Daily Archives: July 15, 2016

Arththi Prabandham – 13

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

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Azhwars

Introduction

maNavALa mAmunigaL thus far, requested SrI rAmAnuja to bless him with several things. SrI rAmAnuja’s ease of accessibility is such that he blessed all those wishes to turn true. Already being vowed by SrI rAmAnuja’s ease of accessibility, maNavALa mAmunigaL in this pAsuram falls for the beauty of SrI rAmAnuja and sings mangaLAsAsanam (glories) to it. He does not just stop with singing mangaLams to only SrI rAmAnuja but goes ahead and sings mangaLams to all those who have the connection with SrI rAmAnuja.

pAsuram 13

ethirAsan vAzhi ethirAsan vAzhi
ethirAsan vAzhi enREnREthich chadhirAga
vAzhvArgaL thALiNaikkIzh vAzhvArgaL peRRiduvar
AzhvArgaL thangaL aruL

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Word-by-Word Meanings

vAzhvArgaL – Those who lives
thALiNaikkIzh – at the lotus feet of
vAzhvArgaL – those who live
chadhirAga – in an intelligent fashion
Ethich – by singing praises (glories / mangalams) such as
ethirAsan vAzhi – “mangaLams (glories) to ethirAsan”
ethirAsan vAzhi – “mangaLams (glories) to ethirAsan”
ethirAsan vAzhi – “mangaLams (glories) to ethirAsan”
enREnRu – for a long time
peRRiduvar – will beget the
aruL – blessings of
AzhvArgaL thangaL – all AzhvArs

Simple Explanation

In this pAsuram, maNavALa mAmunigaL describes that some people will get the blessings of all AzhwArs. These people are none other than those who fall at other great people who hail and singing for a long time, the glories of SrI rAmAnuja such as “long live ethirAsa, long live ethirAsa, long live ethirAsa

Explanation

periyAzhvAr sang thirupallANdu in which he sang mangaLams to SrIman nArAyaNan in multiple dimensions. While periyAzhvAr sang mangaLams to bhagavAn, maNavALa mAmunigaL is singing mangaLams to bhAgavathas. maNavALa mAmunigaL recognizes that there are some people who stand in “charama parva nishtai”, as revealed by “adiyEn sadhirthEn inRE (kaNNinun chiRuth thAmbu 5). “charama parva nishtai” is the condition in which people regard their AchAryan (guru) as their everything. SrI rAmAnuja’s devotees who are in this state, always sing, “long live ethirAsa, long live ethirAsa, long live ethirAsa”. They sing this forever. Let us call this group “Group A”. There is another group of people (Group B) who live under the lotus feet of those people who sing “long live ethirAsa, long live ethirAsa, long live ethirAsa”, just like how a child is under the protective shadow of its mother.  Group B people recognize the purport of the phrase “nin thALiNAik kIzh vAzhchchi (thiruvAimozhi 3.2.4)” and live in the shadow of the lotus feet of Group A people. The blessings that are being showered upon the Group B people is being discussed in the latter half of the pAsuram. AzhvArgaL are counted as ten in number. madhurakavi AzhvAr and AndAL are counted within nammAzhvAr and periyAzhvAr respectively. These AzhvArs who are being celebrated as “mayaRvaRa madhinalam aruLappeRRavargaL (thiruvAimozhi 1.1.1) . In other words, they are the recipients of the causeless mercy of SrIman nArAyaNan, as a result of which their ignorance got vanished completely and knowledge about and bhakthi (devotion) towards SrIman nArAyaNan started to grow profoundly. These AzhvArs did not stop their devotion to just SrIman nArAyaNan. Rather they extended their devotion to the devotees of SrIman nArAyaNan as seen in the phrase “ellaiyil adimaith thiRaththinil enRumEvumanaththanarAi” (perumAL thirumozhi 2.10). People in Group B get all the blessings showered upon them from all the 10 AzhwArs. It is because of their blessings that these people in group B have steadfast belief in charama parva nishtai and will continue to be there forever. It behooves us to take cognizance of the fact that in the first pAsuram, maNavALa mAmunigaL described these people as those who will be revered by the nithyasUris (ayaRvarum amarargaL (thiruvAimozhi 1.1.1)). In this pAsuram, maNavALa mAmunigaL celebrates that these people in group B will be celebrated by AzhvArs who are described as “mayaRvara madhinalam aruLa“peRRavargaL (thiruvAimozhi 1.1.1) .

adiyEn santhAna rAmAnuja dAsan

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thiruvAimozhi – 3.1.9 – mazhungAdha

Published by:

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

Full series >> Third Centum >> First decad

Previous pAsuram

kallalagar-garuda-sevai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

Subsequently, since AzhwAr cannot sustain himself without praising emperumAn, he highlights emperumAn’s qualities and praises him.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr explains emperumAn‘s vAthsalyam (motherly affection) towards his devotees, with an example.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, your supremacy of protecting your devotees just with your will is inferior when compared to the great motherly affection you have towards your devotees.

Highlights from periyavAchchAn piLLai‘s introduction

In ninth pAsuram – AzhwAr mercifully explains emperumAn‘s motherly affection that easily wins over his supremacy [that was explained in previous pAsurams].

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

Ninth pAsuram. AzhwAr says “If we say that your supremacy cannot be explained, does it mean that your simplicity is within the boundary of words?”.

pAsuram

mazhungAdha vainnudhiya chakkara nal valaththaiyAy
thozhum kAdhal kaLirRaLippAn puLLUrndhu thOnRinaiyE
mazhungAdha gyAnamE padaiyAga – malarulagil
thozhumbAyArkku aLiththAl un sudarch chOdhi maRaiyAdhE

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

mazhungAdha – not blunt
vai – having sharpness
nudhiya – having mouth
chakkaram – divine disc (sudharSana chakra)
nal – beautiful
valaththaiyAy – one who is having it in his right [hand]
thozhum – due to rendering service
kAdhal – having attachment
kaLiRu – elephant
aLippAn – to protect
puL – periya thiruvadi (garudAzhwAr)
Urndhu – rode him with great urgency
thOnRinaiyE – you appeared in front of that elephant

(in such situation)
mazhungAdha – unfailing
gyAnamE – gyAnam (knowledge) in the form of sankalpam (divine will)
padaiyAga – as entourage
malar – blossomed/expanded
ulagil – in the world
thozhumbAyArkku – to those who worship (you)
aLiththAl – if you helped them

(one who urgently arrived at the banks of the pond to protect his devotee)
un – your
sudar – greatly radiant
sOdhi – lustre
maRaiyAdhE – will it not be reduced?

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

You appeared in front of the elephant (gajEndhrAzhwAn) that is having attachment due to rendering services, to protect it by riding the garudAzhwAr with great urgency, having the beautiful sudharSana chakra (disc) which has sharpness and does not become blunt and has a sharp mouth, in your right hand. In such case, for those who worship you in this blossomed/expanded world, if you helped them with unfailing gyAnam (knowledge) in the form of sankalpam (divine will) as your entourage, would that not reduce your greatly radiant lustre (of urgently arriving at the banks of the pond to protect his devotee)?

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

  • mazhungAdha … – As it hits the bodies of the enemies, like a knife which gets sharpness/shining by being touched by knife-sharpener, the divine sudharSana chakra becomes sharper and more radiant. Instead of being blunt, the divine chakra with sharp edges, having such chakra in your right side as said in thiruppallANdu 2vadivAr sOdhi valaththuraiyum sudarAzhiyum pallANdu“.
  • nal valaththaiyAy … thOnRinaiyEemperumAn forgot that he had his divine chakra in his hand; had he remembered, he would have sent that and finished the job right from where he was. As soon as he heard the sorrowful cry of his devotee, he forgot himself. But, even if he realized his position, he could not remove the sorrows right from where he is; because the elephant is “thozhum kAdhal kaLiRu” (elephant that has great attachment due to rendering services) – gajEndra is such an elephant who had the desire to see emperumAn with his divine chakra in the hand.
  • kAdhal kaLiRu – Like airAvatha is known as “chathurdhanthi” (elephant with 4 tusks), gajEndhra is called as “the loving elephant” – where love for emperumAn is his identity.
  • aLippAn – To accept the flower held by the elephant before it loses its freshness at his lotus feet [this is explained as the cause of sorrow for gajEndhra – he wants to offer the lotus flower at emperumAn‘s lotus feet before it loses its freshness].
  • puL Urndhu thOnRinaiyE – garudAzhwAr’s speed is usually faster than emperumAn‘s sankalpam (divine will); but this time, even such speed was not enough for emperumAn, so he tucked garudAzhwAr under his arm (carrying him all along) and jumped at the banks of the pond.
  • thOnRinaiyE – it looks like not gajEndhra, but AzhwAr was himself suffering – AzhwAr is saying as if emperumAn appeared in front of him!
  • mazhungAdha gyAnamE padaiyAga … – To explain that he forgot the presence of his own divine chakra. Is he thinking about his knowledge in the form of his divine will which is even closer to him than his chakra? Even if his knowledge is used in many activities, instead of losing its quality, it gains lustre – having such divine will as entourage.
  • malarulagil thozhumbAyArkku aLiththAl un sudarch chOdhi maRaiyAdhEthozhumbAyArkkum – those who are SEshabhUthas (servitors). Those who are his servitors in this samsAram (material realm) which has the lotus flower in his navel as the base.  If you protect those devotees from wherever you are using your divine will, you will not be known for great lustre as in “one who urgently jumped without caring for his appearance, clothes etc., at the banks of the pond where the elephant was caught in trouble”.
  • maRaiyAdhE – When this was recited, an AchArya named siRRAtkoNdAn screamed “maRaiyum, maRaiyum” [Yes, if he does not physically appear to protect the elephant, his lustre will be reduced].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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