Monthly Archives: August 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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Arththi prabandham hindi Other

आर्ति प्रबंधं

August 17, 2016 Published by: preeti madhusudhan

श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमद्वरवरमुनये नम:

श्री रामानुज- श्रीरंगम

मणवाळ मामुनिगळ – श्रीरंगम

श्री मणवाळ मामुनि हमारे सत सम्प्रदाय के प्रति अपने यशस्वी साहित्यिक अभिदान की आरंभ, आळ्वारतिरुनगरी के भविष्यदाचार्य सन्निधि में कैंकर्य करते समय, श्री रामानुज के यश पर संस्कृत में यतिराज विम्षति नामक प्रबंध, किये। ये मन मोहक २० श्लोक, यतिराज (श्री रामानुज – यतियों के राजा) पर मणवाळ मामुनि के संपूर्ण निर्भरता को दिखाती हैं।

अपने जीवन के अंतिम समय में, श्रीरंगम में निवासित श्री मणवाळ मामुनि हमारे सत सम्प्रदाय को पुनरुज्जीवित, पुनर निर्माण कर, अकल्पनीय उंच्चाई तक ले गए। उस समय हमारे सम्प्रदाय के प्रति अपने यशस्वी साहित्यिक अभिदान की पूर्ती, फिर श्री रामानुज के यश पर तमिळ में एक सुंदर ग्रंथ आर्ति प्रबंध के सात किए। वैसे ही ये मन मोहक ६० श्लोक भी, श्री रामानुज पर श्री मणवाळ मामुनि की संपूर्ण निभर्रता को प्रकट करतीं हैं। इस प्रबंध में वे स्पष्ट स्तापिथ करतें हैं, की केवल श्री रामानुज के चरण कमल ही हम श्री वैष्णवों की आश्रय हैं और उन्कि संबंध ही इस संसार में हमारी जीवन रेखा हैं।

श्री रामानुज के प्रति यह दृढ़ प्रेम और निर्भरता के कारण ही श्री मणवाळ मामुनि, यतीन्द्र प्रवणर (यतींद्र जो रामानुज हैं, उन्के प्रति प्रेम और भक्ति के अवतार) के नाम से प्रसिद्ध हैं।

पिळ्ळै लोकं जीयर

इन दिव्य श्लोकों के हिंदी अनुवाद देखेंगे। यह अनुवाद, पिळ्ळै लोकं जीयर के विस्तृत टिप्पणी पर आधारित हैं।

– अडियेन प्रीती रामानुज दासि

आधार: http://divyaprabandham.koyil.org/index.php/2016/05/arththi-prabandham/

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 44

August 17, 2016 Published by: raghuram

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

Full Series

<< previous (surakkum thiruvum uNarvum)

Introduction (given by maNavALa mAmunigaL)

Since no one turned up even after advising in this way, amudhanAr is in vain about their state. Due to the love that came in him because of emperumAnAr accepting him, he is looking at the worldly people and addressing them: say the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, without looking at their presence or absence of qualification, he advised them about the most distinguished means, but they did not involve in it but were having doubt of what the true goal is; rAmAnujar has fully researched and understood the dhivya prabandhams that is full of good words of advice, which is matchless, distinguished, and includes iyal (prose), isai (poetry/songs), nAtakam (combination of iyal, isai; conversational), etc.,; and also he is well versed in the the four vEdhas, and in the unlimited materials of dharma SAsthram; and is worshiped by the noble ones – amudhanAr feels sad that the worldly people went away without learning the divine name rAmAnujar.

sollAr thamizh oru mUnRum surudhigaL nAngum ellai
illA aRa neRi yAvum therindhavan eNNarum seer
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agaladiththOr edhu pERu enRu kAmipparE 44

Listen

Word by word meaning (given by maNavALa mAmunigaL)

agalidaththOr – Those who are in this wide and huge world
kAmippar – love to know
pERu edhu enRu – what is the true goal; (but)
therindhavan – (emperumAnAr) who has researched every bit about,
sol Ar – (the prabandhams that are) brimming with wise words
oru – the matchless ones
mUnRu thamizhum – in thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational);
surudhikaL nAngum – and abut four vEdhas that are rig, etc.
ellai illA – and about limitless
aRa neRi yAvum – ones in the path of dharma,
seer – (he having) auspicious qualities
eNNarum– which are impossible to completely count;
nallAr – all noble ones
paravum – praise him due to their overflowing love,
irAmAnusan thiru nAmam – being such divine name. emperumAnAr,
kallAr – (the worldly people) are not learning that name and follow
nambi – by having faith in the words I said.
Oh! what is this cruelty of their state, is his thought.
‘eNNarum seer’ can also be taken as adjective for the noble ones.
‘nambi’ – also taken as ‘interested’.

vyAkyAnam

agalidaththOr – This great earth that is called ananthA (huge which cannot be comprehended), and vipulA– the sentient who are living in this earth;

edhu pERu enRu kAmippar – I could not tolerate their loss and so I went past the words of SAsthram that said ‘manthram yathnEna gopayEth’ (protect/nurture the manthram with great efforts (in specific posture/cleanliness, and so on)), and advised the the easiest and which can be recited easily as said in ‘gurOr nAma sadhA japEth’ (recite guru’s divine name at all times (easier to do than nurturing manthrams)) that goes with the true nature of AthmA of enjoying the taste of being subservient up to the devotees, that is the four-syllable divine name; but they, instead of following that, losing their sense, they look here are there for some thing to surrender to, and with that interest they spend their time in waste; Oh! the cruelty of their prArabhdha karmA (effects of sins that have started to influence in this birth) has made them be like this – saying so, amudhanAr is sad for them

But those who teach dull minds would be kind and teach them again so that they would comprehend it; don’t you also have to do that?

As said in ‘yachcha kimchith jagathsarvam dhruSyathE SrUyathEbivA | antharbahiScha thathsarvam vyApya nArAyaNasthitha:’, (~ Whatever small it may be that are heard and seen – emperumAn is present in all of them, is nArAyaNan), and ‘eN perukkannalaththu oN poruL eeRila, vaN pugazh nAraNan thiN kazhal sErE [thiruvAimozhi – 1.2.10]’, where it advised about the divine name through its greatness, he too is talking about this divine name through explaining its greatness :-

sollAr thamizh oru mUnRum – As said in ‘seerth thodai Ayiram [thiruvAimozhi – 1.2.11]’, and ‘SatakOpa vAngmayam [thiruvAimozhi – thaniyan]’ (filled with nammAzhvAr‘s divine words), it is filled with words that are soft/pleasing, and which show the meanings of the truth/existence – that is thiruvAimozhi; ‘oru’ (one/great one/unique) goes with the word previous to it (thamizh) based on ‘kAkAkshi nyAyam’ (literal: sideways look of a crow using its only working eye); that is, in this world and in vEdhas there is nothing equal in greatness to it (thiruvAimozhi);

‘mUnRum’ – the limitless other three thousand prabandhams that can be considered as three supports for thiruvAimozhi; in this way, all the dhivya prabandhams divined by the ten AzhvArs; Or, ‘oru mUnRu’ is about nammAzhvAr’s other prabandhams – thiruviruththam, thiruvAsiriyam, and periya thiruvanthAdhi;

Or, sollAr thamizh oru mUnRu – having great words, unlimited, three types of thamizh based on iyal (prose), isai (poetry/song), and nAtakam (conversational)

surudhigaL nAngum – unlike those that are not referenced, which are temporary, and which depend on some other source, the vEdhas are being as said in ‘‘vAchAvirUpa nithyayA’, that is they have been and will be there forever, not created by anyone, being the ultimate reference, and which cannot be looked through in books but instead as said in ‘svAdhyaya: adhyE thavya:’, (should recite vEdhas regularly) it is being taught by AchAryas, which are repeated and recited and in this way one is able to learn it, and having the names as said in ‘richa: yajU(g)mshi sAmAni thathaiva adharvaNAnicha’, and so being of four categories, that are vEdhas; and,

ellai illA aRa neRi – being the ones that give meanings to such vEdhas, being countless, endless ways of dharma;

yAvum therindhavan – He being ‘vEdha mArga prathishtApana AchArya ubhaya vEdhAnthAcharyar’ (went in the path shown by vEdhas, as AchAryan he established it, and is expert in both the vEdhAnthams (samskrutham, and dhivya prabandhams)), and so he has analyzed all of this word by word;

eNNarum seer – Since emperumAnAr is an incarnation of bhagavAn (pArthasArathy), as said for emperumAn in ‘sankyAthum naivasakyanthE guNA:’ he is also being of infinite number of auspicious qualities, and as said in ‘nathasya eeSEkaSchana, thasya nAma mahadhyaSa:’, (there is no controller of Him, no one greater than Him, his greatness cannot be reduced) – even if emperumAn‘s greatness could somehow be limited, emperumAnAr’s greatness cannot be limited, you see!

Or, ‘eNNarum seer’ is – adjective for the word ‘nallOr’. Then, as said in yathirAja vimSathi ‘vAchAmagOchara mahAguNa dhEsikAgrya kUrAdhinAtha’, that is, it is about those whose auspicious qualities cannot be counted, those like kUraththAzhvAn, piLLAn, embAr, and more.

nallAr paravum irAmAnusan

nallAr paravum – As noble ones said, as in ‘jayathi sakala vidhyA vAhinee janma saila’,(emperumAnAr wins everyone, gives us all the education the world) etc., and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)), etc., and ‘vAzhi ethirAsan´ (long live emperumAnAr), etc., those noble ones also praise him as the outlet of their love for him –

irAmAnusan thirunAmam – such divine name of emperumAnAr; this divine name called ‘rAmAnusan’ –

nambik kallAr – the worldly ones went away without understanding his greatness, or having faith, and reciting the manthram that is his divine name of four syllables; even though mahArAjar (sugreevan) is a monkey, after proving to him (His strength and ability by arrows through the trees, etc), he gained faith in emperumAn; but these who are born as humans who can distinguish between truth and non-truth, even after I showed them the proof about emperumAnAr taking me up, they went away without having faith; oh what cruel is their misfortune! , saying so, amudhanAr is sad for them.

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

sollAr thamizh oru mUnRum – Since it is mother tongue, and since it is the kind thamizh from AzhvArs, the three categories of thamizh is being mentioned before the four categories of samskrithm. thirumangai AzhAr too said ‘senthiRaththa thamizhOsai vada sol Agi [thirunedunthANdakam – 4]’, mentioning thamizh first.

isai thamizh – thiruvAmozhi that is said as ‘paNNAr pAdal [thiruvAimozhi – 10.7.5]’, periya thirumozhi, etc.

iyal thamizh – poigai AzhvAr’s anthAdhi, etc.

nAtaka thamizh – which are in the form of conversation, like thiruppAvai, etc.

thiru nAmam nambik kallAr – Education is learning of the divine name. nammAzhvAr too said, ‘thirunAmach chol kaRRanamE [thiruviruththam – 64]’, and thoNdaradippodi AzhvAr said ‘nin nAmam kaRRa Avalippu [thirumAlai – 1]’.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.4.3 – pangayak kaNNan

August 17, 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 third pAsuram – To equate bhagavAn‘s wealth of material realm with his spiritual divine form that is decorated with divine ornaments etc, AzhwAr speaks about the beauty of emperumAn‘s divine form amidst speaking about the material realm. It is the same purpose when he speaks about his distinguished/special nature in other pAsurams also. kadhir means oLi (radiance).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon emperumAn‘s distinguished form amidst these prakArams (material forms) and the similarity in them.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. Since there is no difference between bhagavAn having the whole creation as his body and having distinguished divine form, AzhwAr enjoys him being the cause of the universe and his divine form.

pAsuram

pangayak kaNNan enkO pavaLach chevvAyan enkO
angadhir adiyan enkO anjana vaNNan enkO
sengadhir mudiyan enkO thirumaRu mArban enkO
sangu sakkaraththan enkO sAdhi mANikkaththaiyE

Listen

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

sAdhi – produced from a mine
mANikkaththai – having a precious-gem like (very radiant) form
pangayam – like a lotus
kaNNan – having eye
pavaLam – like a coral
sem – reddish
vAyan – one who is having lips/mouth
am – beautiful
kadhir – radiant
adiyan – having divine feet
anjana(m) – like black pigment
vaNNan – one who is having complexion
sem – reddish
kadhir – having rays
mudiyan – one who is having divine crown
thiru – in the abode of lakshmI
maRu – scar (caused by SrIvathsa mole)
mArban – one who is having divine chest
sangu chakkaraththan – having completeness in weapons (to protect the private quarters of his divine consort)
enkO – should I call him?

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

Should I call emperumAn as one who is having a precious-gem (that was produced from a mine) like (very radiant) form? Should I call him as the one who is having a lotus like eye? Should I call him as the one who is having coral like reddish lips/mouth? Should I call him as the one who is having beautiful radiant divine feet? Should I call him as the one who is having black pigment like complexion? Should I call him as the one who is having divine crown that is having reddish rays? Should I call him as the one who is having the divine chest which is the abode of SrI mahAlakshmi, that is having a scar (caused by SrIvathsa mole)? Should I call him as the one who is having completeness in weapons (to protect the private quarters of his divine consort)?

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

pangayak kaNNan enkO – He engages with the chEthanas (sentient beings) through his eyes. AzhwAr is identifying the beauty of the eyes which made first contact with him.
pavaLach chevvAyan enkO – Even if someone escapes such glance, they will be captured by his smile – that is explained here.
am kadhir adiyan enkO – Those who are captivated by his glance and smile, will fall at his divine feet – that is explained here. Should I call him as the one who is having beautifully shining divine feet?
anjana vaNNan enkO – Those who fall at those divine feet get to enjoy the beautiful form – that is explained here.
sem kadhir mudiyan enkO – Isn’t it the divine crown that highlights his supremacy and thus the experience with such supreme person is apt [for the jIvAthmA]?
thiru maRu mArban enkO – When one observes the divine crown, one may shy away from bhagavAn thinking about his supremely independent nature. Isn’t it the relationship with SrI mahAlakshmi that eliminates that fear [from the jIvAthmA and lets him approach with confidence that thAyAr would facilitate his union with bhagavAn]? Should I call him as the one with SrI mahAlakshmi and the mole in his chest?
sangu chakkaraththan enkO – For those who fear unnecessarily for the safety of the divine couple, aren’t the divine weapons [conch and disc] the ones which instill confidence in them and remove their fear, by protecting the divine couple? Even they [periyAzhwAr in thiruppallANdu 2] said “vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu” (Let thAyAr who resides in the right side of your chest live forever) and immediately followed it up with “sudarAzhiyum pallANdu” (Let the radiant disc live forever).
sAdhi mANikkaththaiyE – Instead of a counterfeit gem, it is real gem which was fetched from a mine. Like that real gem, emperumAn too has no defects and has natural beauty.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.4.2 – kUvumARu

August 16, 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 second pAsuram – AzhwAr explains the (transformed) effects of five great elements in proper order and explains bhagavAn being owner of those.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the effects of the five great elements which were discussed in previous pAsuram.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kUvumARaRiya mAttEn kunRangaL anaiththum enkO
mEvu sIr mAri enkO viLangu thAragaigaL enkO
nAviyal kalaigaL enkO gyAna nal Avi enkO
pAvu sIrk kaNNan emmAn pangayak kaNNanaiyE

Listen

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

kunRangaL anaiththum – all mountains (that are effects of earth due to their hard nature)
mEvu sIr – having glorifiable qualities (due to helping all living beings) and an effect of water
mAri – rain
viLangu – effect of fire (due to its radiance)
thAragaigaL – stars etc
(effect of air) nA – in the tongue
iyal – being created
kalaigaL – vidhyAsthAnams (fields of knowledge)
gyAnam – for in-depth knowledge
nallAvi – being the SarIra (body/tool), the sounds which are effects of AkASa (ether)
enkO – Should I say or call him?
pAvu – vast
sIr – having qualities and wealth
kaNNan – one who is easily accessible for me
pangayak kaNNan emmAnai – my lord who won over me by the beauty of his lotus eyes
kUvumARu – method of speaking about him
aRiya mAttEn – I am not knowing

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

I am not knowing the method of speaking about my lord who won over me by the beauty of his lotus eyes, who is easily accessible for me, who is having vast (number of) qualities and wealth. Should I call him as all mountains (that are effects of earth due to their hard nature)? Should I call him as rain that is having glorifiable qualities (due to helping all living beings) and an effect of water? Should I call him as stars etc that are effect of fire (due to its radiance)? Should I call him vidhyAsthAnams (fields of knowledge) that are created in the tongue? Should I call him the sounds which are the SarIra (body/tool) for in-depth knowledge and effects of AkASa (ether)?

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

kUvarmARu – I don’t know how to compile a song on him to call him. kUvudhal – calling. It is said in periyAzhwAr thiruvAimozhi 1.4.5 “kUvak kUva nI pOdhiyEl” (even as I am calling, you keep going). Since AzhwAr acquired his fully expanded knowledge by the causeless grace of bhagvAn [instead of self-effort] all aspects are known to him. It is due to overwhelming devotion he is unable to speak; Or, he is unable to speak since bhagavAn‘s wealth is boundless and cannot be easily spoken.
kunRangaL – Mountains are the effect of Earth (cause) that was mentioned as “poruvil sIr bhUmi” [in previous pAsuram]. It looks like all the hardness of earth came together to be as the mountain. Should I call him as the mountains that support the earth?
mEvu sIr mAri enkO – This is the effect of water that was identified in previous pAsuram as “thaN paravai“. Should I call him as the cloud which has beauty and coolness that attract those who see it. Clouds are desirable for AzhwAr in two ways – first, they are wealth of bhagavAn and second, they are also comparable [in some sense] to physical form and compassion.
viLangu thAragaigaL enkO – Should I call him as the shining stars etc which are effect of fire that was explained in previous pAsuram as “thI enkO“? Stars are a sample for all illuminous objects.
nAviyal kalaigaL enkO – This the effect of vAyu (air) as highlighted in previous pAsuram as “vAyu enkO“. The 64 branches of knowledge which were derived (spoken/taught) using the tongue. [Isn’t sound an effect of ether? Yes. But ] Manifestation of sound happens as an effect of air [different frequency of air manifests different sounds]. All efforts depend on air to succeed.
gyAna nal Avi enkO – Sabdham (SAsthram) is the quality of ether which is said in previous pAsuram as “AkAsam enkO“. The quality in the cause is the cause for the quality in the effect. Isn’t the whiteness in the thread the cause for the whiteness in the cloth [produced from that thread]? Also, since AkASam (ether) is the only element remaining [among the five great elements], this should point to ether only. When it says Avi (AthmA), it indicates body (sounds, the effect) through lakshaNA (indication). Sabdham (word, SAsthram) is laden with artham (meanings). AzhwAr says “nallAvi” (good sound), since there is no defect in Sabdham unlike our senses.
pAvu sIrk kaNNan – krishNa who is filled with auspicious qualities that are spread everywhere as said in rI rAmAyaNam sundhara kANdam 21.20 “vidhitha:” (SrI rAma is well known as one who is well anchored in dharma).
emmAn … – emperumAn keeps AzhwAr attracted towards him by showing his beautiful eyes. For AzhwAr, there is no distinction between “pangayak kaNNan” (lotus eyed lord) and “kunRangaL anaiththum” (all mountains) [he sees everything as belonging to bhagavAn]. Here “kunRangaL anaiththum” is explained as a comparison of bhagavAn’s form to the the form of mountains and “mEvu sIr mAri” is explained as a comparison of bhagavAn’s complexion to the color of clouds – this is similar to how it is explained in periya thirumozhi 7.10.1 “perumpuRakkadal” (bhaktha vathsalan emperumAn in thirukkaNNamangai dhivya dhESam is explained in one point of view to be looking similar to a great ocean instead of explaining him as the ocean itself by sAmAnAdhikaraNa nyAyam].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

Audio thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.4 – Audio

August 15, 2016 Published by: Sarathy Thothathri

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

archived in http://divyaprabandham.koyil.org

mudhalAyiram thirumAlai

thirumAlai – 5 – peNdirAl sugangaL uyppAn

August 15, 2016 Published by: T N Krishnan

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

Full series

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avathArikai

In the previous pAsuram, AzhwAr was disgusted with the samsAris for being caught in repeated births by focussing on lowly pleasures and not bothering about the supreme emperumAn even though he is waiting to help samsAris. vyAkhyAthA (commentator) creates an antagonist in the form of lOkAyathan (one who thinks that life is there to be lived only in pleasurable ways and not for bothering about matters which are not seen (AthmA, emperumAn et al)). The purpose of creating this lOkAyathan is to describe the background for AzhwAr composing this pAsuram. On hearing the AzhwAr lamenting about the samsAris getting deeper into the quagmire of repeated births by engaging in lowly activities, lOkAyathan asks the AzhwAr “what is the issue with worldly matters? Why do you talk ill of samsAram which is full of sixteen year old damsels who give so much pleasure? That there is something which is different from and superior to the body is false. That there are both dharmam (righteousness) and adharmam (wrongful deeds) is false. That there is another world above is also false. What we see here with our eyes (the body) and what we enjoy with this body alone are true. It is not true that there is something to be experienced after this body falls”. AzhwAr replies “whatever you enjoy with this body is too lowly and very transient. Even this is very difficult to attain. On the other hand, emperumAn is readily available to us and we can attain him without difficulty”. Let us look at the pAsuram:

பெண்டிரால் சுகங்களுயப்பன் பெரியதோர் இடும்பை பூண்டு
உண்டிராக் கிடக்கும்போது உடலுக்கே கரைந்து நைந்து
தண்டுழாய் மாலை மார்பன் தமர்களாய்ப் பாடி யாடி
தொண்டு பூண்டமுதம் உண்ணாத் தொழும்பர் சோறு உகக்குமாறே.

peNdirAl sugangaLuyppAn periyadhOr idumbai pUNdu
uNdirAk kidakkumpOdhu udalukkE karaindhu naindhu
thaNduzhAi mAlai mArban thamargaLAyp pAdiyAdith
thoNdu pUNdamudham uNNAth thozhumbar sORu ugaggumARE

Meanings of Words

peNdirAl – through women
sugangaL – all types of comforts / pleasures
uyppAn – thinking that he is enjoying
periyadhu Or idumbai – very huge problems
pUNdu – taking on oneself
irA uNdu – eating in the night
kidakkumbOdhu – when lying on the bed
udalukkE karaindhu – worrying only about protecting the body
naindhu – getting troubled in the mind
thaN thuzhAy mArban – sarvESwaran (emperumAn) who is adorning the cool, thuLasi (basil) garland
thamargaL Ay – as his followers
pAdi – singing (about his auspicious qualities and divine names)
Adi – (hence not remaining in the same place) dancing about
thoNdu pUNdu – becoming a servitor (to emperumAn)
amudham uNNA – not eating the nectar (of enjoying emperumAn’s qualities)
thozhumbar – lowly persons
sORu ugakkumARE – how do they relish food?!

Listen

vyAkhyAnam (Explanatory Notes)

peNdirAl sugangaL uyppAn – one can enjoy all comforts with the help of women [if the reader is a woman, the sentence will change to “one can enjoy all comforts with the help of men”]. This seems to be the deep understanding of samsAris, says AzhwAr. This is similar to a person hugging fire in order to cool himself or taking rest under the expanded hood of a poisonous snake or a person eating poison in order to live forever. Without realising that it is the reason for all sorrows, samsAris think that it is the reason for all pleasures. nammAzhwAr in his thiruvAimozhi 9.1.1 states “koNda peNdir suRRamellAm” meaning that wife will ask of her husband to get this and that and make him run around to earn money and obtain things for her which are very difficult to get. Her love and affection for him will last only until his health and his wealth last. This is samsAram. This is the case when the word peNdir refers to one’s wife. But if it is taken to mean a woman who sells herself for money, his problems become more acute. Since she sells her body for money, she will be willing to have him with her only until he has money. He cannot enjoy her forever. Moreover if someone sees him with her, it will be a matter of shame for him. Even if he escapes that, he will surely rot in hell. This is the kind of comfort that he can enjoy with the help of women. It is as if in his estimate, she is the ultimate source of happiness. The reason for using the plural form for sukam (sugangaL) is because the man thinks that the wife will deliver all comforts to him – the day she enters his house, she will bring him wealth; once she attains the state of bearing him children, she will give him physical pleasures and later on bring forth his children etc.

uyppAn – samsAri keeps dreaming about comforts but in reality there is nothing comfortable in any of what she has to offer. This is so, because these so called comforts are so transient in nature that he will not be able to recall the comfort that he had enjoyed in such lowly pleasures. He (the samsAri) goes behind the damsels out of lust but they would not even bother about him and even put him to shame when they find that he does not have wealth any more. Their putting him to shame makes him long for them more and increases his lust towards them.

periyadhOr idumbai pUNdu – pUNdu means to wear (like adorning oneself with jewels or garland etc). But here, the samsAri wears a huge sorrow (idumbai is sorrow). Just as a person wears the neck of a pot (which cannot be removed) around his neck, he wears sorrow around his neck. Thinking that he is going after unbounded pleasure, he ends up getting unbounded sorrow. While emperumAn is ready to give even SrIvaikuNtam, expecting only an anjali (folded hands) from us [meaning “I don’t have anything in me to get to your divine feet; only you have to take care of me and give me the opportunity to carry out kainkaryam to your divine feet”]. But the samsAri does anjali to those who cannot grant him anything. kaNNan says in SrI bhagavadh gIthA 9.2 “susukham karththum avyayam” (bhakthi mArga, the path of devotion, is the one which will enable you to reach me and this path is comfortable to do; even after giving you the benefit, it will not be destroyed). In our regular day-to-day routine, when we work (to earn money) it is hard work. It is not comfortable. The comfort comes at the end of the work when we get paid for it and enjoy with it [in his opinion]. But when it comes to emperumAn, whether it is doing bhakthi (devotion) or SaraNAgathi (surrendering), the act of doing it is comfortable and the result obtained is also comfortable. Instead of this, if a person goes after worldly pleasures, it is only sorrow both during the time of putting in the effort and during the time of enjoyment.

uNdirA – [irA uNdu] eating at night. During daytime he works tirelessly earning money, without even having the time to eat, and eats only after sunset. First he eats to satisfy the hunger in his stomach and then only he can even think of going after worldly pleasures.

kidakkumpOdhu – After that, he looks for a place to rest. Having worked during the day, his body begs him to give it some rest. At this point of time, he does not have the energy even to think of worldly pleasures, let alone engaging in such activities.

udalukkE karaindhu naindhu – Even when he goes to sleep, he is worried about how he is going to earn money the next day for meeting his family’s and his own needs. The reason for using the term ”udalukkE” is that he does not even think that there is another entity (AthmA) which is superior to the body and that he has to worry about satisfying its needs too. He does not even bother about how to reach the purushArtham (ultimate benefit) of SrIvaikuNtam. Nor does he worry about avoiding naraka (hell) and returning to samsAram with another physical form. His only focus is on satisfying the body. As nammAzhwAr says in thiruvAimozhi 9-6-2 “ninaidhoRum sollundhoRum nenju idindhugum” (whenever I think of emperumAn or speak about him, my heart melts), for the samsAri it is always looking after his bodily needs.

thaN thuzhAy mAlai mArban tharmagalAyp pAdi Adi – The samsAri is fit to go to SrIvaikuNtam as mukthAthmA and recite sAma vEdha hymn “aham annam aham annam” – the mukthAthmA tells emperumAn that he is the food to be enjoyed by emperumAn and once emperumAn eats him and feels happy, the mukthAthmA eats the happiness of emperumAn. He feels proud of being the food for emperumAn and in this exalted state sings and dances with other nithyasUris. When he is qualified to enjoy this, it is indeed sad that he is still in samsAram, suffering all the ignominies.

thaN thuzhAy mAlai mArban – he wears the beautiful thuLasi garland to hint that he is sarvESvaran [Lord of all]. He is waiting to protect us; all we need to do is to tell him that “I have nothing in my hands to protect myself and I have nowhere else to go” [in our sampradhAyam, Akinchanyam (I have nothing) and ananya gathithvam (I have nowhere else to go) are prerequisites to surrender to emerpumAn]. Unlike those lowly people [who give worldly pleasures] demanding money and other things, emperumAn asks for nothing. But still we are not ready to go to him. Even if he is not going to protect us, the very image of emperumAn with the thuLasi garland will give happiness to those who reach him.

thamargaLAy – as servitors. There is nothing great that the samsAri needs to do to be his servitor. It is enough if he accepts his svarUpam (his basic nature) and the svAbhAvika (natural) relationship with emperumAn – that he is the servitor and emperumAn is the swAmy (master). When emperumAn wants to do something good, all that is required of the samsAri is not to object to it. vyAkhyAthA quotes three faultless pramANams (proofs) to establish the relationship between emperumAn and samsAri –(a) thaiththiriya upanishath “pathim viSvasya” (he is the swAmy or master of all), (b) yajur brAhmaNam “yasyAsmi” (I will not go away from the one to whom I am the servitor) and (c) SrI rAmAyaNam“dhAsOham” (I am the servitor of kOsala rAja, SrI rAma). “thamar” (being a servitor of bhagavAn) is the natural state for samsAri whereas being servitor to women is an assumed state.

pAdiyAdi – making merry by singing and dancing due to the experience of enjoying emperumAn. In sundara kANdam of SrI rAmAyaNam, when the troop of monkeys (returning after sighting SithAp pirAtti in lankA) went about destroying the madhuvanam of sugrIva, they were in such a merry-making state of mind. Some monkeys were singing, some were prostrating, some were dancing, some were jumping from one tree to another, some were falling down – the samsAri can engage in such activities as he is the servitor of emperumAn. When he goes to SrIvaikuNtam, he can sing sAma gAnam (hA vuhA vuhA vu….) in ecstasy.

thoNdu pUNdu – donning the role of servitor – what is specified for the samsAri. It should be taken up with joy and not as a duty. As we had seen earlier, the word “pUNdu” means adorning oneself with. Sri ranganAthan wears chEra sundhara pANdiyan (a pendant) as an ornament on his chest. In the same way, the samsAri dons the role of being a servitor as an ornament on his chest. Unlike “idumbai pUNdu” (we had seen the meaning of this term a few paras back), thoNdu pUNdu is not something enforced. It is taken up willingly. This is more like lakshmaNa saying “aham sarvam karishyAmi” (I will carry out all services) and nammAzhwAr saying in thiruvAimozhi 3.3.1, “vazhuvilA adimai seyya vENdum nAm” (we should carry out all service without missing anything).

amudham uNNA – The food referred to here is the service to emperumAn, the happiness that emperumAn has out of eating this food (service) and the resultant happiness that mukthAthmA gets after seeing the brightened, happy face of emperumAn. This is what is ordained for us and what is permanent for us, instead of the lowly pleasure that we get out of worldly pursuits. ALavandhAr (one of our important preceptors) said in his sthOthra rathnam that he would rather be born as a worm in the hut of emperumAn’s servitor and eat whatever is available there than being born as brahmA in the palace of a non-servitor. kUraththAzhwAn (SrI rAmAnuja’s disciple) said in his varadharAja sthavam that he would rather enjoy the elixir of being emperumAn’s servitor than the pleasures of samsAram or the positions of brahmA, rudhra et al (which would be like sea-water (salty) to him).

thozhumbar – lowly person. Instead of enjoying the service rendered to emperumAn, the samsAri runs after lowly, not enjoyable, not ordained worldly pleasures. It is not that the samsAri has lost out on being emperumAn’s servitor because he is not qualified for it; or because it is very difficult to reach emperumAn; or because he does not know the difference between enjoyment of emperumAn and that of worldly pleasures. Knowing everything, he desires for the lowly pleasures. Hence the term “thozhumbar”

sORu ugakkumARE – he enjoys cooked food knowing that it is superior to sand. But why does he not know that for the AthmA the food is carrying out service to emperumAn? Is it because he has seen his parents eating food and hence he too is eating it? If he has knowledge in one (difference between sand and food) why does he not have knowledge in the other (between food for body and food for AthmA)? AzhwAr wonders as to how the samsAri enjoys this food.

The summary of this pAsuram is that were the samsAri capable of delving deeper into his intelligence, would he not have found out what is beneficial for the AthmA? If he had the knowledge in one aspect, would he not have the same knowledge in another aspect too?

We shall move on to the 6^th pAsuram in the next article.

adiyEn krishNa ramanuja dasan

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Audio thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.3 – Audio

August 14, 2016 Published by: Sarathy Thothathri

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

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pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.4.1 – pugazhum nal oruvan

August 14, 2016 Published by: Sarathy Thothathri

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

Full series >> Third Centum >> Fourth decad

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

Listen

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 enkO – AzhwAr mercifully explains the meanings that were propounded from thiruvAimozhi 1.1.1 “uyarvaRa 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 enkO – nal – 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 3.1.1 “mudichchOdhiyAy unadhu mugachchOdhi malarndhadhuvO“, since there is match between his auspicious qualities and wealth, after enjoying his qualities, he is enjoying emperumAn‘s wealth. poru – oppu – 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

archived in http://divyaprabandham.koyil.org