Daily Archives: July 1, 2016

thiruvAimozhi – 2.10.10 – sUdhenRu kaLavum

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

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-entrance-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr concludes that thirumalai is the ultimate goal as explained in many ways [in previous pAsurams].

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr concludes saying “the goal is to enter thirumalai which is the abode of emperumAn who is the propagator of vaidhika gyAnam (knowledge [based] on vEdham)” as he started.

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

sUdhenRu kaLavum sUdhum seyyAdhE
vEdhamun viriththAn virumbiya kOyil
mAdhuRu mayil sEr mAlirunjOlai
pOdhavizh malaiyE puguvadhu poruLE

Listen

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

sUdhu – simple means to achieve wealth
enRu – thinking so
kaLavum – stealing (without the knowledge of the victim)
sUdhum – taking away (while the victim is watching)
seyyAdhE – instead of doing that
mun – long ago
vEdham – the principles of vEdham (through gIthOpanishath etc)
viriththAn – explained
virumbiya – residing joyfully
kOyil – being the temple
mAdhu – softness
uRu – having
mayil – peacocks
sEr – residing together
mAl – tall
irum – wide
sOlai – in the gardens
pOdhu – flower
avizh – blossoming
malai – in the thirumalai
puguvadhE – to enter
poruL – purushArtham – goal

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

Thinking that stealing (without the knowledge of the victim) and taking away (while the victim is watching) wealth are simple means to earn wealth, one should not engage in such activities; instead one should consider entering thirumalai (thirumAlirunjOlai) as the goal; this thirumalai is the joyful abode of emperumAn who explained the principles of vEdham (through gIthA etc) long ago; it is also the place which has tall, wide gardens which are populated by peacocks having softness and which have blossoming flowers. mAdhuRu is also explained as peacocks living together with their female-counterparts.

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

  • sUdhenRu
    • One should not engage in gambling and stealing because of there being good opportunity for doing those activities.
    • Second explanation – Since SAsthram forbids one from engaging ins gambling and stealing, one should not engage in them.
    • Third explanation – kaLavu means [sva svAthanthriyam – considering oneself as independent] stealing the AthmA from bhagavAn as explained in “chOrENa AthmApahAriNA” (stealing the AthmA is the biggest theft); sUdhu means [dhEhAthmAbhimAnam – considering the self to be the same as body] when someone is being sAthvika (faithful, in the mode of goodness) and believes in SAsthram thinking “sarVESvaran is my protector”, going to such person and telling him that “there is no ISwara (God) beyond the body that is present for you; there is no AthmA (soul) too” and stealing [his knowledge] as he is watching.
  • vEdham … – the divine abode of gIthOpanishadhAchArya (the author of bhagavath gIthA), krishNa, who explained the principles of vEdham to eliminate such habits (kaLavu, sUdhU) from everyone.
  • mAdhuRu mayil – mAdhu can be considered as tenderness indicating the peacocks which are feast to the sight; mAdhu can also mean female indicating the peacocks which live in pairs. All the residents of this abode are couples only [like the divine couple, SrIman nArAyaNan and SrI mahAlakshmi].
  • pOdhavizh malaiyE – It is not that there would be some flowers in between shrubs, leaves, bushes etc., the whole thirumalai is filled with blossomed flowers.
  • pugavadhu poruLEAzhwAr is concluding that reaching thirumalai is the only goal for the AthmA. AzhwAr describes all other activities as useless acts.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 27

Published by:

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

Full Series

<< previous (dhikkuRRa kIrththi)

Introduction (given by maNavALa mAmunigaL)

In this way as he (amudhanAr) got the affinity towards devotees who worship only emperumAnAr, he made himself as the matter of amudhanAr’s mind for all the time – amudhanAr feels terrible for this and says – your being in the mind of the sinner that I am, might be a black mark for the greatness of your highness.

Introduction (given by piLLailOkam jIyar)

Same as mAmunigaL‘s introduction.

koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un
vaLLal thanaththinAl valvinaiyEn manam nee pugundhAy;
veLLaich chudar vidum un perumEnmaikku izhukku idhu enRu
thaLLuRRu irangum irAmAnusa en thani nenjamE.                            27

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusa – Oh udaiyavar!
koLLa –  what one prays for (from you), they could get all that,
kuRaivu aRRu – it is being so without any shortcomings
ilangi – it becomes bright when you bestow based on it
kozhundhu vittu – and it becomes more and more shining and strong
Ongiya – and it has grown that way,
un vaLLal thanaththinAl – what it is, is- the generosity of your highness;
due to that,
manam – in the mind
val vinaiyEn – of me who is a great sinner,
nee pugundhAy – you had come in without considering the greatness of your highness.
When this happened like how vaSishta entering into the place of low rank people,
izhukku idhu enRu – this (your coming in to my mind) is a black mark
un peru mEnmaikku – for your infinite greatness,
chudar vidum – which is glowingly
veLLai –  pristine;
irangum – so thinks
en thani nenjam my lonely mind
thaLLuRRu – and it feels downtrodden / terrible about this.

vyAkyAnam

koLLak kuRaivaRRu ­– even if anyone gets whatever they wished for, it is being without any reduction/shortcomings in the source; whereas even if it is the great mEru mountain if we started living there, then it would deteriorate day to day and be finished; unlike that, it is being like the ocean where even if the thirsty clouds drank a lot of its water the ocean would stay steady and complete;

ilangi –  due to this greatness, like said in ‘AvirabhUth rAmAnuja dhivAkara:’  it is being so bright;

kozhundhu vittOngiya – there is difference between the ocean and him (emperumAnAr) – the ocean would be greatly majestic and well set and stay put; but in case of his generosity, if everyone in the world who are the target of his kindness would come and get that from him, then that would be the reason for it to be bright, bloom and spread all the way up to paramapadham; in this way it is growing and –

un vaLLal thanaththinAl – He, from the time of his incarnation itself had advised everyone with clarity, for them to understand clearly, like said in ‘aRiyAdhana aRiviththu [thiruvAimozhi – 2.3.2]’ (I the servitor would not know fully about all the favors done by you); and after that without being lethargic, thinking that we have done this much, he divined us SrIbhAshyam, gIthA bhAshyam, etc., and helped us so for every one to be involved in it at all times and be saved.

Would one say creating granthams as generosity? ALavandhAr divined thus – ‘thathvEna yaSchithachithISvara thath svabhAva bhOgApavarga thadhupAyagathIr udhAra: | sandharSayan niramimeetha purANa rathnam’. (~ SrI parASara rishi gave us the granthams oh! what a great help and generosity).

un vaLLal thanaththinAl –  There were many in this world like karNa, Sibi, mAndhAthA who were generous – it is popular that when someone fit to receive from them approaches them asking, then they would give them the artham (wealth, etc);

generosity of your highness is not like that; – regardless of whether one begged for it, without considering their eligibility or otherwise, not expecting any praises, but only considering their state of not having a want of any possession and not going for any other means, it (your generosity) would give them the ultimate wealth (SrIvaikuNtam) – by such a generosity of your highness;

ramanuja showing paramapadhamemperumAnAr showing paramapadham

When asked “you said about the greatness of the generous one, but how did you get clarity about this?”, I say “Did I go and get this information by hearsay? I looked at the nature of myself to realize his generosity (or, It is his nature to be generous, so, where do I have to go hear about this?)”.

val vinaiyEn manamEven though I don’t even have any bad deed that could be construed in some way as a good deed, as said in ‘nanmai enRu pEridalAvadhoru theemai [SrIvachana bhUshaNam – 381]’,  was I like – ‘thiruvadi than nAmam maRandhum, puRam thozhA mAndhar  [nAnmukan thiruvanthAdhi – 68]’ (even if they forget the divine feet of emperumAn, they would not worship other dhEvathAs)? I knowingly performed very cruel bad deeds – in to the mind of me who is such a sinner;

In to the mind that is said as ‘bhandhAya vishayasangee’ (mind that has not rid of ties to material realm) –

nee pugundhAy – you entered.  Your highness, who have the throne of the kingdoms of both here and there, entered my mind. That is, you made my mind to be about you. When seeing me who is an extreme sinner on one side, and you of infinite greatness as said in ‘SrIvishNu lOka maNi mandapa mArgadhAyee’ – these two opposites have come together!  This is like sage vaSishta entering the place of common people. This is a daring act!

irAmAnusA Oh emperumAnAr!

veLLaich chudar – Even for the moon which helps the world which helps calm down, there is blemish. But the splendor (thEjas) of your highness is not like that, which is non-material and is due to the grace of emperumAn.

As said in ‘adiyArkkennai Atpaduththa vimalan [amalanAdhipirAn – 1]’ (He having the greatness of making me who am of low birth to be subservient to his devotees), as your highness graced me (without expecting anything in return) by getting kUraththAzhvAn to reform me, and you made me subservient to him – so your splendor is extremely pure (veLLai). Such a great splendor of yours –

vidum – (is let available to everyone);  like a virtuous person letting his mango grove to be available for any one to take from;  as said in ‘svasithAvadhUtha paravAdhi vaibhavA’  it is available to be celebrated by the devotees as you have given it open to everyone of them;

un peru mEnmaikku izhukku idhu enRu  – ‘nigama jaladhi vEla’ (in the wavy ocean?) you are the full moon, you who are pious to everyone – I consider this (your entering my mind) as a black mark for your infinite greatness;

izhukku idhu enRu –  Like how it is unbearable for the people and Isvaran when seethA pirAtti entered the place of rAvaNan, if he (emperumAnAr) entered the place of his mind, he (amudhanAr) finds it unbearable – this is how amudhanAr’s  apprehension is, you see.

en thani nenjamE –  if there is something troubling our mind, if we discuss with someone (similar), then we would feel better. Is there any one who can help me on this? (no).  Since there is no one like him who is afraid (about such black mark of) his greatness, it is a lonely mind.

Such a mind of mine –

thaLLuRRu irangum  – he is loathing very much as his mind feels terrible about it.

en thani nenjamE –  Also, for all the adverse actions I performed all these days, there is no one equal to that lowness – such a mind of mine that has concluded about itself in that way.

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

While others’ generosity would stop at giving everything except self and wife { like dhEvapperumAL’s generosity to thiruvarangap perumAL araiyar? }. But emperumAnAr’s generosity has grown to the extent of entering himself into my mind. He uses the word ‘un’ (your) to show this difference.

Also it is the difference between others who just give what others wished for, versus, emperumAnAr making us wish emperumAn(Ar) and then gives that to us.

amudhanAr is not feeling happy that he became nobler due to emperumAnAr entering his mind – instead he feels terrible that such a great emperumAnAr entered the mind of the great sinner he is. Even if he stays at low level, it is okay for him, he is afraid of any blemish to the greatness of emperumAnAr.

thaLLuRRu … en thani nenjamE – there is no one to give support for his fearful mind;

he is finding his mind to be lonely/unique as there is no such level of lowly one into which emperumAnAr has entered without looking at its blemishes;

and since there is no such mind that ignores his greatness due to emperumAnAr entering it but instead feels terrible for any blemish on the greatness of emperumAnAr for entering his mind.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

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