Daily Archives: July 25, 2016

thiruvAimozhi – 3.2.5 – vandhAy pOlE

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

Full series >> Third Centum >> Second decad

Previous pAsuram

vishnu-art

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “If you yourself pursue me and sustain me, I don’t have to approach you with my intelligence. Also, this will ensure that I will not miss out on your ultimately enjoyable beauty”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. emperumAn tells AzhwAr “You said ‘I should definitely come and bless you’; but this is difficult for me; once I descended and stayed for 11000 years (as SrI rAma); once I descended and stayed for 100 years (as krishNa); it takes efforts for me to descend” and AzhwAr replies “yes – you should come and bless me for some days like such incarnations; if that is not your divine desire, you should atleast appear for a few moments like you did for  the elephant (gajEndhrAzhwAn) and prahlAdhAzhwAn and help me”.

pAsuram

vandhAy pOlE vandhum en manaththinai nI
sindhAmal seyyAy idhuvE idhu Agil
kondhAr kAyAvin kozhumalarth thiru niRaththa
endhAy! yAn unnai engu vandhu aNugiRpanE?

Listen

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

vandhAy pOlE – as you came (for prahlAdha, gajEndhra)
vandhum – even if appeared
en – my (me who desired to approach you)
manaththinai – heart
nI – you (who helped when in danger)
sindhAmal – from becoming weak (thinking about the hurdles)
seyyAy – not doing
idhuvE – this (being unhelpful )
idhu – your true nature
Agil – if it is
kondhu – bunches
Ar – filled
kAyAvin – kAyAm (flax – a bluish flower)
kozhu malar – fresh flowers
thiruniRaththa – having such complexion
endhAy – oh the master who won over me (by manifesting such beauty)!
yAn – I (who cannot survive without your beauty)
unnai – you (who showed this beauty)
engu – where (how)
vandhu – come
aNugiRpan – will be able to approach?

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

Even if you came and appeared as you came (for prahlAdha, gajEndhra), you (who helped when in danger) are not protecting my (me who desired to approach you) heart from becoming weak and if this (being unhelpful) is your true nature, Oh the master who won over me (by manifesting the beauty of) bunch of fresh kAyAm (flax – a bluish flower) flowers! where (how) will I (who cannot survive without your beauty) be able to come and approach you (who showed this beauty)?

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

  • vandhAy pOlE vandhum – Not like appearing and staying only for a few days.
  • en manaththinai nI – You who knows exactly the state of my heart and how to sustain it; you who is capable of re-creating that which lost its stature.
  • sindhAmal seyyAy – you are not protecting it from melting it into a fluid state.

AzhwAr is saying “idhuvE idhu Agil … engu vandhu aNugiRpan” (if this is his nature, how can I approach him?).

  • idhuvEn idhu Agil – If it happens that – without you my heart loses its shine and merely watching that (without helping) is your nature.
  • kondhu Ar … – If you are not going to help me, why did you show your beauty (and attracted me)? kondhArndhu – Oh one who showed your cool complexion which resembles that of bunch of fresh flax flowers and won over me!
  • yAn … – (yAn) I, who does not have anything worthy in me to reach you; I, who knows the enjoyable nature of your divine form. (unnai) You who is having the form that will make others unable to sustain themselves in separation from you. You who presents yourself to others as said in muNdaka upanishath 3.2.3 “… thasyaisha AthmA vivruNuthE thanUm svAm” (For such AthmA who bhagavAn pursues, he himself shows his true nature). What sAdhanam (means) will I perform and where (how) will I reach you? Is there even something like “I can reach you [on my own efforts]”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 36

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SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

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Introduction (given by maNavALa mAmunigaL)

You said you would not forget emperumAnAr‘s divine lotus feet. For us also to surrender to him, please tell us about his nature; to that, amudhanAr replies in this pAsuram.

Introduction (given by piLLailOkam jIyar)

You said you would not forget emperumAnAr ‘s divine lotus feet. We too are looking to surrender to him. Please tell us about his nature.  amudhanAr replies – One who is having thiruvAzhiyAzhvAn (divine disc) that is frightening to the enemies, who is the master for all the AthmAs, (that is, emperumAn), – when in the middle of two armies, due to affection toward relatives when arjunan had lost interest, like how some would assist by bringing out and giving the gems that are settled under the sea, emperumAn, in the sea of vEdhAntham brought out what were kept as secret meanings and what were of great value, and gave them through SrI gIthA Sasthram – even after such a help, in this time of kali, worldly people were under that kali’s spell and were suffering;

to that very important Sasthram which is in the form of gIthA, he (emperumAnAr) wrote vyAkyAnam (commentary) and to explain that to everyone he followed the worldly people everywhere all the way to bhadhrikASramam – there is no other people of such great quality, you see! This is the way of emperumAnAr’s nature, says amudhanAr.

adal koNda nEmiyan Aruyir nAthan anRu AraNachchol
kadal koNda oN poruL kaNdaLippa pinnum kAsiniyOr
idarin kaN veezhndhidath thAnum avvoN porul koNdu avar pin
padarum guNan em irAmAnusan than padi idhuvE                          36

Listen

Word by word meaning (given by maNavALa mAmunigaL)

adal koNda – Having the power of defeating the enemies
nEmiyan – that is the thiruvAzhi (divine disc), the one holding it,
nAthan – and is the master
Aruyir – for all the AthmAs,
anRu – That day – when arjunan, as said in ‘asthAna snEha kAruNya dharmAdharmadhiyAkulam [ALavandhAr’s gIthArtha sangraham – 5] (friendship and kindness shown towards ones to whom friendship and kindness should not be shown, and getting confused about what is righteous and what is not), had become very sad; emperumAn used him as an excuse to bring out, like bringing out priceless gems hidden under the sea,
kaNdu – after considering (the whole Sasthram, brought out)
oN poruL – the distinguished meanings which were
koNda – hidden without anyone’s knowledge
kadal – under sea that is of
AraNach chol – sound of vEdhas,

and for all the jeevAthmAs to be uplifted,

aLippaemperumAn gave such meanings through SrI gIthA and helped the people;
pinnum – even after that,
kAsiniyOr – people of the earth
idarin kaN – due to sadness of worldly existence (samsAram)
veezhndhida – had immersed in it to the bottom;
thAnum – he (emperumAnAr) too,
avvoN poruL koNdu – using the distinguished meanings which sarvESvaran had given earlier,

till such meanings are understood and followed by everyone,

avar pin padarum guNan – he followed them and gave the meanings – emperumAnAr having such quality;
em – he who gave himself completely to us,
iraAmAnusan than – such emperumAnAr’s
padi idhu – nature is such.

When using the phrase as ‘Aruyir nAthan enRu AraNach chol kadal koNda oN poruL kaNdaLippa’, it says that sarvESvaran being the lord of jeevAthmAs, had given the meanings through SrI gIthA.

adal – midukku – strength/pride.
padisvabhAvam – character / inherent nature;

vyAkyAnam

adal koNda nEmiyan – For the enemies of His devotees, enemies like the crocodile that troubled the elephant in the pool, and the brahmAsthram dispatched by asvaththAmA which came to kill parIkshith, etc., he is of the appearance that is completely frightening, that is thiruvAzhi AzhvAn (divine disc) which is as said in ‘vadivAr sOdhi valaththu uRaiyum sudar Azhi [thiruppallANdu – 2]’ (he having the light that is spread in Your divine body, and who stays permanently in Your divine right hand) – emperumAn having such divine disc in his hand as the main weapon;    adalmidukku – strength/pride.

Aruyir nAthan – As said in ‘pathim viSvasya AthmESvaram’ (He is the owner of the whole world, does not have some one else as the owner for Him),  ‘uthAmruthathvasyESAna:’ (He is the owner of Himself),  ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (~ head of the nithyasUrIs (in SrIvaikuNtam) who are never forgetful), He is the lord of all of the jeevAthmas; since it says ‘nAthru yAnchyAyAm’ (dhAthu for nAthan) – He is such that all the benefits/meanings get begged from Him; as said in ‘EkObahUnAm yOvidhadhAthi kAmAn (He is one, we are many, He is the one who gives what we ask for)’, He is the one from whom to get all types of goals.

anRu –  ‘thathra thAvath pANdavAnAm kuruNancha yudhdhE prArabhdhE sabhagavAn purushOththama: sarvESvara: jagath upakruthi marthya: pArtam rathinam AthmAnancha sArathim sarva lOka sAkshikanchakAra ’ [emperumAnAr’s gIthA bhAshyam avathArikai (introduction)] (At the start of war between pANdavas and kauravas, that emperumAn who is purushOththama (who is the noblest of all) and who is the lord for all (everyone else has to listen to him), He with the thought of giving help to the world, sat arjunan in the chariot, and set Himself as the charioteer, for all to see, and rode the chariot), when both kauravas and pANdavas had assembled ready for the war, arjunan saw his groups of relatives among both the armies, and said in despair, words like ‘pithreenatha pithAmahAn mAthulAn svaSurAn bhrAthreen puthrAn pauthrAn sakeemsthathA’ (list of relatives), etc., and so in place of dharma (of doing the war) he tended his mind on adharma (backing out as a kshathriya who has to get back his stolen kingdom), and said ‘yEshAm arthE kAngkshitham nOrAjyam bhOghAn sukAni cha, tha imE vasthitha yudhdhE prANAsthyukthvA dhanAni cha || AchArya:pithra:puthrA: | EthAnnahanthumichchAmi ghanathOpi madhusUdhana’ (I don’t want these benefits, nor the kingdom and its comforts, in the war where we are ready, I don’t have the wish to get the wealth by killing all of these people; I do not have the inclination to kill them even the ones who are said in SAsthras as eligible bad ones to be killed, Oh madhusUdhana! (this name of Him indicates -you being the one who killed asuras only and not AchAryas etc));

and ‘visrujya saSaram chApam chOga samvigna mAnasa: (bow and arrows fell from his hands, and sat down with full of sadness, avoiding the war);

anRu – on that day –

AraNachchol kadal koNda ON poruL kaNdu aLippa – Like helping by bringing out gems that are hidden on the floor in the middle of ocean, emperumAn, from the parts of vEdhAntha that are majestic like the ocean, fully observed for the most secret and most valuable and distinguished meanings (artham), gave those meanings to him, and protected him; they are as said in ‘thAvAn sarvEshu vEdhEshu brAhmaNasya vijAnatha:’ (~the meanings I said in gIthA are present in vEdhas which is for all types of people, you choose the one), ‘thamEva mathvA amrutha ihabhavathi’ (one who understands brahmam becomes equivalent to Him (in eight auspicious qualities)), ‘thamEvam vidhithvA athimruthyu mEthi (understands Him and crosses the ocean of worldly life), ‘AnandhO brahmEthi vyajAnAth’ (understand it is brahmam that is the Anandham), ‘pathim viSvasyA AthmESvaram’ (To himself Isvaran is the lord (no body else));

githai-karappangadu-wrapper

Or, alternatively;

anRu – (when near the end of giving Sri bhagavath gIthA) – As arjunan asked in 2.7kArpaNya dhOshOpahathasvabhAva: pruchchAmi thvA dharmasammUdachEthA: | yachrEya: syAn nichchitham brUhi thanmE Sishyas thEham SAdhimAm thvAm prapannam ||’ (~please tell me what is good for me), krishNan advised him the means for getting mOksham, the list starting with karma yOgam, gyAna yOgam, bhathi yOgam, secret of His incarnations, purushOththama vidhyai, etc.

Then arjunan became very sad at that time (anRu), with the realization that these means are hard to do, would create bewilderment, would take a lot of time to give benefit, and also against the true nature of AthmA being subservient;  at that time; 

AraNachchol kadal koNda ON poruL kaNdu aLippa – in the ocean that is the collection of words of vEdhAntham, he saw and collected the most secret ones that are most distinguished like said in the vEdhas: ‘thasmAn nyAsa mEshAm thapasAm athiriktha mAhu:”, “vEdhAntha vigyAna sunischithArththA: san nyAsa yOgAth yathayaSSudhdha sathvA: | thE brahma lOkEthu parAnthakAlE parAmruthAthparimuchyanthi sarvE”, “nakarmaNAna prajayAdhanEna thyAgEnaigE amruthathva mAnaSa:”, ( ~ among the ones I said, nyAsam (SaraNAgathi) is supreme, those who fully possess tranquil quality follow this only; you would not get it through the karmas, yAgams, hOmams, etc., that you do) etc.,

aLippaand He gave the two SlOkas of ‘manmanA bhava mathbakththa:’, and ‘sarva dharmAn parithyajya’, for uplifting all sentient, and using the sadness of arjunan as excuse, He advised about prapaththi (SaraNAgathi), for saving everyone in the world.

pinnum – and in the latter time of kali yugam too,

kAsiniyOr – all the sentient in this world; kAsini -> earth.

idarin kaN veezhndhida – people had fallen in to the sadness of worldly affairs and reached its bottom; in dhvApara yugam it was one person that is arjunan who was having the trouble, but in kali yugam it is the people of the whole world who are having trouble, you see.  Due to not being able to tolerate this, because of his (emperumAnAr’s) loving kindness, he (emperumAnAr) –

thAnum avvoN poruL koNdu emperumAnAr also, made vyAkyAnam (commentary) for that commendable gIthA SAsthram, and using that meaning;

Or, approaching thirukkOshtiyUr nambi eighteen times and using what he gave as the ultimate secret, that is, the meaning of charama SlOkamusing that meaning;

avar pin padarum guNan – he enlightened those sentient in the world going after them up to and including bhadharIkASramam, he went after them and removed their sorrows of worldly affairs; emperumAnAr having such quality of kindness.

Or,

thAnumemperumAnAr also,

 

avvoN poruL koNdu – after going to thirukkOshtiyUr nambi eighteen times, nambi got a promise that it would be kept the most secret, and gave emperumAnAr the meanings of charama SlOkam; using the meanings of that SlOkam

avar pin padarum guNan – he himself went after all the people of the world, and gave all those meanings (of charama SlOkam) – he having such auspicious qualities of kindness, affection, generosity, etc.

em irAmAnusan thanhe who fully gave us such a divine body having such auspicious qualities – such emperumAnAr’s –

padi idhuvE – nature is this.  padi -> nature;

Same like said in “EthAvAnasya mahimA” – this is His greatness;

this is the greatness of our emperumAnAr.

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

adal koNda nEmiyAnnEmi – divine disc; like said in ‘nam mEl vinai kadivAn eppOdhum kai kazhalA nEmiyAn [periya thiruvanthAdhi – 86] (To remove our sins, emperumAn in whose hand the divine disc is ever present), He removes the karmas which are hurdles of noble ones who wish to enjoy emperumAn;

Ar uyir nAthan – nAthan – master; since He is the one holding that able divine disc, he is the master; nEmi is the sign of His para thathvam.

By nEmiyan it shows His ability to save us, and by nAthan it shows His responsibility of saving us due to our relationship with Him.

kaNdu aLippa – even the one who knows everything, He too had to look carefully and bring out the most important ones from the vEdhas;

gIthAchAryan sat under the feet of His disciple and gave him gIthA; gIthA bhAshya AchAryar went after the people of this earth and advised them till they accepted it.

– – – – –

Translation: raghurAm SrInivAsa dasan

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