Daily Archives: August 12, 2016

rAmAnusa nURRanthAdhi – 42

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Introduction (given by maNavALa mAmunigaL)

People did not reform by incarnation of emperumAn but they did by incarnation of emperumAnAramudhanAr said in the previous pAsuram. In this pAsuram – talks about how he was attracted to worldly matters of women, etc., and how emperumAnAr got him due to his extreme kindness; so saying, amudhanAr, with happiness, places his head on the divine feet of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, the worldly people who did not reform even after emperumAn had incarnated here, had done so after emperumAnAr’s incarnation; they reformed and became distinguished servants of emperumAn – said amudhanAr. In this pAsuram – my AthmA was deteriorating due to tightly bound love towards the breasts of young women of decorations from feet to head; emperumAnAr who is without any blemishes, who is having the greatness of knowledge by which he can advice us that the husband of pirAtti that is thiruvarangach chelvanAr (emperumAn at SrIrangam) is the true lord available for all the AthmAs, and so emperumAnAr had shown his kindness to the worldly people (talked about in the previous pAsuram), has now poured such limitless kindness towards me, and pulled me out of the mud that had covered me, that is, from my attraction towards worldly matters. Oh do you see that greatness! – enjoys amudhanAr and places his head on the divine feet of emperumAnAr.

AyizhaiyAr kongai thangum akkAdhal aLaRRazhundhi
mAyum en Aviyai vandhu eduththAn inRu mAmalarAL
nAyakan ellA uyuirgatkum nAthan arangan ennum
thUyavan theedhil irAmAnusan thollaruL surandhE      42

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Word by word meaning (given by maNavALa mAmunigaL)

Ay – exclusively selected; Using flowers, ornaments, they hide the blemishes of their body from being visible, and make us infatuated, and so they choose the ones (ornaments, etc.) that are suitable for their form;
izhaiyAr – having such ornaments, and wearing of which is their identity – such women’s –
kongai thangum – staying only in their breasts and not in any other parts,
ak – (that) – the (love) that cannot be explained in words, that lowly love;
azhundhi – (I had) set deep
kAdhal aLaRu – in the mud slush that is the love towards them,
en Aviyai – and so my AthmA
mAyum – was deteriorating (that is, loss of being according to the true nature);
like how the virtuous ones who know how to pull out the one stuck in mud immersing to death, (emperumAnAr did that to me by saying -)
mAmalarAL nAyakanthAyAr’s husband
arangan – that is, periya perumAL is the only
nAthan – lord
ella uyuirgatkum – for all the AthmAs –
ennum –  so advises
irAmAnusanemperumAnAr,
thUyavan – who is having purity of knowledge, and when advising in this way,
theedhu il – not having blemishes like doing it for money, fame, etc.,
thol aruL – his natural kindness
surandhu – kindled,
vandhu – he came as pushed by that kindness
inRu eduththAn – and now saved me.
‘Oh how great that is!’ is the meaning.

ak kAdhal – is also to mention that it is to be avoidable.

vyAkyAnam

Ay izhaiyAr – As said in ‘charmA srag mAmsamEmE dhOsthi majjA chuklAdhi samyuthE | dhEhE  chEth preethimAn mUdO’, (body is of components of skin, meat, bones, etc., (so something that is in the form of combination of other things is bound to deteriorate) – those who are having love towards such body is the fool/ignorant), and, ‘krimi janthu sangulam’ (it includes germs, etc.,), and ‘svabhAva  dhurgandham asoucham adhruvam kaLEbaram mUthra pureesha bajanam’ (smells bad by nature, impure, this body is the holder of urine, etc.), and ‘mudaithaliyUn [rAmAnusa nURRanthAdhi – 96]’ (having meat of bad smell) – such is the body which is to be avoided, and they hide such nature of the body by decorating themselves with clothes, jewels, sandal paste etc., and look beautiful from feet to head – such young women’s –

Ay selected choices of (ornaments);

Like those who join the palms with outward respect (and say nama: etc.,) while appearing to be not having any defects,  they are having such decorations on themselves;  { Translator’s note: Contrast this with the gOpikAs who wear ornaments in thiruppAvai – 27 }

kongai thangumAs said in ‘sthanau mAmsa grandhee’ (two breasts that are swell nodes of meat),  being attracted to such breasts of meat, not understanding its blemishes, but thinking of them as enjoyable, and having no ability to look at anything else (even in that body), like one having strong thirst for water would always stay around near a water-shed, he is living in them permanently;

ak kAdhal alaRRazhundhi like them the love also which is very lowly which is like a deep mud in which he is immersing; or, such love which is beyond words (not understandable);

mAyum  – deteriorating (AthmA)

en Aviyai – ‘Earlier you had talked about emperumAnAr lifting up the worldly people, but how did you know about that? In case you had heard about it in private learning, would we have to believe that?’  No, I did not hear about this based on preaching – I am the eye witness of it, saying that he points to himself, saying ‘en Aviyai’ here, that is, my AthmA.  My AthmA which was like a non-existent one (which he made to be like existent based on his kindness); My AthmA which does not have any means (for getting such grace).

mAmalarAL mA malar – great flower – implies lotus that is enjoyable among all types of flowers; since that flower is like an example for her (pirAtti’s) divine hands, feet, and eyes, etc, and since it is having great fragrance it is so enjoyable and is an example for her greatness, and since she is born in that flower and lives there, she is referred as ‘mAmalarAL’.

mAmalarAL nAyakanSince nArAyaNan is bound to be common to both bondage and liberation, and bound to punish if people do not follow the instructions, He might be accused of ‘vaishamya nairgruNyE na sApEkshathvAth [brahma sUthram – prayOjanathvAth adhikaraNam – chapter 2] (brahmam does not have partiality or cruelty (because the happy and sad parts of lives of jIvAthmAs are due to their deeds)’, and ‘krutha prayathnA apEkshasthu vihitha prathishidhdhA vai yathArdhdhibhya:  [brahma sUthram – parAyaththa adhikaraNam – chapter 2]’ (~ SAsthram has asked him to do certain things and not do certain things – if one says that only emperumAn instigates people to do or not do things, then instructions of do’s and don’ts of SAsthram would be pointless; so it is with their own efforts that people do and not do certain things and so they do not follow / oppose the instructions of vEdhas, and thus accumulate karmas),

and so He sees the deeds and misdeeds of people and will hand them its effects accordingly – is how one would have to be afraid of if nArAyaNan were a bachelor.

Since He is not a bachelor, as said in ‘saha dharmachareem saurEssammandhritha jagaththithAm | anugrahamayeevandhE nithyamagyAtha nigrahAm’ (sowri rajan’s wife who is focused on the good for all the people, bow to Her who does not know punishing), thAyAr is such, and she always graces us, reminds emperumAn about the goodness of the world that He is, and attracts Him by rolling her eyes, etc., related to playing her eye brows on Him, and makes Him listen to her wishes, and she too stays with Him without ever leaving as said in ‘iRaiyumagalakillEn [thiruvAimozhi – 6.10.10]’ (would never leave you) – husband of such pirAtti; Isn’t She the one who said ‘na kaschinnAparAdhyathi‘ (there is no one who does not commit mistakes – SrI rAmAyaNam yudhdha kANdam 116.45) (when in the group of rAkshashIs in lankA));

(So this is about the husband of such thAyAr, so we can be sure of His kindness towards us);

Ramanuja panguni uttiram serthi

ellA uyirgatkum nAthan  As said in ‘pathim viSvasya’, he is the protector of all the AthmAs. He is the lord of all the AthmAs; but, do  not think that He is not reachable for us because of what is said in ‘vidhi Siva sanakAdhyai: dhyAthum athyantha dhUram’ (SrIman nArAyaNan is) beyond limits of knowing for  brahmA, Siva, and his set of offspring)

arangan – He has come searching for us to our place and having His temple here (in SrIrangam);

Yes, He said ‘abhayam sarva bhUthEbhyO dhadhAmi’ (will protect everyone);

ennum  in that way (emperumAnAr) advised to us about emperumAn. That emperumAnAr is –

thUyavanAs said in ‘nahi gyAnEna sadhruSam mavithramiha vidhyathE’, due to his knowing the truth of philosophy up to its most inner meanings, he (emperumAnAr) makes those like me who is lowly to become pure.

‘(You said emperumAnAr took you up), but you were not going after him for this, but were only after material things/women!’ ,

theedhil(emperumAnAr not having a blemish) – he does not have the fault of looking for qualification on our side; also he does not have the fault of expecting wealth, fame, worship, etc., when teaching us;

irAmAnusan – such emperumAnAr;

inRu that too, did his grace come after a long time? inRu – vandhu – came now for all the people to see;

thol aruL surandhu – may be he showed his kindness to you at one point in time, is it there for him at all times? thol  – that kindness is his innate nature;  arul surandhu – such kindness flowing out, and growing such that all my bad traces are destroyed;  as said in ‘thripAvanArENu nivAraNOthakam’, he showered his kindness like the cloud showering the rain;

eduththAn – Like how virtuous ones who have the knowledge would save someone dragged by the floods, like how a mother who would jump into the well in which her child has fallen and remove the danger, he came with such a great care and uplifted me.

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

izhai – made of gems;

mAyum AviemperumAnAr came near the time of (svarUpam) getting fully destroyed and saved me;   vandhu eduththAn – Shows the inability to do something by own efforts;  it might be that if he had come even a little bit earlier he (amudhanAr) would have not accepted his kindness – even though emperumAnAr had the kindness by nature for ever, this may be the reason for him to not come till now (answer to the question in pAsuram – 38).

Like how a virtuous person who knows the matter would jump and save someone getting taken away by the floods, emperumAnAr came and saved me from immersing into the mud;

maNavALa mAmunigaL also said ‘kUpaththil veezhum kuzhaviyudan kudhiththu avvApaththai neekkum andha annai pOl, pApaththAl yAn piRappEnElum ini enthai ethirAsan thAn piRakkum ennai uyppadhA’ [Arththi prabandham – 9].

emperumAnAr saved me by extending his long hand that is upadhESam.

mAmalarAL nAyakan – shows His parathvam (supremacy).

What did emperumAnAr advise? First he advised to those who are after beauty, that we should see who the most beautiful thAyAr is after – She is after emperumAn – so that is where our focus also needs to be.

But since He is Her husband, She is enjoying Him. What is there for us?

ellA uyirgatkum nAthanHe is the lord for everyone. So you also have the same level of rights for enjoying Him;  shows prApthi  (availability of Him for us);

How do we enjoy Him without seeing him?

arangan –  He is there for us to see; this shows his saulabhyam (simple to reach);

To change the focus of love towards unwanted ones, he showed about love towards the wanted one that is emperumAn;

To remove the poison of love towards lowly ones, he shows the poison of love towards brahmam.

How is it that both are poisonous; former is a poison when being together  – latter is a poison when separated (from emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 3.3.11 – thAL parappi

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Full series >> Third Centum >> Third decad

Previous pAsuram

nammalwar-tirupati

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr explains “those who practice this decad, will get all kinds of kainkaryams desired by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains acquiring the wealth of kainkaryam as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end, AzhwAr explains “those who practice this decad, will get all kinds of kainkaryams at the divine feet of thiruvEnkatamudaiyAn as desired by me”.

pAsuram

thAL parappi maN thAviya Isanai
nIL pozhil kurugUrch chatakOpan sol
kEzhil Ayiraththu ippaththum vallavar
vAzhvar vAzhveydhi gyAlam pugazhavE

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

thAL – divine feet
parappi – spread
maN – earth
thAviya – measured
Isanai – sarvESvaran
nIL – high (well-grown)
pozhil – having gardens
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
sol – mercifully spoken by
kEzh – match
il – not having
Ayiraththu – thousand pAsurams
ippaththum – this decad also
vallavar – one who can recite (along with meditating upon the meanings)
vAzhvu – the glorious wealth of kainkaryam (which AzhwAr prayed for)
eydhi – attain
gyAlam – the whole world
pugazh – praise
vAzhvar – live gloriously (in such servitude)

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

nammAzhwAr, the leader of AzhwArthirunagari which is having high (well-grown) gardens mercifully spoke about sarvESvaran who spread his divine feet and measured the earth, in this thousand pAsurams; one who can recite (along with meditating upon the meanings) this decad also, will attain the glorious wealth of kainkaryam (which AzhwAr prayed for) and will live gloriously (in such servitude) being praised by the whole world.

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

  • thAL parappi maN thAviya IsanaiAzhwAr glorified sarvESvaran who measured the rough terrain of earth that has forests and mountains, with his tender divine feet, like spreading soft flowers over a rough surface. But when asked “Did he not glorify thiruvEnkatamudaiyAn [why speak about vAmana/thrivikrama here]?”, AzhwArs have mercifully glorified thiruvEnkatamudaiyAn as vAmanan as in periya thirumozhji 1.10.4 “koNdAy kuRaLAy nilam IradiyAlE viN thOy sigarath thurvEnkatamEya aNdA” (Oh God of gods thiruvEnkatamudaiyAn who is residing in thiruvEnkatam which has very tall peaks! you accepted the world by measuring them with your divine feet as a dwarf), thiruvAimozhi 6.10.6 “maN aLandha iNaith thAmaraigaL” (the divine lotus feet [of thiruvEkankatamudaiyAn] which measured the earth) and in periya thirumozhi 5.8.9 “ulagam aLandha ponnadiyE adaindhuyndhu” (reached the golden feet that measured the world and got uplifted); Also seeing at his posture which welcomes everyone to take shelter of his divine feet [like thrivikrama] and because he gives himself to forest and monkeys [the simplicity which is a quality of vAmana], thiruvEnkatamudaiyAn is explained as SrI vAmana.
  • nIL pozhil … – Mercifully composed by nammAzhwAr who is the leader of AzhwArthirunagari which has well-grown shade-giving trees like a shelter for the divine feet which mercifully measured the world.
  • kEzhil Ayiram … – kEzh – oppu (match). Those who can recite this matchless decad. The speciality of this decad is due to it being the decad where AzhwAr prays for the kainkaryam that is suitable for the true nature of the AthmA.
  • vAzhvar vAzhvu eydhi – Instead of it being just a desire/dream, AzhwAr‘s desire of the wealth of servitude will materialize [for those who recite this decad] and they will enjoy the same.
  • gyAlam pugazhavE – vAzhvar – [They will also be glorified] Like whole of ayOdhyA praised lakshmaNa “How special iLaiya perumAL (lakshamaNa) is! What great kainkaryam he got [to serve SrI rAma]!”.

Also explained as,

  • vAzhvu eydhi – gyAlam pugazha – vAzhvar – Unlike glorifying a wealthy person even though his cruelty may still be in the heart, just to earn their livelihood, those who recite this decad will glorify emperumAn with great love [after attaining great kainkaryam], thinking “We are fortunate to glorify emperumAn! what a life we have!”. Not just the most knowledgable persons, everyone one will affectionately glorify such devotees [who practice this decad].

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr longed to perform all kinds of kainkaryams to the divine feet of thiruvEnkatamudaiyAn at all times in all forms.
  • In the second pAsuram, when asked “Is that not done in the special abode of paramapadham?”, he replied “Even those residents of paramapadham come here and serve him. So, we too can get that here”.
  • In the third pAsuram, he said “If he can give himself to those who are filled with good qualities (nithyasUris – eternally free souls), why would not he give himself to those who are filled with defects (samsAris – worldly people)?”.
  • In the fourth pAsuram, he said “Giving himself to those nithyasUris is nothing great for him in comparison to giving himself to me”.
  • In the fifth pAsuram,  he said “Giving himself to me is not something great, when he cannot find anyone lower than me”.
  • In the sixth pAsuram, he said “as we engage in servitude towards him, our hurdles will be naturally eliminated”.
  • In the seventh pAsuram, he said “thirumalai AzhwAr (divine hill) himself will bestow this kainkaryam to us”.
  • In the eighth pAsuram, he said “this thirumalai AzhwAr would eliminate our hurdles and also will bestow himself to us”.
  • In the ninth pAsuram,  AzhwAr said “is thirumalai AzhwAr required to do this? relationship to the one who is related to thirumalai AzhwAr (i.e., thiruvEnkatamudaiyAn) is sufficient”.
  • In the tenth pAsuram, he said “Since the lord himself desires for thirumalai, all the servants of the lord should also take shelter of thirumalai”.
  • In the end, he explains the result and concludes the decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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