Daily Archives: July 6, 2016

thiruvAimozhi – 3.1.1 – mudichchOdhiyAy

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

Full series >> Third Centum >> First decad

kallalagar-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr becomes delighted thinking about the perfect match between the divine limbs and the divine ornaments.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – based on the perfect match between the divine ornaments and divine limbs of lord SrIman nArAyaNan, AzhwAr gets doubts that could not be comprehended by him and hence he asks emperumAn himself to clarify that doubt.

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

mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO
adichchOdhi nI ninRa thAmaraiyAy alarndhadhuvO
padichchOdhi Adaiyodum palakalanAy nin paim pon
kadicchOdhi kalandhadhuvO thirumAlE katturaiyE

Listen

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

unadhu – your
mugam – divine face’s
chOdhi – radiance
mudi – in the divine crown
chOdhi – radiance
malarndhadhuvO – did it rise upwards?
adi – the divine feet’s
chOdhi – radiance
nI ninRa – where you stand
thAmaraiyAy – the lotus seat
alarndhadhuvO – did it spread downwards?
pai – well spread
pon – having beauty
nin – your
kadi – waist’s
chOdhi – radiance
padi – natural
chOdhi – having radiance
Adaiyodum – with the divine clothes
pal – many
kalanAy – being divine ornaments
kalandhadhuvO – did it spread upwards and downwards?
thirumAlE – since you are the lord of SrI mahAlakshmi

as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who is the controller of words and meanings,
katturai – mercifully explain this to remove my doubts

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

Did the radiance of your divine face rise upwards to become the radiance in your divine crown? Did the radiance of your divine feet spread downwards to become the radiance in the lotus flower where you stand? Did the radiance of your well spread beautiful waist spread downwards and upwards with the naturally radiant cloth and the divine ornaments you wear? Since you are the lord of SrI mahAlakshmi, as said in SrIvishNu purANam 1.8.18 “arthO vishNuriyam vANi” (SrI vishNu is the meaning and SrI mahAlakshmi is the word), as you are the one who is the controller of words and meanings, mercifully explain this to remove my doubts.

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

  • mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO – Did your divine face’s radiance extend up to the divine crown and become splendorous? Or it can also be explained as – did your divine crown’s radiance extend down to the divine face and become splendorous? For a SEshabhUtha (servant), the first thing that will be seen is emperumAn’s SEshithvam (that which highlights the supremacy – i.e., his unique and divine crown); the beauty of the crown that highlights his supremacy leads AzhwAr to his divine feet.
  • adichchOdhi – Did the radiance of the divine feet spread over the lotus seat of your highness and become splendorous? Or did the lotus on which you are standing spread to your radiant divine feet and become splendorous [like a lotus flower would be fresh when in contact with water, your lotus feet are looking fresh due to the contact with the lotus seat]?
  • nI ninRaemperumAn who is called EkarUpa (unchanging), stood with great attachment like someone performing penance standing in water. Since this is the ultimate goal, there is nothing beyond [below]. So, the radiance of the divine feet rises up [leading AzhwAr to other aspects in emperumAn’s divine form]; like a wooden block in an ocean that is pushed from one tide to another, the beauty of different aspects of emperumAn pushes AzhwAr and AzhwAr enjoys them.
  • padichchOdhi – [padi – thirumEni – divine form] Did the beauty of the divine form spread into the many divine ornaments or did the beauty of the many ornaments spread into the divine form? Did the radiance of the divine clothes spread into the divine waist or did the radiance of the divine waist spread into the divine clothes?
  • nin paim pon kadichchOdhi padichchOdhi Adaiyodum pal kalanAyk koNdu kalandhadhuvO – Did the radiance of your beautiful gold-like waist spread into the naturally radiant divine clothes and other divine ornaments? Just as we cannot differentiate when water gets mixed with water, it is impossible to differentiate between the radiance/beauty of these various aspects. Alternatively, padi is also explained as “inherent quality” [i.e., all of these aspects are natural for emperumAn].
  • thirumAlE – This divine togetherness of SrI mahAlakshmi and SrIman nArAyaNan is also another beautiful aspect. Both SrI mahAlakshmi who says as in thiruvAimozhi 6.10.10 “agalagillEn” (will never separate from him) and naturally all-knowing yourself should analyse these and give clarification to me. AzhwAr who started enjoying bhagavAn recently [i.e., new to bhagavath vishayam] would say as in thiruvAimozhi 1.1.6enRum Oriyalvinar ena ninaivu ariyavar” (emperumAn cannot be understood as having such and such qualities). Those who enjoy him eternally (his divine consorts) would say as in periya thirumozhi 8.1.9 “paNdivaraik kaNdaRivadhu evvUril yAm” (where did we see him before?). emperumAn himself who is naturally omniscient as explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (he himself does not fully know his glories). Thus, these doubts remain for AzhwAr who started experiencing bhagavAn recently, as they do for those who eternally experience emperumAn and AzjwAr himself – without any difference. AzhwAr is thinking that just like he is having these doubts, they would also be having such doubts.
  • katturaiyE – please explain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 29

Published by:

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is anxious whether he would get the fortune of joining with those who know as is about the auspicious qualities of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram it was about the wellness of – his speech not talking about anything other than the auspicious qualities of emperumAnAr; and as it did not stop with that, but as the devotion was overflowing, and so in this pAsuram, he longs to be able to join the group of those knowledgeable devotees who know as is the auspicious qualities of emperumAnAr who has kept in the place that is his devotion, the beautiful thamizh vEdham that is thiruvAimozhi which is having divine words of nammAzhvAr who is the ruler of the beautiful looking thirukkurugUr (AzhvAr thirunagari) and who through thiruvAimozhi helped everyone about the truth, path, and destiny.

kUttum vidhi enRu kUdumkolO then kurugaip pirAn
pAttennum vEdhap pasum thamizh thannaith than paththi ennum
veettin kaN vaiththa irAmAnusan pugazh mey uNarndhOr
eettangaL thannai en nAttangaL kaNdu inbam eydhidavE                  29

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Word by word meaning (given by maNavALa mAmunigaL)

then – Beautiful to the eyes
kurugaip pirAnthat is (AzhvAr) thirunagari; its lord, that is nammAzhvAr; his
pAttu ennum – prabandham, which is famously known that way,
vEdham – in the form of vEdham
pasum thamizh thannai – that is thiruvAimozhi, which is in the form of beautiful thamizh;
irAmAnusan – emperumAnAr
than paththi ennum – whose devotion
veettin kaN vaiththa – is the living place where he kept (such thiruvAimozhi), his
uNarndhOr who have known the
pugazh auspicious qualities (of such emperumAnAr)
mey in its true form,
eettangaL thannai such groups of them,
en nAttangaL kaNdu –  my eyes to see them
eydhida – and attain
inbam – joy
kUttum – (his grace) which can help join me with them
vidhi enRu kUdum kolOwhen by his grace it would come together?
– – –
vidhi – sukruth – his giving the grace/opportunity.

His (amudhanAr’s) thinking of reason for opportunity is, that (special) one’s (emperumAnAr’s) grace.

When at that current time itself it was possible to see the group of those who know about emperumAnAr’s auspicious qualities, why is he saying like this?  He is not wishing for just seeing. When seeing, instead of not having any changes, he wishes to become loving of them.

inbam -> prEmam -> love. That could happen by emperumAnAr’s grace only.

His prayer is ‘un thoNdarkkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi – 107]’ (~ please make me stay loving of your devotees, make me subservient);

eettam ­– assembly of people; nAttam – seeing.

vyAkyAnam

then kurugaippirAnthen – beautiful looking, (or) being in the south side.   kurugai – place that takes to paramapadham / having equal greatness as that of paramapadham;  pirAn – incarnated in such (AzhvAr) thirunagari, and for the people of this world to reach the true goal, he had advised about the truth, ways, and goals through dhivya prabandham – such nammAzhvAr’s.

Or, by incarnating in that place, he is being sought by the people, so he being of great help.

pAttu ennum vEdhap pasum thamizh thannaihis thiruvAimozhi;  his – as said in ‘avAvaRRu veedu peRRa kurugUrch chatakOpan sonna [thiruvAimozhi 10.10.11]’ (having his wishes fulfilled, and got the paramapadham, that is nammAzhvAr – his thiruvAimozhi), and ‘thamizh maRaigaL Ayiramum eenRa mudhal thAy satakOpan [thiruvAimozhi thaniyan]’ (nammAzhvAr who gave birth to thiruvAimozhi that is thamizh vEdham of about thousand pAsurams), it is well known in the world, the thiruvAimozhi which is like sAma vEdham in beautiful thamizh, that is divined by nammAzhvAr.

than paththi ennum  – if he (emperumAnAr) does not think about such thiruvAimozhi even for a second it would feel like eons – he having such a parama bhakthi towards thiruvAimozhi.

than paththi –  His devotion – unlike others’ devotion, the devotion of emperumAnAr who knows as is about emperumAn’s nature, form, qualities and wealth – that devotion would rise to the level of his complete knowledge/wisdom;  such devotion’s  –

veettin kaN vaiththa  – kaN -> in;  veedu -> place used for keeping safely;  like keeping gems inside a copper container, emperumAnAr keeps thiruvAimozhi in the big house that is his devotion;

iramAnusan pugazh – (such emperumAnAr’s auspicious qualities) – by always discoursing about thiruvAimozhi, advising on that to the confidential ones about its full meanings, and based on its pAsurams creating meanings for SArIraka sUthras, and getting piLLAn to write meanings for thiruvAimozhi – auspicious qualities of emperumAnAr having such greatness ;

mey uNarndhOr – the noble ones who have understood as is about such auspicious qualities of emperumAnAr;

eettangaL thannai – As said in ‘samsEvathas samyami saptha sathi Apeetai: sathus sapthathibhis sa mEdhai: | anyair anthair abhi vishNu bhakthair asthEthi rangam yathi sArvabhauma:’   (seven hundred sanyAsis (saints) are always together,  the seventy four simhAsanAdhipathis (AchAryas), and vishNu devotees, are always with this yathi pathi (emperumAnAr), like the devotees of emperumAn in SrIvaikuNtam),  seven hundred sanyAsis, AchAryas like kUraththAzhvAn, EkAngis, and innumerable SrivaishNavas, female SrIvaishNavis like ANdAL (kUraththAzhvAn’s wife) – as they are together always with emperumAnAr – such gathering of the devotees of emperumAnAreettam -> crowd/gathering.

EmperumAnAr_gOshti_BookCoverThose who truly know the auspicious qualities of emperumAnAr

en nAttangaL – until my surrendering to emperumAnAr my eyes were trying to be happy by looking at the three ills – interest towards wealth, women, and land/properties; nAttam -> seeing.

kaNdu – (after surrendering), saw (emperumAnAr) with joy;

inbam eydhidavE – leaving the happiness and sadness cycles brought by my involvement with the relatives of this body, now, gained joy by looking at these groups of knowledgeable devotees;

kUttum vidhi enRu kUdum kolO – when would there be an opportunity to join them; vidhi – sukruth – emperumAnAr’s giving of the grace/opportunity.

His (amudhanAr’s) thinking of reason for opportunity is that one’s (emperumAnAr’s) grace.

When at that current time itself it was possible to see the group of those who truly know about emperumAnAr’s auspicious qualities, why is he saying like this?  He is not wishing for just seeing. When seeing, instead of not having any changes, he wishes to become loving of them. Love, that love would only manifest by the grace of emperumAnAr, so that is why he is saying this.

Or, mey uNarndhOr -> their knowledge is without any blemish. Whereas that is possible only in that esteemed place (SrIvaikuNtam), here these devotees possess such ability, and so here itself, when would it be possible to see them and have love towards them and have a complete experience of it by the grace of emperumAnAr? That group of nobles ones are always available for him (amudhanAr), but that would be a new nectar of an experience every moment (and so creates such a wish of grace of emperumAnAr).

His prayer is ‘un thoNdarkatkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi – 107]’ (~ please make me stay loving of your devotees, make me subservient);

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

enRu kUdum kolO If he knows when he would be able to see and love the devotees of emperumAnAr, then he might be able to look forward to that day, like how bharathAzhvAn was told ‘we would come back in fourteen years’.

than paththi ennum veettin kaN vaiththahis devotion towards thiruvAimozhi is the safer house for thiruvAimozhi. That is, it is always recited/delved into by him.

Something special about this house: It cannot be broken into by others;  others: those who insult the reference that is vEdham, and those who insult who is said by the vEdhams, that is emperumAn. Their not breaking into it, is – that thiruvAimozhi not reaching their ears.  If thieves came in, they would unset things; emperumAnAr nurtured thiruvAimozhi with devotion, and such that others cannot disturb it, and lectured its meanings to his disciples, and created vyAkyAam through piLLAn, and thus gave it to the sampradhAyam without getting it touched by those others.

pugazh mey uNarndhOr eettangaL thannai – The greatness that came due to safe guarding thiruvAimozhi;

dhEvaki gave birth to kaNNan; she did not get to see any of His playful acts; yASodhai got that opportunity;  In the same way, SatakOpan is the mother of thiruvAimozhi, but he did not get to see it growing; it was emperumAnAr who was the mother who nurtured it and saw it grow. Like how kaNNan played above the ability of humans, thiruvAimozhi too gave the meanings of vEdhas in a better way in beautiful thamizh, and it gave the true meanings of vEdha vyAsar’s brahma sUthram, showed in front the god that cannot be seen, and showing the tastes of even above vEdhas – the acts that emperumAnAr saw like yaSOdhai, so like yaSOdhai he got the fame as well.

 – – – – –

Translation: raghurAm SrInivAsa dasan

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