Daily Archives: August 18, 2016

thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.4.4 – sAdhi mANikkam

August 18, 2016 Published by: Sarathy Thothathri

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr explains emperumAn having radiant gems etc as his wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. When one of our pUrvAchAryas asked another one [presumably mARanEri nambi since similar incident is identified in mudhal thiruvandhAdhi 1st pAsuram with reference to him] “Please tell me a way to remember emperumAn” and he replies “I will do that. But can you tell me a way to forget him?”. This means anything other than bhagavAn does not acquire its form and name without his presence, anything that is seen is seen as a wealth/form of him. Just like for jAthi (species/category) and guNam (quality), there is no sthiti (existence) and upalambha (recognition) without the [particular] entity [that bears the category and quality], though dhravya [separate objects – sentient and insentient beings], without bhagavAn there is no existence and recognition – this is based on pramANam [authentic quotes from SAsthram such as “yasya AthmA SarIram, yasya pruthvI SarIram” (AthmA is bhagavAn’s body, Earth is bhagavAn’s body) – without the soul, the bodies cannot exist],. While others are focussed on the viSEshaNam (attributes/forms – sentient and insentient beings), our AzhwArs/AchAryas are focussed on viSEshyam (object/paramAthmA – bhagavAn). Because of importance for viSEshyam (bhagavAn), only he is seen in everything. This is the nature of one who has heard vEdhAntham. emperumAnAr too explained this in vEdhArtha sangraham “vEdhAntha SravaNE na hi vyuthpaththi: pUryathE” (Only by hearing vEdhAntham, one’s knowledge becomes complete). With this, all objects being prakAram (form) and bhagavAn being prakAri (entity) is explained. In this too, as explained in SrI bhagavath gIthA 10.41 “yadhyadhvibhUthimath sathvam SrImadhUrjithamEva vA | thaththadhEvAvagachcha thvam mama thEjOmSa sambhavam” (You shall know that any object that has wealth/form, glories, efforts in engaging in auspicious activities, all of them came from a fraction of my radiance), though everything is his wealth, he selected the best among them and highlighted them as his wealth; similarly AzhwAr too is enjoying priceless gems etc being his wealth.

pAsuram

sAdhi mANikkam enkO savi koL pon muththam enkO
sAdhi nal vairam enkO thavivil sIr viLakkam enkO
Adhiyam sOdhi enkO Adhiyam purudan enkO
Adhumil kAlaththendhai achchudhan amalanaiyE

Listen

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

Adhum – anything
il – not there
kAlaththu – during the time of deluge
endhai – due to the causeless/eternal relationship, being the AthmA of chith and achith that are in unmanifested state
achchudhan – not having any loss/decay (in his nature, qualities etc)
amalanai – one who is the opposite of all defects (i.e., not being affected by the defects of chith and achith, though he pervades them all)
sAdhi – having the distinguished quality of being born/found in a mine
mANikkam – precious gem
savi – radiance
koL – having
pon – golden
muththam – pearls
sAdhi – found in mines
nal – distinguished in comparison to other rathnams (gems)
vayiram – diamond
thavi(r)vil – indestructible
sIr – having shining qualities
viLakkam – lamp
Adhi – being the primordial
am – having qualities such as beauty etc
sOdhi – having a radiant divine form
Adhi – being the primary person
am – having qualities such as Anandham (bliss) etc
purudan – supreme lord
enkO – Should I say/call?

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

emperumAn is the one who is the AthmA of chith and achith that are in unmanifested state due to the causeless/eternal relationship during the time of deluge without having any loss/decay (in his nature, qualities etc) when nothing else is there; he is the opposite of all defects (i.e., not being affected by the defects of chith and achith, though he pervades them all). Should I call such emperumAn as precious gem having the distinguished quality of being born/found in a mine? Should I call him as radiant golden pearls that are found in mines [i.e., best quality]? Should I call him as diamond that is distinguished in comparison to other rathnams (gems)? Should I call him an indestructible lamp that is having shining qualities? Should I call him the primordial radiant divine form that is having qualities such as beauty etc? Should I call him the primary/supreme lord who is having qualities such as Anandham (bliss) etc?

Adhi am sOdhi – primordial form means the form in paramapadham. Adhi purusha means his divine nature. The divine forms and nature are as enjoyable as the radiant gems etc for AzhwAr.

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

sAdhi mANikkam enkO – Should I call him as a gem that was fetched from the best source/mine?
savi koL pon muththam enkO – If savi is taken as an adjective for pon (gold), it means radiance; if taken as an adjective for muththam (pearls), it means beauty and coolness. Should I call him as radiant gold or beautiful pearl?
sAdhi nal vayiram enkO – Should I call him as the best diamond that was fetched from the best source/mine?
thavivil sIr viLakkam enkO – thavivu means vichchEdham (break/end). Should I call him as the lamp that is having endless beauty? This can be taken as explaining the source of light and the light itself – for example, both Adhithya (sun) etc and their radiance.
Adhi am sOdhi enkO – As said in jithanthE sthOthram “kAryANAm kAraNam pUrvam …” (They know that your paramapadham is the cause of all effects …), Should I call you as the owner of paramapadham that is being present even before the creation of these [radiant objects in material realm], is itself being in a singular/unchanging form, and is infinitely radiant as said in mahAbhAratham AraNya parvam “athyarkAnaladhIptham thath sthAnam …” (SrIman nArAyaNan’s divine abode parampadham is many thousands of times more radiant than the sun and moon)? When asked “How is paramapadham the cause?”, it is explained that “when something exists exactly before the effect, that is called the cause” [since paramapadham always existed, when the material realm is created (transformed from subtle to gross manifestation), the paramapadham is seen as cause here]. Alternatively (second explanation), Adhi refers to bhagavAn being ISwara (controller) too. Here Adhi (cause) is also explained based on asthrabhUshaNa adhyAyam in SrIvishNu purANam. There it is explained that SrIvathsa [divine mole in bhagavAn’s chest] bears the primordial matter, SrIkausthuba [jewel in his chest] bears the collection of all AthmAs. Third explanation – That divine radiant form is also part of the nithya vibhUthi (paramapadham). But why is nithya vibhUthi (spiritual realm) mentioned here while talking about the gems etc which are in leelA vibhUthi (material realm)? That is because, for AzhwAr both feel the same [since he considers both to be the wealth of emperumAn].
Adhi am purudan enkO – Now, AzhwAr is talking about the vibhUthimAn (owner of the vibhUthi (wealth)). Should I call him as sarvESvaran who is the cause of all, is together with both vibhUthis (spiritual and material realms), and is known by the names/words purusha and purushOththama [in SAsthram]?
Adhum il … – Adhumil kAlam – samsAra kAlam (that time when I did not have anything good in me like adhvEsham (no hatred), Abhimukhyam (friendliness) towards bhagavAn). That is, [Adhumil kAlaththu] at that time when I had nothing in me to attain him, [endhai] he himself announced his eternal fatherly relationship with me, [achchudhan] protected me without leaving me ever, [amalan] doing all these unconditionally without expecting anything from me in return and uplifted me as if it is his fortune; Alternative explanation – [Adhumil kAlaththu] during praLaya kAlam (the time of deluge when nothing exists) when everything is in subtle state [where I cannot do anything], [endhai] considering that he is the lord, when there is no name or form for these AthmAs, [achchudhan] bearing them and protecting them, [amalan] though he mingled with everyone as one with these chith and achith, still their defects did not touch him. bhagavAn when pervaded in all chith (sentient) and achith (insentient) whether they are in gross (manifested) forms or in subtle (unmanifested) forms, their defects don’t touch him. This is due to the fact that bhagavAn is present in them out of his own will/desire [unlike jIvAthmAs who enter into a material body due to being pushed by their karma – so their knowledge gets impacted by the type of their body and the bodily activities].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 45

August 18, 2016 Published by: raghuram

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

Full Series

<< previous (sollAr thamizh)

Introduction (given by maNavALa mAmunigaL)

In this way, among the people who were ignoring this, amudhanAr was being one among them, and is now thinking about how emperumAnAr accepted him without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and destiny, he is saying – the help of your highness cannot be explained using words.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he was sad about the state of the people who are avoiding due to ignorance; in this pAsuram – he was also one in such group of people, and emperumAnAr took him up without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and goal; thinking about this – if I start to celebrate his greatness, that itself would be beyond words, says amudhanAr.

peRonRu maRRillai nin charaN anRi appERaLiththaRku
ARonRum illai maRRach charaN anRi enRip poruLaith
thERumavarkkum enakkum unaithth thandha semmai sollAl
kURum paramanRu irAmAnusa meymmai kURidilE 45

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusa – Oh udaiyavar!
nin charaN anRi – Other than the divine feet of your highness,
maRRup pERu onRillai – there is no other goal;
onRum illai enRu – That there is no
maRRu ARu – other means
achcharaN anRi – other than those divine feet
aLiththaRku – to give
appERu – that goal,
ipporuLai – is the meaning
thERumavarkkum – thought by those who think with faith due to true inner knowledge,
enakkum – and to me who did not have faith in it; – without seeing that difference between us,
unai thandha semmai – the way in which your highness gave yourself and graced (us),
meymmai kURidil – if truth is to be said,
sollAl kURum param anRu – to explain that using words is not being possible;

Can only experience it and get immersed in it – is the point.

vyAkyAnam

pERu onRu maRRillai nin charaN anRi – Since it is said in ‘AnandhO brahma’ [brahmam is Anandham (happiness) (is the one to reach as the goal)], and, ‘rasOvaisa:’ (that brahmam is the one to be enjoyed), etc., that, only sarvESvaran is the goal, and and as said in ‘AchArya dhEvO bhava:’ (Acharyan is emperumAn), ‘gururEva param brahma’ (your AchAryan is the brahmam), and sabari said ‘pAdha mUlam gamishyAmi yAnaham paryachArisham’ (I am going to reach the AchAryan to whom I performed services), that, only sarvESvaran (who is none other than AchAryan) is to be surrendered to (goal);

based on what is said in ‘bhAthi na anyathra’, the quality of being an AchAryan is present fully in emperumAnAr (only), amudhanAr ascertains that only emperumAnAr’s divine feet is the goal.

pERu onRu maRRillai nin charaN anRi – As said in ‘na gurOr aparasthrAthA’ (there is no one other than guru who can protect us), for us who are in the state that it is only the divine feet of you who is our established lord, is the goal to be reached, there is no other benefit than those divine feet;

They who consider the first state as their goal, are those who do not know the difference of greatness between the first state explained in ‘brahmavEdha brahma iva bhavathi’ (learns about brahamam, and he becomes like brahmam),’sa EnAn brahma dhamayathi’ (AthmA goes and reach brahmam), and ‘rasamhyEvAyam labhdhvAnandhee bhavathi’ (AthmA enjoys brahma and attains Anandham), etc., and, the final state explained in ‘gururEva param brahmam’ (guru is the brahmam), and, ‘upAyOpEya bhAvEna thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), etc..

ALavandhAr’s words too are ‘athra parathra chApi nithyam yadheeya charaNau charaNam madheeyam’ (~ here and there, AchAryans’ divine feet is the means and goal). Based on the inclusion both the things (here, there) for this person, it is clear that AchAryan’s divine feet is the only destiny.

ap pERu aLiththaRku aRu onRum illai maRRu achcharaN anRi – As established in ‘upAyOpEya bhAvEna thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), and, AzhvAn said ‘rAmAnujasya charaNau SaraNam prapadhyE’ (it is emperumAnAr’s divine feet that is the means and goal), to get that goal, there is no other means than those divine feet (of emperumAnAr).

Also, as said in ‘nagurOraparasthrAthA’, and ‘gurOranyam na bhAvayEth’, there is no other means;

For us who have gotten the opportunity of emperumAnAr’s divine feet, the one said in ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (reaching SrIvaikuNtam)), how much ever something may be distinguished/special, even paramapadham is not a destiny.

What is said in ‘bhajana sukam Ekasya vipulam’, such bhakthi yOgam is not a means; what is to be doubted is as said in ‘siddhir bhavathi vA nEthi samSayOchyutha sEvinAm’ (those who have surrendered to achyuthan’s divine feet would be having doubt whether they would get mOksham (achyuthan -> one who does not let us down!), surrendering to Him also is not a means;

aruLALap perumAL emperumAnAr too divined this in ‘vEdham oru nAngin utpodhindha meyp poruLum, kOdhil manu mudhal nUl kURuvadhum, theedhil, charaNAgathy thandha than iRaivan thALE, araN Agum ennumadhu [gyAna sAram – 31]’.

In ‘kAlathrayEpi [yathirAja vimSathi 18]’, etc., jeeyar also divined this thought.

enRu ipporuLaith thERumavarkkum enakkum – This meaning that emperumAnAr’s divine feet is the means and destiny, is being understood with faith, without any doubt or change of mind, by those who have the true inner knowledge, as said in ‘na samSayasthu thath bhaktha paricharyArathAthmanAm’ (there is no doubt about reaching goal for those who have surrendered to your devotees); that is, for those like AzhvAn of unlimited greatness who are said in ‘vAchA yatheendhra [yathirAja vimSathi 3]’;

thERum -> having the faith;

enakkum – As said in ‘vruthyA paSu: [yathirAja vimSathi 7]’ ((my) activities are like a cow (animal)), for me too who is a sinner, and who does not have fully faith in this,

irAmAnusa – Oh emperumAnAr,

unaith thandha semmai -> unnaith thandha semmai; Without seeing the difference in greatness between those knowledgable ones and me the ignorant one, when giving something instead of giving some thing possessed by you (unlike krishNan, who did that to dhuryOdhana for kurukshEthra), your highness have given to us yourself itself;

Like said in ‘Om ithyAthmAnam yunjeetha’ (saying Om, submit your AthmA to emperumAn), and, ‘svAthmanancha nivEdhayEth’ (~offer your AthmA to Him), while I am supposed to have given myself to you, this giving of yourself to us is upside down (adharOththara). It became (upside down) as said in ‘lOkanAtha:purA bhUthvA sugreevam nAthamichchathi [SrI rAmAyaNam – kishkinthA kANdam] (rAman the lord for the world; sugreevan is the lord).

Like how perumAL gave Himself in the matter of thiruvadi (hanuman) as said in ‘Esha sarvasva bhUthOmE parishvangO hanUmatha:’ (rAman hugged hanuman (upon him saying that he has seen seethA pirAtti), for us also emperumAnAr too is doing that, you see!

amudhanAr is talking about the auspicious quality of Arjavam (sincerety/honesty) due to which emperumAnAr is able to do this.

meymmai kURidilE – To be true, if I start to talk about those qualities as is,

sollAl kURum param anRu – It would be hard to say it as is, using the sound of words; it is not possible to describe using words; one could only experience and immerse in it.

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

unaith thandha semmai sollAl kURum param anRu – Unlike emperumAn who give Himself after one does Athma samarpaNam, it is wonderful that you are giving yourself for us, for everyone whether they know your greatness or not; perumAL gave Himself to thiruvadi (hanuman) who helped Him; but you are giving your self even for me who has not done any help!

Whereas nammAzhvAr was able to say, “ARu enakku nin pAdhamE charaNAgath thandhozhindhAy unakkOr kaimmARu nAn onRilEn, enadhu Aviyum unadhE [thiruvAimozhi – 5.7.10]”, where he talks about the help of dheyvanAyakan emperumAn giving his divine feet, and he is perplexed to think of anything to do in return; amudhanAr is perplexed to even say that much.

– – – – –

Translation: raghurAm SrInivAsa dasan

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