAn further said “this is em mA vIdu – don’t think that is aiSwaryam (joy in this world) or Athma lAbham (kaivalyam – eternal self enjoyment); this is parama purushArtha lakshaNa mOksham (attainment of the ultimate liberation of eternal joyful service in SrIvaikuNtam)” AzhwAr says “I don’t want even that”. I don’t want to hear any discussion on any form of liberation (however great it may be).
  • seppam – we won’t speak about it. You need not bring up that discussion and I need not discard your suggestion.
  • emmA vIttuth thiRamum seppam – An expert in thamizh explained “thiRamum seppam” as “vikalpamum sevviyum“. vikapam means choice/diverse – here, it explains the different aspects of mOksham (sAlOkya – residing in the same place as bhagavAn, sArUpya – having similar form to bhagavAn, sAmIpya – being in close proximity to bhagavAn and sAyujya – being connected to bhagavAn). seppam – semmai – best (all inclusive) – in this, all types of mOksham are contained.

When asked “but, what is it that you need?”,

  • nin semmA pAdha paRputh thalai sErththu – This is what I need. sem – reddish and mA – blackish; you have to place your divine feet which is reddish on the inside and blackish on the outside that resemble a lotus flower which has broadness, freshness, coolness and fragrance. Alternatively, semmai implies sevvai – Arjavam (honesty) which ensures that the devotees don’t need to worry. mA indicates greatness and most worshippable divine feet. sErththu – to be joined. Your divine feet and my head should be joined like a hook and a loop-head. Here sErththu is not a request, but an order. SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvanna SaraNau bhrAthu: pArththivavyanjanAnvithau | SirasA dhArayishyAmi  na mE SAnthirbhavishyathi ||” (Until I behold the divine feet of my brother SrI rAma who has all qualities of being a king, I will not have peace) – When bharatha was asked “Oh son! when will your internal sorrows be eliminated?”, he replied “When perumAL (SrI rAma) is crowned aptly [as the emperor] and I am crowned aptly [as his servitor], my sufferings will be removed”.
  • nin semmA pAdha paRputh thalai sErththu – Like those who desire to decorate their hairs (in head) with flower after washing the hair cleanly, AzhwAr too wants to be drowned in the endless flood of joy and have his head decorated with the flower (divine feet of emperumAn).

emperumAn agreed and said “I will do so”. I cannot wait for your leisurely pace.

  • ollai – You should do it while you are saying “Here, I am doing it”.

Is there any place where there was such desperation/hurry?

  • kaimmA thunbam kadindha pirAnE – Don’t you know how to rush quickly? nampiLLai explains part of a beautiful SlOkam from vishNu dharmam 68. “paramApadhamApanna:” (fell in great danger) – It was such a great danger that sarvESvaran rushed in without checking his own situation. “manasAchinthayath” (thought in its mind) – even stopped crying out [only thinking in the mind].
  • kaimmA thunbam – Elephant suffers to its stature – it was such suffering that even its trunk had drowned [unable to breathe]. emperumAn asks AzhwAr “Are you in such danger?” AzhwAr replies “it was one crocodile there; here, I have five crocodiles [five senses which try to swallow me]; it was 1000 celestial years; here, I have been in this material realm since time immemorial; it is a small pond there; here it is a great ocean named samsAram [material realm]; it is danger for the body there; here, it is danger for the soul; the crocodile caught the leg of the elephant; here, the senses are catching and torturing my heart. So, see the difference between there and here”.
  • pirAnEAzhwAr feels that the help of emperumAn removing the sufferings of SrI gajEndhrAzhwAn is help for AzhwAr himself.

emperumAn says “There is a reason for my help to the elephant. But, why should I help you?”,

  • ammA – The relationship with your highness is the same for the elephant and me. Aren’t you the lord?

When, emperumAn says “Who are you?”,

  • adiyEn – I am a SEshabhUtha (servitor).

When emperumAn asks “Do you insist upon this simply as a duty due to our master-servant relationship?”,

  • vENduvadhu – rAga prAptham (desire to achieve). No, this is my desire too [not just mechanical activity].

When emperumAn asks “You want this and what more?”

IdhE AzhwAr says “nin semmA pAdha paRputh thalai sErththu” (Placing your divine lotus feet on my head) only is desired.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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