Daily Archives: August 14, 2016

thiruvAimozhi – 3.3 – Audio

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

srinivasan -ahzwar

Full Rendering

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pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

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thiruvAimozhi – 3.4.1 – pugazhum nal oruvan

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

Full series >> Third Centum >> Fourth decad

panch-bhutha-sun-moon-antharyami

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr briefly and mercifully explains the principles that are explained in this decad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr briefly and mercifully explains emperumAn being the prakAri (AthmA) of the great elements and their variegated forms.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In first pAsuram – AzhwAr captures bhagavAn‘s qualities and pancha bhUthams which are the cause for the material realm and briefly and mercifully explains the principles that are explained in detail in this decad.

pAsuram

pugazhum nal oruvan enkO poruvil sIr bhUmi enkO
thigazhum thaN paravai enkO thI enkO vAyu enkO
nigazhum AkAsam enkO nIL sudar iraNdum enkO
igazhvil ivvanaiththum enkO kaNNanaik kUvumARE

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

kaNNanai – krishNa
kUvumARu – the method of explaining him
pugazhum – praised by (vEdhams and vaidhikas)
nal – having distinguished forms and wealth
oruvan – adhvithIya – unparalleled one
enkO – should I say?
poru – match
il – not having
sIr – having completeness in all qualities (such as bearing everything etc)
bhUmi enkO – should I say earth?
thigazhum – radiant (due to its purity)
thaN – naturally cool
paravai enkO – should I say water forms?
thI enkO – should I say fire (that removes coolness)?
vAyu enkO – should I say air (which is the cause for prANa (vital air) etc)?
nigazhum – proximate (surrounding all those that were born out of it)
AkAsam enkO – should I say ether?
nIL – (through the rays) reaching radiantly everywhere
sudar iraNdum enkO – should I say the two luminous objects (moon and sun)
igazhvil – without leaving out anything
ivai – these
anaiththum enkO – should I say all?

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

While speaking about the method of explaining the unparalleled krishNa who is praised (by vEdhams and vaidhikas) and is having distinguished forms and wealth – should I say he is the matchless one who is having completeness in all qualities (such as bearing everything etc)? should I say he is the radiant (due to its purity) naturally cool water forms? should I say he is fire (that removes coolness)? should I say he is air (which is the cause for prANa (vital air) etc)? Should I say he is proximate ether (surrounding all those that were born out of it)? should I say he is the two luminous objects (moon and sun) which are reaching radiantly everywhere (through the rays)? should I say he is all of these without leaving out anything?

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

  • pugazhum nal oruvan enkOAzhwAr mercifully explains the meanings that were propounded from thiruvAimozhi 1.1.1uyarvaRa uyar nalam” until now, in a single phrase. Should I say that he is the unique person who has distinguished qualities and is praised by Sruthi (vEdham), smruthi, ithihAsa etc? enkO means “should I say?”. First AzhwAr explains the glories of emperumAn due to being with auspicious qualities and further explains his wealth.
  • pugazhum nal oruvan enkOnal – Anandham (bliss) – Should I say one who is having auspicious qualities such as bliss etc? oruvan – unique – Should I say one who has none equal or greater?
  • poruvil … – Like AzhwAr enjoyed the beauty of his divine face and divine crown as in thiruvAimozhi 3.1.1mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO“, since there is match between his auspicious qualities and wealth, after enjoying his qualities, he is enjoying emperumAn‘s wealth. poruoppu – match. il – not present. Should I say he is the matchless earth which has qualities such as patience etc? Since it is said in “padhbhyAm bhUmi:” (Earth was created from the divine feet of bhagavAn), AzhwAr is saying it to be matchless.
  • thigazhum … – bhUmi which was explained before is hard by nature. To use it effectively, it should be loosened up. So, water which will loosen up earth is explained. Should I call him as water which has the radiance of being the cause and also being the one which removes fatigue?
  • thI enkO – If that loosened up earth is still not usable, fire will help prepare it better. Should I call him as fire which has flames that rise up?
  • vAyu enkO – If that is too hot, we need air to dry it. Should I call him as air which dries?
  • nigazhum – To breathe, everyone needs space. nigazhum – present. Two explanations – 1) even when the four elements (earth, water, fire, air) are destroyed, ether exists (consuming all other elements); 2) alternatively, ether is present such that all other elements rest on it. Thus, the pancha bhUthams (five great elements) which are cause, are explained.
  • nIL sudara iraNdum enkO – Now, as a sample to the effect [of the five great elements], moon and sun are explained. Sun is present to extract the water from everything [sucks the water and evaporates] and moon is present to eliminate the fatigue for everyone [pleasant].
  • igazhvil – Should I say bhagavAn is everything without leaving anything? krishNa himself said in SrI bhagavath gIthA 10.39 “… mayA vinA yathasyAth na thadhasthi …” (I am the seed for everything, movable/immovable does not exist without me). Alternatively – Since all these appear as his wealth instead of just some objects, should I say all of these are acceptable instead of being dismissible?
  • kaNNanaik kUvumARE – For AzhwAr, saying “poruvil bhUmi” [etc] is not different from arjuna saying “hE krishNa” (Oh krishNa!).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 43

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

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Introduction (given by maNavALa mAmunigaL)

Due to the love that came because of emperumAnAr pursuing him, amudhanAr  is looking at worldly people and telling them – recite the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In this pAsuram, amudhanAr gets immersed in the auspicious quality of emperumAnAr’s affection, and with amudhanAr‘s love towards him overflowing, and he gains the intent of saving the other people of the world, and so he is talking to them, saying – for you who have drowned in the worldly matters, I who have reached the shore am advising – to remove kali from this land, kali which is enemy of good deeds, recite the manthram of four syllables, and all auspicious things would automatically reach you.

surakkum thiruvum uNarvum solap pugil vAy amudham
parakkum iru vinai paRRaRa Odum padiyil uLLeer!
uraikkinRanan umakku yAn aRam seeRum uRu kaliyaith
thuRakkum perumai irAmAnusan enRu solluminE!            43

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Word by word meaning (given by maNavALa mAmunigaL)

padiyil uLLeer  – Oh those who are in the earth which is fortunate due to the incarnation of emperumAnAr, as said in ‘viSvambarA puNyavathee’.
yAn – I who for sure have understood by experience,
uraikkinRanan – am telling
umakku – you who are losing due to not understanding its greatness/difference;
aRam seeRum – One which cannot tolerate the deeds of dharma,
uRu kaliyai – that is, the kali (yugam), which is staying put dominating,
for it to not be able to stay in its connected place,
thurakkum – that is, make it run away
perumai – having such greatness
irAmAnusan enRu sollumin – do the reciting of divine name of such emperumAnAr;
thiruvum – (then) wealth that is devotion,
uNarvum – and knowledge,
surakkum – will grow more and more,
and, unlike the one in ‘enRakkAl aNNikkum amudhu Urum [kaNNinuN chiruththAmbu – 1](reciting the name of SatakOpan will produce nectar in my tongue),
solap pugil – just at the time of starting to recite it itself,
vAy amudham parakkum – will spring taste in your mouth;

that which cannot be removed by experiencing it or by compensating for it, such –
iru vinai – huge sins
paRRaRa Odum – will themselves be afraid, and will run away without trace.

(There is a discussion by maNavALa mAmunigaL of thamizh grammar to explain the number of syllables in each line and how it is following a special case related to umakkuyAn; and says that great poets have such usages in their poems).

vyAkyAnam

padiyil uLLeer Oh the ignorant people who are living in this world which spreads darkness that is ill knowledge! The people who are in this world that is the place to experience the good and bad based on their good and bad deeds;

Or, since emperumAnAr has/had incarnated in this place, as said in ‘viSvambarA puNyavathee’,  Oh those who are in this earth which can be said as a fortunate woman.

Or, without knowing truth, ways, and goals, oh you who are focusing on other things due to nature of material world;

padi – earth, and nature of people;

umakku for you who from time eternal have gone into material attractions without understanding the greatness of it (of emperumAnAr’s name) (or the lowliness of this earth);

yAn I who was immersed in bad matters earlier, then emperumAnAr by his kindness, as said in ‘magnAn udhdharathE lOkAn kAruNyAth SAsthrapANinA’  (due to kindness He used AchAryas who hold SAsthras, to uplift the people) lifted me up, and so I who closely enjoyed that taste;

uraikkinRanan As said in ‘snEhAchcha bahUmAnAchcha smArayEthvAm nachikshayE’, (I have got friendliness and respect towards you, I am telling you to remind about this, I am not thinking that you don’t know), I am telling this good thing.

aRamAs said in ‘kalaukArththa yugam dharmam karththumichchathi yOnara:’ [parAsara bhagavAn] (~ karmas done In krutha yugam, if done in kaliyugam would be of greatness) and ‘chAthurvarNyAm mayAsrushtam guNa karma vibhAgaSa:’ (have split into four varNams, four ASramams (bachelor, family, etc.,), and specified the deeds according to them,), it is being in the form of command of emperumAn, and specified based on the individual varNam, place, time, and responsible person, etc., and which is regarding emperumAn who is beyond the bodily faculties (or that the karmas are not just related to faculties, but including the focused mind), the specific deeds that are karmas;

seeRum uRukaliyai – kali yugam gets angry towards such deeds and the person who performs those prescribed deeds, as said in ‘svAmi dhrOhi ithi tham mathvA thasmai pradhvEshathE kali:’ (kali yugam says that the one who performs the prescribed deeds are enemies of emperumAn (because it thinks that doing such deeds is against the thinking of emperumAn that let this kali destroy this world!), and so it gets angry even when thinking about such people!), and so it is being very angry, kali that is being staunch and being fully involved in the business of destroying the dharmas and those who perform those dharmas.

Or, uRu kaliyai – kali being in this at all times; people being boastful of the little dharmas they do;

thurakkum perumai (having greatness of pushing out such kali) – Like said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), (emperumAnAr) having the greatness of making that kali purushan and the adharmAs instigated by that kali, to run away;

irAmAnusan enRu solluminE – recite the divine name of him, that is, rAmAnusan.  Not asking you to recite the one having one thousand syllables; like how amudhanAr’s AchAryan kUraththAzhvAn got involved in this divine name saying ‘nachEth rAmAnujEthyEshA chathurA chathuraksharee | kAmavasthAm prapadhyanthE janthavOhanthamAdhrucha:’ (~ emperumAnAr incarnated to uplift us who were immersed in this world; his name would save even the worms like me);  based on AzhvAn’s advice about that divine name, amudhanAr also could not tolerate the pitiable state of the worldly people, and with his kindness overflowing, like emperumAnAr (who freely propagated the meaning of rahasyam), amudhanAr is also freely propagating this even bigger rahasyam to the world;

emperumAnAr signatureWhat would be achieved by this? He replies –

surakkum thiruvum uNarvum – as said in ‘lakshmaNO lakshmi sampanna: [SrI rAmAyaNam](lakshmaNa having the wealth (of service to rAmar)) , and ‘sathu nAgavaraSSrImAn’ (gajEndhrAzhvAn having the wealth of not trying to protect himself), and, ‘ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi – 3.3.1]’ (shall do all kinds of pure services while being together with Him at all times), the wealth of doing kainkaryam when in any place, at all times, at any state, doing all types of kainkaryams, and knowledge of being completely dependent and subservient to emperumAn – all these would be made possible; as said in ‘adiyAr adiyAr tham adiyAr adiyAr thamaku adiyAr adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi – 3.7.10]’ (be of service to the servants several levels down the series of servants of devotees), will get the wealth that is devotion, from that, the knowledge of reaching up to being devotee of the at most devotee – will all get produced like how river cauvery water gets produced.

solap pugil vAy amudham parakkum – Only after dhEvas et al had come together and performed a lot of steps, and tried hard for a very long time, did they get the juice from the salt water. Starting from their birth itself they did not know the taste of it, so they named that juice as nectar.

Unlike that, as said in ‘then kurugUr nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (just reciting the name kurugUr nambi (nammAzhvAr) would produce nectar in my tongue),  just after being involved in the divine name of AzhvAr, did  madhurakavi AzhvAr’s tongue get the true nectar;

amudhanAr says that as and when you think of reciting the divine name of four syllables (rAmAnuja), nectar that is for saving their true nature would produce in your divine mouth;

iru vinay paRRaRa Odumas said in ‘thadhA vidhvAn puNya pApE vidhUya’ (~ effects of all good and bad deeds are cleared), all the great sins that cannot be exhausted by experiencing its effects or by doing amends – would all run away without trace and without any thread of it staying back;  to not contradict the words of vEdhAntham as said in ‘suhrudhas sAdhu kruthyAm dhivishantha:pApakruthyAm’, (~ good deeds are distributed to well-wishers, bad deeds are distributed to enemies), emperumAnAr would change the people by corrections, so that it would break out and go away and make such people pure.

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

Mentioning of growth of devotion and knowledge also implicitly includes vairAgyam (indifference to worldly objects and to life);

Divine name of nArAyaNan was like nectar, when it is recited again and again; but it is enough to recite nammAzhvAr’s divine name just once, to get the same effect; but in case of divine name of emperumAnAr, as soon as starting to say it amudhanAr’s divine mouth is getting the nectar; since that divine name uplifts, and is sweet, it is said as nectar.

The three names are all of four syllables – nArayaNa, SatakOpa, and rAmanuja.

The divine name that is nectar for thirumangai AzhvAr is capable of giving the benefit in this world of ties, as well as in the other world; for madhurakavi AzhvAr, the divine name of nammAzhvAr gave nectar for him only, and only after reciting that name; but in case of the divine name of rAmAnuja it is not only for amudhanAr but even for other worldly people, and  would be focused on giving liberation only.

padiyil uLLeer – implies that every one is qualified to recite his name.

‘kali that is very strong would run away without setting foot due to greatness of emperumAnAr; recite his names’, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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